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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).

In these verses, I. The evangelist begins again to give us John Baptist's testimony concerning Christ, Joh 1:15. He had said (Joh 1:8) that he came for a witness; now here he tells us that he did accordingly bear witness. Here, Observe, 1. How he expressed his testimony: He cried, according to the prediction that he should be the voice of one crying. The Old Testament prophets cried aloud, to show people their sins; this New Testament prophet cried aloud, to show people their Saviour. This intimates, (1.) That it was an open public testimony, proclaimed, that all manner of persons might take notice of it, for all are concerned in it. False teachers entice secretly, but wisdom publishes her dictates in the chief places of concourse. (2.) That he was free and hearty in bearing this testimony. He cried as one that was both well assured of the truth to which he witnessed and well affected to it. He that had leaped in his mother's womb for joy of Christ's approach, when newly conceived, does now with a like exultation of spirit welcome his public appearance. 2. What his testimony was. He appeals to what he had said at the beginning of his ministry, when he had directed them to expect one that should come after him, whose forerunner he was, and never intended any other than to lead them to him, and to prepare his way. This he had given them notice of from the first. Note, It is very comfortable to a minister to have the testimony of his conscience for him that he set out in his ministry with honest principles and sincere intentions, with a single eye to the glory and honour of Christ. Now what he had then said he applies to this Jesus whom he had lately baptized, and who was so remarkably owned from heaven: This was he of whom I spoke. John did not tell them that there would shortly appear such a one among them, and then leave them to find him out; but in this he went beyond all the Old Testament prophets that he particularly specified the person: "This was he, the very man I told you of, and to him all I said is to be accommodated." Now what was it he said? (1.) He had given the preference to this Jesus: He that comes after me, in the time of his birth and public appearance, is preferred before me; he that succeeds me in preaching and making disciples is a more excellent person, upon all accounts; as the prince or peer that comes after is preferred before the harbinger or gentleman-usher that makes way for him. Note, Jesus Christ, who was to be called the Son of the Highest (Luk 1:32), was preferred before John Baptist, who was to be called only the prophet of the Highest, Luk 1:76. John was a minister of the New Testament, but Christ was the Mediator of the New Testament. And observe, though John was a great man, and had a great name and interest, yet he was forward to give the preference to him to whom it belonged. Note, All the ministers of Christ must prefer him and his interest before themselves and their own interests; they will make an ill account that seek their own things, not the things of Christ, Phi 2:21. He comes after me, and yet is preferred before me. Note, God dispenses his gifts according to his good pleasure, and many times crosses hands, as Jacob did, preferring the younger before the elder. Paul far outstripped those that were in Christ before him. (2.) He here gives a good reason for it: For he was before me, prōtos mou ēn - He was my first, or first to me; he was my first Cause, my original. The First is one of God's names, Isa 44:6. He is before me, is my first, [1.] In respect of seniority: he was before me, for he was before Abraham, Joh 8:58. Nay, he was before all things, Col 1:17. I am but of yesterday, he from eternity. It was but in those days that John Baptist came (Mat 3:1), but the goings forth of our Lord Jesus were of old, from everlasting, Mic 5:2. This proves two natures in Christ. Christ, as man, came after John as to his public appearance; Christ, as God, was before him; and how could he otherwise be before him but by an eternal existence? [2.] In respect of supremacy; for he was my prince; so some princes are called the first; prōton, "It is he for whose sake and service I am sent: he is my Master, I am his minister and messenger." II. He presently returns again to speak of Jesus Christ, and cannot go on with John Baptist's testimony till Joh 1:19. The Joh 1:16 has a manifest connection with Joh 1:14, where the incarnate Word was said to be full of grace and truth. Now here he makes this the matter, not only of our adoration, but of our thankfulness, because from that fulness of his we all have received. He received gifts for men (Psa 68:18), that he might give gifts to men, Eph 4:8. He was filled, that he might fill all in all (Eph 1:23), might fill our treasures, Pro 8:21. He has a fountain of fulness overflowing: We all have received. All we apostles; so some. We have received the favour of this apostleship, that is grace; and a fitness for it, that is truth. Or, rather, All we believers; as many as received him (Joh 1:16), received from him. Note, 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 silences perplexing fears, that we want nothing but we may receive it. Let us see what it is that we have received. 1. We have received grace for grace. Our receivings by Christ are all summed up in this one word, grace; we have received kai charin - even grace, so great a gift, so rich, so invaluable; we have received no less than grace; this is a gift to be spoken of with an emphasis. It is repeated, grace for grace; for to every stone in this building, as well as to the top-stone, we must cry, Grace, grace. Observe, (1.) The blessing received. It is grace; the good will of God towards us, and the good work of God in us. God's good will works the good work, and then the good work qualifies us for further tokens of his good will. As the cistern receives water from the fulness of the fountain, the branches sap from the fulness of the root, and the air light from the fulness of the sun, so we receive grace from the fulness of Christ. (2.) The manner of its reception: Grace for grace - charin anti charitos. The phrase is singular, and interpreters put different senses upon it, each of which will be of use to illustrate the unsearchable riches of the grace of Christ. Grace for grace bespeaks, [1.] The freeness of this grace. It is grace for grace' sake; so Grotius. We receive grace, not for our sakes (be it known to us), but even so, Father, because it seemed good in thy sight. It is a gift according to grace, Rom 12:6. It is grace to us for the sake of grace to Jesus Christ. God was well pleased in him, and is therefore well pleased with us in him, Eph 1:6. [2.] The fulness of this grace. Grace for grace is abundance of grace, grace upon grace (so Camero), one grace heaped upon another; as skin for skin is skin after skin, even all that a man has, Job 2:4. It is a blessing poured out, that there shall not be room to receive it, plenteous redemption: one grace a pledge of more grace. Joseph - he will add. It is such a fulness as is called the fulness of God which we are filled with. We are not straitened in the grace of Christ, if we be not straitened in our own bosoms. [3.] The serviceableness of this grace. Grace for grace is grace for the promoting and advancing of grace. Grace to be exercised by ourselves; gracious habits for gracious acts. Grace to be ministered to others; gracious vouchsafements for gracious performances: grace is a talent to be traded with. The apostles received grace (Rom 1:5; Eph 3:8), that they might communicate it, Pe1 4:10. [4.] The substitution of New Testament grace in the room and stead of Old Testament grace: so Beza. And this sense is confirmed by what follows (Joh 1:17); for the Old Testament had grace in type, the New Testament has grace in truth. There was a grace under the Old Testament, the gospel was preached then (Gal 3:8); but that grace is superseded, and we have gospel grace instead of it, a glory which excelleth, Co2 3:10. Discoveries of grace are now more clear, distributions of grace far more plentiful; this is grace instead of grace. [5.] It bespeaks the augmentation and continuance of grace. Grace for grace is one grace to improve, confirm, and perfect another grace. We are changed into the divine image, from glory to glory, from one degree of glorious grace to another, Co2 3:18. Those that have true grace have that for more grace, Jam 4:6. When God gives grace he saith, Take this in part; for he who hath promised will perform. [6.] It bespeaks the agreeableness and conformity of grace in the saints to the grace that is in Jesus Christ; so Mr. Clark. Grace for grace is grace in us answering to grace in him, as the impression upon the wax answers the seal line for line. The grace we receive from Christ changes us into the same image (Co2 3:18), the image of the Son (Rom 8:29), the image of the heavenly, Co1 15:49. 2. We have received grace and truth, Joh 1:17. He had said (Joh 1:14) that Christ was full of grace and truth; now here he says that by him grace and truth came to us. From Christ we receive grace; this is a string he delights to harp upon, he cannot go off from it. Two things he further observes in this verse concerning this grace: - (1.) Its preference above the law of Moses: The law was given by Moses, and it was a glorious discovery, both of God's will concerning man and his good will to man; but the gospel of Christ is a much clearer discovery both of duty and happiness. That which was given by Moses was purely terrifying and threatening, and bound with penalties, a law which could not give life, which was given with abundance of terror (Heb 12:18); but that which is given by Jesus Christ is of another nature; it has all the beneficial uses of the law, but not the terror, for it is grace: grace teaching (Tit 2:11), grace reigning, Rom 5:21. It is a law, but a remedial law. The endearments of love are the genius of the gospel, not the affrightments of law and the curse. (2.) Its connection with truth: grace and truth. In the gospel we have the discovery of the greatest truths to be embraced by the understanding, as well as of the richest grace to be embraced by the will and affections. It is a faithful saying, and worthy of all acceptation; that is, it is grace and truth. The offers of grace are sincere, and what we may venture our souls upon; they are made in earnest, for it is grace and truth. It is grace and truth with reference to the law that was given by Moses. For it is, [1.] The performance of all the Old Testament promises. In the Old Testament we often find mercy and truth put together, that is, mercy according to promise; so here grace and truth denote grace according to promise. See Luk 1:72; Kg1 8:56. [2.] It is the substance of all the Old Testament types and shadows. Something of grace there was both in the ordinances that were instituted for Israel and the providences that occurred concerning Israel; but they were only shadows of good things to come, even of the grace that is to be brought to us by the revelation of Jesus Christ. He is the true paschal lamb, the true scape-goat, the true manna. They had grace in the picture; we have grace in the person, that is, grace and truth. Grace and truth came, egeneto - was made; the same word that was used (Joh 1:3) concerning Christ's making all things. The law was only made known by Moses, but the being of this grace and truth, as well as the discovery of them, is owing to Jesus Christ; this was made by him, as the world at first was; and by him this grace and truth do consist. 3. Another thing we receive from Christ is a clear revelation of God to us (Joh 1:18): He hath declared God to us, whom no man hath seen at any time. This was the grace and truth which came by Christ, the knowledge of God and an acquaintance with him. Observe, (1.) The insufficiency of all other discoveries: No man hath seen God at any time. This intimates, [1.] That the nature of God being spiritual, he is invisible to bodily eyes, he is a being whom no man hath seen, nor can see, Ti1 6:16. We have therefore need to live by faith, by which we see him that is invisible, Heb 11:27. [2.] That the revelation which God made of himself in the Old Testament was very short and imperfect, in comparison with that which he has made by Christ: No man hath seen God at any time; that is, what was seen and known of God before the incarnation of Christ was nothing to that which is now seen and known; life and immortality are now brought to a much clearer light than they were then. [3.] That none of the Old Testament prophets were so well qualified to make known the mind and will of God to the children of men as our Lord Jesus was, for none of them had seen God at any time. Moses beheld the similitude of the Lord (Num 12:8), but was told that he could not see his face, Exo 33:20. But this recommends Christ's holy religion to us that it was founded by one that had seen God, and knew more of his mind than any one else ever did. (2.) The all-sufficiency of the gospel discovery proved from its author: The only-begotten Son, who is in the bosom of the Father, he has declared him. Observe here, [1.] How fit he was to make this discovery, and every way qualified for it. He and he alone was worthy to take the book, and to open the seals, Rev 5:9. For, First, He is the only-begotten Son; and who so likely to know the Father as the Son? or in whom is the Father better known than in the Son? Mat 11:27. He is of the same nature with the Father, so that he who hath seen him hath seen the Father, Joh 14:9. The servant is not supposed to know so well what his Lord does as the Son, Joh 15:15. Moses was faithful as a servant, but Christ as a Son. Secondly, He is in the bosom of the Father. He had lain in his bosom from eternity. When he was here upon earth, yet still, as God, he was in the bosom of the Father, and thither he returned when he ascended. In the bosom of the Father; that is, 1. In the bosom of his special love, dear to him, in whom he was well pleased, always his delight. All God's saints are in his hand, but his Son was in his bosom, one in nature and essence, and therefore in the highest degree one in love. 2. In the bosom of his secret counsels. As there was a mutual complacency, so there was a mutual consciousness, between the Father and Son (Mat 11:27); none so fit as he to make known God, for none knew his mind as he did. Our most secret counsels we are said to hide in our bosom (in pectore); Christ was privy to the bosom-counsels of the Father. The prophets sat down at his feet as scholars; Christ lay in his bosom as a friend. See Eph 3:11. [2.] How free he was in making this discovery: He hath declared. Him is not in the original. He has declared that of God which no man had at any time seen or known; not only that which was hid of God, but that which was hid in God (Eph 3:9), exēgēsato - it signifies a plain, clear, and full discovery, not by general and doubtful hints, but by particular explications. He that runs may now read the will of God and the way of salvation. This is the grace, this the truth, that came by Jesus Christ.

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.

John bare witness of him,.... Which was his office and business, for which purpose he was sent, Joh 1:6. and cried; this agrees with his work and office, according to the prophecy of him in Isa 40:3 and with the time of his ministry, the year of jubilee; and with the nature of his ministry, which was clear, open, and public; and performed with vigour, and in a powerful manner, with much assurance and certainty, with boldness and intrepidity, and with great zeal and fervency, and in an evangelical way; for it was such a cry as debased the creature, and exalted Christ: this was he, of whom I spake; when he first entered upon his ministry and baptism, before he saw Christ, or baptized him; see Mat 3:11. he that cometh after me; for Christ came into the world after John; he was born six months after him; he came after him to be baptized by him, and attended on his ministry; and came later into the public ministry than he did, is preferred before me; by God, the Father, in setting him up as Mediator; constituting him the head of the church; causing a fulness of grace to dwell in him; appointing him the Saviour of his people; and ordaining him judge of quick and dead. And by the prophets, who spake much of him, and sparingly of John; and of him as the Messiah and Saviour, and of John only as his harbinger: and by John himself, who represents him as coming from above, and as above all; and himself as of the earth, earthly: and by all Gospel ministers, and every true believer; and good reason there is for it: for he was before me; which cannot be meant of honour and dignity; for this is expressed before; and it would be proving one thing by the same: nor of his birth, as man; for John in that sense was before him, being born before him; besides, being born before another, is no proof of superior worth; others were born before John, whom he yet excelled: but of his eternal existence, as the word, and Son of God, who was before John, or any of the prophets; before Abraham, and Noah, and Adam, or any creature whatever: the Arabic and Persic versions read, "for he was more ancient than me"; being from everlasting, from the beginning, or ever the earth was.

The Evangelist is very full in making frequent mention of John, and often beating about his testimony. And this he does not without a reason, but very wisely; for all the Jews held the man in great admiration, and therefore desiring by his means to make the Jews ashamed, he continually reminds them of the testimony of the forerunner. The other Evangelists make mention of the older prophets, and at each successive thing that took place respecting Him refer the hearer to them. But John providing testimony more clear and fresh, and uttering a voice more glorious than the other, brings continually forward not those only who had departed and were dead, but one also who was alive and present, who pointed Him out and baptized Him, him he continually introduces, not desiring to gain credit for the master through the servant, but condescending to the infirmity of his hearers. For as unless He had taken the form of a servant, He would not have been easily received, so had He not by the voice of a servant prepared the ears of his fellow-servants, the many (at any rate) of the Jews would not have received the Word.

What does he proclaim? to what does he "bear witness," and "cry"? "This is He of whom I said, He that cometh after me is preferred before me; for He was before me." The testimony is dark, and contains besides much that is lowly. For he does not say, "This is the Son of God, the Only-begotten, the true Son"; but what? "He that cometh after me, is preferred before me; for He was before me." As the mother birds do not teach their young all at once how to fly, nor finish their teaching in a single day, but at first lead them forth so as to be just outside the nest, then after first allowing them to rest, set them again to flying, and on the next day continue a flight much farther, and so gently, by little and little, bring them to the proper height; just so the blessed John did not immediately bring the Jews to high things, but taught them for a while to fly up a little above the earth saying, that Christ was greater than he. And yet this, even this was for the time no small thing, to have been able to persuade the hearers that one who had not yet appeared nor worked any wonders was greater than a man, (John, I mean,) so marvelous, so famous, to whom all ran, and whom they thought to be an angel.

And observe how prudently he introduces his testimony; for he does not only point Him out when He has appeared, but even before He appears, proclaims Him. For the expression, "This is He of whom I spake," is the expression of one declaring this. Wherefore then even before His appearance did he this? In order that when He appeared, the testimony might readily be received, the minds of the hearers being already prepossessed by what was said concerning Him, and the mean external appearance not vitiating it. For if without having heard anything at all concerning Him they had seen the Lord, and as they beheld Him had at the same time received the testimony of John's words, so wonderful and great, the meanness of His appearance would have straightway been an objection to the grandeur of the expressions. For Christ took on Him an appearance so mean and ordinary, that even Samaritan women, and harlots, and publicans, had confidence boldly to approach and converse with Him.

The phrase, "that cometh after," means, "that" preacheth "after me," not "that" was born "after me." What then means "is before me"? Is more glorious, more honorable. "Do not," he saith, "because I came preaching first from this, suppose that I am greater than He; I am much inferior, so much inferior that I am not worthy to be counted in the rank of a servant." This is the sense of "is before me." Again, that the phrase, "is before me," does not refer to His coming into Being, is plain from the sequel; for had he meant to say this, what follows, "for He was before me," would be superfluous. For who so dull and foolish as not to know that He who "was born before" him "was before" him? Or if the words refer to His subsistence before the ages, what is said is nothing else than that "He who cometh after me came into being before me."

Since you all at least know this, that they are always things uncertain not things evident, that require their causes to be assigned. Now if the argument related to the production of substance, it could not have been uncertain that he who "was born" first must needs "be" first; but because he is speaking concerning honor, he with reason explains what seems to be a difficulty. For many might well enquire, whence and on what pretext He who came after, became before, that is, appeared with great honor; in reply to this question therefore, he immediately assigns the reason; and the reason is, His Being first. He does not say, that "by some kind of advancement he cast me who has been first behind him, and so became before me," but that "he was before me," even though he arrives after me.

But how, says one, if the Evangelist refers to His manifestation to men, and to the glory which was to attend Him from them, does he speak of what was not yet accomplished, as having already taken place? for he does not say, "shall be," but "was." Because this is a custom among the prophets of old, to speak of the future as of the past. Thus Isaiah speaking of His slaughter does not say, "He shall be led (which would have denoted futurity) as a sheep to the slaughter"; but "He was led as a sheep to the slaughter"; yet He was not yet Incarnate, but the Prophet speaks of what should be as if it had come to pass.

(in Joan. Tr. 3) It does not mean—He was made before I was made; but He is preferred to me.

John admitted he was a lamp lit from Christ, and that is why he took refuge at his feet, to avoid being blown out by the wind of pride if he flew too high. He was in fact so great that some people thought he might be the Christ, and if he had not been his own witness that he was not, the mistake would have persisted, and people would have gone on thinking he was. What a humble man. The honor was offered him by the people, and he spurned it. People were getting the wrong ideas about his greatness, and he put himself in his place. He did not want to be magnified by the words of people, because he had grasped the Word of God.

"John beareth witness of Him, and crieth, saying, This was He of whom I spake, He that cometh after me is made before me." He came after me, and He preceded me. What is it, "He is made before me"? He preceded me. Not "was made before I was made," but "was preferred before me," this is "He was made before me." Wherefore was He made before thee, when He came after thee? "Because He was before me." Before thee, O John! what great thing to be before thee! It is well that thou dost bear witness to Him; let us, however, hear Himself saying, "Even before Abraham, I am." But Abraham also was born in the midst of the human race: there were many before him, many after him. Listen to the voice of the Father to the Son: "Before Lucifer I have begotten Thee." He who was begotten before Lucifer Himself illuminates all. A certain one was named Lucifer, who fell; for he was an angel and became a devil; and concerning him the Scripture said, "Lucifer, who did arise in the morning, fell." And why was he Lucifer? Because, being enlightened, he gave forth light. But for what reason did he become dark? Because he abode not in the truth. Therefore He was before Lucifer, before every one that is enlightened; since before every one that is enlightened, of necessity He must be by whom all are enlightened who can be enlightened.

This was He of Whom I spake, He that cometh after me is preferred [has become] before me, for He was before me. Having named the witness same-minded and same-named with himself, and having shown that he used a great voice for the service of his preaching, he profitably adds the mode too of his testimony: for it is in this in particular that the whole question lies. What then do we find the great John crying regarding the Only-Begotten? He that cometh after me has become before me for He was before me. Deep is the saying and one that demands keen search into its meaning. For the obvious and received meaning is thus: As far as belongs to the time of the Birth according to the Flesh, the Baptist preceded the Saviour, and Emmanuel clearly followed and came after by six whole months, as the blessed Luke related. Some suppose that John said this, that it may be understood thus, He that cometh after me, in point of age, is preferred before me. But he who fixes a keener eye on the Divine thoughts may see, in the first place, that this view introduces us to futile ideas and carries us far from the needful subject of consideration. For the holy Baptist is introduced as a witness, not in order to show that Christ was once later, then again earlier in the time of His Birth, but as a co-witness of His Glory, the Glory as of the Only-Begotten of the Father full of grace and truth. What meaning then can one give to such unseasonably introduced explanations as these? or how can one give us any clear interpretation, by understanding of time the words before us, He That cometh after me became before me? For be it laid down beyond a doubt that the Lord came after the Baptist, as being second to him in time according to the Flesh: how will He be also before him, I mean in time? for due order and sequence call us to this sense analogously to what preceded. But I think that it is evident to every one, that this is an impossibility. For that which cometh short of anything in point of time will never have the start of its leader. Hence it is a thing utterly senseless and altogether past belief, to imagine that the holy Baptist said of time after the Flesh,. He that cometh after me has become before me. But understanding it rather in accordance with the line of thought that preceded, we will believe that it was said in some such sense as this. The blessed Baptist meetly carries up his mode of speaking from a customary phrase to its spiritual import, and advances as it were from an image drawn from our affairs to the exposition of subtler thoughts. For that which leads is ever considered to be more glorious than those which are said to follow, and things which succeed yield the palm to those that precede them. As for example, he who is a skilled worker in brass, or carpenter, or weaver, takes the lead and has superiority over him who is conceived as following by being a learner and advancing to perfect knowledge. But when such an one has surpassed the skill of his teacher and leaving that behind attains to something superior, I deem that he who is surpassed may not unfitly say of his outstripping pupil, He that cometh after me, has become before me. Transferring then after this sort the force of our idea to our Saviour Christ and the holy Baptist, you will rightly understand it. Take now the account of each from the beginning. The Baptist was being admired by all, he was making many disciples, a great multitude of those who came for Baptism was always surrounding him: Christ, albeit superior, was unknown, they knew not that He was Very God. Since then He was unknown, while the Baptist was admired, He seemed I suppose to fall short of him; He came a little after him who had still the higher position in honour and glory from men. But He That cometh after has become before, being shown to be greater and superior to John. For the One was at length revealed by His works to be God, the other not surpassing the measure of human nature, is found at last to have become after. Hence the blessed Baptist said darkly, He that cometh after me has become before me, instead of, He who was once behind me in honour, is beheld to be more glorious, and surpasses by incomparable excellencies the measure that befits and belongs to me. Thus understanding the words, we shall find him a witness of the Glory of the Only-Begotten and not an unseasonable setter forth of useless things. For his saying that Christ is greater than himself who has a great reputation for holiness, what else is it than witnessing to His especial glory?

For He was before me. Having said that He has become before me, he needfully adds, For He was before me, ascribing to Him glory most ancient, and affirming that the precedence of all things accrued not to Him in time, but is inherent in Him from the beginning as God by Nature. For He was before me, says he, instead of, Always and every-way superior and more glorious. And by His being compared with one among things originate, the judgment against all is concentrated in behalf of Him Who is above all. For we do not contemplate the great and glorious dignity of the Son as consisting in this alone that He surpassed the glory of John, but in His surpassing every originate essence.

John bare witness of Him and cried. The most wise Evangelist follows again the course of his thoughts and makes the sequel duly correspondent to what preceded. For when he said of the Son of God, we beheld His Glory, the Glory as of the Only-Begotten of the Father, that he might not appear to alone say this (the word we have seen not suiting a single person), he joins with himself his namesake witness, having one and the same piety with himself. I then, says he, bear witness (for I have beheld what I said), and the Baptist likewise bears witness. A most weighty pair of Spirit-clad, and a notable pair of men foster-brothers in truth and unknowing how to lie. But see how exceeding forcible he made his declaration. For he not only says that John bears witness of Him, but profitably adds and cried, taking his proof from the words The voice of him that crieth in the wilderness, and this too exceeding well. For it was possible that some of the opponents might say, When did the Baptist witness to the Only-Begotten or to whom did he impart the things regarding Him? He cried then, says he, that is, not in a corner does he utter them, not gently and in secret does he bear witness: you may hear him crying aloud more clear than a trumpet, (not you alone hearing these things,) widespread and to all is his speech, glorious the herald, remarkable the voice, great and not unknown the Forerunner.

I [John the Evangelist] then, says he, bear witness (for I have beheld what I said), and the Baptist likewise bears witness. This is a most weighty pair of Spirit-clad and notable men, foster brothers in truth who do not know how to lie. But see how forcefully he made his declaration. For he not only says that John “bears witness of him” but profitably adds “and cried,” taking his proof from the words “the voice of one crying in the wilderness.” And he does this exceedingly well too. For it was possible that some of his opponents might say, When did the Baptist witness to the Only Begotten, or to whom did he impart things about him? He cried then, he says, that is, he does not speak them in a corner, nor does he bear witness gently and in secret. In fact, you (although not you alone) may hear him crying louder and more clearly than a trumpet since his speech is to everyone everywhere. Most glorious is the herald, remarkable the voice, great and not unheard of is the forerunner.

The obvious and received meaning is this: As far as his birth according to the flesh is concerned, the Baptist preceded the Savior, and Emmanuel clearly followed and came after by six whole months, as the blessed Luke related. Some suppose this is what John meant, in other words, that he who comes after me, in point of age, is preferred before me.… But this carries us too far afield.…Rather, the Baptist advances as it were from an image drawn from our affairs to the exposition of subtler thoughts. For one who leads is always considered to be more glorious than those who follow, and things that succeed yield the palm to those that precede them.… As for example when one has surpassed the skill of his teacher and, leaving that behind, attains to something superior. I think that he who is surpassed may correctly say of his overachieving student, “He that comes after me has become before me.” Transferring then the force of our idea to our Savior Christ and the holy Baptist, you will rightly understand it.… The Baptist was admired by all. He made many disciples. A great multitude of those who came for baptism was always surrounding him. Christ, albeit superior, was unknown, and they did not know that he was truly God. Since, then, he was unknown while the Baptist was admired, he seemed I suppose to fall short of him. He came a little after him who had still the higher position in honor and glory from people. But “he that comes after has become before,” being shown to be greater and superior to John. For the One was at length revealed by his works to be God, the other not surpassing the measure of human nature, is found at last to have become after.

He had said before that there was a man sent to bear witness; now he gives definitely the forerunner's own testimony, which plainly declared the excellence of His Human Nature and the Eternity of His Godhead. John bare witness of Him.

(hoc loc.) Or, full of grace, inasmuch as His word was gracious, as saith David, Full of grace are thy lips; and truth, (Ps. 45:3) because what Moses and the Prophets spoke or did in figure, Christ did in reality. He saith, Who cometh after me, that is, as to the time of His birth. John was six months before Christ, according to His humanity. (in loc.) The Arians infer from this word1, that the Son of God is not begotten of the Father, but made like any other creature.

The Evangelist frequently refers to the testimony of John not because he makes the credibility of the Master depend on the servant, but since the people had a high opinion of John, he cites John as a witness concerning Christ, as one whom they regarded as great and therefore more worthy of trust than all others. The word "crying out" indicates the great boldness of John, for he proclaimed Christ not in a corner, but with great boldness. What then did he say? "This was He of whom I said." John bore witness concerning Christ before he saw Him. God so willed this, of course, so that when he testified about Christ in a very favorable manner, he would not appear to be showing partiality toward Him. This is why he says "of whom I said," that is, before he saw Him. "He who comes after me" means, of course, the one who comes after in time of birth; for the Forerunner was six months older than Christ by birth in the flesh. "He came before me," that is, He became more honored and more glorious than me. Why? Because He also existed before me, in His Divinity. But the Arians insanely explained this saying. Wishing to prove that the Son of God was not begotten of the Father, but came into being as one of the creatures, they say: "Behold, John testifies of Him — He came before me, that is, He came into existence before me, and was created by God as one of the creatures." But from what follows they are convicted of a poor understanding of this saying. For what sense is expressed in the words: "This One (that is, Christ) came before me (that is, was created before me), because He existed before me"? It is utterly insane to say that God created Him before because He existed before me. On the contrary, it would have been better to say, "This One existed before me, because He came into being or was created before me." Thus do the Arians reason. But we, in the Orthodox manner, understand it thus: "He who comes after me," by birth from the Virgin in the flesh, "came before me," became more glorious than me and more honored through the miracles that were performed over Him, through His Birth, through His upbringing, through His wisdom. And this is rightly so, "because He existed before me," by His pre-eternal birth from the Father, even though in His appearance in the flesh He came after me.

Having given the evidence by which the Word was made known to the apostles by sight, the Evangelist then presents the evidence by which the Word was made known to persons other than the apostles by their hearing the testimony of John. He does three things about this. First, the witness is presented. Secondly, his manner of testifying is indicated. Thirdly, his testimony is given. So he says: We indeed have seen his glory, the glory as of the Only Begotten of the Father. But we are not believed, perhaps because we are held in suspicion. So let his witness come forth, that is, John the Baptist, who bears witness to Christ. He is a faithful witness who will not lie: "A faithful witness will not lie" (Prv 14:5), "You sent [messengers] to John, and he bore witness to the truth" (below 5:33). John gives his testimony here and fulfills his office with perseverance because he came as a witness. As Proverbs (12:19) says, "Truthful lips endure forever." Then when he says, John bore witness to him, and he cried out, he describes the way he bore witness, that is, it was with a cry. So he says, he cried out, i.e., freely without fear. "Cry out in a loud voice.... Say to the cities of Judah: Here is your God" (Is 40:9). He cried out ardently and with great fervor, because it is said, "His word burned like a torch" (Si 48:1); "Seraphim cried one to another" (Is 6:3), which is expressive of a more interior eagerness of spirit. The use of a cry shows that the statements of the witness are not made to a few in figurative language or secretly, but that a truth is being declared openly and publicly, and told not to a few but to many. "Cry out, and do not stop" (Is 58:1). Then he adds his testimony. And he does two things. First, he shows that his testimony was continuous. Secondly, he describes the person to whom he bore witness. The testimony of the Baptist was continuous because he bore witness to him not only once but many times, and even before Christ had come to him. And so he says, This is the one of whom I said, i.e., before I saw him in the flesh I bore witness to him. "And you, child, shall be called the prophet of the Most High" (Lk 1:76). He pointed him out both as present and when about to come. And his testimony is certain because he not only predicted that he would come, but pointed him out when he was present, saying, Look! There is the Lamb of God. This implies that Christ was physically present to John; for he had often come to John before being baptized. Then he describes the one to whom he bore witness, saying, He who comes after me, ranks ahead of me. Here we should note that John does not at once preach to his disciples that Christ is the Son of God, but he draws them little by little to higher things: first, by preferring Christ to himself, even though John had such a great reputation and authority as to be considered the Christ or one of the great prophets. Now he compares Christ to himself: first, with regard to the order of their preaching; secondly, as to the order of dignity; and thirdly, as to the time of their existence. With respect to the order of their preaching, John preceded Christ as a servant precedes his master, and as a soldier his king, or as the morning star the sun: "See, I am sending my messenger, and he will prepare the way before me" (Mal 3:1). So, He comes after me, in being known to men, through my preaching. Observe that comes is in the present tense, became in Greek the present participle is used. Now John preceded Christ for two reasons. First, according to Chrysostom, because John was a blood relation of Christ according to the flesh: "your relative, Elizabeth" (Lk 1:36). Therefore, had he borne witness to Christ after knowing him, his testimony might have been open to question; accordingly, John came preaching before he was acquainted with Christ, in order that his testimony might have more force. Hence he says, "And I did not know him! And yet it was to reveal him to Israel that I came baptizing with water" (below 1:31). Secondly, John preceded Christ because in things that pass into act from potency, the imperfect is naturally prior to the perfect; hence it is said in 1 Corinthians (15:46): "The spiritual is not first, but the animal." Accordingly, the perfect doctrine of Christ should have been preceded by the less perfect teaching of John, which was in a certain manner midway between the doctrine of the law and the prophets (which announced the coming of Christ from afar), and the doctrine of Christ, which was clear and plainly made Christ known. He compares him to himself with respect to dignity when he says, he ranks ahead of me. It should be noted that it is from this text that the Arians took occasion for their error. For they said that "He who comes after me," is to be understood of Christ as to the flesh he assumed, but what follows, "was made before me," can only be understood of the Word of God, who existed before the flesh; and for this reason Christ as the Word was made, and was not coeternal with the Father. According to Chrysostom, however, this exposition is stupid, because if it were true, the Baptist would not have said, he "was made before me, because he existed before me," since no one is unaware that if he was before him, he was made before him. He rather would have said the opposite: "He was before me, because he was made before me." And so, according to Chrysostom, these words should be taken as referring to his dignity, that is, he was preferred to me and placed ahead of me. It is as though he said: Although Jesus came to preach after me, he was made more worthy than I both in eminence of authority and in the repute of men: "Gold will not be equal to it" (Jb 28:17). Or alternatively: he is preferred ahead of me, that is, before my eyes, as the Gloss says and as the Greek text reads. As if to say: Before my eyes, i.e., in my sight, because he came into my view and was recognized. He compares him to himself with respect to their duration, saying, because he existed before me. As if to say: He was God from all eternity, I am a frail man of time. And therefore, even though I came to preach ahead of him, yet it was fitting that he rank before me in the reputation and opinion of men, because he preceded all things by his eternity: "Jesus Christ is the same yesterday, today, and forever" (Heb 13:8). "Before Abraham came to be, I am," as we read below (8:58). If we understand this passage as saying that he "was made before me," it can be explained as referring to the order of time according to the flesh. For in the instant of his conception Christ was perfect God and perfect man, having a rational soul perfected by the virtues, and a body possessed of all its distinctive features, except that it lacked perfect size: "A woman shall enclose a man," i.e., a perfect man (Jer 31:22). Now it is evident that Christ was conceived as a perfect man before John was born; consequently he says that he "was made before me," because he was a perfect man before I came forth from the womb.

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.

Of him - The glorious personage before mentioned: John the Baptist, whose history was well known to the persons to whom this Gospel came in the beginning, bare witness; and he cried, - being deeply convinced of the importance and truth of the subject, he delivered his testimony with the utmost zeal and earnestness, - saying, This is he of whom I spake, He that cometh after me - for I am no other than the voice of the crier in the wilderness, Isa 40:3, the forerunner of the Messiah. Was before me - Speaking by the prophets, and warning your fathers to repent and return to God, as I now warn you; for he was before me - he was from eternity, and from him I have derived both my being and my ministry.

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."

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