Nativity of the Lord

Peace. He come like a conqueror to save his people. It may also be applied to the prophets and apostles, (Calmet) as St. Paul explains it, Romans x. 15. (Menochius)

Watchmen, prophets. The angels sung at the birth of Christ, Luke ii. 14.

Arm. The Saviour, Luke i. 51.

7 How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! 8 Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. 9 Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. 10 The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. 11 Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord . 12 For ye shall not go out with haste, nor go by flight: for the Lord will go before you; and the God of Israel will be your rereward.

The removal of the Jews from Babylon to their own land again is here spoken of both as a mercy and as a duty; and the application of v. 7 to the preaching of the gospel (by the apostle, Rom. x. 15 ) plainly intimates that that deliverance was a type and figure of the redemption of mankind by Jesus Christ, to which what is here said of their redemption out of Babylon ought to be accommodated.

I. It is here spoken of as a great blessing, which ought to be welcomed with abundance of joy and thankfulness. 1. Those that bring the tidings of their release shall be very acceptable ( v. 7 ): " How beautiful upon the mountains, the mountains round about Jerusalem, over which these messengers are seen coming at a distance, how beautiful are their feet, when it is known what tidings they bring!" It is not meant so much of the common posts, or the messengers sent express by the government to disperse the proclamation, but rather of some of the Jews themselves, who, being at the fountain-head of intelligence, had early notice of it, and immediately went themselves, or sent their own messengers, to all parts, to disperse the news, and even to Jerusalem itself, to tell the few who remained there that their brethren would be with them shortly; for it is published not merely as matter of news, but as a proof that Zion's God reigns, for in that language it is published: they say unto Zion, Thy God reigns. Those who bring the tidings of peace and salvation, that Cyrus has given orders for the release of the Jews, tidings which were so long expected by those that waited for the consolation of Israel, those good tidings (so the original reads it, without the tautology of our translation, good tidings of good ), put this construction upon it, O Zion! thy God reigns. Note, When bad news is abroad this is good news, and when good news is abroad this is the best news, that Zion's God reigns, that God is Zion's God, in covenant with her, and as such he reigns, Ps. cxlvi. 10 ; Zech. ix. 9 . The Lord has founded Zion, ch. xiv. 32 . All events have their rise in the disposals of the kingdom of his providence and their tendency to the advancement of the kingdom of his grace. This must be applied to the preaching of the gospel, which is a proclamation of peace and salvation; it is gospel indeed, good news, glad tidings, tidings of victory over our spiritual enemies and liberty from our spiritual bondage. The good news is that the Lord Jesus reigns and all power is given to him. Christ himself brought these tidings first ( Luke iv. 18 , Heb. ii. 3 ), and of him the text speaks: How beautiful are his feet! his feet that were nailed to the cross, how beautiful upon Mount Calvary! his feet when he came leaping upon the mountains ( Cant. ii. 8 ), how beautiful were they to those who knew his voice and knew it to be the voice of their beloved! His ministers proclaim these good tidings; they ought to keep their feet clean from the pollutions of the world, and then they ought to be beautiful in the eyes of those to whom they are sent, who sit at their feet, or rather at Christ's in them, to hear his word. They must be esteemed in love for their work's sake ( 1 Thess. v. 13 ), for their message sake, which is well worthy of all acceptation. 2. Those to whom the tidings are brought shall be put thereby into a transport of joy. (1.) Zion's watchmen shall then rejoice because they are surprisingly illuminated, v. 8 . The watchmen on Jerusalem's walls shall lead the chorus in this triumph. Who they were we are told, ch. lxii. 6 . They were such as God set on the walls of Jerusalem, to make mention of his name, and to continue instant in prayer to him, till he again made Jerusalem a praise in the earth. These watchmen stand upon their watch-tower, waiting for an answer to their prayers ( Hab. ii. 1 ); and therefore when the good news comes they have it first, and the longer they have continued and the more importunate they have been in praying for it the more will they be elevated when it comes: They shall lift up the voice, with the voice together shall they sing in concert, to invite others to join with them in their praises. And that which above all things will transport them with pleasure is that they shall see eye to eye, that is, face to face. Whereas God had been a God hiding himself, and they could scarcely discern any thing of his favour through the dark cloud of their afflictions, now that the cloud is scattered they shall plainly see it. They shall see Zion's king eye to eye; so it was fulfilled when the Word was made flesh and dwelt among us, and there were those that saw his glory ( John i. 14 ) and looked upon it, 1 John i. 1 . They shall see an exact agreement and correspondence between the prophecy and the event, the promise and the performance; they shall see how they look one upon another eye to eye, and be satisfied that the same God spoke the one and did the other. When the Lord shall bring again Zion out of her captivity the prophets shall thence receive and give fuller discoveries than ever of God's good-will to his people. Applying this also, as the foregoing verse , to gospel times, it is a promise of the pouring out of the Spirit upon gospel ministers, as a spirit of wisdom and revelation, to lead them into all truth, so that they shall see eye to eye, shall see God's grace more clearly than the Old-Testament saints could see it: and they shall herein be unanimous; in these great things concerning the common salvation they shall concur in their sentiments as well as their songs. Nay, St. Paul seems to allude to this when he makes it the privilege of our future state that we shall see face to face. (2.) Zion's waste places shall then rejoice because they shall be surprisingly comforted ( v. 9 ): Break forth into joy, sing together, you waste places of Jerusalem; that is, all parts of Jerusalem, for it was all in ruins, and even those parts that seemed to lie most desolate shall share in the joy; and they, having little expected it, shall break forth into joy, as men that dream, Ps. cxxvi. 1, 2 . Let them sing together. Note, Those that share in mercies ought to join in praises. Here is matter for joy and praise. [1.] God's people will have the comfort of this salvation; and what is the matter of our rejoicing ought to be the matter of our thanksgiving. He has redeemed Jerusalem (the inhabitants of Jerusalem that were sold into the hands of their enemies) and thereby he has comforted his people that were in sorrow. The redemption of Jerusalem is the joy of all God's people, whose character it is that they look for that redemption, Luke ii. 38 . [2.] God will have the glory of it, v. 10 . He has made bare his holy arm (manifested and displayed his power) in the eyes of all the nations. God's arm is a holy arm, stretched out in purity and justice, in defence of holiness and in pursuance of his promise. [3.] All the world will have the benefit of it. In the great salvation wrought out by our Lord Jesus the arm of the Lord was revealed and all the ends of the earth were made to see the great salvation, not as spectators of it only, as they saw the deliverance of the Jews out of Babylon, but as sharers in it; some of all nations, the most remote, shall partake of the benefits of the redemption. This is applied to our salvation by Christ. Luke iii. 6 , All flesh shall see the salvation of God, that great salvation.

7. beautiful ... feet-- that is, The advent of such a herald seen on the distant "mountains" (see on Is 40:9 ; Is 41:27 ; Is 25:6 , 7 ; So 2:17 ) running in haste with the long-expected good tidings, is most grateful to the desolated city ( Na 1:15 ).

good tidings-- only partially applying to the return from Babylon. Fully, and antitypically, the Gospel ( Lu 2:10 , 11 ), "beginning at Jerusalem" ( Lu 24:47 ), "the city of the great King" ( Mt 5:35 ), where Messiah shall, at the final restoration of Israel, "reign" as peculiarly Zion's God ("Thy God reigneth"; compare Psa 2:6 ).

8. watchmen-- set on towers separated by intervals to give the earliest notice of the approach of any messenger with tidings (compare Is 21:6-8 ). The Hebrew is more forcible than English Version, "The voice of thy watchmen" (exclamatory as in So 2:8 ). "They lift up their voice! together they sing."

eye to eye-- that is, close at hand, and so clearly [Gesenius]; Nu 14:14 , "face to face"; Nu 12:8 , "mouth to mouth." Compare 1Co 13:12 ; Re 22:4 , of which Simeon's sight of the Saviour was a prefiguration ( Lu 2:30 ). The watchmen, spiritually, are ministers and others who pray for the peace of Jerusalem ( Is 62:6 , 7 ),

bring again-- that is, restore. Or else, "return to" [Maurer].

9. ( Is 14:7 , 8 ; 42:11 ).

redeemed-- spiritually and nationally ( Is 48:20 ).

10. made bare ... arm-- metaphor from warriors who bare their arm for battle ( Eze 4:7 ).

all ... earth ... see ... salvation of ... God-- The deliverance wrought by God for Israel will cause all nations to acknowledge the Lord ( Is 66:18-20 ). The partial fulfilment ( Lu 3:6 ) is a forerunner of the future complete fulfilment.

1. "O sing unto the Lord a new song"

(ver. 1). The new man knoweth this, the old man knoweth it not. The old man is the old life, and the new man the new life: the old life is derived from Adam, the new life is formed in Christ. But in this Psalm, the whole world is enjoined to sing a new song. More openly elsewhere the words are these: "O sing unto the Lord a new song; sing unto the Lord, all the whole earth;" that they who cut themselves off from the communion of the whole earth, may understand that they cannot sing the new song, because it is sung in the whole, and not in a part of it. Attend here also, and see that this is said. And when the whole earth is enjoined to sing a new song, it is meant, that peace singeth a new song. "For He hath done marvelous things." What marvelous things? Behold, the Gospel was just now being read, and we heard the marvellous things of the Lord. The only son of his mother, who was a widow, was being carried out dead: the Lord, in compassion, made them stand still; they laid him down, and the Lord said, "Young man, I say unto thee, Arise." ..."The Lord hath done marvellous things." What marvellous things? Hear: "His own right hand, and His holy arm, hath healed for Him." What is the Lord's holy Arm? Our Lord Jesus Christ. Hear Isaiah: "Who hath believed our report, and to whom is the arm of the Lord revealed?" His holy arm then, and His own right hand, is Himself. Our Lord Jesus Christ is therefore the arm of God, and the right hand of God; for this reason is it said, "hath He healed for Him." It is not said only, "His right hand hath healed the world," but "hath healed for Him." For many are healed for themselves, not for Him. Behold how many long for that bodily health, and receive it from Him: they are healed by Him, but not for Him. How are they healed by Him, and not for Him? When they have received health, they become wanton: they who when sick were chaste, when cured become adulterers: they who when in illness injured no man, on the recovery of their strength attack and crush the innocent: they are healed, but not unto Him. Who is he who is healed unto Him? He who is healed inwardly. Who is he that is healed inwardly? He who trusteth in Him, that when he shall have been healed inwardly, reformed into a new man, afterwards this mortal flesh too, which doth languish for a time, may in the end itself even recover its most perfect health. Let us therefore be healed for Him. But that we may be healed for Him, let us believe in His right hand.

2. "The Lord hath made known His salvation"

(ver. 2). This very right hand, this very arm, this very salvation, is our Lord Jesus Christ of whom it is said, "And all flesh shall see the salvation of God;" of whom also that Simeon who embraced the Infant in his arms, spoke, "Lord, now lettest Thou Thy servant depart in peace; for mine eyes have seen Thy salvation." "The Lord hath made known His salvation." To whom did He make it known? To a part, or to the whole? Not to any part specially. Let no man betray, no man deceive, no man say, "Lo, here is Christ, or there:" the man who saith, Lo, He is here, or there, pointeth to some particular spots. To whom "hath the Lord declared His salvation"? Hear what followeth: "His righteousness hath He openly showed in the sight of the heathen." Our Lord and Saviour Jesus Christ is the right hand of God, the arm of God, the salvation of God, and the righteousness of God.

3. "He hath remembered His mercy to Jacob, and His truth unto the house of Israel"

(ver. 3). What meaneth this, "He hath remembered His mercy and truth"? He hath pitied, so that He promised; because He promised and showed His mercy, truth hath followed: mercy hath gone before promise, promise hath been fulfilled in truth....

"And His truth unto the house of Israel." Who is this Israel? That ye may not perchance think of one nation of the Jews, hear what followeth: "All the ends of the world have seen the salvation of our God." It is not said, all the earth: but, "all the ends of the world:" as it is said, from one end to the other. Let no man cut this down, let no man scatter it abroad; strong is the unity of Christ. He who gave so great a price, hath bought the whole: "All the ends of the world."

4. Because they have seen, then, "Make a joyful noise unto the Lord, all ye lands"

(ver. 4). Ye already know what it is to make a joyful noise. Rejoice, and speak. If ye cannot express your joy, shout ye; let the shout manifest your joy, if your speech cannot: yet let not joy be mute; let not your heart be silent respecting its God, let it not be mute concerning His gifts. If thou speakest to thyself, unto thyself art thou healed; if His right hand hath healed thee for Him, speak thou unto Him for whom thou hast been healed. "Sing, rejoice, and make melody."

5. "Make melody unto the Lord upon the harp: on the harp and with the voice of a Psalm"

(ver. 5). Praise Him not with the voice only; take up works, that ye may not only sing, but work also. He who singeth and worketh, maketh melody with psaltery and upon the harp. Now see what sort of instruments are next spoken of, in figure: "With ductile trumpets also, and the sound of the pipe of horn"

(ver. 6). What are ductile trumpets, and pipes of horn? Ductile trumpets are of brass: they are drawn out by hammering; if by hammering, by being beaten, ye shall be ductile trumpets, drawn out unto the praise of God, if ye improve when in tribulation: tribulation is hammering, improvement is the being drawn out. Job was a ductile trumpet, when suddenly assailed by the heaviest losses, and the death of his sons, become like a ductile trumpet by the beating of so heavy tribulation, he sounded thus: "The Lord gave, and the Lord hath taken away; blessed be the name of the Lord." How did he sound? How pleasantly doth his voice sound? This ductile trumpet is still under the hammer....We have heard how he was hammered; let us hear how he soundeth: let us, if it please you, hear the sweet sound of this ductile trumpet: "What! shall we receive good at the hand of God, and shall we not receive evil?" O courageous, O sweet sound! whom will not that sound awake from sleep? whom will not confidence in God awake, to march to battle fearlessly against the devil; not to struggle with his own strength, but His who proveth him. For He it is who hammereth: for the hammer could not do so of itself....See how (I dare so speak, my brethren) even the Apostle was beaten with this very hammer: he saith, "there was given to me a thorn in the flesh, the messenger of Satan, to buffet me." Behold he is under the hammer: let us hear how he speaketh of it: "For this thing," he saith, "I besought the Lord thrice, that it might depart from me. And He said unto me, My grace is sufficient for thee: for My strength is made perfect in weakness." I, saith His Maker, wish to make this trumpet perfect; I cannot do so unless I hammer it; in weakness is strength made perfect. Hear now the ductile trumpet itself sounding as it should: "When I am weak, then am I strong."...

6. The voice of the pipe of horn, what is it? The horn riseth above the flesh: in rising above the flesh it needs must be solid so as to last, and able to speak. And whence this? Because it hath surpassed the flesh. He who wisheth to be a horn trumpet, let him overcome the flesh. What meaneth this, let him overcome the flesh? Let him surpass the desires, let him conquer the lusts of the flesh. Hear the horn trumpets....What meaneth this, "Set your affection on things above"? It meaneth, Rise above the flesh, think not of carnal things. They were not yet horn trumpets, to whom he now spoke thus: "I could not speak unto you, brethren, as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat; for hitherto ye were not able to bear it: neither yet now are ye able. For ye are yet carnal." They were not therefore horn trumpets, because they had not risen above the flesh. Horn both adhereth to the flesh, and riseth above the flesh; and although it springeth from the flesh, yet it surpasseth it. If therefore thou art spiritual, when before thou wast carnal; as yet thou art treading the earth in the flesh, but in spirit thou art rising into heaven; for though we walk in the flesh, we do not war after the flesh....Brethren, do not reproach brethren whom the mercy of God hath not yet converted; know that as long as ye do this, ye savour of the flesh. That is not a trumpet which pleaseth the ears of God: the trumpet of boastfulness maketh the war fruitless. Let the horn trumpet raise thy courage against the devil; let not the fleshly trumpet raise thy pride against thy brother. "Make a joyful noise in the sight of the Lord the King."

7. While ye are rejoicing, and delighted with the ductile trumpets, and the voice of the horn, what followeth? "Let the sea be stirred up, and the fulness thereof"

David. His name occurs not in Hebrew, though the psalm is worthy of him. (Berthier) --- It may refer to the return from captivity, as a figure of the world's redemption. --- Things. In rescuing his people from slavery, and in the incarnation. (Calmet) --- For him. Or alone. (Menochius) --- Christ raised himself by his own power. (Calmet) (Isaias lxii. 5.) --- He redeemed mankind for his own glory, sibi. (Berthier)

Salvation. Cyrus, or the Messias, whose gospel is preached every where, (Calmet) and who has saved the world. (Worthington)

Israel. The prophets foretold the liberation of the Jew, and of mankind. The blessed Virgin Mary seems to allude to this passage, Luke i. 55. (Calmet) --- Some Jews were converted, Romans xi. (Worthington)

Cornet. This was a crooked horn; the trumpets were of metal, Numbers x. 2. (Calmet)

1 O sing unto the Lord a new song; for he hath done marvellous things: his right hand, and his holy arm, hath gotten him the victory. 2 The Lord hath made known his salvation: his righteousness hath he openly showed in the sight of the heathen. 3 He hath remembered his mercy and his truth toward the house of Israel: all the ends of the earth have seen the salvation of our God.

We are here called upon again to sing unto the Lord a new song, as before, Ps. xcvi. 1 . "Sing a most excellent song, the best song you have." Let the song of Christ's love be like Solomon's on that subject, a song of songs. A song of praise for redeeming love is a new song, such a song as had not been sung before; for this is a mystery which was hidden from ages and generations. Converts sing a new song, very different from what they had sung; they change their wonder and change their joy, and therefore change their note. If the grace of God put a new heart into our breasts, it will therewith put a new song into our mouths. In the new Jerusalem there will be new songs sung, that will be new to eternity, and never wax old. Let this new song be sung to the praise of God, in consideration of these four things:—

I. The wonders he has wrought: He has done marvellous things, v. 1 . Note, The work of our salvation by Christ is a work of wonder. If we take a view of all the steps of it from the contrivance of it, and the counsels of God concerning it before all time, to the consummation of it, and its everlasting consequences when time shall be no more, we shall say, God has in it done marvellous things; it is all his doing and it is marvellous in our eyes. The more it is known the more it will be admired.

II. The conquests he has won: His right hand and his holy arm have gotten him the victory. Our Redeemer has surmounted all the difficulties that lay in the way of our redemption, has broken through them all, and was not discouraged by the services or sufferings appointed him. He has subdued all the enemies that opposed it, has gotten the victory over Satan, disarmed him, and cast him out of his strong-holds, has spoiled principalities and powers ( Col. ii. 15 ), has taken the prey from the mighty ( Isa. xlix. 24 ), and given death his death's wound. He has gotten a clear and complete victory, not only for himself, but for us also, for we through him are more than conquerors. He got this victory by his own power; there was none to help, none to uphold, none that durst venture into the service; but his right hand and his holy arm, which are always stretched out with good success, because they are never stretched out but in a good cause, these have gotten him the victory, have brought him relief or deliverance. God's power and faithfulness, called here his right hand and his holy arm, brought relief to the Lord Jesus, in raising him from the dead, and exalting him personally to the right hand of God; so Dr. Hammond.

III. The discoveries he has made to the world of the work of redemption. What he has wrought for us he has revealed to us, and both by his Son; the gospel-revelation is that on which the gospel-kingdom is founded— the word which God sent, Acts x. 36 . The opening of the sealed book is that which is to be celebrated with songs of praise ( Rev. v. 8 ), because by it was brought to light the mystery which had long been hid in God. Observe, 1. The subject of this discovery—his salvation and his righteousness, v. 3 . Righteousness and salvation are often put together; as Isa. lxi. 10 ; xlvi. 13 ; li. 5, 6, 8 . Salvation denotes the redemption itself, and righteousness the way in which it was wrought, by the righteousness of Christ. Or the salvation includes all our gospel-privileges and the righteousness all our gospel-duties; both are made known, for God has joined them together, and we must not separate them. Or righteousness is here put for the way of our justification by Christ, which is revealed in the gospel to be by faith, Rom. i. 17 . 2. The plainness of this discovery. He has openly shown it, not in types and figures as under the law, but it is written as with a sunbeam, that he that runs may read it. Ministers are appointed to preach it with all plainness of speech. 3. The extent of this discovery. It is made in the sight of the heathen, and not of the Jews only: All the ends of the earth have seen the salvation of our God; for to the Gentiles was the word of salvation sent.

4 Make a joyful noise unto the Lord , all the earth: make a loud noise, and rejoice, and sing praise. 5 Sing unto the Lord with the harp; with the harp, and the voice of a psalm. 6 With trumpets and sound of cornet make a joyful noise before the Lord , the King. 7 Let the sea roar, and the fulness thereof; the world, and they that dwell therein. 8 Let the floods clap their hands: let the hills be joyful together 9 Before the Lord ; for he cometh to judge the earth: with righteousness shall he judge the world, and the people with equity.

The setting up of the kingdom of Christ is here represented as a matter of joy and praise.

I. Let all the children of men rejoice in it, for they all have, or may have, benefit by it. Again and again we are here called upon by all ways and means possible to express our joy in it and give God praise for it: Make a joyful noise, as before, Ps. xcv. 1, 2 . Make a loud noise, as those that are affected with those glad tidings and are desirous to affect others with them. Rejoice and sing praise, sing Hosannas ( Matt. xxi. 9 ), sing Hallelujahs, Rev. xix. 6 . Let him be welcomed to the throne, as new kings are, with acclamations of joy and loud shouts, till the earth ring again, as when Solomon was proclaimed, 1 Kings i. 40 . And let the shouts of the crowd be accompanied with the singers and players on instruments ( Ps. lxxvii. 7 ; lxvi. 25 ), as is usual in such solemnities. 1. Let sacred songs attend the new King: " Sing praise, sing with the voice of a psalm. Express your joy; thus proclaim it, thus excite it yet more, and thus propagate it among others." 2. Let these be assisted with sacred music, not only with the soft and gentle melody of the harp, but since it is a victorious King whose glory is to be celebrated, who goes forth conquering and to conquer, let him be proclaimed with the martial sound of the trumpet and cornet, v. 6 . Let all this joy be directed to God, and expressed in a solemn religious manner: Make a joyful noise to the Lord, v. 4 . Sing to the Lord, ( v. 5 ); do it before the Lord, the King, v. 6 . Carnal mirth is an enemy to this holy joy. When David danced before the ark he pleaded that it was before the Lord; and the piety and devotion of the intention not only vindicated what he did, but commended it. We must rejoice before the Lord whenever we draw near to him ( Deut. xii. 12 ), before the Lord Jesus, and before him, not only as the Saviour, but as the King, the King of kings, the church's King, and our King.

II. Let the inferior creatures rejoice in it, v. 7-9 . This is to the same purport with what we had before ( Ps. xcvi. 11-13 ): Let the sea roar, and let that be called, not as it used to be, a dreadful noise, but a joyful noise; for the coming of Christ, and the salvation wrought out by him, have quite altered the property of the troubles and terrors of this world, so that when the floods lift up their voice, lift up their waves, we must not construe that to be the sea roaring against us, but rather rejoicing with us. Let the floods express their joy, as men do when they clap their hands; and let the hills, that trembled for fear before God when he came down to give the law at Mount Sinai, dance for joy before him when his gospel is preached and that word of the Lord goes forth from Zion in a still small voice: Let the hills be joyful together before the Lord. This intimates that the kingdom of Christ would be a blessing to the whole creation; but that, as the inferior creatures declare the glory of the Creator ( Ps. xix. 1 ), so they declare the glory of the Redeemer, for by him all things not only subsist in their being, but consist in their order. It intimates likewise that the children of men would be wanting in paying their due respects to the Redeemer, and therefore that he must look for his honour from the sea and the floods, which would shame the stupidity and ingratitude of mankind. And perhaps respect is here had to the new heavens and the new earth, which we yet, according to his promise, look for ( 2 Pet. iii. 13 ), and this second mention of his coming (after the like, Ps. xcvi. ) may principally refer to his second coming, when all these things shall be so dissolved as to be refined; then shall he come to judge the world with righteousness. In the prospect of that day all that are sanctified do rejoice, and even the sea, and the floods, and the hills, would rejoice if they could. One would think that Virgil had these psalms in his eye, as well as the oracles of the Cumean Sibyl, in his fourth eclogue, where he either ignorantly or basely applies to Asinius Pollio the ancient prophecies, which at that time were expected to be fulfilled; for he lived in the reign of Augustus Cæsar, a little before our Saviour's birth. He owns they looked for the birth of a child from heaven that should be a great blessing to the world, and restore the golden age:—

Many other things he says of this long-looked-for child, which Ludovicus Vives, in his notes on that eclogue, thinks applicable to Christ; and he concludes, as the psalmist here, with a prospect of the rejoicing of the whole creation herein:—

1. gotten ... victory-- literally, "made salvation," enabled Him to save His people.

right hand, and ... arm-- denote power.

holy arm-- or, "arm of holiness," the power of His united moral perfections ( Psa 22:3 ; 32:11 ).

2. salvation-- the result of His righteousness ( Psa 7:17 ; 31:1 ), and both are publicly displayed.

3. The union of mercy and truth ( Psa 57:3 ; 85:10 ) secure the blessings of the promise ( Ge 12:3 ; 18:18 ) to all the world ( Is 52:10 ).

4-6. make a loud noise-- or, "burst forth" ( Is 14:7 ; 44:23 ).

At different times,[1] and in many ways. The first word signifies that God revealed the incarnation of his Son, as it were, by parcels, and by degrees, at different times, and to different persons, to Adam, to Abraham, to Moses, to David, &c. The latter word expresseth the different ways and manners, as by angels, by immediate inspirations, and revelations, by types, figures, and ceremonies.[2] --- Last of all, by his Son, this true, natural, eternal Son, of whom we must always take notice, that being both true God, and true man, by the union of the divine and human nature to one and the same divine person, St. Paul speaks of him sometimes as God, sometimes mentions what applies to him as man, sometimes as our Redeemer, both God and man. This must necessarily happen in speaking of Christ; but when we find things that cannot be understood of one that is a pure or mere man only, or that cannot be true but of him, who is truly God, these are undeniable proofs against the errors of the Arians and Socinians. (Witham)

Multifariam, Greek: polumeros; which signifies, that God revealed the coming of his Son as it were by parts and parcels, or by degrees, first revealing some things and then others.

Novissime, Greek: ep echatou, which reading Dr. Wells prefers before that in the ordinary Greek copies, which have Greek: ep echaton ton emeron, followed by the Protestant translation and Mr. N.

Whom he hath appointed heir of all things. Heir is here not taken for one that succeeds another at his death, but for the same as Master or Lord. And though Christ be inseparably God and man, yet this applies to him, as man, because, as God, he was not constituted in time, but was always from eternity, Lord of all things, with the Father and the Holy Ghost: by whom also he made the world. That is, all created beings, and in such a manner, that all creatures were equally produced by the three divine persons. See John i. 3. and the annotations on that place. (Witham)

Who being the spendour,[3] or brightness of his glory, not as beams or rays are derived from a lightsome body, but by a necessary and eternal communication of the same substance, and of the whole light; in which sense the council of Nice [Nicaea] understood the eternal Son of God to be light from light. This partly helps us to conceive the eternal generation of the Son from the Father, because the brightness is at the same time with the sun, though all comparisons fall short of this mystery. (Witham) --- We may here observe the two natures of Christ. As God, he is the Creator of all things; as man, he is constituted heir of the goods of God. Not content to possess the inheritance of his Father in his own person, he will have us as coheirs to share it also with him. May we so live as to hear one day that happy sentence: Come, ye blessed of my Father, &c. --- And the figure of his substance.[4] In the Greek is the character of his substance; which might be translated, the express image. There are different ways by which a thing may be said to be a figure or image of another: here it is taken for such a representation of the substance of the Father, that though the Father and the Son be distinct persons, and the Son proceed from the Father, yet he is such a figure and image, as to have the same nature and substance with the Father, as the Catholic Church always believed and declared against the ancient heretics, and particularly against the Arians. Their words may be partly seen in Petavius, lib. ii. de Trin. chap. 11.; lib. iv. chap. 6.; lib. vi. chap. 6. being too prolix for these short notes. And this may be understood by the following words concerning the Son: and upholding or preserving all things by the word of his power. As he had said before, that all things were made by him, so all things are preserved by him, equally with the Father. See Colossians i. 16, 17. See also ver. 10. of this chapter, and the annotations on John i. 3. (Witham) --- Figure. This does not exclude the reality. So Christ's body in the eucharist, and his mystical death in the mass, though called a figure, image, or representation of Christ's visible body and sacrifice upon the cross, yet may be and is the self-same substance. (Bristow) ---Sitteth on the right hand of God, both here, in St. Mark, chap. xvi. and in the apostles' creed, express what agrees with Christ, as our Redeemer, God made man by his incarnation, and who as man is made the head of his Church, the judge of the living and the dead; and so St. Stephen said, (Acts vii.) I see the heavens open, and the Son of man standing at the right hand of God. (Witham)

Splendor gloriæ, Greek: apaugasma, refulgentia, effulgentia, &c.

Figura substantiæ, Greek: charakter tes upostaseos. Hypostasis signifies persona, subsistentia, and also substantia.

Being made so much better, &c. The Arians pretended from hence that Christ was made, or created. But the apostle speaks of Christ as man, and tells us that Christ, even as man, by his ascension was exalted above the Angels. --- As he hath inherited a more excellent name. That is, both the dignity and name of the Son of God, of his only Son, and of his true Son. See 1 John v. 20. (Witham)

Thou art my Son, this day have I begotten thee. These words, though commonly expounded of the eternal generation of the Son of God in the day or moment of eternity, yet may be truly applied either to Christ made man by his incarnation, or to Christ risen from the dead, as they are used by St. Paul, (Acts xiii. 33.) because the same Christ both these ways is the Son of God. It was the only true and natural Son of God, who was made flesh, who was made man, who rose from the dead; and the eternal Father manifested his eternal Son by his incarnation, and shewed him triumphing over death by his resurrection. --- I will be to him a father, &c. Although these words might be literally spoken of Solomon, yet in the mystical sense (chiefly intended by the Holy Ghost) they are to be understood of Christ, who in a much more proper sense is the Son of God. (Witham)

Let all the Angels of God adore him. These words seem to be cited out of Psalm xcvi. 7. according to the Septuagint. And they seem to be an invitation, and a command to the Angels to adore Jesus Christ, when at the end of the world he shall come to judgment. This is one of the proofs which St. Paul here brings, to shew that the Angels are inferior to Christ, because they are commanded to adore him. (Witham) --- God shews the superiority of his divine Son over the Angels, in ordering the latter to adore him. Wherever the person of Christ is, there it ought to be adored by both men and Angels, therefore in the blessed sacrament [of the Eucharist].

ver. 1-3 . II. Between the glory of Christ and that of the highest creatures, the angels; where the pre-eminence is justly given to the Lord Jesus Christ, and clearly demonstrated to belong to him,

ver. 4, to the end .

1 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, 2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; 3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;

Here the apostle begins with a general declaration of the excellency of the gospel dispensation above that of the law, which he demonstrates from the different way and manner of God's communicating himself and his mind and will to men in the one and in the other: both these dispensations were of God, and both of them very good, but there is a great difference in the way of their coming from God. Observe,

I. The way wherein God communicated himself and his will to men under the Old Testament. We have here an account, 1. Of the persons by whom God delivered his mind under the Old Testament; they were the prophets, that is, persons chosen of God, and qualified by him, for that office of revealing the will of God to men. No man takes this honour to himself, unless called; and whoever are called of God are qualified by him. 2. The persons to whom God spoke by the prophets: To the fathers, to all the Old-Testament saints who were under that dispensation. God favoured and honoured them with much clearer light than that of nature, under which the rest of the world were left. 3. The order in which God spoke to men in those times that went before the gospel, those past times: he spoke to his ancient people at sundry times and in divers manners. (1.) At sundry times, or by several parts, as the word signifies, which may refer either to the several ages of the Old-Testament dispensation—the patriarchal, the Mosaic, and the prophetic; or to the several gradual openings of his mind concerning the Redeemer: to Adam, that the Messiah should come of the seed of the woman,—to Abraham, that he should spring from his loins,—to Jacob, that he should be of the tribe of Judah,—to David, that he should be of his house,—to Micah, that he should be born at Bethlehem,—to Isaiah, that he should be born of a virgin. (2.) In divers manners, according to the different ways in which God though fit to communicate his mind to his prophets; sometimes by the illapses of his Spirit, sometimes by dreams, sometimes by visions, sometimes by an audible voice, sometimes by legible characters under his own hand, as when he wrote the ten commandments on tables of stone. Of some of these different ways God himself gave an account in Num. xii. 6-8 , If there be a prophet among you, I the Lord will make myself known to him in a vision, and will speak to him in a dream. Not so with my servant Moses: with him I will speak mouth to mouth, even apparently, and not in dark speeches.

II. God's method of communicating his mind and will under the New-Testament dispensation, these last days as they are called, that is, either towards the end of the world, or the end of the Jewish state. The times of the gospel are the last times, the gospel revelation is the last we are to expect from God. There was first the natural revelation; then the patriarchal, by dreams, visions, and voices; then the Mosaic, in the law given forth and written down; then the prophetic, in explaining the law, and giving clearer discoveries of Christ: but now we must expect no new revelation, but only more of the Spirit of Christ to help us better to understand what is already revealed. Now the excellency of the gospel revelation above the former consists in two things:—

1. It is the final, the finishing revelation, given forth in the last days of divine revelation, to which nothing is to be added, but the canon of scripture is to be settled and sealed: so that now the minds of men are no longer kept in suspense by the expectation of new discoveries, but they rejoice in a complete revelation of the will of God, both preceptive and providential, so far as is necessary for them to know in order to their direction and comfort. For the gospel includes a discovery of the great events that shall befal the church of God to the end of the world.

2. It is a revelation which God has made by his Son, the most excellent messenger that was ever sent into the world, far superior to all the ancient patriarchs and prophets, by whom God communicated his will to his people in former times. And here we have an excellent account of the glory of our Lord Jesus Christ.

(1.) The glory of his office, and that in three respects:—[1.] God hath appointed him to be heir of all things. As God, he was equal to the Father; but, as God-man and Mediator, he was appointed by the Father to be the heir of all things, the sovereign Lord of all, the absolute disposer, director, and governor of all persons and of all things, Ps. ii. 6, 7 . All power in heaven and earth is given to him; all judgment is committed to him, Matt. xxviii. 18 ; John v. 22 . [2.] By him God made the worlds, both visible and invisible, the heavens and the earth; not as an instrumental cause, but as his essential word and wisdom. By him he made the old creation, by him he makes the new creature, and by him he rules and governs both. [3.] He upholds all things by the word of his power: he keeps the world from dissolving. By him all things consist. The weight of the whole creation is laid upon Christ: he supports the whole and all the parts. When, upon the apostasy, the world was breaking to pieces under the wrath and curse of God, the Son of God, undertaking the work of redemption, bound it up again, and established it by his almighty power and goodness. None of the ancient prophets sustained such an office as this, none was sufficient for it.

(2.) Hence the apostle passes to the glory of the person of Christ, who was able to execute such an office: He was the brightness of his Father's glory, and the express image of his person, v. 3 . This is a high and lofty description of the glorious Redeemer, this is an account of his personal excellency. [1.] He is, in person, the Son of God, the only-begotten Son of God, and as such he must have the same nature. This personal distinction always supposes one and the same nature. Every son of man is man; were not the nature the same, the generation would be monstrous. [2.] The person of the Son is the glory of the Father, shining forth with a truly divine splendour. As the beams are effulgent emanations of the sun, the father and fountain of light, Jesus Christ in his person is God manifest in the flesh, he is light of light, the true Shechinah. [3.] The person of the Son is the true image and character of the person of the Father; being of the same nature, he must bear the same image and likeness. In beholding the power, wisdom, and goodness, of the Lord Jesus Christ, we behold the power, wisdom, and goodness, of the Father; for he hath the nature and perfections of God in him. He that hath seen the Son hath seen the Father; that is, he hath seen the same Being. He that hath known the Son hath known the Father, John xiv. 7-9 . For the Son is in the Father, and the Father in the Son; the personal distinction is no other than will consist with essential union. This is the glory of the person of Christ; the fulness of the Godhead dwells, not typically, but really, in him.

(3.) From the glory of the person of Christ he proceeds to mention the glory of his grace; his condescension itself was truly glorious. The sufferings of Christ had this great honour in them, to be a full satisfaction for the sins of his people: By himself he purged away our sins, that is, by the proper innate merit of his death and bloodshed, by their infinite intrinsic value; as they were the sufferings of himself, he has made atonement for sin. Himself, the glory of his person and nature, gave to his sufferings such merit as was a sufficient reparation of honour to God, who had suffered an infinite injury and affront by the sins of men.

(4.) From the glory of his sufferings we are at length led to consider the glory of his exaltation: When by himself he had purged away our sins, he sat down at the right hand of the Majesty on high, at his Father's right hand. As Mediator and Redeemer, he is invested with the highest honour, authority, and activity, for the good of his people; the Father now does all things by him, and receives all the services of his people from him. Having assumed our nature, and suffered in it on earth, he has taken it up with him to heaven, and there it has the high honour to be next to God, and this was the reward of his humiliation.

4 Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. 5 For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? 6 And again, when he bringeth in the first-begotten into the world, he saith, And let all the angels of God worship him. 7 And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. 8 But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. 9 Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. 10 And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: 11 They shall perish; but thou remainest; and they all shall wax old as doth a garment; 12 And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail. 13 But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? 14 Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?

The apostle, having proved the pre-eminence of the gospel above the law from the pre-eminence of the Lord Jesus Christ above the prophets, now proceeds to show that he is much superior not only to the prophets, but to the angels themselves. In this he obviates an objection that the Jewish zealots would be ready to make, that the law was not only delivered by men, but ordained by angels ( Gal. iii. 19 ), who attended at the giving forth of the law, the hosts of heaven being drawn forth to attend the Lord Jehovah on that awful occasion. Now the angels are very glorious beings, far more glorious and excellent than men; the scripture always represents them as the most excellent of all creatures, and we know of no being but God himself that is higher than the angels; and therefore that law that was ordained by angels ought to be held in great esteem. To take off the force of this argument, the penman of this epistle proceeds to state the comparison between Jesus Christ and the holy angels, both in nature and office, and to prove that Christ is vastly superior to the angels themselves: Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. Here observe,

I. The superior nature of Christ is proved from his superior name. The scripture does not give high and glorious titles without a real foundation and reason in nature; nor would such great things have been said of our Lord Jesus Christ if he had not been as great and excellent as those words import. When it is said that Christ was made so much better than the angels, we are not to imagine that he was a mere creature, as the angels are; the word genomenos, when joined with an adjective, is nowhere to be rendered created, and here may very well be read, being more excellent, as the Syriac version hath it. We read ginesthe ho Theos alethes — let God be true, not made so, but acknowledged to be so.

II. The superiority of the name and nature of Christ above the angels is declared in the holy scriptures, and to be deduced thence. We should have known little or nothing either of Christ or of the angels, without the scriptures; and we must therefore be determined by them in our conceptions of the one and the other. Now here are several passages of scripture cited, in which those things are said of Christ that were never said of the angels.

1. It was said of Christ, Thou art my Son, this day have I begotten thee ( Ps. ii. 7 ), which may refer to his eternal generation, or to his resurrection, or to his solemn inauguration into his glorious kingdom at his ascension and session at the right hand of the Father. Now this was never said concerning the angels, and therefore by inheritance he has a more excellent nature and name than they.

2. It was said concerning Christ, but never concerning the angels, I will be to him a Father, and he shall be to me a Son; taken from 2 Sam. vii. 14 . Not only, "I am his Father, and he is my Son, by nature and eternal promanation;" but, "I will be his Father, and he shall be my Son, by wonderful conception, and this his son-ship shall be the fountain and foundation of every gracious relation between me and fallen man."

3. It is said of Christ, When God bringeth his First-begotten into the world, let all the angels of God worship him; that is, when he is brought into this lower world, at his nativity, let the angels attend and honour him; or when he is brought into the world above, at his ascension, to enter upon his mediatorial kingdom, or when he shall bring him again into the world, to judge the world, then let the highest creatures worship him. God will not suffer an angel to continue in heaven who will not be in subjection to Christ, and pay adoration to him; and he will at last make the fallen angels and wicked men to confess his divine power and authority and to fall before him. Those who would not have him to reign must then be brought forth and slain before him. The proof of this is taken out of Ps. xcvii. 7 , Worship him, all you gods, that is, "All you that are superior to men, own yourselves to be inferior to Christ in nature and power."

4. God has said concerning Christ, Thy throne, O God, is forever and ever, &c., v. 8-12 . But of the angels he has only said that he hath made them spirits, and his ministers a flame of fire, v. 7 . Now, upon comparing what he here says of the angels with what he says to Christ, the vast inferiority of the angels to Christ will plainly appear.

(1.) What does God say here of the angels? He maketh his angels spirits, and his ministers a flame of fire. This we have in Ps. civ. 4 , where it seems to be more immediately spoken of the winds and lightning, but is here applied to the angels, whose agency the divine Providences makes use of in the winds, and in thunder and lightnings. Observe, [1.] The office of the angels: they are God's ministers, or servants, to do his pleasure. It is the glory of God that he has such servants; it is yet more so that he does not need them. [2.] How the angels are qualified for this service; he makes them spirits and a flame of fire, that is, he endows them with light and zeal, with activity and ability, readiness and resolution to do his pleasure: they are no more than what God has made them to be, and they are servants to the Son as well as to the Father. But observe,

(2.) How much greater things are said of Christ by the Father. Here two passages of scripture are quoted.

[1.] One of these is out of Ps. xlv. 6, 7 , where God declares of Christ, First, His true and real divinity, and that with much pleasure and affection, not grudging him that glory: Thy throne, O God. Here one person calls another person God, O God. And, if God the Father declares him to be so, he must be really and truly so; for God calls persons and things as they are. And now let who will deny him to be essentially God at their peril, but let us own and honour him as God; for, if he had not been God, he had never been fit to have done the Mediator's work nor to have worn the Mediator's crown. Secondly, God declares his dignity and dominion, as having a throne, a kingdom, and a sceptre of that kingdom. He has all right, rule, authority, and power, both as the God of nature, grace, and glory, and as Mediator; and so he is fully adequate to all the intents and purposes of his mediatorial kingdom. Thirdly, God declares the eternal duration of the dominion and dignity of Christ, founded upon the divinity of his person: Thy throne, O God, is for ever and ever, from everlasting to everlasting, through all the ages of time, maugre all the attempts of earth and hell to undermine and overthrow it, and through all the endless ages of eternity, when time shall be no more. This distinguishes Christ's throne from all earthly thrones, which are tottering, and will at length tumble down; but the throne of Christ shall be as the days of heaven. Fourthly, God declares of Christ the perfect equity of his administration, and of the execution of his power, through all the parts of his government: A sceptre of righteousness is the sceptre of thy kingdom, v. 8 . He came righteously to the sceptre, and he uses it in perfect righteousness; the righteousness of his government proceeds from the righteousness of his person, from an essential eternal love of righteousness and hatred of iniquity, not merely from considerations of prudence or interest, but from an inward and immovable principle: Thou lovest righteousness and hatest iniquity, v. 9 . Christ came to fulfil all righteousness, to bring in an everlasting righteousness; and he was righteous in all his ways and holy in all his works. He has recommended righteousness to men, and restored it among them, as a most excellent and amiable thing. He came to finish transgression, and to make an end of sin as a hateful as well as hurtful thing. Fifthly, God declares of Christ how he was qualified for the office of Mediator, and how he was installed and confirmed in it ( v. 9 ): Therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. 1. Christ has the name Messiah from his being anointed. God's anointing of Christ signifies both his qualifying him for the office of the Mediator with the Holy Spirit and all his graces, and likewise his inauguration of him into the office, as prophets, priests, and kings, were by anointing. God, even thy God, imports the confirmation of Christ in the office of Mediator by the covenant of redemption and peace, that was between the Father and the Son. God is the God of Christ, as Christ is man and Mediator. 2. This anointing of Christ was with the oil of gladness, which signifies both the gladness and cheerfulness with which Christ undertook and went through the office of Mediator (finding himself so absolutely sufficient for it), and also that joy which was set before him as the reward of his service and sufferings, that crown of glory and gladness which he should wear for ever after the suffering of death. 3. This anointing of Christ was above the anointing of his fellows: God, even thy God, hath anointed thee with the oil of gladness above thy fellows. Who are Christ's fellows? Has he any equals? Not as God, except the Father and Spirit, but these are not here meant. As man, however, he has his fellows, and as an anointed person; but his unction is beyond all theirs. (1.) Above the angels, who may be said to be his fellows, as they are the sons of God by creation, and God's messengers, whom he employs in his service. (2.) Above all prophets, priests, and kings, that ever were anointed with oil, to be employed in the service of God on earth. (3.) Above all the saints, who are his brethren, children of the same father, as he was a partaker with them of flesh and blood. (4.) Above all those who were related to him as man, above all the house of David, all the tribe of Judah, all his brethren and kinsmen in the flesh. All God's other anointed ones had only the Spirit in a certain measure; Christ had the Spirit above measure, without any limitation. None therefore goes through his work as Christ did, none takes so much pleasure in it as Christ does; for he was anointed with the oil of gladness above his fellows.

[2.] The other passage of scripture in which is the superior excellence of Christ to the angels is taken out of Ps. cii. 25-27 , and is recited in v. 10-12 , where the omnipotence of the Lord Jesus Christ is declared as it appears both in creating the world and in changing it.

First, In creating the world ( v. 10 ): And thou, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the work of thy hands. The Lord Christ had the original right to govern the world, because he made the world in the beginning. His right, as Mediator, was by commission from the Father. His right, as God with the Father, was absolute, resulting from his creating power. This power he had before the beginning of the world, and he exerted it in giving a beginning and being to the world. He must therefore be no part of the world himself, for then he must give himself a beginning. He was pro panton — before all things, and by him all things consist, Col. i. 17 . He was not only above all things in condition, but before all things in existence; and therefore must be God, and self-existent. He laid the foundations of the earth, did not only introduce new forms into pre-existent matter, but made out of nothing the foundations of the earth, the primordia rerum—the first principles of things; he not only founded the earth, but the heavens too are the work of his hands, both the habitation and the inhabitants, the hosts of heaven, the angels themselves; and therefore he must needs be infinitely superior to them.

Secondly, In changing the world that he has made; and here the mutability of this world is brought in to illustrate the immutability of Christ. Observe, 1. This world is mutable, all created nature is so; this world has passed through many changes, and shall pass through more; all these changes are by the permission and under the direction of Christ, who made the world ( v. 11, 12 ): They shall perish, they shall all wax old as doth a garment; as a vesture shalt thou fold them up, and they shall be changed. This our visible world (both the earth and visible heavens) is growing old. Not only men and beasts and trees grow old, but this world itself grows old, and is hastening to its dissolution; it changes like a garment, has lost much of its beauty and strength; it grew old betimes on the first apostasy, and it has been waxing older and growing weaker ever since; it bears the symptoms of a dying world. But then its dissolution will not be its utter destruction, but its change. Christ will fold up this world as a garment not to be abused any longer, not to be any longer so used as it has been. Let us not then set our hearts upon that which is not what we take it to be, and will not be what it now is. Sin has made a great change in the world for the worse, and Christ will make a great change in it for the better. We look for new heavens and a new earth, wherein dwelleth righteousness. Let the consideration of this wean us from the present world, and make us watchful, diligent, and desirous of that better world, and let us wait on Christ to change us into a meetness for that new world that is approaching; we cannot enter into it till we be new creatures. 2. Christ is immutable. Thus the Father testifies of him, Thou remainest, thy years shall not fail. Christ is the same in himself, the same yesterday, and to-day, and for ever, and the same to his people in all the changes of time. This may well support all who have an interest in Christ under all the changes they meet with in the world, and under all they feel in themselves. Christ is immutable and immortal: his years shall not fail. This may comfort us under all decays of nature that we may observe in ourselves or in our friends, though our flesh and heart fail and our days are hastening to an end. Christ lives to take care of us while we live, and of ours when we are gone, and this should quicken us all to make our interest in him clear and sure, that our spiritual and eternal life may be hid with Christ in God.

III. The superiority of Christ to the angels appears in this that God never said to the angels what he has said to Christ, v. 13, 14 .

1. What has God said to Christ? He has said, " Sit thou at my right hand, till I make thy enemies thy footstool, Ps. cx. 1 . Receive thou glory, dominion, and rest; and remain in the administration of thy mediatorial kingdom until all thy enemies shall either be made thy friends by conversion or thy footstool." Note, (1.) Christ Jesus has his enemies (would one think it?), enemies even among men—enemies to his sovereignty, to his cause, to his people; such as will not have him to reign over them. Let us not think it strange then if we have our enemies. Christ never did any thing to make men his enemies; he has done a great deal to make them all his friends and his Father's friends, and yet he has his enemies. (2.) All the enemies of Christ shall be made his footstool, either by humble submission and entire subjection to his will casting themselves down at his feet, or by utter destruction; he shall trample upon those who continue obstinate, and shall trample over them. (3.) God the Father has undertaken for this, and he will see it done, yea, he will himself do it; and, though it be not done presently, it shall certainly be done, and Christ waits for it,; and so must Christians wait till God has wrought all their works in them, for them, and by them. (4.) Christ shall go on to rule and reign till this be done; he shall not leave any of his great designs unfinished, he shall go on conquering and to conquer. And it becomes his people to go on in their duty, being what he would have them to be, doing what he would have them to do, avoiding what he would have them to avoid, bearing what he would have them to bear, till he make them conquerors and more than conquerors over all their spiritual enemies.

2. What has God said to the angels? He never said to them, as he said to Christ, Sit you at my right hand; but he has said of them here that they are ministering spirits, sent forth to minister for those who shall be heirs of salvation. Note, (1.) What the angels are as to their nature: they are spirits, without bodies or inclination to bodies, and yet they can assume bodies, and appear in them, when God pleases. They are spirits, incorporeal, intelligent, active, substances; they excel in wisdom and strength. (2.) What the angels are as to their office: they are ministering spirits. Christ, as Mediator, is the great minister of God in the great work of redemption. The Holy Spirit is the great minister of God and Christ in the application of this redemption. Angels are ministering spirits under the blessed Trinity, to execute the divine will and pleasure; they are the ministers of divine Providence. (3.) The angels are sent forth for this end—to minister to those who shall be the heirs of salvation. Here observe, [1.] The description given of the saints—they are heirs of salvation; at present they are under age, heirs, not inheritors. They are heirs because they are children of God; if children, then heirs. Let us make sure that we are children by adoption and regeneration, having made a covenant-resignation of ourselves to God, and walking before him in a gospel-conversation, and then we are heirs of God, and joint-heirs with Christ. [2.] The dignity and privilege of the saints—the angels are sent forth to minister for them. Thus they have done in attending and acting at the giving forth of the law, in fighting the battles of the saints, in destroying their enemies. They still minister for them in opposing the malice and power of evil spirits, in protecting and keeping their bodies, pitching their tents about theirs, instructing, quickening, and comforting their souls under Christ and the Holy Ghost; and thus they shall do in gathering all the saints together at the last day. Bless God for the ministration of angels, keep in God's way, and take the comfort of this promise, that he will give his angels charge over you, to keep you in all your ways. They shall bear you up in their hands, lest you dash your feet against a stone, Ps. xci. 11, 12 .

Canonicity and authorship.-- Clement of Rome, at the end of the first century (A.D), copiously uses it, adopting its words just as he does those of the other books of the New Testament; not indeed giving to either the term "Scripture," which he reserves for the Old Testament (the canon of the New Testament not yet having been formally established), but certainly not ranking it below the other New Testament acknowledged Epistles. As our Epistle claims authority on the part of the writer, Clement's adoption of extracts from it is virtually sanctioning its authority, and this in the apostolic age. Justin Martyr quotes it as divinely authoritative, to establish the titles "apostle," as well as "angel," as applied to the Son of God. Clement of Alexandria refers it expressly to Paul, on the authority of Pantænus, chief of the Catechetical school in Alexandria, in the middle of the second century, saying, that as Jesus is termed in it the "apostle" sent to the Hebrews, Paul, through humility, does not in it call himself apostle of the Hebrews, being apostle to the Gentiles. Clement also says that Paul, as the Hebrews were prejudiced against him, prudently omitted to put forward his name in the beginning; also, that it was originally written in Hebrew for the Hebrews, and that Luke translated it into Greek for the Greeks, whence the style is similar to that of Acts. He, however, quotes frequently the words of the existing Greek Epistle as Paul's words. Origen similarly quotes it as Paul's Epistle. However, in his Homilies, he regards the style as distinct from that of Paul, and as "more Grecian," but the thoughts as the apostle's; adding that the "ancients who have handed down the tradition of its Pauline authorship, must have had good reason for doing so, though God alone knows the certainty who was the actual writer" (that is, probably "transcriber" of the apostle's thoughts). In the African Church, in the beginning of the third century, Tertullian ascribes it to Barnabas. Irenæus, bishop of Lyons, is mentioned in Eusebius, as quoting from this Epistle, though without expressly referring it to Paul. About the same period, Caius, the presbyter, in the Church of Rome, mentions only thirteen Epistles of Paul, whereas, if the Epistle to the Hebrews were included, there would be fourteen. So the canon fragment of the end of the second century, or beginning of the third, published by Muratori, apparently omits mentioning it. And so the Latin Church did not recognize it as Paul's till a considerable time after the beginning of the third century. Thus, also, Novatian of Rome, Cyprian of Carthage, and Victorinus, also of the Latin Church. But in the fourth century, Hilary of Poitiers (A.D. 368), Lucifer of Cagliari (A.D. 371), Ambrose of Milan (A.D. 397) and other Latins, quote it as Paul's; and the fifth Council of Carthage (A.D. 419) formally reckons it among his fourteen Epistles.

As to the similarity of its style to that of Luke's writings, this is due to his having been so long the companion of Paul. Chrysostom, comparing Luke and Mark, says, "Each imitated his teacher: Luke imitated Paul flowing along with more than river fulness; but Mark imitated Peter, who studied brevity of style." Besides, there is a greater predominance of Jewish feeling and familiarity with the peculiarities of the Jewish schools apparent in this Epistle than in Luke's writings. There is no clear evidence for attributing the authorship to him, or to Apollos, whom Alford upholds as the author. The grounds alleged for the latter view are its supposed Alexandrian phraseology and modes of thought. But these are such as any Palestinian Jew might have used; and Paul, from his Hebræo-Hellenistic education at Jerusalem and Tarsus, would be familiar with Philo's modes of thought, which are not, as some think, necessarily all derived from his Alexandrian, but also from his Jewish, education. It would be unlikely that the Alexandrian Church should have so undoubtingly asserted the Pauline authorship, if Apollos, their own countryman, had really been the author. The eloquence of its style and rhetoric, a characteristic of Apollos' at Corinth, whereas Paul there spoke in words unadorned by man's wisdom, are doubtless designedly adapted to the minds of those whom Paul in this Epistle addresses. To the Greek Corinthians, who were in danger of idolizing human eloquence and wisdom, he writes in an unadorned style, in order to fix their attention more wholly on the Gospel itself. But the Hebrews were in no such danger. And his Hebræo-Grecian education would enable him to write in a style attractive to the Hebrews at Alexandria, where Greek philosophy had been blended with Judaism. The Septuagint translation framed at Alexandria had formed a connecting link between the latter and the former; and it is remarkable that all the quotations from the Old Testament, excepting two ( He 10:30 ; 13:5 ), are taken from the Septuagint. The fact that the peculiarities of the Septuagint are interwoven into the argument proves that the Greek Epistle is an original, not a translation; had the original been Hebrew, the quotations would have been from the Hebrew Old Testament. The same conclusion follows from the plays on similarly sounding words in the Greek, and alliterations, and rhythmically constructed periods. Calvin observes, If the Epistle had been written in Hebrew, He 9:15-17 would lose all its point, which consists in the play upon the double meaning of the Greek "diathece," a "covenant," or a "testament," whereas the Hebrew "berith" means only "covenant."

Internal evidence favors the Pauline authorship. Thus the topic so fully handled in this Epistle, that Christianity is superior to Judaism, inasmuch as the reality exceeds the type which gives place to it, is a favorite one with Paul (compare 2Co 3:6-18 ; Ga 3:23-25; 4:1-9, 21-31, wherein the allegorical mode of interpretation appears in its divinely sanctioned application-- a mode pushed to an unwarrantable excess in the Alexandrian school). So the Divine Son appears in He 1:3 , &c., as in other Epistles of Paul ( Php 2:6 ; Col 1:15-20 ), as the Image, or manifestation of the Deity. His lowering of Himself for man's sake similarly, compare He 2:9 , with 2Co 8:9 ; Php 2:7 , 8 . Also His final exaltation, compare He 2:8 ; 10:13 ; 12:2 , with 1Co 15:25 , 27 . The word "Mediator" is peculiar to Paul alone, compare He 8:6 , with Ga 3:19 , 20 . Christ's death is represented as the sacrifice for sin prefigured by the Jewish sacrifices, compare Ro 3:22-26 ; 1Co 5:7 , with He 7:1-10:39. The phrase, "God of Peace," is peculiar to Paul, compare He 13:20 ; Ro 15:33 ; 1Th 5:23 . Also, compare He 2:4 , Margin, 1Co 12:4 . Justification, or "righteousness by faith." appears in He 11:7 ; 10:38 , as in Ro 1:17 ; 4:22; 5:1 ; Ga 3:11 ; Php 3:9 . The word of God is the "sword of the Spirit," compare He 4:12 , with Ep 6:17 . Inexperienced Christians are children needing milk, that is, instruction in the elements, whereas riper Christians, as full-grown men, require strong meat, compare He 5:12 , 13 ; 6:1 , with 1Co 3:1 , 2; 14:20 Ga 4:9 ; Col 3:14 . Salvation is represented as a boldness of access to God by Christ, compare He 10:19 , with Ro 5:2 ; Ep 2:18 ; 3:12 . Afflictions are a fight, He 10:32 ; compare Php 1:30 ; Col 2:1 . The Christian life is a race, He 12:1 ; compare 1Co 9:24 ; Php 3:12-14 . The Jewish ritual is a service, Ro 9:4 ; compare He 9:1 , 6 . Compare "subject to bondage," He 2:15 , with Ga 5:1 . Other characteristics of Paul's style appear in this Epistle; namely, a propensity "to go off at a word" and enter on a long parenthesis suggested by that word, a fondness for play upon words of similar sound, and a disposition to repeat some favorite word. Frequent appeals to the Old Testament, and quotations linked by "and again," compare He 1:5 ; 2:12, 13 , with Ro 15:9-12 . Also quotations in a peculiar application, compare He 2:8 , with 1Co 15:27 ; Ep 1:22 . Also the same passage quoted in a form not agreeing with the Septuagint, and with the addition "saith the Lord," not found in the Hebrew, in He 10:30 ; Ro 12:19 .

The supposed Alexandrian (which are rather Philon-like) characteristics of the Epistle are probably due to the fact that the Hebrews were generally then imbued with the Alexandrian modes of thought of Philo, &c., and Paul, without coloring or altering Gospel truth "to the Jews, became (in style) as a Jew, that he might win the Jews" ( 1Co 9:20 ). This will account for its being recognized as Paul's Epistle in the Alexandrian and Jerusalem churches unanimously, to the Hebrews of whom probably it was addressed. Not one Greek father ascribes the Epistle to any but Paul, whereas in the Western and Latin churches, which it did not reach for some time, it was for long doubted, owing to its anonymous form, and generally less distinctively Pauline style. Their reason for not accepting it as Paul's, or indeed as canonical, for the first three centuries, was negative, insufficient evidence for it, not positive evidence against it. The positive evidence is generally for its Pauline origin. In the Latin churches, owing to their distance from the churches to whom belonged the Hebrews addressed, there was no generally received tradition on the subject. The Epistle was in fact but little known at all, whence we find it is not mentioned at all in the Canon of Muratori. When at last, in the fourth century, the Latins found that it was received as Pauline and canonical on good grounds in the Greek churches, they universally acknowledged it as such.

The personal notices all favor its Pauline authorship, namely, his intention to visit those addressed, shortly, along with Timothy, styled "our brother," He 13:23 ; his being then in prison, He 13:19 ; his formerly having been imprisoned in Palestine, according to English Version reading, He 10:34 ; the salutations transmitted to them from believers of Italy, He 13:24 . A reason for not prefixing the name may be the rhetorical character of the Epistle which led the author to waive the usual form of epistolary address.

Design.-- His aim is to show the superiority of Christianity over Judaism, in that it was introduced by one far higher than the angels or Moses, through whom the Jews received the law, and in that its priesthood and sacrifices are far less perfecting as to salvation than those of Christ; that He is the substance of which the former are but the shadow, and that the type necessarily gives place to the antitype; and that now we no longer are kept at a comparative distance as under the law, but have freedom of access through the opened veil, that is, Christ's flesh; hence he warns them of the danger of apostasy, to which Jewish converts were tempted, when they saw Christians persecuted, while Judaism was tolerated by the Roman authorities. He infers the obligations to a life of faith, of which, even in the less perfect Old Testament dispensation, the Jewish history contained bright examples. He concludes in the usual Pauline mode, with practical exhortations and pious prayers for them.

His mode of address is in it hortatory rather than commanding, just as we might have expected from Paul addressing the Jews. He does not write to the rulers of the Jewish Christians, for in fact there was no exclusively Jewish Church; and his Epistle, though primarily addressed to the Palestinian Jews, was intended to include the Hebrews of all adjoining churches. He inculcates obedience and respect in relation to their rulers ( He 13:7 , 17, 24); a tacit obviating of the objection that he was by writing this Epistle interfering with the prerogative of Peter the apostle of the circumcision, and James the bishop of Jerusalem. Hence arises his gentle and delicate mode of dealing with them ( He 13:22 ). So far from being surprised at discrepancy of style between an Epistle to Hebrews and Epistles to Gentile Christians, it is just what we should expect. The Holy Spirit guided him to choose means best suited to the nature of the ends aimed at. Wordsworth notices a peculiar Pauline Greek construction, Ro 12:9 , literally, "Let your love be without dissimulation, ye abhorring ... evil, cleaving to ... good," which is found nowhere else save He 13:5 , literally, "Let your conversation be without covetousness, ye being content with," &c. (a noun singular feminine nominative absolute, suddenly passing into a participle masculine nominative plural absolute). So in quoting Old Testament Scripture, the writer of the Epistle to the Hebrews quotes it as a Jew writing to Jews would, "God spoke to our fathers," not, "it is written." So He 13:18 , "We trust we have a good conscience" is an altogether Pauline sentiment ( Ac 23:1 ; 24:16 ; 2Co 1:12 ; 4:2 ; 2Ti 1:3 ). Though he has not prefixed his name, he has given at the close his universal token to identify him, namely, his apostolic salutation, "Grace be with you all"; this "salutation with his own hand" he declared ( 2Th 3:17 , 18 ) to be "his token in every Epistle": so 1Co 16:21 , 23 ; Col 4:18 . The same prayer of greeting closes every one of his Epistles, and is not found in any one of the Epistles of the other apostles written in Paul's lifetime; but it is found in the last book of the New Testament Revelation, and subsequently in the Epistle of Clement of Rome. This proves that, by whomsoever the body of the Epistle was committed to writing (whether a mere amanuensis writing by dictation, or a companion of Paul by the Spirit's gift of interpreting tongues, 1Co 12:10 , transfusing Paul's Spirit-taught sentiments into his own Spirit-guided diction), Paul at the close sets his seal to the whole as really his, and sanctioned by him as such. The churches of the East, and Jerusalem, their center, to which quarter it was first sent, received it as Paul's from the earliest times according to Cyril, Bishop of Jerusalem (A.D. 349). Jerome, though bringing with him from Rome the prejudices of the Latins against the Epistle to the Hebrews, aggravated, doubtless, by its seeming sanction of the Novatian heresy ( He 6:4-6 ), was constrained by the force of facts to receive it as Paul's, on the almost unanimous testimony of all Greek Christians from the earliest times; and was probably the main instrument in correcting the past error of Rome in rejecting it. The testimony of the Alexandrian Church is peculiarly valuable, for it was founded by Mark, who was with Paul at Rome in his first confinement, when this Epistle seems to have been written ( Col 4:10 ), and who possibly was the bearer of this Epistle, at the same time visiting Colosse on the way to Jerusalem (where Mark's mother lived), and thence to Alexandria. Moreover, 2Pe 3:15 , 16 , written shortly before Peter's death, and like his first Epistle written by him, "the apostle of the circumcision," to the "Hebrew" Christians dispersed in the East, says, "As our beloved brother Paul hath written unto you" ( 2Pe 3:15 ), that is, to the Hebrews; also the words added, "As also in all his Epistles" ( 2Pe 3:16 ), distinguish the Epistle to the Hebrews from the rest; then he further speaks of it as on a level with "other Scriptures," thus asserting at once its Pauline authorship and divine inspiration. An interesting illustration of the power of Christian faith and love; Peter, who had been openly rebuked by Paul ( Ga 2:7-14 ), fully adopted what Paul wrote; there was no difference in the Gospel of the apostle of the circumcision and that of the apostle of the uncircumcision. It strikingly shows God's sovereignty that He chose as the instrument to confirm the Hebrews, Paul, the apostle of the Gentiles ( Ro 11:13 ); and on the other hand, Peter to open the Gospel door to the Gentiles ( Ac 10:1 , &c.), though being the apostle of the Jews; thus perfect unity reigns amidst the diversity of agencies.

Rome, in the person of Clement of Rome, originally received this Epistle. Then followed a period in which it ceased to be received by the Roman churches. Then, in the fourth century, Rome retracted her error. A plain proof she is not unchangeable or infallible. As far as Rome is concerned, the Epistle to the Hebrews was not only lost for three centuries, but never would have been recovered at all but for the Eastern churches; it is therefore a happy thing for Christendom that Rome is not the Catholic Church.

It plainly was written before the destruction of Jerusalem, which would have been mentioned in the Epistle had that event gone before, compare He 13:10 ; and probably to churches in which the Jewish members were the more numerous, as those in Judea, and perhaps Alexandria. In the latter city were the greatest number of resident Jews next to Jerusalem. In Leontopolis, in Egypt, was another temple, with the arrangements of which, Wieseler thinks the notices in this Epistle more nearly corresponded than with those in Jerusalem. It was from Alexandria that the Epistle appears first to have come to the knowledge of Christendom. Moreover, "the Epistle to the Alexandrians," mentioned in the Canon of Muratori, may possibly be this Epistle to the Hebrews. He addresses the Jews as peculiarly "the people of God" ( He 2:17 ; 4:9 ; 13:12 ), "the seed of Abraham," that is, as the primary stock on which Gentile believers are grafted, to which Ro 11:16-24 corresponds; but he urges them to come out of the carnal earthly Jerusalem and to realize their spiritual union to "the heavenly Jerusalem" (He 12:18-23; 13:13).

The use of Greek rather than Hebrew is doubtless due to the Epistle being intended, not merely for the Hebrew, but for the Hellenistic Jew converts, not only in Palestine, but elsewhere; a view confirmed by the use of the Septuagint. Bengel thinks, probably (compare 2Pe 3:15 , 16 , explained above), the Jews primarily, though not exclusively, addressed, were those who had left Jerusalem on account of the war and were settled in Asia Minor.

The notion of its having been originally in Hebrew arose probably from its Hebrew tone, method, and topics. It is reckoned among the Epistles, not at first generally acknowledged, along with James, Second Peter, Second and Third John, Jude, and Revelation. A beautiful link exists between these Epistles and the universally acknowledged Epistles. Hebrews unites the ordinances of Leviticus with their antitypical Gospel fulfilment. James is the link between the highest doctrines of Christianity and the universal law of moral duty-- a commentary on the Sermon on the Mount--harmonizing the decalogue law of Moses, and the revelation to Job and Elias, with the Christian law of liberty. Second Peter links the teaching of Peter with that of Paul. Jude links the earliest unwritten to the latest written Revelation. The two shorter Epistles to John, like Philemon, apply Christianity to the minute details of the Christian life, showing that Christianity can sanctify all earthly relations.

The writer, though not inscribing his name, was well known to those addressed ( He 13:19 ). For proofs of Paul being the author, see my Introduction. In the Pauline method, the statement of subject and the division are put before the discussion; and at the close, the practical follows the doctrinal portion. The ardor of Spirit in this Epistle, as in First John, bursting forth at once into the subject (without prefatory inscription of name and greeting), the more effectively strikes the hearers. The date must have been while the temple was yet standing, before its destruction, A.D. 70; some time before the martyrdom of Peter, who mentions this Epistle of Paul ( 2Pe 3:15 , 16 ); at a time when many of the first hearers of the Lord were dead.

1. at sundry times-- Greek, "in many portions." All was not revealed to each one prophet; but one received one portion of revelation, and another another. To Noah the quarter of the world to which Messiah should belong was revealed; to Abraham, the nation; to Jacob, the tribe; to David and Isaiah, the family; to Micah, the town of nativity; to Daniel, the exact time; to Malachi, the coming of His forerunner, and His second advent; through Jonah, His burial and resurrection; through Isaiah and Hosea, His resurrection. Each only knew in part; but when that which was perfect came in Messiah, that which was in part was done away ( 1Co 13:12 ).

in divers manners-- for example, internal suggestions, audible voices, the Urim and Thummim, dreams, and visions. "In one way He was seen by Abraham, in another by Moses, in another by Elias, and in another by Micah; Isaiah, Daniel, and Ezekiel, beheld different forms" [Theodoret]. (Compare Nu 12:6-8 ). The Old Testament revelations were fragmentary in substance, and manifold in form; the very multitude of prophets shows that they prophesied only in part. In Christ, the revelation of God is full, not in shifting hues of separated color, but Himself the pure light, uniting in His one person the whole spectrum ( He 1:3 ).

spake-- the expression usual for a Jew to employ in addressing Jews. So Matthew, a Jew writing especially for Jews, quotes Scripture, not by the formula, "It is written," but "said," &c.

in time past-- From Malachi, the last of the Old Testament prophets, for four hundred years, there had arisen no prophet, in order that the Son might be the more an object of expectation [Bengel]. As God (the Father) is introduced as having spoken here; so God the Son, He 2:3 ; God the Holy Ghost, He 3:7 .

the fathers-- the Jewish fathers. The Jews of former days ( 1Co 10:1 ).

by-- Greek, "in." A mortal king speaks by his ambassador, not (as the King of kings) in his ambassador. The Son is the last and highest manifestation of God ( Mt 21:34 , 37 ); not merely a measure, as in the prophets, but the fulness of the Spirit of God dwelling in Him bodily ( Joh 1:16 ; 3:34; Col 2:9 ). Thus he answers the Jewish objection drawn from their prophets. Jesus is the end of all prophecy ( Re 19:10 ), and of the law of Moses ( Joh 1:17 ; 5:46).

2. in these last days-- In the oldest manuscripts the Greek is. "At the last part of these days." The Rabbins divided the whole of time into "this age," or "world," and "the age to come" ( He 2:5 ; 6:5 ). The days of Messiah were the transition period or "last part of these days" (in contrast to "in times past"), the close of the existing dispensation, and beginning of the final dispensation of which Christ's second coming shall be the crowning consummation.

by his Son-- Greek, "IN (His) Son" ( Joh 14:10 ). The true "Prophet" of God. "His majesty is set forth: (1) Absolutely by the very name "Son," and by three glorious predicates, "whom He hath appointed," "by whom He made the worlds," "who sat down on the right hand of the Majesty on high;" thus His course is described from the beginning of all things till he reached the goal ( He 1:2 , 3 ). ( 2 ) Relatively, in comparison with the angels, He 1:4 ; the confirmation of this follows, and the very name "Son" is proved at He 1:5 ; the "heirship," He 1:6-9 ; the "making the worlds," He 1:10-12 ; the "sitting at the right hand" of God, He 1:13 , 14 ." His being made heir follows His sonship, and preceded His making the worlds ( Pr 8:22 , 23 ; Ep 3:11 ). As the first begotten, He is heir of the universe ( He 1:6 ), which He made instrumentally, He 11:3 , where "by the Word of God" answers to "by whom"' (the Son of God) here ( Joh 1:3 ). Christ was "appointed" (in God's eternal counsel) to creation as an office; and the universe so created was assigned to Him as a kingdom. He is "heir of all things" by right of creation, and especially by right of redemption. The promise to Abraham that he should be heir of the world had its fulfilment, and will have it still more fully, in Christ ( Ro 4:13 ; Ga 3:16 ; 4:7 ).

worlds-- the inferior and the superior worlds ( Col 1:16 ). Literally, "ages" with all things and persons belonging to them; the universe, including all space and ages of time, and all material and spiritual existences. The Greek implies, He not only appointed His Son heir of all things before creation, but He also (better than "also He") made by Him the worlds.

3. Who being-- by pre-existent and essential being.

brightness of his glory-- Greek, the effulgence of His glory. "Light of (from) light" [Nicene Creed]. "Who is so senseless as to doubt concerning the eternal being of the Son? For when has one seen light without effulgence?" [Athanasius, Against Arius, Orations, 2]. "The sun is never seen without effulgence, nor the Father without the Son" [Theophylact]. It is because He is the brightness, &c., and because He upholds, &c., that He sat down on the right hand, &c. It was a return to His divine glory ( Joh 6:62 ; 17:5 ; compare Wisdom 7:25, 26, where similar things are said of wisdom).

express image-- "impress." But veiled in the flesh.

The Sun of God in glory beams

Too bright for us to scan;

But we can face the light that streams

For the mild Son of man.

( 2Co 3:18 )

of his person-- Greek, "of His substantial essence"; "hypostasis."

upholding all things-- Greek, "the universe." Compare Col 1:15 , 17, 20, which enumerates the three facts in the same order as here.

by the word-- Therefore the Son of God is a Person; for He has the word [Bengel]. His word is God's word ( He 11:3 ).

of his power-- "The word" is the utterance which comes from His (the Son's) power, and gives expression to it.

by himself-- omitted in the oldest manuscripts.

purged-- Greek, "made purification of ... sins," namely, in His atonement, which graciously covers the guilt of sin. "Our" is omitted in the oldest manuscripts. Sin was the great uncleanness in God's sight, of which He has effected the purgation by His sacrifice [Alford]. Our nature, as guilt-laden, could not, without our great High Priest's blood of atonement sprinkling the heavenly mercy seat, come into immediate contact with God. Ebrard says, "The mediation between man and God, who was present in the Most Holy Place, was revealed in three forms: (1) In sacrifices (typical propitiations for guilt); (2) In the priesthood (the agents of those sacrifices); (3) In the Levitical laws of purity (Levitical purity being attained by sacrifice positively, by avoidance of Levitical pollution negatively, the people being thus enabled to come into the presence of God without dying, De 5:26 )" ( Le 16:1-34 ).

sat down on the right hand of the Majesty on high-- fulfilling Psa 110:1 . This sitting of the Son at God's fight hand was by the act of the Father ( He 8:1 ; Ep 1:20 ); it is never used of His pre-existing state co-equal with the Father, but always of His exalted state as Son of man after His sufferings, and as Mediator for man in the presence of God ( Ro 8:34 ): a relation towards God and us about to come to an end when its object has been accomplished ( 1Co 15:28 ).

4. Being made ... better-- by His exaltation by the Father ( He 1:3 , 13 ): in contrast to His being "made lower than the angels" ( He 2:9 ). "Better," that is, superior to. As "being" ( He 1:3 ) expresses His essential being so "being made" ( He 7:26 ) marks what He became in His assumed manhood ( Php 2:6-9 ). Paul shows that His humbled form (at which the Jews might stumble) is no objection to His divine Messiahship. As the law was given by the ministration of angels and Moses, it was inferior to the Gospel given by the divine Son, who both is ( He 1:4-14 ) as God, and has been made, as the exalted Son of man ( He 2:5-18 ), much better than the angels. The manifestations of God by angels (and even by the angel of the covenant) at different times in the Old Testament, did not bring man and God into personal union, as the manifestation of God in human flesh does.

by inheritance obtained-- He always had the thing itself, namely, Sonship; but He "obtained by inheritance," according to the promise of the Father, the name "Son," whereby He is made known to men and angels. He is "the Son of God" is a sense far exalted above that in which angels are called "sons of God" ( Job 1:6 ; 38:7). "The fulness of the glory of the peculiar name "the Son of God," is unattainable by human speech or thought. All appellations are but fragments of its glory beams united in it as in a central sun, Re 19:12 . A name that no than knew but He Himself."

5. For-- substantiating His having "obtained a more excellent name than the angels."

unto which-- A frequent argument in this Epistle is derived from the silence of Scripture ( He 1:13 ; He 2:16 ; 7:3 , 14 ) [Bengel].

this day have I begotten thee-- ( Psa 2:7 ). Fulfilled at the resurrection of Jesus, whereby the Father "declared," that is, made manifest His divine Sonship, heretofore veiled by His humiliation ( Ac 13:33 ; Ro 1:4 ). Christ has a fourfold right to the title "Son of God"; (1) By generation, as begotten of God; (2) By commission, as sent by God; (3) By resurrection, as "the first-begotten of the dead" (compare Lu 20:36 ; Ro 1:4 ; Re 1:5 ); ( 4 ) By actual possession, as heir of all [Bishop Pearson]. The Psalm here quoted applied primarily in a less full sense to Solomon, of whom God promised by Nathan to David. "I will be his father and he shall be my son." But as the whole theocracy was of Messianic import, the triumph of David over Hadadezer and neighboring kings ( 2Sa 8:1-18 ; Psa 2:2 , 3, 9-12 ) is a type of God's ultimately subduing all enemies under His Son, whom He sets (Hebrew, "anointed," Psa 2:6 ) on His "holy hill of Zion," as King of the Jews and of the whole earth. the antitype to Solomon, son of David. The "I" in Greek is emphatic; I the Everlasting Father have begotten Thee this day, that is, on this day, the day of Thy being manifested as My Son, "the first-begotten of the dead" ( Col 1:18 ; Re 1:5 ). when Thou hast ransomed and opened heaven to Thy people. He had been always Son, but now first was manifested as such in His once humbled, now exalted manhood united to His Godhead. Alford refers "this day" to the eternal generation of the Son: the day in which the Son was begotten by the Father is an everlasting to-day: there never was a yesterday or past time to Him, nor a to-morrow or future time: "Nothing there is to come, and nothing past, but an eternal NOW doth ever last" ( Pr 30:4 ; Joh 10:30 , 38 ; 16:28 ; 17:8 ). The communication of the divine essence in its fulness, involves eternal generation; for the divine essence has no beginning. But the context refers to a definite point of time, namely, that of His having entered on the inheritance ( He 1:4 ). The "bringing the first-begotten into the world" ( He 1:6 ), is not subsequent, as Alford thinks, to He 1:5 , but anterior to it (compare Ac 2:30-35 ).

6. And-- Greek, "But." Not only this proves His superiority, BUT a more decisive proof is Psa 97:7 , which shows that not only at His resurrection, but also in prospect of His being brought into the world (compare He 9:11 ; 10:5 ) as man, in His incarnation, nativity ( Lu 2:9-14 ), temptation ( Mt 4:10 , 11 ), resurrection ( Mt 28:2 ), and future second advent in glory, angels were designed by God to be subject to Him. Compare 1Ti 3:16 , "seen of angels"; God manifesting Messiah as one to be gazed at with adoring love by heavenly intelligences ( Ep 3:10 ; 2Th 1:9 , 10 ; 1Pe 3:22 ). The fullest realization of His Lordship shall be at His second coming ( Psa 97:7 ; 1Co 15:24 , 25 ; Php 2:9 ). "Worship Him all ye gods" ("gods," that is, exalted beings, as angels), refers to God; but it was universally admitted among the Hebrews that God would dwell, in a peculiar sense, in Messiah (so as to be in the Talmud phrase, "capable of being pointed to with the finger"); and so what was said of God was true of, and to be fulfilled in, Messiah. Kimchi says that the ninety-third through the hundred first Psalms contain in them the mystery of Messiah. God ruled the theocracy in and through Him.

the world-- subject to Christ ( He 2:5 ). As "the first-begotten" He has the rights of primogeniture ( Ro 8:29 ); Col 1:15 , 16, 18 ). In De 32:43 , the Septuagint has, "Let all the angels of God worship Him," words not now found in the Hebrew. This passage of the Septuagint may have been in Paul's mind as to the form, but the substance is taken from Psa 97:7 . The type David, in the Psa 89:27 (quoted in He 1:5 ), is called "God's first-born, higher than the kings of the earth"; so the antitypical first-begotten, the son of David, is to be worshipped by all inferior lords, such as angels ("gods," Psa 97:7 ); for He is "King of kings and Lord of lords" ( Re 19:16 ). In the Greek, "again" is transposed; but this does not oblige us, as Alford thinks, to translate, "when He again shall have introduced," &c., namely, at Christ's second coming; for there is no previous mention of a first bringing in; and "again" is often used in quotations, not to be joined with the verb, but parenthetically ("that I may again quote Scripture"). English Version is correct (compare Mt 5:33 ; Greek, Joh 12:39 ).

a. In the beginning was the Word,

While all the other Evangelists begin with the Incarnation, John, passing over the Conception, Nativity, education, and growth, speaks immediately of the Eternal Generation, saying, In the beginning was the Word.

The Greek word "logos" signifies both Word and Reason. But in this passage it is better to interpret it Word; as referring not only to the Father, but to the creation of things by the operative power of the Word; whereas Reason, though it produce nothing, is still rightly called Reason.

Words by their daily use, sound, and passage out of us, have become common things. But there is a word which remains inward, in the very man himself; distinct from the sound which proceeds out of the mouth. There is a word, which is truly and spiritually that, which you understand by the sound, not being the actual sound. Now whoever can conceive the notion of word, as existing not only before its sound, but even before the idea of its sound is formed, may see enigmatically, and as it were in a glass, some similitude of that Word of Which it is said, In the beginning was the Word. For when we give expression to something which we know, the word used is necessarily derived from the knowledge thus retained in the memory, and must be of the same quality with that knowledge. For a word is a thought formed from a thing which we know; which word is spoken in the heart, being neither Greek nor Latin, nor of any language, though, when we want to communicate it to others, some sign is assumed by which to express it. . . Wherefore the word which sounds externally, is a sign of the word which lies hid within, to which the name of word more truly appertains. For that which is uttered by the mouth of our flesh, is the voice of the word; and is in fact called word, with reference to that from which it is taken, when it is developed externally.

This Word is not a human word. For how was there a human word in the beginning, when man received his being last of all? There was not then any word of man in the beginning, nor yet of Angels; for every creature is within the limits of time, having its beginning of existence from the Creator. But what says the Gospel? It calls the Only-Begotten Himself the Word.

But why omitting the Father, does he proceed at once to speak of the Son? Because the Father was known to all; though not as the Father, yet as God; whereas the Only-Begotten was not known. As was meet then, he endeavors first of all to inculcate the knowledge of the Son on those who knew Him not; though neither in discoursing on Him, is he altogether silent on the Father. And inasmuch as he was about to teach that the Word was the Only-Begotten Son of God, that no one might think this a possible generation, he makes mention of the Word in the first place, in order to destroy the dangerous suspicion, and show that the Son was from God impassibly. And a second reason is, that He was to declare to us the things of the Father. But he does not speak of the Word simply, but with the addition of the article, in order to distinguish It from other words. For Scripture calls God’s laws and commandments words; but this Word is a certain Substance, or Person, an Essence, coming forth impassibly from the Father Himself.

Wherefore then Word? Because born impassibly, the Image of Him that begat, manifesting all the Father in Himself; abstracting from Him nothing, but existing perfect in Himself.

As our knowledge differs from God’s, so does our word, which arises from our knowledge, differ from that Word of God, which is born of the Father’s essence; we might say, from the Father’s knowledge, the Father’s wisdom, or, more correctly, the Father Who is Knowledge, the Father Who is Wisdom. The Word of God then, the Only-Begotten Son of the Father, is in all things like and equal to the Father; being altogether what the Father is, yet not the Father; because the one is the Son, the other the Father. And thereby He knows all things which the Father knows; yet His knowledge is from the Father, even as is His being: for knowing and being are the same with Him; and so as the Father’s being is not from the Son, so neither is His knowing. Wherefore the Father begat the Word equal to Himself in all things as uttering forth Himself. For had there been more or less in His Word than in Himself, He would not have uttered Himself fully and perfectly. With respect however to our own inner word, which we find, in whatever sense, to be like the Word, let us not object to see how very unlike it is also. A word is a formation of our mind going to take place, but not yet made, and something in our mind which we toss to and fro in a slippery circuitous way, as one thing and another is discovered, or occurs to our thoughts. When this, which we toss to and fro, has reached the subject of our knowledge, and been formed therefrom, when it has assumed the most exact likeness to it, and the conception has quite answered to the thing; then we have a true word. Who may not see how great the difference is here from that Word of God, which exists in the Form of God in such wise, that It could not have been first going to be formed, and afterwards formed, nor can ever have been unformed, being a Form absolute, and absolutely equal to Him from Whom It is. Wherefore; in speaking of the Word of God here nothing is said about thought in God; lest we should think there was any thing revolving in God, which might first receive form in order to be a Word, and afterwards lose it, and be canted round and round again in an unformed state.

Now the Word of God is a Form, not a formation, but the Form of all forms, a Form unchangeable, removed form accident, from failure, from time, from space, surpassing all things, and existing in all things as a kind of foundation underneath, and summit above them. Basil: Yet has our outward word some similarity to the Divine Word. For our word declares the whole conception of the mind; since what we conceive in the mind we bring out in word. Indeed our heart is as it were the source, and the uttered word the stream which flows therefrom.

Observe the spiritual wisdom of the Evangelist. He knew that men honored most what was as most ancient, and that honoring what is before every thing else, they conceived of it as God. On this account he mentions first the beginning, saving, In the beginning was the Word.

There are many significations of this word beginning. For there is a beginning of a journey, and beginning of a length, according to Proverbs, The beginning of the right path is to do justice. There is a beginning too of a creation, according to Job, He is the beginning of the ways of God. Nor would it be incorrect to say, that God is the Beginning of all things. The preexistent material again, where supposed to be original, out of which any thing is produced, is considered as the beginning. There is a beginning also in respect of form: as where Christ is the beginning of those who are made according to the image of God. And there is a beginning of doctrine, according to Hebrews; When for the time you ought to be teachers, you have need that one teach you again which be the first principles of the oracles of God. For there are two kinds of beginning of doctrine: one in itself, the other relative to us; as if we should say that Christ, in that He is the Wisdom and Word of God, was in Himself the beginning of wisdom, but to us, in that He was the Word incarnate. There being so many significations then of the word, we may take it as the Beginning through Whom, i.e. the Maker; for Christ is Creator as The Beginning, in that He is Wisdom; so that the Word is in the beginning, i.e. in Wisdom; the Savior being all these excellences at once. As life then is in the Word, so the Word is in the Beginning, that is to say, in Wisdom. Consider then if it be possible according to this signification to understand the Beginning, as meaning that all things are made according to Wisdom, and the patterns contained therein; or, inasmuch as the Beginning of the Son is the Father, the Beginning of all creatures and existences, to understand by the text, In the beginning was the Word, that the Son, the Word, was in the Beginning, that is, in the Father.

Or, In the beginning, as if it were said, before all things.

The Holy Ghost foresaw that men would arise, who should envy the glory of the Only-Begotten, subverting their hearers by sophistry; as if because He were begotten, He was not; and before He was begotten, he was not. That none might presume then to babble such things, the Holy Ghost says, In the beginning was the Word.

Years, centuries, ages, are passed over, place what beginning you will in your imagining, you grasp it not in time, for He, from Whom it is derived, still was.

As then when our ship is near shore, cities and port pass in survey before us, which on the open sea vanish, and leave nothing whereon to fix; the eye; so the Evangelist here, taking us with him in his flight above the created world, leaves the eye to gaze in vacancy on an illimitable expanse. For the words, was in the beginning, are significative of eternal and infinite essence.

They say, however, if He is the Son, He was born. We allow it. They rejoin: if the Son was born to the Father, the Father was, before the Son was born to Him. This the Faith rejects. Then they say, explain to us how the Son could; be born from the Father, and yet be coeval with Him from whom He is born: for sons are born after their fathers, to succeed them on their death. They adduce analogies from nature; and we must endeavor likewise to do the same for our doctrine. But how can we find in nature a coeternal, when we cannot find an eternal? However, if a thing generating and a thing generated can be found any where coeval, it will be a help to forming a notion of coeternals. Now Wisdom herself is called in the Scriptures, the brightness of Everlasting Light, the image of the Father. Hence then let us take our comparison, an from coevals form a notion of coeternals. Now no one doubts that brightness proceeds from fire: fire then we may consider the father of the brightness. Presently, when I light a candle, at the same instant with the fire, brightness arises. Give me the fire without the brightness, and I will with you believe that the Father was without the Son. An image is produced by a mirror. The image exists as soon as the beholder appears; yet the beholder existed before he came to the mirror. Let us suppose then a twig, or a blade of grass which has grown up by the water side. Is it not born with its image? If there had always been the twig, there would always have been the image proceeding from the twig. And whatever is from another thing, is born. So then that which generates may be coexistent from eternity with that which is generated from it. But some one will say perhaps, Well, I understand now the eternal Father, the coeternal Son: yet the Son is like the emitted brightness, which is less brilliant than the fire, or tile reflected image, which is less real than the twig. Not so: there is complete equality between Father and Son. I do not believe, he says; for you have found nothing whereto to liken it. However, perhaps we can find something in nature by which we may understand that the Son is both coeternal with the Father, and in no respect inferior also: though we cannot find any one material of comparison that will be sufficient singly, and must therefore join together two, one of which has been employed by our adversaries, the other by ourselves. For they have drawn their comparison from things which are preceded in time by the things which they spring from, man, for example, from man. Nevertheless, man is of the same substance with man. We have then in that nativity an equality of nature; an equality of time is wanting. But in the comparison which we have drawn from the brightness of fire, and the reflection of a twig, an equality of nature you cost not find, of time you lost. In the Godhead then there is found as a whole, what here exists in single and separate parts; and that which is in the creation, existing in a manner suitable able to the Creator.

Wherefore in one place divine Scripture calls Him the Son, in another the Word, in another the Brightness of the Father; names severally meant to guard against blasphemy. For, forasmuch as your son is of the same nature with yourself, the Scripture wishing to show that the Substance of the Father and the Son is one, sets forth the Son of the Father, born of the Father, the Only-Begotten. Next, since the terms birth and son, convey the idea of passibleness, therefore it calls the Son the Word, declaring by that name the impassability of His Nativity. But inasmuch as a father with us is necessarily older shall his son, lest thou should think that this applied to the Divine nature as well, it calls the Only-Begotten the Brightness of the Father; for brightness, though arising from the sun, is not posterior to it. Understand then that Brightness, as revealing the co-eternity of the Son with the Father; Word as proving the impassability of His birth, and Son as conveying His consubstantiality.

But they say that In the beginning does not absolutely express in eternity: for that the same is said of the heaven and the earth: In the beginning God made the heaven and the earth. But are not made and was, altogether different For in like manner as the word is, when spoken of man, signifies the present only, but when applied to God, that which always and eternally is; so too was, predicated of our nature, signifies the past, but predicated of God, eternity.

The verb to be, has a double signification, sometimes expressing the motions which take place in time, as other verbs do; sometimes the substance of that one thing of which it is predicated, without reference to time. Hence it is also called a substantive verb.

Consider then the world, understand what is written of it. In the beginning God made the heaven and the earth. Whatever therefore is created is made in the beginning, and you would contain in time, what, as being to be made, is contained in the beginning. But, lo, for me, an illiterate unlearned fisherman is independent of time, unconfined by ages, advances beyond all beginnings. For the Word was, what it is, and is not bounded by any time, nor commenced therein, seeing It was not made in the beginning, but was. Alcuin: To refute those who inferred from Christ’s Birth in time, that He had not been from everlasting, the Evangelist begins with the eternity of the Word, saying, In the beginning was the Word.

b. And the Word was with God.

Because it is an especial attribute of God, to be eternal and without a beginning, he laid this down first: then, lest any one on hearing in the beginning was the Word, should suppose the Word Unbegotten, he instantly guarded against this; saying, And the Word was with God.

From the beginning He is With God: and though independent of time, is not independent of an Author.

Again he repeats this, was, because of men blasphemously saying, that there was a time when He was not. Where then was the Word? Illimitable things are not contained in space. Where was He then? With God. For neither is the Father bounded by place, nor the Son by aught circumscribing.

It is worth while noting, that, whereas the Word is said to come [be made] to some, as to Hosea, Isaiah, Jeremiah, with God it is not made, as though it were not with Him before. But, the Word having been always with Him, it is said, and the Word was with God: for from the beginning it was not separate from the Father.

He has not said, was in God, but was with God: exhibiting to us that eternity which He had in accordance with His Person.

Sabellius is overthrown by this text. For he asserts that the Father, Son, and Holy Ghost are one Person, Who sometimes appeared as the Father, sometimes as the Son, sometimes as the Holy Ghost. But he is manifestly confounded by this text, and the Word was with God; for here the Evangelist declares that the Son is one Person, God the Father another.

c. And the Word was God.

You will say, that a word is the sound of the voice, the enunciation of a thing, the expression of a thought: this Word was in the beginning with God, because the utterance of thought is eternal, when He who thinks is eternal. But how was that in the beginning, which exists no time either before, or after, I doubt even whether in time at all? For speech is neither in existence before one speaks, nor after; in the very act of speaking it vanishes; for by the time a speech is ended, that from which it began does not exist. But even if the first sentence, in the beginning was the Word, was through your inattention lost upon you, why dispute you about the next; and the Word was with God? Did you hear it said, "In God," so that you should understand this Word to be only the expression of hidden thoughts? Or did John say with by mistake, and was not aware of the distinction between being in, and being with, when he said, that what was in the beginning, was not in God, but with God? Hear then the nature and name of the Word; and the Word was God. No more then of the sound of the voice, of the expression of the thought. The Word here is a Substance, not a sound; a Nature, not an expression; God, not a nonentity.

But the title is absolute, and free from the offense of an extraneous subject. To Moses it is said, I have given you for a god to Pharaoh: but is not the reason for the name added, when it is said, to Pharaoh? Moses is given for a god to Pharaoh, when he is feared, when he is entreated, when he punishes, when he heals. And it is one thing to be given for a God, another thing to be God. I remember too another application of the name in the Psalms, I have said, you are gods. But there too it is implied that the title was but bestowed; and the introduction of, I said, makes it rather the phrase of the Speaker, than the name of the thing. But when I hear the Word was God, I not only hear the Word said to be, but perceive It proved to be, God.

Thus cutting off the cavils of blasphemers, and those who ask what the Word is, he replies, and the Word was God.

Or combine it thus: From the Word being with God, it follows plainly that there are two Persons. But these two are of one Nature; and therefore it proceeds, In the Word was God: to show that Father and Son are of One Nature, being of One Godhead.

We must add too, that the Word illuminates the Prophets with Divine wisdom, in that He comes to them; but that with God He ever is, because He is God. For which reason he placed and the Word was with God, before and the Word was God.

Not asserting, as Plato does, one to be intelligence, the other soul; for the Divine Nature is very different from this. . . But you say, the Father is called God with the addition of the article, the Son without it. What say you then, when the Apostle writes, The great God and our Savior Jesus Christ; and again, Who is over all, God; and Grace be unto you and peace from God our Father; without the article? Besides, too, it were superfluous here, to affix what had been affixed just before. So that it does not follow, though the article is not affixed to the Son, that He is therefore an inferior God.

The same was in the beginning with God.

Whereas he had said, the Word was God, the fearfulness, and strangeness of the speech disturbed me; the prophets having declared that God was One. But, to quiet my apprehensions, the fisherman reveals the scheme of this so great mystery, and refers all to one, without dishonor, without obliterating [the Person], without reference to time , saying, The Same was in the beginning with God; with One Unbegotten God, from whom He its, the One Only-begotten God.

Again, to stop any diabolical suspicion, that the Word, because He was God, might have rebelled against His Father, as certain Gentiles fable, or, being separate, have become the antagonist of the Father Himself, he says, The Same was in the beginning with God; that is to say, this Word of God never existed separate from God.

Or, lest hearing that In the beginning was the Word, you should regard It as eternal, but yet understand the Father’s Life to have some degree of priority, he has introduced the words, The Same was in the beginning with God. For God was never solitary, apart from Him, but always God with God. Or forasmuch as he said, the Word was God, that no one might think the Divinity of the Son inferior, he immediately subjoins the marks of proper Divinity, in that he both again mentions Eternity, The Same was in the beginning with God; and adds His attribute of Creator, All things were made by Him.

Or thus, the Evangelist having begun with those propositions, reunites them into one, saying, The Same was in the beginning with God. For in the first of the three we learnt in what the Word was, that it was in the beginning; in the second, with whom, with God; in the third who the Word was, God. Having, then, by the term, The Same, set before us in a manner God the Word of Whom he had spoken, he collects all into the fourth proposition, viz. In the beginning was the Word, and the Word was with God, and the Word was God; into, the Same was in the beginning with God. It may be asked, however, why it is not said, In the beginning was the Word of God, and the Word of God was with God, and the Word of God was God? Now whoever will admit that truth is one, must needs admit also that the demonstration of truth, that is wisdom, is one. But if truth is one, and wisdom is one, the Word which enuntiates truth and develops wisdom in those who ho are capable of receiving it, must be One also. And therefore it would have been out of place here to have said, the Word of God, as if there were other words besides that of God, a word of angels, word of men, and so on. We do not say this, to deny that It is the Word of God, but to show the use of omitting the word God. John himself too in the Apocalypse says, And his Name is called the Word of God.

Wherefore does he use the substantive verb, was? That you might understand that the Word, Which is coeternal with God the Father, was before all time.

a. All things were made by him.

After speaking of the nature of the Son, he proceeds to His operations, saying, All things were made by him, i.e. every thing whether substance, or property.

Or thus: [It is said], the Word indeed was in the beginning, but it may be that He was not before the beginning. But what says he; All things were made by him. He is infinite by Whom every thing, which is, was made: and since all things were made by Him, time is likewise.

Moses indeed, in the beginning of the Old Testament, speaks to us in much detail of the natural world, saying, In the beginning God made the heaven and the earth; and then relates how that the light, and the firmament, and the stars, and the various kinds of animals were created. But the Evangelist sums up the whole of this in a word, as familiar to his hearers; and hastens to loftier matter, making the whole of his book to bear not on the works, but on the Maker.

Since all things were made by him, it is evident that light was as also, when God said, Let there be light. And in like manner the rest. But if so, that which God said, viz. Let there be light, is eternal. For the Word of God, God with God, is coeternal with the Father, though the world created by Him be temporal. For whereas our when and sometimes are words of time, in the Word of God, on the contrary, when a thing ought to be made, is eternal; and the thing is then made, when in that Word it is that it ought to be made, which Word has in It neither when, or at sometime, since It is all eternal.

How then can the Word of God be made, when God by the Word made all things? For if the Word Itself were made, by what other Word was It made? If you say it was the Word of the Word by Which That was made, that Word I call the Only-Begotten Son of God. But if thou cost not call It the Word of the Word, then grant that that Word was not made, by which all things were made.

And if It is not made, It is not a creature; but if It is not a creature, It is of the same Substance with the Father. For every substance which is not God is a creature; and what is not a creature is God.

The Arians are wont to say, that all things are spoken of as made by the Son, in the sense in which we say a door is made by a saw, viz. as an instrument; not that He was Himself the Maker. And so they talk of the Son as a thing made, as if He were made for this purpose, that all things might be made by Him. Now we to the inventors of this lie reply simply: If, as you say, the Father had created the Son, in order to make use of Him as an instrument, it would appear that the Son were less honorable than the things made, just as things made by a saw are more noble than the saw itself; the saw having been made for their sake. In like way do they speak of the Father creating the Son for the sake of the things made, as it; had He thought good to create the universe, neither would He have produced the Son. What can be more insane than such language? They argue, however, why was it not said that the Word made all things, instead of the preposition by being used. For this reason, that you might not understand an Unbegotten and Unoriginate Son, a rival God.

If the preposition by perplex you, and you would learn from Scripture that the Word Itself made all thin as, hear David, You, Lord, in the beginning has laid the foundation of the earth, and the heavens are the work of Your hands. That he spoke this of the Only-Begotten, you learn from the Apostle, who in the Epistle to the Hebrews applies these words to the Son.

But if you say that the prophet spoke this of the Father, and that Paul applied it to the Son, it comes to the same thing. For he would not have mentioned that as applicable to the Son, unless he fully considered that the Father and the Son were of equal dignity. If again you dream that in the preposition by any subjection is implied, why does Paul use of the Father? as, God is faithful, by Whom you were called into the fellowship of His Son; and again, Paul an Apostle by the will of God.

Here too Valentines errs, saying, that the Word supplied to the Creator the cause of the creation of the world. If this interpretation is true, its should have been written that all things had their existence from the Word through the Creator, not contrariwise, through the Word from the Creator.

3 b. And without him was not any thing made.

That you may not suppose, when he says, All things were made by Him, that he meant only the things Moses had;, spoken of, he seasonably brings in, And without Him was not any thing made, nothing, that is, cognizable either by the senses, or the understanding. Or thus; Lest you should suspect the sentence, All things were made by Him, to refer to the miracles which the other Evangelists had related, he adds, and without Him was not any thing made.

Or thus; That all things were made by him, is pronouncing too much, it may be said. There is an Unbegotten Who is made of none, and there is the Son Himself begotten from Him Who is Unbegotten. The Evangelist however again implies the Author, when he speaks of Him as Associated; saying, without Him was not any thing made. This, that nothing was made without Him, I understand to mean the Son’s not being alone, for ’by whom’ is one thing, ’not without whom another.

Or thus, that you might not think that the things made by the Word had a separate existence, and were not contained in the Word, he says, and without Him was not any thing made: that is, not any thing was made externally of Him; for He encircles all things, as the Preserver of all things.

Or, by saying, without Him was not any thing made, he tells us not to suspect Him in any sense to be a thing made. For how can He be a thing made, when God, it is said, made nothing without Him?

If all things were made by the Word, and in the number of all things is wickedness, and the whole influx of sin, these too were made by the Word; which is false. Now ’nothing’ and ’a thing which is not,’ mean the same. And the Apostle seems to call wicked things, things which are not, God calls those things which be not, as though they were. All wickedness then is called nothing, forasmuch as it is made without the Word. Those who say however ever that the devil is not a creature of God, err. In so far as he is the devil, he is not a creature of God; but he, whose character it is to be the devil, is a creature of God. It is as if we should say a murderer is not a creature of God, when, so far as he is a man, he is a creature of God.

For sin was not made by Him; for it is manifest that sin is nothing, and that men become nothing when they sin. Nor was an idol made by the Word. It has indeed a sort of form of man, and man himself was made by the Word; but the form of man in an idol was not made by the Word: for it is written, we know that an idol is nothing. These then were not made by the Word; but whatever things were made naturally, the whole universe, were; every creature from an angel to a worm. Origen: Valentinus excludes from the things made by the Word, all that were made in the ages which he believes to have existed before the Word. This is plainly false; inasmuch as the things which he accounts divine are thus excluded from the "all things," and what he deems wholly corrupt are properly ’all things!’

The folly of those men is not to be listened to, who think nothing is to be understood here as something because it is placed at the end of the sentence: as if it made so any difference whether it was said, without Him nothing was made, or, without Him was made nothing.

If ’the word’ be taken for that which is in each man, inasmuch as it was implanted in each by the Word, which was in the beginning then also, we commit nothing without this ’word’ [reason] taking this word ’nothing’ in a popular sense. For the Apostle says that sin was dead without the law, but when the commandment came, sin revived; for sin is not imputed when there is no law. But neither was there sin, when there was no Word, for our Lord says, If I had not come and spoken to them, they had not had sin. For every excuse is without drawn from the sinner, if, with the Word present, and enjoining what is to be done, he refuses to obey Him. Nor is the Word to be blamed on this account; any more than a master, whose discipline leaves no excuse open to a delinquent pupil on the ground of ignorance. All things then were made by the Word, not only the natural world, but also whatever is done by those acting without reason.

a. In him was life.

The Evangelist having said that every creature was made by the Word, lest perchance any one might think that His will was changeable, as though He willed on a sudden to make a creature, which from eternity he had not made; he took care to show that, though a creature was made in time, in the Wisdom of the Creator it had been from eternity arranged what and when He should create.

’The passage can be read thus: What was made in Him was life. Therefore the whole universe is life: for what was there not made in Him? He is the Wisdom of God, as is said, In Wisdom have You made them all. All things therefore are made in Him, even as they are by Him. But, if whatever was made in Him is life, the earth is life, a stone is life. We must not interpret it so unsoundly, lest the sect of the Manicheans creep in upon us, and say, that a stone has life, and that a wall has life; for they do insanely assert so, and when reprehended or refuted, appeal as though to Scripture, and ask, why was it said, That which was made in Him. was life?

make the stop after What was made, and then proceed, In Him was life. The earth was made; but, the earth itself which was, as made is not life. In the Wisdom of God however there is spiritually a certain Reason after which the earth is made. This is Life. A chest in workmanship is not life, a chest in art is, inasmuch as the mind of the workman lives wherein that original pattern exists. And in this sense the Wisdom of God, by Which all things are made, contains in art ’all things which are made, according to that art.’ And therefore whatever is made, is not in itself life, but is life in Him.

It may also be divided thus: That which was made in him; and then, was life; the sense being, that all things that were made by Him and in Him, are life in Him, and are one in Him. They were, that is, in Him; they exist as the cause, before they exist in themselves as effects. If you ask how and in what manner all things which were made by the Word subsist in Him vitally, immutably, causally, take some examples from the created world.

See how that all things within the arch of the world of sense have their causes simultaneously and harmoniously subsisting in that sun which is the greatest luminary of the world: how multitudinous crops of herbs and fruits are contained in single seeds: how the most complex variety of rules, in the art of the artificer, and the mind of the director, are a living unit, how an infinite number of lines coexist in one point. Contemplate these several instances, and you will be able as it were on the wings of physical science, to penetrate with your intellectual eye the secrets of the Word, and as far as is allowed to a human understanding, to see how all things which were made by the Word, live in Him, and were made in Him.

Or it can be understood thus. In that he had said, without Him was not anything thing made, one might have been perplexed, and have asked, Was then any thing made by another, which yet was not made without Him? If so, then though nothing is made without, all things are not made by Him: it being one thing to make, another to be with the maker.

On this account the Evangelist declares what it was which was not made without Him, viz. what was made in Him. This then it was which was not made without Him, viz. what was made in Him. And that which was made in Him, was also made by Him. For all things were created in Him and by Him. Now things were made in Him, because He was born God the Creator. And for this reason also things that were made in Him, were not made without Him, viz. that God, in that He was born, was life, and He who was life, was not made life after being born. Nothing then which was made in Him, was made without Him, because He was life, in Whom they were made; because God Who was born of God was God, not after, but in that He was born.

Or to give another explanation. We will not put the stop at without Him was not any thing made, as the heretics do. For they wishing to prove the Holy Ghost a creature, read, That which was made in Him, was life. But this cannot be so understood. For first, this was not the place for making mention of the Holy Ghost. But let us suppose it was; let us take the passage for the present according to their reading, we shall see that it leads to a difficulty. For when it is said, That which was made in Him, was life; they say the life spoken of is the Holy Ghost. But this life is also light; for the Evangelist proceeds, The life was the light of men.

Wherefore according to them, he calls the Holy Ghost the light of all men. But the Word mentioned above, is what he here calls consecutively, God, and Life, and Light. Now the Word was made flesh. If follows that the Holy Ghost is incarnate, not the Son. Dismissing then this reading, we adopt a more suitable one, with the following meaning: All things were made by Him, and without Him was not any thing made which was made: there we make a stop, and begin a fresh sentence: In Him was life. Without Him was not any thing made which was as made; i.e. which could be made. You see how by this short addition, he removes any difficulty which might follow. For by introducing without Him was not any thing made, and adding, which was made, he includes all things invisible, and excepts the Holy: Spirit: for the Spirit cannot be made.

To the mention of creation, succeeds that of providence. In Him was life. As a fountain which produces vast depths of water, and yet is nothing diminished at the fountain head; so works the Only-Begotten. How great soever His creations be, He Himself is none the less for them. By the word life here is meant not only creation, but that providence by which the things created are preserved. But when you are told that in Him was life, do not suppose Him confounded; for, as the Father has life in Himself, so has He given to the Son to have life in Himself. As then you would not call the Father compounded, so neither should you the Son.

Or thus: Our Savior is said to be some things not for Himself, but for others; others again, both for Himself and others. When it is said then, That which was as made in Him was life; we must inquire whether the life is for Himself and others, or for others only; and if for others, for whom? Now the Life and the Light are both the same Person: He is the light of men: He is therefore their life. The Savior is called Life here, not to Himself, but to others; whose Light He also is. This life is inseparable from the Word, from the time it is added on to it.

For Reason or the Word must exist before in the soul, cleansing it from sin, till it is pure enough to receive the life, which is thus engrafted or inborn in every one who renders himself fit to receive the Word of God. Hence observe, that though the Word itself in the beginning was not made, the Beginning never having been without the Word; yet the life of men was not always in the Word. This life of men was made, in that It was the light of men; and this light of men could not be before man was; the light of men being understood relatively to men. And therefore he says, That which was made in the Word was life; not That which was in the Word was life. Some copies read, not amiss, "That which was made, in Him is life." If we understand the life in the Word, to be He who says below, ’I am the life,’ we shall confess that none who believe not. in Christ live, and that all who live not in God, are dead.

b. And the life was the light of men.

He had said, In him was life, that you might not suppose that the Word was without life. Now he shows that that life is spiritual, and the light of all reasonable creatures. And the life was the light of men: i.e. not sensible, but intellectual light, illuminating the very soul.

Life of itself gives illumination to men, but to cattle not: for they have not rational souls, by which to discern wisdom: whereas man, being made in the image of God, has a rational soul, by which he can discern wisdom. Hence that life, by which all things are made, is light, not however of all animals whatsoever, but of men.

He said not, the Light of the Jews only, but of all men: for all of us, in so far as we have received intellect and reason, from that Word which created us, are said to be illuminated by Him. For the reason which is given to us, and which constitutes us the reasonable beings we are, is a light directing us what to do, and what not to do.

We must not omit to notice, that he puts the life before the light of men. For it would be a contradiction to suppose a being without life to be illuminated; as if life were an addition to illumination. But to proceed: if the life was the light of men, meaning men only, Christ is the light and the life of men only; an heretical supposition. It does not follow then, when a thing is predicated of any, that it is predicated of those only; for of God it is written, that He is the God of Abraham, Isaac, and Jacob; and yet He is not the God of those fathers only. In the same way, the light of men is not excluded from being the light of others as well. Some moreover contend from , Genesis, Let us make man after our image, that man means whatever is made after the image and similitude of God. If so, the light of men is the light of any rational creature whatever.

And the light shines in darkness.

Whereas that life is the light of men, but foolish hearts cannot receive that light, being so encumbered with sins that they cannot see it; for this cause lest any should think there is no light near them, because they cannot see it, he continues: And the light shines in darkness, and the darkness comprehended it not. For suppose a blind man standing in the sun, the sun is present to him, but he is absent from the sun. In like manner every fool is blind, and wisdom is present to him; but, though present, absent from his sight, forasmuch as sight is gone: the truth being, not that she is absent from him, but that he is absent from her.

This kind of darkness however is not in men by nature, according to the text in the Ephesians, You were some time darkness, but now are you light in the Lord.

Or thus, The light shines in the darkness of faithful souls, beginning from faith, and drawing onwards to hope; but the deceit and ignorance of undisciplined souls did not comprehended the light of the Word of God shining in the flesh. That however is an ethical meaning. The metaphysical signification of the words is as follows. Human nature, even though it sinned not, could not shine by its own strength simply; for it is not naturally light, but only a recipient of it; it is capable of containing wisdom, but is not wisdom itself. As the air, of itself, shines not, but is called by the name of darkness, even so is our nature, considered in itself; a dark substance, which however admits of and is made partaker of the light of wisdom. And as when the air receives the sun’s rays, it is not said to shine of itself, but the sun’s radiance to be apparent in it; so the reasonable part of our nature, while possessing the presence of the Word of God, does not of itself understand God, and intellectual things, but by means of the divine light implanted in it. Thus, The light shines in darkness: for the Word of God, the life and the light of men, ceases not to shine in our nature; though regarded in itself, that nature is without form and darkness. And forasmuch as pure light cannot be comprehended by any creature, hence the text: The darkness comprehended it not.

Or thus: throughout the whole foregoing passage he, had been speaking of creation; then he mentions the spiritual; benefits which the Word brought w with it: and the life was the light of men. He said not, the light of Jews, but of all men without exception; for not the Jews only, but the Gentiles also have come to this knowledge. The Angels he omits, for he is speaking of human nature, to whom the Word came bringing glad tidings.

But they ask, why is not the Word Itself called the light of men, instead of the life which is in the Word? We reply, that the life here spoken of is not that which rational and irrational animals have in common, but that which is annexed to the Word which is within us through participation of the primeval Word. For we must distinguish the external and false life, from the desirable and true. We are first made partakers of life: and this life with some is light potentially only, not in act; with those, viz. who are not eager to search out the things which appertain to knowledge: with others it is actual light, those who, as the Apostle said, covet earnestly the best gifts, that is to say, the word of wisdom. (If the life and the light of men are the same, whoso is in darkness is proved not to live, and none who lives abides in darkness.)

Life having come to us, the empire of death is dissolved; a light having shone upon us, there is darkness no longer: but there remains ever a life which death, a light which darkness cannot overcome. Whence he continues, And the light shines in darkness: by darkness meaning death and error, for sensible light does not shine in darkness, but darkness must be removed first; whereas the preaching of Christ shone forth amidst the reign of error, and caused it to disappear, and Christ by dying changed death into life, so overcoming it, that, those who were already in its grasp, were brought back again. Forasmuch then as neither death nor error has overcome his light, which is every where conspicuous shilling forth by its own strength; therefore he adds, And the darkness comprehended it not.

As the light of men is a word expressing two spiritual things, so is darkness also. To one who possesses the light, we attribute both the doing the deeds of the light, and also true understanding, inasmuch as he is illuminated by the light of knowledge: and, on the other hand, the term darkness we apply both to unlawful acts, and also to that knowledge, which seems such, but is not. Now as the Father is light, and in Him is no darkness at all, so is the Savior also. Yet, inasmuch as he underwent the similitude of our sinful flesh, it is not incorrectly said of Him, that in Him there was some darkness; for He took our darkness upon Himself, in order that He might dissipate it. This Light therefore, which was made the life of man, shines in the darkness of our hearts, when the prince of this darkness wars with the human race. This Light the darkness persecuted, as is clear from what our Savior and His children suffer; the darkness fighting against the children of light. But, forasmuch as God takes up the cause, they do not prevail; nor do they apprehend the light, for they are either of too slow a nature to overtake the light’s quick course, or, waiting for it to come up to them, they are put to flight at its approach. We should bear in mind, however, that darkness is not always used in a bad sense, but sometimes in a good, as in Psalm xvii. He made darkness His secret place: the things of God being unknown and incomprehensible. This darkness then I will call praiseworthy, since it tends toward light, and lays hold on it: for, though it were darkness before, while it was not known, yet it is turned to light and knowledge in him who has learned.

A certain Platonist once said, that the beginning of this Gospel ought to be copied in letters of gold, and placed in the most conspicuous place in every church.

The other Evangelists describe Christ as born in time; John witnesses that He was in the beginning, saying, In the beginning was the Word. The others describe His sudden appearance among men; he witnesses that He was ever with God, saying, And the Word was with God. The others prove Him very man; he very God, saying, And the Word was God. The others exhibit Him as man conversing with men for a season; he pronounces Him God abiding with God in the beginning, saying, The Same was in the beginning with God. The others relate the great deeds which He did amongst men; he that God the Father made every creature through Him, saying, All things were made by Him, and without Him was not any shiny made.

There was a man sent from God, whose name was John.7. The same came for a witness, to bear witness of the Light, that all men through him might believe.8. He was not that Light, but was sent to bear witness of that Light.

What is said above, refers to the Divinity of Christ. He came to us in the form of man, but man in such sense, as that the Godhead was concealed within Him. And therefore there was sent before a great man, to declare by his witness that He was more than man. And who was this? He was a man.

Not an Angel, as many have held. The Evangelist here refutes such a notion.

And how could he declare the truth concerning God, unless he were sent from God.

After this esteem nothing that he says as human; for he speaks not his own, but his that sent him. And therefore the Prophet calls him a messenger, I send My messenger, for it is the excellence of a messenger, to say nothing of his own. But the expression, was sent, does not mean his entrance into life, but to his office. As Esaias was sent on his commission, not from any place out of the world, but from where he saw the Lord sitting upon His high and lofty throne; in like manner John was sent from the desert to baptize; for he says, He that sent me to baptize with water, the same said to me, Upon Whom you shall see the Spirit descending, and remaining on Him, the same is He which baptizes with the Holy Ghost.

What was he called? whose name was John?

That is, the grace of God, or one in whom is grace, who by his testimony first made known to the world the grace of the New Testament, that is, Christ. Or John may be taken to mean, to whom it is given: because that through the grace of God, to him it was given, not only to herald, but also to baptize the King of kings.

Wherefore came he? The same came for a witness, to bear witness of the Light.

Some try to undo the testimonies of the Prophets to Christ, by saying that the Son of God had no need of such witnesses; the wholesome words which He uttered and His miraculous acts being sufficient to produce belief; just as Moses deserved belief for his speech and goodness, and wanted no previous witnesses. To this we may reply, that, where there are a number of reasons to make people believe, persons are often impressed by one kind of proof; and not by another, and God, Who for the sake of all men became man, can give them many reasons for belief in Him. And with respect to the doctrine of the Incarnation, certain it is that some have been forced by the Prophetical writings into an admiration of Christ by the fact of so many prophets having, before His advent, fixed the place of His nativity; and by other proofs of the same kind. It is to be remembered too, that, though the display of miraculous powers might stimulate the faith of those who lived in the same age with Christ, they might, in the lapse of time, fail to do so; as some of them might even get to be regarded as fabulous. Prophecy and miracles together are more convincing than simply past miracles by themselves. We must recollect too that men receive honor themselves from the witness which they bear to God. He deprives the Prophetical choir of immeasurable honor, whoever denies that it was their office to bear witness to Christ. John when he comes to bear witness to the light, follows in the train of those who went before him.

Not because the light wanted the testimony, but for the reason which John himself self gives, viz. that all might believe on Him. For as He put on flesh to save all men from death; so He sent before Him a human preacher, that the sound of a voice like their own, might the readier draw men to Him. Bede: He says not, that all men should believe in him; for, cursed be the man that trusts in man; but, that all men through him might believe; i.e. by his testimony believe in the Light.

Though some however might not believe, he is not accountable for them. When a man shuts himself up in a dark room, so as to receive no light from the sun’s rays, he is the cause of the deprivation, not the sun. In like manner John was sent, that all men might believe; but if no such result followed, he is not the cause of the failure.

Forasmuch however as with us, the one who witnesses, is commonly a more important, a more trustworthy person, than the one to whom he bears witness, to do away with any such notion in the present case the Evangelist proceeds; He was not that Light, but was sent to bear witness of that Light. If this were not his intention, in repeating the words, to bear witness of that Light, the addition would be superfluous, and rather a verbal repetition, than the explanation of a truth.

But it will be said, that we do not allow John or any of the saints to be or ever to have been light. The difference is this: If we call any of the saints light, we put light without the article. So if asked whether John is light, without the article, you may allow without hesitation that he is: if with the article, you alloy it not. For he is not very, original, light, but is only called so, on account of his partaking of the light, which comes from the true Light.

That was the true Light which lights every man that comes into the world.

What Light it is to which John bears witness, he shows himself, saying, That was the true Light.

Or thus; Having said above that John had come, and was sent, to bear witness of the Light, lest any from the recent coming of the witness, should infer the same of Him who is witnessed to, the Evangelist takes us back to that existence which is beyond all beginning, saying, That was the true Light.

Wherefore is there added, true? Because man enlightened is called light, but the true Light is that which lightens. For our eyes are called lights, and yet, without a lamp at night, or the sun by day, these lights are open to no purpose. Wherefore he adds: which lightens every man: but if every man, then John himself. He Himself then enlightened the person, by whom He wished Himself to be pointed out. And just as we may often, from the reflection of the sun’s rays on some object, know the sun to be risen, though we cannot fool; at the sun itself; as even feeble eyes can look at an illuminated wall, or some object of that kind: even so, those to whom Christ came, being too weak to behold Him, He threw His rays upon John; John confessed the illumination, and so the illuminator Himself was discovered. It is said, that comes into the world. Had man not departed from Him, he had not had to be enlightened; but therefore is he to be here enlightened, because he departed thence, when the might have been enlightened.

Let the Manichean blush, who pronounces us the creatures of a dark and malignant creator: for we should never be enlightened, v ere we not the children of the true Light.

Where are those too, who deny Him to be very God? We see here that He is called very Light. But if He lightens every man that comes into the world, how is it that so many have gone on without light? For all have not known the worship of Christ. The answer is: He only enlightens every man, so far as pertains to Him. If men shut their eyes, and will not receive the rays of this light, their darkness arises not from the fault of the light, but from their own wickedness, inasmuch as they voluntarily deprive themselves of the gift of grace. For grace is poured out upon all; and they, who will not enjoy the gift, may impute it to their own blindness.

Or the words, lightens every man, may be understood to mean, not that there is no one who is not enlightened, but that no one is enlightened except by Him.

Including both natural and divine wisdom; for as no one can exist of himself, so no one can be wise of himself.

Or thus: We must not understand the words, lightens every man that comes into the world, of the growth from hidden seeds to organized bodies, but of the entrance into the invisible world, by the spiritual regeneration and grace, which is given in Baptism. Those then the true Light lightens, who come into the world of goodness, not those who rush into the world of sin.

Or thus: The intellect which is given in us for our direction, and which is called natural reason, is said here to be a light given us by God. But some by the ill use of their reason have darkened themselves.

He was in the world, and the world was made by him, and the world knew him not.

The Light which lightens every man that comes into the world, came here in the flesh; because while He was here in His Divinity alone, the foolish, blind, and unrighteous could not discern Him; those of whom it is said above, The darkness comprehended it not. Hence the text; He was in the world.

For as, when a person leaves off speaking, his voice ceases to be, and vanishes; so if the Heavenly Father should cease to speak His Word, the effect of that Word, i.e. the universe which is created in the Word, shall cease to exist.

You must not suppose however, that He was in the world in tile same sense in w which the earth, cattle, men, are in the world; but in the sense in which an artificer controls his own work; whence the text, And the world was made by Him. Nor again did He make it after the manner of all artificer; for whereas an artificer is external to what he fabricates, God pervades the world, carrying on the work of creation in every part, and never absent from any part: by the presence of His Majesty He both makes and controls what is made. Thus He was in the world, as He by Whom the world w as made.

And again, because He was in the world, but not coeval with the world, for this cause he introduced the words, and the world was made by Him: thus taking you back again to the eternal existence of the Only-Begotten. For when we are told that the whole of creation was made by Him, we must be very dull not to acknowledge that the Maker existed before the work.

Here he overthrows at once the insane notion of the Manichaean, who says that the world is the work of a malignant creature, and the opinion of the Arian, that the Son of God is a creature.

But what means this, The world was made by Him? The earth, sky, and sea, and all that are therein, are called the world. But in another sense, the lovers of the world are called the world, of whom he says, And the world knew Him not. For did the sky, or Angels, not know their Creator, Whom the very devils confess, Whom the whole universe has borne witness to? Who then did not know Him? Those who, from their love of the world, are called the world; for such live in heart in the world, while those who do not love it, have their body in the world, but their heart in heaven; as said the Apostle, our conversation is in heaven. By their love of the world, such men merit being called by the name of the place where they live. And just as in speaking of a bad house, or good house, we do not mean praise or blame to the walls, but to the inhabitants; so when we talk of the world, we mean those who live there in the love of it.

But they who were the friends of God, knew Him even before His presence in the body; whence Christ said below, Your father Abraham rejoiced to see My day. When the Gentiles then interrupt us with the question, Why has He come in these last times to work our salvation, having neglected us so long? we reply, that He was in the world before, superintending what He had made, and was known to all who were worthy of Him; and that, if the world knew Him not, those of whom the world was not worthy knew Him. The reason follows, why the world knew Him not. The Evangelist calls those men the world, who are tied to the world, and savor of worldly things; for there is nothing that disturbs the mind so much, as this melting with the love of present things.

He came to his own, and his own received him not.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:13. Which were born, not of blood, nor of the will of the flesh, nor of the wild of man, but of God.

When He said that the world knew Him not, he c referred to the times of the old dispensation, but what follows H has reference to the time of his preaching; He came to his own.

Because all things were made by Him.

By his own, understand either the world, or Judea, which He had chosen for His inheritance.

He came then to His own, not for His own good, but for the good of others. But whence did He Who fills all things, and is every where present, come? He came out of condescension to us, though in reality He had been in the world all along. But the world not seeing Him, because it knew Him not, He deigned to put on flesh. And this manifestation and condescension is called His advent. But the merciful God so contrives His dispensations, that we may shine forth in proportion to our goodness, and therefore He will not compel, but invites men, by persuasion and kindness, to come of their own accord: and so, when He came, some received Him, and others received Him not. He desires not an unwilling and forced service; for no one who comes unwillingly devotes himself wholly to Him. Whence what follows, And his own received him not. He here calls the Jews His own, as being his peculiar people; as indeed are all men in some sense, being made by Him. And as above, to the shame of our common nature, he said, that the world which was made by Him, knew not its Maker: so here again, indignant at the ingratitude of the Jews, he brings a heavier charge, viz. that His own received Him not.

But if none at all received, none will be saved. For no one will be saved, but he who received Christ at His coming; and therefore he adds, As many as received Him.

Whether they be bond or free, Greek or Barbarian, wise or unwise, women or men, the young or the aged, all are made meet for the honor, which the Evangelist now proceeds to mention. To them gave He power to become the sons of God.

O amazing goodness! He was born the Only Son, yet would not remain so; but grudged not to admit joint heirs to His inheritance. Nor was this narrowed by many partaking of it.

He said not that He made them the sons of God, but gave them power to become the sons of God: showing that there is need of much care, to preserve the image, which is formed by our adoption in Baptism, untarnished: and showing at the same time also that no one can take this power from us, except we rob ourselves of it. Now, if the delegates of worldly governments have often nearly as much power as those governments themselves, much more is this the case with us, who derive our dignity from God. But at the same time the Evangelist wishes to show that this grace comes to us of our own will and endeavor: that, in short, the operation of grace being supposed, it is in the power of our free will to make us the sons of God.

Or the meaning is, that the most perfect sonship will only be attained at the resurrection, as said the Apostle, Wailing for the adoption, to wit, the redemption of our body. He therefore gave us the power to become the sons of God, i.e. the power of obtaining this grace at some future time.

And because in the matter of these ineffable benefits, the giving of grace belongs to God, but the extending of faith to man, He subjoins, even to those who believe on his name. Why then declare you not, John, the punishment of those who received Him not? Is it because there is no greater punishment than that, when the power of becoming the sons of God is offered to men, they should not become such, but voluntarily deprive themselves of the dignity? But besides this, inextinguishable fire awaits all such, as will appear clearly farther on.

To be made then the sons of God, and brothers of Christ, they must of course be born; for if they are not born, how can they be sons? Now the sons of men are born of flesh and blood, and the will of man, and the embrace of wedlock; but how these are born, the next words declare: Not of bloods; that is, the male’s and the female’s. Bloods is not correct Latin, but as it is plural in the Greek, the translator preferred to put it so, though it be not strictly grammatical, at the same time explaining the word in order not to offend the weakness of one’s hearers.

It should be understood that in holy Scripture, blood in the plural number, has the signification of sin: thus in the Psalms, Deliver me from blood-guiltiness.

In that which follows, Nor of the will of the flesh, nor of the will of man, the flesh is put for the female; because, when she was made out of the rib, Adam said, This is now bone of my bone, and flesh of my flesh. The flesh therefore is put for the wife, as the spirit sometimes is for the husband; because that the one ought to govern, the other to obey. For what is there worse than a house, where the woman has rule over the man? But these that we speak of are born neither of the will of the flesh, nor the will of man, but of God.

The carnal birth of men derives its origin from the embrace of wedlock, but the spiritual is dispensed by the grace of the Holy Spirit.

The Evangelist makes this declaration, that being taught the vileness and inferiority of our former birth, which is through blood, and the will of the flesh, and understanding the loftiness and nobleness of the second, which is through grace, we might hence receive great knowledge, worthy of being bestowed by him who begat us, and after this show forth much zeal.

a. And the Word was made flesh, and dwelt among us

Having said, Born of God; to prevent surprise and trepidation at so great, so apparently incredible a grace, that men should be born of God; to assure us, he says, And the Word was as made flesh. Why marvel you then that men are born of God? Know that God Himself was born of man.

Or thus, After saying that they were born of God, who received Him, he sets forth the cause of this honor, viz. the Word being made flesh, God’s own Son was made the son of man, that he might make the sons of men the sons of God. Now when you hear that the Word was made flesh, be not disturbed, for He did not change His substance into flesh, which it were indeed impious to suppose; but remaining what He was, took upon Him the form of a servant. But as there are some who say, that the whole of the incarnation was only in appearance, to refute such a blasphemy, he used the expression, was made, meaning to represent not a conversion of substance, but an assumption of real flesh. But if they say, God is omnipotent; why then could He not be changed into flesh? we reply, that a change from an unchangeable nature is a contradiction.

As our word becomes the bodily voice, by its assumption of that voice, as a means of developing itself externally, so the Word of God was made flesh, by assuming flesh, as a means of manifesting Itself to the world. And as our word is made voice, yet is not turned into voice; so the Word of God was made flesh, but never turned into flesh. It is by assuming another nature, not by consuming themselves in it, that our word is made voice, and the Word, flesh.

The discourse which we utter, which we use in conversation with each other, is incorporeal, imperceptible, impalpable; but clothed in letters and characters, it becomes material, perceptible, tangible. So too the Word of God, which was naturally invisible, becomes visible, and that comes before us in tangible form, which was by nature incorporeal.

When we think how the incorporeal soul is joined to the body, so as that of two is made one man, we too shall the more easily receive the notion of the incorporeal Divine substance being joined to the soul in the body, in unity of person; so as that the Word is not turned into flesh, nor the flesh into the Word; just as the soul is not turned into body, nor the body into soul

Apollinarius of Laodicea raised a heresy upon this text; saying, that Christ had flesh only, not a rational soul; in the place of which His divinity directed and controlled His body.

If men are disturbed however by its being said that the Word was made flesh, without mention of a soul; let them know that the flesh is put for the whole man, the part for the whole, by a figure of speech; as in the Psalms, Unto you shall all flesh come; and again in Romans, By the deeds of the law there shall no flesh be justified. In the same sense it is said here that the Word was made flesh; meaning that the Word was made man.

The Evangelist intends by making mention of the flesh, to show the unspeakable condescension of God, and lead us to admire His compassion, in assuming for our salvation, what was so opposite and incongenial to His nature, as the flesh: for the soul has some propinquity to God. If the Word, however, was made flesh, and assumed not at the same time a human soul, our souls, it would follow, would not be yet restored: for what He did not assume, He could not sanctify. What a mockery then, when the soul first sinned, to assume and sanctify the flesh only, leaving the weakest part untouched! This text overthrows Nestorius, who asserted that it was not the very Word, even God, Who the Self-same was made man, being conceived of the sacred blood of the Virgin: but that the Virgin brought forth a man endowed with every kind of virtue, and that the Word of God was united to him: thus making out two sons, one born of the Virgin, i.e. man, the other born of God, that is, the Son of God, united to that man by grace, and relation, and love. In opposition to him the Evangelist declares, that the very Word was made Man, not that the Word fixing upon a righteous man united Himself to him.

The Word uniting to Himself a body of flesh animated with a rational soul, substantially, was ineffably and incomprehensibly made Man, and called the Son of man, and that not according to the will only, or good-pleasure, nor again by the assumption of the Person alone. The natures are different indeed which are brought into true union, but He Who is of both, Christ the Son, is One; the difference of the natures, on the other hand, not being destroyed in consequence of this coalition.

From the text, The Word was made flesh, we learn this farther, that the Word Itself is man, and being the Son of God was made the Son of a woman, who is rightly called the Mother of God, as having given birth to God in the flesh.

Some, however, who think God the Only-Begotten, God the Word, Who was in the beginning with God, not to be God substantially, but a Word sent forth, the Son being to God the Father, what a word is to one who utters it, these men, in order to disprove that the Word, being substantially God, and abiding in the form of God, was born the Man Christ, argue subtilely, that, whereas that Man (they say) derived His life rather from human origin than from the mystery of a spiritual conception, God the Word did not make Himself Man of the womb of the Virgin; but that the Word of God was in Jesus, as the spirit of prophecy in the Prophets. And they are accustomed to charge us with holding, that Christ was born a Man, not of our body and soul; whereas we preach the Word made flesh, and after our likeness born Man, so that He Who is truly Son of God, was truly born Son of man; and that, as by His own act He took upon Him a body of the Virgin, so of Himself He took a soul also, which in no case is derived from man by mere parental origin. And seeing He, The Self-same, is the Son of man, how absurd were it, besides the Son of God, Who is the Word, to make Him another person besides, a sort of prophet, inspired by the Word of God; whereas our Lord Jesus Christ is both the Son of God, and the Son of man.

Lest from it being said, however, that the Word was made flesh, you should infer improperly a change of His incorruptible nature, he subjoins, And dwelt among us. For that which inhabits is not the same, but different from the habitation: different, I say, in nature; though as to union and conjunction, God the Word and the flesh are one, without confusion or extinction of substance.

Or, dwelt among us, means, lived amongst men.

b. And we saw his glory, the glory as of the only begotten of the Father, full of grace and truth.

Having said that we are made the sons of God and in no other way than because the Word was made flesh; he mentions another gift, And we saw His glory. Which glory we should not have seen, had He not, by His alliance with humanity, become visible to us. For if they could not endure to look on the glorified face of Moses, but there was need of a veil, how could soiled and earthly creatures, like ourselves, have borne the sight of undisguised Divinity, which is not vouchsafed even to the higher powers themselves.

Or thus; in that the Word was made flesh and dwelt among us, His birth became a kind of ointment to anoint the eyes of our heart, that we might through His humanity discern His majesty; and therefore it follows, And we saw His glory. No one could see His glory, who was not healed by the humility of the flesh. For there had flown upon man’s eye as it were dust from the earth: the eye had been diseased, and earth was sent to heal it again; the flesh had blinded you, the flesh restores you. The soul by consenting to carnal affections had become carnal; hence the eye of the mind had been blinded: then the physician made for thee ointment. He came in such wise, as that by the flesh He destroyed the corruption of the flesh. And thus the Word was made flesh, that you might be able to say, We saw His glory.

He subjoins, As of the Only-Begotten of the Father: for many prophets, as Moses, Elijah, and others, workers of miracles, had been glorified, and Angels also who appeared to men, shining with the brightness belonging to their nature; Cherubim and Seraphim too, who were seen in glorious array by the prophets. But the Evangelist withdrawing our minds from these, and raising them above all nature, and every preeminence of fellow servants, leads us up to the summit Himself; as if he said, Not of prophet, or of any other man, or of Angel, or Archangel, or any of the higher powers, is the glory which we beheld; but as that of the very Lord, very King, very and true Only-Begotten Son.

In Scripture language as, and as it were, are sometimes put not for likeness but reality; whence the expression, As of the Only-Begotten of the Father.

As if he said: We saw His glory, such as it was becoming and proper for the Only-Begotten and true Son to have. We have a form of speech, like it, derived from our seeing kings always splendidly robed. When the dignity of a man’s carriage is beyond description, we say, In short, he went as a king. So too John says, We saw His glory, the glory as of the Only Begotten of the Father. For Angels, when they appeared, did every thing as servants who had a Lord, but He as the Lord appearing in humble form. Yet did all creatures recognize their Lord, the star calling the Magi, the Angels the shepherds, the child leaping in the womb acknowledged Him: yes the Father bore witness to Him from heaven, and the Paraclete descending upon Him: and the very universe itself shouted louder than any trumpet, that the King of heaven had come. For devils fled, diseases were healed, the graves gave up the dead, and souls were brought out of wickedness, to the utmost height of virtue. What shall one say of the wisdom of precepts, of the virtue of heavenly laws, of the excellent institution of the angelical life?

Full of grace and truth. Of this the meaning is twofold. For it may be understood of the Humanity, and the Divinity of the Incarnate Word, so that the fullness of grace has reference to the Humanity, according to which Christ is the Head of the Church, and the first-born of every creature: for the greatest and original example of grace, by which man, with no preceding merits, is made God, is manifested primarily in Him. The fullness of the grace of Christ may also be understood of the Holy Spirit, whose sevenfold operation filled Christ’s Humanity. The fullness of truth applies to the Divinity but if you had rather understand the fullness of grace and truth of the New Testament, you may with propriety pronounce the fullness of the grace of the New Testament to be given by Christ, and the truth of the legal types to have been fulfilled in Him.

Or, full of grace, inasmuch as His word w as gracious, as said David, Full of grace are your lips; and truth, because what Moses and the Prophets spoke or did in figure, Christ did in reality.

John bore witness of him, and cried, saying, This was he of whom I spoke, He that comes after me is preferred before me, for he was before me.

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

Or he introduces this, as if to say, Do not suppose that we bear witness to this out of gratitude, because we were with Him a long time, and partook of His table; for John who had never seen Him before, nor tarried with Him, bore witness to Him. The Evangelist repeats John’s testimony many times here and there, because he was held in such admiration by the Jews. Other Evangelists refer to the old prophets, and say, This was done that it might be fulfilled which was spoken by the prophet. But he introduces a loftier, and later witness, not intending to make the servant vouch for the master, but only condescending to the weakness of his hearers. For as Christ would not have been so readily received, had He not taken upon Him the form of a servant; so if he had not excited the attention of servants by the voice of a fellow-servant beforehand, there would not have been many Jews embracing the word of Christ. It follows, And cried; that is, preached with openness, with freedom, without reservation. He did not however begin with asserting that this one was the natural only-begotten Son of God, but cried, saying, This was He of whom I spoke, He that comes after me is preferred before me, for He was before me. For as birds do not teach their young all at once to fly, but first draw them outside the nest, and afterwards try them with a quicker motion; so John did not immediately lead the Jews to high things, but began with lesser flights, saying, that Christ was better than he; which in the mean time was no little advance. And observe how prudently he introduces his testimony; he not only points to Christ when He appears, but preaches Him beforehand; as, This is He of whom I spoke. This would prepare men’s minds for Christ’s coming: so that when He did come, the humility of His garb would be no impediment to His being received. For Christ adopted so humble and common an appearance, that if men had seen Him without first healing John’s testimony to His greatness, none of the things spoken of Him would have had any effect. Theophylact: He said, Who comes after me, that is, as to the time of His birth. John was six months before Christ, according to His humanity.

Or this does not refer to the birth from Mary; for Christ was born, when this was said by John; but to His coming for the work of preaching. He then said, is made before me; that is, is more illustrious, more honorable; as if he said, Do not suppose me greater than He, because I came first to preach.

The Arians infer from this Word, that the Son of God is not begotten of the Father, but made like any other creature.

It does not mean - He was made before I was made, but He is preferred to me.

If the words, made before me, referred to His coming into being, it was superfluous to add, For He was before me. For who would be so foolish as not to know, that if He was made before him, He was before him. It would have been more correct to say, He was before me, because He was made before me. The expression then, He was made before me, must be taken in the sense of honor: only that which was to take place, he speaks of as having taken place already, after the style of the old Prophets, who commonly talk of the future as the past.

And of his fullness have all we received, and grace for grace.17. For the law was given by Moses, but grace and truth came by Jesus Christ.

This is to be considered a continuation of the Baptist’s testimony to Christ, a point which has escaped the attention of many, who think that from this to, He has declared Him, St. John the Apostle is speaking. But the idea that on a sudden, and, as it would seem, unseasonably, the discourse of the Baptist should be interrupted by a speech of the disciple’s, is inadmissible. And any one, able to follow the passage, will discern a very obvious connection here.

For having said, He is preferred before me, for He was before me, he proceeds, From this I know that He is before me, because I and the Prophets who preceded me have received of His fullness, and grace for grace, (the second grace for the first.) For they too by the Spirit penetrated beyond the figure to the contemplation of the truth. And hence receiving, as we have done, of his fullness, we judge that the law was given by Moses, but that grace and truth were made, by Jesus Christ - made, not given: the Father gave the law by Moses, but made grace and truth by Jesus.

But if it is Jesus who says below, I am the Truth, how is truth made by Jesus? We must understand however that the very substantial Truth, from which First Truth and Its Image many truths are engraver on those who treat of the truth, was not made through Jesus Christ, or through any one; but only the truth which is in individuals, such as in Paul, e.g. or the other Apostles, was made through Jesus Christ.

Or thus; John the Evangelist here adds this testimony to that of John the Baptist, saying, And of his fullness have we all received. These are not the words of the forerunner, but of the disciple; as if he meant to say, We also the twelve, and the whole body of the faithful, both present and to come, have received of His fullness.

But whet have you received? Grace for grace. So that we are to understand that we have received a certain something from His fullness, and over and above this, grace for grace; that we have first received of His fullness, first grace; and again, we have received grace for grace. What grace did we first receive; Faith: which is called grace, because it is given freely. This is the first grace then which the sinner receives, the remission of his sins. Again, we have grace for grace; i.e. instead of that grace in which we live by faith, we are to receive another, viz. life eternal: for life eternal is as it were the wages of faith. And thus as faith itself is a good grace, so life eternal is grace for grace. There was not grace in the Old Testament; for the law threatened, but assisted not, commanded, but healed not, showed our weakness, but relieved it not.

It prepared the way however for a Physician who was about to come, with the gifts of grace and truth: whence the sentence which follows: For the law was given by Moses, but grace and truth were made by Jesus Christ. The death of your Lord has destroyed death, both temporal and eternal; that is the grace which was promised, but not contained, in the law.

Or we have received grace for grace; that is, the new in the place of the old. For as there is a justice and a justice besides, an adoption and another adoption, a circumcision and another circumcision; so is there a grace and another grace; only the one being a type, the other a reality. He brings in the words to show that the Jews as well as ourselves are saved by grace: it being of mercy and grace that they received the law. Next, after he has said, Grace for grace, he adds something to show the magnitude of the gift; For the law was given by Moses, but grace and truth were made by Jesus Christ. John when comparing himself with Christ above had said, He is preferred before me: but the Evangelist draws a comparison between Christ, and one much more in admiration with the Jews than John, viz. Moses.

And observe his wisdom. He does not draw the comparison. between the persons, but the things, contrasting grace and truth to the law: the latter of which he says was given, a word only applying to an administrator; the former made, as we should speak of a king, who does every thing by his power: though in this King it would be with grace also, because that with power He remitted all sins. Now His grace is shown in His gift of Baptism, and our adoption by the Holy Spirit, and many other things; but to have a better insight into what the truth is, we should study the figures of the old law: for what was to be accomplished in the New Testament, is prefigured in the Old, Christ at His Coming filling up the figure. Thus was the figure given by Moses, but the truth made by Christ.

Or, we may refer grace to knowledge, truth to wisdom. Amongst the events of time the highest grace is the uniting of man to God in One Person; in the eternal world the highest truth pertains to God the Word.

18. No man has seen God at any time; the only begotten Son, which is in the bosom of the Father, he has declared him.

Heracleon asserts, that this is a declaration of the disciple, not of the Baptist: an unreasonable supposition; for if the words, Of His fullness have we all received, are the Baptist’s, does not the connection run naturally, that he receiving of the grace of Christ, the second in the place of the first grace, and confessing that the law was given by Moses, but grace and truth came by Jesus Christ; understood here that no man had seen God at any time, and that the Only Begotten, who was in the bosom of the Father, had committed this declaration of Himself to John, and all who with him had received of His fullness? For John was not the first who declared Him; for He Himself who was before Abraham, tells us, that Abraham rejoiced to see His glory.

Or thus; the Evangelist after showing the great superiority of Christ’s gifts, compared with those dispensed by Moses, wishes in the next place to supply an adequate reason for the difference. The one being a servant was made a minister of a lesser dispensation: but the other Who was Lord, and Son of the King, brought us far higher things, being ever coexistent with the Father, and beholding Him. Then follows, No man has seen God at any time, etc.

What is that then which Jacob said, I have seen God face to face; and that which is written of Moses, he talked with God face to face; and that which the prophet Isaiah said of himself, I saw the Lord sitting upon a throne?

It is plainly given us to understand here, that while we are in this mortal state, we see God only through the medium of certain images, not, in the reality of His own nature. A soul influenced by the grace of the Spirit may see God through certain figures, but cannot penetrate into his absolute essence. And hence it is that Jacob, who testifies that he saw God, saw nothing but an Angel: and that Moses, who talked with God face to face, says, Show me Your way, that I may know You: meaning that he ardently desired to see in the brightness of His own infinite Nature, Him Whom he had only as yet seen reflected in images.

If the old fathers had seen That very Nature, they would not have contemplated It so variously, for It is in Itself simple and without shape; It sits not, It walks not; these are the qualities of bodies. Whence he said through the Prophet, I have multiplied visions, and used similitudes, by the ministry of the Prophets: i.e. I have condescended to them, I appeared that which I was not. For inasmuch as the Son of God was about to manifest Himself to us in actual flesh, men were at first raised to the sight of God, in such ways as allowed of their seeing Him.

Now it is said, Blessed are the pure in heart, for they shall see God; and again, When He shall appear, we shall be like to Him, for we shall see Him as He is. What is the meaning then of the words here: No man has seen God at any time? The reply is easy: those passages speak of God, as to be seen, not as already seen. They shall see God, it is said, not, they have seen Him: nor is it, we have seen Him, but, we shall see Him as He is. For, No man has seen God at any time, neither in this life, nor yet in the Angelic, as He is; in the same way in which sensible things are perceived by the bodily vision.

If however any, while inhabiting this corruptible flesh, can advance to such an immeasurable height of virtue, as to be able to discern by the contemplative vision, the eternal brightness of God, their case affects not what we say. For whoever sees wisdom, that is, God, is dead wholly to this life, being no longer occupied by the love of it.

For unless any in some sense die to this life, either by leaving the body altogether, or by being so withdrawn and alienated from carnal perceptions, that he may well not know, as the Apostle says, whether he be in the body or out of the body, he cannot be carried away, and borne aloft to that vision.

Some hold that in the place of bliss, God is visible in His brightness, but not in His nature. This is to indulge in over much subtlety. For in that simple and unchangeable essence, no division can be made between the nature and the brightness.

If we say, that the text, No one has seen God, at any time, applies only to men; so that, as the Apostle more plainly interprets it, Whom no man has seen nor can see, no one is to be understood here to mean, no one of men: the question may be solved in a way not to contradict what our Lord says, Their Angels do always behold the face of My Father; so that we must believe that Angels see, what no one, i.e. of men, has ever seen.

Some however there are who conceive that not even the Angels see God. Chrysostom: That very existence which is God, neither Prophets, nor even Angels, nor yet Archangels, have seen. For inquire of the Angels; they say nothing concerning His Substance; but sing, Glory to God in the highest, and Peace on earth to men of good will. Nay, ask even Cherubim and Seraphim; you will hear only in reply the mystic melody of devotion, and that heaven and earth are full of His glory.

Which indeed is true so far, that no bodily or even mental vision of man has ever embraced the fullness of God; for it is one thing to see, another to embrace the whole of what you see. A thing is seen, if only the sight of it be caught; but we only see a thing fully, when we have no part of it unseen, when we see round its extreme limits.

In this complete sense only the Son and the Holy Ghost see the Father. For how can created nature see that which is uncreated? So then no man knows the Father as the Son knows Him: and hence what follows, The Only-Begotten Son, Who is in the bosom of the Father, He has declared, Him. That we might not be led by the identity of the name, to confound Him with the sons made so by grace, the article is annexed in the first place; and then, to put an end to all doubt, the name Only-Begotten is introduced.

The Truth of His Nature did not seem sufficiently explained by the name of Son, unless, in addition, its peculiar force as proper to Him were expressed, so signifying its distinctness from all beside. For in that, besides Son, he calls Him also the Only-Begotten, he cut off altogether all suspicion of adoption, the Nature of the Only-Begotten guaranteeing the truth of the name.

He adds, Which is in the bosom of the Father. To dwell in the bosom is much more than simply to see. For he who sees simply, has not the knowledge thoroughly of that which he sees; but he who dwells in the bosom, knows every thing. When you hear then that no one knows the Father save the Son, do not by any means suppose that he only knows the Father more than any other, and does not know Him fully. For the Evangelist sets forth His residing in the bosom of the Father on this very account: viz. to show us the intimate converse of the Only-Begotten, and His co-eternity with the Father.

In the bosom of the Father, i.e. in the secret Presence of the Father: for God has not the fold on the bosom, as we have; nor must be imagined to sit, as we do; nor is He bound with a girdle, so as to have a fold: but from the fact of our bosom being placed innermost, the secret Presence of the Father is called the bosom of the Father. He then who, in the secret Presence of the Father, knew the Father, the same has declared what He saw.

But what has He declared? That God is one. But this the rest of the Prophets and Moses proclaim: what else have we learnt from the Son Who was in the bosom of the Father? In the first place, that those very truths, which the others declared, were declared through the operation of the Only Begotten: in the next place, we have received a far greater doctrine from the Only Begotten; viz. that God is a Spirit, and those who worship Him must worship Him in spirit and in truth; and that God is the Father of the Only Begotten.

Farther, if the word declared have reference to the past, it must be considered that He, being made man, declared the doctrine of the Trinity in unity, and how, and by what acts we should prepare ourselves for the contemplation of it. If it have reference to the future, then it means that He will declare Him, when He shall introduce His elect to the vision of His brightness.

Yet have there been men, who, deceived by the vanity of their hearts, maintained that the Father is invisible, the Son visible. Now if they call the Son visible, with respect to His connection with the flesh, we object not; it is the Catholic doctrine. But it is madness in them to say He was so before His incarnation; i.e. if it be true that Christ is the Wisdom of God, and the Power of God. The Wisdom of God cannot be seen by the eye. If the human word cannot be seen by the eye, how can the Word of God?

The text then, No man has seen God at any time, applies not to the Father only, but also to the Son: for He, as Paul said, is the Image of the invisible God; but He who is the Image of the Invisible , must Himself also be invisible.

In the beginning was the word:[1] or rather, the word was in the beginning. The eternal word, the increated wisdom, the second Person of the blessed Trinity, the only begotten Son of the Father, as he is here called (ver. 14.) of the same nature and substance, and the same God, with the Father and Holy Ghost. This word was always; so that it was never true to say, he was not, as the Arians blasphemed. This word was in the beginning. Some, by the beginning, expound the Father himself, in whom he was always. Others give this plain and obvious sense, that the word, or the Son of God, was, when all other things began to have a being; he never began, but was from all eternity. --- And the word was with God; i.e. was with the Father; and as it is said, (ver. 18) in the bosom of the Father; which implies, that he is indeed a distinct person, but the same in nature and substance with the Father and the Holy Ghost. This is repeated again in the second verse, as repetitions are very frequent in St. John. --- And the word was God. This without question is the construction; where, according to the letter we read, and God was the word. (Witham) --- The Greek for the word is Greek: Logos, which signifies not only the exterior word, but also the interior word, or thought; and in this latter sense it is taken here. (Bible de Vence) --- Philo Judæus, in the apostolic age, uses the word Greek: Logos, p. 823, to personify the wisdom and the power of God. Greek: Logos estin eikon Theou di ou sumpas o Kosmos edemiourgeito. By a similar metonymy, Jesus Christ is called the way, the truth, the life, the resurrection. --- And the word was God. Here the eternity and the divinity of the second Person are incontrovertibly established; or, we must say that language has no longer a fixed meaning, and that it is impossible to establish any point whatever from the words of Scripture. (Haydock)

Et Deus erat Verbum, Greek: kai theos en o logos. Greek: Logos was a word very proper to give all that should believe a right notion of the Messias, and of the true Son of God. Greek: Logos, according to St. Jerome, (Ep. ad Paulinum. tom. iv. part 2, p. 570. Ed. Ben.) signifies divers things; as, the wisdom of the Father, his internal word or conception; and, as it were, the express image of the invisible God. Here it is not taken for any absolute divine attribute or perfection; but for the divine Son, or the second Person, as really distinct from the other two divine Persons. And that by Greek: Logos, was to be understood him that was truly God, the Maker and Creator of all things; the Jews might easily understand, by what they read adn frequently heard in the Chaldaic Paraphrase, or Targum of Jonathan, which was read to them in the time of our Saviour, Christ, and at the time when St. John wrote his gospel. In this Paraphrase they were accustomed to hear that the Hebrew word Memreth, to which corresponded in Greek, Logos, was put for him that was God: as Isaias xlv. 12, I made the earth; in this Targum, I, by my word, made the earth: Isaias xlviii. 13, My hand also hath founded the earth; in this Paraphrase, in my word I founded the earth: Genesis iii. 8, They heard the voice of the Lord God; in the Paraphrase, the voice of the word of God. See Walton, prolog. xii, num. 18, p. 86.; Maldonatus on this place; Petavius, lib. vi. de Trin. chap. 1.; Dr. Pearson on the Creed, p. 11.; Dr. Hammond's note on St. Luke, chap. i, p. 203, &c. However, St. John shews us that he meant him who was the true God, by telling us that the world, and every thing that was made, was made by this word, or Greek: Logos; that in this word was life; that he was in the world, and was the light of the world; that he had glory, as the glory of the only begotten of the Father, &c.

The same was in the beginning with God. In the text is only, "this was in the beginning;" but the sense and construction certainly is, this word was in the beginning. (Witham)

All things were made by him,[2] and without him was made nothing that was made. These words teach us, that all created being, visible or invisible on earth, every thing that ever was made, or began to be, were made, produced, and created by this eternal word, or by the Son of God. The same is truly said of the Holy Ghost; all creatures being equally produced, created, and preserved by the three divine Persons as, by their proper, principal, and efficient cause, in the same manner, and by the same action: not by the Son, in any manner inferior to the Father; nor as if the Son produced things only ministerially, and acted only as the minister, and instrument of the Father, as the Arians pretended. In this sublime mystery of one God and three distinct Persons, if we consider the eternal processions, and personal proprieties, the Father is the first Person, but not by any priority of time, or of dignity; all the three divine Persons being eternal, or co-eternal, equal in all perfections, being one in nature, in substance, in power, in majesty: in a word, one and the same God. The Father in no other sense is called the first Person, but because he proceeds from none, or from no other person: and the eternal Son is the second Person begotten, and proceeding from him, the Father, from all eternity, proceeds now, and shall proceed from him for all eternity; as we believe that the third divine Person, the Holy Ghost, always proceeded without any beginning, doth now proceed, and shall proceed for ever, both from the Father and the Son. But when we consider and speak of any creatures, of any thing that was made, or had a beginning, all things were equally created in time, and are equally preserved, no less by the Son, and by the Holy Ghost, than by the Father. For this reason St. John tells us again in this chapter, (

ver. 10.) that the world was made by the word. And our Saviour himself (John v. 19.) tells us, that whatsoever the Father doth, these things also in like manner, or in the same manner, the Son doth. Again the apostle, (Hebrews i.

ver. 2.) speaking of the Son, says, the world was made by him: and in the same chapter, (

ver. 10.) he applies to the Son these words, (Psalm ci. 26.) And thou, O Lord, in the beginning didst found the earth: and the heavens are the works of thy hands, &c. To omit other places, St. Paul again, writing to the Colossians, (Chap. i.

ver. 16, 17.) and speaking of God's beloved Son, as may be seen in that chapter, says, that in him all things were created, visible and invisible---all things were created in him, and by him, or, as it is in the Greek, unto him, and for him; to shew that the Son was not only the efficient cause, the Maker and Creator of all things, but also the last end of all. Which is also confirmed by the following words: And he is before all, and all things subsist in him, or consist in him; as in the Rheims and Protestant translations. I have, therefore, in this third verse, translated, all things were made by him, with all English translations and paraphrases, whether made by Catholics or Protestants; and not all things were made through him, lest through should seem to carry with it a different and a diminishing signification; or as if, in the creation of the world, the eternal word, or the Son of God, produced things only ministerially, and, in a manner, inferior to the Father, as the Arians and Eunomians pretended; against whom, on this account, wrote St. Basil, lib. de spiritu Sto. St. John Chrysostom, and St. Cyril, on this very verse; where they expressly undertake to shew that the Greek text in this verse no ways favours these heretics. The Arians, and now the Socinians, who deny the Son to be true God, or that the word God applies as properly to him as to the Father, but would have him called God, that is, a nominal god, in an inferior and improper sense; as when Moses called the goa of Pharao; (Exodus vii. 1.) or as men in authority are called gods; (Psalm lxxxi. 6.) pretend, after Origen, to find another difference in the Greek text; as if, when mention is made of the Father, he is styled the God; but that the Son is only called God, or a God. This objection St. John Chrysostom, St. Cyril, and others, have shewn to be groundless: that pretended significant Greek article being several times omitted, when the word God is applied to God the Father; and being found in other places, when the Son of God is called God. See this objection fully and clearly answered by the author of a short book, published in the year 1729, against Dr. Clark and Mr. Whiston, p. 64, and seq. (Witham) --- Were made, &c. Mauduit here represents the word: ---"1. As a cause, or principle, acting extraneously from himself upon the void space, in order to give a being to all creatures:" whereas there was no void space before the creation. Ante omnia Deus erat solus, ipse sibe et mundus et locus, et omnia. (Tertullian, lib. cont. Prax. chap. v.) And St. Augustine in Psalm cxxii. says: antequam faceret Deus Sanctos, ubi habitabat? In se habitabat, apud se habitabat. --- The creation of all things, visible and invisible, was the work of the whole blessed Trinity; but the Scriptures generally attribute it to the word; because wisdom, reason, and intelligence, which are the attributes of the Son, are displayed most in it. (Calmet) --- What wonderful tergiversations the Arians used to avoid the evidence of this text, we see in St. Augustine, lib. iii. de doct. Christ. chap. 2; even such as modern dissenters do, to avoid the evidence of This is my Body, concerning the blessed Eucharist. (Bristow)

Omnia per ipsum facta sunt: Greek: panta di autou egeneto: all things were made by him. Let not any one pretend that Greek: di autou, in this verse signifies no more than, that all creatures were made by the Word, or Son of God, ministerially as if he was only the instrument of the eternal Father, the chief and principal cause of all things; of whom the apostle says, Greek: ex ou ta panta, ex ipso omnia. --- Origen unless perhaps his writings were corrupted by the Arians, seems to have given occasion to this Greek: leptalogia, as St. Basil calls it, to groundless quibbling and squabbling about the sense of the prepositions; when he tells us, (tom. ii, in Joan. p. 55. Ed. Huetii.) the Greek: di ou never has the first place, but always the second place, meaning as to dignity: Greek: oudepote ten proten choran echei to di ou deuteran de aei. It is like many other false and unwarrantable assertions in Origen; as when we find in the same commentary on St. John, that he says only God the Father is called Greek: o Theos. Origen may perhaps be excused as to what he writes about Greek: di ou and Greek: ex ou, as if he spoke only with a regard to the divine processions in God, in which the Father is the first person, from whom proceeds even the eternal Son, the second person. But whatever Origen thought, or meant, whom St. Epiphanius calls the father of Arius, whose works, as then extant, were condemned in the fifth General Council; it appears that the Arians, in particular Aetius, of the Eunomian sect, pretended that Greek: ex ou had always a more eminent signification, and was only applied to the Father; the Father, said he, being the true God, the only principal efficient cause of all things; and Greek: di ou was applied to the word, or Son of God, who was not the same true God, to signify his interior and ministerial production, as he was the instrument of the Father. Aetius, without regard to other places in the Scripture, as we read in St. Basil, (lib. de Sp. S. chap. ii. p. 293. Ed Morelli. an. 1637) produced these words of the apostle: (1 Corinthians viii. 6.) Greek: eis Theos, pater, ex ou ta panta ... kai eis kurios, Iesous Christos; di ou panta: unus Deus, Pater, ex quo omnia, ... et unus Dominus Jesus Christus; per quem omnia. He concluded from hence, that as the prepositions were different, so were the natures and substance of the Father and of the Son. --- But that no settled and certain rule can be built on these prepositions, and that Greek: di ou, in this third verse of the first chapter of St. John, has no diminishing signification, so that the Son was equally the proper and principal efficient cause of all things that were made and created, we have the authority of the greatest doctors, and the most learned and exact writers of the Greek Church, who knew both the doctrine of the Catholic Church, and the rules and use of the Greek tongue. --- St. Basil (lib. de Spir. S. chap. iii. et seq.) ridicules this Greek: leptologian, which, he says, had its origin from the vain and profane philosophy of the heathen writers, about the difference of causes. He denies that there is any fixed rule; and brings examples, in which Greek: di ou is applied to the Father, and Greek: ex ou to the Son. --- St. Gregory of Nazianzus denies this difference, (Orat. xxxvii, p. 604. Ed. Morelli. Parisiis, ann. 1630) and affirms that Greek: ex ou, and Greek: di ou, in this verse, has no diminishing nor inferior signification: Greek: ei de to di ou nomizeis elattoseos einai, &c. --- St. Cyril of Alexandria, (lib. i. in Joan. p. 48.) makes the very same remark, and with the like examples. His words are: Quod si existiment (Ariani) per quem, Greek: di ou, substantiam ejus (Filii) de æqualitate cum Patre dejicere, ita ut minister sit potius quam creator, ad se redeant insaui, &c. --- St. Ambrose, a doctor of the Latin Church, (lib. ii. de Sp. S. 10. p. 212. 213. Ed. Par. an. 1586.) confutes, with St. Basil, the groundless and pretended differences of ex quo and per quem. --- I shall only here produce that one passage in Romans, (Chap. xi. 36.) which St. Basil and St. Ambrose make use of, where we read: ex ipso, et per ipsum, et in ipso sunt omnia, (Greek: ex autou, kai di autou, kai eis auton ta panta) et in ipsum omnia. Now either we expound all the three parts of this sentence, as spoken of the Son, our Lord Jesus Christ, (as both St. Basil and St. Ambrose understand them) and then Greek: ex ou is applied to the Son; or we understand them of the Father, and Greek: di ou is applied to the first Person: or, in fine, as St. Augustine observes, (lib. i. de Trin. chap. 6.) we interpret them in such a manner, that the first part be understood of the Father, the second of the Son, the third of the Holy Ghost; and then the words that immediately follow in the singular number, to him be glory for ever, shew that all the three Persons are but one in nature, one God; and to all, and to each of the three Persons, the whole sentence belongs. --- Had I not already said more than may seem necessary on these words, I might add all the Greek bishops in the council of Florence, when they came to an union with the Latin bishops about the procession of the Holy Ghost. After may passages had been quoted out of the ancient Fathers, some of which had said that the Holy Ghost proceeded from the Father and the Son, Greek: ek tou patros, kai ek tou uiou, many others had asserted that he proceeded Greek: ek tou Patros dia tou uiou; Bessarion, the learned Grecian bishop, in a long oration, (Sess. 25.) shewed that Greek: di uiou was the same as Greek: ek tou uiou. The Fathers, said he, shew, Greek: deiknusin isodunamousan te ek ten dia. See tom. xiii. Conc. Lab. p. 435. All the others allowed this to be true, as the emperor John Paleologus observed. (p. 487.) And the patriarch of Constantinople, when he was about to subscribe, declared the same: Greek: esti to dia tou uiou, tauton to ek tou uiou. Can any one imagine that none of these learned Grecians should know the force and use of these two prepositions, in their own language?

In him: i.e. in this word, or Son of God, was life; because he give life to every creature. Or, as Maldonatus expounds it, because he is the author of grace, which is the spiritual life of our souls. --- And the life was the light of men, whether we expound it of a rational soul and understanding, which he gives to all men; or of the spiritual life, and those lights of graces, which he gives to Christians. (Witham)

And the light shineth, or did shine, in darkness. Many understand this, that the light of reason, which God gave to every one, might have brought them to the knowledge of God by the visible effects of his Providence in this world: but the darkness did not comprehend it, because men, blinded by their passions, would not attend to the light of reason. Or we may again understand it, with Maldonatus, of the lights of grace, against which obstinate sinners wilfully shut their eyes. (Witham)

That all men might believe through him; i.e. by John the Baptist's preaching, who was God's instrument to induce them to believe in Jesus the Christ, or the Messias, their only Redeemer. (Witham)

He; that is John the Baptist, was not the true light: but the word was the true light. In the translation, it is necessary to express that the word was the true light, lest any one should think that John the Baptist was this light. (Witham)

He was in the world, &c. Many of the ancient interpreters understand this verse of Christ as God, who was in the world from its first creation, producing and governing all things: but the blind sinful world did not know and worship him. Others apply these words to the Son of God made man; whom even God's own chosen people, the Jews, at his coming, refused to receive and believe in him. (Witham)

His own. This regards principally the Jews. Jesus came to them as into his own family, but they did not receive him. It may likewise be extended to the Gentiles, who had groaned so long a time in darkness, and only seemed to wait for the rising sun of justice to run to its light. They likewise did not receive him. These words, though apparently general, must be understood with restriction; as there were some, though comparatively few, of both Jews and Gentiles, who embraced the faith. (Calmet)

He gave to them power to be made the adoptive sons of God, and heirs of the kingdom of heaven. They are made the children of God by believing and by a new spiritual birth in the sacrament of baptism, not of blood; (literally, no of bloods) not by the will, and desires of the flesh, not by the will of men, nor by human generation, as children are first born of their natural parents, but of God, by faith and divine grace. (Witham)

And the word was made flesh. This word, or Son of God, who was in the beginning, from all eternity, at the time appointed by the divine decrees, was made flesh, i.e. became man, by a true and physical union of his divine person, (from which the divine nature was inseparable) to our human nature, to a human soul, and a human body, in the womb, and of the substance, of his virgin Mother. From the moment of Christ's incarnation, as all Christians are taught to believe, he that was God from eternity, became also true man. In Jesus Christ, our blessed Redeemer, we believe one divine Person with two natures, and two wills; the one divine, the other human: by which substantial union, one and the same Person became truly both God and man; not two persons, or two sons, as Nestorius, the heretic, pretended. By this union, and a mutual communication of the proprieties of each nature, it is true to say, that the Son of God, remaining unchangeably God, was made man; and therefore that God was truly conceived and born of the virgin Mary, who, on this account, was truly the Mother of God: that God was born, suffered, and died on the cross, to redeem and save us. The word, in this manner made man, dwelt in us, or among us, by this substantial union with our human nature, not morally only, nor after such a manner, as God is said to dwell in a temple; nor as he is in his faithful servants, by a spiritual union, that the same person is truly both God and man. --- And we saw his glory, manifested to the world by many signs and miracles; we in particular, who were present at his transfiguration. (Matthew xvii.) --- Full of grace and truth. These words, in the construction, are to be joined in this manner: the word dwelt in us, full of grace and truth; and we have seen his glory, &c. This fulness of grace in Christ Jesus, infinitely surpassed the limited fulness, which the Scripture attributes to St. Stephen, (Acts vi. 8.) or to the blessed virgin Mother: (Luke i. 28.) they are said to be full of grace, only because of an extraordinary communication and greater share of graces than was given to other saints. But Christ, even as man, his grace and sanctity were infinite, as was his person. --- As of the only begotten of the Father.[3] If we consider Christ in himself, and not only as he was made known to men by outward signs and miracles, St. John Chrysostom and others take notice that the word as, no ways diminisheth the signification; and that the sense is, we have seen the glory of him, who is truly from all eternity the only begotten Son of the Father: who, as the Scriptures assure us, is his true, his proper Son, his only begotten, who was sent into the world, who descended from heaven, and came from the Father, and leaving the world, returned where he was before, returned to his Father. We shall meet with many such Scripture texts, to shew him to be the eternal Son of his eternal Father; or to shew that the Father was always his Father, and the Son always his Son: as it was the constant doctrine of the Catholic Church, and as such declared in the general council of Nice, that this, his only Son, was born or begotten of the Father before all ages ... God from God, the true God from the true God. It was by denying this truth, "that the Son was the Son always, and the Father always, and from all eternity, the Father;" that the blaspheming Arius began his heresy in his letter to Eusebius of Nicomedia, against his bishop of Alexandria, St. Alexander. See the letter copied by St. Epiphanius, Hær. 69. p. 731. Ed. Petavii. (Witham) --- Dwelt among us. In a material body, like ours, clothed with our nature. He is become mortal, and like us in every thing, but sin and concupiscence. The Greek literally translated, is, he has pitched his tent amongst us, like a stranger and passenger, who makes no long stay in one place. The body in Scripture, is sometimes called a tent or tabernacle, in which the soul dwells, as 2 Peter i. 14. (Calmet)

Gloriam quasi Unigeniti, Greek: os monogenous. St. John Chrysostom says, the word quasi, Greek: os, does no ways here diminish, be even confirms and increases the signification; as when we say of a king, that he carries himself like a king. Greek: To de os entauthen ouch omoioseos estin, alla bebaioseos.

Is preferred before me.[4] Literally, is made before me. The sense, says St. John Chrysostom is, that he is greater in dignity, deserves greater honour, &c. though born after me, he was from eternity. (Witham)

and 27. Aute me factus est, Greek: emprosthen mou gegonen, is preferred before me: St. John Chrysostom says, he is Greek: lamproteros, entimoteros, illustrios, honorabilior.

And of his fulness we all have received; not only Jews, but also all nations. --- And grace for grace.[5] It may perhaps be translated grace upon grace, as Mr. Blackwall observes, and brings a parallel example in Greek out of Theognis, p. 164. It implies abundance of graces, and greater graces under the new law of Christ than in the time of the law of Moses; which exposition is confirmed by the following verse. (Witham) --- Before the coming of the Messias all men had the light of reason. The Greeks had their philosophy, the Jews the law and prophets. All this was a grace and favour bestowed by God, the author of all good. But since the word was made flesh, and caused the gospel of salvation to be announced to all men; he has invited all nations to the faith and knowledge of the truth. Thus he has given us one grace for another; but the second is infinitely greater, more excellent, and more abundant than the first. The following verse seems to insinuate, that the evangelist means the law by the first grace, and the gospel by the second. Compare likewise Romans i. 17. The Jews were conducted by faith to faith; by faith in God and the law of Moses, to the faith of the gospel, announced by Christ. (Calmet)

Gratiam pro gratia, Greek: charin anti charitos, gratiam; so Job, (ii. 4.) pellem pro pelle, i.e. omnem pellem.

No man hath seen God. No mortal in this life by a perfect union and enjoyment of him. Nor can any creature perfectly comprehend his infinite greatness: none but his only begotten divine Son, who is in the bosom of his Father, not only by an union of grace, but by an union and unity of substance and nature; of which Christ said, (John xiv. 11.) I am in the Father, and the Father in me. (Witham)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO JOHN.

T

HIS is the title in the Greek and Latin codices. In the Syriac it is as follows, The Holy Gospel, the Preaching of Jouchanon (John), which he spake and preached in Ionic (Greek) at Ephesus. The Arabic has, The Gospel of the holy and great disciple, the Apostle John, the son of Zebedee, the beloved of our Lord Jesus Christ.

___________

CHAPTER 1.

In the beginning, &c. So the Persian, Syriac, Egyptian, Ethiopic, and Arabic, except that the last version has the article in the second and third clauses of the verse"the Word was with God, the Word was God." The Ethiopic for Word has cal, answering to the Latin Verbum, which is better than Sermo, as Erasmus and the innovators translate the Greek ëüãïò.

John begins from the Godhead of the Word: first, because the right order and a full account of Christ require it; second, because in the time of S. John the heresies of Cerinthus and Ebion had arisen, which denied Christ's Divinity.

After a similar manner did Moses begin his account of the genesis of the world, "In the beginning God created the heaven and the earth." Moses begins from the creation of the world, but John far higher, even from the eternity of the Word. Moses marks the beginning of time, in which God made all things. John marks a beginning which was from eternity, when the Word was, by which all things were made by God in time. John therefore takes up the exordium of Moses, and presupposes the beginning of the world, when he gives, so to say, an account of the long anterior beginning of the Word. Hence Tertullian, in his book against Hermogenes, truly asserts that the Gospel is the supplement of the Old Testament.

S. John alludes to Ecclus. 24:5, "I (the Eternal Wisdom) came forth from the mouth of the Most High, the first begotten before every creature." Also to Pro_8:22, "The Lord possessed me in the beginning of His ways, before He made anything, from the beginning." Where the Septuagint translates, "The Lord built, or founded (Ýêôéóå) me the beginning of His ways, in His work. Before the age He founded me in the beginning, before He made the earth, and appointed the great depths."

In the beginning, i.e., first, "in the Eternal Father," as Cyril says, and Origen. For by-and-by John says in the 14th verse, that the Word was in the bosom of the Father. Second, and more simply, Augustine, Bede, and Hilary, In the beginning, i.e., of the world, or of times, such as you can only imagine, which went on from all eternity before the foundation of the world. As much as to say, the Word was not made in the beginning of time, however ancient and imaginary; but He existed then, because He was not made, but was begotten from eternity. Third, and most simply, Augustine, Chrysostom, and Basil, In the beginning, i.e., before all things, even from the beginning of all eternity, long before all angels, or men, or things created, the Word was. For S. John is here speaking of a true and real beginning (principium), just as Moses does in the first verse of Genesis, and Solomon in Pro_8:22. Wherefore, all the Fathers from the passage prove the true Divinity and eternity of Christ. This beginning S. John sets in opposition to Ebion, who affirmed that Christ began to be after His birth of the Virgin, and that He had no previous existence. So Cyril. Hence Nonnus expounds the expression In the beginning, in a fivefold manner one following after another. He was in the beginning, saith he, first, as not subject to conditions of time; second, as coeternal with the Father; third, as equal to the Father by nature; fourth, as incomprehensible; fifth, as ineffable. The four last are consequences of the first.

You will say, Eternity is infinite duration, having neither beginning, nor end: why then is a beginning here spoken of? I answer, the reason is, because of the weakness of the human intellect, which is not able to comprehend eternity, nor to conceive of it definitely, except by a comparison with time. Therefore it conceives of eternity as duration which is coexistent with all timepast, present, and future, and that not only time actual, but which can be conceived of. Indeed, it precedes all time. The meaning therefore is this, In the beginning, that is, before all time, even that which can be, imagined in the mind, the Word was. Think of millions of millions of years, as much as ever thou canst conceive in thy mind; before all these, and whatsoever infinite number thou canst add, the Word was. This is why S. John repeats was four times, saying, In the beginning was the Word, &c., that thou mayest understand that whatsoever time thou thinkest of, the Word was then: that in all ages, however far back thou goest, the Word was in those ages. Beginning therefore is here used relatively, for it is spoken with reference to all time, even that which far precedes. For as the whole substance and immensity of God is in every place whatsoever, yes, in every point of space, and yet it encompasses all space and every place, even what we can think of above the heavens, so likewise God's eternity, which altogether in time present, or in one single instant of the duration of time, includes and embraces all time, past, present, and to come, and far exceeds and transcends it all. And this is what we mean when we say, following the words of S. John, that God's eternity was in the beginning.

Thus we are able to ascend with our minds to the idea of the antiquity, and as it were the origin of eternity, which is here called Principium, that is, the beginning of all duration and eternity.

Though indeed this beginning is without beginning, a commencement without commencement. Therefore when we would say of anything, that it did not have a beginning in time, we say that it was in the beginning of all duration and eternity. And by this we mean nothing else but that it always existed, that it was from all eternity. This is the meaning of S. John when he says, In the beginning was the Word. This is also why we say in ordinary discourse, that God has existed from the beginning of eternity, that is, that He is from all eternity.

Was: the expression was, says S. Basil upon these words of S. John, leads us to eternity, not as if the word was signified that the Word preceded the beginning, concerning which it is said, It was the beginning, and consequently the beginning of time and the world were here to be understood (because the Word preceded in computation (ratione) only, as it were, for as everything whatsoever precedes its own duration, so also God is before His duration and eternity: for duration is the continuance and measure of the thing which exists and endures), therefore, even before, from all eternity, was the Word. Here observe that the word employed is was (erat), not has been (fuit), for has been signifies that which has existed, and passed away; but was signifies that it is even now, or that it is perennial and eternal. So S. Chrysostom, Cyril, and Theophylact. The Holy Ghost therefore suggested was to the mind and pen of S. John, as against the Arians, whom He foresaw would arise. They were wont to say, There was when there was no was; meaning there was a time when the Son was not. From these words of S. John the Council of Nice condemns them; because, In the beginning was the Word, i.e., from eternity.

Moreover, S. Gregory Nazianzen observes that the substantive verbs is and was have a special application to God from the plentitude of His essence. Wherefore God in Hebrew is called Jehovah, i.e., He who is.

The Word, Gr. ü ëüãïò, That Word, eternal and divine, which is the Son of God, as even the Arians formerly allowed. For John soon after calls this Word the Only Begotten of the Father. So constantly in Scripture, the Son is called the Word of the Father. S. Basil thought that the Holy Spirit might also be called the Word; but S. Thomas rightly observes that this can only be said improperly (improperly being used in the logical sense).*

You will ask why is the Son of God called the Word? I answer that the Greek ëüãò (Logos) has many meanings, which are all applicable in this place. 1. Logos may be translated reason, because, as reason proceeds from the mind, so does the Son from the Father. So SS. Chrysostom and Basil.

2. Logos may be translated definition, because the Word definitely expresses and unfolds the nature and attributes of the Father. Wherefore Nicetas (in Orat. 42 Nazianz.) says, "The same relation that a definition bears to the thing defined does the Son bear to the Father. For He declares the Father as a definition declares that which is defined by it. Wherefore Christ said, 'Philip, he that seeth Me, seeth My Father also.' For the Son is a compendious demonstration of the Paternal nature; for every offspring is a sort of tacit account, or definition, of its parent."

3. Logos may be translated cause, because the Word is the cause of all things which have been created and produced by the Word of God.

4. Ëüãïò may be translated work, because the Word is the Work of the Father, coextensive with Him, coeternal and coequal.

5. Ëüãïò can be translated power, or virtue, because the Word is the strength and right hand of the Father.

6. Ëüãïò may be translated beauty, because the Word is the form, grace, and beauty of the Father.

7. And chiefly, Ëüãïò may be translated, with Tertullian, Cyprian, and Ambrose, speech (sermo), or rather Word (Verbum). This Word, or speeeh, is not of the mouth, but of the mind; because as we by thinking form a conception to ourselves of the thing thought of, or understood, which is called the word of the mind, so the eternal Father, by comprehending and understanding His Essence, and all that belongs to It, has produced this Eternal Word, coequal with, and like to, Itself, by means of which it comes to pass that this Word is God, and the Son of God, begotten of the Father.

Hence also the Gentile philosophers, Trismegistus, Orpheus, Plato, and the rest of the Greeks, Chaldæans, and Egyptians called the Father íï̃õí i.e., mind; and the Son Logos, as it were, the offspring of the mind. See S. Augustine (lib. 7, Confess. c. 9). Whence that saying of Plato's, "A Monad begat a Monad, and in it reflected his ardour." He means, The Father begat the Son, and through Him breathed the Holy Spirit, which is the reciprocal Love of the Father and the Son. Many, however, are of opinion that Plato and the other Gentile philosophers mean by the Logos not the Son but the idea in the mind of God, according to which He created all things, and reflected His love back upon Himself, because He created the world on account of His love.

Here observe, the Word of God is twofold. First, essential, because it is the very Intelligence of the Father, which together with essence, understanding, and will, He shares with the Son and the Holy Ghost. The second is notional, which is the Word produced by the Father, and subsisting personally, that is, as the Son. So S. Thomas (1, dist. 27 q. 2. a. 2). This is the twofold meaning of the Word, taken in its widest sense.

I have written more upon the Word in 1 Epis. Joh_1:1. Let me add here what S. Augustine says (Serm. 38 de Verb. Dom.) "The Word of God is, as it were, a Form, but not formed. It is the Form of all forms, over all things, and existing in all things. But some ask, How could the Son be begotten coeternal with the Father? As if fire were eternal, would not its brightness be coeternal with it? Is it not the same with the reflection in a mirror, or in water? As, for example, a shrub would always have its reflection in the water beside which it grew." And S. Chrysostom says, "He said not Word simply, but by the article distinguished it from all others. For it is an Hypostasis, proceeding forth impassibly from the Father. This is the meaning of was in the beginning, that it always existed, and with an infinite existence. For it is not said of the heaven and the earth, that they were in the beginning, but that they were made in the beginning.

And the Word was with God.  S. John meets an objection. Some one may say, "Where was the Word in the beginning, i.e., from eternity, when as yet there was no place, and no created nature of things?" He answers, "The Word had no need of place, because It is spiritual, and divine; but It was with the Father, as with that from which It derived Its origin." As it is said in the 18th verse, It was in the bosom of the Father. Or, as we might say, It was in the Father's House, which is God Himself, and His immensity.

The preposition with denotes1. Distinction of person, because indeed the Son is a different Person from the Father, not one and the same, as the Sabellians say. "For how should that which is one numerically be understood to be with itself?" says S. Cyril. "Before all things," says Tertullian (lib. 5 cons. Prax.) "God alone was Himself to Himself both universe and space and everything. But in this respect only was He alone, that He had nothing external to Himself, for not even then was He alone; for He had with Himself what he had in Himself, His Reason, or that which the Greeks call His Logos."

2. With denotes the loving and perfect union of the Son with the Father, by which it comes to pass that it is impossible for Him to be separated from the Father. So Nonnus.

3. With denotes the equality of the Son with the Father. For to be with God, or near to (juxta) God, means to sit at the right hand of God, as it were God of the same substance as the Father. Wherefore Christ is said after His Ascension to have returned to the right hand of the Father (Mar_16:19) As Nonnus expounds, "the Son is sunthronos with the Father," a term which cannot be expressed by a single word in English, but which means an associate in the same throne, an assessor in the same seat.

And the Word was God. The order of the words in the Greek is, And God was the Word. Lest the Arians should bring forward the objection, "If the Word was with God, then the Word was not God, John confutes them by anticipation, saying The Word was God. For the Arians placed the interior and essential Word of God, that is, the Intelligence of the Father, Son, and Holy Ghost (as the orthodox faith is) in one Person of Godhead, coeternal with Himself. They said that God began to be a Father in time, when He produced the Word (Verbum notionale) distinct from Himself, as it were the first of creatures, and by him all other creatures. John refutes this by saying, And God was the Word, meaning that the Word already spoken of was God. He said this lest any one should suppose that the Word was not God, because he had said that He was with God. He means that the Word was with God in such sort that He Himself was God.

The Arians object that the Greek word èåï̀í i.e., God, has not the article in this clause as it had in the preceding clause, and the Word was with God (apud ôï̀í èåï̀í). Therefore, say they, the Word was not true God. I reply by denying the conclusion. For the reason of the difference is that the word God (èåï̀í) in the preceding clause, with God, denotes a distinct Person, namely, the Person of the Father with whom the Word was. But in this latter clause it denotes not a Person but the essence of the Godhead common to each Person. For the Word is one God with the Father, so far as relates to Essence and Godhead, but not as regards Person. And the article in this place signifies a distinct Person, not the nature common to both. Again, the Greeks prefix the article to the subject, not the predicate; and in this place God is the predicate, the Word is the subject.

Observe that John in this sentence with three clauses, by the first clause unfolds the when of the Word: it was eternity. Secondly, the where of the Word, and His distinction from the Father. In this third clause, the essence of the Word, and His identity in essence with the Father. S. John unfolded this threefold sentence of His Gospel in the Creed which, at the bidding of the Blessed Virgin, he delivered to S. Gregory Thaumaturgus, as S. Gregory of Nyssa relates in his life. For this symbol is as follows, "There is one Father of the living Word, the substantial Wisdom and Power, and eternal Image, the perfect Father of the perfect and only begotten Son. One Lord, alone from the Only One, God of God, the form and image of the Godhead, the efficacious Word, the comprehensive Wisdom by which all things were made, and the effectual power of the whole creation. True Son that cannot be seen, of the true Father that cannot be seen, incorruptible, immortal, and eternal Son of the incorruptible, immortal, and eternal Father."

The same was in the beginning with God. He compendiously repeats and confirms this proposition of this clause by a sentence of a single clause. Thus, "This Word, which I have said is God, was in the beginning, that is, from eternity, with God." For it is difficult to understand how the Word can be with God, and yet the same be God. Therefore John writes and inculcates both together, that he may signify at one and the same time the unity of essence and the diversity of persons, and that he may teach that in the Godhead there is a Trinity of Persons, the Father, the Son, and the Holy Ghost. For this is the deepest and most obscure mystery of our faith, and the most difficult to be believed.

Maldonatus gives a second reason for this repetition, derived from the third clause, the Word was God, that is to say, forasmuch as the Word was God, therefore it follows that He was in the beginning with God the Father, that is, coeternal and of one substance with the Father.

S. Hilary gives a third reason (lib. 1 de Trin.), lest any one should suppose because he said the Word was God, and the same was in the beginning with God, there were therefore two Gods, one which was the Word, and the other with whom the Word was, as the Manichæans held two Principles, or Gods, one of which was the Creator of all things corporeal, the other the Creator of angels and things spiritual, John declares that the Word was so with God the Father as to be the same God with Him.

All things were made by Him, that is, by the Word. All things which were not God were created by the Word. "All things, from an angel to a worm," says S. Augustine; who adds, "between God who speaks, and the creature which was made, what is there by which it was made, but the Word, by whom God said, Let it be made, and it was made. As the Apostle says, "By Him," i.e., the Word, "were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by Him, and for Him" (Col_1:16).

From these words of S. John the Macedonians falsely denied that the Holy Ghost is God, arguing that He was made by the Word, and therefore that He was a creature, and not the Creator. But it is plain that the words refer to things created, not things uncreated, such as the Spirit, who is One God with the Father and the Son, and the Creator of all things. For if you were to take the word all absolutely, you might infer that the Father also had been created by the Word, which would be ridiculous, as S. Gregory Nazianzen learnedly teaches against the Macedonians (Orat. de Sp. Sanct.) S. John does not in this place make mention of the Holy Ghost, because he is only treating of the generation and incarnation of the Word. Wherefore, after he had said that the Word was Himself God, that is, coeternal, and of one substance with the Father, he now in this third verse describes the relation of the same Word to all created things, asserting that they were made by Him. Then in the ninth and following verses he comes down to man, showing the relation of the Word to man. He asserts that He took upon Him the nature of man, that He might illuminate and save him. This is the scope and object of the whole passage.

Observe that when it is said by Him, the preposition by does not signify an instrumental cause, or a minister, as though the Word were the instrument, or minister of God, by which He created all things, as Origen supposed, and also the Arians, but it signifies an original, or chief (principalem) cause, as in Pro_8:15, "By me kings reign," and 1Co_1:9, "Faithful is God, by whom ye have been called" (Vulg.) The preposition by in this and other places is referred to God the Father, who is the First Cause of all things. And by here means that the Word with the Father is the original Cause of the creation of all things. So S. Chrysostom, Theophylact, and Euthymius on this passage, and SS. Athanasius, Basil, and others against the Arians. Wherefore also S. Paul (Heb_1:10) interprets Psa_102:26, "Thou Lord in the beginning hast laid the foundation of the earth, and the heavens are the work of Thy hands," of the Word, or Son. "Never, certainly, would he have said this," says S. Chrysostom, "unless he had believed the Son to be the Founder, not a minister, and that the Father and the Son were equal in dignity."

You will ask, Why then does S. John use the preposition äéá̀ (per, or through) instead of ýðï̀ by, when he says that all things were made through (äéá̀) Him? 1. That he might signify that the Word proceeds from the Father, and is begotten of Him. "Lest any one should suppose," says S. Chrysostom, "that the Word was unbegotten."

2. That he might signify that the Word is the Idea of created things, according to which the Father with the Son created all things. For an artificer makes all the works of his art by an ideal, or conception, or mental word, or plan. All these similitudes are transferred to the Divine Word, who is the Begotten but Uncreated Wisdom.

And without Him was made nothing (Vulg.) Nothing: i.e., evil, as corruptible things, whose constant tendency is to nothingness, from whence they came forth, as the Manichæans say. For they thought that things corporeal and corruptible were not created by God, but by a demon, or evil god. But that this interpretation of the words is false and foolish is shown by the Greek for nothing (ïõ̉äå Ýí), nor even one thing, meaning that everything, without one single exception, was created by the Word. So the Arabic clearly translates, All things were made by Him, and without Him was there not made anything of the things which were made.

3. By nothing, S. Augustine understands sin: that all things were made by the Word, nothing, i.e., sin being excepted, the author of which is the devil and an evil will not God. But this idea is shown to he untenable in this place by the Greek, ïõ̉ä Ýí, not even one thing.

Which was made. Here there are three ways of pointing, and in consequence a threefold interpretation and meaning. The first is without Him was nothing made, which was made in Him: then the stop, after which begins a new sentence, There was life, &c. So read and punctuate SS. Hilary, and Epiphanius, and some others.

But this reading is generally rejected as containing a manifest tautology.

A second reading is, without Him was made nothing: then a full stop, after which a new sentence is commenced, That which was made in Him was life. This is the pointing and reading of S. Austin, Tertullian (cond. Hermog.) S. Ambrose (lib. 3 de fide, c. 3), and the Latin Fathers passim. And among the Greeks are Clement of Alexandria (lib. 1 Pæ. c. 6.) and S. Cyril in loc.  S. Augustine expounds as follows, "Everything mad and created by the Word was in the same Word vitally and intellectually, before it was made and created." It was in the ideas and eternal plans which exist in the Word. It was therefore life, i.e., it lived in the mind and idea of the Word. S. Cyril explains differently, "Everything was made life in the Word, that is, it received, and continues to receive life, i.e., vigour and the preservation of its being, as long as it exists, from the Word."

The third reading is that of the Syriac, Arabic, and Greek texts of S. Chrysostom, Nonnus, Euthymius, and Tertius (in cantena): without Him was nothing made that was made; then the stop, and then a fresh sentence, In Him was life. This is by far the best reading, and in conformity with it the Bible has been corrected at Rome, and most of the other Latin copies.

S. John adds this sentence against the Macedonians, who argued as we have seen above. As if he said, "When I say that all things were made by the Word, I mean, not the Holy Spirit, but only such things as were created and made."

In Him was life, &c. Life is the thing which is most excellent, as death is the worst. S. John also ascribes to the Word the Fountain of life: for in Him "we live, and move and have our being" (Acts xvii.) Hence the Greeks call their God Zeus, from îç̃í, to live, because he breathes life into all living things. S. John's meaning therefore is, "Our true life of grace and glory was in the Word as its origin and fountain. And that He might communicate, Himself as this life and light to men, He came down to them, and became man. That as by the Word this macrocosm or great universe was created, so also by the same might the microcosm, or little world of man, be re-created, and called back from the death of sin to the life of grace and righteousness."  S. John explains himself by adding, And the life was the light of men. In his first Epistle he speaks thus of the Word of Life (1Jo_1:2). "For the Life was manifested, and we have seen it, and bear witness, and shew unto you that eternal Life, which was with the Father, and was manifested unto us." And in chap. v., the last verse, "that we may know the true God, and may be in His true Son. This is the true God, and life eternal" (Vulg.) And this is why S. John. constantly calls Christ The Life.

The Fathers expound this Life of the Word in various ways.

1. Of Formal Life. In Him was Life: that is, life is the very substance of the Word. The Word Himself is substantial Life. So says Œcumenius on 1 John i. The Word Himself is essentially Life. For Life and to live are His very essence.

2. In the Word is Life ideal, or exemplar, because in the Word, as in Idea, the eternal plans of all things exist, as S. Austin says. For the Word is the Idea of all creatures, but the Idea is itself the essence and life of God. Thus therefore the Word is the life of all creatures, even of things inanimate, for all live in the Word, inasmuch as He is all Life.

3. In the Word is efficient natural Life, because the Word is the efficient Cause of all living things, and He gives them their life. To plants He gives vegetable life, to animals animal life, to men rational life, to angels angelic life. Jansen expounds thus, "The natural life of living things depends upon the Word."

4. and last. You may here take life to mean, supernatural efficient Life, and explain as follows, "In the Word, as in a Fount and prime Cause, was our supernatural life, that is to say, of grace and glory; and therefore that He might impart this life to us, He became Incarnate, as I have before said. For supernatural life is twofold. It is begun by grace, by which a just man serves God in faith, hope, and charity, and lives the supernatural life, believing in, hoping in, and loving God above all things, supernaturally. The other supernatural life is that which is consummated in glory, wherein the blessed enjoy God, and are eternally beatified. There is an allusion to Psalm xlvi., "With Thee is the Well of Life, and in Thy light shall we see life." "This is," says Theodoret, "'With Thee is the Word Eternal, the fountain of life; and in the light of the Holy Spirit shall we behold the light of Thy Only Begotten Son.'"

The light of man, by which men are spiritually illuminated through faith and grace. For he is speaking, not of natural and corporeal, but of spiritual and supernatural light, as is plain from what follows. The meaning is, Our life, which I have just said was in the Word, was this illumination of the Word, by which He has illuminated men with the knowledge of God and His salvationexternally, by words and holy examples; internally, by heavenly light infused into the soul. This was why the Word was made flesh. So Clement of Alexandria (Exhort. ad. Gent.) says, "The Word which was with God appeared as a Teacherthe Word by which all things were made, and which, with Him who made them, gave them at the same time life as their Maker, and taught them to live well when He appeared as their Teacher, that He might hereafter, for the time to come, supply them with the means of living for ever."

And the light shineth in darkness, &c. The meaning is, As the natural light by its illumination dispels the darkness, so likewise has Christ, forasmuch as He is light, done His part; but the darkness, at is, men by reason of their ignorance and unbelief, have closed the eyes of their soul, that they should not admit this light.

Observe, that Christ, as He is God, is the uncreated, efficient light: as man also He is the efficient light, because He is to men the Author of all wisdom, grace, and glory, not only giving them the natural light of reason, as Origen and Cyril explain, but still more as giving them the supernatural light of faith and wisdom. Wherefore Christ is called in Mal_4:2, "The Sun of righteousness."

Observe Christ as man is here called light, because He chiefly gave light after His Incarnation. He was indeed light before, even from the first beginning of the universe. For as the sun, before it ascends above the horizon, sends forth some rays of its dawning, with which it gives light to the world, so likewise does Christ. This is what the Father says to Christ: "I have given Thee for a light unto the Gentiles, that Thou mayest be My salvation unto the ends of the earth."

Admirably does S. Augustine say (Hom. 43), "Christ therefore came to give light to the eyes, because the devil had blinded them." And the same saint says (Epist. 120, ad. Honor), "The Son of God is not absent even from the minds of the wicked, although they see Him not, just as no light is seen when it is presented to the eyes of the blind." The light of the Word shines in the darkness of wicked men by the light of reason, by the voices of creatures, which all cry aloud that there is a Creator, and that He ought to be worshipped and loved. It shines by the law of nature written in the soul, by the New Law, by the Scriptures, by doctors and preachers, by holy inspirations, and by many such things. Wherefore, the same Augustine says (Tract. 2. in Joan), "Fall not into sin, and this sun shall not go down upon thee. If thou shalt fall into sin, it will set, and darkness will fall upon thee." "If thou wilt see light, be thou also thyself light. But if thou lovest darkness, and the lusts of darkness, then will they overshadow thee, yea, make thee blind."

Observe in holy Scripture, and especially in S. John, both in his Gospel and his Epistles, the faith and grace of Christ are compared to light, and sin to darkness, on account of many apposite analogies between them. For light is heavenly, and is the most noble, the swiftest and most pure of natural things. It is impassible and most active. It cannot be defiled by any impurities, even though they be commingled with it. It brings warmth, glory, and joy. It causes all things to be seen, and brings life and power to every living thing. Such also is God, and His grace. The contrary to all this is found in sin, whose symbol is darkness. Besides all this, grace leads to everlasting light and glory, sin to the lowest and most extreme darkness.

Comprehended it not. Greek, ïõ̉ êáôÝëáâåí i.e., as Vatablus translates, did not receive it. The meaning is, so great was the blindness and depravity of unbelieving and wicked men, that when the Light offered itself to them of its own accord, they would not embrace, nor receive it; for they closed their eyes that they might not admit it; for "their works were evil," as S. John says (Joh_3:19).

The was a man sent from God, &c. He was sent, as Luke says, (Luk_3:1), "in the fifteenth year of the reign of Tiberius Cæsar: and the Word of God came to him in the wilderness." "Thou, then," Chrysostom, "when thou understandest that he was sent from God, do not think that anything merely human is being announced, but that all is Divine. He does not declare anything of his own, but the secrets of Him who sends him. Therefore he, John, is called an angel, that is, a messenger. It is the office of a messenger to know nothing of himself."

The same came for a witness, &c. Namely, that he might bear witness that Jesus is the true Light of the world, and that we must look for, and ask of Him all the light of faith, and all the knowledge of salvation.

Observe that in Greek the article is prefixed to light, as it were that light meaning the spiritual and Divine light, that which shineth of itself, and is essentially light, and the source of all enlightenment, which is as it were a Divine Sun, in respect of which John the Baptist was but as the moon, or the day-star. For as the morning star goes before the sun, so did John precede Christ the Sun of righteousness. The meaning is as followsInasmuch as the light the Godhead was hidden in the humanity of Christ, as in a lantern dark and shaded, so that men discerned it not, therefore did God send John, that he might uncover and make this light manifest, and testify that Jesus was the very Son of God, the Teacher and Redeemer of the world. For, as Paul saith (1Ti_6:16), God "inhabiteth the unapproachable light, whom no man hath seen, nor can see." And again, the Son "is the splendour of His glory, and the form of the substance" of God the Father (Heb_1:3, vulg.)

And again, the same is "the brightness of eternal light, and the spotless mirror of the majesty of God, and the image of His goodness" (Wisd. 7:26).

That all men through him might believe: that is, believe in the Light, and so be justified and saved. Through him, namely, John, who as it were with his finger pointed out Christ, saying. "Behold the Lamb of God, that taketh away the sins of the world."

He was not that Light, &c. The Jews and the Scribes thought, because of the preaching and heavenly life of John in the wilderness, that he was himself the Light, i.e., Christ. John the Evangelist by these words destroys such an idea. He was not that Light. That is, he was not the Saviour of the world, but only His witness, who received all his own light of knowledge and prophecy and grace from Christ. Wherefore in v. 35, he is called "a burning and a shining lamp." "But," says Origen, "he did not burn by h

Ver. 15.John bears witness, &c. He proves what he had said concerning the Word Incarnate, and that He was full of grace and truth, by the irrefragable testimony of John the Baptist. For him the Jews accounted as a prophet and divine. It is as if he said, "Not only have we seen Jesus Christ full of grace and truth, but John, who was sent from God, openly and plainly has testified the same concerning Him."

And crieth: the Greek is, έκζαγε, i.e., cried out. For he himself was the voice of one crying in the wilderness (Isa_40:23). "Whom not I myself alone have heard," says S. Cyril, "but far and wide among all hath his cry come. For it was not in secret, nor with low and stammering accents, but louder than a trumpet." As S. Chrysostom says, "Freely and confidently, casting away fear, he preached the advent of God."

This was He of whom I spake: see verses 27 and 30. It means, "Before John had seen and known Christ, he said, that He was about to come to save man. And when he had seen Him, he repeated and confirmed it." As Theophylact says, "Lest he should seem to please merely the person of Jesus, in speaking in too much praise of Him, he saith, of whom I spake, that is, even before I had seen Him."

He who cometh, i.e., who is about to preach, says S. Chrysostom, after me, was before me. That is, He is preferred in honour before me, because He was the destined Redeemer of the world. As Bede says, "not in order of time, but of dignity." And S. Augustine, "He was not made before I was made" (for John was born six months before Christ), but He was placed before me."

For He was before me: for since Jesus is true God, He was from eternity. So SS. Augustine and Chrysostom. Again, before means, greater by nature, more worthy in majesty. S. Chrysostom remarks, "John does not say, Christ, by making advance in grace and virtue, hath surpassed me; but He was before me, i.e., 'He was always my superior, always more glorious than I,'" as Cyril adds, because He was very God."

And of His fulness, &c. He follows up and unfolds what he had said in the fourteenth verse that the Word Incarnate was full of grace and truth: for of this plenitude of grace and truth have all we, apostles and Christians, yea, all the faithful before Christ, received. For Enoch, Noab, Moses, and all the rest of the prophets and patriarchs, have been sanctified and saved by the aforeseen merits of Christ. Origen and Theophylact think that these are a continuation of the words of John the Baptist; but SS. Chrysostom, Cyril, and others better take them as the words of S. John the Evangelist, confirming the preceding words of the Baptist.

Of His fulness: i.e., of Him who is most full. For Christ as the Head of the Church sheds abroad upon all the faithful, who are His members, not the whole fulness of His grace, but a portion thereof according to His will. "The saints," says Bede, "receive not the fulness of His Spirit, but of His fulness what He giveth." "For from the fulness of the Son," says S. Cyril, "as a perpetual fountain, the gifts of grace flow out abroad to each soul that is worthy of them." This is what the Apostle says, "He hath blessed us with all spiritual blessings in heavenly places," i.e., by "Christ," (Eph_1:3) "For He is the fountain and the root of all good," says S. Chrysostom; "He is life, He is light, He is truth, not keeping in Himself the riches of His goodness, but diffusing them to all, and when He bath diffused them remaining full. Neither is there any diminution in Him of that which He supplies to others, but He ever bestows His riches yet more abundantly; and when He has imparted to all He still abides in the same perfectness."

And grace for grace: Greek, χάζιν α̉ντὶ χάζιτος, where α̉ντὶ, for, is the same as instead of. First some expound thus, grace for grace, i.e., grace upon grace, or, all grace have we received from Christ. As it might be said in Hebrew, chen al chen. But this would require ε̉πί instead of α̉ντὶ in the Greek. Johannes Alba, however, defends this interpretation. Grace for grace, he says, means copious and superabundant grace. He quotes the Hebrew expressions in the Prophets, stroke upon stroke, for a very great stroke, or plague: and Job's skin for skin, i.e., skin upon skin, meaning all a man's flocks and herds, skin after skin, will he give for his life. Suarez takes the same view: Grace for grace, i.e., second grace instead of first grace. That is to say, we all, not men only, but angels, have received increasing grace.

2. Maldonatus, grace for grace; i.e., one man has received one grace or favour; another, instead of it, another grace. But this does not suit the meaning of the Greek α̉ντὶ, which signifies succession, not distribution.

3. S. Austin says, we receive the grace of life eternal, that is, beatific glory, here in hope, and after death in reality, instead of the grace of this life. For, on the one hand, grace is the seed of glory; and on the other hand, glory is the consummation of grace.

4. Others say, we have received from Christ the evangelical instead of the ancient Law. For each is grace, because given gratis by God. So S. Cyril, Chrysostom, Jansen, &c.

5. Others expound, In the grace of Christ we have all received grace, and by Him have been made pleasing to God. Wherefore Paul declares constantly that we are justified and sanctified in Christ. This is a useful, but not an exact meaning, for the Greek άντὶ means instead of, not in.

6. And exactly: The Greek άντὶ has two meanings; chiefly and precisely it denotes vicarious succession, answering to the Hebrew tachath, in the place, or room of. "For the grace of Christ we, as it were, His sons and successors, have received like grace with Him. For as the grace of Christ made Him well-pleasing unto God, so likewise does the same grace make us pleasing unto God, and sons of God by adoption." So SS. Chrysostom, Cyril, and others. Secondly, άντὶ is often used, though improperly, for on account of: "on account of, or, through the grace of Christ as a fountain, we have received grace." It is explanatory of what precedesand of His fulness have all we receivedby means of what follows, even grace for grace. For grace flows down from God through Christ as our Head unto us, who are, as it were, His members, as the Apostle teaches (Eph. i.) For God has willed to appoint Christ to be, as it were, the universal fountain of grace, from whence every grace should flow down to the faithful, that we may owe everything to Christ, and render unto Him endless and infinite thanks. For the sake of Christ, who is well-pleasing and most beloved in His sight, who is also the Mediator, God has reconciled us unto Himself, and enriched us with His grace and friendship, according to the words in S. Mat_3:7, "This is My beloved Son, in whom I am well pleased;" and no man pleases Me except through Him. From hence it is plain that we receive from Christ the same grace which He has in Himselfthe same, I say, in kind, not in degree, which would be, ordinarily speaking, unbecoming and impossible, though some have even maintained this. Thirdly, the word "for" (άντὶ) might denote a certain equality. For this is the meaning of the Greek compound άντίθεος, that is to say, the equal of God, or he who makes himself a god, as Lucifer did, and Antichrist will do. So also antitype (ὶντίτυπος), is that which is set over against and corresponds, that which is equal, and of the same form. And the antipodes are properly those who walk with their feet planted exactly opposite to our own. The meaning then would beThrough Christ we have received grace as it were equal to the grace of Christ, because by it we have been lifted up, and made to belong to the Divine order of things, that is to say, sons of God, and "partakers of the Divine nature" (2Pe_1:4). Thus the Apostles were in some sense the fellows and peers of Christ, for He calls them His brethren. Thus the Pope calls the cardinals brethren, and so, in some sort, equals them to himself. Let a believer then, more especially a priest, or a religious, think with himself how he ought to live like Christ and lead the heavenly life which Christ led, that whosoever shall see him, or hear him, may say he has seen and heard Christ in his lively image.

Under the word grace here include truth also. For Christ is spoken of as full of grace and truth. And of His fulness of both have we all received. For through Christ have we received truth, that is, knowledge of God, faith, wisdom, understanding of salvation and things Divine: also remission of sins, reconciliation with God, the adoption of sons, charity, humility and all other virtues and gifts. All are here comprehended under the word grace.

Ver. 16.For the law was given by Moses, &c. He gives the reason why through Christ we have received grace for grace. It is because Moses, who was the Jews' greatest prophet and lawgiver, could only give a law which taught and commanded the precepts of God, but could not bestow grace to keep those commandments. Hence the need of Christ to give grace to fulfil the law. Wherefore the Arabic translates, grace the and truth were needful through Jesus Christ. The Evangelist therefore opposes, and prefers Christ to Moses, grace to law.  1. Because Moses in the law only taught directly what God willed the Jews to do, namely the precepts of the Decalogue, under the promise of temporal blessings, such as abundance of corn, wine and oil. But the way of salvation, remission of sins, justification, and holiness, by which we arrive at life eternal, he did not teach, much less bestow that life. But Christ hath both taught it, and hath also bestowed it, through that grace and truth which He hath brought from heaven. That is what Zacharias sings of in the first chapter of Luke, "To give knowledge of salvation unto His people for the remission of sins." Thus too S. Chrysostom, "Grace came by Christ because with authority He forgave sins, and bestowed regeneration. Truth came by Him because He fulfilled the types and figures."

2. In the law was a threefold commandment, the moral law, or the Decalogue; the judicial, and the ceremonial law. To the two first the Evangelist opposes grace, without which they could not be observed. And the effect of grace is that a believer fulfilling the same law from love of God, deserves eternal life. To the ceremonial law he opposes truth, because those ceremonies were types and shadows of Christ and His sacraments, which shadows Christ fulfilled, and so brought in truth. Wherefore S. Austin saith, "When the Law itself was fulfilled" (through Christ), "grace and truth came in. Grace pertains to the fulness of charity, truth to accomplishment of prophecy" (cont. Faust. c. 6).

3. Because Moses gave only an obscure and slight knowledge of God and the Holy Trinity, but Christ a knowledge that was clear and full. Wherefore Bede thus comprises the whole of what we have been saying. "Christ being made man hath declared what we ought to think concerning the truth of the Trinity, in what manner we ought to hasten to the contemplation of It, by what acts we ought to arrive at It."

Symbolically, S. Austin (lib. de. Trin. 13, cap. 19) by grace understands the Word Himself, incarnate in time; by truth the eternal vision of God, to which He leads us. This is what he says: "In things that have their origin in time, the highest grace is, that man is united to God by unity of person; but in things eternal the highest truth is rightly attributed to the Word of God. Now in that He is the Only Begotten of the Father, full of grace and truth, it is brought to pass that He should be the same in the things which are done for us in time, for whom we are cleansed by the like faith, so that we may steadfastly contemplate Him in the things eternal."

Ver. 18.No man hath seen God, &c. He gives the reason why neither Moses, nor any one else, but Christ alone, hath taught us the perfect truth concerning God and Divine thingsbecause He alone hath seen God. It is as though he said, those things of which thus far I have been speaking, concerning God and the Word, are so sublime, that inasmuch as no mortal man (and therefore not Moses), except the Son of God, hath seen God, therefore that Incarnate Son alone is able perfectly to declare these things. Thus the Fathers passim; who teach from this passage that Moses saw not the essence of God, but only a certain luminous substance assumed by an angel, in some manner representing to the eyes of Moses the glory of God. Thus S. Gregory says in the Catena: "So long as we live here in mortal flesh, God may be seen by certain manifestations or images of Him, but as He is in His own nature He cannot be seen."

Tropologically, & Gregory teaches (lib. 18, Mor. cap. ult. et. penult.), that no one can behold God and Divine things, unless he first die to this world and its pleasures. For thus he expounds the words in the 18th chapter of Job, It is hid from the eyes of the living: "Because whoever seeth wisdom, which is God Himself, dieth wholly to this life, lest he should be holden of its love. For no man seeth It who still liveth to the flesh, because no man can at the same time embrace God and the world. For he who seeth God dieth in this respect, either in will, or in reality, for with his whole soul he is separated from the pleasures of this life."

The Only Begotten who is in the bosom: Syriac, in the lap: S. Cyril, in the womb, for this is one meaning of the Greek κὸλπος. It is a figure of speech. For by bosom is signified the highest possible union of the Son with the Father. It means that the Son, who is most closely united, and consubstantial with the Father, is partaker of the wisdom of the Father, and conscious of His most secret counsels. And because He knoweth them most perfectly and intimately, therefore He alone is able most fully and plainly to declare them. And so in fact He has declared them. Thus SS. Chryostom, Cyril, and Augustine. S. Athanasius observes (lib. 3 de Unica Trin. substant.) that this expression, the Only Begotten, which is in the bosom of the Father, is made use of lest when it is said that He was made flesh, it should be supposed that He was divided from the Father. For in truth He abideth, and is with the Father, even as He was in the beginning, and everlasting.

Listen to S. Chrysostom, who by this word bosom thinks it is signified that the Son not only sees, but comprehends the Father. "Many," saith he, "know God, yet none but the Only Begotten Son know of what nature His substance is. He has certain knowledge, sight, and comprehension, such as it is befitting a son to have of his father. For as the Father knoweth Me, He said, so also know I the Father, (John x. 15). Observe therefore with what fulness of language the Evangelist speaks; for when he says, no man hath seen God at any time, he does not go on to say, the Son who hath seen, hath declared Him, but He who is in the bosom of the Father hath declared Him. For he who only seeth hath not certain knowledge of the thing seen: but he who dwelleth in the bosom, to him are all things plain and certain. Lest therefore when you hear, no man knoweth the Father save the Son (Matt. xi. 27), you should say that though He hath greater knowledge of the Father than others have, and yet knows not what His nature is, therefore the Evangelist says, 'He is in the bosom of the Father.'"

There is an allusion to the words of David concerning, Christ in the 110th Psalm (Psa_110:3), "From the womb, before the morning star, have I begotten Thee" (Vulg.) That is, "From my fruitful understanding I have, as it were, as a Word spoken this, and as a Son have I begotten thee."  S. Jerome says, "From the womb, i.e., of My substance, of My nature, of the very essence of My substance, have I begotten Thee." So also Theodoret says, "From the womb," that is, "of My substance. For as human beings produce from the womb, and that which they bring forth hath the same nature as those who bring it forth, so art Thou begotten of Me, and Thou showest forth in Thyself the substance of Him who begat." Moreover, Jerome himself translates this verse of the 110th Psalm thus, "The dew of Thy youth shall arise to Thee as it were from the womb;" Aquila, "The dew of Thy childhood arising to Thee early from the womb." It means, "Of My Deity have I begotten Thee God:" as it is in the Creed, "God of God." So SS. Hilary, Ambrose, Augustine, Athanasius, and others against the Arians. For dew means in Hebrew the same as flower in English. "Dew," says R. Solomon, "means sweetness, joyfulness, purity of heavenly generation, as it were dew born of the heavenly dayspring."

He hath declared: that is, He hath clearly explained and set forth to His disciples, and through them to the whole world. The Greek is ε̉ξηγήσατο, which S. Chrysostom says means clearly to explain secret and hidden things, as Christ has explained to us the secrets of the Father concerning the Trinity and the Word, concerning the vocation of man, grace, resurrection, heavenly glory, and such like. "This word," says S. Chrysostom, "sets forth more express and certain doctrine: wherefore also Christ is called the Word, and (the Angel) of great counsel."

ver. 1-5 ); and again (

ver. 10-14 ); and again,

ver. 16-18 . II. The testimony of John Baptist concerning him (

ver. 6-9 ; and again,

ver. 15 ); but most fully and particularly,

6 There was a man sent from God, whose name was John. 7 The same came for a witness, to bear witness of the Light, that all men through him might believe. 8 He was not that Light, but was sent to bear witness of that Light. 9 That was the true Light, which lighteth every man that cometh into the world. 10 He was in the world, and the world was made by him, and the world knew him not. 11 He came unto his own, and his own received him not. 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: 13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. 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.

The evangelist designs to bring in John Baptist bearing an honourable testimony to Jesus Christ, Now in these verses, before he does this,

I. He gives us some account of the witness he is about to produce. His name was John, which signifies gracious; his conversation was austere, but he was not the less gracious. Now,

1. We are here told concerning him, in general, that he was a man sent of God. The evangelist had said concerning Jesus Christ that he was with God and that he was God; but here concerning John that he was a man, a mere man. God is pleased to speak to us by men like ourselves. John was a great man, but he was a man, a son of man; he was sent from God, he was God's messenger, so he is called, Mal. iii. 1 . God gave him both his mission and his message, both his credentials and his instructions. John wrought no miracle, nor do we find that he had visions and revelations; but the strictness and purity of his life and doctrine, and the direct tendency of both to reform the world, and to revive the interests of God's kingdom among men, were plain indications that he was sent of God.

2. We are here told what his office and business were ( v. 7 ): The same came for a witness, an eye-witness, a leading witness. He came eis martyrian — for a testimony. The legal institutions had been long a testimony for God in the Jewish church. By them revealed religion was kept up; hence we read of the tabernacle of the testimony, the ark of the testimony, the law and the testimony: but now divine revelation is to be turned into another channel; now the testimony of Christ is the testimony of God, 1 Cor. i. 6 ; ii. 1 . Among the Gentiles, God indeed had not left himself without witness ( Acts xiv. 17 ), but the Redeemer had no testimonies borne him among them. There was a profound silence concerning him, till John Baptist came for a witness to him. Now observe, (1.) The matter of his testimony: He came to bear witness to the light. Light is a thing which witnesses for itself, and carries its own evidence along with it; but to those who shut their eyes against the light it is necessary there should be those that bear witness to it. Christ's light needs not man's testimony, but the world's darkness does. John was like the night watchman that goes round the town, proclaiming the approach of the morning light to those that have closed their eyes, and are not willing themselves to observe it; or like that watchman that was set to tell those who asked him what of the night that the morning comes, and, if you will enquire, enquire ye, Isa. xxi. 11, 12 . He was sent of God to tell the world that the long-looked-for Messiah was now come, who should be a light to enlighten the Gentiles and the glory of his people Israel; and to proclaim that dispensation at hand which would bring life and immortality to light. (2.) The design of his testimony: That all men through him might believe; not in him, but in Christ, whose way he was sent to prepare. He taught men to look through him, and pass through him, to Christ; through the doctrine of repentance for sin to that of faith in Christ. He prepared men for the reception and entertainment of Christ and his gospel, by awakening them to a sight and sense of sin; and that, their eyes being thereby opened, they might be ready to admit those beams of divine light which, in the person and doctrine of the Messiah, were now ready to shine in their faces. If they would but receive this witness of man, they would soon find that the witness of God was greater, 1 John v. 9 . See ch. x. 41 . Observe, it was designed that all men through him might believe, excluding none from the kind and beneficial influences of his ministry that did not exclude themselves, as multitudes did, who rejected the counsel of God against themselves, and so received the grace of God in vain.

3. We are here cautioned not to mistake him for the light who only came to bear witness to it ( v. 8 ): He was not that light that was expected and promised, but only was sent to bear witness of that great and ruling light. He was a star, like that which guided the wise men to Christ, a morning star; but he was not the Sun; not the Bridegroom, but a friend of the Bridegroom; not the Prince, but his harbinger. There were those who rested in John's baptism, and looked no further, as those Ephesians, Acts xix. 3 . To rectify this mistake, the evangelist here, when he speaks very honourably of him, yet shows that he must give place to Christ. He was great as the prophet of the Highest, but not the Highest himself. Note, We must take heed of over-valuing ministers, as well as of under-valuing them; they are not our lords, nor have they dominion over our faith, but ministers by whom we believe, stewards of our Lord's house. We must not give up ourselves by an implicit faith to their conduct, for they are not that light; but we must attend to, and receive, their testimony; for they are sent to bear witness of that light; so then let us esteem them, and not otherwise. Had John pretended to be that light he had not been so much as a faithful witness of that light. Those who usurp the honour of Christ forfeit the honour of being the servants of Christ; yet John was very serviceable as a witness to the light, though he was not that light. Those may be of great use to us who yet shine with a borrowed light.

II. Before he goes on with John's testimony, he returns to give us a further account of this Jesus to whom John bore record. Having shown in the beginning of the chapter the glories of his Godhead, he here comes to show the graces of his incarnation, and his favours to man as Mediator.

1. Christ was the true Light ( v. 9 ); not as if John Baptist were a false light, but, in comparison with Christ, he was a very small light. Christ is the great light that deserves to be called so. Other lights are but figuratively and equivocally called so: Christ is the true light. The fountain of all knowledge and of all comfort must needs be the true light. He is the true light, for proof of which we are not referred to the emanations of his glory in the invisible world (the beams with which he enlightens that), but to those rays of his light which are darted downwards, and with which this dark world of ours is enlightened. But how does Christ enlighten every man that comes into the world? (1.) By his creating power he enlightens every man with the light of reason; that life which is the light of men is from him; all the discoveries and directions of reason, all the comfort it gives us, and all the beauty it puts upon us, are from Christ. (2.) By the publication of his gospel to all nations he does in effect enlighten every man. John Baptist was a light, but he enlightened only Jerusalem and Judea, and the region round about Jordan, like a candle that enlightens one room; but Christ is the true light, for he is a light to enlighten the Gentiles. His everlasting gospel is to be preached to every nation and language, Rev. xiv. 6 . Like the sun which enlightens every man that will open his eyes, and receive its light ( Ps. xix. 6 ), to which the preaching of the gospel is compared. See Rom. x. 18 . Divine revelation is not now to be confined, as it had been, to one people, but to be diffused to all people, Matt. v. 15 . (3.) By the operation of his Spirit and grace he enlightens all those that are enlightened to salvation; and those that are not enlightened by him perish in darkness. The light of the knowledge of the glory of God is said to be in the face of Jesus Christ, and is compared with that light which was at the beginning commanded to shine out of darkness, and which enlightens every man that comes into the world. Whatever light any man has, he is indebted to Christ for it, whether it be natural or supernatural.

2. Christ was in the world, v. 10 . He was in the world, as the essential Word, before his incarnation, upholding all things; but this speaks of his being in the world when he took our nature upon him, and dwelt among us; see ch. xvi. 28 . I am come into the world. The Son of the Highest was here in this lower world; that light in this dark world; that holy thing in this sinful polluted world. He left a world of bliss and glory, and was here in this melancholy miserable world. He undertook to reconcile the world to God, and therefore was in the world, to treat about it, and settle that affair; to satisfy God's justice for the world, and discover God's favour to the world. He was in the world, but not of it, and speaks with an air of triumph when he can say, Now I am no more in it, ch. xvii. 11 . The greatest honour that ever was put upon this world, which is so mean and inconsiderable a part of the universe, was that the Son of God was once in the world; and, as it should engage our affections to things above that there Christ is, so it should reconcile us to our present abode in this world that once Christ was here. He was in the world for awhile, but it is spoken of as a thing past; and so it will be said of us shortly, We were in the world. O that when we are here no more we may be where Christ is! Now observe here, (1.) What reason Christ had to expect the most affectionate and respectful welcome possible in this world; for the world was made by him. Therefore he came to save a lost world because it was a world of his own making. Why should he not concern himself to revive the light that was of his own kindling, to restore a life of his own infusing, and to renew the image that was originally of his own impressing? The world was made by him, and therefore ought to do him homage. (2.) What cold entertainment he met with, notwithstanding: The world knew him not. The great Maker, Ruler, and Redeemer of the world was in it, and few or none of the inhabitants of the world were aware of it. The ox knows his owner, but the more brutish world did not. They did not own him, did not bid him welcome, because they did not know him; and they did not know him because he did not make himself known in the way that they expected—in external glory and majesty. His kingdom came not with observation, because it was to be a kingdom of trail and probation. When he shall come as a Judge the world shall know him.

3. He came to his own ( v. 11 ); not only to the world, which was his own, but to the people of Israel, that were peculiarly his own above all people; of them he came, among them he lived, and to them he was first sent. The Jews were at this time a mean despicable people; the crown was fallen from their head; yet, in remembrance of the ancient covenant, bad as they were, and poor as they were, Christ was not ashamed to look upon them as his own. Ta idia —his own things; not tous idious —his own persons, as true believers are called, ch. xiii. 1 . The Jews were his, as a man's house, and lands, and goods are his, which he uses and possesses; but believers are his as a man's wife and children are his own, which he loves and enjoys. He came to his own, to seek and save them, because they were his own. He was sent to the lost sheep of the house of Israel, for it was he whose own the sheep were. Now observe,

(1.) That the generality rejected him: His own received him not. He had reason to expect that those who were his own should have bidden him welcome, considering how great the obligations were which they lay under to him, and how fair the opportunities were which they had of coming to the knowledge of him. They had the oracles of God, which told them beforehand when and where to expect him, and of what tribe and family he should arise. He came among them himself, introduced with signs and wonders, and himself the greatest; and therefore it is not said of them, as it was of the world ( v. 10 ), that they knew him not; but his own, though they could not but know him, yet received him not; did not receive his doctrine, did not welcome him as the Messiah, but fortified themselves against him. The chief priests, that were in a particular manner his own (for the Levites were God's tribe), were ring-leaders in this contempt put upon him. Now this was very unjust, because they were his own, and therefore he might command their respect; and it was very unkind and ungrateful, because he came to them, to seek and save them, and so to court their respect. Note, Many who in profession are Christ's own, yet do not receive him, because they will not part with their sins, nor have him to reign over them.

(2.) That yet there was a remnant who owned him, and were faithful to him. Though his own received him not, yet there were those that received him ( v. 12 ): But as many as received him. Though Israel were not gathered, yet Christ was glorious. Though the body of that nation persisted and perished in unbelief, yet there were many of them that were wrought upon to submit to Christ, and many more that were not of that fold. Observe here,

[1.] The true Christian's description and property; and that is, that he receives Christ, and believes on his name; the latter explains the former. Note, First, To be a Christian indeed is to believe on Christ's name; it is to assent to the gospel discovery, and consent to the gospel proposal, concerning him. His name is the Word of God; the King of kings, the Lord our righteousness; Jesus a Saviour. Now to believe on his name is to acknowledge that he is what these great names bespeak him to be, and to acquiesce in it, that he may be so to us. Secondly, Believing in Christ's name is receiving him as a gift from God. We must receive his doctrine as true and good; receive his law as just and holy; receive his offers as kind and advantageous; and we must receive the image of his grace, and impressions of his love, as the governing principle of our affections and actions.

[2.] The true Christian's dignity and privilege are twofold:—

First, The privilege of adoption, which takes them into the number of God's children: To them gave he power to become the sons of God. Hitherto, the adoption pertained to the Jews only ( Israel is my son, my first-born ); but now, by faith in Christ, Gentiles are the children of God, Gal. iii. 26 . They have power, exousian — authority; for no man taketh this power to himself, but he who is authorized by the gospel charter. To them gave he a right; to them gave he this pre-eminence. This power have all the saints. Note, 1. It is the unspeakable privilege of all good Christians, that they are become the children of God. They were by nature children of wrath, children of this world. If they be the children of God, they become so, are made so Fiunt, non nascuntur Christiani—Persons are not born Christians, but made such. —Tertullian. Behold what manner of love is this, 1 John iii. 1 . God calls them his children, they call him Father, and are entitled to all the privileges of children, those of their way and those of their home. 2. The privilege of adoption is entirely owing to Jesus Christ; he gave this power to them that believe on his name. God is his Father, and so ours; and it is by virtue of our espousals to him, and union with him, that we stand related to God as a Father. It was in Christ that we were predestinated to the adoption; from him we receive both the character and the Spirit of adoption, and he is the first-born among many brethren. The Son of God became a Son of man, that the sons and daughters of men might become the sons and daughters of God Almighty.

Secondly, The privilege of regeneration ( v. 13 ): Which were born. Note, All the children of God are born again; all that are adopted are regenerated. This real change evermore attends that relative one. Wherever God confers the dignity of children, he creates the nature and disposition of children. Men cannot do so when they adopt. Now here we have an account of the original of this new birth. 1. Negatively. (1.) It is not propagated by natural generation from our parents. It is not of blood, nor of the will of the flesh, nor of corruptible seed, 1 Pet. i. 23 . Man is called flesh and blood, because thence he has his original: but we do not become the children of God as we become the children of our natural parents. Note, Grace does not run in the blood, as corruption does. Man polluted begat a son in his own likeness ( Gen. v. 3 ); but man sanctified and renewed does not beget a son in that likeness. The Jews gloried much in their parentage, and the noble blood that ran in their veins: We are Abraham's seed; and therefore to them pertained the adoption because they were born of that blood; but this New-Testament adoption is not founded in any such natural relation. (2.) It is not produced by the natural power of our own will. As it is not of blood, nor of the will of the flesh, so neither is it of the will of man, which labours under a moral impotency of determining itself to that which is good; so that the principles of the divine life are not of our own planting, it is the grace of God that makes us willing to be his. Nor can human laws or writings prevail to sanctify and regenerate a soul; if they could, the new birth would be by the will of man. But, 2. Positively: it is of God. This new birth is owing to the word of God as the means ( 1 Pet. i. 23 ), and to the Spirit of God as the great and sole author. True believers are born of God, 1 John iii. 9 ; v. 1 . And this is necessary to their adoption; for we cannot expect the love of God if we have not something of his likeness, nor claim the privileges of adoption if we be not under the power of regeneration.

4. The word was made flesh, v. 14 . This expresses Christ's incarnation more clearly than what went before. By his divine presence he always was in the world, and by his prophets he came to his own. But now that the fulness of time was come he was sent forth after another manner, made of a woman ( Gal. iv. 4 ); God manifested in the flesh, according to the faith and hope of holy Job; Yet shall I see God in my flesh, Job xix. 26 . Observe here,

(1.) The human nature of Christ with which he was veiled; and that expressed two ways.

[1.] The word was made flesh. Forasmuch as the children, who were to become the sons of God, were partakers of flesh and blood, he also himself likewise took part of the same, Heb. ii. 14 . The Socinians agree that Christ is both God and man, but they say that he was man, and was made a God, as Moses ( Exod. vii. 1 ), directly contrary to John here, who saith, Theos en — He was God, but sarxegeneto — He was made flesh. Compare v. 1 with this. This intimates not only that he was really and truly man, but that he subjected himself to the miseries and calamities of the human nature. He was made flesh, the meanest part of man. Flesh bespeaks man weak, and he was crucified through weakness, 2 Cor. xiii. 4 . Flesh bespeaks man mortal and dying ( Ps. lxxviii. 39 ), and Christ was put to death in the flesh 1 Pet. iii. 18 . Nay, flesh bespeaks man tainted with sin ( Gen. vi. 3 ), and Christ, though he was perfectly holy and harmless, yet appeared in the likeness of sinful flesh ( Rom. viii. 3 ), and was made sin for us, 2 Cor. v. 21 . When Adam had sinned, God said to him, Dust thou art; not only because made out of the dust, but because by sin he was sunk into dust. His fall did, somatoun ten psychen , turn him as it were all into body, made him earthly; therefore he that was made a curse for us was made flesh, and condemned sin in the flesh, Rom. viii. 3 . Wonder at this, that the eternal Word should be made flesh, when flesh was come into such an ill name; that he who made all things should himself be made flesh, one of the meanest things, and submit to that from which he was at the greatest distance. The voice that ushered in the gospel cried, All flesh is grass ( Isa. xl. 6 ), to make the Redeemer's love the more wonderful, who, to redeem and save us, was made flesh, and withered as grass; but the Word of the Lord, who was made flesh, endures for ever; when made flesh, he ceased not to be the Word of God.

[2.] He dwelt among us, here in this lower world. Having taken upon him the nature of man, he put himself into the place and condition of other men. The Word might have been made flesh, and dwelt among the angels; but, having taken a body of the same mould with ours, in it he came, and resided in the same world with us. He dwelt among us, us worms of the earth, us that he had no need of, us that he got nothing by, us that were corrupt and depraved, and revolted from God. The Lord God came and dwelt even among the rebellious, Ps. lxviii. 18 . He that had dwelt among angels, those noble and excellent beings, came and dwelt among us that are a generation of vipers, us sinners, which was worse to him than David's swelling in Mesech and Kedar, or Ezekiel's dwelling among scorpions, or the church of Pergamus dwelling where Satan's seat is. When we look upon the upper world, the world of spirits, how mean and contemptible does this flesh, this body, appear, which we carry about with us, and this world in which our lot is cast, and how hard is it to a contemplative mind to be reconciled to them! But that the eternal Word was made flesh, was clothed with a body as we are, and dwelt in this world as we do, this has put an honour upon them both, and should make us willing to abide in the flesh while God has any work for us to do; for Christ dwelt in this lower world, bad as it is, till he had finished what he had to do here, ch. xvii. 4 . He dwelt among the Jews, that the scripture might be fulfilled, He shall dwell in the tents of Shem, Gen. ix. 27 . And see Zech. ii. 10 . Though the Jews were unkind to him, yet he continued to dwell among them; though (as some of the ancient writers tell us) he was invited to better treatment by Abgarus king of Edessa, yet he removed not to any other nation. He dwelt among us. He was in the world, not as a wayfaring man that tarries but for a night, but he dwelt among us, made a long residence, the original word is observable, eskenosen en hemin — he dwelt among us, he dwelt as in a tabernacle, which intimates, First, That he dwelt here in very mean circumstances, as shepherds that dwell in tents. He did not dwell among us as in a palace, but as in a tent; for he had not where to lay his head, and was always upon the remove. Secondly, That his state here was a military state. Soldiers dwell in tents; he had long since proclaimed war with the seed of the serpent, and now he takes the field in person, sets up his standard, and pitches his tent, to prosecute this war. Thirdly, That his stay among us was not to be perpetual. He dwelt here as in a tent, not as at home. The patriarchs, by dwelling in tabernacles, confessed that they were strangers and pilgrims on earth, and sought the better country, and so did Christ, leaving us an example, Heb. xiii. 13, 14 . Fourthly, That as of old God dwelt in the tabernacle of Moses, by the shechinah between the cherubim, so now he dwells in the human nature of Christ; that is now the true shechinah, the symbol of God's peculiar presence. And we are to make all our addresses to God through Christ, and from him to receive divine oracles.

(2.) The beams of his divine glory that darted through this veil of flesh: We beheld his glory, the glory as of the only begotten of the Father, full of grace and truth. The sun is still the fountain of light, though eclipsed or clouded; so Christ was still the brightness of his Father's glory, even when he dwelt among us in this lower world. And how slightly soever the Jews thought of him there were those that saw through the veil. Observe,

[1.] Who were the witnesses of this glory: we, his disciples and followers, that conversed most freely and familiarly with him; we among whom he dwelt. Other men discover their weaknesses to those that are most familiar with them, but it was not so with Christ; those that were most intimate with him saw most of his glory. As it was with his doctrine, the disciples knew the mysteries of it, while others had it under the veil of parables; so it was with his person, they saw the glory of his divinity, while others saw only the veil of his human nature. He manifested himself to them, and not unto the world. These witnesses were a competent number, twelve of them, a whole jury of witnesses; men of plainness and integrity, and far from any thing of design or intrigue.

[2.] What evidence they had of it: We saw it. They had not their evidence by report, at second hand, but were themselves eye-witnesses of those proofs on which they built their testimony that he was the Son of the living God: We saw it. The word signifies a fixed abiding sight, such as gave them an opportunity of making their observations. This apostle himself explains this: What we declare unto you of the Word of life is what we have seen with our eyes, and what we have looked upon, 1 John i. 1 .

[3.] What the glory was: The glory as of the only begotten of the Father. The glory of the Word made flesh was such a glory as became the only begotten Son of God, and could not be the glory of any other. Note, First, Jesus Christ is the only begotten of the Father. Believers are the children of God by the special favour of adoption and the special grace of regeneration. They are in a sense homoiousioi — of a like nature ( 2 Pet. i. 4 ), and have the image of his perfections; but Christ is homousios — of the same nature, and is the express image of his person, and the Son of God by an eternal generation. Angels are sons of God, but he never said to any of them, This day have I begotten thee, Heb. i. 5 . Secondly, He was evidently declared to be the only begotten of the Father, by that which was seen of his glory when he dwelt among us. Though he was in the form of a servant, in respect of outward circumstances, yet, in respect of graces, his form was as that of the fourth in the fiery furnace, like the Son of God. His divine glory appeared in the holiness and heavenliness of his doctrine; in his miracles, which extorted from many this acknowledgment, that he was the Son of God; it appeared in the purity, goodness, and beneficence, of his whole conversation. God's goodness is his glory, and he went about doing good; he spoke and acted in every thing as an incarnate Deity. Perhaps the evangelist had a particular regard to the glory of his transfiguration, of which he was an eye-witness; see 2 Pet. i. 16-18 . God's calling him his beloved Son, in whom he was well pleased, intimated that he was the only begotten of the Father; but the full proof of this was at his resurrection.

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. 16 And of his fulness have all we received, and grace for grace. 17 For the law was given by Moses, but grace and truth came by Jesus Christ. 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.

In these verses,

I. The evangelist begins again to give us John Baptist's testimony concerning Christ, v. 15 . He had said ( v. 8 ) that he came for a witness; now here he tells us that he did accordingly bear witness. Here, Observe,

1. How he expressed his testimony: He cried, according to the prediction that he should be the voice of one crying. The Old-Testament prophets cried aloud, to show people their sins; this New-Testament prophet cried aloud, to show people their Saviour. This intimates, (1.) That it was an open public testimony, proclaimed, that all manner of persons might take notice of it, for all are concerned in it. False teachers entice secretly, but wisdom publishes her dictates in the chief places of concourse. (2.) That he was free and hearty in bearing this testimony. He cried as one that was both well assured of the truth to which he witnessed and well affected to it. He that had leaped in his mother's womb for joy of Christ's approach, when newly conceived, does now with a like exultation of spirit welcome his public appearance.

2. What his testimony was. He appeals to what he had said at the beginning of his ministry, when he had directed them to expect one that should come after him, whose forerunner he was, and never intended any other than to lead them to him, and to prepare his way. This he had given them notice of from the first. Note, It is very comfortable to a minister to have the testimony of his conscience for him that he set out in his ministry with honest principles and sincere intentions, with a single eye to the glory and honour of Christ. Now what he had then said he applies to this Jesus whom he had lately baptized, and who was so remarkably owned from heaven: This was he of whom I spoke. John did not tell them that there would shortly appear such a one among them, and then leave them to find him out; but in this he went beyond all the Old-Testament prophets that he particularly specified the person: " This was he, the very man I told you of, and to him all I said is to be accommodated." Now what was it he said?

(1.) He had given the preference to this Jesus: He that comes after me, in the time of his birth and public appearance, is preferred before me; he that succeeds me in preaching and making disciples is a more excellent person, upon all accounts; as the prince or peer that comes after is preferred before the harbinger or gentleman-usher that makes way for him. Note, Jesus Christ, who was to be called the Son of the Highest ( Luke i. 32 ), was preferred before John Baptist, who was to be called only the prophet of the Highest, Luke i. 76 . John was a minister of the New Testament, but Christ was the Mediator of the New Testament. And observe, though John was a great man, and had a great name and interest, yet he was forward to give the preference to him to whom it belonged. Note, All the ministers of Christ must prefer him and his interest before themselves and their own interests; they will make an ill account that seek their own things, not the things of Christ, Phil. ii. 21 . He comes after me, and yet is preferred before me. Note, God dispenses his gifts according to his good pleasure, and many times crosses hands, as Jacob did, preferring the younger before the elder. Paul far outstripped those that were in Christ before him.

(2.) He here gives a good reason for it: For he was before me, protos mou en — He was my first, or first to me; he was my first Cause, my original. The First is one of God's names, Isa. xliv. 6 . He is before me, is my first, [1.] In respect of seniority: he was before me, for he was before Abraham, ch. viii. 58 . Nay, he was before all things, Col. i. 17 . I am but of yesterday, he from eternity. It was but in those days that John Baptist came ( Matt. iii. 1 ), but the goings forth of our Lord Jesus were of old, from everlasting, Mic. v. 2 . This proves two natures in Christ. Christ, as man, came after John as to his public appearance; Christ, as God, was before him; and how could he otherwise be before him but by an eternal existence? [2.] In respect of supremacy; for he was my prince; so some princes are called the first; proton , "It is he for whose sake and service I am sent: he is my Master, I am his minister and messenger."

II. He presently returns again to speak of Jesus Christ, and cannot go on with John Baptist's testimony till v. 19 . The 16th verse has a manifest connection with v. 14 , where the incarnate Word was said to be full of grace and truth. Now here he makes this the matter, not only of our adoration, but of our thankfulness, because from that fulness of his we all have received. He received gifts for men ( Ps. lxviii. 18 ), that he might give gifts to men, Eph. iv. 8 . He was filled, that he might fill all in all ( Eph. i. 23 ), might fill our treasures, Prov. viii. 21 . He has a fountain of fulness overflowing: We all have received. All we apostles; so some. We have received the favour of this apostleship, that is grace; and a fitness for it, that is truth. Or, rather, All we believers; as many as received him ( v. 16 ), received from him. Note, All true believers receive from Christ's fulness; the best and greatest saints cannot live without him, the meanest and weakest may live by him. This excludes proud boasting, that we have nothing but we have received it; and silences perplexing fears, that we want nothing but we may receive it. Let us see what it is that we have received.

1. We have received grace for grace. Our receivings by Christ are all summed up in this one word, grace; we have received kai charin — even grace, so great a gift, so rich, so invaluable; we have received no less than grace; this is a gift to be spoken of with an emphasis. It is repeated, grace for grace; for to every stone in this building, as well as to the top-stone, we must cry, Grace, grace. Observe,

(1.) The blessing received. It is grace; the good will of God towards us, and the good work of God in us. God's good will works the good work, and then the good work qualifies us for further tokens of his good will. As the cistern receives water from the fulness of the fountain, the branches sap from the fulness of the root, and the air light from the fulness of the sun, so we receive grace from the fulness of Christ.

(2.) The manner of its reception: Grace for grace — charin anti charitos . The phrase is singular, and interpreters put different senses upon it, each of which will be of use to illustrate the unsearchable riches of the grace of Christ. Grace for grace bespeaks, [1.] The freeness of this grace. It is grace for grace' sake; so Grotius. We receive grace, not for our sakes (be it known to us), but even so, Father, because it seemed good in thy sight. It is a gift according to grace, Rom. xii. 6 . It is grace to us for the sake of grace to Jesus Christ. God was well pleased in him, and is therefore well pleased with us in him, Eph. i. 6 . [2.] The fulness of this grace. Grace for grace is abundance of grace, grace upon grace (so Camero ), one grace heaped upon another; as skin for skin is skin after skin, even all that a man has, Job ii. 4 . It is a blessing poured out, that there shall not be room to receive it, plenteous redemption: one grace a pledge of more grace. Joseph-He will add. It is such a fulness as is called the fulness of God which we are filled with. We are not straitened in the grace of Christ, if we be not straitened in our own bosoms. [3.] The serviceableness of this grace. Grace for grace is grace for the promoting and advancing of grace. Grace to be exercised by ourselves; gracious habits for gracious acts. Grace to be ministered to others; gracious vouchsafements for gracious performances: grace is a talent to be traded with. The apostles received grace ( Rom. i. 5 ; Eph. iii. 8 ), that they might communicate it, 1 Pet. iv. 10 . [4.] The substitution of New-Testament grace in the room and stead of Old-Testament grace: so Beza. And this sense is confirmed by what follows ( v. 17 ); for the Old Testament had grace in type, the New Testament has grace in truth. There was a grace under the Old Testament, the gospel was preached then ( Gal. iii. 8 ); but that grace is superseded, and we have gospel grace instead of it, a glory which excelleth, 2 Cor. iii. 10 . Discoveries of grace are now more clear, distributions of grace far more plentiful; this is grace instead of grace. [5.] It bespeaks the augmentation and continuance of grace. Grace for grace is one grace to improve, confirm, and perfect another grace. We are changed into the divine image, from glory to glory, from one degree of glorious grace to another, 2 Cor. iii. 18 . Those that have true grace have that for more grace, Jam. iv. 6 . When God gives grace he saith, Take this in part; for he who hath promised will perform. [6.] It bespeaks the agreeableness and conformity of grace in the saints to the grace that is in Jesus Christ; so Mr. Clark. Grace for grace is grace in us answering to grace in him, as the impression upon the wax answers the seal line for line. The grace we receive from Christ changes us into the same image ( 2 Cor. iii. 18 ), the image of the Son ( Rom. viii. 29 ), the image of the heavenly, 1 Cor. xv. 49 .

2. We have received grace and truth, v. 17 . He had said ( v. 14 ) that Christ was full of grace and truth; now here he says that by him grace and truth came to us. From Christ we receive grace; this is a string he delights to harp upon, he cannot go off from it. Two things he further observes in this verse concerning this grace:—(1.) Its preference above the law of Moses: The law was given by Moses, and it was a glorious discovery, both of God's will concerning man and his good will to man; but the gospel of Christ is a much clearer discovery both of duty and happiness. That which was given by Moses was purely terrifying and threatening, and bound with penalties, a law which could not give life, which was given with abundance of terror ( Heb. xii. 18 ); but that which is given by Jesus Christ is of another nature; it has all the beneficial uses of the law, but not the terror, for it is grace: grace teaching ( Tit. ii. 11 ), grace reigning, Rom. v. 21 . It is a law, but a remedial law. The endearments of love are the genius of the gospel, not the affrightments of law and the curse. (2.) Its connection with truth: grace and truth. In the gospel we have the discovery of the greatest truths to be embraced by the understanding, as well as of the richest grace to be embraced by the will and affections. It is a faithful saying, and worthy of all acceptation; that is, it is grace and truth. The offers of grace are sincere, and what we may venture our souls upon; they are made in earnest, for it is grace and truth. It is grace and truth with reference to the law that was given by Moses. For it is, [1.] The performance of all the Old-Testament promises. In the Old Testament we often find mercy and truth put together, that is, mercy according to promise; so here grace and truth denote grace according to promise. See Luke i. 72 ; 1 Kings viii. 56 . [2.] It is the substance of all the Old-Testament types and shadows. Something of grace there was both in the ordinances that were instituted for Israel and the providences that occurred concerning Israel; but they were only shadows of good things to come, even of the grace that is to be brought to us by the revelation of Jesus Christ. He is the true paschal lamb, the true scape-goat, the true manna. They had grace in the picture; we have grace in the person, that is, grace and truth. Grace and truth came, egeneto — was made; the same word that was used ( v. 3 ) concerning Christ's making all things. The law was only made known by Moses, but the being of this grace and truth, as well as the discovery of them, is owing to Jesus Christ; this was made by him, as the world at first was; and by him this grace and truth do consist.

3. Another thing we receive from Christ is a clear revelation of God to us ( v. 18 ): He hath declared God to us, whom no man hath seen at any time. This was the grace and truth which came by Christ, the knowledge of God and an acquaintance with him. Observe,

(1.) The insufficiency of all other discoveries: No man hath seen God at any time. This intimates, [1.] That the nature of God being spiritual, he is invisible to bodily eyes, he is a being whom no man hath seen, nor can see, 1 Tim. vi. 16 . We have therefore need to live by faith, by which we see him that is invisible, Heb. xi. 27 . [2.] That the revelation which God made of himself in the Old Testament was very short and imperfect, in comparison with that which he has made by Christ: No man hath seen God at any time; that is, what was seen and known of God before the incarnation of Christ was nothing to that which is now seen and known; life and immortality are now brought to a much clearer light than they were then. [3.] That none of the Old-Testament prophets were so well qualified to make known the mind and will of God to the children of men as our Lord Jesus was, for none of them had seen God at any time. Moses beheld the similitude of the Lord ( Num. xii. 8 ), but was told that he could not see his face, Exod. xxxiii. 20 . But this recommends Christ's holy religion to us that it was founded by one that had seen God, and knew more of his mind than any one else ever did.

(2.) The all-sufficiency of the gospel discovery proved from its author: The only-begotten Son, who is in the bosom of the Father, he has declared him. Observe here,

[1.] How fit he was to make this discovery, and every way qualified for it. He and he alone was worthy to take the book, and to open the seals, Rev. v. 9 . For, First, He is the only-begotten Son; and who so likely to know the Father as the Son? or in whom is the Father better known than in the Son? Matt. xi. 27 . He is of the same nature with the Father, so that he who hath seen him hath seen the Father, ch. xiv. 9 . The servant is not supposed to know so well what his Lord does as the Son, ch. xv. 15 . Moses was faithful as a servant, but Christ as a Son. Secondly, He is in the bosom of the Father. He had lain in his bosom from eternity. When he was here upon earth, yet still, as God, he was in the bosom of the Father, and thither he returned when he ascended. In the bosom of the Father; that is, 1. In the bosom of his special love, dear to him, in whom he was well pleased, always his delight. All God's saints are in his hand, but his Son was in his bosom, one in nature and essence, and therefore in the highest degree one in love. 2. In the bosom of his secret counsels. As there was a mutual complacency, so there was a mutual consciousness, between the Father and Son ( Matt. xi. 27 ); none so fit as he to make known God, for none knew his mind as he did. Our most secret counsels we are said to hide in our bosom (in pectore ); Christ was privy to the bosom-counsels of the Father. The prophets sat down at his feet as scholars; Christ lay in his bosom as a friend. See Eph. iii. 11 .

The author of the Fourth Gospel was the younger of the two sons of Zebedee, a fisherman on the Sea of Galilee, who resided at Bethsaida, where were born Peter and Andrew his brother, and Philip also. His mother's name was Salome, who, though not without her imperfections ( Mt 20:20-28 ), was one of those dear and honored women who accompanied the Lord on one of His preaching circuits through Galilee, ministering to His bodily wants; who followed Him to the cross, and bought sweet spices to anoint Him after His burial, but, on bringing them to the grave, on the morning of the First Day of the week, found their loving services gloriously superseded by His resurrection ere they arrived. His father, Zebedee, appears to have been in good circumstances, owning a vessel of his own and having hired servants ( Mr 1:20 ). Our Evangelist, whose occupation was that of a fisherman with his father, was beyond doubt a disciple of the Baptist, and one of the two who had the first interview with Jesus. He was called while engaged at his secular occupation ( Mt 4:21 , 22 ), and again on a memorable occasion ( Lu 5:1-11 ), and finally chosen as one of the Twelve Apostles ( Mt 10:2 ). He was the youngest of the Twelve-- the "Benjamin," as Da Costa calls him--and he and James his brother were named in the native tongue by Him who knew the heart, "Boanerges," which the Evangelist Mark ( Mr 3:17 ) explains to mean "Sons of thunder"; no doubt from their natural vehemence of character. They and Peter constituted that select triumvirate of whom see on Lu 9:28 . But the highest honor bestowed on this disciple was his being admitted to the bosom place with his Lord at the table, as "the disciple whom Jesus loved" ( Joh 13:23 ; 20:2 ; 21:7 , 20:24 ), and to have committed to him by the dying Redeemer the care of His mother ( Joh 19:26 , 27 ). There can be no reasonable doubt that this distinction was due to a sympathy with His own spirit and mind on the part of John which the all-penetrating Eye of their common Master beheld in none of the rest; and although this was probably never seen either in his life or in his ministry by his fellow apostles, it is brought out wonderfully in his writings, which, in Christ-like spirituality, heavenliness, and love, surpass, we may freely say, all the other inspired writings.

After the effusion of the Spirit on the day of Pentecost, we find him in constant but silent company with Peter, the great spokesman and actor in the infant Church until the accession of Paul. While his love to the Lord Jesus drew him spontaneously to the side of His eminent servant, and his chastened vehemence made him ready to stand courageously by him, and suffer with him, in all that his testimony to Jesus might cost him, his modest humility, as the youngest of all the apostles, made him an admiring listener and faithful supporter of his brother apostle rather than a speaker or separate actor. Ecclesiastical history is uniform in testifying that John went to Asia Minor; but it is next to certain that this could not have been till after the death both of Peter and Paul; that he resided at Ephesus, whence, as from a center, he superintended the churches of that region, paying them occasional visits; and that he long survived the other apostles. Whether the mother of Jesus died before this, or went with John to Ephesus, where she died and was buried, is not agreed. One or two anecdotes of his later days have been handed down by tradition, one at least bearing marks of reasonable probability. But it is not necessary to give them here. In the reign of Domitian (A.D. 81-96) he was banished to "the isle that is called Patmos" (a small rocky and then almost uninhabited island in the Ægean Sea), "for the word of God and for the testimony of Jesus Christ" ( Re 1:9 ). Irenæus and Eusebius say that this took place about the end of Domitian's reign. That he was thrown into a cauldron of boiling oil, and miraculously delivered, is one of those legends which, though reported by Tertullian and Jerome, is entitled to no credit. His return from exile took place during the brief but tolerant reign of Nerva; he died at Ephesus in the reign of Trajan [Eusebius, Ecclesiastical History, 3.23], at an age above ninety, according to some; according to others, one hundred; and even one hundred twenty, according to others still. The intermediate number is generally regarded as probably the nearest to the truth.

As to the date of this Gospel, the arguments for its having been composed before the destruction of Jerusalem (though relied on by some superior critics) are of the slenderest nature; such as the expression in Joh 5:2 , "there is at Jerusalem, by the sheep-gate, a pool," &c.; there being no allusion to Peter's martyrdom as having occurred according to the prediction in Joh 21:18 -- a thing too well known to require mention. That it was composed long after the destruction of Jerusalem, and after the decease of all the other apostles, is next to certain, though the precise time cannot be determined. Probably it was before his banishment, however; and if we date it between the years 90 and 94, we shall probably be close to the truth.

As to the readers for whom it was more immediately designed, that they were Gentiles we might naturally presume from the lateness of the date; but the multitude of explanations of things familiar to every Jew puts this beyond all question.

No doubt was ever thrown upon the genuineness and authenticity of this Gospel till about the close of the eighteenth century; nor were these embodied in any formal attack upon it till Bretschneider, in 1820, issued his famous treatise [Probabilia], the conclusions of which he afterwards was candid enough to admit had been satisfactorily disproved. To advert to these would be as painful as unnecessary; consisting as they mostly do of assertions regarding the Discourses of our Lord recorded in this Gospel which are revolting to every spiritual mind. The Tubingen school did their best, on their peculiar mode of reasoning, to galvanize into fresh life this theory of the post-Joannean date of the Fourth Gospel; and some Unitarian critics still cling to it. But to use the striking language of Van Oosterzee regarding similar speculations on the Third Gospel, "Behold, the feet of them that shall carry it out dead are already at the door" ( Ac 5:9 ). Is there one mind of the least elevation of spiritual discernment that does not see in this Gospel marks of historical truth and a surpassing glory such as none of the other Gospels possess, brightly as they too attest their own verity; and who will not be ready to say that if not historically true, and true just as it stands, it never could have been by mortal man composed or conceived?

Of the peculiarities of this Gospel, we note here only two. The one is its reflective character. While the others are purely narrative, the Fourth Evangelist, "pauses, as it were, at every turn," as Da Costa says [Four Witnesses, p. 234], "at one time to give a reason, at another to fix the attention, to deduce consequences, or make applications, or to give utterance to the language of praise." See Joh 2:20 , 21, 23-25; 4:1 , 2; 7:37-39; 11: 12, 13 , 49-52; 21:18, 19, 22, 23. The other peculiarity of this Gospel is its supplementary character. By this, in the present instance, we mean something more than the studiousness with which he omits many most important particulars in our Lord's history, for no conceivable reason but that they were already familiar as household words to all his readers, through the three preceding Gospels, and his substituting in place of these an immense quantity of the richest matter not found in the other Gospels. We refer here more particularly to the nature of the additions which distinguish this Gospel; particularly the notices of the different Passovers which occurred during our Lord's public ministry, and the record of His teaching at Jerusalem, without which it is not too much to say that we could have had but a most imperfect conception either of the duration of His ministry or of the plan of it. But another feature of these additions is quite as noticeable and not less important. "We find," to use again the words of Da Costa [Four Witnesses, pp. 238, 239], slightly abridged, "only six of our Lord's miracles recorded in this Gospel, but these are all of the most remarkable kind, and surpass the rest in depth, specialty of application, and fulness of meaning. Of these six we find only one in the other three Gospels-- the multiplication of the loaves. That miracle chiefly, it would seem, on account of the important instructions of which it furnished the occasion ( Joh 6:1-71 ), is here recorded anew. The five other tokens of divine power are distinguished from among the many recorded in the three other Gospels by their furnishing a still higher display of power and command over the ordinary laws and course of nature. Thus we find recorded here the first of all the miracles that Jesus wrought--the changing of water into wine ( Joh 2:1-11 ), the cure of the nobleman's son at a distance ( Joh 4:43-54 ); of the numerous cures of the lame and the paralytic by the word of Jesus, only one--of the man impotent for thirty and eight years ( Joh 5:1-9 ); of the many cures of the blind, one only--of the man born blind ( Joh 9:1-12 ); the restoration of Lazarus, not from a deathbed, like Jairus' daughter, nor from a bier, like the widow of Nain's son, but from the grave, and after lying there four days, and there sinking into corruption ( Joh 11:1-44 ); and lastly, after His resurrection, the miraculous draught of fishes on the Sea of Tiberias ( Joh 21:5-11 ). But these are all recorded chiefly to give occasion for the record of those astonishing discourses and conversations, alike with friends and with foes, with His disciples and with the multitude which they drew forth."

Other illustrations of the peculiarities of this Gospel will occur, and other points connected with it be adverted to, in the course of the Commentary.

1. In the beginning-- of all time and created existence, for this Word gave it being ( Joh 1:3 , 10 ); therefore, "before the world was" ( Joh 17:5 , 24 ); or, from all eternity.

was the Word-- He who is to God what man's word is to himself, the manifestation or expression of himself to those without him. (See on Joh 1:18 ). On the origin of this most lofty and now for ever consecrated title of Christ, this is not the place to speak. It occurs only in the writings of this seraphic apostle.

was with God-- having a conscious personal existence distinct from God (as one is from the person he is "with"), but inseparable from Him and associated with Him ( Joh 1:18 ; Joh 17:5 ; 1Jo 1:2 ), where "THE Father" is used in the same sense as "God" here.

was God-- in substance and essence God; or was possessed of essential or proper divinity. Thus, each of these brief but pregnant statements is the complement of the other, correcting any misapprehensions which the others might occasion. Was the Word eternal? It was not the eternity of "the Father," but of a conscious personal existence distinct from Him and associated with Him. Was the Word thus "with God?" It was not the distinctness and the fellowship of another being, as if there were more Gods than one, but of One who was Himself God--in such sense that the absolute unity of the God head, the great principle of all religion, is only transferred from the region of shadowy abstraction to the region of essential life and love. But why all this definition? Not to give us any abstract information about certain mysterious distinctions in the Godhead, but solely to let the reader know who it was that in the fulness of time "was made flesh." After each verse, then, the reader must say, "It was He who is thus, and thus, and thus described, who was made flesh."

2. The same, &c.-- See what property of the Word the stress is laid upon--His eternal distinctness, in unity, from God--the Father ( Joh 1:2 ).

3. All things, &c.-- all things absolutely (as is evident from Joh 1:10 ; 1Co 8:6 ; Col 1:16 , 17 ; but put beyond question by what follows).

without Him was not any thing-- not one thing.

made-- brought into being.

that was made-- This is a denial of the eternity and non-creation of matter, which was held by the whole thinking world outside of Judaism and Christianity: or rather, its proper creation was never so much as dreamt of save by the children of revealed religion.

4. In Him was life-- essentially and originally, as the previous verses show to be the meaning. Thus He is the Living Word, or, as He is called in 1Jo 1:1 , 2 , "the Word of Life."

the life ... the light of men-- All that in men which is true light--knowledge, integrity, intelligent, willing subjection to God, love to Him and to their fellow creatures, wisdom, purity, holy joy, rational happiness--all this "light of men" has its fountain in the essential original "life" of "the Word" ( 1Jo 1:5-7 ; Psa 36:9 ).

5. shineth in darkness, &c.-- in this dark, fallen world, or in mankind "sitting in darkness and the shadow of death," with no ability to find the way either of truth or of holiness. In this thick darkness, and consequent intellectual and moral obliquity, "the light of the Word" shineth--by all the rays whether of natural or revealed teaching which men (apart from the Incarnation of the Word) are favored with.

the darkness comprehended it not-- did not take it in, a brief summary of the effect of all the strivings of this unincarnate Word throughout this wide world from the beginning, and a hint of the necessity of His putting on flesh, if any recovery of men was to be effected ( 1Co 1:21 ).

6-9. The Evangelist here approaches his grand thesis, so paving his way for the full statement of it in Joh 1:14 , that we may be able to bear the bright light of it, and take in its length and breadth and depth and height.

10-13. He was in the world, &c.-- The language here is nearly as wonderful as the thought. Observe its compact simplicity, its sonorousness--"the world" resounding in each of its three members--and the enigmatic form in which it is couched, startling the reader and setting his ingenuity a-working to solve the stupendous enigma of Christ ignored in His own world. "The world," in the first two clauses, plainly means the created world, into which He came, says Joh 1:9 ; "in it He was," says this verse. By His Incarnation, He became an inhabitant of it, and bound up with it. Yet it "was made by Him" ( Joh 1:3-5 ). Here, then, it is merely alluded to, in contrast partly with His being in it, but still more with the reception He met with from it. "The world that knew Him not" ( 1Jo 3:1 ) is of course the intelligent world of mankind. (See on Joh 1:11 , 12 ). Taking the first two clauses as one statement, we try to apprehend it by thinking of the infant Christ conceived in the womb and born in the arms of His own creature, and of the Man Christ Jesus breathing His own air, treading His own ground, supported by substances to which He Himself gave being, and the Creator of the very men whom He came to save. But the most vivid commentary on this entire verse will be got by tracing (in His matchless history) Him of whom it speaks walking amidst all the elements of nature, the diseases of men and death itself, the secrets of the human heart, and "the rulers of the darkness of this world" in all their number, subtlety, and malignity, not only with absolute ease, as their conscious Lord, but, as we might say, with full consciousness on their part of the presence of their Maker, whose will to one and all of them was law. And this is He of whom it is added, "the world knew Him not!"

14. And the Word, &c.-- To raise the reader to the altitude of this climax were the thirteen foregoing verses written.

was made flesh-- BECAME MAN, in man's present frail, mortal condition, denoted by the word "flesh" ( Is 40:6 ; 1Pe 1:24 ). It is directed probably against the Docetæ, who held that Christ was not really but only apparently man; against whom this gentle spirit is vehement in his Epistles ( 1Jo 4:3 ; 2Jo 7, 10, 11), [Lucke, &c.]. Nor could He be too much so, for with the verity of the Incarnation all substantial Christianity vanishes. But now, married to our nature, henceforth He is as personally conscious of all that is strictly human as of all that is properly divine; and our nature is in His Person redeemed and quickened, ennobled and transfigured.

and dwelt-- tabernacled or pitched his tent; a word peculiar to John, who uses it four times, all in the sense of a permanent stay ( Re 7:15 ; 12:12 ; 13:6 ; 21:3 ). For ever wedded to our "flesh," He has entered this tabernacle to "go no more out." The allusion is to that tabernacle where dwelt the Shekinah (see on Mt 23:38 , 39 ), or manifested "Glory of the Lord," and with reference to God's permanent dwelling among His people ( Le 26:11 ; Psa 68:18 ; 132:13 , 14 ; Eze 37:27 ). This is put almost beyond doubt by what immediately follows, "And we beheld his glory" [Lucke, Meyer, De Wette which last critic, rising higher than usual, says that thus were perfected all former partial manifestations of God in an essentially Personal and historically Human manifestation].

full of grace and truth-- So it should read: "He dwelt among us full of grace and truth"; or, in Old Testament phrase, "Mercy and truth," denoting the whole fruit of God's purposes of love towards sinners of mankind, which until now existed only in promise, and the fulfilment at length of that promise in Christ; in one great word, "the SURE MERCIES of David" ( Is 55:3 ; Ac 13:34 ; compare 2Sa 23:5 ). In His Person all that Grace and Truth which had been floating so long in shadowy forms, and darting into the souls of the poor and needy its broken beams, took everlasting possession of human flesh and filled it full. By this Incarnation of Grace and Truth, the teaching of thousands of years was at once transcended and beggared, and the family of God sprang into Manhood.

and we beheld his glory-- not by the eye of sense, which saw in Him only "the carpenter." His glory was "spiritually discerned" ( 1Co 2:7-15 ; 2Co 3:18 ; 4:4 , 6 ; 5:16 )--the glory of surpassing grace, love, tenderness, wisdom, purity, spirituality; majesty and meekness, richness and poverty, power and weakness, meeting together in unique contrast; ever attracting and at times ravishing the "babes" that followed and forsook all for Him.

the glory as of the only begotten of the Father-- (See on Lu 1:35 ); not like, but "such as (belongs to)," such as became or was befitting the only begotten of the Father [Chrysostom in Lucke, Calvin, &c.], according to a well-known use of the word "as."

15. after me-- in official manifestation.

before me-- in rank and dignity.

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

16. of his fulness-- of "grace and truth," resuming the thread of Joh 1:14 .

grace for grace-- that is, grace upon grace (so all the best interpreters), in successive communications and larger measures, as each was able to take it in. Observe, the word "truth" is here dropped. "Grace" being the chosen New Testament word for the whole fulness of the new covenant, all that dwells in Christ for men.

17. For, &c.-- The Law elicits the consciousness of sin and the need of redemption; it only typifies the reality. The Gospel, on the contrary, actually communicates reality and power from above (compare Ro 6:14 ). Hence Paul terms the Old Testament "shadow," while he calls the New Testament "substance" ( Col 2:17 ) [Olshausen].

18. No man-- "No one," in the widest sense.

hath seen God-- by immediate gaze, or direct intuition.

in the bosom of the Father-- A remarkable expression, used only here, presupposing the Son's conscious existence distinct from the Father, and expressing His immediate and most endeared access to, and absolute acquaintance with, Him.

he-- emphatic; As if he should say, "He and He only hath declared Him," because He only can.