sus coming unto him, and saith, I saw the Spirit descending from Behold the Lamb of God, which heaven like a dove, and it abode 'taketh' away the sin of the world! upon him. 30 This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. 21 And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water. 32 And John bare record, saying, a Ex.12.3. Is.53.7,11. Re.5.6. 1 or, beareth. He.9.28. A lamb was offered in the temple every morning and evening, as a part of the daily worship. Ex. xxix. 38, 39. The Messiah was predicted as a lamb led to the slaughter, to show his patience in his sufferings, and readiness to die for man. Isa. liii. 7. A lamb among the Jews was also an emblem of patience, meekness, gentleness. On all these accounts, rather than on any one of them alone, Jesus was called the Lamb. He was innocent (1 Pet. ii. 23-25); he was a sacrifice for sin-the substance represented by the daily offering of the lamb, and slain at the usual time of the evening sacrifice (Luke xxiii. 44-46); and he was what was represented by the passover, turning away the anger of God, and saving us by his blood from vengeance and eternal death. 1 Cor. v. 7. ¶ Of God. Appointed by God, approved by God, and most dear to him. The sacrifice which he chose, and which he approves to save men from death. Which taketh away. This denotes his bearing the sins of the world, or the sufferings which made an atonement for sin. Compare Isa. liii. 4. 1 John iii. 5. 1 Pet. ii. 24. He takes away sin by bearing or suffering in his own body the pains which God appointed to show his sense of the evil of sin, thus magnifying the law, and rendering it consistent for Him to pardon. Rom. iii. 24, 25. Of the world. Of all mankind, Jew and Gentile. His work was not to be confined to the Jew, but was also to benefit the Gentile; it was not confined to any one part of the world, but was designed to open the way of pardon to all men. He was the propitiation for the sins of the whole 33 And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth & with the Holy Ghost. с 34 And I saw, and bare record that this is the Son of God. b Ac.13.39. 1 Pe.2.24. Re.1.5. d Ac.1.5. 2.4. cc.3.34 world. 1 John ii. 2. See Notes on 2 Cor. v. 15. 31. I knew him not. John was not per sonally acquainted with Jesus. Though they were remotely related to each other, yet it seems that they had no personal acquaintance. John had lived chiefly in the hill country of Judea. Jesus had been employed with Joseph at Nazareth. Until Jesus came to be baptized by John (Matt. iii. 13, 14), it seems that he had no acquaintance with him. He understood that he was to announce that the Messiah was about to appear. He was sent to proclaim his coming, but he did not personally know Jesus, or that he was to be the Messiah. This proves that there could have been no collusion or agreement between them to impose on the people. Should be made manifest. That the Messiah should be exhibited or made known. He came to prepare the way for the Messiah, and it now appeared that the Messiah was Jesus of Naza reth. ¶ To Israel. To the Jews. 32. Bare record. Gave testimony. I saw the Spirit, &c. See Note, Matt. iii. 16, 17. 33, 34. The same said, &c. This was the sign by which he was to know the Messiah. He was to see the Spirit descending like a dove, and abiding on him. It does not follow, however, that he had no intimation before this that Jesus was the Christ, but it means that by this he should infallibly know it. From Matt. iii. 13, 14, it seems that John supposed, before the baptism of Jesus, that he claimed to be the Messiah, and that he believed it. But the infallible, certain testimony in the case 35 Again, the next day after, John stood, and two of his disciples; 36 And looking upon Jesus as he walked, he saith, Behold the Lamb of God! 37 And the two d sciples heard him speak, and they followed Jesus. 38 Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said We should not delay nor debate the matter, but leave at once all our old teachers and guides, and follow the Lamb of God. And we should do that, too, though to the world the Lord Jesus may appear, as he did to the multitude of the Jews, as poor, unknown, and despised. Reader, have you left all and followed him? Have you forsaken all the guides of false philosophy and deceit, of sin and infidelity, and committed yourself to the Lord Jesus Christ? was the descent of the Holy Spirit on him at his baptism. That this is the Son of God. This was distinctly declared by a voice from heaven at his baptism. Matt. iii. 17. This John heard, and testified that he had heard it. 35. The next day. The day after his remarkable testimony that Jesus was the Son of God. This testimony of John is reported because it was the main design of the Evangelist to show that Jesus was the Messiah. To do this, he adduces the decided and re- 38. What seek ye? This was not peated testimony of John the Baptist. asked to obtain information. Compare This was impartial and decided evidence ver. 48. It was not a harsh reproof, in the case, and hence he so particularly forbidding them to follow him. Comdwells upon it. ¶ John stood. Or, was pare Matt. xi. 28-30. It was a kind standing. This was probably apart inquiry respecting their desires; an infrom the multitude. Two of his dis-vitation to lay open their mind, to state iples. One of these was Andrew (ver. 40); and it is not improbable that the other was the writer of this Gospel. 36. Looking upon Jesus, &c. Fixing his eyes intently upon him. Singling him out and regarding him with special attention. Contemplating him as the long-expected Messiah and Deliverer of the world. In this way should all ministers fix the eye on the Son of God, and direct all others to him. As he walked. While Jesus was walking. 37. They followed Jesus. They had ween the disciples of John. His office was to point out the Messiah. When that was done, they left at once their master and teacher, John, and followed the long-expected Messiah. This shows that John was sincere; that he was not desirous of forming a party, or of building up a sect; that he was willing that all his followers should follow Christ. The object of ministers should not be to build up themselves. It is to point men to the Saviour. And ministers, however popular or successful, should be willing that their disciples should look to Christ rather than to them; nay, should forget them, and look away from them, to tread in the footsteps of the Son of God. And the conduct of these disciples shows us that we should forsake all and follow Jesus when he pointed out to us as the Messiah. I their wishes, and to express all their feelings respecting the Messiah and their own salvation. We may learn, 1st. That Jesus regards the first inclinations of the soul to follow him. He turned towards these disciples, and he will incline his ear to all who begin to approach him for salvation. 2d. Jesus is ready to hear their requests, and to answer them. 3d. Ministers of the gospel, and all other Christians, should be accessible, kind, and tender, towards all who are inquiring the way to life. In conformity with their Master, they should be willing to aid all those who look to them for guidance and help in the great work of their salvation. ¶ Rabbi. This was a Jewish title conferred somewhat as the title of Doctor of Divinity now is, and meaning literally master. Our Saviour solemnly forbade his disciples to wear that title. See Notes on Matt. xxiii. 8. The fact that John interpreted this word shows that he wrote his Gospel not for the Jews only, but for those who did not understand the Hebrew language. It is sup posed to have been written at Ephesus. Where dwellest thou? This question they probably asked him in order to signify their wish to be with him, and to be instructed by him. They wished more fully to listen to him than they could now by the wayside. They were unwilling to interrupt him in his travelling. Religion teaches men true politeness, or a disposition to consult the convenience of others, and not improperly to molest them, or to break in upon them when engaged. It also teaches us to desire to be with Christ; to seek every opportunity of communion with him, and chiefly to desire to be with him where he is when we leave this world. Compare Phil. i. 23. 39. Come and see. This was a kind and gracious answer. He did not put them off to some future period. Then, as now, he was willing that they should come at once and enjoy the full opportunity which they desired of his conversation. Jesus is ever ready to admit those who seek him to his presence and favor. Abode with him. Remained with him. This was probably the dwelling of some friend of Jesus. His usual home was at Nazareth. The tenth hour. The Jews divided their day mto twelve equal parts, beginning at sunrise. If John used their mode of computation, it was about four o'clock, P. M. The Romans divided time as we do, beginning at midnight. If John used their mode, it was about ten o'clock in the forenoon. It is not certain which he used. 41. He first findeth. He found him and told him about Jesus before he brought him to Jesus. We have found the Messias. They had learned from the testimony of John, and now had been more fully convinced from conversation with Jesus, that he was the Messiah. The word Messiah, or Messias, is Hebrew, and means the same as the Greek word Christ, anointed. See Note, Matt. i. 1. From the condue of Andrew we may learn that it is the nature of religion to desire that others may possess it. It does not lead us to monopolize it, or to hide it under a bushel; but it seeks that others also may be brought to the Saviour. It does not wait for them to come, but it goes for them; it seeks them out, and tells them that a Saviour is found. Young converts should seek their friends and neighbors, and tell them of a Saviour; and not only their relatives, but the salvation of the whole world, that all may come to Jesus and be saved. 42. Cephas. This is a Syriac word, meaning the same as the Greek word Peter, a stone. See Note, Matt. xvi. 17. The stone, or rock, is a symbol of firmness and steadiness of character-a trait in Peter's character after the ascension of Jesus that was very remarkable. Before the death of Jesus he was rash, headlong, variable; and it is one proof of the omniscience of Jesus that he saw that Peter would possess a character that would be expressed appropriately by the word rock. The word Jona is a Hebrew word, whose original signification is a dove. It may be that Jesus had respect to that when he gave Simon the name Peter. now bear a name emblematic of timidity and inconstancy. You shall be called by a name denoting firmness and constancy.' You 43. Would go forth. _ _Was about to go. T Into Galilee. He was now in Judea, where he went to be baptized by John. He was now about to return to his native country. Findeth Philip. This does not refer to his calling these disciples to be apostles, for that took place at the sea of Tiberias. Matt. iv. 18. But it refers to their being convinced that he was the Christ. This is the object of this evangelist, to show how and when they were convinced of this. Matthew states the time and occasion in which they were called to be apostles. John, the time in which they first became acquainted with Jesus. There is, therefore, no contradiction in the Evangelists. 44. Of Bethsaida. See Matt. xi. 21. The city of. The place where Andrew and Peter dwelt. 45. Moses, in the law. Moses, in that part of the Old Testament which he wrote, called by the Jews the law. See Deut. xviii. 15, 18; Gen. xlix. 10, iii. 15. And the prophets. Isa. liii. ix. 6, 7. Dan. ix. 24-27. Jer. xxiii. 5, 6, &c. Jesus of Nazareth, &c. They spoke according to common apprehension. They spoke of him as the son of Joseph because he was commonly supposed to be. They spoke of him as dwelling at Nazareth, though they might not have been ignorant that he was born at Bethlehem. 46. Can any good thing, &c. The character of Nazareth was proverbially bad. To be a Galilean, or a Nazarene, was an expression of decided contempt. John vii. 52. Note, Matt. ii. 23. Nathanael asked, therefore, whether it was possible that the Messiah should come from a place proverbially wicked. This was a mode of judging in the case not uncommon. It is not by examining evidence, but by prejudice. Many persons suffer their minds to be filled with prejudice against religion, and then pronounce at once without examination. They refuse to examine, for they have et it down that it cannot be true. It maiters not where a teacher comes from, or what is the place of his birth, provided he be authorized of God, and qualified for his work. ¶ Come and ee. This was the best way to answer Nathanael. He did not sit down to reason with him, or speculate about the possibility that a good thing could come from Nazareth; but he asked him to go and examine for himself, to see the Lord Jesus, to hear him converse, to lay aside his prejudice, and to judge fro:n a fair and candid examination. So we should beseech sinners to lay aside their prejudices against religion and to be Christians, and thus make trial for themselves. If men can be persuaded to come to Jesus, all their petty and foolish objections against religion will vanish. They will be satisfied from their own experience that it is true, and in this way only will they ever be satisfied. 47. An Israelite indeed. One who is really an Israelite, not by birth only, but one worthy of the name. One who possesses the spirit, the piety, and the integrity, which befit a man who is really a Jew, who fears God and obeys his law. Compare Rom. ix. 6; ii, 28, 29. No guile. No deceit, no fraud, no hypocrisy. He is really what he professes to be, a Jew, a descendant of the Patriarch Jacob; fearing and serv ing God. He makes no profession which he does not believe and live up to. He does not say that Nathanael was without guilt or sin, but that he had no disguise, no trick, no deceit. He was sincere and upright. This was a most honorable testimony to be borne of this man. How happy would it be if he who knows the hearts of all as he did that of Nathanael, could bear the same testimony of all who profess the religion of the gospel! 48. Whence knowest thou me? Nathanael was not yet acquainted with the divinity of Christ, and supposed that he had been a stranger to him. Hearing him express a favorable opinion of him of the titles by which the Messiah was expected; and this was the _title which was affixed to his cross. John xix. 18. This case of Nathanael, John adduces as another evidence that Jesus was the Christ. The great object he had in view in writing this gospel was to collect the evidence that he was the Messiah. Ch. xx. 31. A case, therefore, where Jesus searched the heart, and where his knowledge of the heart convinced a pious Jew that he was the Christ, is very properly adduced as important testimony. he naturally inquired by what means this title he doubtless meant that he he had any knowledge of him. His was the Messiah. His conscience told conscience testified to the truth of him that he had judged right of his chawhat Jesus said, that he had no guile, racter, and that therefore he must know and he was anxious to know whence he the heart and desires of the mind. If had learned his character. Before so, he could not be a mere man, but that Philip called thee. See verse 45. must be the long-expected Messiah. When thou wast under the fig-tree.¶The King of Israel. This was one It is evident that it was from something that occurred under the fig-tree that Jesus judged of his character. What that was is not recorded. It is not improbable that Nathanael was accustomed to retire to the shade of a certain tree, perhaps in his garden, or in a grove, for the purpose of meditation and prayer. The Jews were much in the habit of selecting such places for private devotion, and in such scenes of stillness and retirement there is something peculiarly favorable for meditation and prayer. Our Saviour also worshipped in such places. Compare John xviii. 2; Luke vi. 12. In that place of retirement it is not improbable that Nathanael was engaged in private devotion. I saw thee. It is clear from the narrative that Jesus did not mean to say that he was bodily present with Nathanael, and saw him; but he knew his thoughts, his desires, his secret feelings, and wishes. In this sense Nathanael understood him. We may learn, 1st. That Jesus sees in secret, and is therefore divine. 2d. That he sees us when we little think of it. 3d. That he sees us especially in our private devotions, hears our prayers, and marks our meditations. And 4th. That he judges of our character chiefly by our private devotions. Those are secret; the world sees nem not; and in our closets we show what we are. How does it become s, therefore, to seek that our secret prayers and meditations be without guile and hypocrisy, and such as Jesus will approve! 50. Greater things. Fuller proof of his Messiahship particularly what is mentioned in the following verse. 51. Verily, verily. In the Greek, amen, amen. The word amen means truly, certainly, so be it—from a verb to confirm, to establish, to be true. It is often used in this gospel. When repeated, it expresses the speaker's sense of the importance of what he is about to say, and the certainty that it is as he affirms. Ye shall see. Not, perhaps, with the bodily eyes, but you shall have evidence that it is so. The thing shall take place, and you shall be a witness of it. Heaven open. This is a figurative expression, denoting the "conferring of favors. Ps. lxxviii. 23, 24: opened the doors of heaven, and had rain. ed down manna.' And also it denotes that God was about to work a miracle in attestation of a particular thing. See Matt. iii. 16. In the language, here, there is an evident allusion to the ladder that Jacob saw in a dream, and to the 49. Rabbi. Master-applied appro-angels ascending and descending on it. priately to Jesus, and to no one else. Gen. xxviii. 12. It is not probable that Matt. xxiii. 10. The Son of God. By he referred to any particular instance He |