John 1:46 Komentář

The scope and design of this chapter is to confirm our faith in Christ as the eternal Son of God, and the true Messiah and Saviour of the world, that we may be brought to receive him, and rely upon him, as our Prophet, Priest, and King, and to give up ourselves to be ruled, and taught, and saved by him. In order to this, we have here, I. An account given of him by the inspired penman himself, fairly laying down, in the beginning, what he designed his whole book should be the proof of (Joh 1:1-5); and again (Joh 1:10-14); and again, (Joh 1:16-18). II. The testimony of John Baptist concerning him (Joh 1:6-9, and Joh 1:15); but most fully and particularly (v. 19-37). III. His own manifestation of himself to Andrew and Peter (Joh 1:38-42), to Philip and Nathanael (Joh 1:43-51).

John 1:1 joh 1:1 joh 1:1 joh 1:1In the beginning was the word,.... That this is said not of the written word, but of the essential word of God, the Lord Jesus Christ, is clear, from all that is said from hence, to Joh 1:14 as that this word was in the beginning, was with God, and is God; from the creation of all things being ascribed to him, and his being said to be the life and light of men; from his coming into the world, and usage in it; from his bestowing the privilege of adoption on believers; and from his incarnation; and also there is a particular application of all this to Christ, Joh 1:15. And likewise from what this evangelist elsewhere says of him, when he calls him the word of life, and places him between the Father and the Holy Ghost; and speaks of the record of the word of God, and the testimony of Jesus, as the same thing; and represents him as a warrior and conqueror, Jo1 1:1. Moreover this appears to be spoken of Christ, from what other inspired writers have said of him, under the same character; as the Evangelist Luke, Luk 1:2, the Apostle Paul, Act 20:32 and the Apostle Peter, Pe2 3:5. And who is called the word, not as man; for as man he was not in the beginning with God, but became so in the fulness of time; nor is the man God; besides, as such, he is a creature, and not the Creator, nor is he the life and light of men; moreover, he was the word, before he was man, and therefore not as such: nor can any part of the human nature be so called; not the flesh, for the word was made flesh; nor his human soul, for self-subsistence, deity, eternity, and the creation of all things, can never be ascribed to that; but he is the word as the Son of God, as is evident from what is here attributed to him, and from the word being said to be so, as in Joh 1:14 and from those places, where the word is explained by the Son, compare Jo1 5:5. And is so called from his nature, being begotten of the Father; for as the word, whether silent or expressed, is the birth of the mind, the image of it, equal to it, and distinct from it; so Christ is the only begotten of the Father, the express image of his person, in all things equal to him, and a distinct person from him: and he may be so called, from some action, or actions, said of him, or ascribed to him; as that he spoke for, and on the behalf of the elect of God, in the eternal council and covenant of grace and peace; and spoke all things out of nothing, in creation; for with regard to those words so often mentioned in the history of the creation, and God said, may Jehovah the Son be called the word; also he was spoken of as the promised Messiah, throughout the whole Old Testament dispensation; and is the interpreter of his Father's mind, as he was in Eden's garden, as well as in the days of his flesh; and now speaks in heaven for the saints. The phrase, , "the word of the Lord", so frequently used by the Targumists, is well known: and it is to be observed, that the same things which John here says of the word, they say likewise, as will be observed on the several clauses; from whence it is more likely, that John should take this phrase, since the paraphrases of Onkelos and Jonathan ben Uzziel were written before his time, than that he should borrow it from the writings of Plato, or his followers, as some have thought; with whose philosophy, Ebion and Cerinthus are said to be acquainted; wherefore John, the more easily to gain upon them, uses this phrase, when that of the Son of God would have been disagreeable to them: that there is some likeness between the Evangelist John and Plato in their sentiments concerning the word, will not be denied. Amelius (f), a Platonic philosopher, who lived after the times of John, manifestly refers to these words of his, in agreement with his master's doctrine: his words are these, "and this was truly "Logos", or the word, by whom always existing, the things that are made, were made, as also Heraclitus thought; and who, likewise that Barbarian (meaning the Evangelist John) reckons was in the order and dignity of the beginning, constituted with God, and was God, by whom all things are entirely made; in whom, whatsoever is made, lives, and has life, and being; and who entered into bodies, and was clothed with flesh, and appeared a man; so notwithstanding, that he showed forth the majesty of his nature; and after his dissolution, he was again deified, and was God, as he was before he descended into a body, flesh and man. In which words it is easy to observe plain traces of what the evangelist says in the first four verses, and in the fourteenth verse of this chapter; yet it is much more probable, that Plato had his notion of the Logos, or word, out of the writings of the Old Testament, than that John should take this phrase, or what he says concerning the word, from him; since it is a matter of fact not disputed, that Plato went into Egypt to get knowledge: not only Clemens Alexandrinus a Christian writer says, that he was a philosopher of the Hebrews (g), and understood prophecy (h), and stirred up the fire of the Hebrew philosophy (i); but it is affirmed by Heathen writers, that he went into Egypt to learn of the priests (k), and to understand the rites of the prophets (l); and Aristobulus, a Jew, affirms (m), he studied their law; and Numenius, a Pythagoric philosopher (n), charges him with stealing what he wrote, concerning God and the world, out of the books of Moses; and used to say to him, what is Plato, but Moses "Atticising?" or Moses speaking Greek: and Eusebius (o), an ancient Christian writer, points at the very places, from whence Plato took his hints: wherefore it is more probable, that the evangelist received this phrase of the word, as a divine person, from the Targums, where there is such frequent mention made of it; or however, there is a very great agreement between what he and these ancient writings of the Jews say of the word, as will be hereafter shown. Moreover, the phrase is frequently used in like manner, in the writings of Philo the Jew; from whence it is manifest, that the name was well known to the Jews, and may be the reason of the evangelist's using it. This word, he says, was in the beginning; by which is meant, not the Father of Christ; for he is never called the beginning, but the Son only; and was he, he must be such a beginning as is without one; nor can he be said to be so, with respect to the Son or Spirit, who are as eternal as himself; only with respect to the creatures, of whom he is the author and efficient cause: Christ is indeed in the Father, and the Father in him, but this cannot be meant here; nor is the beginning of the Gospel of Christ, by the preaching of John the Baptist, intended here: John's ministry was an evangelical one, and the Gospel was more clearly preached by him, and after him, by Christ and his apostles, than before; but it did not then begin; it was preached before by the angel to the shepherds, at the birth of Christ; and before that, by the prophets under the former dispensation, as by Isaiah, and others; it was preached before unto Abraham, and to our first parents, in the garden of Eden: nor did Christ begin to be, when John began to preach; for John's preaching and baptism were for the manifestation of him: yea, Christ existed as man, before John began to preach; and though he was born after him as man, yet as the Word and Son of God, he existed before John was born; he was in being in the times of the prophets, which were before John; and in the times of Moses, and before Abraham, and in the days of Noah: but by the beginning is here meant, the beginning of the world, or the creation of all things; and which is expressive of the eternity of Christ, he was in the beginning, as the Maker of all creatures, and therefore must be before them all: and it is to be observed, that it is said of him, that in the beginning he was; not made, as the heavens and earth, and the things in them were; nor was he merely in the purpose and predestination of God, but really existed as a divine person, as he did from all eternity; as appears from his being set up in office from everlasting; from all the elect being chosen in him, and given to him before the foundation of the world; from the covenant of grace, which is from eternity, being made with him; and from the blessings and promises of grace, being as early put into his hands; and from his nature as God, and his relation to his Father: so Philo the Jew often calls the Logos, or word, the eternal word, the most ancient word, and more ancient than any thing that is made (p). The eternity of the Messiah is acknowledged by the ancient Jews: Mic 5:2 is a full proof of it; which by them (q) is thus paraphrased, "out of thee, before me, shall come forth the Messiah, that he may exercise dominion over Israel; whose name is said from eternity, from the days of old. Jarchi upon it only mentions Psa 72:17 which is rendered by the Targum on the place, before the sun his name was prepared; it may be translated, "before the sun his name was Yinnon"; that is, the Son, namely the Son of God; and Aben Ezra interprets it, , "he shall be called the son"; and to this agrees what the Talmudisis say (r), that the name of the Messiah was before the world was created; in proof of which they produce the same passage, And the word was with God; not with men or angels; for he was before either of these; but with God, not essentially, but personally considered; with God his Father: not in the Socinian sense, that he was only known to him, and to no other before the ministry of John the Baptist; for he was known and spoken of by the angel Gabriel before; and was known to Mary and to Joseph; and to Zacharias and Elisabeth; to the shepherds, and to the wise men; to Simeon and Anna, who saw him in the temple; and to the prophets and patriarchs in all ages, from the beginning of the world: but this phrase denotes the existence of the word with the Father, his relation and nearness to him, his equality with him, and particularly the distinction of his person from him, as well as his eternal being with him; for he was always with him, and is, and ever will be; he was with him in the council and covenant of grace, and in the creation of the universe, and is with him in the providential government of the world; he was with him as the word and Son of God in heaven, whilst he as man, was here on earth; and he is now with him, and ever will be: and as John here speaks of the word, as a distinct person from God the Father, so do the Targums, or Chaldee paraphrases; Psa 110:1 "the Lord said to my Lord", is rendered, "the Lord said to his word"; where he is manifestly distinguished from Jehovah, that speaks to him; and in Hos 1:7 the Lord promises to "have mercy on the house of Judah", and "save them by the Lord their God". The Targum is, "I will redeem them by the word of the Lord their God"; where the word of the Lord, who is spoken of as a Redeemer and Saviour, is distinguished from the Lord, who promises to save by him. This distinction of Jehovah and his word, may be observed in multitudes of places, in the Chaldee paraphrases, and in the writings of Philo the Jew; and this phrase, of "the word" being "with God", is in the Targums expressed by, , "the word from before the Lord", or "which is before the Lord": being always in his presence, and the angel of it; so Onkelos paraphrases Gen 31:22 "and the word from before the Lord, came to Laban", &c. and Exo 20:19 thus, "and let not the word from before the Lord speak with us, lest we die"; for so it is read in the King of Spain's Bible; and wisdom, which is the same with the word of God, is said to be by him, or with him, in Pro 8:1 agreeably to which John here speaks. John makes use of the word God, rather than Father, because the word is commonly called the word of God, and because of what follows, and the word was God; not made a God, as he is said here after to be made flesh; nor constituted or appointed a God, or a God by office; but truly and properly God, in the highest sense of the word, as appears from the names by which he is called; as Jehovah, God, our, your, their, and my God, God with us, the mighty God, God over all, the great God, the living God, the true God, and eternal life; and from his perfections, and the whole fulness of the Godhead that dwells in him, as independence, eternity, immutability, omnipresence, omniscience, and omnipotence; and from his works of creation and providence, his miracles, the work of redemption, his forgiving sins, the resurrection of himself and others from the dead, and the administration of the last judgment; and from the worship given him, as prayer to him, faith in him, and the performance of baptism in his name: nor is it any objection to the proper deity of Christ, that the article is here wanting; since when the word is applied to the Father, it is not always used, and even in this chapter, Joh 1:6 and which shows, that the word "God", is not the subject, but the predicate of this proposition, as we render it: so the Jews often use the word of the Lord for Jehovah, and call him God. Thus the words in Gen 28:20 are paraphrased by Onkelos, "if "the word of the Lord" will be my help, and will keep me, &c. then "the word of the Lord" shall be, , "my God": again, Lev 26:12 is paraphrased, by the Targum ascribed to Jonathan Ben Uzziel, thus, "I will cause the glory of my Shekinah to dwell among you, and my word shall "be your God", the Redeemer; once more, Deu 26:17 is rendered by the Jerusalem Targum after this manner, "ye have made "the word of the Lord" king over you this day, that he may be your God: and this is frequent with Philo the Jew, who says, the name of God is his word, and calls him, my Lord, the divine word; and affirms, that the most ancient word is God (s), (f) Apud Euseb. Prepar. Evangel. l. 11. c. 19. (g) Stromat. l. 1. p. 274. (h) Ib. p. 303. (i) Ib. Paedagog. l. 2. c. 1. p. 150. (k) Valer. Maxim. l. 8. c. 7. (l) Apuleius de dogmate Platonis, l. 1. in principio. (m) Apud. Euseb. Prepar. Evangel. l. 13. c. 12. (n) Hesych. Miles. de Philosophis. p. 50. (o) Prepar. Evangel. l. 11. c. 9. (p) De Leg. Alleg. l. 2. p. 93. de Plant. Noe, p. 217. de Migrat. Abraham, p. 389. de Profugis, p. 466. quis. rer. divin. Haeres. p. 509. (q) Targum Jon. in loc. (r) T. Bab. Pesachim, fol. 54. 1. & Nedarim, fol. 39. 2. Pirke Eliezer, c. 3. (s) De Allegor. l. 2. p. 99, 101. & de Somniis, p. 599.

And Nathanael said unto him,.... Taking notice of, and laying hold on what Philip said, that he was of Nazareth, which at once stumbled, and prejudiced him against Jesus being the Messiah; knowing very well that Bethlehem was to be the place of his birth: can there any good thing come out of Nazareth? The whole country of Galilee was had in contempt with the Jews; but Nazareth was so mean a place, that it seems it was even despised by its neighbours, by the Galilaeans themselves; for Nathanael was a Galilean, that said these words. It was so miserable a place that he could hardly think that any sort of good thing, even any worldly good thing, could come from thence; and it was so wicked, as appears from their murderous designs upon our Lord, that he thought no good man could arise from hence; and still less, any prophet, any person of great note; and still least of all, that that good thing, or person, the Messiah, should spring from it: so that his objection, and prejudice, proceeded not only upon the oracle in Mic 5:2, which points out Bethlehem as the birthplace of the Messiah; but upon the wickedness, and meanness, and obscurity of Nazareth, Philip saith unto him, come and see; who though he might not be master of this point, and knew not how to solve this difficulty, and remove this prejudice from Nathanael's mind, yet persuades him to go with him to Jesus; who, he doubted not, would give him full satisfaction in this, and all other points; and then it would most clearly appear to him, as it had done to him, that he was the true Messiah. The phrase, , "come, see", is often used in the book of Zohar (q): so it is, and likewise, , "come and see", in the Talmudic writings (r), (q) In Gen. fol. 13. 1. & 14. 3. & 16. 1, 2. & in Exod. fol. 83. 4. & passim. (r) T. Bab. Taanith, fol. 8. 1. & 23. 2. & 24. 1. Kiddushin, fol. 20. 1. & 33. 1. & Sota, fol. 5. 1, 2. & passim.

"And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see." But observe his wisdom and candor even in his doubting. He did not at once say, "Philip, thou deceivest me, and speakest falsely, I believe thee not, I will not come; I have learned from the prophets that Christ must come from Bethlehem, thou sayest 'from Nazareth'; therefore this is not that Christ." He said nothing like this; but what does he? He goes to Him himself; showing, by not admitting that Christ was "of Nazareth," his accuracy respecting the Scriptures, and a character not easily deceived; and by not rejecting him who brought the tidings, the great desire which he felt for the coming of Christ. For he thought within himself that Philip was probably mistaken about the place. And observe, I pray you, his manner of declining, how gentle he has made it, and in the form of a question. For he said not, "Galilee produces no good"; but how said he? "Can any good thing come out of Nazareth?" Philip also was very prudent; for he is not as one perplexed, angry, and annoyed, but perseveres, wishing to bring over the man, and manifesting to us from the first of his preaching the firmness which becomes an Apostle.

(Tr. vii. c. 15, 16, 17) However you may understand these words, Philip's answer will suit. You may read it either as affirmatory, Something good can come out of Nazareth; to which the other says, Come and see: or you may read it as a question, implying doubt on Nathanael's part, Can any good thing come out of Nazareth? Come and see. Since either way of reading agrees equally with what follows, we must inquire the meaning of the passage. Nathanael was well read in the Law, and therefore the word Nazareth (Philip having said that he had found Jesus of Nazareth) immediately raises his hopes, and he exclaims, Something good can come out of Nazareth. He had searched the Scriptures, and knew, what the Scribes and Pharisees could not, that the Saviour was to be expected thence.

"And the day following He would go forth into Galilee, and finding Philip, He saith unto him, Follow me. Now he was of the city of Andrew and Peter. And Philip findeth Nathanael" (Philip who had been already called by the Lord); "and he said unto him, We have found Him, of whom Moses in the law, and the prophets, did write, Jesus, the son of Joseph." He was called the son of that man to whom His mother had been espoused. For that He was conceived and born while she was still a virgin, all Christians know well from the Gospel. This Philip said to Nathanael, and he added the place, "from Nazareth." And Nathanael said unto him, "From Nazareth something good can come." What is the meaning, brethren? Not as some read, for it is likewise wont to be read, "Can any good thing come out of Nazareth?" For the words of Philip follow, who says, "Come and see." But the words of Philip can suitably follow both readings, whether you read it thus, as confirming, "From Nazareth something good can come," to which Philip replies, "Come and see;" or whether as doubting, and making the whole a question, "Can any good thing come out of Nazareth? Come and see." Since then, whether read in this manner or in that, the words following are not incompatible, it is for us to inquire which of the two interpretations we shall adopt. What sort of a man this Nathanael was, we prove by the words which follow. Hear what sort of a man he was; the Lord Himself bears testimony. Great is the Lord, known by the testimony of John; blessed Nathanael, known by the testimony of the truth. Because the Lord, although He had not been commended by the testimony of John, Himself to Himself bore testimony, because the truth is sufficient for its own testimony. But because men were not able to receive the truth, they sought the truth by means of a lamp, and therefore John was sent to show them the Lord. Hear the Lord bearing testimony to Nathanael: "Nathanael said unto him, Can any good thing come out of Nazareth? Philip says to him, Come and see. And Jesus sees Nathanael coming to Him, and says concerning him, Behold an Israelite indeed, in whom is no guile." Great testimony! Not of Andrew, nor of Peter, nor of Philip was that said which was said of Nathanael, "Behold an Israelite indeed, in whom is no guile."

What do we then, brethren? Ought this man to be the first among the apostles? Not only is Nathanael not found as first among the apostles, but he is neither the middle nor the last among the twelve, although the Son of God bore such testimony to him, saying, "Behold an Israelite indeed, in whom is no guile." Is the reason asked for? In so far as the Lord intimates, we find a probable reason. For we ought to understand that Nathanael was learned and skilled in the law; and for that reason was the Lord unwilling to place him among His disciples, because He chose unlearned persons, that He might by them confound the world. Listen to the apostle speaking these things: "For ye see," saith he, "your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things that are despised, hath God chosen, yea, and things which are not, as though they were things that are, to bring to nought things that are." If a learned man had been chosen, perhaps he would have said that he was chosen for the reason that his learning made him worthy of choice. Our Lord Jesus Christ, wishing to break the necks of the proud, did not seek the orator by means of the fisherman, but by the fisherman He gained the emperor. Great was Cyprian as an orator, but before him was Peter the fisherman, by means of whom not only the orator, but also the emperor, should believe. No noble was chosen in the first place, no learned man, because God chose the weak things of the world that He might confound the strong. This man, then, was great and without guile, and for this reason only was not chosen, lest the Lord should seem to any to have chosen the learned. And from this same learning in the law, it came that when he heard "from Nazareth,"--for he had searched the Scripture, and knew that the Saviour was to be expected thence, what the other scribes and Pharisees had difficulty in knowing,--this man, then, very learned in the law, when he heard Philip saying, "We have found Him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph;"--this man, who knew the Scriptures excellently well, when he heard the name "Nazareth," was filled with hope, and said, "From Nazareth something good can come."

Nathanael readily agrees that something great and most fair is that which is expected to appear out of Nazareth. It is, I suppose, perfectly clear, that not only did he take Nazareth as a pledge of that which he sought, but bringing together knowledge from the law and Prophets, as one fond of learning he gained swift understanding. Come and see. Sight will suffice for faith, says he, and having only conversed with Him you will confess more readily, and will unhesitatingly say that He is indeed the Expected One. But we must believe that there was a Divine and Ineffable grace, flowing forth with the words of the Saviour, and alluring the souls of the hearers. For so it is written, that all wondered at the gracious words which proceeded out of His Mouth. For as His word is mighty in power, so too is it efficacious to persuade.

Nathanael readily agrees that he expects great things to appear out of Nazareth. It is, I suppose, perfectly clear that not only did he take Nazareth as a pledge of what he sought but, bringing together knowledge from Moses and the prophets as one fond of learning, he gained a pretty quick understanding. “Come and see,” [Philip] says. Sight will suffice for faith. All you need to do is talk with him, and you will be all the more ready to confess and say without hesitation that he is indeed the expected One. But we must also believe that there was a divine and ineffable grace flowing from the words of our Savior that proved alluring for the souls of his hearers. … For since his word is mighty in power, it is also efficacious to persuade.

This is not exactly the way this sentence appears, but rather it should be understood in a different and more doubtful sense, as in “How is it possible that anything good comes out of Nazareth?” In fact, among the Jews the name of that village was much despised, because a great number of its inhabitants were pagans, and it seemed impossible that anything good might come out from there. Therefore also the Pharisees said to Nicodemus, “Search and you will see that no prophet is to arise from Galilee.” And so it is only right that Philip says to Nathanael, “Come and see.” Since there is now a contrast to that old opinion, [he seems to be saying], I promise to show you the real facts. This was superfluous, otherwise, for someone who had once believed in the truth.

He who alone is absolutely holy, harmless, undefiled; of whom the prophet saith, There shall come forth a rod out of the stem of Jesse, and a branch (Nazaraeus) shall grow out of his roots. (Isaiah 11:1) Or the words may be taken as expressing doubt, and asking the question.

He was bred up there: the place of His birth could not have been known generally, but all knew that He was bred up in Nazareth. And Nathanael said unto him, Can there any good thing come out of Nazareth.

Philip said that Christ was from Nazareth, but Nathanael, being more learned in the law, knew from the Scriptures that Christ was to come from Bethlehem, and therefore says: "Can anything good come out of Nazareth?" Philip says: "Come and see," knowing that Nathanael would not turn away from Christ if he heard His words.

Then when he says, Nathanael replied, the answer of Nathanael is given. His answer can be interpreted as an assertion or as a question; and in either way it is suitable to Philip's affirmation. If it is taken as an assertion, as Augustine does, the meaning is: "Some good can come from Nazareth." In other words, from a city with that name it is possible that there come forth to us some very excellent grace or some outstanding teacher to preach to us about the flower of the virtues and the purity of sanctity; for "Nazareth" means "flower." We can understand from this that Nathanael, being quite learned in the law and a student of the Scriptures, knew that the Savior was expected to come from Nazareth—something that was not so clear even to the Scribes and Pharisees. And so when Philip said, We have found Jesus from Nazareth, his hopes were lifted and he answered: "Indeed, some good can come from Nazareth." But if we take his answer as a question, as Chrysostom does, then the sense is: From Nazareth! What good can come from that place? As if to say: Everything else you say seems credible, because his name and his lineage are consistent with the prophecies, but your statement that he is from Nazareth does not seem possible. For Nathanael understood from the Scriptures that the Christ was to come from Bethlehem, according to: "And you, Bethlehem, land of Judah, are not the least among the princes of Judah: for out of you a ruler will come forth, who will rule my people Israel," as we read in Matthew (2:6). And so, not finding Philip's statement in agreement with the prophecy, he prudently and moderately inquires about its truth, What good can come from that place? Then Philip's advice is given, Come and see. And this advice suits either interpretation of Nathanael's answer. To the assertive interpretation it is as though he says: You say that something good can come from Nazareth, but I say that the good I state to you is of such a nature and so marvelous that I am unable to express it in words, so Come and see. To the interpretation that makes it a question, it is as though he says: You wonder and say: What good can come from that place?, thinking that this is impossible according to the Scriptures. But if you are willing to experience what I experienced, you will understand that what I say is true, so Come and see. Then, not discouraged by his questions, Philip brings Nathanael to Christ. He knew that he would no longer argue with him if he tasted the words and teaching of Christ. And in this, Philip was imitating Christ who earlier answered those who had asked about the place where he lived: "Come and see... Come to him, and be enlightened" (Ps 33:6).

The eternity of the Divine Logos, or Word of God, the dispenser of light and life, Joh 1:1-5. The mission of John the Baptist, Joh 1:6-13. The incarnation of the Logos or Word of God, Joh 1:14. John's testimony concerning the Logos, Joh 1:15-18. The priests and Levites question him concerning his mission and his baptism, Joh 1:19-22. His answer, Joh 1:23-28. His farther testimony on seeing Christ, Joh 1:29-34. He points him out to two of his disciples, who thereupon follow Jesus, Joh 1:35-37. Christ's address to them, Joh 1:38, Joh 1:39. Andrew invites his brother, Simon Peter; Christ's address to him, Joh 1:40-42. Christ calls Philip, and Philip invites Nathanael, Joh 1:43-46. Christ's character of Nathanael, Joh 1:47. A remarkable conversation between him and this disciple, Joh 1:48-51. John's introduction is from John 1:1-18. Some harmonists suppose it to end with Joh 1:14. but, from the connection of the whole, Joh 1:18 appears to be its natural close, at it contains a reason why the Logos or Word was made flesh. Joh 1:15 refers to Joh 1:6-8, and in these passages John's testimony is anticipated in order of time, and is very fitly mentioned to illustrate Christ's pre-eminence. Joh 1:16, Joh 1:17 have a plain reference to Joh 1:14. See Bp. Newcome.

Can there any good thing come out of Nazareth? - Bp. Pearce supposes that the τι αγαθον of the evangelist has some particular force in it: for, in Jer 33:14, God says, I will perform that good thing which I promised, etc.; and this, in Jer 33:15 is explained to mean, his causing the branch of righteousness (i.e. the Messiah) to grow up unto David, from whom Jesus was descended: in this view, Nathanael's question seems to imply, that not Nazareth, but Bethlehem, was to be the birth-place of the Messiah, according to what the chief priests and scribes had determined, Mat 2:4-6. If this conjecture be not thought solid, we may suppose that Nazareth, at this time, was become so abandoned that no good could be expected from any of those who dwelt in it, and that its wickedness had passed into a proverb: Can any thing good be found in Nazareth? Or, that the question is illiberal, and full of national prejudice. Come and see - He who candidly examines the evidences of the religion of Christ will infallibly become a believer. No history ever published among men has so many external and internal proofs of authenticity as this has. A man should judge of nothing by first appearances, or human prejudices. Who are they who cry out, The Bible is a fable? Those who have never read it, or read it only with the fixed purpose to gainsay it. I once met with a person who professed to disbelieve every tittle of the New Testament, a chapter of which, he acknowledged, he had never read. I asked him, had he ever read the Old? He answered, No! And yet this man had the assurance to reject the whole as an imposture! God has mercy on those whose ignorance leads them to form prejudices against the truth; but he confounds those who take them up through envy and malice, and endeavor to communicate them to others.

THE WORD MADE FLESH. (Joh 1:1-14) In the beginning--of all time and created existence, for this Word gave it being (Joh 1:3, Joh 1:10); therefore, "before the world was" (Joh 17:5, Joh 17:24); 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; Jo1 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."

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).