Yuhanna 1:19 Yorum

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).

We have here the testimony of John, which he delivered to the messengers who were sent from Jerusalem to examine him. Observe here, I. Who they were that sent to him, and who they were that were sent. 1. They that sent to him were the Jews at Jerusalem, the great sanhedrim or high-commission court, which sat at Jerusalem, and was the representative of the Jewish church, who took cognizance of all matters relating to religion. One would think that they who were the fountains of learning, and the guides of the church, should have, by books, understood the times so well as to know that the Messiah was at hand, and therefore should presently have known him that was his forerunner, and readily embraced him; but, instead of this, they sent messengers to cross questions with him. Secular learning, honour, and power, seldom dispose men's minds to the reception of divine light. 2. They that were sent were, (1.) Priests and Levites, probably members of the council, men of learning, gravity, and authority. John Baptist was himself a priest of the seed of Aaron, and therefore it was not fit that he should be examined by any but priests. It was prophesied concerning John's ministry that it should purify the Sons of Levi (Mal 3:3), and therefore they were jealous of him and his reformation. (2.) They were of the Pharisees, proud, self-justiciaries, that thought they needed no repentance, and therefore could not bear one that made it his business to preach repentance. II. On what errand they were sent; it was to enquire concerning John and his baptism. They did not send for John to them, probably because they feared the people, lest the people where John was should be provoked to rise, or lest the people where they were should be brought acquainted with him; they thought it was good to keep him at a distance. They enquire concerning him, 1. To satisfy their curiosity; as the Athenians enquired concerning Paul's doctrine, for the novelty of it, Act 17:19, Act 17:20. Such a proud conceit they had of themselves that the doctrine of repentance was to them strange doctrine. 2. It was to show their authority. They thought they looked great when they called him to account whom all men counted as a prophet, and arraigned him at their bar. 3. It was with a design to suppress him and silence him if they could find any colour for it; for they were jealous of his growing interest, and his ministry agreed neither with the Mosaic dispensation which they had been long under, nor with the notions they had formed of the Messiah's kingdom. III. What was the answer he gave them, and his account, both concerning himself and concerning his baptism, in both which he witnessed to Christ. 1. Concerning himself, and what he professed himself to be. They asked him, Su tis ei - Thou, who art thou? John's appearing in the world was surprising. He was in the wilderness till the day of his showing unto Israel. His spirit, his converse, he doctrine, had something in them which commanded and gained respect; but he did not, as seducers do, give out himself to be some great one. He was more industrious to do good than to appear great; and therefore waived saying any thing of himself till he was legally interrogated. Those speak best for Christ that say least of themselves, whose own works praise them, not their own lips. He answers their interrogatory, (1.) Negatively. He was not that great one whom some took him to be. God's faithful witnesses stand more upon their guard against undue respect than against unjust contempt. Paul writes as warmly against those that overvalued him, and said, I am of Paul, as against those that undervalued him, and said that his bodily presence was weak; and he rent his clothes when he was called a god. [1.] John disowns himself to be the Christ (Joh 1:20): He said, I am not the Christ, who was now expected and waited for. Note, The ministers of Christ must remember that they are not Christ, and therefore must not usurp his powers and prerogatives, nor assume the praises due to him only. They are not Christ, and therefore must not lord it over God's heritage, nor pretend to a dominion over the faith of Christians. They cannot created grace and peace; they cannot enlighten, convert, quicken, comfort; for they are not Christ. Observe how emphatically this is here expressed concerning John: He confessed, and denied not, but confessed; it denotes his vehemence and constancy in making this protestation. Note, Temptations to pride, and assuming that honour to ourselves which does not belong to us, ought to be resisted with a great deal of vigour and earnestness. When John was taken to be the Messiah, he did not connive at it with a Si populus vult decipi, decipiatur - If the people will be deceived, let them; but openly and solemnly, without any ambiguities, confessed, I am not the Christ; hoti ouk eimi egō ho Christos - I am not the Christ, not I; another is at hand, who is he, but I am not. His disowning himself to be the Christ is called his confessing and not denying Christ. Note, Those that humble and abase themselves thereby confess Christ, and give honour to him; but those that will not deny themselves do in effect deny Christ, [2.] He disowns himself to be Elias, Joh 1:21. The Jews expected the person of Elias to return from heaven, and to live among them, and promised themselves great things from it. Hearing of John's character, doctrine, and baptism, and observing that he appeared as one dropped from heaven, in the same part of the country from which Elijah was carried to heaven, it is no wonder that they were ready to take him for this Elijah; but he disowned this honour too. He was indeed prophesied of under the name of Elijah (Mal 4:5), and he came in the spirit and power of Elias (Luk 1:17), and was the Elias that was to come (Mat 11:14); but he was not the person of Elias, not that Elias that went to heaven in the fiery chariot, as he was that met Christ in his transfiguration. He was the Elias that God had promised, not the Elias that they foolishly dreamed of. Elias did come, and they knew him not (Mat 17:12); nor did he make himself known to them as the Elias, because they had promised themselves such an Elias as God never promised them. [3.] He disowns himself to be that prophet, or the prophet. First, He was not that prophet which Moses said the Lord would raise up to them of their brethren, like unto him. If they meant this, they needed not ask that question, for that prophet was no other than the Messiah, and he had said already, I am not the Christ. Secondly, He was not such a prophet as they expected and wished for, who, like Samuel and Elijah, and some other of the prophets, would interpose in public affairs, and rescue them from under the Roman yoke. Thirdly, He was not one of the old prophets raised from the dead, as they expected one to come before Elias, as Elias before the Messiah. Fourthly, Though John was a prophet, yea, more than a prophet, yet he had his revelation, not by dreams and visions, as the Old Testament prophets had theirs; his commission and work were of another nature, and belonged to another dispensation. If John had said that he was Elias, and was a prophet, he might have made his words good; but ministers must, upon all occasions, express themselves with the utmost caution, both that they may not confirm people in any mistakes, and particularly that they may not give occasion to any to think of them above what is meet. (2.) Affirmatively. The committee that was sent to examine him pressed for a positive answer (Joh 1:22), urging the authority of those that sent them, which they expected he should pay a deference to: "Tell us, What art thou? not that we may believe thee, and be baptized by three, but that we may give an answer to those that sent us, and that it may not be said we were sent on a fool's errand." John was looked upon as a man of sincerity, and therefore they believed he would not give an evasive ambiguous answer; but would be fair and above-board, and give a plain answer to a plain question: What sayest thou of thyself? And he did so, I am the voice of one crying in the wilderness. Observe, [1.] He gives his answer in the words of scripture, to show that the scripture was fulfilled in him, and that his office was supported by a divine authority. What the scripture saith of the office of the ministry should be often thought of by those of that high calling, who must look upon themselves as that, and that only, which the word of God makes them. [2.] He gives in his answer in very humble, modest, self-denying expressions. He chooses to apply that scripture to himself which denotes not his dignity, but his duty and dependence, which bespeaks him little: I am the voice, as if he were vox et praeterea nihil - mere voice. [3.] He gives such an account of himself as might be profitable to them, and might excite and awaken them to hearken to him; for he was the voice (see Isa 40:3), a voice to alarm, an articulate voice to instruct. Ministers are but the voice, the vehicle, by which God is pleased to communicate his mind. What are Paul and Apollos but messengers? Observe, First, He was a human voice. The people were prepared to receive the law by the voice of thunders, and a trumpet exceedingly loud, such as made them tremble; but they were prepared for the gospel by the voice of a man like ourselves, a still small voice, such as that in which God came to Elijah, Kg1 19:12. Secondly, He was the voice of one crying, which denotes, 1. His earnestness and importunity in calling people to repentance; he cried aloud, and did not spare. Ministers must preach as those that are in earnest, and are themselves affected with those things with which they desire to affect others. Those words are not likely to thaw the hearers' hearts that freeze between the speaker's lips. 2. His open publication of the doctrine he preached; he was the voice of one crying, that all manner of persons might hear and take notice. Doth not wisdom cry? Pro 8:1. Thirdly, It was in the wilderness that this voice was crying; in a place of silence and solitude, out of the noise of the world and the hurry of its business; the more retired we are from the tumult of secular affairs the better prepared we are to hear from God. Fourthly, That which he cried was, Make straight the way of the Lord; that is, 1. He came to rectify the mistakes of people concerning the ways of God; it is certain that they are right ways, but the scribes and Pharisees, with their corrupt glosses upon the law, had made them crooked. Now John Baptist calls people to return to the original rule. 2. He came to prepare and dispose people for the reception and entertainment of Christ and his gospel. It is an allusion to the harbingers of a prince or great man, that cry, Make room. Note, When God is coming towards us, we must prepare to meet him, and let the word of the Lord have free course. See Psa 24:7. 2. Here is his testimony concerning his baptism. (1.) The enquiry which the committee made about it: Why baptizest thou, if thou be not the Christ, nor Elias, nor that prophet? Joh 1:25. [1.] They readily apprehended baptism to be fitly and properly used as a sacred rite or ceremony, for the Jewish church had used it with circumcision in the admission of proselytes, to signify the cleansing of them from the pollutions of their former state. That sign was made use of in the Christian church, that it might be the more passable. Christ did not affect novelty, nor should his ministers. [2.] They expected it would be used in the days of the Messiah, because it was promised that then there should be a fountain opened (Zac 13:1), and clean water sprinkled, Eze 36:25. It is taken for granted that Christ, and Elias, and that prophet, would baptize, when they came to purify a polluted world. Divine justice drowned the old world in its filth, but divine grace has provided for the cleansing of this new world from its filth. [3.] They would therefore know by what authority John baptized. His denying himself to be Elias, or that prophet, subjected him to this further question, Why baptizest thou? Note, It is no new thing for a man's modesty to be turned against him, and improved to his prejudice; but it is better that men should take advantage of our low thoughts of ourselves, to trample upon us, than the devil take advantage of our high thoughts of ourselves, to tempt us to pride and draw us into his condemnation. (2.) The account he gave of it, Joh 1:26, Joh 1:27. [1.] He owned himself to be only the minister of the outward sign: "I baptize with water, and that is all; I am no more, and do no more, than what you see; I have no other title than John the Baptist; I cannot confer the spiritual grace signified by it." Paul was in care that none should think of him above what they saw him to be (Co2 12:6); so was John Baptist. Ministers must not set up for masters. [2.] He directed them to one who was greater than himself, and would do that for them, if they pleased, which he could not do: "I baptize with water, and that is the utmost of my commission; I have nothing to do but by this to lead you to one that comes after me, and consign you to him." Note, The great business of Christ's ministers is to direct all people to him; we preach not ourselves, but Christ Jesus the Lord. John gave the same account to this committee that he had given to the people (Joh 1:15): This as he of whom I spoke. John was constant and uniform in his testimony, not as a reed shaken with the wind. The sanhedrim were jealous of his interest in the people, but he is not afraid to tell them that there is one at the door that will go beyond him. First, He tells them of Christ's presence among them now at this time: There stands one among you, at this time, whom you know not. Christ stood among the common people, and was as one of them. Note, 1. Much true worth lies hid in this world; obscurity is often the lot of real excellency. Saints are God's hidden ones, therefore the world knows them not. 2. God himself is often nearer to us than we are aware of. The Lord is in this place, and I knew it not. They were gazing, in expectation of the messiah: Lo he is here, or he is there, when the kingdom of God was abroad and already among them, Luk 17:21. Secondly, He tells them of Christ's preference above himself: He comes after me, and yet is preferred before me. This he had said before; he adds here, "Whose shoe-latchet I am not worthy to loose; I am not fit to be named the same day with him; it is an honour too great for me to pretend to be in the meanest office about him," Sa1 25:41. Those to whom Christ is precious reckon his service, even the most despised instances of it, an honour to them. See Psa 84:10. If so great a man as John accounted himself unworthy of the honour of being near Christ, how unworthy then should we account ourselves! Now, one would think, these chief priests and Pharisees, upon this intimation given concerning the approach of the Messiah, should presently have asked who, and where, this excellent person was; and who more likely to tell them than he who had given them this general notice? No, they did not think this any part of their business or concern; they came to molest John, not to receive any instructions from him: so that their ignorance was wilful; they might have known Christ, and would not. Lastly, Notice is taken of the place where all this was done: In Bethabara beyond Jordan, Joh 1:28. Bethabara signifies the house of passage; some think it was the very place where Israel passed over Jordan into the land of promise under the conduct of Joshua; there was opened the way into the gospel state by Jesus Christ. It was at a great distance from Jerusalem, beyond Jordan; probably because what he did there would be least offensive to the government. Amos must go prophesy in the country, not near the court; but it was sad that Jerusalem should put so far from her the things that belonged to her peace. He made this confession in the same place where he was baptizing, that all those who attended his baptism might be witnesses of it, and none might say that they knew not what to make of him.

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 this is the record of John,.... The evangelist proceeds to give a large, and full account of the testimony John the Baptist bore to Christ, which he had hinted at before, and had signified was his work, and office, and the end of his being sent, When the Jews sent priests and Levites from Jerusalem, to ask him, who art thou? The Jews that sent were the great sanhedrim that sat at Jerusalem, whose business it was to inquire into, examine, and try prophets, whether true or false (p); and John appearing as a prophet, and being so esteemed by the people, they deputed messengers to him to interrogate him, and know who he was. The persons sent were very likely of their own body, since priests and Levites were in that council. For it is said (q), "they do not constitute, or appoint in the sanhedrim but priests, Levites, and Israelites, who have their genealogies---and it is commanded, that there should be in the great sanhedrim priests and Levites, as it is said, Deu 17:9 "and thou shalt come unto the priests, the Levites", &c. and if they are not to be found, though they are all Israelites, (not of the tribe of Levi,) it is right. Such a sanhedrim is a lawful one; but priests and Levites, if such could be found, that had proper qualifications, were to be admitted in the first place. A message from so august an assembly, at so great a distance, (for Jordan was a day's journey distant from Jerusalem (r); according to Josephus (s), it was 210 furlongs, or 26 miles and a quarter,) and by the hands of persons of such character and figure, was doing John a great deal of honour, and serves to make his testimony of Christ the more public and remarkable; and it also shows what a noise John's ministry and baptism made among the Jews, that it even reached Jerusalem, and the great council of the nation; and likewise the question put to him, which by John's answer seems to intimate as if it was thought he was the Messiah, shows the opinion that was entertained of him, and even the sanhedrim might not be without thoughts this way: and the question they put by their messengers might not be, as some have thought, to ensnare John, nor out of disrespect to Jesus, who, as yet, was not made manifest; but might be in good earnest, having, from many circumstances, reason to think there might be something in the people's opinion of him; since, though the government was not wholly departed from Judah, yet they could not but observe it was going away apace, an Idumean having been upon the throne for some years, placed there by the Roman senate; and now the government was divided among his sons by the same order; Daniel's weeks they could not but see were just accomplishing; and besides, from the uncommon appearance John made, the austerity of his life; the doctrine of remission of sins he preached, and the new ordinance of baptism he administered, they might be ready to conclude he was the person, (p) Misn. Sanhedrin, c. 1. sect. 5. (q) Maimon. Hilch. Sanhedrin, c. 2. sect. 1, 2. (r) Misna Maaser Sheni, c. 5. sect. 2. Juchasin, fol. 65. 2. Jarchi in Isa. xxiv. 16. (s) De Bello Jud. l. 5. c. 4.

Now, therefore, let us consider John’s second testimony. Jews from Jerusalem send priests and Levites to inquire who John might be, since they are kinsmen of the Baptist who happens to be from the priestly race. … Note that two embassies come to the Baptist. One consists of “priests and Levites” sent from Jerusalem by the Jews “to ask him, ‘Who are you?’ ” The other comes from the Pharisees, who send also because they are in doubt about the answer that had been given to the priests and Levites. Observe carefully, therefore, how in accordance with the character of priests and Levites, things are said with gentleness and curiosity.… There is nothing self-willed or rash in the inquiry of these men; everything is appropriate to scrupulous servants of God.…These elect ambassadors were sent from Jerusalem, the place chosen above all the earth … and they interrogate John with the greatest respect. Nothing like this, however, has been recorded to have been done by the Jews concerning Christ. It is John who does to Christ what the Jews do to him, when he [respectfully] inquires through his own disciples, “Are you he that is to come, or should we expect another?”

(in Joan. tom. ii. c. 29) This is the second testimony of John the Baptist to Christ, the first began with, This is He of Whom I spake; and ended with, He hath declared Him. (t. vi. c. 4) The Jews of Jerusalem, as being of kin to the Baptist, who was of the priestly stock, send Priests and Levites to ask him who he is; (c. 6). that is, men considered to hold a superior rank to the rest of their order, by God's election, and coming from that favoured above all cities, Jerusalem. Such is the reverential way in which they interrogate John. We read of no such proceeding towards Christ: but what the Jews did to John, John in turn does to Christ, when he asks Him, through His disciples, Art thou He that should come, (Luke 7:20) or look we for another?

Hear then how this blessed person answered to the intention with which they asked the question, not to the question itself. When they said, "Who art thou?" he did not at once give them what would have been the direct answer, "I am the voice of one crying in the wilderness." But what did he? He removed the suspicion they had formed; for, saith the Evangelist, being asked, "Who art thou?" "He confessed, and denied not; but confessed, I am not the Christ." Observe the wisdom of the Evangelist. He mentions this for the third time, to set forth the excellency of the Baptist, and their wickedness and folly.

"And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?" A Dreadful thing is envy, beloved, a dreadful thing and a pernicious, to the enviers, not to the envied. All this I have said, by reason of the envy of the Jews. Because those who had flocked from the cities to John, and had condemned their own sins, and caused themselves to be baptized, repenting as it were after Baptism, send to ask him, "Who art thou?" Of a truth they were the offspring of vipers, serpents, and even worse if possible than this. O evil and adulterous and perverse generation, after having been baptized, do ye then become vainly curious, and question about the Baptist?

It is worth while to learn why he did thus. It was, that their wickedness might be manifest and plain to all men. Often did John testify of Christ to the Jews, and when he baptized them he continually made mention of Him to his company, and said, "I indeed baptize you with water, but there cometh One after me who is mightier than I; He shall baptize you with the Holy Ghost and with fire." With regard to him they were affected by a human feeling; for, tremblingly attentive to the opinion of the world, and looking to "the outward appearance," they deemed it an unworthy thing that he should be subject to Christ.

Since there were many things that pointed out John for an illustrious person. In the first place, his distinguished and noble descent; for he was the son of a chief priest. Then his conversation, his austere mode of life, his contempt of all human things; for despising dress and table, and house and food itself, he had passed his former time in the desert. In the case of Christ all was the contrary of this. His family was mean, (as they often objected to Him, saying, "Is not this the carpenter's son? Is not his mother called Mary? and his brethren James and Joses?"); and that which was supposed to be His country was held in such evil repute, that even Nathanael said, "Can there any good thing come out of Nazareth?"

When then John continually sent them from himself to Jesus, who seemed to them a meaner person, being ashamed and vexed at this, and wishing rather to have him for their teacher, they did not dare to say so plainly, but send to him, thinking by their flattery to induce him to confess that he was the Christ. They do not therefore send to him mean men, as in the case of Christ, for when they wished to lay hold on Him, they sent servants, and then Herodians, and the like, but in this instance, "priests and Levites," and not merely "priests," but those "from Jerusalem," that is, the more honorable; for the Evangelist did not notice this without a cause.

And they send to ask, "Who art thou?" Yet the manner of his birth was well known to all, so that all said, "What manner of child shall this be?"; and the report had gone forth into all the hill country. And afterwards when he came to Jordan, all the cities were set on the wing, and came to him from Jerusalem, and from all Judaea, to be baptized. Why then do they now ask? Not because they did not know him, (how could that be, when he had been made manifest in so many ways?) but because they wished to bring him to do that which I have mentioned.

You have very often heard, holy brethren, and you know well, that John the Baptist, in proportion as he was greater than those born of women, and was more humble in his acknowledgment of the Lord, obtained the grace of being the friend of the Bridegroom; zealous for the Bridegroom, not for himself; not seeking his own honor, but that of his Judge, whom as a herald he preceded. Therefore, to the prophets who went before, it was granted to predict concerning Christ; but to this man, to point Him out with the finger. For as Christ was unknown by those who did not believe the prophets before He came, He remained unknown to them even when present. For He had come humbly and concealed from the first; the more concealed in proportion as He was more humble: but the people, despising in their pride the humility of God, crucified their Saviour, and made Him their condemner. Yet because He appeared as it were in the night, in a mortal body, He lighted for Himself a lamp by which He might be seen. That lamp was John, concerning whom you lately heard many things: and the present passage of the evangelist contains the words of John; in the first place, and it is the chief point, his confession that he was not the Christ. But so great was the excellence of John, that men might have believed him to be the Christ: and in this he gave a proof of his humility, that he said he was not when he might have been believed to have been the Christ; therefore, "This is the testimony of John, when the Jews sent priests and Levites to him from Jerusalem to ask him, Who art thou?" But they would not have sent unless they had been moved by the excellence of his authority who ventured to baptize. "And he confessed, and denied not." What did he confess? "And he confessed, I am not the Christ."

(in loc.) Or, after the introduction above of John's testimony to Christ, is preferred before me, the Evangelist now adds when the above testimony was given, And this is the record of John, when the Jews sent priests and Levites from Jerusalem. (in loc.) Or because he declared the truth plainly, while all who were under the law spoke obscurely.

Above the evangelist said that John testifies about Him; then he inserted what John testified about Christ, namely: that He came before me, and that all we prophets received from His fullness; now he adds: "and this is the testimony of John." What testimony? That which he spoke of above, namely: "before me" and so forth. But the words that follow below, "I am not the Christ," also constitute the testimony of John.

Above, the Evangelist showed how Christ was made known to the apostles through the testimony of John; here he develops this testimony more fully. First, he presents John's testimony to the people. Secondly, the testimony he gave of Christ to his own disciples (below 1:35). If we carefully consider what was said, we discover a twofold testimony of John to Christ: one which he gave to Christ in his presence, the other in his absence. For he would not have said, "It is he" (below 1:30), unless he had given testimony in Christ's presence; and he would not have said, "of whom I said," unless he gave testimony to him in his absence. So first, the Evangelist develops the testimony John gave to Christ in his absence; secondly, that he gave in his presence (v 29). Now these two testimonies differ, because the first was given when he was questioned; the other was spontaneous. So in the first instance, we are given not only his testimony, but also the questions. First, he was asked about himself; secondly, about his office (v 24). First we are shown how John stated that he was not what he really was not; secondly, that he did not deny what he was. As to the first, there are three questions and three answers, as is plain from the text. In the first question there is great respect for John shown by the Jews. They had sent certain ones to him to ask about his testimony. The greatness of their respect is gathered from four facts. First, from the dignity of those who sent the questioners; for they were not sent by Galileans, but by those who were first in rank among the people of Israel, namely, Judeans, of the tribe of Juda, who lived about Jerusalem. It was from Juda that God chose the princes of the people. Secondly, from the preeminence of the place, that is, from Jerusalem, which is the city of the priesthood, the city dedicated to divine worship: "You people claim that Jerusalem is the place where men must worship God" (below 4:20); "They will worship him with sacrifices and offerings" (Is 19:21). Thirdly, from the authority of the messengers, who were religious and from among the holier of the people, namely, priests and Levites; "You will be called the priests of the Lord" (Is 61:6). Fourthly, from the fact that they sent them so that John might bear witness to himself, indicating that they put such trust in his words as to believe John even when giving testimony about himself. Hence he says they were sent to ask him, Who are you? They did not do this to Christ; in fact they said to him: "You are bearing witness to yourself; your testimony is not true" (below 8:13).

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.

And this is the record of John - He persisted in this assertion, testifying to the Jews that this Jesus was The Christ.

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."

THE BAPTIST'S TESTIMONY TO CHRIST. (John 1:19-36) record--testimony. the Jews--that is, the heads of the nation, the members of the Sanhedrim. In this peculiar sense our Evangelist seems always to use the term.