John 1

John 1: The Eternal Word

1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things were made through Him, and without Him nothing was made that was made. 4 In Him was life, and the life was the light of men. 5 And the light shines in the darkness, and the darkness did not comprehend [or overcome] it.

"The Bible reveals that Jesus Christ is God, the maker of all things that ever were made. All who have [reverence for] the Bible are therefore bound to acknowledge Him in this character, and to pay Him divine honors." (Family Bible New Testament) "This phrase fully proves, in the mouth of an inspired writer, that Jesus Christ was no part of the creation, as He existed when no part of that existed; and that consequently He is no creature, as all created nature was formed by Him: for without Him was nothing made that is made, John 1:3." (Adam Clarke)

"The Word - So termed Psalm 33:6 , and frequently by the seventy (Sanhedrin), and in the Chaldee paraphrase." (Wesley)

Read Genesis 1, Chapter 1. “‘And God said’… Observe here that the spoken Word is the only means employed throughout the six days’ Creation, cf. Psalm 33:6; 9, ‘By the Word of the Lord were the heavens made.… For He spake, and it was done: He commanded, and it stood fast.’ Creation by a Word combines the idea of perfect facility with that of absolute power.” (Cambridge Bible for Schools and Colleges) “For He spake, and it was. Before He spoke, it was not; after He spoke, ‘it was.’ Only by speaking, it was. What caused it to be? The Word only.” (A. T. Jones)

"The name of our Lord as 'the Word' (Logos) is exclusively used by the Apostle John. The Jewish philosopher Philo of Alexandria, who lived in the days of the Apostle John, also speaks of the Word. Critics have therefore claimed that the Apostle copied from Philo and reproduced his mystical Jewish philosophy. However, this theory has been exploded. Professor Harnack, the eminent German scholar, states 'the Logos of John has little more in common with the Logos of Philo than the name.' It is significant that the rabbinical paraphrases on the Old Testament (Targumim) speak hundreds of times of the Lord as 'the Word' (Memra). These ancient Jewish paraphrases describe Jehovah, when He reveals Himself, by the term 'Memra,' which is the same as the Greek 'Logos'-- 'the Word.' Genesis 3:8 they paraphrased 'they heard the Word walking in the garden.' These Jewish comments ascribe the creation of the world to the Word. It was 'the Word' which communed with the Patriarchs. According to them 'the Word' redeemed Israel out of Egypt; 'the Word' was dwelling in the tabernacle; 'the Word' spake out of the fire of Horeb; 'the Word' brought them into the promised land. All the relationship of the Lord with Israel is explained by them as having been through 'the Word.' In the light of the opening verses of the Gospel of John these Jewish statements appear more than interesting. [These paraphrases in the form we possess them were written in Aramaic about 300 A.D. But long before they were written they must have existed as traditions among the Jewish people.] The Only Begotten is called 'The Word' because He is the express image of God, as the invisible thought is expressed by the corresponding word. He is the revealer and interpreter of the mind and will of God. ‘In (the) beginning was the Word, and the Word was with God, and the Word was God.' Three great facts are made known concerning our Lord. 1. He is eternal. He did not begin to exist. He has no beginning, for 'in the beginning was the Word.' He ever was. Before time began and matter was created, He was. 2. He was and is a Person distinct from God the Father, yet one with Him. 'The Word was with God.' 3. The Lord Jesus Christ is God, for we read 'The Word was God.' He could therefore not be a being, a creature like the angels.” (Gaebelein's Annotated)

Logos or Memra- “This Word is not a human word. For how was there a human word in the beginning, when man received his being last of all? There was not then any word of man in the beginning, nor yet of Angels; for every creature is within the limits of time, having its beginning of existence from the Creator. But what says the Gospel? It calls the Only-Begotten Himself the Word.” (Basil) “The evangelist proceeds from the creation by the Word, to the redemption of the world by the same Word. He had declared how this Word had given to all creatures their first being, verse 3; ‘All things were made by him’: and he now sheweth how he restored life to man when he lay dead in trespasses and sins.” (Lightfoot)

“We learn, lastly (4-5) , that the Lord Jesus Christ is the source of all spiritual life and light… He is the eternal fountain, from which alone the sons of men have ever derived life. Whatever spiritual life and light Adam and Eve possessed before the fall, was from Christ. Whatever deliverance from sin and spiritual death any child of Adam has ever enjoyed since the fall, whatever light of conscience or understanding any one has obtained, all has flowed from Christ. " (J. C. Ryle) Jesus “healed the sick; He cast out devils; He stilled the tempest; He cleansed the lepers; He raised the dead; He forgave sins--all by His Word. In all this, also, ‘He spake and it was.’ And so He is the same yesterday and today and forever. Always He is the Creator. And always He does all things by His Word only. And always He can do all things by His Word, because it is the very characteristic of the Word of God that it is possessed of the divine power by which itself accomplishes the thing which is spoken….” (A. T. Jones)

"For God, who said, 'Let light shine out of darkness,' (Genesis 1:3-5) made His light shine in our hearts to give us the light of the knowledge of the glory of God in the face of Jesus Christ." (2 Corinthians 4:6)

The darkness resists, but it cannot overcome it. “These two ideas, the essence and work of Christ, like the pillars of Jachin and Boaz (1 Kgs 7:21; 2 Chr 3:17), stand in front of the living temple, built on the Rock of ages. Her foundation standeth sure: God is in the midst of her, she shall never be moved. The gates of hell shall not prevail against her.” (Joseph Sutcliffe)

John 1: John’s Witness

6 There was a man sent from God, whose name was John. 7 This man came for a witness, to bear witness of the Light, that all through him might believe. 8 He was not that Light, but was sent to bear witness of that Light. 9 That was the true Light which gives light to every man coming into the world.

The “man” sent from God was John the Baptist. “In introducing John the Baptist the writer stressed [his humanity and] that God had sent him. The name ‘John’ means ‘God is gracious.’ John was a prophet in the tradition of the Old Testament prophets who bore witness to the light ( Exodus 3:10-15; Isaiah 6:8; Jeremiah 1:4; cf. John 3:17). He was a Prayer of Manasseh, in contrast to the Word, who was God.” (Dr. Thomas Constable)

This man came for a witness, to bear witness of the Light.... “God would not allow His beloved Son to come here unrecognized and unheralded. As soon as He was born into this world, He sent the angels to the Bethlehem shepherds to proclaim Him, and just before His public ministry began, John appeared bidding Israel to receive Him.” (A.W. Pink)

John the Baptist preached repentance for the forgiveness of sin. “He testified that Jesus was the true Light - the true Teacher of the way to the kingdom of glory, and the Lamb or Sacrifice of God, which was to bear away the sin of the world, John 1:29, and invited men to believe in Him for the remission of their sins, that they might receive the baptism of the Holy Ghost, John 1:32-34. This was bearing the most direct witness to the Light which was now shining in the dark wilderness of Judea; and, from thence, shortly to be diffused over the whole world.” (Adam Clarke)

"Though some however might not believe, he is not accountable for them. When a man shuts himself up in a dark room, so as to receive no light from the sun's rays, he is the cause of the deprivation, not the sun. In like manner John was sent, 'that all men might believe' (7b); but if no such result followed, he is not the cause of the failure." (Theophyl)

He was not that Light, but was sent to bear witness of that Light. (8) “There is a statement found in John 5:35 which, as it stands in the A.V, conflicts with what is said here in John 1:8. In John 5:35 when speaking of John, Christ said, ‘He was a burning and shining light,’ but the Greek word used here is entirely different from that translated ‘light’ in John 1:8, and in the R.V. it is correctly translated ‘He was the lamp that burneth and shineth.’ This word used of John , correctly translated ‘lamp,’ points a striking contrast between the forerunner and Christ as ‘the light.’ A lamp has no inherent light of its own—it has to be supplied! A lamp’ has to be carried by another! A ‘lamp’ soon burns out: in a few hours it ceases to shine.” (A.W. Pink) We must be continually filled by that Light.

John was not that Light; he was "a burning and a shining lamp," (John 6:35); "but he received all his brightness from the eternal Word, who alone is the true Light, because He has Light in Himself, and is the only Source of Light to men." (Family Bible New Testament)

Jesus lights the lamp of every man coming into the world. All wisdom- natural or spiritual— is from the Logos. He gives mankind rational ability, a moral nature, and any knowledge of God that they have. This ”may signify that some knowledge of God is given to every man by the Word. We understand it, however, as a description of the normal relation of the Word to mankind, as an affirmation that, if one fails of true and saving knowledge, it is because he closes the eye of his soul to it, and not because the Word has failed to offer it to him.” (Hovey)

“Some of the most eminent rabbins understand Isaiah 60:1, ‘Rise and shine, for thy Light is come’, of the Messiah who was to illuminate Israel, and who, they believe, was referred to in that word, Genesis 1:3, 'And God said, Let there be Light'; and there was light. 'Let a Messiah be provided'; and a Messiah was accordingly provided [as planned from before the foundation of the world].” (Adam Clarke) And whatever enlightenment there has ever been from the creation of the world “it derives finally from Christ. Wherever there is concern for the poor, the downtrodden, the helpless, the aged, the hungry, the bereaved, or whatever - there the light has dispelled at least some of the darkness.” (Burton Coffman)

10 He was in the world, and the world was made through Him, and the world did not know Him.

“The Word and Son of God came down to earth; and though the world was made by Him, all the inhabitants thereof being the work of His hands, yet that very world, that is, those inhabitants of it, did not know and acknowledge Him as their Creator, and as the Word sent to reveal the will of God to them.” (Thomas Coke)

11 He came to His own, and His own did not receive Him.

”This is His rejection by Israel, which in detail is described in the first three Gospels." (Arno Gaebelein's Annotated Bible)

12 But as many as received Him, to them He gave the right to become children of God, to those who believe in His name: 13 who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

“Those who accept Jesus Christ, as he is offered to them in the Gospel, have, through his blood, a right to this sonship; for by that sacrifice this blessing was purchased; and the fullest promises of God confirm it to all who believe. And those who are engrafted in the heavenly family have the highest honor and dignity to which it is possible for a human soul to arrive. What an astonishing thought is this! The sinner, who was an heir to all God's curses, has, through the sacrifice of Jesus, a claim on the mercy of the Most High, and a right to be saved! Even justice itself, on the ground of its holy and eternal nature, gives salvation to the vilest who take refuge in this atonement; for justice has nothing to grant, or Heaven to give, which the blood of the Son of God has not merited.” (Adam Clarke)

These believers are born not of blood- physical descent, nor of the will of the flesh- human effort, nor of the will of man— human desire, but they are born of the will of God. “Israel was once the son and the first-born, Exodus 4:22: but now the adoption of sons to God was open and free to all nations whatever...” (John Lightfoot)-- whosoever will come.

John 1: The Word Becomes Flesh

14 And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.

The Word became flesh… “This is St. John's declaration. He does not invent a great many arguments to prove it; he simply says ‘so it was.’...‘This everlasting Word, in whom was life and whose life was the light of men—this Word, who was with God and was God—was made flesh...'“ (F. D. Maurice, Christmas Day and Other Sermons) "The Infinite became finite. The Invisible became tangible. The Transcendent became imminent. That which was far off drew nigh. That which was beyond the reach of the human mind became that which could be beholden within the realm of human life. Here we are permitted to see through a veil that, which unveiled, would have blinded us... He became what He was not previously. He did not cease to be God, but He became Man." (A. W. Pink)

And dwelt ("tabernacled") among us… being born of a virgin- Isaiah 7:14- “probably an allusion to the Divine Shechinah in the Jewish temple; and as God has represented the whole Gospel dispensation by the types and ceremonies of the old covenant, so the Shechinah in the tabernacle and temple pointed out this manifestation of God in the flesh… The original word, σκηνοω, from σκια, a shadow, signifies: To build a booth, tent, or temporary hut, for present shelter or convenience; and does not properly signify a lasting habitation or dwelling place; and is therefore fitly applied to the human nature of Christ, which, like the tabernacle of old, was to be here only for a temporary residence for the eternal Divinity. It signifies to erect such a building as was used on festival occasions, when a man invited and enjoyed the company of his friends. To this meaning of the word, which is a common one in the best Greek writers, the evangelist might allude, to point out Christ's associating his disciples with himself; living, conversing, eating, and drinking with them: so that, while they had the fullest proof of his Divinity by the miracles which he wrought, they had the clearest evidence of his humanity, by his tabernacling among, eating, drinking, and conversing with them…” (Adam Clarke)

And we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth… “And we who are now recording these things beheld his glory with so strict an attention, that we can testify, it was in every respect such a glory as became the only begotten of the Father. For it shone forth not only in his transfiguration, and in his continual miracles, but in all his tempers, ministrations, and conduct through the whole series of his life. In all he appeared full of grace and truth: he was himself most benevolent and upright; made those ample discoveries of pardon to sinners, which the Mosaic dispensation could not do: and really exhibited the most substantial blessings, whereas that was but a shadow of good things to come...” (Wesley's Explanatory Notes), even his Eternal Kingdom.

15 John bore witness of Him and cried out, saying, “This was He of whom I said, ‘He who comes after me is preferred before me, for He was before me.’” 16 And of His fullness we have all received, and grace for grace. 17 For the law was given through Moses, but grace and truth came through Jesus Christ. 18 No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him.

“John cried, saying… He entered upon his calling in the year of Jubilee, which was wont to be published by the voice of a crier, with the sound of a trumpet. And hitherto allude the prophets and evangelists, that say he cried, and call him, ‘the voice of a crier.’” (John Trapp)

“The voice of one crying in the wilderness: ‘Prepare the way of the Lord; make straight in the desert— a highway for our God. Every valley shall be exalted and every mountain and hill brought low; the crooked places shall be made straight and the rough places smooth; the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord has spoken. The Voice said, ‘Cry out!’ And he said, ‘What shall I cry?’ [And the Voice answered] ’All flesh is grass, and all its loveliness is like the flower of the field. The grass withers, the flower fades, because the breath of the Lord blows upon it; surely the people are grass. The grass withers, the flower fades, but the word of our God stands forever.’ O Zion, you who bring good tidings, get up into the high mountain; O Jerusalem, you who bring good tidings, lift up your voice with strength, lift it up, be not afraid; say to the cities of Judah, ‘Behold your God!’” (Isaiah 40:3-9)

"Behold your God!" Thus John preached: “I indeed baptize you with water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit. His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor, and gather His wheat into the barn; but He will burn up the chaff with unquenchable fire.” (Matthew 3:11-12)

John’s ministry in the flesh began first, but it rests upon the Person of Jesus. Jesus was preferred before John “both in the eternal destination, and in respect of his Divine nature; as also in dignity and eminency, considered as a prophet, i.e. one that revealeth my Father’s will.” (Poole)

And of His fulness we have all received, and “grace for grace” … “as one would say, graces piled one upon another…” (Geneva Study Bible) with “continually new and larger measures of grace— all needed variety and abundance of unmerited favors. Matthew 13:12.” (Justin Edwards) An example of increasing grace is the giving of the law by God "through Moses" verses the giving of grace "through Jesus Christ."

“The law of God is holy, just, and good; and we should make the proper use of it. But we cannot derive from it pardon, righteousness, or strength. It teaches us to adorn the doctrine of [the Person of] God our Saviour, but it cannot supply the place of that doctrine.” (Matthew Henry)

“And now,... can we ever give too much honor to Christ? Can we ever think too highly of Him? Let us banish the unworthy thought from our minds forever. Let us learn to exalt Him more in our hearts, and to rest more confidingly the whole weight of our souls in His hands. Men may easily fall into error about the three Persons in the holy Trinity if they do not carefully adhere to the teaching of Scripture. But no man ever errs on the side of giving too much honor to God the Son.” (J. C. Ryle) "For it pleased the Father that in Him all the fullness should dwell, and by Him to reconcile all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross." (Colossians 1:19-20)

John 1: A Voice in the Wilderness

19 Now this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?” 20 He confessed, and did not deny, but confessed, “I am not the Christ.” 21 And they asked him, “What then? Are you Elijah?” He said, “I am not.” “Are you the Prophet?” And he answered, “No.”

“The verses we have now read begin the properly historical part of John's Gospel. Hitherto we have been reading deep and weighty statements about Christ's divine nature, incarnation, and dignity. Now we come to the plain narrative of the days of Christ's earthly ministry, and the plain story of Christ's doings and sayings among men.” (J. C. Ryle)

“Our passage opens by telling of a deputation of priests and Levites being sent from Jerusalem to enquire of John as to who he was… Nothing like this is found in the other Gospels, but it is in striking accord with the character and scope of the fourth Gospel, which deals with spiritual rather than dispensational relationships. The incident before us brings out the spiritual ignorance of the religious leaders among the Jews. In fulfillment of Isaiah's prophecy, the Lord's forerunner had appeared in the wilderness, but, lacking in spiritual discernment, the leaders in Jerusalem knew not who he was. Accordingly, their messengers came and enquired of John , ‘Who art thou?’ Multitudes of people were flocking to this strange preacher in the wilderness, and many had been baptized by him. A great stir had been made, so much so that ‘men mused in their hearts of John , whether he were Christ, or not’ ( Luke 3:15), and the religious leaders in Jerusalem were compelled to take note of it; therefore, did they send a deputation to wait upon John , to find out who he really was, and to enquire into his credentials.” (A. W. Pink)

John confessed immediately, "I am not the Christ!" — Greek for Messiah. Then, “Are you Elias?” “This is the Greek way of writing Elijah. The Jews expected that Elijah would appear before the Messiah came… [Remember that he had not died but rather been taken up to heaven— 2 Kings 2:1-18] They supposed that it would be the real Elijah returned from heaven.” (Albert Barnes) No!

Yet: “The angel had announced that ‘he shall go before Him in the spirit and power of Elias.’ The Lord declared ‘Elias is come already’ (Matthew 18:12-13), and yet the Forerunner can assert that, in the literal sense in which they ask the question and would understand the answer, he is not Elias, still less ‘that Prophet’…” (Ellicott's Commentary)

“Are you the Prophet?” These religious leaders didn’t even know that “the Prophet” of Deuteronomy was Messiah.

“And the LORD said to me [Moses]: ‘What they have spoken is good. I will raise up for them a Prophet like you from among their brethren, and will put My words in His mouth, and He shall speak to them all that I command Him. And it shall be that whoever will not hear My words, which He speaks in My name, I will require it of him.’” (Deuteronomy18:17-19)

22 Then they said to him, “Who are you, that we may give an answer to those who sent us? What do you say about yourself?” 23 He said: “I am 'The voice of one crying in the wilderness: “Make straight the way of the Lord,”’[Isaiah 40:3] as the prophet Isaiah said.”

I am the crier of this year of ultimate Jubilee, in the Spirit and Power of Elijah, to announce God’s arrival in the flesh in the Person of the Messiah of Israel. “"I am the voice of one crying... The Reverend Samuel Crook was wont to say to his friends rejoicing with him, and blessing God for him, 'I am nothing but a voice.' In the wilderness- Not in the temple; to show that the legal shadows were now to vanish." (Trapp's Commentary)

24 Now those who were sent were from the Pharisees. 25 And they asked him, saying, “Why then do you baptize if you are not the Christ, nor Elijah, nor the Prophet?” 26 John answered them, saying, “I baptize with water, but there stands One among you whom you do not know. 27 It is He who, coming after me, is preferred before me, whose sandal strap I am not worthy to loose.” 28 These things were done in Bethabara beyond the Jordan, where John was baptizing.

“They asked him, ‘Why baptizest thou then?’- Without any commission from the sanhedrim? And not only heathens (who were always baptized before they were admitted to circumcision) but Jews also? John answered, I baptize- To prepare for the Messiah; and indeed to show that Jews, as well as Gentiles, must be proselytes to Christ, and that these as well as those stand in need of being washed from their sins.” (Wesley Notes)

John 1: The Lamb and Son of God

29 The next day John saw Jesus coming toward him, and said, “Behold! The Lamb of God who takes away the sin of the world!

“Behold! The Lamb of God...” “There before John stood the One whom all the sacrifices of Old Testament times had foreshadowed. It is exceedingly striking to observe the progressive order followed by God in the teaching of Scripture concerning ‘the lamb.’ First, in Genesis 4 , we have the Lamb typified in the firstlings of the flock slain by Abel in sacrifice. Second, we have the Lamb prophesied in Genesis 22:8 where Abraham said to Isaac, ‘God will provide Himself a lamb.’ Third, in Exodus 12 , we have the Lamb slain and its blood applied. Fourth, in Isaiah 53:7, we have the Lamb personified: here for the first time we learn that the Lamb would be a Man. Fifth, in John 1:29 , we have the Lamb identified, learning who He was. Sixth, in Revelation 5 , we have the Lamb magnified by the hosts of heaven. Seventh, in the last chapter of the Bible we have the Lamb glorified, seated upon the eternal throne of God, Revelation 22:1. Once more; mark the orderly development in the scope of the sacrifices. In Genesis 4 sacrifice is offered for the individual—Abel. In Exodus 12the sacrifice avails for the whole household. In Leviticus 16 , on the annual Day of Atonement, the sacrifice was efficacious for the entire nation. But here in John 1:29 it is ‘Behold the lamb of God which taketh away the sin of the world’—Gentiles are embraced as well as Jews!

‘The lamb of God.’ What are the thoughts suggested by this title? It points to His moral perfections, His sinlessness, for He was the ‘lamb without blemish and without spot’ (1 Peter 1:19). It tells of His gentleness, His voluntary offering Himself to God on our behalf—He was ‘led’ (not driven) as ‘a lamb to the slaughter’ (Acts 8:32). But, more especially, and particularly, this title of our Lord speaks of sacrifice—He was ‘the lamb of God which taketh away the sin of the world,’ and this could only be through death, for ‘without shedding of blood is no remission.’ There was only one way by which sin could be taken away, and that was by death. ‘Sin’ here signifies guilt (condemnation) as in Hebrews 9:26; and ‘the world’ refers to the world of believers, for it is only those who are in Christ for whom there is now ‘no condemnation’ (Romans 8:1); it is the world of believers, as contrasted from ‘the world of the ungodly’...” (A. W. Pink)

30 This is He of whom I said, ‘After me comes a Man who is preferred before me, for He was before me.’ 31 I did not know Him; but that He should be revealed to Israel, therefore I came baptizing with water.” 32 And John bore witness, saying, “I saw the Spirit descending from heaven like a dove, and He remained upon Him. 33 I did not know Him, but He who sent me to baptize with water said to me, ‘Upon whom you see the Spirit descending, and remaining on Him, this is He who baptizes with the Holy Spirit.’ 34 And I have seen and testified that this is the Son of God.”

John the Baptist was a student of the Bible and only knew, likely from Daniel’s 52-week prophecy, that it was time for the Messiah to appear on the scene for His public ministry. This is the Man I was talking about- the One preferred before me. (30) Yet, I did not know Him (31a)… Surely the cousins had met. “I knew not yet who this person was, but only that he was about to be manifested to Israel... John may have had a personal acquaintance with Jesus, but he… was not authorized to say of Jesus, ‘This is the one of whom I spoke, till he had received from God the sign named in this verse.’” (Justin Edwards' Family Bible) “Nor did John ever know Christ so fully till now: his former knowledge was but ignorance, in comparison; none are too good to learn. The very angels know not so much of Christ, but they would know more, Ephesians 3:10, and therefore look intently into the mystery of Christ, as the cherubims did into the ark, 1 Peter 1:12.” (John Trap) But that He should be revealed to Israel... the nation and/ or believers.

I saw the Spirit descending from heaven like a dove and “He remained on Him.” (32) “The symbolic descent of the Holy Spirit as a dove that remained on Jesus identified Jesus to John the Baptist as Messiah who was to baptize with the Holy Spirit (cf. Isaiah 11:2; Ezekiel 36:25-26; Mark 1:10).” (Dr. Thomas Constable)

“These are golden truths indeed. Well would it be for the Church of Christ, if they were used by all who know them! Our very familiarity with texts like these is one of our greatest dangers. Blessed are they who not only keep this text in their memories, but feed upon it in their hearts!

Let us notice, lastly, in this passage, the peculiar office which John the Baptist attributes to Christ . He speaks of Him as Him ‘who baptizes with the Holy Spirit.’

The baptism here spoken of is not the baptism of water. It does not consist either of dipping or sprinkling. It does not belong exclusively either to infants or to grown up people. It is not a baptism which any man can give, Episcopalian or Presbyterian, Independent or Methodist, layman or minister. It is a baptism which the great Head of the Church keeps exclusively in His own hands. It consists of the implanting of grace into the inward man. It is the same thing with the new birth. It is a baptism, not of the body, but of the heart. It is a baptism which the penitent thief received, though neither dipped nor sprinkled by the hand of man. It is a baptism which Ananias and Sapphira did not receive, though admitted into church-communion by apostolic men.

Let it be a settled principle in our religion that the baptism of which John the Baptist speaks here, is the baptism which is absolutely necessary to salvation. It is well to be baptized into the visible Church; but it is far better to be baptized into that Church which is made up of true believers. The baptism of water is a most blessed and profitable ordinance, and cannot be neglected without great sin. But the baptism of the Holy Spirit is of far greater importance. The man who dies with his heart not baptized by Christ can never be saved.

Let us ask ourselves, as we leave this passage, Whether we are baptized with the Holy Spirit, and whether we have any real interest in the Lamb of God? Thousands, unhappily, are wasting their time in controversy about water baptism, and neglecting the baptism of the heart. Thousands more are content with a head-knowledge of the Lamb of God, or have never sought Him by faith, that their own sins may be actually taken away. Let us take heed that we ourselves have new hearts, and believe to the saving of our souls.” (J. C. Ryle)

And I saw, and bare record that this is the Son of God. (34b) “This word ‘the’ points out to us some excellent thing, and makes a distinction between Christ and others, whom Moses and the prophets commonly call the sons of the most High.” (Geneva Bible)

John 1:The First Disciples

35 Again, the next day, John stood with two of his disciples. 36 And looking at Jesus as He walked, he said, “Behold the Lamb of God!” 37 The two disciples heard him speak, and they followed Jesus. 38 Then Jesus turned, and seeing them following, said to them, “What do you seek?” They said to Him, “Rabbi” (which is to say, when translated, Teacher), “where are You staying?” 39 He said to them, “Come and see.” They came and saw where He was staying, and remained with Him that day (now it was about the tenth hour).

40 One of the two who heard John speak, and followed Him, was Andrew, Simon Peter’s brother. 41 He first found his own brother Simon, and said to him, “We have found the Messiah” (which is translated, the Christ). 42 And he brought him to Jesus. Now when Jesus looked at him, He said, “You are Simon the son of Jonah. You shall be called Cephas” (which is translated, A Stone).

Jesus is first announced as the Lamb of God and Son of God. These are facts. Yet they must be received by mankind for the church to grow. Here is the birth of the church. John the Baptist was standing there with two of his disciples. So, these were first disciples of the forerunner. They had come to him in the wilderness and were baptized of him unto repentance only. These are seeds of true faith. But we must not only be sorry to be forgiven by God. We must follow the Lamb and spend time with Him. John must decrease. Jesus must increase. "Many not having attended to John's words at first, he rouses them a second time: Again the next day after John stood, and two of his disciples." (Chrysodom) "One of these was Andrew, Simon Peter's brother... and very likely the other was the Evangelist John, the writer of this Gospel, who always chooses to conceal himself." (Gill's Exposition the Entire Bible)

The crier declares yet again: "Behold the Lamb of God." Yea, there is life! These first disciples followed the Lamb. "They walked after Him, but had not the courage to speak to Him." (Wesley) And graciously, as always, Jesus invites them to abide with Him that day.

This account seems to conflict with the other gospel accounts i.e. "And Jesus, walking by the Sea of Galilee, saw two brothers, Simon called Peter, and Andrew his brother, casting a net into the sea; for they were fishermen. Then He said to them, 'Follow Me, and I will make you fishers of men.' They immediately left their nets and followed Him." (Matthew 4:18-22) But perhaps it merely highlights the difference between salvation and particular calling, as apostles. There is a word for us: "Therefore, brethren, be even more diligent to make your call and election sure, for if you do these things you will never stumble; for so an entrance will be supplied to you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ." (2 Peter 1:10-11)

"This account, so far from conflicting with the (later) call described Matthew 4:18; Mark 1:15; (cp. Luke 5:1), really removes a difficulty, for it shows how the Apostles came to obey the final call to follow Jesus so readily. After their preliminary call, described here, the Apostles loosely attached themselves to Jesus as learners, but did not leave their homes and occupations. Afterwards when further intercourse had strengthened their hope that He was really the Messiah, they left all and followed Him." (John Dummelow's Commentary)

Moreover: "The circumstance of Andrew immediately bringing his brother expresses the nature of faith, which does not conceal or quench the light, but rather spreads it in every direction. Andrew has scarcely a spark, and yet, by means of it, he enlightens his brother. Woe to our indolence, therefore, if we do not, after having been fully enlightened, endeavor to make others partakers of the same grace. We may observe in Andrew two things which Isaiah requires from the children of God; namely, that each should take his neighbor by the hand, and next, that he should say, 'Come, let us go up into the mountain of the Lord, and he will teach us.' (Isaiah 2:3). For Andrew stretches out the hand to his brother, but at the same time he has this object in view, that he may become a fellow-disciple with him in the school of Christ." (John Calvin)

And Jesus gives Simon, the son of Jonah, a new name-- Cephas (stone) or Peter. "The stone, or rock, is a symbol of firmness and steadiness of character - a trait in Peter‘s character after the ascension of Jesus that was very remarkable. Before the death of Jesus he was rash, headlong, variable; and it is one proof of the omniscience of Jesus that he saw that Peter 'would' possess a character that would be expressed appropriately by the word 'stone' or 'rock.'" (Barnes Notes) And again for us: "He who has an ear, let him hear what the Spirit says to the churches. 'To him who overcomes I will give some of the hidden manna to eat. And I will give him a white stone, and on the stone a new name written which no one knows except him who receives it.”’ (Revelation 2:17)

John 1: Philip and Nathanael

43 The following day Jesus wanted to go to Galilee, and He found Philip and said to him, “Follow Me.” 44 Now Philip was from Bethsaida, the city of Andrew and Peter. 45 Philip found Nathanael and said to him, “We have found Him of whom Moses in the law, and also the prophets, wrote—Jesus of Nazareth, the son of Joseph.” 46 And Nathanael said to him, “Can anything good come out of Nazareth?” Philip said to him, “Come and see.”

The next day Jesus desired to go to Bethsaida- the hometown of Andrew and Simon Peter. There he called Phillip also as a disciple. Many marvel at the simplicity with which Jesus called Phillip. Calvin says that he was "without any advantage."

But in actuality Philip's call was likely the most complex of all. "Philip having been continually meditating on Christ, and reading the books of Moses, so confidently expected Him, that the instant he saw, he believed. Perhaps too he had heard of Him from Andrew and Peter, coming from the same district; an explanation which the Evangelist seems to hint at, when he adds, 'Now Philip was of Bethsaida, the city of Andrew and Peter.'" (Theophyl) And thus Phillip's testimony to Nathaniel: “'WE' have found Him of whom Moses in the law, and also the prophets, wrote—Jesus of Nazareth, the son of Joseph.”

Phillip went to Nathaniel, his spiritual brother. We have found Jesus of Nazareth... Messiah of Israel. "Can anything good come out of Nazareth?” (46) Nathanael also knew the Scriptures, particularly "that Christ was to come from Bethlehem, according to the prophecy of Micah, And you, Bethlehem, in the land of Judah, - out of you shall come a Governor, that shall rule my people Israel. On hearing of Nazareth, then, he doubted, and was not able to reconcile Philip"s tidings with prophecy. For the Prophets call Him a Nazarene, only in reference to His education and mode of life. Observe, however, the discretion and gentleness with which he communicates his doubts. He does not say, 'You deceive me, Philip'; but simply asks the question, 'Can any good thing come out of Nazareth?' Philip too in turn is equally discrete. He is not confounded by the question, but dwells upon it, and lingers in the hope of bringing him to Christ: Philip said to him, 'Come and see.' He takes him to Christ, knowing that when he had once tasted of His words and doctrine, he will make no more resistance." (Chrysodom)

47 Jesus saw Nathanael coming toward Him, and said of him, “Behold, an Israelite indeed, in whom is no deceit!” 48 Nathanael said to Him, “How do You know me?” Jesus answered and said to him, “Before Philip called you, when you were under the fig tree, I saw you.”

"The fig trees in Judaea were large and shady, and godly persons made them what is called Proseuches, or places for prayer. By Jesus telling him that he was there when Philip called him, the heart of Nathaniel was at once convinced he must be God, since no eye but the eye of God could have seen him there." (Hawker's Poor Man's Commentary)

Perhaps Nathaniel too had heard of Jesus from the first disciples. And, In the spirit, had confessed his sins to Him. Behold, an Israelite indeed, in whom is no deceit- "Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man to whom the Lord does not impute iniquity, And in whose spirit there is no deceit." (Psalm 32:1-2)

How do You know me?- Psalm 32 is a contemplation of King David in which he meditates on the blessedness of confessing his sins, particularly of adultery and murder. "Nathaniel was just as human as David was. One day he could bear his load of guilt no longer. He got all alone with God. Where? In the shade of a fig tree? Then he made a broken-hearted confession of all his sins. It was a most intimate, sacred time, between him and God alone. Shortly afterwards, a man from Nazareth said, with such understanding in his voice, and such a knowing twinkle in his eye, ‘Nathaniel, when you were under the fig tree, I saw you.’ Which meant, ‘I heard everything you told me. I’ve completely forgiven you. And now there’s no guile in you anymore.’...” http://www.roadmaptoheaven.net/under-the-fig-tree/

49 Nathanael answered and said to Him, “Rabbi, You are the Son of God! You are the King of Israel!” 50 Jesus answered and said to him, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these.” 51 And He said to him, “Most assuredly, I say to you, hereafter you shall see heaven open, and the angels of God ascending and descending upon the Son of Man.”

Teacher... Son of God... King of Israel. You believed because I saw you....? You shall see greater things- "Christ now presents himself to this Israelite indeed, as the reality, of which the ladder that ancient Israel saw (Genesis 28:12) is the symbol; as the mediator through which the intercourse of heaven and earth shall be opened in the new dispensation. Prayers and holy intercession should ascend; blessings and holy communions, revelations, miracles, powers, and gifts of the Holy Ghost should descend; blessings of which angels are but the messengers and symbols. The person of the Son of man, with his feet upon the earth and his head above the highest heavens, should be the conduct or of these communications. This miracle of Jesus’s knowledge of Nathanael’s secret prayer was how small compared with these intercourses of the new dispensation!

Son of man-Though Nathanael has just acknowledged Jesus as the Son of God, Jesus himself here appropriates the humbler title of Son of man." (Whedon's Commentary)