and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: tion, his ascension, all of which were such as to illustrate the perfections and manifest the glory that belongs only to the Son of God. Only begotten. This term is never applied by John to any but Jesus Christ. It is by John five times applied to Christ (ch. i. 14, 18; iii. 16, 18. 1 John iv. 9). It means literally an only child. Then, as an only child is peculiarly dear to a parent, it means one that is especially beloved. Compare Gen. xxii. 2, 12, 16. Jer. vi. 26. Zech. xii. 10. On both these accounts it is bestowed on the Saviour. 1st. As he was eminently the Son of God, sustaining a peculiar relation to him in his divine nature, exalted above all men and angels, and thus worthy to be called by way of eminer.ce his only Son. Saints are called his sons, or children, because they are born of his spirit, and are like him. But the Lord Jesus is exalted far above all, and deserves emineatly to be called his only begotten Son. 2d. He was peculiarly dear to God, beloved from ternity, and therefore this appellation, anplying tender affection, is bestowed on aim. Full of grace and truth. The word full here refers to the Word made Aesh, which is declared to be full of grace and truth. The word grace means favors, gifts, tokens of beneficence. He was kind, merciful, gracious, doing good to all, and seeking man's welfare by great sacrifices and love: so much so that it might be said to be characteristic of him, or he abounded in favors to mankind. He was also full of truth. He declared the truth. In him was no falsehood. He was not like the false prophets and false Messiahs, nor was he like the emblems and shadows of the old dispensation, which were but typcs of the true, but he was true in all things. He represented things as they are, and thus became the truth as well as the way and the life. 15. John bare witness of him. The evangelist now returns to the testimony of John the Baptist. He had stated that the Word became incarnate, and he now appeals to the testimony of John to show that he was the Messiah. THe that cometh after me. He of whom I am the forerunner, or whose way I am come to prepare. See notes on Mat. iii. 3. for he was before me. 16 And of his fulness" have all we received, and grace for grace. a Jno.3.34. Is preferred before me. Is superior to me. Most critics have supposed that the words translated "is preferred," relate to time, and not to dignity, meaning that though he came after him publicly, being six months younger than John, as well as entering on his work after John, yet that he had existed long before him. Some, however, have understood it as our translators seem to have done, as meaning he is worthy of more honor than I am. He was before me. This can refer to nothing but his preexistence, and can be explained only on the supposition that he existed before John, or as the evangelist had before shown, from the beginning. He came after John in his public ministry and in his human nature, but in his divine nature he had existed long before John had a being-from eternity. We may learn here that it is one mark of the true spirit of a minister of Christ, to desire and feel that Christ is always to be preferred to ourselves. We should keep ourselves out of view. The great object is to hold up the Saviour; and however much ministers may be honored or blessed, yet they should lay all at the feet of Jesus, and direct all men to him as the undivided object of affection and honor. It is the business of every Christian, as well as of every Christian minister, to be a witness for Christ, and to endeavor to convince the world that he is worthy of confidence and love. 16. Of his fulness. In the 14th verse the evangelist had said that Christ was full of grace and truth. Of that fulness he now says that all the disciples had received; that is, they derived from Christ, from his abundant truth and mercy, grace to understand the plan of salvation, to preach the gospel, to live lives of holiness; they partook of the numerous blessings which he came to impart by his instructions and his death. These are undoubtedly not the words of John the Baptist, but of the evangelist John, the writer of this gospel. They are a continuation of what he was saying in the 14th verse, the 15th verse being evidently thrown in as a parenthesis. The declaration had not exclusive reference probably to the apostles, but it is to be extended to all Christians, for all believers have received of the fulness of grace and truth that is in Christ. Compare Eph. i. 23; iii. 19. Coll. i. 19; ii. 9. In all these places our Saviour is represented as the fulness of God, as abounding in mercy, as exhibiting the divine attributes, and possessing in himself all that is necessary to fill his people with truth, and grace, and love. Grace for grace. Many interpretations of this phrase have been proposed. The chief are briefly the following: 1st. We have received, under the gospel, grace or favor instead of those granted under the law. And God has added by the gospel important favors to those which he gave under the law. This was first proposed by Chrysostom. 2d. We, Christians, have received grace answering to, or corresponding to that which is in Jesus Christ. We are like him in meekness, humility, &c. Sd. We have received grace for grace sake, as grace, that is, freely. We have not purchased it, nor deserved it, but God has conferred on us freely. (Grotius.) 4th. The meaning is probably simply that we have received through him abundance of grace or favors. The Hebrews in expressing the superlative degree of comparison, used simply to repeat the word. Thus "pits, pits," meaning many pits; "skin for skin," (Job ii. 4) meaning all that a man hath. So here grace for grace may mean much grace, superlative favors bestowed on man, superior to all that had been under the law, superior to all other things that God would confer on men in this world. These favors consist in pardon, redemption, protection, sanctification, peace, &c. here, and heaven hereafter. as its grace and truth. T Grace and truth came by Jesus Christ. A system of religion full of favors, and the true system, was revealed by him. The old system was one of law, and shadows, and burdensome rites. This was full of mercy to mankind, and was true in all things. We may learn from these verses: 1st. That all our mercies come from Jesus Christ. 2d. "All true believers receive from Christ's fulness; the best and greatest saints cannot live without him, the meanest and weakest may live by him. This excludes proud boasting that we have nothing, but we have received it, and silenceth perplexing fears that we want nothing but we may receive it.” 18. No man hath seen God at any time. This declaration is probably made to show the superiority of the revelation of Jesus' above that of any previous dispensation. He says, therefore, that Jesus had an intimate knowledge of God, which neither Moses nor any of the ancient prophets had possessed. God is invisible. No human eyes have seen him. But Christ had a knowledge of God which might be expressed to our apprehension by saying that he saw him. He knew him intimately and completely, and was therefore fitted to make a fuller manifestation of him. See John v. 37; vi. 46. 1 John iv. 12. Ex. xxxiii. 20. John xiv. 9. This passage is not meant to deny that men had witnessed manifestations of God, as when he appeared to Moses and the prophets. Compare Numb. xii. 8. Isa. vi. But it is meant that no one has seen the essence of God, or had fully known God. The prophets delivered what they heard God speak; Je17. The law was given. The Old sus what he knew of God as his equal, Testament economy. The institutions and as understanding fully his nature. under which the Jews lived. By Mo-The only-begotten Son. See on verse ses. By Moses, as the servant of God. He was the great legislator of the Jews, by whom, under God, their polity was formed. The law worketh wrath (Rom. iv. 15); it was attended with many burdensome rites and ceremonies (Acts xv. 10); it was preparatory to another state of things. The gospel succeeded that and took its place, and thus showed the greatness of the gospel economy, as well 14. This verse shows John's sense of the John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? 20 And he confessed, and denied not; but confessed, I am not the Christ. 21 And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. 1 or, a prophet. knowledge of his character, designs, and nature which no other one possesses, and which renders him therefore qualified above all others to make him known. T Hath declared him. Hath fully revealed him, or made him known. Compare Heb. i. 1. This verse shows that Jesus had a knowledge of God above that which any of the ancient prophets had, and that the fullest revelations of his character are to be expected in the gospel. By his word and spirit he can enlighten and guide us, and lead us to the true knowledge of God. And there is no true and full knowledge of God which is not obtained through his Son. Compare 1 John ii. 22, 23. 19. This is the record. The word record here means testimony, in whatever way given. The word record now refers to written evidence. This is not its meaning here. John's testimony was given without writing. When the Jews sent. John's fame was great. See Mat. iii. 5. It spread to Jerusalem, and the nation seemed to suppose from the character of his preaching that he was the Messiah. Luke iii. 15. The great council of the nation, or the sanhedrim, had among other things the charge of religion. See Eze. xliv. 15, 24. They felt it to be their duty, therefore, to inquire into the character and claims of John, and to learn whether he was the Messiah. It is not improbable that they wished that he might be the long expected Christ, and were prepared to regard him as such. Priests. See notes, Mat. iii. Levites. See notes, Mat. iii. These were probably members of the sanhedrim. 20. I am not the Christ. This confession shows that John was not an impostor. He had a wide reputation. The nation was expecting that the Messiah was about to come, and multitudes were ready to believe that John was the long expected Messiah. Luke iii. 15. If John 22 Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? 23 He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. 24 And they which were sent were of the Pharisees. a Mat.3.3. Mar.1.3. Lu.3.4. c.3.23. b Is.40.3. had been an impostor he would have taken advantage of this excited state of public feeling, proclaimed himself to be the Messiah, and formed a large party in his favor. The fact that he did not do it, is full proof that he did not intend to impose on men, but came only as the forerunner of Christ. And his example shows that all Christians, and especially all Christian ministers, however much they may be honored and blessed, should be willing to lay all their honors at the feet of Jesus, to keep themselves back, and to present only the Son of God. This is one eminent mark of the true spirit of a minister of the gospel. 21. Art thou Elias? The Jews expected that Elijah would appear before the Messiah came. See note, Mat. xi. 14. They supposed that it would be the real Elijah raised up from the dead. In this sense John denied that he was Elijah; but he did not deny that he was the Elias which the prophet intended (Mal. iv. 5), for he immediately proceeds to state (v. 23) that he was sent to prepare the way of the Lord. So that while he corrected their false notions about Elijah, he stated to them his true character, and so clearly that they might understand that he was really the one predicted as Elijah. ¶ That prophet. It is supposed that the Jews supposed that not only Elijah would reappear before the coming of the Messiah, but also Jeremiah. See note, Mat. xvi. 14. Some have supposed, however, that this question has reference to the prediction of Moses in Deut. xviii. 15. 23. I am the voice, &c. See note, Mat. iii. 3. 24. Were of the Pharisees. For an account of this sect see note, Mat. iii. 7. Why they are particularly mentioned is not certainly known. Many of the Sadducees came to his baptism. Mat. iii. 7. But it seems that they did not join in sending to him to know what was the de 25 And they asked him, and said | standeth one unto him, Why baptizest thou then, ye know not: if thou be not that Christ, nor Elias, neither that prophet? 26 John answered them, saying, I baptize with water: but there sign of John. This circumstance is one of those incidental and delicate allusions which would occur to no impostor in forging a book, and which show that the writers of the New Testament were honest men, and knew what they affirmed. For: 1st. The Pharisees composed a great part of the sanhedrim. Acts xxiii. It is probable that a deputation from the sanhedrim would be of that party. 2d. The Pharisees were very tenacious of rites and customs, of traditions and ceremonies. They observed many. They believed that they were lawful. Mark vii, 3, 4. Of course they believed that those rites might be increased; but they did not suppose that it could be done except by the authority of a prophet, or of the Messiah. When, therefore, John came baptizing, adding a rite to be observed by his followers, baptizing not only Gentiles but also Jews, the question was, whether he had authority to institute a new rite; whether it was to be received among the ceremonies of religion. In this question the Sadducees felt no interest, for they rejected all such rites at once. But the Pharisees thought it was worth inquiry; and it was a question in which they felt a particular interest, and in which they felt themselves specially called on to act as the guardians of the ceremonies of religion. 27 He it is, who, coming after me, is preferred before me, whose shoe's latchet I am not worthy to unloose. a Mal.3.1. might have understood why he did it. But they were blind, and manifested, as all sinners do, a remarkable slowness in understanding the plainest cases in religion. 26. I baptize. He did not deny it. Nor did he condescend to state his authority. That he had given. He admitted that he had introduced an important change in the rites of religion. And he goes on to tell them that this was not all. Greater and more important changes would soon take place without their authority. The Messiah was about to come, and the power was about to depart from their hands. T There standeth one. There is one. TAmong you. In the midst of you. He is undistinguished among the multitude. The Messiah had already come, and was about to be mauifested to the people. Whom ye know not. Jesus was not yet declared publicly to be the Christ. Though it is probable that he was then among the multitude, yet he was not known as the Messiah. We may hence learn: 1st. That there is often great excellency in the world that is obscure, undistinguished, and unknown. Jesus was near to all that people, but they were not conscious of his presence, and he was retired and obscure. Though the greatest personage ever in the world, yet he was not externally distinguished from others. 2d. Jesus may be near to men of the world, and yet they know him not. He is every where by his spirit, yet few know it, and few are desirous of know 25. Why baptizest thou then, &c. Baptism was common before John on receiving a proselyte from heathenism. But it was not customary to baptize a Jew. John had changed the custom. He bap-ing it. tized all. And they were desirous of knowing by what authority he made such a change in the religious custom of the nation. They presumed from the fact that he introduced that change that he claimed to be a prophet, or the Christ. They supposed that no one would attempt it without pretending at least authority from heaven. As he disclaimed the character of Christ, and of the prophet, they asked whence he derived his authority. As he had just before applied to himself a prediction that they all considered as belonging to the forerunner of Christ, they 27. Whose shoe's latchet. Note, Mat. iii. 11. The latchet of sandals was the string or thong by which they were fastened to the feet. To unloose them was the office of a servant, and John means, therefore, that he was unworthy to perform the lowest office for the Messiah. This was remarkable humility. John was well known. He was highly honored. Thousands came to hear him. Jesus was at that time unknown. But John was unworthy to perform the humblest office for Jesus. So we all should be willing to lay all that we have at the 28 These things were done in Bethabara," beyond Jordan, where John was baptizing. с b 29 The next day, John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which 'taketh away the sin of the world! 30 This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. 31 And I knew him not: but a Judg.7.24. b Ex.12.3. Is.53.7,11. Re.5.6. 1 or, beareth. He.9.28. feet of Christ, and feel that we are unworthy to be his lowest servants. 28. In Bethabara. Almost all the ancient manuscripts and versions instead of Bethabara here have Bethany, and this is doubtless the true reading. There was a Bethany about two miles east of Jerusalem, but there was also another in the tribe of Reuben, on the east side of the river Jordan, and in this place probably John was baptizing. It is about twelve miles above Jericho. T Beyond Jordan. On the east side of the river Jordan. 29. The next day. The day after the Jews made inquiry whether he was the Christ. ¶ Behold the Lamb of God. A lamb among the Jews was killed and eaten at the passover, to commemorate their deliverance from Egypt. Ex. xii. A lamb was offered in the temple every morning and evening, as a part of the daily worship. Ex. xxix. 38, 39. The Messiah was predicted as a lamb led to the slaughter, to show his patience in his sufferings, and readiness to die for man. Isa. liii. 7. A lamb among the Jews was also an emblem of patience, meekness, gentleness. On all these accounts, rather than on any one of them alone, Jesus was called the Lamb. He was innocent (1 Pet. ii. 23-25), he was a sacrifice for sin, the substance represented by the daily offering of the lamb, and elain at the usual time of the evening sacrifice (Luke xxiii. 44-46), and he was what was represented by the passover, turning away the anger of God, and saving us by his blood from vengeance and eternal death. 1 Cor. v. 7. ¶ Of God. Appointed by God, approved by God, and most dear to him. The sacrifice which he chose, and which he approves to save men from death. Which taketh away. that he should be made manifest to Israel, therefore am I come baptizing with water. 32 And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. 33 And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the c Ac.13.39. 1 Pe.2.24. Re.1.5. d c.3.34. This denotes his bearing the sins of the world, or the suffering which made an atonement for sin. Compare Isa. liii. 4. 1 John iii. 5. 1 Pet. ii. 24. He takes away sin by bearing or suffering in his own body the pains which God appointed to show his sense of the evil of sin, thus magnifying the law, and rendering it consistent for Him to pardon. Rom. iii. 24, 25. ¶ Of the world. Of all mankind, Jew and Gentile. His work was not to be confined to the Jew, but was also to benefit the Gentile; it was not confined to any part of the world, but was designed to open the way of pardon to all men. He was the propitiation for the sins of the whole world. 1 John ii. 2. 31. I knew him not. John was not personally acquainted with Jesus. Though they were remotely related to each other, yet it seems that they had no personal acquaintance. John had lived chiefly in the hill country of Judea. Jesus had been employed with Joseph at Nazareth. Until Jesus came to be baptized by John (Mat. iii. 13, 14), it seems that he had no acquaintance with him. He understood that he was to announce that the Messiah was about to appear. He was sent to proclaim his coming, but he did not personally know Jesus, or that he was to be the Messiah. This proves that there could have been no collusion or agreement between them to impose on the people. Should be made manifest. That the Messiah should be exhibited or made known. He came to prepare the way for the Messiah, and it now appeared that the Messiah was Jesus of Nazareth. To Israel. To the Jews. 32. Bare record. Gave testimony. I saw the Spirit, &c. Bee note, Mat. iii. 16, 17. |