Annotations Upon the New Testament, John · Chapter 1
CHAP. I.
IOhn in the Hebrew signifieth the grace of God, he wrote the last of all the Foure. Jerome. When he returned from the Isle of Patmos. Eusebius. Iohannes scripsit, ita, ut videatur scripsisse foreign, i.e. relicta ab alijs, ut resuscitationem Lazari & alia, quae prorsus non sunt apud alios, mihi non est dubium, quin viderit-Evangelium Lucae. Melan. postil. parte postrema in festo Lucae. p. 427. De loco & tempore scriptionis dissentiunt auctores, alijs in Pathmo scriptum hunc librum volentibus, aliis Ephesi, & aliis quidem triginta, & quod excurrit, aliis verò sexaginta aut amplius post Christi in Coelum evectionem annis. Causam post alios haec scribendi praecipuam tradunt omnes, ut veneno in ecclesiam jam tum sparso auctoritate sua, quae apud omnes Christianum nomen profitentes non poterat non esse maxima, medicinam faceret. Grotius. Iohannes Graecè Evangelicam historiam scripsit, post Matthaeum, Marcum & Lucam, adductus duabus potissimum rationibus. Vnâ eáque praecipua, ut Cerinthi, Ebionis, Caeterorumque, nascentes adversus Iesu Christi divinitatem haereses, refutaret; Altera, ut adderet quae observarat à prioribus Evangelistis praetermissa, facere posse ad illorum & totius Evangelicae historiae intelligentiam. Haec fere Hieronymus, partim in catologo scriptorum Ecclesiasticorum, partim praefatione in Commentàrium Evangelij secundum Matthaeum, consentientibus reliquis patribus. Hoc Evangelium, ordine perfectionis obtinet primas, quia divinam Christi naturam potissimùm declarat ac docet, caeteris circa humanam magis versantibus. Sed sicut tempore, ita & naturae doctrinaeque ordine postremum est, quo ab imperfectioribus ad perfectiora, & à facilioribus ad difficiliora cognitu, pergitur. Lucas Brugensis. Vide Calvin & Toleti argument. in Johan.Therefore there is something more in every Chapter of Iohn than any other of the Evangelists.
John in his Epistles was an Apostle, in his Apocalypse a Prophet, in his Gospell an Evangelist. Jerome.
In this Gospell is declared, 1. Christs Person, chap. 1. 2. His Office, chap. 2. to the 12. 3. His Death, chap. 12. to the end.
He begins not with words but wonders, yea, thunders, saith Ardens, Iunius was converted by reading this Chapter.
He begins his history with Christs eternall generation. Christs Divinity is described to the 14. verse. His humanity verse 14. Many in his time questioning Christs Deity, he writes this Gospell to prove the Divinity of Christ, and because he begins with that, is therefore (say some) called Iohn the Divine.
Vers. 1. In the beginning was the word] Not because he is the internall word of the Father, but because he is the subject of the word, 1 Iohn 45.Desumptum ex Graeco Geneseos, sicut vicissim Syrus ex Hebraeo hicposuit Bereshith. Grotius. Johannes Videtur Augustum hoc & magnificum Evangelij sui initium è Prov. 8.22. sumpsisse. Mercerus in Prov. 8.22. foreign est cum primum rerum universitas Coepit creari. Grotius. 1. The substantiall word whereby God created all things. 2. As a word is begot of the mind, so is he of God. 3. God spake to us by him. See Brugensis.
Before creation, in the beginning of the world. Christ is in the beginning, Creatures from the beginning. Here is a distinction of the Persons in the Trinity, Christ is God, and equall with God.
Word] Or speech rather, Estey. Not Son lest we should look for a carnall generation. Theophylact.
Was] Fuit imports a thing that once was and is not now; Erat was and is. Chrysost. Cyril, Theophylact. Rev. 1.4.
With God] Not a locall, but personall distinction. The word was with God, there word is taken personally; And the word was God, there it is taken essentially.
Vers. 2. The same was in the beginning with God] A repetition of the former to imprint it in our minds, proves he was not only from eternity, but God from eternity.
Vers. 3. All things were made by him, and without him was not any thing made that was made] This verse proves Christ to be God. Here we have the creation of Angels with other things. Beza. Sin is nothing but a privation of good, therefore not made by him, for an Idoll is nothing.Notam universalem omnia optime explicat Paulus ad Col. 1.16. Omnia ab angelo usque ad vermiculum inquit Augustinus. Vbi omnem exceptionem removere volunt sacrae literae id quod affirmarunt explicant oppositi negatione. Esa. 38.1. Jer. 42.4. Grotius. Not of him, but of the Father by him. Heb. 1.2. This shews the distinction and order between the Father and the Son.
Without him] Not by him alone, all works ad extra are equall in the Trinity.
Here is the being of things, verse. 3. Life, and reason, verse. 4.
Vers. 4. In him was life *1. Christus vita est nostra. 2. Efficit vitam in creaturis pro earum conditione. Duplex vita est quam Christus efficit in creaturis, viz. naturae & gratiae, hanc posteriorem Paulus vocat vitam Dei.] As in the fountaine, Act. 17.28. not as an accident in the subject, Exemplariter, intellectualiter. Light] Lux rationis. ver. 9. All men may see Christ if they be not wilfully blind.
Vers. 5. And the light shined in darknesse, &c.] Minds are made ignorant by mans fall. Calvin understands by light reliques of conscience left in man, and by darkenesse mans corruption, and the light reformes not corruption; Others say, that the word was little respected before Christs comming. Ephes. 5.8. Rom. 1.21. John 12.35. Christ is a help against darknesse of sin, ignorance, misery, death, Gods wrath. He alludes here (saith Grotius) to Esay 9.2.
Vers. 6. A man] Mans Ministry. Sent] Must have a calling from God, Rom. 10.15. John] Iehochanan Preacher of the grace of God, Luk. 1.13. This shews that Christ is author of the light in man.
Vers. 8. He was not that light] Ob. Iohn 5.35. Ans. It speaks not of the same light, Iohn Baptist was not the Sun of righteousnesse, the Messias, the light that brings light into the world, but he was a light, and gave a notable testimony to the light. See Grotius.
Was sent] Is not in the originall. Mat. 5.15. Iohn 5.35.
Vers. 9. True] Truly heavenly. See Iohn 6.32. and 15.1. Lighteth] Luce rationis, the soule of a man is called a Candle in Proverbs. See Cameron.
Every man] Jew and Gentile, without respect of persons, all that are enlightned cannot say they have light from any other. commeth] Viz. borne, Mark. 16.15. Mat. 20.19. The world was ignorant before his Incarnation, Luk. 1.79. world] is taken, First, for things created. Secondly, Per synecdochen integri, for men in the world, both are here meant.
Some understand this of the light of grace, but it will be more universally and necessarily true of the light of Reason,Cyrill took this light for the light of nature and naturall reason, because of the universall enunciation, so do our reformers for the most part following him. Divers others of the Fathers take this universall light (because Christ is said to be this light) to be Baptisme. For in the Primitive Church, as the Nativity of Christ was called the Epiphany manifestation, so Baptism was called Illumination. And so Christ lightens every man that comes into the world (that is, into the Christian world) by the Sacrament of Illumination in Baptisme. Dr. Donne. Augustine thus expounds it, that is, all that were enlightned in the world were enlightned by Christ. which is in Infants radically, though not actually.
Vers. 11. His own] Some say, all men are here meant, because he made all, the Jews were his people in a speciall manner, Psal. 85.1. Received him not] Beleeved not. Calvin. That is, they obeyed not his word, they would not be taught and directed by him. Iohn 3.32.
Ver. 12. As many] Either Jews or Gentiles. Calvin. Bond or free. Chrysostome. Power] Therefore the Papists say, power is in man. See ver. 13.
The word foreign never signifies possibility, but as in other places it is translated power or authority; so here, as also 1 Cor. 8.9. and 9.12. right or privilege, or as Iansen. Concord. Evang. c. 1. interpreteth, authoritatem, dignitatem, jus.
Christ gives you the privilege of Sons three waies: 1. By way of merit, Gal. 4.4, 5. In the sufferings of Christ there was not only debitum legale, but super legale meritum. 2. By vertue of the mysticall union, he is the Son of God, as man by vertue of the personall union, Luke 1.35. and makes us the Sons of God by the mysticall union. 3. Christ receives the Spirit and sends it into our hearts, and so makes us the Sons of God, Gal. 4.26.To become] Viz. made, Mat. 5.45. Sons] Gal. 4.5. Ephes. 1.5. Rom. 8.17.
His name] Gospell preached, Acts 4.12.
Vers. 13. VVhichWhich were borne, not of bloud, nor of the will of the flesh, nor of the will of man, Non nascimur sed renascimur Christani. Men are not born Christians, or regenerate 16 Matth. 17.but of God] Faith comes not by naturall generation. Bloud]Enallage numeri, genitale semen. The flesh] Gal. 5. opposite to the Spirit. Man] The same with flesh. Calvin. Some by flesh would have the woman to be meant. Augustine.
Not of the will of man] Not by any naturall power, vertue, or strength which is naturally inherent in them. But of God] That is, of the Spirit of God.
Vers. 14. The word was made flesh] Viz. incarnate, man by Synechdoche, Heb 2.16. Flesh signifies contemptuous man.
And dwelt among us] As in a tabernacle or tent, that is for a short time.Habitavit] nam sic & qui in Coelo habitant foreign dicuntur. Apoc. 12.12. & 13.6. Grotius. The Evangelist in that phrase foreign probably alludes to the feast of *Sarson. on 1 Tim. 1.15.tabernacles, in or near the time of which celebrated, by consent of many Authors of best note, he was conversant with us, Zach. 2.10. Heavens are his home, here was his pilgrimage.
Beheld †Spectavimus seu novum & admirandum spectaculum. foreign spectavimus, contemplati sumus, quasi in aperto, quasi in theatro. Maldonatus in loc.his glory] Saw it in his doctrine, miracles, life, passions, which agreed only to the only begotten. Full] Acts 6.8. All things in the Law were fulfilled in him. Grace] favour. Ephes. 1.6. Truth] All Christs were true and not fallacious, true knowledge, Col. 2.3. See Piscat.
Vers. 15. And cried] Alia & clara voce, Esay, 58.Vtitur Evangelista verbo clamandi, quia de Baptista scriptum erat ecce vox clamantis, utque significaret, Baptistam hoc testimonium publicè omni populo audiente, idque sonora voce, summa cum licertate, magno zelo, & peculiari Spiritus exultatione praedicasse hoc de Christo, quem diu expectatum jam manifestatum gaudebat & praedicabat. Ita enim usurpatur hoc verbum clamandi, Esa. 58.1. & de voce gratulabunda usurpatur. Luc. 1.42. Polyc. Lyser. For he was before me] So we read it, but in Greek it is He was my first, preferred before me, for he was my first.
Vers. 16. Of his fulnesse] The greek word foreign is sometimes taken for abundance, Psal. 24.1. there is not only plenitudo abundantiae, but plenitudo redundantiae, There is a fulnesse of grace in Christ as Mediator, plenitudo not only vasts but fontis.an overflowing of fulnesse in Jesus Christ. Secondly, for fulfilling and perfecting of a thing: So love is said to be the fulfilling of the Law. Properly it is given to vessells that are brim full of liquor, and metaphorically here applyed unto Christ.
Grace for grace] Interpreters all agree in this, that the scope of the words is to set out the abundance of grace we have from Christ; a kind of Hebraisme (say some) and notes the cumulation of grace, grace upon grace; grace answerable to the grace in Christ say others; or the grace in Christ which we partake of answers the grace in all Moses rites, and Ceremonies. See 14.17. verses. and de Dieu. in loc.
That is, as one sweetly expounds it, as a child in generation receiveth from his parents member for member, or as the paper from the Presse receiveth Letter for Letter, the waxe from the Seale print for print,Dr. Preston. or as the glasse from the Image receiveth face for face, so doe we from Jesus Christ receive grace for grace, that is,Dr. Reynolds. for every grace that is in Christ, there is a grace in us in some measure and proportion answerable and agreeable to the same in him.
Grace for grace] That is, whatsoever Grace there is in Christ, there is the like stamp upon the heart of every Christian, like unto that expression. Matth. 5.38.Mr. Budge in loc.
Grace] The word Grace is sometimes taken for the love and favour of God, Ephes. 2.5. 2. For holinesse, Col. 3.16. 3. For excellency or ability, as Ephes. 4.7. In all these respects there is a fulnesse of grace in Christ.
Vers. 17. Grace] In opposition to the curse of the Morall Law, truth] in opposition to the figures of the Ceremoniall Law. Dr. Reynolds. Grace comprehends all the perfections of the will, truth all the vertues of the understanding, Dr. Preston. Vide Fulleri Miscell. sac. lib. 1. c. 8. & de Dieu in loc.
Vers. 18. Seen] Known fully,In sinu esse est proximum & intimum esse; dicitur de conjugibus inter se, Deut. 28.54.56. de amicis. Luc. 16.22. Grotius. Vide Brugensem in loc. as he is or now shall be revealed by Christ. Exod. 33.20. The bosome of the Father] That is the seat of love and secrecy.
Who is intirely loved with such affection as is due only to her who is to be laid in the bosome.Significat foreign res aloiqui latentes & obscuras planè & dilucidè declarare. Glass. Onomat. Vide Piscat. & de Dieu. in loc. Vsus est Evangelista proprio admodum verbo, ut Chrysostomus admonuit, foreign, Explicavit, quod est res obscuras, & quasi in tenebris latentes, in lucem proferre, & penitus explanare. Maldonatus in loc. Deut. 13.6. Men admit those into their bosomes with whom they impart all their secrets, the breast is the place of counsells. Calv. That is, Christ revealeth the secret and mysterious Counsels, and the tender and compassionate affections of the Father unto the world. Dr. Reynolds. declared] exposuit, discovered a secret, 41. Gen. 25. Matth. 11.27. The originall word signifies to conduct, and direct, and lead a man as it were by the hand to the finding out of something that was hid before.
No man by the naturall force of his wit can know God with a saving knowledge necessary to eternall salvation.
Vers. 20. And he confessed and denyed not] See third verse. It is familiar with the Hebrews by affirming and denying to expresse the same thing for the greater confirmation. Esay 39.4. Ier. 42.4. See 1 Iohn 1.5.
Vers. 21. And they asked him? What then? Art thou Elias? And he saith, I am not. Art thou that Prophet? And he answered, no.] Iohn so denyed that he was Eliah, as he denyed he was the Prophet, neither absolutely, for so his answer had been false, (for he was the Eliah which was to come by the testimony of Christ, Matth. 11.14. and the Prophet, witnesse not only Zacharie, Luke 1.76. but also Christ, Matth. 11.9.) but in that sense in wich the Pharisees askt him. For they by Eliah in the 4th. of Mal. understood Eliah the Tishbite, viz. that ancient Prophet, which they expected in his own person before the Messiah came, and by the Prophet 18. Deut. 18. they understood not Christ himselfe, but another famous Prophet that should come in the time of the Messiah, distinct from him, and also from Eliah. Iohn 7.40, 41. and 1.20, 21. and this was called of themEpisc. Down. Diatrib. de Antichristo parte secunda, c. 63. Non sum] Hoc nimirum sensu quo interrogabatur. Grotius. Vide Calvinum. foreign. This is not only our interpretation of the words of Malachy and Christ, but of the most learned Interpreters among the Papists, viz. Paulus Burgensis on Malachy 4. and Ferus on Matthew 11.
Vers. 29. Behold the Lamb of God which taketh away the sinne of the world] Every word is emphaticall,Perkins. There was a standing sacrifice in the Temple, morning and evening, and that was a Lamb, therefore he is so called here to shew that he is the daily sacrifice. he makes here an opposition between Christ and the Paschall Lamb of Moses, which may be called the Paschall Lambe of men.
As offerings and sacrifices are called theirs who presented them, so Christ is called Gods Lamb, because he offered him. Christ was agnus in passione, but Leo in resurrectione. Rev. 5.5. A Lambe suffering death, but a Lion rising from death. The originall and our last translation reade it, That, or the Lamb of God *Eximius ille agnus & singularis, qui per agnos Sacerdotii Levitici adumbratus est. Piscat. Ecce agnus Dei ille. Syr. Other beasts were sacrificed besides, but John Baptist names the Lamb, because the killing of the Paschall Lamb, and the effusion of his bloud was a most illustrious figure of the sacrifice of the Son of God. Gerh., foretold by the Prophets, Esay 53.7. and resembling a Lamb in native innocency and godly simplicity, 1 Pet. 2.22.
Which taketh away, or beareth] foreign tollens, the word is of the present tense, signifying that it is as it were the continuall act or perpetuall office of Christ to take away our sinnes, as long as we are in this life; it may signifie either taketh away, or taketh upon him. The sin] The baptist names not sinnes, but sinne in the singular number, not as if Christ should satisfie for originall sinne only, but rather to shew that universally Christ hath taken upon himselfe the whole burden of sinne, and all the filth of the sinnes of the world, all the guilt of sinne, the anger and curse of God, and whatsoever belongs to the stipend of sinne, and so perfectly expiated the sinnes of the world, for when Paul speaks in generall and universally of sinne, he names it indefinitely, in the singular number foreign sinne, Rom 6.12.
Of the world] There is a secret Antithesis in the word world, in the Leviticall sacrifices only the sins of the people were imposed on the Levites, but here the Lamb takes away the sins of the whole world.
Vers. 31. Knew him not] Viz. de facie, for otherwise Iohn could not be ignorant that the Messiah was at hand,De facie ínquiunt nonuulli magni Theologi, id malim, quam de nomine & fama, quod nonnullis placet. Heinsius. unlesse he was ignorant of his own calling. Beza.
Vers. 38. Rabbi] Rab in Hebrew signifies multum, Rabbi vel Rab significat excellentem aliquem, sive is excellat generis nobilitate, sive virtute & rebus gestis, sive denique doctrina & rerum cognitione: Hoc autèm loco, ut in Evangeliis passim, in postremo hoc significato accipitur, & Latine redditur per nomen magistri vel Doctoris, vox ipsa Etymo suo sonat eum qui sit instar multorum, velunum qui propter excellentiam aequet multos. Rollocus. Inde nostro seculo auditur Rabbinorum nomen. Cheitomaeus de Graeco-Barbaris N.T. Est apud Hebraeos significationis excellentioris Rabbi quàm apud Latinos Magister, & apud Graecos foreign. Toletus in loc. Vide plura ibid.magnum, much, great. Hence Rabbi (which is here interpreted Master) properly signifieth one which abounds with much knowledge, wisdome and learning. This name was given by Esay to Christ, 9. Esay 5. and that deservedly. Christ challengeth this appellation as proper to himselfe, reproving the ambition of the Pharisees, which would be calld of men Rabbi, Rabbi, and admonisheth his Disciples not to seek after that name.
Vers. 39. And abode with him that day] Viz. from the Sun rising, so that only two houres remained to the evening, Therefore they could not returne that day to John, but remained that day with Jesus in his Inne.Polyc. Lyser.
Vers. 42. We have found the Messias, which is by interpretation, the Christ] Viz. that Messias, who was peculiarly foretold by the Prophets,Evangelista hoc addit ut sciretur eundem unum esse qui Judaeis Messias, gentibus Christus dicitur, utrisque & Iudaeis & Gentibus aequè communis, quacunque tandem linguâ efferatur. Interpres Syrus, ut hebraicè scriberet, omisit pericopen hanc interpretativam. Lucas Brugensis. prefigured by the rest that were annointed, was then expected by all, annointed to be King, Priest, and Prophet.
Vers. 43. Follow me] When that phrase is used of the Master and the Schollars, it signifies to yeeld himself into anothers discipline, to follow some one as an individuall Companion, for instructions sake, so Luke 9.49. Philip was the first whom Christ called to be his disciple.
Vers. 47. Nathanael] Is an Hebrew name,Jonathan in Hebrew. signifying the same that Theodosius with the Greeks, and with Augustine Adeodatus given by God.
Behold an Israelite indeed, in whom is no guile] That is,Mr. Perkins. a man of an upright heart that serveth God in Spirit and in truth, for otherwise it is true only of Christ, he was without guile, 1 Pet. 2.20.Respicit ad historiam Jacobi à quo Israelitae nomen habent.
No guile] That is, none raigning, none imputed.
Vers. 48. Before that Philip called thee, when thou wast under the fig-tree, I saw thee.] Christ speaks of three wonderfull things which are above man. First, although thou wast very farre distant, yet I saw that Philip called thee. Secondly, yea I saw thee before Philip found thee, when thou wast under that fig-tree. Thirdly, I saw into thy heart,Polyc. Lyser. that thou art without guile.
Vers. 49. Rabbi, thou art the Son of God, thou art the King of Israel.] Nathanael comprehends three things in his confession concerning the Messiah, whence it is gathered that he was learned in the Law, who rightly understood the speciall sentences of the Prophets concerning the Messiah. First he calls him Rabbi, Polyc. Lys…r.according to the opinion of Moses, Deut. 18.18. Secondly, he confesseth him to be the Son of God; As the Messias is called, Ps. 2.7. and 89.7. Thirdly, he confesseth him to be the King of Israel, Ier. 23.5. and 33.14. The promise is Zach. 8.9. and Psal. 2.6. Therefore he speaks of the essence and office of Christ, in which the true knowledge of him consists, and therefore the article ὅ is added, thou art that Son of God, and that King of Israel, viz. promised and expected.
Vers. 51. Verily verily I say unto you, Hereafter ye shall see Heaven open, and the Angels of God ascending and descending upon the Son of man.] Christ proves himselfe the Sonne of God, because they should see the heavens opened, and the Angels ascending and descending upon him, as was figured in Iacobs ladder; see this Prophesie fulfilled 17. Mat. 1.2.28 Mat. 4.5. and Acts 1.Vide Bezam & Brugensem. Quaecunque Deo tribuntur in veteri foedere eadem in novo Christo tribuuntur. Angeli ascendentes & descendentes Deo ministrant. Gen. …8.12. Grotius.