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| 1 In the beginning was the Word, and the Word was with the God, and the Word also was a God. |
In the beginning – The beginning of God's creation, when Christ as a spirit being became "the first born of every creature." R4098:1
The Lord's beginning, when Jehovah created him. Q41:1
He was not with the Father before the beginning of creation, for he himself was "the beginning of the creation of God." SM483:3
Genesis goes back to the beginning of things earthly; but this goes back to the beginning of all beginnings, when God was alone--"the beginning of the creation of God." (Rev. 3:14) R5351:3, 3474:2; F18
Before anything was created, and when none existed but Jehovah. R338:1
Long before man was created, or our earth was brought from its chaotic condition, long before angels and cherubim were created, divine power brought forth a Son on the spirit plane. SM491:2
Not Jehovah's beginning, for he had no beginning; but the world's beginning, or man's beginning. E86; F18; R5748:1, 3474:2, 1060:5; NS257:2
While Jesus was born of a woman, this was not the beginning of his existence. NS751:2
The word "beginning" is rather an indefinite word. It is difficult to imagine Jehovah without a beginning because we have finite minds. Q40:6, 360:4
Was – The Logos, the Word, existed with God in the beginning of earth's creation, as mentioned in Genesis. R2408:1
He was both the first created and the first or highest in rank. R1063:6*
The Word – The Logos. R5748:1, 5768:1, 5352:1, 4964:3, 2408:5; CR290:1; 195:6
The Greek word logos would be properly translated by the words intention, plan, purpose, or expression. R338:1, 2408:1
Greek, Logos, signifies mouthpiece or special messenger. R5351:3; Q377:6
The name of Jesus before he became flesh. CR290:1
As the mouthpiece of Jehovah, he was commissioned not only to redeem the world, but to uplift it out of sin and to restore the willing and obedient to all that was lost in Adam. SM51:1
His name, the Logos, signifies the Divine Message or Messenger, the One through whom Jehovah's utterances and decrees went forth. HG661:6
Dr. Adam Clark says, "This term (Logos) should be left untranslated, for the very same reasons why the names Jesus and Christ are left untranslated." E85; R1514:3
It is said that in olden times kings, when addressing multitudes, sat behind a screen, while in front of this stood the king's interpreter or representative, who spoke the king's words in a loud tone to be heard by all who were there. E85; R4964:2, 4107:3, 3474:3, 338:3; PD54/67; CR195:5; 247:2
Our Lord, before he came into the world, before the world was made by him as the Father's agent, was the Logos. R4165:2
More literally, "the Expression," a full and complete expression of the divine will, mind, purpose, character. R2408:1; SM491:3
Jehovah's Prime Minister. R1125:3; HG292:4
The "messenger" at the burning bush (Ex. 3:2). But the highest and most honored messenger should not be confounded with the One whom he represents and in whose name he speaks and whose power he exercises. E43
One of our Lord's titles. (Rev. 19:13) R1060:5
The same evangelist, in his epistle, uses the same title in respect to our Lord again, denominating him the Word of life, or the Logos of life. (1 John 1:1) E85
Plan, intention or purpose of God. God had a well defined and matured plan in his mind before it found expression in the slightest development. R338:1
Primarily the word refers to the plan of God, and it is afterwards applied to the messenger of that plan, the Son of God. R338:3
The Old Testament writings are God's written Word, and could not be fully understood until God's living Word, Jesus Christ, came and stood beside them, showing their signification. R444:4*
Christ, in every stage, is called the Word. Here, in his pre-human existent state; in verse 14 of the first advent; and in Rev. 19:13 in his future glory. R21:2*
We are confident that it was he who was the special messenger of Jehovah to Abraham in Genesis 18. R3946:3
A position aspired to by Satan. R1686:2
Was with God – Was with the God. CR195:6; R5768:1, 5748:1, 5352:1, 4964:3
The God; the Greek emphasizes the word here rendered God. R1060:5, 2408:5
The Greek prepositive article is sometimes used so as to give the effect of the God in contrast with a God. E70
Here we see most clearly and beautifully the close relationship existing in the very remote past between the heavenly Father and the heavenly Son. R3474:5
Introducing us to our Redeemer in his pre-human condition, a spirit condition, higher than the angels. R2408:3, 5768:1; Q363:1
Scholars are well aware that the word that is translated God in the Old Testament is not equivalent to the word Jehovah. Although its significance is mighty one, it is frequently used for others beside the All-mighty, Jehovah. It is used for angels, great men and false gods. In the New Testament, the word theos is equivalent to elohim, and signifies mighty one. R2408:4
This makes two--the Word, and the God whom he was with, or represented. R4107:1
And the Word – Jesus is here called the Word because Jehovah reveals his word, plan or purpose, through him. R338:3
Was God – Not contradicting the previous statement, but the distinction is considerably lost in the translation. The Greek article does not appear before the word translated God, and hence the thought in the statement is a god, as in contrast with the previous statement, the God. R3474:5
Accurately translated, it reads, the Logos was a god. R5352:1, 5768:1, 5748:1, 5352:1, 4964:3; CR195:6
Although the KJV is not a bad translation, it fails to give to the English reading the force and significance of the Greek--"In the beginning was the Word, and the Word was with the God, and the Word was a god; the same was in the beginning with the God." E86; R4107:1 3474:6, 1514:3; HG661:6; OV114:3; PD54/67; SM497:3, 491:1; NS255:6
We do not claim originality as to the proper translation of this verse. Our attention was called to it by the Diaglott, an interlinary word-for-word Greek and English New Testament in general use and of high repute. R3076:2
In the Diaglott, "the" represents the article in the Greek text, while "a" shows that the article is lacking. R1514:3
The Greek article ho precedes the first word "God" in this verse, and does not precede the second word "God," thus intentionally indicating God the Father and God the Son in a case where, without the article, the reader would be left in confusion. E86
A God, a mighty one, superior to the angels. R4165:3
This translation can be verified by consulting any Greek Testament or any Greek scholar. R1514:3, 2408:5
Professor W. G. Moorehead (whose article on R3075 contradicts the Diaglott) acknowledges that the article "the" must be omitted in order to show that Christ is not the God but a God. R3076:4
"To us there is but one God" (1 Cor. 8:6) is not out of accord with the record that Jesus was a god with the God, because the name Jehovah was never permitted to any but the Father supreme, while the title "God" (Hebrew, elohim) might be applied to any mighty one in authority and power, Jehovah himself being superior to all elohim. NS255:6
The word god signifies mighty one, and is used not only respecting the Father, but also the Son, and also in reference to angels, and in one instance to men, influential men, the 70 elders of Israel whom Moses appointed. R3474:6
"God" is a translation of each of four Hebrew words--el, elah, elohim and adonai, all signifying the mighty, or great. It is a general name. R338:2; SM497:1
With the proper conception of the meaning of the word God, as used in the Scriptures, namely, a mighty, a powerful being, we see the propriety of applying the name to the Logos. R1060:4
He is distinctly shown to be the Son and not the Father--to be a God and not the God. R5352:1
While the Father was the God above all others, the Son, the Logos, was a God above all others, next to the Father but subservient to the Father. R3861:5
This subservience and dependence upon the Father was true of our Lord not only while he was in the flesh and before he was made flesh, but is distinctly asserted of him since his resurrection. (1 Cor. 15:28) R3861:5
The word god signifies mighty one; but there is only one God whose name is the Almighty. R5352:1
As the pendulum swinging from one extreme to the other, so are the conceptions of Christians respecting our Lord--one extreme declares him simply a good man, while the opposite assumes that he was the Father. R4106:2
The Almighty did not inquire of the angels whether or not they would accept the glorified Jesus as their Lord; he autocratically elevated our Lord Jesus. In his prehuman condition, our Lord Jesus was from the beginning the head, the chief of all the Father's creatures, works and arrangements. R2985:1
"All men should honor the Son, even as they honor the Father." ( John 5:23) They should not honor the Son instead of the Father, however. SM498:2
Our Lord Jesus is a mighty one, a great one amongst the mighty ones, and as our Lord himself declares, all should "honor the Son even as they honor the Father." ( John 5:22) R2726:1
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Please see John 1:1 correction explanation in KJVwc.
The Greek (according to Wescott and Hort) seems to be:
In beginning (commencement) was the Logos, and the Logos was with (by the side of) the God and (a) God was the Logos.
The thought of "a God" being taken from Strong's who says that when the Greek 'ho' (Strong's 3588) is added to 'theos' (God - Strong's 2316) it has the emphasis of being specific to the supreme God, as if we were to say "The God." Therefore, when used in the same context with 'theos' (without 'ho') that reference to 'theos' should be translated "a God" so as to make the same distinction in English that is made in the Greek.
See John 1:1 Diaglott.
The following is from the Greek text of Wescott and Hort: | John 1:1 | | εν | G1722 | In | | αρχη | G746 | a beginning [commencement] | | ην | G1510 | existed [was] | | ο | G3588 | the | | λογος | G3056 | Word [Logos] | | και | G2532 | and | | ο | G3588 | the | | λογος | G3056 | Word [Logos] | | ην | G1510 | existed [was] | | προς | G4314 | with | | τον | G3588 | the | | θεον | G2316 | supreme Divinity | | και | G2532 | and | | θεος | G2316 | a deity | | ην | G1510 | existed [was] | | ο | G3588 | the | | λογος | G3056 | Word [Logos] |
| John 1:2 | | ουτος | G3778 | The same | | ην | G1510 | existed [was] | | εν | G1722 | in | | αρχη | G746 | a beginning [commencement] | | προς | G4314 | with | | τον | G3588 | the | | θεον | G2316 | supreme Divinity |
Using the above, John 1:1-2 should be translated:
In a beginning was the Word, and the Word was with the supreme Divinity, and a deity was the Word. [2] The same was in a beginning with the supreme Divinity. |
| 2 The same was in the beginning with the God. |
In the beginning – Of creation, himself the first creation. R1060:5, 338:3
"The beginning of the creation of God." (Rev. 3:14) E87
Before the creation of others. R3474:6
Not only was the Logos the beginning, or Alpha; he was also the last, the Omega, of divine creation. (Rev. 1:11; 21:6) R5351:3, 5064:1
When we consider the length of time that must have elapsed during the creation, we may have some idea of our Lord's intimate and long acquaintance with Jehovah and his plans. No marvel, then, that Jesus said, "No man knoweth the Son but the Father; neither knoweth any man the Father save the Son." R1060:1; HG292:3
The one who had known God's character longer, more fully and more intimately than any other being. R1125:3
With God – With the God. R5768:1, 5352:1; CR195:6
Therefore they were two, and not one in person. R3474:6
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| 3 All things were made by him; and without him was not any thing made that was made. |
All things – Angels, worlds, mankind--all things. R3475:1
Angels, principalities and powers, cherubim and seraphim, as well as man, were all the direct creation of the Logos, though not by his own power. R5372:1, 5351:6
Not one of whom was like himself--the direct creation of Jehovah. SM492:T
Made by him – He it is who in all things has the pre-eminence in Jehovah's plan and work. E86; R1278:3
Not only showing his intimate acquaintance with Jehovah and knowledge of his plans, but exhibiting him as his honored agent in their accomplishment. R1059:6
Not that the Son was superior to the Father, that the Father had created nothing because of lack of ability to create, but that the Father was pleased to use this particular channel in his great work. R3475:1
The Father is the Creator, although all things were made by the Son, as the Father's agent. R4085:3, 5135:3, 4964:2, 4085:3, 2199:5, 1904:5, 338:3
Our Father is the first cause of all things. R369:3
All things are of the Father, all things are by the Son. (1 Cor. 8:6) The power was of the Father, but it was exercised through the Son, the beginning of his creation, and hence "without him was not anything made that was made." R4107:3
By the Father's energy or spirit; yet that energy was exercised through his Son. R370:4
The same point is emphasized by the plural form of the pronoun in Gen. 1:26--"We will make man in our image, after our likeness." R1609:3 SM497:1
God not only began the work, but he also completed it, through his Son, his agent in all things. R1266:1
Jesus was the direct creator of all things. He was the divine power, agent, work, messenger, the Logos of Jehovah. R4964:3; CR247:2; 195:6
As it pleased the Father to create all things through the Son, so in all things it has pleased him to exalt our Lord Jesus as his honored instrument. F397
We find him also the agent in the development and perfection of all things. It was Jehovah's powers delegated to the Son, and it was Jehovah's glorious plan which he delighted to accomplish. R919:3 F65
Already he had been used of the Father as his special agent in the creation of angels and men when the Father proposed to him that he should become man's Redeemer. NS83:4
Whether we contemplate the vastness and grandeur of the physical universe, or the innumerable host of intelligent creatures he brought into existence, we are overwhelmed with a sense of the glory that he had with the Father. R1247:2
The Only Begotten of the Father, the beginning of the creation of God, was the superintendent of the various affairs connected with the creation of the earth and its inhabitants. R3921:4
Jehovah's chief and honored, intelligent and active agent in creation, the Almighty entrusted with the work of redeeming and restoring mankind. R1125:3
While he joyfully worked out the grand plan of creation, he probably knew nothing of God's purpose for the subsequent permission of evil and the necessity for the great work of redemption. R3160:3
Without him – No suggestion that the Father is the Son, and that the Son is his own Father, but that there are two persons, both Gods, both Creators, but the one the superior, the other his honored representative. R3475:1
Jehovah is the Creator of all things; yet he does this by proxy through him who was "the beginning of the creation of God." R2426:6
The key is in the oneness of purpose and of work between the Father and the Son--"I and my Father are one." ( John 10:30) R2431:4
Not anything made – Other Scriptures defeat the argument that if he made all things, therefore he was not made, and that if not made then he must be an uncreated or self-existent God. R1063:5*
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| 4 In him was life; and the life was the light of men. |
In him was life – Absolute life, perfect life, because his life had not come from Adam through an earthly father, but was directly transferred from his pre-human state or condition to the womb of Mary. R3475:2
Jesus was the only one who had life. PT381:T*
Perfection of life. R3885:6
Implying that he did not receive his life, as did other men, from an earthly father. It was because Jesus had life in this special sense that he could be the Redeemer of men. R4154:3, 4107:4, 3475:2
Our Lord's separateness from the human family is thus pointed out; in no other man than "the man Christ Jesus" was there life. R2408:6
Is there not life in every man? No! From the divine standpoint, a death sentence passed upon Adam and was inherited by all his descendants. R4154:3
Not a deathless life, which could not die, but life everlasting, so that he would not die, had he not laid down his life. R677:1*
Father Adam once had life, but he lost it through disobedience in Eden. R3475:2
This text has a special application to the new creature--"In him was life," the new life, life as a new creature, partaker of the divine nature. R4155:1
When he was immersed in the symbolism of death, he received of the Father a begetting of the holy Spirit--he was begotten to a newness of life, to a spirit life. R4155:1
In the Son of God--the Word--Jesus, from 30 years of age, was the divine life which he never before possessed. R338:4
"As the Father hath life in himself, so he has given unto the Son to have life in himself." ( John 5:26) R4155:1
Even Jesus did not possess this wonderful kind of life, immortality, this essentially divine quality, until after his resurrection from the dead. R1642:1
The life was – Christ is the judgment of the world because he is its love, and he is its love because he is its light, and he is its light because he is its life. R1329:2*
Light of men – Light is here used in a figurative sense, signifying hope, intelligence, instruction. R3475:6
Everywhere throughout the Scripture light is used to represent God, his truth, his righteousness, his servants and their messages. SM240:2
This life constituted the light amongst men. They perceived that he was a remarkable character--"Never man spake like this man." "They marveled at the gracious words that proceeded out of his mouth." ( John 7:46; Luke 4:22) R4107:4
The life that was in him, the perfection of manhood that was in him, was the light of men in his day. R4155:3
The power of the holy Spirit in our Lord Jesus, shining in perfect accord with his perfect flesh, was indeed the light of men, not only reflecting the divine character in his doings and words, but enabling him to speak to his followers the wonderful words of life. R4155:4
To know God we must gain knowledge of him, and knowledge is assured belief, enlightenment, acquaintance with or understanding of God, his plans and purposes as revealed in Christ. R493:1*
Not only through his recorded discourses and instructions, but also through the lives of his disciples, and that in proportion as they were and are truly his. R3475:3
Having bought us with his blood, he became the light-giver, hope-giver. R2408:6
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| 5 And the light shineth in darkness; and the darkness comprehended it not.
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In darkness – Darkness is the synonym for Satan, the Prince of Darkness, and all the deluded followers, the children of darkness, and the wickedness with which he is identified, the works of darkness. SM240:2
It is the nature of light to scatter darkness. SM241:T
The darkness – Darkness was not confined to the ignorant then, nor is it today. Indeed, the powers of darkness are greatest in the more influential and the better educated. SM241:1
Comprehended it not – They did not arise and shine (Isa. 60:1), and therefore darkness came upon them; and as a nation, blinded to their highest interests, they stumbled into the complete wreck of their national polity. R2036:1
It is still true that the darkened class comprehend not. "The god of this world hath blinded the minds of them that believe not." (2 Cor. 4:4) R4107:4 3475:3
Some of the world are asleep, others are awake to worldly aims, ambitions, schemes, but thoroughly blind to the divine purposes. R4444:3
Notwithstanding the faithfulness of Jesus and the few light-bearers enlightened with the holy Spirit of which they are begotten, still "darkness covers the earth and gross darkness the heathen." (Isa. 60:2) R4987:6
Even Christians, the Apostle intimates, see only in part, but may see increasingly in proportion as they come into line and accord with the divine plan respecting them. R3475:4
As they would consider his perfection and how, as represented in him, the light shined in darkness and was not appreciated, so they would expect that the light shining from them would not be appreciated either. R3313:5
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| 6 There was a man sent from God, whose name was John. |
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| 7 The same came for a witness, to bear witness of the Light, that all men through him might believe. |
For a witness – Six months prior to the Jewish harvest there was a message to make manifest to Israel the coming of Messiah; six months before the Gospel harvest the jubilee arguments came out to make manifest to "the Israel" the coming of Messiah the second time. HG71:6
That all men – Only a minority have yet seen this light. R2409:1
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| 8 He was not that Light, but was sent to bear witness of that Light. |
Not that Light – Greek, phos. Also used with respect to the Church, which is the body of Christ, and with her Lord, partaker of the holy Spirit. R2409:2
The Apostle carefully distinguishes between the messenger of the light and the Light itself. Subsequently ( John 5:35), when speaking of John (the Baptist) as a burning and shining lamp, a totally different Greek word is used. R2409:2
John was particular not to take any honor in respect to these matters to himself, but declared plainly that his mission was to introduce the Messiah. R3475:5
Was sent – Neither John nor Jesus could begin a public service until thirty years of age, since this was one feature of the law, but John, being six months the elder, was thus privileged to begin his ministry six months in advance of our Lord. R2417:1
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| 9 That was the true Light, which lighteth every man that cometh into the world. |
The true Light – Anti-typical, real, genuine; not counterfeit or typical. R2409:1
Whose mission it was to reveal, to make known, the Father's love. R3475:5
Implying that there are false, or imitation lights. Of these we know that there are many--lights of heathendom and lights of Christendom. R4988:3, 3197:4
In the end of the age. R2319:5
He has not yet been the Light of the world, but merely a light to his people. R5352:5
Jesus was the great light which came into the world, and his followers were to be lights or candles also. R4558:5
The Savior and his Church in glory will be the great Sun of Righteousness which will arise over the earth, and shine forth for the healing of the people. R4988:4, 4967:6, 4677:2, 4107:6, 3686:4, 2573:6, 2550:3, 1645:4, 1311:5, 244:1*; HG353:4; SM244:1, 560:3; NS860:1
Which will shine forth for the blessing of mankind, to bring order out of present confusion, to scatter present darkness, ignorance and superstition, to cause the knowledge of the glory of God to fill the whole earth. R3770:6, 5008:1
Shining in its strength from the exalted divine Christ, head and body. R338:5
"The light that shines in the face of Jesus Christ." (2 Cor. 4:6) D238
The Morning Star. (Rev. 22:16) R1063:3* 390:4*
When he who was lifted up at Calvary, and afterward lifted up in resurrection power, will be manifested in power and great glory. R5316:4
The light was not prior to Jesus Christ, for we read that he is the light. This wisdom was first promulgated by our Lord. Q66:1; R5105:5, 5544:3, 4967:6; SM249:2
We may walk in the light for we are in the presence of the "true light." R159:4*
Bartholdi's Statue of Liberty Enlightening the World is true to the facts, but whatever blessing there is in the light which shines from Liberty's torch is the light of the Gospel. NS666:1
Which lighteth – Ultimately. R3686:4, 1711:2
When the clouds and darkness of error shall pass away, and the clear light of truth shall shine forth, and the glory of the Lord be revealed, and all flesh see it together. (Isa. 40:2; 11:9; 60:5) HG272:6
Not only to redeem man's life, but also to enlighten him and to restore as many as may be willing to accept sonship. This work has not yet been accomplished. R2409:3
He engaged not only to save man from death by a Ransom, but to bring man to the knowledge of that truth. (1 Tim. 2:4) R77:3*
The same wisdom which instructed his disciples guides men back to the Father, instructs them as to what discipleship means, makes them wise in order that they may take the steps by which discipleship is to be gained. R5105:5
"What think ye of Christ?" With the question and with the light that makes possible an answer to the question comes a responsibility which none may shirk. R3788:5
None will dispute that this light is the truth, the knowledge of God's plan; yet it must be evident to all that thus far only few have seen it. R1311:4
As the vast majority of our race, heathen and imbecile, have not yet been enlightened, they cannot have committed mortal sin, and hence are not under sentence of the second death. R1984:6
Every man – Every man ever born into the world. R331:5
A prophetic statement, for our Lord at his first advent did not even enlighten all of his own nation, and made no attempt whatever to enlighten the world of mankind. R4107:5, 2550:3; SM240:2
Our dear Redeemer is not only the Redeemer of the Church and the light of the Church, but the Redeemer of the world, and the light of the world. R3475:6
This includes all the heathen and all those of imbecile mind, who could not in this life grasp the truth, as well as all infants who have died before reaching the age where they could know of God and his truth in Christ. R5575:5, 5352:5
Including the nation of Canaan. R5336:4
All were included in unbelief and blindness, that God might have mercy upon all and recover every one of them from that blindness and bring every one of them to that full, clear knowledge which will render every man without excuse and fully responsible for his choice of life or second death. R4781:3
He cannot be light to any man until he has heard of him; therefore every man is to hear of him. R691:1* 659:1*
All who have died without the true light will be enlightened in the future, and the words of the angel will be verified, "Behold I bring you glad tidings of great joy, which shall be to all people." (Luke 2:10) R9:6*
If only a few have yet heard the good tidings in any sense, must there not be a restitution to life as well as a future proclamation of the only name given? R412:6
Some things are universal. God's sunshine is universal; it shines from pole to pole, upon both the just and the unjust. So is his love. Light and truth are yet to be universal, and so is the testimony of the ransom. R2632:6*
How many will so make use of the blessing--the light, the drawing and the knowledge--so as to conform to the requirements of the New Covenant is another question entirely. R2127:6
None will be destroyed in the second death without having this enlightenment. R3725:2; SM250:T
In the coming Millennial age, all the blind eyes shall be opened and all the deaf ears shall be unstopped. R5279:1, 2550:3
As there was a fullness of time in which our Savior should be born, so also there is a due time in which the knowledge and blessing flowing from his redemptive sacrifice shall be made effective to all. R2490:1
Jesus is not only to be the glory of Israel, but the light of the world. R2125:6; PD55/67
As the vast majority of mankind have never been thus enlightened, and thousands more have been only partially so, it follows logically that the full enlightenment of the world tarries until the Millennium. R1674:2
Before the world will be enlightened, a saintly class, the Church, the bride of Christ, must be enlightened, and must be completed and glorified together with her Lord. R4988:4
Thus far Jesus has not been dealing with the world, but merely with the blessed ones who have the eye of faith and the ear of faith. R4967:6, 4677:2; CR126:4; SM249:1
Our Lord's mission is not merely for an elect class, but in conjunction with that election he is to give an opportunity for life everlasting to every man. NS352:5; OV36:T
As a consequence of misdirection of efforts into mission work, slum work and work for the heathen, some are doing works now which God intends shall be done in the future age, and which can and will be done then to very much better advantage every way. R2690:2
The resurrection of the just will be necessary to bring the Church to glory and joint-heirship with her Lord, but the resurrection of the unjustified will be for the very purpose of permitting them to see the true Light. R5352:5
Sodom and Tyre, who did not have as good an opportunity as Capernaum and Bethsaida, will, in the regeneration, find their condition even better than theirs. R351:2*
Even in this comparatively enlightened day, millions of heathen give no evidence of such enlightenment. HG343:6">A104 HG343:6
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| 10 He was in the world, and the world was made by him, and the world knew him not. |
The world – Including every individual of the human race, from the first man to the very last of his posterity. R1328:1*
Made by him – The Lord was ushered into the world, which as a Logos he had made, in a most humble manner in his birth at Bethlehem. R3702:5
And the world – Of mankind. R338:4
Knew him not – Still more surprising, his own nation, the Jews, knew him not! although they had been instructed from the beginning of their nationality to look for the Messiah, and although a description had been given to them. R4107:6
Jesus was the great King of Glory in disguise. (Illustrated in referenced articles by the story of a British prince in disguise.) R4687:6; Q365:6
The Jews did not know whom they were crucifying, and they were not a bit more to be blamed than was Paul for assisting in the killing of Stephen. Q368:T
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| 11 He came unto his own, and his own received him not. |
Unto his own – The Lord came (AD 29) not to the true Israelites only, but to the entire mass. C150
This was a crisis in the affairs of the seed of Abraham according to the flesh--a testing time--a judgment as to whether or not they were fit to be God's holy nation. NS442:2
And his own – The house of servants, under the bondage of the Law Covenant. R1725:6
The Jewish nation. R338:4, 5768:6, 5172:4; CR23:5
As a nation. R4013:4, 3476:1, 2633:3; F433
Received him not – Excepting the few. R189:3
After our Lord's three and a half years ministry only a little more than five hundred had become Jesus' disciples and had remained true. R5768:6
And thus identified themselves, for a time, with the Adversary. NS74:5
Fulfilled, not by the rejection of our Lord at Nazareth, but by his rejection by the whole nation of Israel. R3302:4
The promised Messiah came, not in glory as they had expected, but in a lowly condition, to die for sin. PD35/46
They could not receive spiritual things, for spiritual things were not for natural men. CR23:5
Their rejection of Jesus and his testimony showed that they were not as a nation fit for his purpose. NS442:2
Seeing that they put away the favor of God from them and proved themselves unworthy of it, he turned to the Gentiles to take out of them a people for his name. R1696:1
They were rejected--not cast into eternal torment, but rejected from the special favor which they had previously enjoyed as inheritors of the Abrahamic blessing. NS370:2
The Lord said to them, "The kingdom that was for you shall be taken from you and given to another people" (Matt. 21:43), those whom he has been taking out of the Gentiles for it. HG153:5
So far as the spiritual part of God's great promise to Abraham is concerned it has passed from the Jewish nation; but there still remains for them a glorious earthly portion, to which they will be introduced at our Lord's second coming. NS780:4
"A man's foes shall be those of his own household." The Master was a Jew. The Jews were his brethren according to the flesh, and it was they that hated him without a cause and persecuted him. SM218:1
As Moses came to his own people and they rejected him, and he fled for his life to the land of Midian, from whence he came to them a second time. So Christ, also, has come a second time. R4058:2
It makes us sad when we see what they might have had, but lost; yet on the other hand, we are glad, for because of their casting off we have been permitted to come in. CR48:2
A parallel: At our Lord's second advent he comes to Christendom as his professed people; and, in harmony with the prophets, he is again rejected, yet not by all. R3302:4
The majority of persecutions have been by those who professed to be the people of God, many of whom really thought they were. R5172:5
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| 12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: |
But – He burned the chaff, but the wheat he gathered into his garner. R628:2*
A still greater and more glorious hope, one in which all others center and are bound up, the hope of being made perfect in Christ, of being made partakers of the divine nature, of completing our adoption as sons of God. R351:4*
As many as received him – As many of the house of servants. R1416:6
Who would leave the house of Moses, the house of servants, and attach themselves to Jesus, the Son of God, that they might be members of the house of sons. NS201:4
While the nation, as a nation, was rejected by the Lord, the faithful individuals who became his disciples were received of him. R3302:4
Every faithful "Israelite indeed" at the first advent had the primary consecration typified in the Levites. To such God gave the Gospel call to consecrate to death. Such as obeyed this invitation were accepted as sons of God. F124
All the wheat of that nation, all who were ready for the Kingdom. NS626:3
Believed his message. R342:6
God's favor toward that people was manifested by the fact that he rejected none of those who were fit for his purpose, "Israelites indeed, in whom there was no guile." NS442:2
Every Jew who would get free from that Law obligation could have done so only by confessing his shortcomings and inability and by accepting a share in the sacrifice of Christ. R4559:2
A considerable number; nevertheless but a "remnant" of that nation, after it had been sifted. Fortunately for us Gentiles, these were not enough to complete the elect number. R2401:5
Only a remnant at the first advent were found possessed of the faith of Abraham, and accepted by our Lord as members of the new house of sons. R2442:3
A small remnant, as compared with the whole nation. R3476:1, 2401:5, 2371:6; SM366:1
Of these were the twelve apostles, the seventy (Luke 10:1), also the "five hundred brethren" (1Cor. 15:6), and those Jews subsequently reached on the Day of Pentecost and afterward during the entire harvest of their age. R4108:1; CR48:3
It was necessary and expedient that the message should go unto all nations, though they did not receive it. The few who did receive it thereby received "power to become sons of God," while it also served as a witness to the nations. R517:5*
Comparatively few, even of those who do recognize him as the Redeemer and granted this liberty, have availed themselves of the great privilege and become sons of God. R1008:1
Liberty to become sons of God will not be given to all men. This liberty is connected with the special high calling of this Gospel age, and ceases with it. R1006:3
Those of the spiritual house now accepting the Lord are in due time to receive a great blessing--the antitype of the Pentecostal blessing--glorification. R3302:4
To them – The elect, the worthy. F177
Publicans, harlots, etc. R342:6
Gave he – Blessed them with the power and privilege of becoming sons of God, whereas previously their highest possibility had been to be God's servants and friends. Here we note the change of dispensation from the Jewish to the Christian. R2409:3
Power – By a begetting of the holy Spirit. R5068:6
By regeneration. R2129:2
Ability. R1416:6
Privilege, opportunity. E177
Liberty, privilege. R5510:3, 5775:1, 5370:3, 5352:6, 5295:5, 4939:6, 4013:4, 3841:5, 1005:5; PD58/70; SM9:T
Liberty, freedom from condemnation, otherwise known as justification through his blood. R1007:1
In the merit of the sacrifice of our Redeemer, even as fleshly Israel gained a standing before God through the typical broken body and shed blood of bullocks and lambs. R1336:3
"Tarry ye at Jerusalem until ye be endured with power from on high." (Luke 24:49) NS201:2
Not granted immediately, but merely in a reckoned way, up to the time when Jesus finished his course, ascended up into heaven and poured out the holy Spirit upon his followers. R5310:3
No such privilege was given to the Jews, nor to any of the fallen race, until Pentecost--after Jesus had appeared in the presence of God to make atonement for our sins. R5352:6, 5775:2, 5370:3, 5207:3, 2788:2, 2225:5, 1509:6
In the midst of the house of servants, not yet begotten of the Spirit, not yet granted the privilege of sonship, our Lord could do and teach on no higher plane than the earthly. R2455:1
Those Jews who were not faithful were not even servants. But when Christ came, he made it possible for some to come out and pass from the house of servants into the house of sons. R5310:3, 4108:1, 4013:4, 3476:2, 3433:6, 2796:6, 2283:4, 1416:6
Signifying the purchasing of the Jewish people from under the dominion of the Law, and the liberation of believers from it, that they might become sons of God. E430
He did not make us sons, but simply gave us the liberty or privilege to become sons. The patriarchs and prophets of the preceding four thousand years could not become sons, because they were not given that privilege or liberty. R1005:6
Only those who have "escaped the condemnation that is in the world," and who have gotten back into harmony with God, through Christ, are Scripturally authorized to consider themselves the sons of God. E108
To become – Until the ransom had been paid to divine justice, the condemned ones could not be received back to the condition of sonship enjoyed by father Adam, but forfeited for himself and posterity when he became a sinner. R2409:3; NS662:6
Sons of God – To join the Order of Spiritual Sons, the Melchizedek Order of Priesthood. SM9:T
The first opportunity for any of the house of servants to become sons of God was at the first advent, after our Lord had made a consecration of his life as man's redemption price. R3277:1
To step from the House of Servants over into the House of Sons, from fleshly Israel over into spiritual Israel. CR23:5; R3433:6; PD58/70; NS662:3
The real Israel of God is spiritual Israel. The promises and opportunities, however, went first to natural Israel; and as many out of all the tribes who were of right condition of heart and received the Master were granted the liberty to become members of the House of Sons. SM727:2
With all that this implies of divine favor and eternal life, and all the proper privileges and liberties as sons. E28; R1725:6, 1007:5
To become associated with himself, to become identified with himself, as members of his Body. R5119:4
The first invitation to fallen men to become sons of God dates from the time of Jesus, particularly after he died, rose, ascended and, as a result, shed the holy Spirit on his waiting disciples, begetting them to a new nature. R5760:4
The place and time for the adoption of these believers was in the upper room at Pentecost, when the spirit of adoption was granted unto them. R3476:2; E209
Sons of God in an especial sense, in a sense different from Adam, even in his state of innocence. These are invited to be sons of God on a plane of sonship higher than the angelic sons; viz., as heirs of God of the divine nature. R2409:4
These sons are all begotten of the holy Spirit. Theirs is not a fleshly sonship. Their birth of the Spirit will be the resurrection change, when they shall be made like their Master, see him as he is and share his glory. R5352:6
Attaining the divine nature. (2 Pet. 1:4) R5859:5
The Scriptures clearly point out the Heavenly Father as the begetter in the regeneration of the Church, the Bride of Christ. E143
The Lord who redeems or purchases all is not the life-giver to the Little Flock, but under the mantle of his merit he introduces us directly to the Father to be begotten by him as new creatures. R1006:6
This power to become sons of God is not granted to sinners, but to the justified. R2409:4
Before that time none could become "heirs of God, and joint-heirs with Christ"--heirs of the Abrahamic promise. (Rom. 8:17) R5207:4, 2279:3
Previously, the very highest claim that they could make was that which the Jews made--that of being servants of God. E28; R5623:2, 4958:2; HG131:5
The Jews never claimed the title sons of God for themselves, nor would it have been proper for them to have done so. NS256:4
The very highest expression of God's favor toward any of them was shown in Abraham, and he was called only a friend. R5310:3, 5206:3; CR93:4
The heart-loyalty of the "Israelites indeed" God appreciated, and they were granted the privilege at Pentecost of stepping from the house of Moses, as faithful servants, into the house of Christ, as faithful sons. (Heb. 2:5,6) R4939:6
Adam was originally a son of God (Luke 3:38), but none were so called subsequently until the Gospel age. The term "sons of God" is a general term applied to angels. (Job 1:6; 2:1; 38:7) R2843:5
Our Lord Jesus was the first human son of God after Adam. OV427:4
The chief cause for joy lies in the fact of being accepted as sons into God's family. R2675:5
The Church will always be in covenant relationship with the Father. Every father is in covenant relationship with his children, and they with him. Every child has a responsibility to its father, and the father to the child. R5163:5
These, coming into the relationship of spiritual Israelites, were enabled by this begetting of the holy Spirit to appreciate the spiritual things given to these Israelites. All the truths that we have are drawn from those things God gave to the natural Israelites, and we can understand them, though the natural Israelite could not. R5295:6
A relationship implied when Jesus taught them to pray, "Our Father, which art in heaven," assuring them that God recognized them not as servants, but as sons, a term of special endearment. R3352:1
Although tests are applied and qualifications imposed on these, nevertheless it is a step of grace, because there were no obligations resting upon God to confer upon us such a "high calling." R2284:3
As sons of God, with the new life begun, these are to realize that everything of the present life is quite unworthy to be compared with the future and eternal interests. R2686:5
The highest manifestation of the holy Spirit is the spirit of adoption, which in due time, the Millennial age, shall be poured upon all reconciled to God. R2070:4
It is by reason of the spirit of adoption that the Church during the Gospel age is enabled to worship God still more pleasingly than could the Ancient Worthies. R2071:1
This new name brings new and exalted privileges, even fellowship or unity with God and his Son Jesus Christ. This gives a new basis for action--love instead of fear--and leads to certain success. R91:1*
Accepted as sons, they become his tabernacles, his dwelling-places. (Psa. 84:1) R1401:6
The Great Company, who do not fully and freely fulfill their covenant, will be sons of God. R1008:5
To them that believe – Not belief that such a person lived, or that he was a fine man and taught excellent precepts, or that he set an example; but a belief in his name Savior, the recognition and acceptance of him as one who saves his people from their sins. R1006:1
Only those who after believing in the only name, Savior, followed on and consecrated themselves, took up the cross and sufferings of Christ and shared them, are presented before the Father as sons. R1008:3
Who accepted him as the Savior, the Sent of God. NS442:2
Believers in the Messiah are thus brought within reach of the great privilege of sonship and joint-heirship. R2425:2
To as many of the Jews as would come into harmony with him, as many as would walk in his steps of self-sacrifice and thus have God's favor. In substance he said, "This is the way. Trust in me and walk in my steps. Thus you shall be my disciples." R5083:2
On his name – On his greatness as Messiah. NS832:1
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| 13 Which were begotten, not of blood, nor of the will of the flesh, nor of the will of man, but of God. |
Which were born – We render the Greek gennao begotten, and not born, for although the same Greek word is used interchangeably, the construction of the Greek sentence here fixes it as signifying begetting. R4108:2, 3476:3
Westcott bears out this thought, saying, "Literally, begotten, as in 1 John 2:29, 3:9." R3476:3
God being associated with the action, the word should be rendered begotten. R837:1
Begotten. This spirit begetting was not possible in its full, proper sense, until Jesus had made reconciliation for the sins of the world, or, at least, had prepared the way for reconciliation by his own death. R5623:2
Begotten again. R3140:2
Begotten again as a new race, a race separate and distinct from all others; therefore new creatures in Christ Jesus. (Gal. 6:15) R2129:1
There is a likeness between an earthly birth and the new birth necessary to a share in the Kingdom. R3486:1
There must also be a period of gestation for this spiritual new creature that will precede its resurrection birth. All who share the spiritual Kingdom as spiritual beings must first be begotten of the spirit and subsequently be developed of the spirit. R3486:1
All who are spirit begotten by the holy Spirit during this age, are promised a spirit birth, to spirit-being in the resurrection. NS803:3
Not of blood – Not along family lines of blood relationship. R4108:2
Not of heredity. R3476:3
Nor of the will of the flesh – Either directly or indirectly, not of the will of man in any sense of the word. R3476:3
To be begotten of an earthly father and later to be born of an earthly mother would insure that the progeny would be earthly also. "That which is born of the flesh is flesh." ( John 3:6) R3486:1
Not along fleshly lines of worldly sympathy and judgment, not according to man's wealth or wisdom. R4108:2
But of God – God alone does this begetting. God alone accepts to membership in this new creation. God alone imparts the seal of adoption. R3476:3
No man can sanctify himself in the sense of causing himself to be accepted and adopted into God's family of the new creation, begotten by his Spirit. F120
"No man taketh this honor unto himself, but he that is called of God, as was Aaron." (Heb. 5:4) F77
Ishmael was born in the ordinary course of nature, but Isaac, who typified the true heirs, was not so born, but on the contrary came by the exercise of divine power, not of the will of flesh, but of God, for Sarah was not only barren, but aged. R1140:5
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| 14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. |
And the Word – The fourteenth verse goes back to take up the subject at the same point as verse five, and to repeat the narrative from another standpoint. R2409:5
Made flesh – The Revised Version renders it, "The Word became flesh." Both are correct, and both contradict the two extremes of view held by Christendom. R4108:3
He became human. R1015:2, 611:3
The Logos was made Jesus. The work of Jesus in the flesh, however, is not the completion of the divine plan, but merely the beginning of it. R5352:5
Without dying, our Master underwent a change of nature. R4098:2, 2410:1
Nature is simply organism, and varies according to the form or quality of the organism. The element of life is always the same. Q808:T
The spiritual nature is one thing and the fleshly nature is another. The blending of the two natures would produce a hybrid nature or being. Q807:4
Jesus had not two natures, but one nature, having changed the higher, the spiritual nature, for the human nature. R5748:1
He exchanged his spiritual being or existence for the human, which he made "a sin offering," and which was typified by the Atonement Day bullock. T52
This meant the complete laying aside of the spirit nature before enjoyed, a change or transmutation to another nature, the human. R3946:5
Why should it be any more incredible that Jesus' nature was transformed from the spiritual to the human without retaining his former nature under cover than that the Church "shall put on immortality" and yet not retain the flesh and blood nature. R677:4*
The thought contained in the word ransom did not call for a God to redeem a man, nor could a spirit being of any rank do so; for there could be no correspondency between them. SM659:T
He was transformed from the spiritual to the human nature, so that in giving his life for the world's redemption he might give the exact equivalent or corresponding price for that which was lost. R1673:3
Nothing less than this great stoop or humiliation enabled him to be our Redeemer, and qualified him to give to God the ransom price for man's transgression. R2409:6, 1603:6, 1583:1; A178
While there was a sacrifice of power, of honor, of glory, yet no sacrifice of life was involved. The life principle was the same that he had before, therefore the personality was the same. It was important to have identity of mind, and this he had by divine arrangement. R5064:2
Necessary, because it was a man who had sinned, and because the divine law required a man's life for a man's life as the ransom price. R3946:5, 2476:6
Man is of human or flesh nature; hence if the spiritual Son of God would give to dying men the bread of life, it must be flesh, full of life-giving nutriment. R1014:6
In being "made flesh," and then sacrificing that flesh, he gave his all on our behalf. NS478:4
Proof that the perfect man is not a spiritual being. A177
It was not an angel that had sinned and hence an angel could not be the Redeemer. Nothing but the sacrificial death of a perfect man could redeem the race from their death sentence. Any perfect man could have been thus substituted, but there was none. Hence the necessity that Jesus be "made flesh." R4587:6
To be the Redeemer of man it was necesarry for him to become a man, not to pretend to be one, for the divine law required like for like--"life for life." (Deut. 19:21) R5622:6
The primary step in man's recovery was necessarily that the Logos should be made flesh and taste death for every man. It is for this first step that we celebrate the birth of Jesus. R5135:3
His human body was the body of his humiliation, the "body prepared" for sacrifice (Heb. 10:4, 5), which was sacrificed; and which, being sacrificed, was never taken back; it was given as the price of our redemption. R1806:2
"Verily, he took not hold upon the nature of angels [as though referring to the angels which sinned], but he took hold on the seed of Abraham...he also himself took part in the same [flesh and blood, human nature] that through death he might destroy him that hath the power of death, that is, the devil." (Heb. 2:14, 16) E425
Jesus was born a descendant of Abraham, through the virgin Mary. He kept the Jewish Law inviolate, and thus proved himself worthy to be that Seed who would bless the world. OV429:T
The Word, made flesh, did not rise again; but it was the Lord of glory, newly begotten as the son of God at Jordan, the new creature, that rose again. R4108:4
If merely a spirit being veiled in flesh--"incarnate"--he could not have been the Redeemer at all. E94, E296; R5622:5, 5352:2, 5064:3, 4106:3, 4108:3, 3476:3, 2409:5
A totally different thing from merely appearing in a body of flesh, like a man. R1952:3, 1856:3
Denied by those who claim that the spirit being came into the flesh, but was always separate and distinct, and no flesh; also by Universalists and Unitarians who claim that our Lord had no existence before and was born after the ordinary manner of men; also by Swedenborgians and Spiritists. R980:6
Not, however, fallen human nature, not sinful flesh, but the human nature unfallen, the likeness of humanity free from its blemishes through sin and death. R2409:6
The Greek word sarx does not mean sinful at all, nor sinful flesh; it means flesh, simply and only, and is used in reference to Adam and Eve before they sinned (1 Cor. 6:16), as well as after. Twenty-five times it is used referring to our Lord's flesh. R1223:2
Lest we should get the wrong thought, that he had become a sinful man, we are guarded by the assurance that he was "holy, harmless, undefiled, separate from sinners." (Heb. 7:26) R5352:2
The idea of this change is not so much that from one locality to another, as it is from one nature to another. R1328:2*
His body was especially prepared, separate and different from others of our race, all of whom were of Adamic stock and all tainted with sin and the seeds of death. (Heb. 10:5-9) R5352:2
What was needed was not merely a sacrifice for sins, but a sinless sacrifice, which would thus pay the sinner's penalty. E96
Only for a limited time. He was not humbled to a lower nature forever. The object of the humiliation is clearly stated to have been "for the suffering of death." (Heb. 2:9) R1952:3
He did not deceive the people by getting into a body. CR290:5; 247:4; R5157:1, 2409:5
If his being called the Word, in his pre-human existent state, proves that he was not a person, then he is not now and never has been a person, for he was the Word when in the flesh. R106:2*
After his human existence had served its purpose and he had been raised from the dead a quickening spirit, no more to become a man, we may be sure that he had no less power to appear as a man than he had in the days of Abraham. NS177:4
We beheld – We may not surely know the thought. He may have meant that they beheld his glory when he manifested himself to them subsequent to the Lord's resurrection; or he may have referred to the dignity and honor of his human perfection--God manifest in the flesh. R4108:6
His glory – Pilate exclaimed "Behold the Man!"--not only "the" Jew above all other Jews, but "the" Man above all other men. E154
There is a glory and honor which belong to perfect manhood. "Thou hast made him [man] a little lower than the angels, and hast crowned him with glory. Thou madest him to have dominion over the works of thy hands." (Psa. 8:5,6) R4155:2, 3476:4, 1060:4, 338:6
The grandeur, nobility and perfection of the "man Christ Jesus," a perfection and glory seen in no other, because all others were sinners. R3476:4, 2410:4, 1005:4
Attesting fully that he was not of the sinner race of Adam, but that he was indeed an exception to all mankind. R2410:4
The only begotten – The thought conveyed by this expression is that the Logos was himself the only direct creation or begetting of the Heavenly Father, while all others of God's sons (angels as well as men) were his indirect creation through the Logos. E88
The Alpha and Omega, the Beginning and the Ending, the First and the Last of Jehovah's direct creation. (Rev. 1:8,10; Col. 1:13) ; HG297:1; PD54/67; Q377:6
He was not only the first of God's creation, but the last. R1514:6; SM492:T
In no other sense or way than as the "only" direct creation of God, through whom all else was created, could our Lord be the first and last of God's creation. E93; Q377:6
Christ was God's Son in the sense of being begotten by him. Christ called God his Father, and God acknowledged him as his Son. (Matt. 3:17; 17:5) R944:4*
Our Redeemer, prior to becoming a man, was a spirit being. OV353:7
He never acknowledged Joseph to be his father; nor did he ever acknowledge his earthly life to be the beginning of his existence. E89
Full of grace and truth – In whom dwelt all the Father's fullness, thus designed in all things to have pre-eminence above all others. R1904:5
Jesus had the glory of the Only Begotten of the Father. This was the way above all others in which God was manifest in the flesh. R5291:1
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| 15 John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me. |
John bare witness – John the Baptist had the great honor and distinction of being the first of God's witnesses amongst men respecting God's only begotten Son. R3477:1
In proportion as the people believed John's message and acted thereon, in that same proportion they were ready for Jesus' ministry and the further truth of the Gospel. R4115:5
The fact that John was given the honorable position of identifying and declaring Jesus as the Messiah was of itself an assurance that the great One thus introduced was very great in the estimation of Jehovah God. R4107:5
This was he – The one appointed of the Father to carry out the great plan. CR453:5; R1059:6
Cometh after me – The manifestation of Jesus to Israel is also called a coming. R114:6*
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| 16 And of his fulness have all we received, and grace for grace. |
Of his fulness – In him all the fullness of perfection dwelt, and of his fullness have all we received. They who get none of his fullness, have none of his righteousness imputed to them, reap no benefit from his sacrifice for our sins. R440:1
Of that same fullness of favor with God which Jesus enjoyed because of his sinless perfection. R339:1
The spirit given to Jesus without measure was given by measure to all his disciples and members, and is the spirit of adoption. R182:2
We received – Because of our justification through faith in his blood. R339:1
Grace for grace – More literally, favor upon favor. The blessing coming first in relationship to the Lord is by no means all of his favor. One may grow in grace, grow in knowledge, grow in the fruits of the Spirit, and possess favor upon favor additionally, continuously to the end of the course. R3476:6
Grace upon grace, favor upon favor. (Diaglott) The high calling is not a salvation at all, but a gracious favor of God beyond the favor of salvation. R1442:2, 1262:3
Or, favor on account of favor. Being lifted from the condition of rebels to that of justification by faith was one act of favor. That favor opened the way for another favor--the call to become partakers of the divine nature. R339:1
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| 17 For the law was given by Moses, but grace and truth came by Jesus Christ. |
The law – The shadow of good things to come in and after the Gospel age. R339:1
Here a contrast is drawn between the Jewish and Gospel ages. R339:1
We may still use the old rules to guide us as to the Master's wishes, but to refer to those rules to seek the mind of the Master, and to esteem them as a covenant over us, are different matters. R976:6
Given – Of God. R3177:5
By Moses – God dealt with only one man in connection with the making of the Law Covenant, Moses, who stood at the position of a father to the whole nation, the nation being regarded and treated as children under age. R1725:3
It was as God's representative on the one hand, and as Israel's representative on the other, that Moses could be and was the Mediator of the Law Covenant between God and that nation. R5046:6
The typical mediator, the head of the typical house of Israel. R3476:6
To suppose this to mean that there was no divine law previous to the giving of the Law at Mt. Sinai would be as unreasonable as to suppose that neither grace nor truth was known until our Lord's first advent. R1723:2
Since the government of God is universal and eternal, it follows that there never was a time or place without law, nor a being not subject to his law or under its control. R1723:2
God's Law was made known at Mt. Sinai, through Moses, in a different manner than it had previously been made known. R1723:3
But grace – The payment of our ransom price. R339:1
So then ye are not under law but under grace, favor. (Rom. 6:14) You are not acceptable with God because there is no fault in you, but because favor covers your unwilling imperfections of thought, word and deed. R971:4
Those in Christ, whether they were Jews or Gentiles, are in no sense under the Law given at Sinai. Love to God and men, laid down by Jesus and the apostles, is the only rule under which the new creature of Christ is placed. R971:1
And truth – The additional favor of the knowledge of God's plan and our high calling as revealed through it. R339:4
Even Israelites indeed, whose hearts were sincere toward God, in ancient times were still in the dark respecting the divine plan. No revelation of God's great salvation had yet been made. R3447:4
By Jesus Christ – A condition of knowledge and opportunity for eternal life did not obtain in the world until our Lord came. R4598:2
By full obedience to the Law Covenant he had the right to life everlasting, and superseded Moses as the Lawgiver. R1725:4
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| 18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. |
No man hath seen God – If the Father would show himself to humanity it could only be either by miraculously opening man's eyes to discern the spiritual glory (thus exposing man to death), or else by God's manifesting himself in "a body of flesh" in such a manner that men could discern something of his character by contact and intercourse. E77
Seeing with the natural eye and hearing with the natural ear are not all there is of seeing and hearing. All God's children have seen him, known him and held communion with him. B122
Jesus revealed or caused his disciples to see the Father by making known his character, revealing him by words and deeds as the God of Love. T86
Yet so undeniable is nature's testimony, and so logical the reasoning from cause to effect, that the conclusion that there is an intelligent, wise and powerful Creator is so irresistible that the Scriptures declare the man a fool who does not accept it. (Psa. 14:1) R1158:2*
Those who share the Kingdom with Jesus will be "changed" from human nature to spirit nature in the resurrection, and see God. R4558:2
The spiritual phase of the Kingdom of God will always be invisible to men, as those composing it will be of the divine, spiritual nature, which no man hath seen nor can see (1 Tim. 6:16); yet its presence and power will be mightily manifested, chiefly through its human representatives. A288
Only begotten Son – A son can never be his own father, nor can it be claimed that a son never had a beginning, for the term, son, implies a life existence, being, which had a beginning, and which was derived from a father. R2408:5
God's bosom friend and confidential companion, ever in fullest harmony, sympathy and cooperation with him. R247:2
In the bosom – Previous to his human existence--the Father's only begotten Son. R1247:2
Hath declared him – Interpreted him (Rotherham). E77
Revealed him. R2454:5, 2781:4; CR472:4
As it was impossible for the Lord's followers to actually see God, the only way in which they could see God was in the representative sense, through our Lord Jesus, who was "God manifest in the flesh." (1 Tim. 3:16) Q781:T
"The man Christ Jesus" was the perfect representation of the Heavenly Father, so that he who saw the Son, who was the express image of the Father's person, saw the Father also. R2781:4; Q781:T
In seeing Jesus they saw the most that was possible to be seen of the divine character--its likeness, its perfect image in flesh. "He that hath seen me hath seen the Father." ( John 14:9) R2454:6
He was the first expression or manifestation of the divine attributes. SM483:3
The Ancient Worthies when perfected in the flesh will be absolutely perfect representatives of God, Jesus and the Church. CR472:4; E77
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| 19 And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? |
The record of John – Doubtless he notes this fact because many of the Jews evidently had great confidence in John the Baptist, though rejecting Jesus. R3476:6
The Jews sent priests – It was while Jesus was away in the wilderness that the Pharisees and scribes asked John whether or not he was the Messiah. R4115:2
"All men were in expectation of him," thus it was not surprising that the Jews urged the leaders of the nation, priests and Levites, to go to John and interview him and advise them respecting his message. R3477:3
To ask him – It was in harmony with the general expectation of Messiah that John's preaching drew such large crowds when he announced that the Kingdom of Messiah was nigh. R4115:5
Who art thou? – What a temptation to claim to be some great one and to exalt himself in the estimation of his fellow-men. R1694:6
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| 20 And he confessed, and denied not; but confessed, I am not the Christ. |
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| 21 And they asked him, What then? Art thou Elijah? And he saith, I am not. Art thou that prophet? And he answered, No. |
Art thou Elias? – The Greek form of the word Elijah. R3477:3
John came with the same disposition, zeal, energy, power of eloquent persuasion, that characterized Elias. Even his dress and abstemious mode of life were marks of similarity. R1687:3
The fact that John the Baptist simulated Elijah in apparel, general demeanor and forceful teaching, attracted the people much more than otherwise would have been the case. R3477:2
John in the flesh introduced Jesus in the flesh and thus fulfilled the work of forerunner, so the Church in the flesh during this Gospel age has been the antitypical Elijah, whose business it is to announce the second coming of Christ. R4113:4
I am not – Jesus said, "This is the Elijah if ye will receive it" (Matt. 11:14). As Jesus in the flesh was the forerunner of the Messiah in power and glory, so John was a forerunner to a greater one than himself, a more important witness, composed of many members, introducing the greater, glorious Christ of many members. R3477:4, 3293:1
Jesus' statement was conditional: If ye receive it, this is Elias; if not, he is not the Elias. They did not receive it, hence John could truly say, "I am not'" HG68:5
Though John came in the spirit and power of Elias, and would have fully answered as the antitype of Elias had he been received by the Jewish people (Matt. 11:14), yet he was not the Elias referred to by the prophet Malachi. (Mal. 4:5,6) R1687:6; Q772:4, 817:2
John the Baptist did not fullfil by any means all that was predicted respecting the antitypical Elijah and his ministries which would be introductory to the Christ of glory. NS143:1, 273:3
John was not the Elijah mentioned by the Prophet, and yet he did a work of Elijah to those amongst the Jews who received his message. B253; R3477:5, 3293:1
He boasted nothing of himself; his main mission was to prepare the people for the Messiah and point them to him. Our success, as members of the antitypical Elijah, will be in proportion as self is ignored and Christ is made the theme of our discourses, the center of our teachings. R3477:6
We, too, are not to honor ourselves, but to honor him whom the Father has honored, our Lord and our Head. R4115:3
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| 22 Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? |
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| 23 He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Isaiah. |
I am the voice – Merely a forerunner, a herald. R2570:6, 3477:3, 4113:3
Merely a nameless voice. R3477:3
John himself claimed to be the fullfilment of Mal. 3:1 and Isa. 40:3--not the Messiah, but the forerunner of the Messiah. R1736:3
In the East in olden times, and still, great personages in their travels are preceded by heralds or forerunners who clear the way. R4113:3
The voice of the Church's message is again heard in the world, though they are still separate--in spirit at least--to Christianity, Babylon, and the world, Egypt. NS143:3, 273:6
In the wilderness – John the Baptist did literally enough dwell in the wilderness and preached there, thus typifying the experiences of the Church, which, during a large portion of this Gospel age, has been in the wilderness or hidden condition as respects the world and worldly history. NS143:2, 273:3
Revelation tells us in symbolical language of how the Church fled into the wildeness condition for 1,260 symbolical days--1,260 years--which period ended with the year 1799. NS143:3, 273:5
This, along with his unusual clothing and diet, evidencing complete separation from the world and complete devotion to his special ministry. R3477:2
Make straight – The Church of Christ in the flesh has been witness to the world that they are in a wilderness condition, and need the presence of the great King to bring order out of confusion, and that those who hear should walk circumspectly. R4113:5
Way of the Lord – The world is probably less prepared for the Kingdom than at any other time of their history so far as governments are concerned, so far as the preparation for the Kingdom by any highway of righteousness and holiness, the straightening of crooked things and the smoothing of rough conditions are concerned. NS274:3
Mankind has not responded to this appeal to cast up a highway of holiness, but the Lord is about to set up his Kingdom and set up the highway of holiness. That which mankind will not naturally respond to in the present time will be forcibly established in the future time. NS144:3, 275:1
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| 24 And they which were sent were of the Pharisees. |
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| 25 And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elijah, neither that prophet? |
Why baptizest thou – "If you are a person of no special authority, neither the Messiah himself, nor his forerunner, nor a special prophet, why do you start in to do a special reformatory work, and introduce as a symbol of cleansing this baptism, which is wholly without precedent among the Jews?" R3341:3
The same thought prevails today. Unless some boastful title or authority is claimed, the right to preach, the right to witness for the Lord in public, is called in question by many. R3478:1
The baptism of John was to the Jews only, and was wholly different from the baptism appointed for those called from amongst the Gentiles. R2417:3
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| 26 John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not; |
I baptize – We have no record that John the Baptist was ever immersed himself, nor would he need to have been, since he evidently was a godly man, to the best of his ability living up to the standard of the Law Covenant. R2417:5
With water – The spirit of God had directed him to baptize with water. R1695:1
One among you – Present. B260
A kingdom is always represented by its king. Jesus as King was present in their midst. R5455:3
So it must be in the end of this age; the work of the John class or Elijah class closes with the announcement that the Kingdom of Heaven is at hand, and the King is present. B260; R968:5
Our Lord's baptism was the beginning of the Christian's baptism. It symbolized the consecration which he had just made to do the Father's will, even unto death. R2417:5
Whom ye know not – Whom you do not recognize. R3478:1, 5455:3
Similarly, all through the Gospel age, his "body" has been undiscerned by the world. R5455:3
At the second advent it will be as it was at the first advent. We are not to expect the second coming of Christ in the flesh, but as a spirit being. R4692:6
We believe that there has been One with us, the Present One, the King God has appointed, and the world knows him not. He is not revealed unto them. He has come as a thief in the night. (2 Pet. 3:10) Q92:3
Now none can see him present but those who have spiritual eye-sight and are looking. Such walk by faith and not by sight, and may well endure "as seeing him that is invisible" (Heb. 11:27) to humanity. R242:5
Though you cannot see the "reaper" you can see his work going on around you in the nominal church, the wheat and tares being separated. R242:6
The epiphania of our Lord is already affecting the world, though not through the eyes of the understanding, for they have no eyes for such spiritual things. R2983:4
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| 27 He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose. |
He it is – Calling the attention of the Jewish people to the fact that the King's Son was in their midst. R5510:5
The mission of those who see the present one is to declare him to the nominal church, the ripe wheat of which will hear and recognize, while others will in this respect be blind. R242:5
Not worthy to unloose – Not even worthy to be the menial servant of the great Messiah. R4115:2, 3475:5
It was this meekness, this complete self-abnegation and singleness of purpose to accomplish the righteous will of God, that constituted the moral greatness of God. R1916:2
The chief priests, scribes and Pharisees were not in heart-readiness for the Messiah, not having this humble, unselfish spirit of John the Baptist. R1735:6
Let our boasts be that we are merely servants, not lords; merely witnesses, not great, honorable or reverend, not priests. R3478:1
We, who are the antitype of John, may feel very humble in respect to all of our privileges in connection with the announcement of the glorious kingdom. R4113:6
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| 28 These things were done in Bethabara beyond Jordan, where John was baptizing. |
In Bethabara – Called Bethany by the revisers, thus giving the suggestion that our Lord was acquainted with the family of Lazarus and Martha and Mary before he began his ministry. R4117:1
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| 29 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. |
Jesus coming – Having passed through his temptations in the wilderness as a victor, Jesus went back to where John had been baptizing and preaching. R4115:2
He returned to John, seeking companionship with those who were nearest to the Lord and waiting for divine providence to guide him in his affairs. R3482:1
His return from the wilderness was to the vicinity of John's mission work, where not unreasonably he might expect to find some of the Israelites indeed. R2570:3
Behold – Speaking as a prophet, producing surprise amongst his hearers: Look! See! Behold! R4750:5
Let us behold him, not as the Pharisees and scribes did, with eyes of malice, envy and hatred. Let us look at him in the light of divine revelation, and perceive that he was without spot or blemish. NS477:4
Observe the humility and self-abnegation of John in pointing out his cousin according to the flesh as "the Lamb of God," whose rising popularity must soon eclipse his own. R1694:3
As part of Elijah's work was to point out the true and acceptable sacrifice of Jehovah, so it was a part of John's work to point out the antitype of those sacrifices. R556:6
The Lamb of God – Even John did not know in what sense Jesus was the Lamb of God. The Jews offered the typical sacrifice every year; but no Jew had the least idea what it meant. R4750:6
The completeness of the ransom is the very strongest possible argument for the restitution of all mankind. The very character of God for justice and honor stands pledged to it; every promise which he has made implies it; and every typical sacrifice pointed to the great and sufficient sacrifice. A157
All the sacrifices of the Law, all the blood shed upon Jewish altars, pointed forward to the great sacrifice for sin slain on our behalf. E446
Look at all the emblems of heraldry and note how various ferocious beasts and birds are used as symbols of the earthly great. But look at our Lord's emblem--a meek, innocent, gentle lamb. NS477:1
The gentle, patient, unmurmuring one, who would die on our behalf. NS477:2
While our Lord is styled the "Lion of the tribe of Judah" (Rev. 5:5), picturing his mighty power as the Millennial King, the picture of a lamb is certainly very appropriate in connection with his earthly ministry and sacrifice for our sins. R4114:1, 1063:2*
He was God's Lamb in the sense that his offering for our sins was the divine arrangement, the Father's plan. R4114:1
Which God himself provided. R1052:6*
The sacrifices for sin, under the Law, were sin-offerings unto Jehovah. R685:4
The priest carefully inspected the victim that had been selected, to be sure that there was no blemish in it, and then sealed it with the Temple seal, in token that it was fit for sacrifice and for food. R967:2*
We may regard the morning and evening sacrifice of the lamb as the same sermon daily repeated for 1500 years. We need not do exactly that, for there is abundant variety in the Bible, but the subject of our preaching is one that never changes--the Lamb of God that taketh away the sin of the world. R573:1*
The Lamb led to the slaughter. (Isa. 53:7) R77:6*
"Christ our Passover" (1 Cor. 5:7), a substitute for the Jewish Passover. R325:2
Each house of Israel represented the household of faith, each lamb represented the Lamb of God, and the first-born of each family represented the Christ, Head and Body. NS74:3
There could be no "Church of the first-born" (Heb. 12:23) saved, except through the slain Lamb. R5180:5, 4703:5, 4555:6
There are pictures of the Church which represent her as participating with the Lord in his sacrifice; but this Passover type is not one of these. SM559:2; NS476:6
As they rejected him as King, so likewise as their Passover Lamb he was not accepted nor received; thus, as a nation, they were not passed over or saved, but, contrariwise, their national destruction followed. NS631:1
We announce him now to spiritual Israel as the Lord of Life and King of Glory. R242:5
Taketh away – The only way by which any and all of the condemned race may come to God, is not by meritorious works, neither by ignorance, but by faith in the precious blood of Christ. A103
By laying down his life, giving his life a corresponding price for Adam's. R5356:4
The Scriptural proposition is that God did require and did accept the death of Christ as man's ransom sacrifice. E450
The taking away of the sin of the world is divided into two parts: (1) the taking away of the sins of believers reckonedly; and (2) with his body members, as the second offering of the great Day of Atonement sacrifice, for all the people. R4114:3
The members of his body are Scripturally shown as having something to do with the cancellation of "the sin of the world" because of their association with the Head. The Great Company has nothing whatever to do with this cancellation. R5463:3
Not, "which took away the sin of the world." His work is not yet finished. It begins with the appropriation which clears believers, it will reach its full accomplishment when the sins of the whole world will be cancelled. R3478:4
John spoke of the Lamb as being present, but of the cancellation of the sin of the world as being a future work. This work is still incomplete. R4114:3
The thought of a future awakening for the purpose of punishment for past sins is entirely incongruous with the Scriptural conception of divine justice. NS247:6
The sin of the world – A general sin which involved the whole race. NS246:5
The sin of Adam. But there are other sins aside from Adamic sin, which was brought upon the race by the fall. R5463:3, 77:6*; Q681:4
The original sin was disobedience, including not only the act by which sin got possession of the world, but everything incidental to the penalty. R5356:3
The cancellation of the world's sin is effected by the payment of Adam's penalty. R5640:6; E449
The Jews were specially expecting Messiah to take away the sins of the Jews, but John's declaration goes further and includes all the Gentiles as well. R4114:2
Our Lord is declared to come to take away the sin of the world, not merely the sin of the Church. These are different sins. HG177:6; OV230:5
The sin of the world has not yet been taken away. Our Lord has not yet applied his merit for the world, but only and expressly for the household of faith. SM559:2; R4493:5, 4398:3
The propitiation, satisfaction, for our sins, the Church's, and not for ours only, but also for the sins of the whole world. (1 John 2:2) R3013:6
The salvation here taught does not depend on acceptance of him now. R108:5*
He who is the Savior of the Church by the grace of God "tasted death for every man." NS249:2
With the end of this age Christ will offer to justice full satisfaction for the sin of the world. R4494:2, 4555:6, 4493:6
The Lamb of God and the Lamb's wife will prosecute the work of actually taking away the sin of the world during the Millennium. R4556:1, 4493:5
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| 30 This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. |
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| 31 And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water. |
Be made manifest – By being anointed with water and that which it represented--the holy Spirit. R60:4*
The birth of Christ was the beginning of the Gospel in fulfillment, but he was not "made manifest to Israel" until the baptism of John, when Jesus, at age 30, entered on his public ministry and the harvest work. R114:3*
To Israel – Not Judah, but Israel. C293; R2085:2, 1341:1
Baptizing with water – What he did in the way of water baptism was insignificant, unimportant in comparison with the work of Messiah and his baptism of the holy Spirit. R3478:2
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| 32 And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. |
I saw – God gave the outward sign of the dove, not for all, but for John. E212; R5264:5, 2565:5, 2417:6, 2237:4; Q35:4, 36:8; CR401:2
We must see for ourselves that Jesus is the Son of God, the Lamb of God which taketh away the sin of the world, before we can be God's witnesses respecting him. R3478:6
The Spirit descending – John saw and bore record that our High Priest was thus anointed. T37; R72:6
Jesus was baptized into death before he went into the water, in the sense that he had given up his own will. But God's manifestation of his acceptance of Jesus' sacrifice of himself apparently waited until after Jesus had performed the symbol. R5264:2
Like a dove – A previously appointed sign which God had given him. R2570:6
Not that the holy Spirit is a dove, nor that it has bodily shape like a dove, but that it is a divine power or influence. R2565:5
The dove represented fittingly the meek and quiet spirit which is one of the striking ornaments of all those who possess the spirit of holiness unto the Lord. R2565:5
A most fitting emblem of the spirit of meekness, patience, long-suffering, brother kindness, love, and faithfulness, which is the spirit of the Father--the holy Spirit. R2237:4
A dove was a favorite figure with the Jews as an emblem of peace and salvation. R2565:5
Abode upon him – From that time onward the spirit of Jehovah rested upon him, and was in him a spirit of wisdom, understanding, counsel, strength. (Isa.11:2) R2373:3
Jesus began to be the antitype of Isaac at this time. R5967:1
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| 33 And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Spirit. |
Knew him not – Not that he was not acquainted with Jesus, but that he knew not that Jesus was the Messiah. R4114:5, 3478:5
Thou shalt see – Our Lord was already dead to his own will; otherwise he could not have gone to John at Jordan. But God's manifestation of his acceptance of Jesus' sacrifice of himself apparently waited until after Jesus had performed the symbol. Q36:8
With the Holy Spirit – Jesus baptized none with the holy Spirit during his ministry; at Pentecost believers received the baptism of the holy Spirit. R3478:2
The baptism of the Church at Pentecost was to be done by Christ. Peter confirms this, declaring that Christ did shed forth his holy Spirit. (Acts 2:33) E212; CR254:3
We can witness to the Lord and perform the symbol of baptism into his death, but further than this we cannot go. Our glorified Head must give the great blessing by bringing the consecrated under the favor of the holy Spirit. R3478:2
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| 34 And I saw, and bare record that this is the Son of God. |
I saw – It was because John had been a witness of the anointing of Jesus that he bore record. R240:1
Bare record – If the multitude had seen and heard, John would not have needed to bear record that Jesus was the Anointed of God. R5157:4
The Son of God – John did not announce that Jesus was the Father, but that he was the Son of God. R4114:6
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| 35 Again the next day after John stood, and two of his disciples; |
The next day – At least forty-two days after our Lord's baptism. R3478:3
Shortly after, our Lord departed from the vicinity, so that a simultaneous work by John and by Jesus was for a time in progress in different localities. R3478:3
The gathering of the first apostles to the Lord illustrates the diversity of the Lord's dealings and providences as these are still exercised in the world in the drawing of others to himself, some in one way and some in another. R3481:3
Two – The name of the one is given as Andrew; the name of the other is omitted, but it is presumed that it was John, the writer of this Gospel. R4115:6, 3482:2, 2571:3, 2418:1
Through modesty John refrained from bringing himself into special prominence in his own records. R2418:1
A less modest man, in writing of the matter, would probably have told of how he first thought of following Jesus and invited Andrew to accompany him. R4115:6
Others did not appreciate these things so much and remained with John the Baptist, perhaps becoming the disciples of Jesus after John was dead. R4750:6, 3482:2
Of his disciples – They had been with John because he was a reformer. R4750:6
Doubtless we will find today that some who are engaged in works of reform from proper motives are specially prepared for deeper truths and grander privileges in connection with the present harvest work. R2572:1
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| 36 And looking upon Jesus as he walked, he saith, Behold the Lamb of God! |
Looking upon Jesus – No doubt wondering how our Lord's Messiahship would be made known. R2570:6
Behold – This must be our witness, too. The world must be pointed to the great sacrifice for sins, and not to Christ as the great Teacher. After they have received him as the Lamb, they will be ready to be taught of him. R3478:4
The Lamb of God – Meek, gentle, patient, unassuming, the passover sacrifice for Israel and the whole world. R3478:3
We might consider this an allusion to the Passover lamb, if this had been at the Passover season, at the time of the killing of the lamb; but it was at the opposite end of the year, at the time of our Lord's birthday. R4750:6
God's Lamb, provided by him as the sacrifice for our sins, as the price of our redemption from the curse or sentence of death. R3478:4
The same testimony, only abbreviated, which he had given to the priests and Levites. In their case it fell upon dull ears. Note the difference here--the two disciples, "Israelites indeed," immediately followed Jesus. R2570:6
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| 37 And the two disciples heard him speak, and they followed Jesus. |
They followed Jesus – It was not sufficient that a testimony should be given or that curiosity be aroused; it was necessary additionally that the interest awakened should be so powerful as to lead to action on the part of those who were drawn. R2570:6
John's testimony became to them the drawing power of God, because they were in a condition of heart to be susceptible to that influence. Some are drawn and others are not drawn by the same message. R2570:6
To seek his fellowship, and if possible identify themselves with his ministry. R4115:6, 4116:1
This is their first introduction to Jesus; their calling came some six months later and is recorded in Matt. 4:17-25. R2245:2
To ascertain what further blessings the Lord had, and what further service than that in which they had engaged with John the Baptist. R3482:2
They had not the partisan spirit to say, "We belong to John the Baptist and must stand up for him," as some of the Lord's dear people are inclined to do in respect to the various denominations. R3482:2
John doubtless knew and expected that some of his disciples would cease cooperation with him, to follow Messiah. R2417:6
Our Lord did not begin to teach until after he was anointed, when he invited his disciples to join him. They were to proclaim the message without understanding the matter at all. R5157:4
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| 38 Then Jesus turned, and saw them following, and saith unto them, What seek ye?
They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou? |
Jesus turned – The Lord was the first to speak, thus illustrating his own words respecting those drawn of the Father to him, "He that cometh unto me I will in no wise cast out." R2571:1
What seek ye? – A good question for each to put to himself, and to suggest at the proper time to all others who are manifesting any interest in present truth. R4116:2
It is appropriate that we should give heed to the Master's words as though they were addressed to each of us individually, What are you seeking? Or we might translate it into the form of today, Is there anything I can do for you? R4116:3, 1
Are you seeking loaves and fishes of earthly advantage? Are you seeking earthly honor and social and political influence and preferment? R2571:1
We know what the world is seeking--wealth, honor, fame, ease, etc. R4116:2
To seek the Lord truly is to seek after righteousness, fellowship with the Father and with the Son. This means the forsaking of sin so far as the heart is concerned, and so far as possible, the purifying of the flesh. R2571:2
We should "seek for glory, honor and immortality." (Rom. 2:7) In conjunction with this seeking for the Kingdom we should remember our Master's words that we should seek chiefly the Kingdom of God and his righteousness. (Matt. 6:33) R4116:3
Where dwellest thou? – They seem to have understood that like themselves he was a Galilean, and that like themselves and others he was merely visiting in that vicinity on account of John's mission work. R2571:2, 4117:1
They wanted to have a personal interview with him, and therefore sought the retirement of his dwelling. R540:6*
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| 39 He saith unto them, Come and see.
They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour. |
Come and see – The very fact that the Lord has granted us the privilege of his fellowship is an assurance that there is something in us that he does not despise and is willing to take over. R4116:5
Note our Lord's generous reception of them and hospitable invitation to his home. R4116:2
Where he dwelt – When the interests of the work required it, he chose a regular dwelling place. R540:3*
Abode with him – This may refer to the temporary stay of one day, but it may with equal propriety be understood to mean that they remained with the Lord as his disciples thereafter--to the very end of life. R3482:3
So it should be with all of us who have become the Lord's followers. We are not his disciples for a day, but for all eternity. We abide with him in loyalty of heart whether we go to seek others or whether we listen to words at his feet, and he abides with us. R3482:3
Our Lord, while dismissing the self-satisfied, fault-finding quibbles of the Pharisees with dark or evasive answers, took time and care in making truth clear and plain to the humble, earnest seekers. B27
The tenth hour – As it was about four o'clock in the afternoon, they remained with him the remainder of the day. R4116:1
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| 40 One of the two which heard John speak, and followed him, was Andrew, Simon Peter's brother. |
Andrew – Had these men not had the spirit of consecration, they never would have left their affairs to join with John in his ministry, and then they might not have been so well prepared to be the honored apostles of Jesus. R4117:2
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| 41 He first findeth his own brother Simon, and saith unto him, We have found the Messiah, which is, being interpreted, the Christ. |
He first findeth – The Revised Version may be understood to imply that both disciples sought their brothers, but that Andrew found his brother first. John's brother, James, was also later brought to the Lord. R4116:4, 3482:3, 2571:3
Not content to have the great blessing of fellowship with the Lord alone, they desired to make known their great find. R3482:3
His own brother – These disciples, in beginning the service of the truth, went first to their own brethren. This implies that they had brotherly love in their hearts. R4116:4, 3482:4
Our first duties lie toward those who are near to us, as neighbors, friends, and especially as members of our own family circles. R3482:4, 2571:3, 2418:5
If a wife should receive the truth, her first joy should be, if possible, to bring the matter to the attention of her husband; and vice versa. R4116:5
There is frequently a diffidence about mentioning the Lord and the truth to those who are of the family and home circle which is certainly much out of place. True love for our kin should lead us to make an extra and special effort on their behalf. R2418:5
Let the husband arrange home matters so that the wife may have time for studying the truth and attending meetings; and the wife arrange matters for her husband to enjoy the blessings and privilege of study. R4116:4,5
They went first to their brethren, among whom they were esteemed as men of character and principle. If any of the Lord's people feel impelled to first go to strangers with the good tidings, it would be a less favorable sign as to the esteem in which they were held. R4116:4
We have found – They did not attempt to influence others until they were fully satisfied themselves and could give a definite positive message. R3482:3
Note the importance of finding the Lord, and not merely of gaining information about him. R2572:5
The Messias – Messias is the Greek spelling of the Hebrew word Messiah, and is equivalent to the Greek word Christ, which means the Anointed One. R3482:4, 4116:6
The long-promised seed of Abraham. R5300:5
The word Messiah, Anointed, signifies the great Prophet, Priest and King, for prophets, priests and kings were anointed to their offices, signifying that in due time Christ would combine all three of these qualities in himself. R3482:6
Many have seen or heard of Jesus, as those who were with John the Baptist heard of him, but have not learned to know him as the Messiah--the Christ. R3482:5
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| 42 And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas,
which is by interpretation, A stone. |
He brought him – Like Andrew, we should seek not only to acquaint our friends with the facts, but to bring them to the Lord for personal contact with him--spiritual contact that they may see him with the eye of faith. R2571:4
It is proper and important to seek out the "brethren" and to bring them not merely to a knowledge of abstract truth, but to bring them especially to the Lord, and to intimate communion and fellowship with him. R2572:5
Jesus beheld him – Or, as we might express it, "read him through and through." R2571:4
Thou art Simon – Signifying a listener. R2571:5
Thou shalt be called – Although Peter was the only one of the twelve whose name was changed, we may readily suppose that the characters of all were considerably changed. So it is with us all, we will be "transformed by the renewing of our minds" (Rom. 12:2), and the Lord promises all such that they shall have a "new name" which none can appreciate except those who receive it. (Rev. 2:17) R2571:5
Cephas – Hebrew for Peter (Greek, petros, a stone). This may be understood as a kind of prophecy on our Lord's part respecting a great change in Peter's character. Peter was naturally very impulsive, not sufficiently solid, too easily carried about; and yet our Lord foretold a change which would make of Peter one of the staunchest and most substantial of his corps of disciples. R2571:5
A stone – Thus early did Jesus indicate his knowledge of the man, recognizing him as one of the living stones for the glorious Temple of the future, as Peter himself afterward explained. (1 Pet. 2:4, 5) R4116:6
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| 43 The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me.
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Findeth Philip – Note the varying methods: John the Baptist announced Jesus. Andrew and John heard him and sought the Lord. In turn they sought Peter and James--and now, a third method, the Lord himself found Philip. Nathanael's case was still different: Philip found him. R3483:1, 2571:5
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| 44 Now Philip was of Bethsaida, the city of Andrew and Peter. |
Bethsaida – The disciples here mentioned all came from Galilee (Judas alone being a Judean). Why were they so far from home? We suppose that they were among the masses who heard of John and left their business to hear what he had to say, and to join with him in helping to prepare the way for Messiah. R4117:1
The city of Andrew – Although Simon Peter and Andrew were natives of Bethsaida, a few miles north of Capernaum, they evidently settled in the latter city, perhaps because larger and more favorable to their business. R3309:1
Philip was doubtless acquainted with Andrew and Peter, since they were of the same city. R2571:6
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| 45 Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph. |
Philip findeth – In line with this principle, sometimes one tract in the right place has a very far-reaching influence, as was indicated in one city where one tract under a door reached four persons. R2743:2*
Nathanael – Commonly understood to be another name for Bartholomew. He probably, like the others, had been in attendance at John's mission. R2572:1, 2418:2
Of whom Moses – It was in types that Moses wrote of Christ and the blessings to come through him. B177
John had specially drawn attention to the prophecies concerning him, and by his correspondencies with those prophecies they recognized him. R1695:1
In the law – In the Pentateuch, the first five books of the Old Testament. R2571:6
Did write – He was not a mere enthusiast, but he had been making a study of the fact that Messiah had been described by Moses and the prophets and had evidently been endeavoring to test our Lord's title by those predictions, and had found satisfactory evidence that Jesus was indeed the Christ, the Sent of God. R2571:6
The son of Joseph – The reputed son of Joseph. They had not yet learned that Joseph was not the father of Jesus. R2418:2
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| 46 And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. |
Can there any good thing – Naturally sceptical, fearful that his friend was being led astray by a false hope to follow a false Messiah. R3483:1, 2572:2
His question and the reasoning which it implies were evidently very proper. R2572:2
Out of Nazareth – Nazareth did not have a very savory reputation for wisdom and piety. On the contrary, the Nazarenes were looked upon as rather a fanatical people. R3483:2 2572:2
As though to say, "That is a mean city of itself; no great people of any reputation would ever come from thence; no prophecies, as far as we know, make any reference to that city." R4117:3, 4556:3
He was of course ignorant of the fact that our Lord was born in Bethlehem, and taken as an infant to the home of Joseph in Nazareth. R2572:2
Jewish expectation was greatly disappointed. R629:1
Applied to all Galilee. R4556:6
For instance, some of our English friends tells us that when the present truth was first brought to their attention, they were inclined to disregard it simply because it came from America. R2418:2
Others will inquire, What denomination backs these religious teachings? R2418:4
The Lord hides his truth in the sense of permitting it to come through unpopular channels. Sometimes the unpopularity is deserved and sometimes undeserved, but it always serves to keep away those who are not in the right attitude of heart. R3483:2
So it is today, when we say we have found the truth on a subject, they ask, From whence comes this message? When they are told it is not from the great and mighty, they ask, "What could you expect from such a source?" R4117:3
As the wrong impression that our Lord was born in Nazareth reflected upon him, some today scoff: Can any good come out of the prophecies relating to the second coming? R5374:2
Come and see – Investigate, test the matter for yourself by the Word of God, if you are not satisfied. R4117:3, 3483:2, 2418:4
Come and see for yourselves that the power and wisdom of Jehovah rested upon his Anointed. R1695:4
Philip did not attempt to explain matters which are difficult to be understood, and which had not yet been explained to him; nor did he waver in his faith because of this suggestion of doubt. R2572:2
Matters often look different on the outside from what they appear on the inside. Philip suggested, Come on the inside and see how it looks; take the standpoint of faith in the divine revelation, and from that standpoint note the grandeur of the divine plan. (Illustrated by an anecdote of Spurgeon's.) R2572:4
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| 47 Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile!
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Nathanael coming – How glad we would be if all our dear friends were to take the course that Nathanael took to seek the Lord and his protection and his guidance, and then to investigate, proving all things by the Word of God! R4117:4
An Israelite indeed – Giving the suggestion that it is entirely right for us to express at proper times our confidence in the religious character of those with whom we are conversing, in no sense manifesting a doubt of the sincerity of any who are not fully with us in every point of faith and doctrine. R3483:4
Pure in heart, pure in motive. R5809:6
Not only of the circumcision of the flesh, but also of the heart. SM403:1
The Lord first gathered out the faithful remnant from amongst the Jews, and not finding enough, he proceeded to gather them from all nations. R4964:5, 5809:6, 5470:3
In whom is no guile – Without hypocrisy. R3483:4
His honesty of heart made him worthy of the blessings of which the mass of his nation were not worthy. R4117:5
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| 48 Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee.
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Whence knowest thou me? – Evidently taking it that the Lord was flattering him, he rather repelled at first this forwardness on the Lord's part to speak of him in such praiseworthy terms without a knowledge of him. R3483:4
Under the fig tree – We are not told what took place under the fig tree, but we imagine that he there prayed to the heavenly Father for wisdom, guidance, instruction and protection from deception. R3483:5
Doubtless he went to the fig tree as a closet for prayer, for the fig tree has foliage which hangs low and would constitute quite an arbor or shelter and a very suitable place for privacy and prayer. R3483:5
I saw thee – The power of discerning of spirits (of reading the thoughts and intents of the hearts) and of working miracles was granted to him. Later the same gifts were granted to the apostles, and for the same purposes. R1695:4
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| 49 Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel. |
Rabbi – Master. R4117:6
Thou art the Son of God – To hear this one refer to his very prayer, of which not a soul in the world had knowledge, meant to Nathanael that the Lord had supervised in the matter and had full knowledge of all his affairs. R3483:5
The one who could know about his prayer and could thus answer it and reveal himself must indeed be superhuman--all that he claimed; the Messiah. R4117:6
King of Israel – Not the ten tribes only; the term Jew had come to be synonymous with the term Israel, and the terms are used interchangeable in the New Testatment. The people never thought about a King of Judah. The twelve tribes as one nation is meant. R2085:1, 1341:1
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| 50 Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these.
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| 51 And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.
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Ye – All of his disciples, all who follow in the narrow way. R3483:6
The angels of God – The messengers of God, the "princes" of the new dispensation, Jacob himself being one of the communicating messengers. D629
Communication between the two phases of the Kingdom will be easy and direct, the "princes" being the channels of divine communication. D629
Ascending and descending – Calling attention to Jacob and the vision which he had at Bethel of a ladder (Gen. 28:10-12), illustrating the methods of divine grace. Our Lord himself was the ladder upon which communication between heaven and earth would be re-established. R3483:6
Jacob's dream of the ladder between heaven and earth, and the passing to and fro of the messengers was a prophecy as well as a dream, foreshadowing the coming close communication between the Heavenly Kingdom and the world. D629
Upon the Son of man – Our Lord Jesus and the Church associated with him constitute the ladder of communication between God and the world of mankind during the Millennial age. R4118:4
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