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Zohrap 1805
ՆԱԽԱԴՐՈՒԹԻՒՆ ՅՈՎՀԱՆՆՈՒ ԱՒԵՏԱՐԱՆԻՆ

Յովհաննու Աւետարանն՝ գրեա՛լ է Յովհաննո՛ւ, որ եղբայր է Յակովբայ Զեբեդեայ. որ անկաւ ՚ի վերայ լանջացն Տեառն. նո՛յն սա՝ գրեա՛ց զԱւետարանս զայս։ Եւ սկիզբն առնէ յաստուածակա՛ն բանեն. եւ զըստ մարմնոյ ծնունդն յիշատակէ՛ յասելն, եւ Բանն մարմին եղեւ։ Եւ յիշատակէ զմկրտութիւնն Յովհաննու, եւ զընտրութիւն աշակերտացն. այլ եւ զնշա՛նս եւ զարուե՛ստս զոր եղեն։ Եւ զկատարածն՝ որ մատնեցաւ Պոնտացւոյ Պիղատոսի, եւ խաչեցաւ. յորում եւ զինուորքն բաժանեցին զհանդերձս նորա, եւ ՚ի վերայ պատմուճանի նորա վիճա՛կ արկին. եւ մարմին նորա եդաւ ՚ի գերեզմանի. եւ յարեաւ յերրո՛րդ աւուր, երեւեցա՛ւ աշակերտացն ինքն։

Յովհա՛ննէս՝ որ եւ որդի որոտման, զվերի՛նն որոտալով պատմեաց մեզ։ Սա՝ զկնի ծգ ամի համբառնալոյ Փրկչին գրեաց զԱւետարանս իւր յԵփեսո՛ս քաղաքի, ՚ի խնդրելոյ եկեղեցւոյն Ասիայ՝ ՚ի լեզո՛ւ Յո՛յն։ Եւ է՝ գլուխս մլբ̃։ Վկայութիւնս ժե̃։ Տունս ռպ̃։ Միանգամայն Չորեքեա՛ն աւետարանքս. Գլուխք ռ̃ճկբ̃։ Վկայութիւնք հթ̃։ Տունք փպ̃։

Յովհաննէս՝ Հնազանդութիւն։

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Евангелие Иоанна начинается величественным вступлением или прологом, в котором говорится о том, как Единородный Сын Божий открылся в мир. Вступление это удобно делится на три строфы, содержание которых таково.

Строфа первая (ст. 1-5): Слово, Которое было в начале у Бога и Само было Бог и чрез Которое был сотворен мир, было жизнью и светом для людей и тьма не могла погасить этот свет.

Строфа вторая (ст. 6-13): Иоанн был послан от Бога, чтобы свидетельствовать о Слове как об истинном свете, но когда Слово явилось к своим, свои Его не приняли. Нашлось, впрочем, немного таких, какие приняли Слово, и вот этим людям была дана Словом власть стать чадами Божиими.

Строфа третья (ст. 14-18.): Слово стало плотью в Иисусе Христе и обитало с людьми, которые видели Его величие как Единородного от Отца, полного благодати и истины, так что верующие в Него получили от Него в изобилии благодать. Чрез Него, Который выше Иоанна Крестителя и законодателя Моисея, возвещена благодать и истина невидимого Бога.

Основная мысль пролога высказана в ст. 14-м: "И Слово стало плотию, и обитало с нами". Все предшествующее и последующее служит к характеристике Божественного Лица, Которое в Иисусе Христе стало человеком и открыло людям благодать и истину невидимого Бога. Из пролога мы сначала узнаем, что Слово существовало у Бога еще до сотворения мира и что самый мир Ему обязан своим происхождением. Узнаем также, что, в частности, для человечества Слово было светом и жизнью еще до Своего воплощения. Затем, евангелист, чтобы подготовить внимание своих читателей к следующему далее краткому известию о воплощении Слова, упоминает о послании Богом Иоанна Крестителя как свидетеля о пришествии Слова к Своему народу и об отношении иудейского народа к явившемуся Слову. Таким образом, евангелист вполне логично подходит далее к изображению самого воплощения Слова и величия принесенных Им с Собою благ.

Замечательно, что все содержание пролога состоит в исторических фактах, а не рассуждениях. Мы чувствуем, что евангелист дает нам не какое либо философское построение, а краткую историю воплотившегося Слова. Поэтому и речь пролога напоминает собою речь историка.

По замечанию Кейля, правильное понимание всего пролога зависит от объяснения термина Логос, переведенного у нас в Библии выражением "Слово". Греческое существительное o logoV имеет различные значения в классическом греческом языке. Оно может означать:

а) высказывание и сказанное, и

б) рассуждение, обдумывание и способность рассуждать, т. е. разум или рассудок.

Есть и еще не мало значений этого слова, но все они имеют свою основу в указанных двух главных значениях термина o logoV. Что касается второго значения рассматриваемого термина, (б) то хотя есть толкователи, настаивающие на необходимости, принять термин Логос в смысле разума, мы не можем этого допустить. Главное препятствие к этому допущению состоит в том, что в новозаветном греческом языке термин o logoV нигде не употребляется как означающий "разум" или "рассудок", а обозначает только действие или результат деятельности разума: отчет, расчет и т. д. (См. немецкий Словарь новозаветного языка Э. Прейшена 1910 г. столб. 668, 669). Но никто из беспристрастных читателей пролога не скажет, что есть хотя бы малейшее основание к тому, чтобы в прологе термин Логос истолковать в смысле "деятельности" или "результата деятельности разума:" этому ясно противоречит все, что сказано в 14-м и сл. стихах о воплощении Логоса.

Теперь относительно первого (а) главного значения термина Логос нужно сказать, что и на основании филологического прямого смысла этого термина и на основании всего учения евангелия Иоанна о Лице Господа Иисуса Христа, это значение - "Слово" - является единственно приемлемым в настоящем случае. Но понимая так это наименование в приложении ко Христу, нужно помнить, что евангелист, конечно, назвал Христа "Словом" не в простом (грамматическом) значении этого термина, понимал "Слово" не как простое сочетание звуков голоса, а в смысле высшем (логическом), как выражение внутреннейшего существа Божия. Подобно тому, как в слове Самого Христа открывалась Его внутренняя сущность, так и в Вечном Слове - Логос всегда открывалось внутреннее существо Божества. Бог есть дух, а где дух, там и слово - следовательно, "Слово" было всегда с Богом. Существование Логоса само в себе "отнюдь не обусловлено тем, что Он есть Откровение Бога Отца миру, т. е. отнюдь не обусловлено бытием мира, - наоборот, бытие мира находится в зависимости от того, что Логос становится для мира откровением Бога Отца, - но необходимо должно быть мыслимо как данное в самом бытии Бога Отца" (Знаменский. с. 9).

Отцы Церкви большей частью объясняли значение наименования Христа "Словом" при помощи сравнения Христа - Слова с "словом" человеческим. Они говорили, что как мысль и слово различны друг от друга, так и "Слово" - Христос был всегда Лицом отдельным от Лица Бога Отца. Затем они указывали, что слово рождается мыслью и рождается притом не через отсечение или истечение, а так, что мысль или ум остается в своем собственном составе: так и Христос есть Сын Божий, от рождения Которого в существе Отца не произошло никакого изменения. Далее отцы Церкви, принимая во внимание, что слово, будучи различно от мысли по образу бытия, остается всегда единым с мыслью по содержанию или сущности бытия, выводили отсюда, что Сын един по существу с Богом Отцом и в силу этого единства по существу ни на одну минуту не разлучается от Отца. - Таким образом, рассматривая термин "Слово" как обозначение Сына Божия, отцы Церкви находили в этом термине указание на вечность Сына Божия, на Его личность и на единосущие с Отцом, а также на Его бесстрастное рождение от Отца. Но кроме того, имея в виду, что этот термин может означать и слово произнесенное, а не только существующее в мысли (внутреннее), отцы Церкви понимали этот термин в приложении ко Христу и как обозначение того, что Сын являет миру Отца, что Он есть откровение Отца миру. Первое понимание может быть названо метафизическим, а второе - историческим.

Среди новейших богословов критического направления утвердилось воззрение, будто бы термин Логос у Иоанна имеет только значение так называемого "исторического предиката", а вовсе не определяет по существу Лицо Христа Спасителя. Евангелист будто бы хотел этим термином сказать, что Христос есть откровение Божие миру. Так, по мнению Цана, Логос есть имя, принадлежащее не кому другому, как только историческому Христу: это - такой же предикат или определение Христа, каковы и далее следующие в прологе определения "свет", "истина" и "жизнь". Христос до воплощения не был Логосом, а стал таковым только по воплощении. К этому взгляду Цана приближается мнение Лютардта, по которому Христос назван у Иоанна Логосом в том лишь смысле, что в Нем нашла себе завершение вся совокупность божественных откровений. Наконец, по воззрению Гоффмана, у Иоанна под Логосом следует разуметь апостольское слово или проповедь о Христе. Из русских ученых на сторону этих ученых стал кн. С. Н. Трубецкой, в своей диссертации о Логосе (Москва 1900 г.).

Но против такого понимания рассматриваемого термина у Иоанна говорит в высшей степени ясное указание самого евангелиста, находящееся в 14-м стихе пролога: "И Слово стало плотью". То, что в известное время приняло плоть, очевидно должно было существовать и ранее этого времени, без плоти. Ясно, что евангелист верил в предсуществование Христа как Сына Божия, как Вечного Слова Божия. Затем, против такого узкого понимания немецких экзегетов громко вопиет все содержание Евангелия Иоанна. В речах Господа, какие приводит Иоанн, везде выступает уверенность в вечном существовании Христа, в Его единосущности Отцу. Но ведь именно эти же идеи входят и в содержание рассматриваемого понятия "Слова" или Логоса. И к чему бы евангелист стал придавать такую торжественность своему прологу, если бы в нем шла речь о Христе только как об Откровении невидимого Бога? Ведь такие откровения имели место в истории домостроительства нашего спасения и в Ветхом Завете (напр., явления Ангела Господня), а между тем, Иоанн своим прологом хочет открыть, так сказать, совершенно новую эру в истории спасения...

Заметить нужно еще, что когда мы настаиваем на том, что у Иоанна термин Логос означает "Слово", а не "разум", то мы этим не отрицаем того, что Слово вместе с тем есть и Высший Разум. И человеческое слово не существует вне отношения к мысли, выражением которой оно служит. Точно так же все новозаветные свидетельства о Сыне Божием как Истине и Источнике всякой истины, не оставляют сомнения в том, что Слово Божие есть вместе и абсолютный "Разум Божий" (см. у Знаменского с. 175).

О том, откуда Иоанн взял это определение - Логос, см. ниже, в объяснении 18-го стиха пролога.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The scope and design of this chapter is to confirm our faith in Christ as the eternal Son of God, and the true Messiah and Saviour of the world, that we may be brought to receive him, and rely upon him, as our Prophet, Priest, and King, and to give up ourselves to be ruled, and taught, and saved by him. In order to this, we have here, I. An account given of him by the inspired penman himself, fairly laying down, in the beginning, what he designed his whole book should be the proof of (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, ver. 19-37. III. His own manifestation of himself to Andrew and Peter (ver. 38-42), to Philip and Nathanael, ver. 43-51.
Adam Clarke: Commentary on the Bible - 1831
Preface to the Gospel According to St. JohnWith A Short Account of His Life
John, the writer of this Gospel, was the son of a fisherman named Zebedee, and his mother's name was Salome. Compare Mat 27:56, with Mar 15:40, and Mar 16:1. His father Zebedee was probably of Bethsaida, and with his sons James and John followed his occupation on the sea of Galilee. The call of these two brothers to the apostleship is related, Mat 4:21, Mat 4:22; Mar 1:19, Mar 1:20; Luk 5:1-10. John is generally supposed to have been about 25 years of age when he began to follow our Lord.
Theophylact makes him one of the relatives of our Lord, and gives his genealogy thus: "Joseph, the husband of the blessed Mary, had seven children by a former wife, four sons and three daughters-Martha, (perhaps, says Dr. Lardner, it should be Mary), Esther, and Salome, whose son John was; therefore Salome was reckoned out Lord's sister, and John was his nephew." If this relationship did exist, it may have been, at least in part, the reason of several things mentioned in the Gospels: as the petition of the two brothers for the two chief places in the kingdom of Christ; John's being the beloved disciple and friend of Jesus, and being admitted to some familiarities denied to the rest, and possibly performing some offices about the person of his Master; and, finally, our Lord's committing to him the care of his mother, as long as she should survive him. In a MS. of the Greek Testament in the Imperial Library of Vienna, numbered 34 in Lambecius's Catalogue, there is a marginal note which agrees pretty much with the account given above by Theophylact: viz. "John the evangelist was cousin to our Lord Jesus Christ according to the flesh: for Joseph, the spouse of the God-bearing virgin, had four sons by his own wife, James, Simon, Jude, and Joses, and three daughters, Esther, and Thamar, and a third who, with her mother, was called Salome, who was given by Joseph in marriage to Zebedee: of her, Zebedee begot James, and John also the evangelist." The writer of the MS. professes to have taken this account from the commentaries of St Sophronius.
This evangelist is supposed by some to have been the bridegroom at the marriage of Cana in Galilee: see Joh 2:1.
John was with our Lord in his transfiguration on the mount, Mat 17:2; Mar 9:2; Luk 9:28; during his agony in the garden, Mat 26:37; Mar 14:33; and when he was crucified, Joh 19:26.
He saw our Lord expire upon the cross, and saw the soldier pierce his side with a spear, Joh 19:34, Joh 19:35.
He was one of the first of the disciples that visited the sepulchre after the resurrection of Christ; and was present with the other disciples, when Jesus showed himself to them on the evening of the same day on which he arose; and likewise eight days after, Joh 20:19-29.
In conjunction with Peter, he cured a man who had been lame from his mother's womb, for which he was cast into prison, Act 3:1-10. He was afterwards sent to Samaria, to confer the Holy Ghost on those who had been converted there by Philip the deacon, Acts 8:5-25. St. Paul informs us, Gal 2:9, that John was present at the council of Jerusalem, of which an account is given, Act 15:4, etc.
It is evident that John was present at most of the things related by him in his Gospel; and that he was an eye and ear witness of our Lord's labors, journeyings, discourses, miracles, passion; crucifixion, resurrection, and ascension. After the ascension he returned with the other apostles from mount Olivet to Jerusalem, and took part in all transactions previously to the day of pentecost: on which time, he, with the rest, partook of the mighty outpouring of the Holy Spirit, by which he was eminently qualified for the place he afterwards held in the apostolic Church.
Some of the ancients believed that he went into Parthia, and preached the Gospel there; and his first epistle has been sometimes cited under the name of the Epistle to the Parthians.
Irenaeus, Eusebius, Origen, and others, assert that he was a long tune in Asia, continuing there till Trajan's time, who succeeded Nerva, a.d. 98. And Polycrates, bishop of Ephesus, a.d. 196, asserts that John was buried in that city. Jerome confirms this testimony, and says that John's death happened in the 68th year after our Lord's passion.
Tertullian and others say that Domitian having declared war against the Church of Christ, in the 15th year of his reign, a.d. 95, John was banished from Ephesus, and carried to Rome, where he was immersed in a cauldron of boiling oil, out of which however he escaped unhurt; and that afterwards he was banished to the isle of Patmos, in the Aegean Sea, where he wrote the Apocalypse. Domitian having been slain in a.d. 96, his successor Nerva recalled all the exiles who had been banished by his predecessor; and John is supposed to have returned the next year to Ephesus, being then about ninety years of age. He is thought to have been the only apostle who died a natural death, and to have lived upwards of 100 years. Some say, having completed 100 years, he died the day following. This Gospel is supposed by learned men to have been written about a.d. 68 or 70; by others, a.d. 86; and, by others, a.d. 97; but the most probable opinion is that it was written at Ephesus about the year 86.
Jerome, in his comment on Galatians 6, says that John continued preaching when he was so enfeebled with old age that he was obliged to be carried into the assembly; and that, not being able to deliver any long discourse, his custom was to say, in every meeting, My dear children, love one another! The holy virgin lived under his care till the day of her death, which is supposed to have taken place fifteen years after the crucifixion.
John is usually painted holding a cup in his hand, with a serpent issuing from it: this took its rise from a relation by the spurious Procorus, who styles himself a disciple of St. John. Though the story is not worth relating, curiosity will naturally wish to be gratified with it. Some heretics had privately poisoned a cup of liquor, with which they presented him; but after he had prayed to God, and made the sign of the cross over it, the venom was expelled, in the form of a serpent!
Some of the first disciples of our Lord, misunderstanding the passage, Joh 21:22, Joh 21:23, If I will that he tarry till I come, what is that to thee? believed that John should never die. Several in the primitive Church were of the same opinion; and to this day his death is doubted by persons of the first repute for piety and morality. Where such doctors disagree, it would be thought presumption in me to attempt to decide; otherwise I should not have hesitated to say that, seventeen hundred years ago he went the way of all flesh, and, instead of a wandering lot in a miserable, perishing world, is now glorified in that heaven of which his writings prove he had so large an anticipation, both before and after the crucifixion of his Lord.
Eusebius (Hist. Eccles. lib. iii. cap. 24) treats particularly of the order of the Gospels, and especially of this evangelist: his observations are of considerable importance, and deserve a place here. Dr. Lardner has quoted him at large, Works, vol. iv. p. 224.
"Let us," says he, "observe the writings of this apostle which are not contradicted by any. And first of all must be mentioned, as acknowledged of all, the Gospel according to him, well known to all the Churches under heaven. And that it has been justly placed by the ancients the fourth in order, and after the other three, may be made evident in this manner. Those admirable and truly Divine men, the apostles of Christ, eminently holy in their lives, and, as to their minds, adorned with every virtue, but rude in language, confiding in the Divine and miraculous power bestowed upon them by our Savior, neither knew, nor attempted to deliver the doctrine of their Master with the artifice and eloquence of words. But using only the demonstration of the Divine Spirit, working with them, and the power of Christ performing by them many miracles, they spread the knowledge of the kingdom of heaven all over the world. Nor were they greatly concerned about the writing of books, being engaged in a more excellent ministry, which was above all human power. Insomuch that Paul, the most able of all in the furniture both of words and thoughts, has left nothing in writing, beside some very short (or a very few) epistles; although he was acquainted with innumerable mysteries, having been admitted to the sight and contemplation of things in the third heaven, and been caught up into the Divine Paradise, and there allowed to hear unspeakable words. Nor were the rest of our Savior's followers unacquainted with these things, as the seventy disciples, and many other beside the twelve apostles. Nevertheless, of all the disciples of our Lord, Matthew and John only have left us any memoirs: who too, as we have been informed, were compelled to write by a kind of necessity. For Matthew having first preached to the Hebrews, when he was about to go to other people, delivered to them in their own language the Gospel according to him, by that writing supplying the want of his presence with those whom he was then leaving. And when Mark and Luke had published the Gospels according to them, it is said that John, who all this while had preached by word of mouth, was at length induced to write for this reason. The three first written Gospels being now delivered to all men, and to John himself, it is said that he approved them, and confirmed the truth of their narration by his own testimony; saying there was only wanting a written account of the things done by Christ in the former part, and the beginning of his preaching. And certainly that observation is very true. For it is easy to perceive that the other three evangelists have recorded only the actions of our Savior for one year after the imprisonment of John, as they themselves declare at the beginning of their history. For, after mentioning the forty days' fast, and the succeeding temptation, Matthew shows the time of the commencement of his account in these words: When he had heard that John was cast into prison, he departed out of Judea into Galilee. In like manner, Mark: Now after that John, says he, was cast into prison, Jesus came into Galilee. And Luke, before he begins the account of the acts of Jesus, gives a like hint in this manner: that Herod added yet this, above all, that he shut up John in prison. For these reasons, as is said, the Apostle John was entreated to relate, in the Gospel according to him, the time omitted by the four evangelists, and the things done by our Savior in that space, before the imprisonment of the Baptist; And they add, farther, that he himself hints as much, saying, This beginning of miracles did Jesus: as also in the history of the acts of Jesus he makes mention of the Baptist as still baptizing in Aenon, nigh unto Salem. And it is thought that he expressly declares as much, when he says, For John was not yet cast into prison. John, therefore, in the Gospel according to him, relates the things done by Christ while the Baptist was not yet cast into prison. But the other three evangelists relate the things that followed the Baptist's confinement. Whoever attends to these things will not any longer think the evangelists disagree with each other, forasmuch as the Gospel according to John contains the first actions of Christ, while the others give the history of the following time. And for the same reason John has omitted the genealogy of our Savior according to the flesh, it having been recorded before by Matthew and Luke; but he begins with his divinity, which had been reserved by the Holy Ghost for him, as the most excellent person." The whole of this chapter, with the preceding and following, may be profitably consulted by the reader. See also Lardner, Works, vol. iv. 224, and vi. 156-222.
Besides the Gospel before us, John is generally reputed to have been the author of the three epistles which go under his name, and of the Apocalypse. The former certainly breathe the genuine spirit of this apostle; and are invaluable monuments of his spiritual knowledge and deep piety, as well as of his Divine inspiration: as the Gospel and Epistles prove him to have been an evangelist and apostle, his book of Revelations ranks him among the profoundest of the prophets.
Learned men are not wholly agreed about the language in which this Gospel was originally written. Some think St. John wrote it in his own native tongue, the Aramean or Syriac, and that it was afterwards translated, by rather an unskilful hand, into Greek. This opinion is not supported by strong arguments. That it was originally written in Greek is the general and most likely opinion.
What the design of St. John was, in writing this Gospel, has divided and perplexed many critics and learned divines. Some suppose that it was to refute the errors taught by one Cerinthus, who rose up at that time, and asserted that Jesus was not born of a virgin, but was the real son of Joseph and Mary; that, at his baptism, the Christ, what we term the Divine nature, descended into him, in the form of a dove, by whose influence he worked all his miracles; and that, when he was about to suffer, this Christ, or Divine nature, departed from him, and left the man Jesus to suffer death. See Irenaeus, advers. Haereses.
Others suppose he wrote with the prime design of confuting the heresy of the Gnostics, a class of mongrels who derived their existence from Simon Magus, and who formed their system out of Heathenism, Judaism, and Christianity; and whose peculiar, involved, and obscure opinions cannot be all introduced in this place. It is enough to know that, concerning the person of our Lord, they held opinions similar to those of Cerinthus; and that they arrogated to themselves the highest degrees of knowledge and spirituality. They supposed that the Supreme Being had all things and beings included, in a certain seminal manner, in himself; and that out of Him they were produced. From God, or Bythos, the infinite Abyss, they derived a multitude of subaltern governors, called Aeons; whom they divided into several classes, among which we may distinguish the following nine. Πατηρ, Father; Χαρις, Grace; Μονογενης, First-begotten; Αληθεια, Truth; Λογος, Word; Φως, Light; Ζωη, Life; Ανθρωπος, Man; and Εκκλησια, Church; all these merging in what they termed Πληρωμα, Fulness, or complete round of being and blessings: terms which are of frequent occurrence in John's Gospel, and which some think he has introduced to fix their proper sense, and to rescue them from being abused by the Gnostics. But this is not very likely, as the Gnostics themselves appealed to St. John's Gospel for a confirmation of their peculiar opinions, because of his frequent use of the above terms. These sentiments, therefore, do not appear to be tenable.
Professor Michaelis has espoused the opinion, that it was written against the Gnostics and Sabians, and has advanced several arguments in its favor; the chief of which are the following.
"The plan which St. John adopted, to confute the tenets of the Gnostics and the Sabians, was first to deliver a set of aphorisms, as counterpositions to these tenets; and then to relate such speeches and miracles of Christ as confirmed the truth of what he had advanced. We must not suppose that the confutation of the Gnostic and Sabian errors is confined to the fourteen first verses of St. John's Gospel; for, in the first place, it is evident that many of Christ's speeches which occur in the following part of the Gospel, were selected by the evangelist with a view of proving the positions laid down in these fourteen verses; and, secondly, the positions themselves are not proofs, but merely declarations made by the evangelist. It is true that for us Christians, who acknowledge the Divine authority of St. John, his bare word is sufficient; but as the apostle had to combat with adversaries who made no such acknowledgment, the only method of convincing them was to support his assertion by the authority of Christ himself.
"Some of the Gnostics placed the 'Word' above all the other Aeons, and next to the Supreme Being: but Cerinthus placed the 'Only begotten' first, and then the 'Word.' Now St. John lays down the following positions: -
"1. The Word and the Only begotten are not different, but the same person, Joh 1:14. 'We beheld his glory, as of the only begotten of the Father.' This is a strong position against the Gnostics, who usually ascribed all the Divine qualities to the Only begotten. The proofs of this position are: the testimony of John the Baptist, Joh 1:18, Joh 1:34; Joh 3:35, Joh 3:36; the conversation of Christ with Nicodemus, Joh 3:16, Joh 3:18, in which Christ calls himself the only begotten Son; the speech delivered by Christ to the Jews,47; and other passages, in which he calls God his Father.
"2. The Word was never made, but existed from the beginning, Joh 1:1. The Gnostics granted that the Word existed before the creation; but they did not admit that the Word existed from all eternity. The Supreme Being, according to their tenets, and, according to Cerinthus, the only begotten Son likewise, as also the matter from which the world was formed, were prior in existence to the Word. This notion is contradicted by St. John, who asserts that the Word existed from all eternity. As a proof of this position may be alleged perhaps what Christ says, Joh 8:58.
"3. The Word was in the beginning with God, Joh 1:1, Joh 1:2. The Gnostics must have maintained a contrary doctrine, or St. John, in confuting their tenets, would not have thought it necessary to advance this position, since God is omnipresent, and therefore all things are present with him.
"4. The Word was God, Joh 1:1. The expression, God, must be here taken in its highest sense or this position will contain nothing contrary to the doctrine of the Gnostics. For they admitted that the Word was an Aeon, and therefore a deity in the lower sense of the word. The proofs of this position are contained in the 5th, 10th, (Joh 10:30), and 14th (Joh 14:7, Joh 14:11) chapters.
"5. The Word was the creator of all things, Joh 1:3, Joh 1:10. This is one of St. John's principal positions against the Gnostics, who asserted that the world was made by a malevolent being. The assertion, that the Word was the creator of the world, is equivalent to the assertion, that he was God in the highest possible sense. In whatever form or manner we may think of God, the notion of Creator is inseparable from the notion of Supreme Being. We argue from the creation to the Creator; and this very argument is one proof of the existence of God.
"6. In the Word was life, Joh 1:4. The Gnostics, who considered the different attributes or operations of the Almighty, not as so many separate energies, but as so many separate persons, considered Life as a distinct Aeon from the Word. Without this Aeon, the world, they said, would be in a state of torpor; and hence they called it not only Life, but the Mother of the living; from this Aeon, therefore, might be expected the resurrection of the dead and eternal life. The proofs of this position are in Joh 3:15, Joh 3:21; the whole of the sixth, and the greatest part of the eighth chapter, as also Joh 14:6, Joh 14:9, Joh 14:19. But no part of St. John's Gospel is a more complete proof of this position than his full and circumstantial account of the resurrection of Lazarus, which the other evangelists had omitted." - See more in Michaelis's Introduction to the New Testament. And, for a general account of the Logos, see John 1, at the end.
Though it is likely that the Gnostics held all these strange doctrines, and that many parts in John's Gospel may be successfully quoted against them, yet I must own I think the evangelist had a more general end in view than the confutation of their heresies. It is more likely that he wrote for the express purpose of giving the Jews, his countrymen, proper notions of the Messiah and his kingdom; and to prove that Jesus, who had lately appeared among them, was this Christ. His own words sufficiently inform us of his motive, object, and design, in writing this Gospel: These things are written that ye might believe that Jesus is the Christ, the Son of God; and that, believing, ye might have life through his name, Joh 20:31. This is a design as noble as it is simple; and every way highly becoming the wisdom and goodness of God.

The eternity of the Divine Logos, or Word of God, the dispenser of light and life, Joh 1:1-5. The mission of John the Baptist, Joh 1:6-13. The incarnation of the Logos or Word of God, Joh 1:14. John's testimony concerning the Logos, Joh 1:15-18. The priests and Levites question him concerning his mission and his baptism, Joh 1:19-22. His answer, Joh 1:23-28. His farther testimony on seeing Christ, Joh 1:29-34. He points him out to two of his disciples, who thereupon follow Jesus, Joh 1:35-37. Christ's address to them, Joh 1:38, Joh 1:39. Andrew invites his brother, Simon Peter; Christ's address to him, Joh 1:40-42. Christ calls Philip, and Philip invites Nathanael, Joh 1:43-46. Christ's character of Nathanael, Joh 1:47. A remarkable conversation between him and this disciple, Joh 1:48-51.
John's introduction is from18. Some harmonists suppose it to end with Joh 1:14. but, from the connection of the whole, Joh 1:18 appears to be its natural close, at it contains a reason why the Logos or Word was made flesh. Joh 1:15 refers to Joh 1:6-8, and in these passages John's testimony is anticipated in order of time, and is very fitly mentioned to illustrate Christ's pre-eminence. Joh 1:16, Joh 1:17 have a plain reference to Joh 1:14. See Bp. Newcome.
Albert Barnes: Notes on the Bible - 1834
Preface to John
John, the writer of this Gospel, was the son of Zebedee and Salome; compare Mat 27:56 with Mar 15:40-41. His father was a fisherman of Galilee, though it would appear that he was not destitute of property, and was not in the lowest condition of life. He had hired men in his employ, Mar 1:20. Salome is described as one who attended our Saviour in his travels, and ministered to his needs, Mat 27:55; Mar 15:41. Also, John was known to Caiaphas, the high priest Joh 18:15. On the cross, Jesus commended his own mother (Mary) to John, and he took her into his own home Joh 19:26-27, with whom, history informs us, she lived until her death, about 15 years after the crucifixion of Christ. From all this it would seem not improbable that John had some property, and was better known than any of the other apostles.
John was the youngest of the apostles when called by Jesus, and John lived to the greatest age; he is the only one who is supposed to have died a peaceful death. He was called to be a follower of Jesus while engaged with his father and his older brother James mending their nets at Lake Tiberias, Mat 4:21; Mar 1:19; Luk 5:10.
John was admitted by our Saviour to special favor and friendship. One of the ancient fathers (Theophylact) says that he was related to him. "Joseph," he says, "had seven children by a former wife, four sons and three daughters, Martha, Esther, and Salome, whose son was John. Therefore, Salome was reckoned our Lord's sister, and John was his nephew." If this was the case, it may explain the reason why James and John sought and expected the first places in his kingdom, Mat 20:20-21. These may also possibly be the persons who were called our Lord's "brethren" and "sisters," Mat 13:55-56. This may also explain the reason why our Saviour committed his mother to the care of John on the cross, Joh 19:27.
The two brothers, James and John, with Peter, were admitted to peculiar favors by our Lord several times. They were the only disciples who were permitted to be present at the raising of the daughter of Jairus, Mar 5:37; Luk 8:51. Only they were permitted to attend the Saviour to the mount where he was transfigured, Mat 17:1; Mar 9:2. The same three were permitted to be present at his sufferings in the garden of Gethsemane, Mat 26:36-45; Mar 14:32-42. And, it was to these disciples, together with Andrew, to whom the Saviour specially addressed himself when he made known the desolations that were coming upon Jerusalem and Judea; compare Mat 24:12; Mar 13:3-4. John was also admitted to special friendship with the Lord Jesus. Hence, he is mentioned as "that disciple whom Jesus loved" Joh 19:26, and he is represented Joh 13:23 as leaning upon his bosom at the institution of the Lord's Supper an evidence of unusual friendship. See the notes on that. Though the Redeemer was attached to all his disciples, yet there is no improbability in supposing that his disposition was congenial with that of the meek and amiable John - thus authorizing and settling the example of special friendships among Christians.
To John was committed the care of Mary, the mother of Jesus. After the ascension of Christ he remained some time at Jerusalem, Act 1:14; Act 3:1; Act 4:13. John is also mentioned as having been sent down to Samaria to preach the gospel there with Peter Act 8:14-25; and from Acts 15 it appears that he was present at the council at Jerusalem in 49 or 50 a. d. All this agrees with what is said by Eusebius, that he lived at Jerusalem until the death of Mary, 15 years after the crucifixion of Christ. Until this time it is probable that he had not been engaged in preaching the gospel among the Gentiles.
At what time he first went among the Gentiles to preach the gospel is not certainly known. It has been commonly supposed that he resided in Judea and the neighborhood until the war broke out with the Romans, and that he came into Asia Minor about the year 69 or 70 a. d. It is clear that he was not at Ephesus at the time that Paul visited those regions, since in all the travels of Paul and Luke there is no mention made of John.
Ecclesiastical history informs us that he spent the latter part of his life in Asia Minor, and that he resided chiefly at Ephesus, the chief city of that country. Of his residence in Ephesus little is known with certainty. In the latter part of his life he was banished to Patmos, a small desolate island in the Aegean Sea, about 20 miles in circumference. This is commonly supposed to have been during the persecution of Domitian, in the latter part of his reign. Domitian died 96 a. d. It is probable that he returned soon after that, in the reign of the Emperor Trajan. On that island he wrote the Book of Revelation. See the notes at Rev 1:9. After his return from Patmos he lived peaceably at Ephesus until his death, which is supposed to have occurred not long afterward. He was buried at Ephesus; and it has been commonly thought that he was the only one of the apostles who did not suffer martyrdom. It is evident that he lived to a very advanced period of life. Indeed we do not know his age when Christ called him to follow him, but we cannot suppose that it was less than 25 or 30. If so, he must have been not far from 100 years old when he died.
Many anecdotes are related of him while he remained at Ephesus, but there is no sufficient evidence of their truth. Some have said that he was taken to Rome in a time of persecution and thrown into a caldron of boiling oil, and came out uninjured. It has been said also that, going into a bath one day at Ephesus, he perceived the presence of Cerinthus, who denied the divinity of the Saviour, and that he fled from him hastily, to express his disapproval of Cerinthus' doctrine. It is also said, and of this there can be no doubt, that during his latter years he was not able to make a long discourse. He was carried to the assembly, and was accustomed to say nothing but this: "Little children, love one another." At length his disciples asked him why he always dwelt upon the same thing. He replied, "Because it is the Lord's command; and if this is done, it is sufficient"
Learned men have been much divided about the time when this Gospel was written. Wetstein supposed that it was written just after our Saviour's ascension; Mill and LeClerc, that it was written in 97 a. d.; Dr. Lardner, that it was about the year 68 a. d., just before the destruction of Jerusalem. The common opinion is that it was written at Ephesus after his return from Patmos, and of course as late as the year 97 or 98 a. d. Nothing can be determined with certainty on the subject, and it is a matter of very little consequence.
There is no doubt that it was written by John. This is abundantly confirmed by the ancient fathers, and was not questioned by Celsus, Porphyry, or Julian, the most acute enemies of Revelation in the early ages. It has never been extensively questioned to have been the work of John, and is one of the books of the New Testament whose canonical authority was never disputed. See Lardner, or Paley's "Evidences."
The design of writing it is stated by John himself in Joh 20:31. It was to show that Jesus was the Christ, the Son of God, and that those who believed might have life through his name. "This design is kept in view through the whole Gospel, and should be remembered in our attempts to explain it." Various attempts have been made to show that he wrote it to confute the followers of Cerinthus and the Gnostics, but no satisfactory evidence of such a design has been furnished.
As John wrote after the other evangelists, he has recorded many things which they omitted. He dwells much more fully than they do on the divine character of Jesus. John relates many things pertaining to the early part of Jesus' ministry which they had omitted. He records many more of Christ's discourses than they have done, and particularly the interesting discourse at the institution of the Supper. See John 14-17.
It has been remarked that there are evidences in this Gospel that it was not written for the Jews. The author explains words and customs which to a Jew would have needed no explanation. See Joh 1:38, Joh 1:41; Joh 5:1-2; Joh 7:2; Joh 4:9. The style in the Greek indicates that he was an unlearned man. It is simple, plain, unpolished, such as we should suppose would be used by one in his circumstances. At the same time, it is dignified, containing pure and profound sentiments, and is on many accounts the most difficult of all the books of the New Testament to interpret. It contains more about Christ, his person, design, and work, than any of the other Gospels. The other evangelists were employed more in recording the miracles, and giving external evidence of the divine mission of Jesus. John is employed chiefly in telling us what Christ was, and what his unique doctrine was. His aim was to show:
1. that Jesus was the Messiah.
2. to show, "from the words of Jesus himself," what the Messiah was.
The other evangelists only record Jesus' parables, his miracles, his debates with the Scribes and Pharisees; John records chiefly Jesus' discourses about himself. If anyone wishes to learn the true. doctrine respecting the "Messiah, the Son of God," expressed in simple language, but with most sublime conceptions; to learn the true nature and character of God, and the way of approach to his mercy-seat; to see the true nature of Christian piety, or the source and character of religious consolation; to have perpetually before him the purest model of character the world has seen, and to contemplate the purest precepts that have ever been delivered to man, he cannot do it better than by a prayerful study of the Gospel by John. It may be added that this Gospel is of itself proof that cannot be overthrown of the truth of Revelation. John was a fisherman, unhonored and unlearned, Act 4:13. What man in that rank of life now could compose a book like this? Can it be conceived that any man of that rank, unless under the influence of inspiration, could conceive notions of God so sublime, could present views of morals so pure and could draw a character so inimitably lovely and pure as that of Jesus Christ? To ask these questions is to answer them. And this Gospel will stand to the end of time as an unanswerable demonstration that the fisherman who wrote it was under a superhuman guidance, and was, according to the promise that he has recorded (Joh 16:13; compare Joh 14:26), "guided into all truth." It will also remain as an unanswerable proof that the character which he has described the character of the Lord Jesus - was real. It is a perfect character. It does not have one flaw.
How has this happened? The attempt has often been made to draw a perfect character - and as often, in every other instance, failed. How is it, when Homer and Virgil, and the ancient historians, have all failed to describe a perfect character, with the purest models before them, and with all the aid of imagination, that in every instance they have failed? How is it that this has at last been accomplished only by a Jewish fisherman? The difficulty is vastly increased if another idea is borne in mind. John describes one whom he believed to have a divine nature, Joh 1:1. It is an attempt to describe "God in human nature," or to show how the Divine Being acts when united with man, or when appearing in human form. And the description is complete. There is not a word expressed by the Lord Jesus, or an emotion ascribed to him that is inconsistent with such a supposition. But this same attempt was often made, and as often failed. Homer and Virgil, and all the ancient poets, have undertaken to show what the gods would be if they came down and conversed with man. And what were they? What were Jupiter, and Juno, and Venus, and Mars, and Vulcan? Beings of lust, and envy, and contention, and blood. How has it happened that the only successful account which has been given of the divine nature united with the human, and of living and acting as became such a union, has been given by a Jewish fisherman? How, unless the character was real, and the writer under a guidance far superior to the genius of Homer and the imagination of Virgil - the guidance of the Holy Spirit?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
John, who, according to the unanimous testimony of the ancient fathers and ecclesiastical writers, was the author of this Gospel, was the son of Zebedee, a fisherman of Bethsaida, by Salome his wife (compare Mat 10:2, with Mat 27:55, Mat 27:56 and Mar 15:40), and brother of James the elder, whom "Herod killed with the sword," (Act 12:2). Theophylact says that Salome was the daughter of Joseph, the husband of Mary, by a former wife; and that consequently she was our Lord's sister, and John was his nephew. He followed the occupation of his father till his call to the apostleship (Mat 4:21, Mat 4:22, Mar 1:19, Mar 1:20, Luk 5:1-10), which is supposed to have been when he was about twenty five years of age; after which he was a constant eye-witness of our Lord's labours, journeyings, discourses, miracles, passion, crucifixion, resurrection, and ascension. After the ascension of our Lord he returned with the other apostles to Jerusalem, and with the rest partook of the outpouring of the Holy Spirit on the day of Pentecost, by which he was eminently qualified for the office of an Evangelist and Apostle. After the death of Mary, the mother of Christ, which is supposed to have taken place about fifteen years after the crucifixion, and probably after the council held in Jerusalem about ad 49 or 50 (Acts 15), at which he was present, he is said by ecclesiastical writers to have proceeded to Asia Minor, where he formed and presided over seven churches in as many cities, but chiefly resided at Ephesus. Thence he was banished by the emperor Domitian, in the fifteenth year of his reign, ad 95, to the isle of Patmos in the Agean sea, where he wrote the Apocalypse (Rev 1:9). On the accession of Nerva the following year, he was recalled from exile and returned to Ephesus, where he wrote his Gospel and Epistles, and died in the hundredth year of his age, about ad 100, and in the third year of the emperor Trajan. It is generally believed that St. John was the youngest of the twelve apostles, and that he survived all the rest. Jerome, in his comment on Gal VI., says that he continued preaching when so enfeebled with age as to be obliged to be carried into the assembly; and that, not being able to deliver any long discourse, his custom was to say in every meeting, My dear children, love one another. The general current of ancient writers declares that the apostle wrote his Gospel at an advanced period of life, with which the internal evidence perfectly agrees; and we may safely refer it, with Chrysostom, Epiphanius, Mill, Lev. Clerc, and others, to the year 97. The design of St. John in writing his Gospel is said by some to have been to supply those important events which the other Evangelists had omitted, and to refute the notions of the Cerinthians and Nicolaitans, or according to others, to refute the heresy of the Gnostics and Sabians. But, though many parts of his Gospel may be successfully quoted against the strange doctrines held by those sects, yet the apostle had evidently a more general end in view than the confutation of their heresies. His own words sufficiently inform us of his motive and design in writing this Gospel: "These things are written that ye might believe that Jesus is the Christ, the Son of God; and that believing, ye might have life through his name" (Joh 20:31). Learned men are not wholly agreed concerning the language in which this Gospel was originally written. Salmasius, Grotius, and other writers, have imagined that St. John wrote it in his own native tongue, the Aramean or Syriac, and that it was afterwards translated into Greek. This opinion is not supported by any strong arguments, and is contradicted by the unanimous voice of antiquity, which affirms that he wrote it in Greek, which is the general and most probable opinion. The style of this Gospel indicates a great want of those advantages which result from a learned education; but this defect is amply compensated by the unexampled simplicity with which he expresses the sublimest truths. One thing very remarkable is an attempt to impress important truths more strongly on the minds of his readers, by employing in the expression of them both an affirmative proposition and a negative. It is manifestly not without design that he commonly passes over those passages of our Lord's history and teaching which had been treated at large by other Evangelists, or if he touches them at all, he touches them but slightly, whilst he records many miracles which had been overlooked by the rest, and expatiates on the sublime doctrines of the pre-existence, the divinity, and the incarnation of the Word, the great ends of His mission, and the blessings of His purchase.

Joh 1:1, The divinity, humanity, office, and incarnation of Jesus Christ; Joh 1:15, The testimony of John; Joh 1:39, The calling of Andrew, Peter, etc.

1:11:1: Իսկզբանէ է՛ր Բանն. եւ Բանն է՛ր առ Աստուած. եւ Աստուա՛ծ էր Բանն[1592]։ [1592] Օրինակ մի. Եւ Բանն էր Աստուած։
1. Սկզբից[1] էր Բանը, եւ Բանը Աստծու մօտ էր, եւ Բանը Աստուած էր:[1] 1. Այսինքն՝ աշխարհի ստեղծագործութիւնից առաջ:
1 Սկիզբէն էր Բանը ու Բանը Աստուծոյ քով էր եւ Բանը Աստուած էր։
Ի սկզբանէ էր Բանն, եւ Բանն էր առ Աստուած, եւ Աստուած էր Բանն:

1:1: Իսկզբանէ է՛ր Բանն. եւ Բանն է՛ր առ Աստուած. եւ Աստուա՛ծ էր Բանն[1592]։
[1592] Օրինակ մի. Եւ Բանն էր Աստուած։
1. Սկզբից[1] էր Բանը, եւ Բանը Աստծու մօտ էր, եւ Բանը Աստուած էր:
[1] 1. Այսինքն՝ աշխարհի ստեղծագործութիւնից առաջ:
1 Սկիզբէն էր Բանը ու Բանը Աստուծոյ քով էր եւ Բանը Աստուած էր։
zohrab-1805▾ eastern-1994▾ western am▾
1:11: В начале было Слово, и Слово было у Бога, и Слово было Бог.
1:1  ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος.
1:1. ΕΝ (In) ΑΡΧΗ (unto-a-firsting) ἦν (it-was) ὁ (the-one) λόγος, (a-Forthee,"καὶ (and) ὁ (the-one) λόγος (a-Forthee) ἦν (it-was) πρὸς (toward) τὸν (to-the-one) θεόν, (to-a-Deity,"καὶ (and) θεὸς (a-Deity) ἦν (it-was) ὁ (the-one) λόγος. (a-Forthee)
1:1. in principio erat Verbum et Verbum erat apud Deum et Deus erat VerbumIn the beginning was the Word: and the Word was with God: and the Word was God.
1. In the beginning was the Word, and the Word was with God, and the Word was God.
1:1. In the beginning was the Word, and the Word was with God, and God was the Word.
1:1. In the beginning was the Word, and the Word was with God, and the Word was God.
In the beginning was the Word, and the Word was with God, and the Word was God:

1: В начале было Слово, и Слово было у Бога, и Слово было Бог.
1:1  ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος.
1:1. in principio erat Verbum et Verbum erat apud Deum et Deus erat Verbum
In the beginning was the Word: and the Word was with God: and the Word was God.
1:1. In the beginning was the Word, and the Word was with God, and God was the Word.
1:1. In the beginning was the Word, and the Word was with God, and the Word was God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: В начале было Слово. Этими словами евангелист обозначает вечность Слова.

Уже выражение "в начале" (en arch) ясно указывает на то, что бытие Логоса совершенно изъято от подчинения времени, как форме всякого тварного бытия, что Логос существовал "прежде всего мыслимого и прежде веков" (Иоанн Златоуст) [Ср. 1Ин 1, 1. Там употреблено выражение ap archV имеющее тот же смысл, что и выражение en arch - Но последнее более оттеняет отличие Логоса от тарных существ не только по времени, но и по характеру бытия... Сравнивать же выражение en arch у Иоанна с выражением en archi у Моисея (Быт 1,1) - нельзя, потому что у Моисея указано на начальный момент тварного бытия]. Еще сильнее эта мысль о вечности Слова выражена присоединением к слову "в начале" глагола "было" (hn). Глагол "быть" (einai), во-первых, является обозначением бытия личного и самостоятельного, в противоположность глаголу "стать" (ginesqai), который обозначает появление чего-либо в известное время. Во-вторых, глагол "быть" употреблен здесь в прошедшем несовершенном времени, которое указывает на то, что Логос был уже в то время, когда тварному бытию еще только полагалось начало.

И Слово было у Бога. Здесь евангелист говорит, что Логос был самостоятельной личностью. На это ясно указывает употребленное им выражение "было к Богу" - так лучше и точнее будет перевести греческое выражение proV t Qeon. Иоанн хочет сказать этим, что Логос стоял в известном взаимоотношении к Богу Отцу как отдельная самостоятельная личность. Он не разделен от Бога Отца (что выходило бы, если бы при слове t. Qeon стоял предлог para = близ), но и не сливается с Ним (что обозначалось бы предлогом бы en = в), а пребывает в личном и внутреннем отношении к Отцу - нераздельном и неслиянном. И в таком отношении Логос пребывал к Отцу всегда, как показывает опять здесь взятый в прошедшем несовершенном времени глагол "быть". Что касается того вопроса, почему здесь Иоанн называет Бога Отца просто Богом, то на этот вопрос можно отвечать так: слово "Бог" вообще употребляется для обозначения Бога Отца в Новом Завете, а потом Иоанн (как говорит Луази) и не мог еще употребить здесь слова "Отец", так как еще не сказал о Слове, как о "Сыне".

И Слово было Бог. Этими Словами Иоанн обозначает божество Слова. Слово не только божественно (qeϊoV), но есть истинный Бог. Так как в греческом тексте выражение Бог (QeoV) употреблено о Слове без артикля, между тем как о Боге Отце оно употребляется здесь же с артиклем, то некоторые богословы (в древности, напр., Ориген) видели в этом указание на то, что Слово - ниже по достоинству, чем Бог Отец. Но против правильности такого заключения говорит то обстоятельство, что в Новом Завете выражение QeoV без артикля иногда употребляется и о Боге Отце (Рим. 1:7; Флп. 2:11). А потом в настоящем случае выражение QeoV вместе с глаголом hn составляет сказуемое к выражению o logoV и по общему правилу должно стоять без артикля.

1-18. Пролог к Евангелию. 19-28. Свидетельство Иоанна Крестителя о Христе пред иудеями. 29-36. Свидетельство его же пред учениками своими. 37-52. Первые последователи Христа.

Евангелие Иоанна начинается величественным вступлением или прологом, в котором говорится о том, как Единородный Сын Божий открылся в мир. Вступление это удобно делится на три строфы, содержание которых таково.

Строфа первая (ст. 1-5): Слово, Которое было в начале у Бога и Само было Бог и чрез Которое был сотворен мир, было жизнью и светом для людей и тьма не могла погасить этот свет.

Строфа вторая (ст. 6-13): Иоанн был послан от Бога, чтобы свидетельствовать о Слове как об истинном свете, но когда Слово явилось к своим, свои Его не приняли. Нашлось, впрочем, немного таких, какие приняли Слово, и вот этим людям была дана Словом власть стать чадами Божиими.

Строфа третья (ст. 14-18.): Слово стало плотью в Иисусе Христе и обитало с людьми, которые видели Его величие как Единородного от Отца, полного благодати и истины, так что верующие в Него получили от Него в изобилии благодать. Чрез Него, Который выше Иоанна Крестителя и законодателя Моисея, возвещена благодать и истина невидимого Бога.

Основная мысль пролога высказана в ст. 14-м: "И Слово стало плотию, и обитало с нами". Все предшествующее и последующее служит к характеристике Божественного Лица, Которое в Иисусе Христе стало человеком и открыло людям благодать и истину невидимого Бога. Из пролога мы сначала узнаем, что Слово существовало у Бога еще до сотворения мира и что самый мир Ему обязан своим происхождением. Узнаем также, что, в частности, для человечества Слово было светом и жизнью еще до Своего воплощения. Затем, евангелист, чтобы подготовить внимание своих читателей к следующему далее краткому известию о воплощении Слова, упоминает о послании Богом Иоанна Крестителя как свидетеля о пришествии Слова к Своему народу и об отношении иудейского народа к явившемуся Слову. Таким образом, евангелист вполне логично подходит далее к изображению самого воплощения Слова и величия принесенных Им с Собою благ.

Замечательно, что все содержание пролога состоит в исторических фактах, а не рассуждениях. Мы чувствуем, что евангелист дает нам не какое либо философское построение, а краткую историю воплотившегося Слова. Поэтому и речь пролога напоминает собою речь историка.

По замечанию Кейля, правильное понимание всего пролога зависит от объяснения термина Логос, переведенного у нас в Библии выражением "Слово". Греческое существительное o logoV имеет различные значения в классическом греческом языке. Оно может означать:

а) высказывание и сказанное, и

б) рассуждение, обдумывание и способность рассуждать, т. е. разум или рассудок.

Есть и еще не мало значений этого слова, но все они имеют свою основу в указанных двух главных значениях термина o logoV. Что касается второго значения рассматриваемого термина, (б) то хотя есть толкователи, настаивающие на необходимости, принять термин Логос в смысле разума, мы не можем этого допустить. Главное препятствие к этому допущению состоит в том, что в новозаветном греческом языке термин o logoV нигде не употребляется как означающий "разум" или "рассудок", а обозначает только действие или результат деятельности разума: отчет, расчет и т. д. (См. немецкий Словарь новозаветного языка Э. Прейшена 1910: г. столб. 668, 669). Но никто из беспристрастных читателей пролога не скажет, что есть хотя бы малейшее основание к тому, чтобы в прологе термин Логос истолковать в смысле "деятельности" или "результата деятельности разума:" этому ясно противоречит все, что сказано в 14-м и сл. стихах о воплощении Логоса.

Теперь относительно первого (а) главного значения термина Логос нужно сказать, что и на основании филологического прямого смысла этого термина и на основании всего учения евангелия Иоанна о Лице Господа Иисуса Христа, это значение - "Слово" - является единственно приемлемым в настоящем случае. Но понимая так это наименование в приложении ко Христу, нужно помнить, что евангелист, конечно, назвал Христа "Словом" не в простом (грамматическом) значении этого термина, понимал "Слово" не как простое сочетание звуков голоса, а в смысле высшем (логическом), как выражение внутреннейшего существа Божия. Подобно тому, как в слове Самого Христа открывалась Его внутренняя сущность, так и в Вечном Слове - Логос всегда открывалось внутреннее существо Божества. Бог есть дух, а где дух, там и слово - следовательно, "Слово" было всегда с Богом. Существование Логоса само в себе "отнюдь не обусловлено тем, что Он есть Откровение Бога Отца миру, т. е. отнюдь не обусловлено бытием мира, - наоборот, бытие мира находится в зависимости от того, что Логос становится для мира откровением Бога Отца, - но необходимо должно быть мыслимо как данное в самом бытии Бога Отца" (Знаменский. с. 9).

Отцы Церкви большей частью объясняли значение наименования Христа "Словом" при помощи сравнения Христа - Слова с "словом" человеческим. Они говорили, что как мысль и слово различны друг от друга, так и "Слово" - Христос был всегда Лицом отдельным от Лица Бога Отца. Затем они указывали, что слово рождается мыслью и рождается притом не через отсечение или истечение, а так, что мысль или ум остается в своем собственном составе: так и Христос есть Сын Божий, от рождения Которого в существе Отца не произошло никакого изменения. Далее отцы Церкви, принимая во внимание, что слово, будучи различно от мысли по образу бытия, остается всегда единым с мыслью по содержанию или сущности бытия, выводили отсюда, что Сын един по существу с Богом Отцом и в силу этого единства по существу ни на одну минуту не разлучается от Отца. - Таким образом, рассматривая термин "Слово" как обозначение Сына Божия, отцы Церкви находили в этом термине указание на вечность Сына Божия, на Его личность и на единосущие с Отцом, а также на Его бесстрастное рождение от Отца. Но кроме того, имея в виду, что этот термин может означать и слово произнесенное, а не только существующее в мысли (внутреннее), отцы Церкви понимали этот термин в приложении ко Христу и как обозначение того, что Сын являет миру Отца, что Он есть откровение Отца миру. Первое понимание может быть названо метафизическим, а второе - историческим.

Среди новейших богословов критического направления утвердилось воззрение, будто бы термин Логос у Иоанна имеет только значение так называемого "исторического предиката", а вовсе не определяет по существу Лицо Христа Спасителя. Евангелист будто бы хотел этим термином сказать, что Христос есть откровение Божие миру. Так, по мнению Цана, Логос есть имя, принадлежащее не кому другому, как только историческому Христу: это - такой же предикат или определение Христа, каковы и далее следующие в прологе определения "свет", "истина" и "жизнь". Христос до воплощения не был Логосом, а стал таковым только по воплощении. К этому взгляду Цана приближается мнение Лютардта, по которому Христос назван у Иоанна Логосом в том лишь смысле, что в Нем нашла себе завершение вся совокупность божественных откровений. Наконец, по воззрению Гоффмана, у Иоанна под Логосом следует разуметь апостольское слово или проповедь о Христе. Из русских ученых на сторону этих ученых стал кн. С. Н. Трубецкой, в своей диссертации о Логосе (Москва 1900: г.).

Но против такого понимания рассматриваемого термина у Иоанна говорит в высшей степени ясное указание самого евангелиста, находящееся в 14-м стихе пролога: "И Слово стало плотью". То, что в известное время приняло плоть, очевидно должно было существовать и ранее этого времени, без плоти. Ясно, что евангелист верил в предсуществование Христа как Сына Божия, как Вечного Слова Божия. Затем, против такого узкого понимания немецких экзегетов громко вопиет все содержание Евангелия Иоанна. В речах Господа, какие приводит Иоанн, везде выступает уверенность в вечном существовании Христа, в Его единосущности Отцу. Но ведь именно эти же идеи входят и в содержание рассматриваемого понятия "Слова" или Логоса. И к чему бы евангелист стал придавать такую торжественность своему прологу, если бы в нем шла речь о Христе только как об Откровении невидимого Бога? Ведь такие откровения имели место в истории домостроительства нашего спасения и в Ветхом Завете (напр., явления Ангела Господня), а между тем, Иоанн своим прологом хочет открыть, так сказать, совершенно новую эру в истории спасения...

Заметить нужно еще, что когда мы настаиваем на том, что у Иоанна термин Логос означает "Слово", а не "разум", то мы этим не отрицаем того, что Слово вместе с тем есть и Высший Разум. И человеческое слово не существует вне отношения к мысли, выражением которой оно служит. Точно так же все новозаветные свидетельства о Сыне Божием как Истине и Источнике всякой истины, не оставляют сомнения в том, что Слово Божие есть вместе и абсолютный "Разум Божий" (см. у Знаменского с. 175).

О том, откуда Иоанн взял это определение - Логос, см. ниже, в объяснении 18-го стиха пролога.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 The same was in the beginning with God. 3 All things were made by him; and without him was not any thing made that was made. 4 In him was life; and the life was the light of men. 5 And the light shineth in darkness; and the darkness comprehended it not.

Austin says (de Civitate Dei, lib. 10, cap. 29) that his friend Simplicius told him he had heard a Platonic philosopher say that these first verses of St. John's gospel were worthy to be written in letters of gold. The learned Francis Junius, in the account he gives of his own life, tells how he was in his youth infected with loose notions in religion, and by the grace of God was wonderfully recovered by reading accidentally these verses in a bible which his father had designedly laid in his way. He says that he observed such a divinity in the argument, such an authority and majesty in the style, that his flesh trembled, and he was struck with such amazement that for a whole day he scarcely knew where he was or what he did; and thence he dates the beginning of his being religious. Let us enquire what there is in those strong lines. The evangelist here lays down the great truth he is to prove, that Jesus Christ is God, one with the Father. Observe,

I. Of whom he speaks--The Word--ho logos. This is an idiom peculiar to John's writings. See 1 John i. 1; v. 7; Rev. xix. 13. Yet some think that Christ is meant by the Word in Acts xx. 32; Heb. iv. 12; Luke i. 2. The Chaldee paraphrase very frequently calls the Messiah Memra--the Word of Jehovah, and speaks of many things in the Old Testament, said to be done by the Lord, as done by that Word of the Lord. Even the vulgar Jews were taught that the Word of God was the same with God. The evangelist, in the close of his discourse (v. 18), plainly tells us why he calls Christ the Word--because he is the only begotten Son, who is in the bosom of the Father, and has declared him. Word is two-fold: logos endiathetos--word conceived; and logos prophorikos--word uttered. The logos ho eso and ho exo, ratio and oratio--intelligence and utterance. 1. There is the word conceived, that is, thought, which is the first and only immediate product and conception of the soul (all the operations of which are performed by thought), and it is one with the soul. And thus the second person in the Trinity is fitly called the Word; for he is the first-begotten of the Father, that eternal essential Wisdom which the Lord possessed, as the soul does its thought, in the beginning of his way, Prov. viii. 22. There is nothing we are more sure of than that we think, yet nothing we are more in the dark about than how we think; who can declare the generation of thought in the soul? Surely then the generations and births of the eternal mind may well be allowed to be great mysteries of godliness, the bottom of which we cannot fathom, while yet we adore the depth. 2. There is the word uttered, and this is speech, the chief and most natural indication of the mind. And thus Christ is the Word, for by him God has in these last days spoken to us (Heb. i. 2), and has directed us to hear him, Matt. xvii. 5. He has made known God's mind to us, as a man's word or speech makes known his thoughts, as far as he pleases, and no further. Christ is called that wonderful speaker (see notes on Dan. viii. 13), the speaker of things hidden and strange. He is the Word speaking from God to us, and to God for us. John Baptist was the voice, but Christ the Word: being the Word, he is the Truth, the Amen, the faithful Witness of the mind of God.

II. What he saith of him, enough to prove beyond contradiction that he is God. He asserts,

1. His existence in the beginning: In the beginning was the Word. This bespeaks his existence, not only before his incarnation, but before all time. The beginning of time, in which all creatures were produced and brought into being, found this eternal Word in being. The world was from the beginning, but the Word was in the beginning. Eternity is usually expressed by being before the foundation of the world. The eternity of God is so described (Ps. xc. 2), Before the mountains were brought forth. So Prov. viii. 23. The Word had a being before the world had a beginning. He that was in the beginning never began, and therefore was ever, achronos--without beginning of time. So Nonnus.

2. His co-existence with the Father: The Word was with God, and the Word was God. Let none say that when we invite them to Christ we would draw them from God, for Christ is with God and is God; it is repeated in v. 2: the same, the very same that we believe in and preach, was in the beginning with God, that is, he was so from eternity. In the beginning the world was from God, as it was created by him; but the Word was with God, as ever with him. The Word was with God, (1.) In respect of essence and substance; for the Word was God: a distinct person or substance, for he was with God; and yet the same in substance, for he was God, Heb. i. 3. (2.) In respect of complacency and felicity. There was a glory and happiness which Christ had with God before the world was (ch. xvii. 5), the Son infinitely happy in the enjoyment of his Father's bosom, and no less the Father's delight, the Son of his love, Prov. viii. 30. (3.) In respect of counsel and design. The mystery of man's redemption by this Word incarnate was hid in God before all worlds, Eph. iii. 9. He that undertook to bring us to God (1 Pet. iii. 18) was himself from eternity with God; so that this grand affair of man's reconciliation to God was concerted between the Father and Son from eternity, and they understand one another perfectly well in it, Zech. vi. 13; Matt. xi. 27. He was by him as one brought up with him for this service, Prov. viii. 30. He was with God, and therefore is said to come forth from the Father.

3. His agency in making the world, v. 3. This is here, (1.) Expressly asserted: All things were made by him. He was with God, not only so as to be acquainted with the divine counsels from eternity, but to be active in the divine operations in the beginning of time. Then was I by him, Prov. viii. 30. God made the world by a word (Ps. xxxiii. 6) and Christ was the Word. By him, not as a subordinate instrument, but as a co-ordinate agent, God made the world (Heb. i. 2), not as the workman cuts by his axe, but as the body sees by the eye. (2.) The contrary is denied: Without him was not any thing made that was made, from the highest angel to the meanest worm. God the Father did nothing without him in that work. Now, [1.] This proves that he is God; for he that built all things is God, Heb. iii. 4. The God of Israel often proved himself to be God with this, that he made all things: Isa. xl. 12, 28; xli. 4; and see Jer. x. 11, 12. [2.] This proves the excellency of the Christian religion, that the author and founder of it is the same that was the author and founder of the world. How excellent must that constitution needs be which derives its institution from him who is the fountain of all excellency! When we worship Christ, we worship him to whom the patriarchs gave honour as the Creator of the world, and on whom all creatures depend. [3.] This shows how well qualified he was for the work of our redemption and salvation. Help was laid upon one that was mighty indeed; for it was laid upon him that made all things; and he is appointed the author of our bliss who was the author of our being.

4. The original of life and light that is in him: In him was life, v. 4. This further proves that he is God, and every way qualified for his undertaking; for, (1.) He has life in himself; not only the true God, but the living God. God is life; he swears by himself when he saith, As I live. (2.) All living creatures have their life in him; not only all the matter of the creation was made by him, but all the life too that is in the creation is derived from him and supported by him. It was the Word of God that produced the moving creatures that had life, Gen. i. 20; Acts xvii. 25. He is that Word by which man lives more than by bread, Matt. iv. 4. (3.) Reasonable creatures have their light from him; that life which is the light of men comes from him. Life in man is something greater and nobler than it is in other creatures; it is rational, and not merely animal. When man became a living soul, his life was light, his capacities such as distinguished him from, and dignified him above, the beasts that perish. The spirit of a man is the candle of the Lord, and it was the eternal Word that lighted this candle. The light of reason, as well as the life of sense, is derived from him, and depends upon him. This proves him fit to undertake our salvation; for life and light, spiritual and eternal life and light, are the two great things that fallen man, who lies so much under the power of death and darkness, has need of. From whom may we better expect the light of divine revelation than from him who gave us the light of human reason? And if, when God gave us natural life, that life was in his Son, how readily should we receive the gospel-record, that he hath given us eternal life, and that life too is in his Son!

5. The manifestation of him to the children of men. It might be objected, If this eternal Word was all in all thus in the creation of the world, whence is it that he has been so little taken notice of and regarded? To this he answers (v. 5), The light shines, but the darkness comprehends it not. Observe,

(1.) The discovery of the eternal Word to the lapsed world, even before he was manifested in the flesh: The light shineth in darkness. Light is self-evidencing, and will make itself known; this light, whence the light of men comes, hath shone, and doth shine. [1.] The eternal Word, as God, shines in the darkness of natural conscience. Though men by the fall are become darkness, yet that which may be known of God is manifested in them; see Rom. i. 19, 20. The light of nature is this light shining in darkness. Something of the power of the divine Word, both as creating and as commanding, all mankind have an innate sense of; were it not for this, earth would be a hell, a place of utter darkness; blessed be God, it is not so yet. [2.] The eternal Word, as Mediator, shone in the darkness of the Old-Testament types and figures, and the prophecies and promises which were of the Messiah from the beginning. He that had commanded the light of this world to shine out of darkness was himself long a light shining in darkness; there was a veil upon this light, 2 Cor. iii. 13.

(2.) The disability of the degenerate world to receive this discovery: The darkness comprehended it not; the most of men received the grace of God in these discoveries in vain. [1.] The world of mankind comprehended not the natural light that was in their understandings, but became vain in their imaginations concerning the eternal God and the eternal Word, Rom. i. 21, 28. The darkness of error and sin overpowered and quite eclipsed this light. God spoke once, yea twice, but man perceived it not, Job xxxiii. 14. [2.] The Jews, who had the light of the Old Testament, yet comprehended not Christ in it. As there was a veil upon Moses's face, so there was upon the people's hearts. In the darkness of the types and shadows the light shone; but such as the darkness of their understandings that they could not see it. It was therefore requisite that Christ should come, both to rectify the errors of the Gentile world and to improve the truths of the Jewish church.
Adam Clarke: Commentary on the Bible - 1831
1:1: In the beginning - That is, before any thing was formed - ere God began the great work of creation. This is the meaning of the word in Gen 1:1, to which the evangelist evidently alludes. This phrase fully proves, in the mouth of an inspired writer, that Jesus Christ was no part of the creation, as he existed when no part of that existed; and that consequently he is no creature, as all created nature was formed by him: for without him was nothing made that is made, Joh 1:3. Now, as what was before creation must be eternal, and as what gave being to all things, could not have borrowed or derived its being from any thing, therefore Jesus, who was before all things and who made all things, must necessarily be the Eternal God.
Was the Word - Or, existed the Logos. This term should be left untranslated, for the very same reason why the names Jesus and Christ are left untranslated. The first I consider as proper an apellative of the Savior of the world as I do either of the two last. And as it would be highly improper to say, the Deliverer, the Anointed, instead of Jesus Christ, so I deem it improper to say, the Word, instead of the Logos. But as every appellative of the Savior of the world was descriptive of some excellence in his person, nature, or work, so the epithet Λογος, Logos, which signifies a word spoken, speech, eloquence, doctrine, reason, or the faculty of reasoning, is very properly applied to him, who is the true light which lighteth every man who cometh into the world, Joh 1:9; who is the fountain of all wisdom; who giveth being, life, light, knowledge, and reason, to all men; who is the grand Source of revelation, who has declared God unto mankind; who spake by the prophets, for the testimony of Jesus is the spirit of prophecy, Rev 19:10; who has illustrated life and immortality by his Gospel, Ti2 1:10; and who has fully made manifest the deep mysteries which lay hidden in the bosom of the invisible God from all eternity, Joh 1:18.
The apostle does not borrow this mode of speech from the writings of Plato, as some have imagined: he took it from the Scriptures of the Old Testament, and from the subsequent style of the ancient Jews. It is true the Platonists make mention of the Logos in this way: - καθ' ὁν, αει οντα, τα γενομενα εγενετο - by whom, eternally existing, all things were made. But as Plato, Pythagoras, Zeno, and others, traveled among the Jews, and conversed with them, it is reasonable to suppose that they borrowed this, with many others of their most important notions and doctrines, from them.
And the Word was God - Or, God was the Logos: therefore no subordinate being, no second to the Most High, but the supreme eternal Jehovah.
Albert Barnes: Notes on the Bible - 1834
1:1: In the beginning - This expression is used also in Gen 1:1. John evidently has allusion here to that place, and he means to apply to "the Word" an expression which is there applied "to God." In both places it clearly means before creation, before the world was made, when as yet there was nothing. The meaning is: that the "Word" had an existence before the world was created. This is not spoken of the man Jesus, but of that which "became" a man, or was incarnate, Joh 1:14. The Hebrews, by expressions like this, commonly denoted eternity. Thus. the eternity of God is described Psa 90:2; "Before the mountains were brought forth, etc.;" and eternity is commonly expressed by the phrase, before the foundation of the world." Whatever is meant by the term "Word," it is clear that it had an existence before "creation." It is not, then, a "creature" or created being, and must be, therefore, uncreated and eternal. There is only one Being that is uncreated, and Jesus must be therefore divine. Compare the Saviour's own declarations respecting himself in the following places: Joh 8:58; Joh 17:5; Joh 6:62; Joh 3:13; Joh 6:46; Joh 8:14; Joh 16:28.
Was the Word - Greek, "was the λόγος Logos." This name is given to him who afterward became "flesh," or was incarnate (Joh 1:14 - that is, to the Messiah. Whatever is meant by it, therefore, is applicable to the Lord Jesus Christ. There have been many opinions about the reason why this name was given to the Son of God. It is unnecessary to repeat those opinions. The opinion which seems most plausible may be expressed as follows:
1. A "word" is that by which we communicate our will; by which we convey our thoughts; or by which we issue commands the medium of communication with others.
2. The Son of God may be called "the Word," because he is the medium by which God promulgates His will and issues His commandments. See Heb 1:1-3.
3. This term was in use before the time of John.
(a) It was used in the Aramaic translation of the Old Testament, as, "e. g.," Isa 45:12; "I have made the earth, and created man upon it." In the Aramaic it is, "I, 'by my word,' have made," etc. Isa 48:13; "mine hand also hath laid the foundation of the earth." In the Aramaic, "'By my word' I have founded the earth." And so in many other places.
(b) This term was used by the Jews as applicable to the Messiah. In their writings he was commonly known by the term "Mimra" - that is, "Word;" and no small part of the interpositions of God in defense of the Jewish nation were declared to be by "the Word of God." Thus, in their Targum on Deu 26:17-18, it is said, "Ye have appointed the word of God a king over you this day, that he may be your God."
(c) The term was used by the Jews who were scattered among the Gentiles, and especially those who were conversant with the Greek philosophy.
(d) The term was used by the followers of Plato among the Greeks, to denote the Second Person of the Trinity. The Greek term νοῦς nous or "mind," was commonly given to this second person, but it was said that this nous was "the word" or "reason" of the First Person of the Trinity. The term was therefore extensively in use among the Jews and Gentiles before John wrote his Gospel, and it was certain that it would be applied to the Second Person of the Trinity by Christians. whether converted from Judaism or Paganism. It was important, therefore, that the meaning of the term should be settled by an inspired man, and accordingly John, in the commencement of his Gospel, is at much pains to state clearly what is the true doctrine respecting the λόγος Logos, or Word. It is possible, also, that the doctrines of the Gnostics had begun to spread in the time of John. They were an Oriental sect, and held that the λόγος Logos or "Word" was one of the "Aeones" that had been created, and that this one had been united to the man Jesus. If that doctrine had begun then to pRev_ail, it was of the more importance for John to settle the truth in regard to the rank of the Logos or Word. This he has done in such a way that there need be no doubt about its meaning.
Was with God - This expression denotes friendship or intimacy. Compare Mar 9:19. John affirms that he was "with God" in the beginning - that is, before the world was made. It implies, therefore, that he was partaker of the divine glory; that he was blessed and happy with God. It proves that he was intimately united with the Father, so as to partake of his glory and to be appropriately called by the name God. He has himself explained it. See Joh 17:5; "And now, O Father, glorify thou we with thine own self, with the glory which I had with thee before the world was." See also Joh 1:18; "No man hath seen God at any time; the only-begotten Son, which is in the bosom of the Father, he hath declared him." See also Joh 3:13; "The Son of man, which is in heaven." Compare Phi 2:6-7.
Was God - In the pRev_ious phrase John had said that the Word was "with God." Lest it should be supposed that he was a different and inferior being, here John states that "he was God." There is no more unequivocal declaration in the Bible than this, and there could be no stronger proof that the sacred writer meant to affirm that the Son of God was equal with the Father; because:
1. There is no doubt that by the λόγος Logos is meant Jesus Christ.
2. This is not an "attribute" or quality of God, but is a real subsistence, for it is said that the λόγος Logos was made flesh σάρξ sarx - that is, became a human being.
3. There is no variation here in the manuscripts, and critics have observed that the Greek will bear no other construction than what is expressed in our translation - that the Word "was God."
4. There is no evidence that John intended to use the word "God" in an inferior sense. It is not "the Word was a god," or "the Word was 'like God,'" but the Word "was God." He had just used the word "God" as evidently applicable to Yahweh, the true God; and it is absurd to suppose that he would in the same verse, and without any indication that he was using the word in an inferior sense, employ it to denote a being altogether inferior to the true God.
5. The name "God" is elsewhere given to him, showing that he is the supreme God. See Rom 9:5; Heb 1:8, Heb 1:10, Heb 1:12; Jo1 5:20; Joh 20:28.
The meaning of this important verse may then be thus summed up:
1. The name λόγος Logos, or Word, is given to Christ in reference to his becoming the Teacher or Instructor of mankind; the medium of communication between God and man.
2. The name was in use at the time of John, and it was his design to state the correct doctrine respecting the λόγος Logos.
3. The "Word," or λόγος Logos, existed "before creation" - of course was not a "creature," and must have been, therefore, from eternity.
4. He was "with God" - that is, he was united to him in a most intimate and close union before the creation; and, as it could not be said that God was "with himself," it follows that the λόγος Logos was in some sense distinct from God, or that there was a distinction between the Father and the Son. When we say that one is "with another," we imply that there is some sort of distinction between them.
5. Yet, lest it should be supposed that he was a "different" and "inferior" being - a creature - he affirms that he was God - that is, was equal with the Father.
This is the foundation of the doctrine of the Trinity:
1. that the second person is in some sense "distinct" from the first.
2. that he is intimately united with the first person in essence, so that there are not two or more Gods.
3. that the second person may be called by the same name; has the same attributes; performs the same works; and is entitled to the same honors with the first, and that therefore he is "the same in substance, and equal in power and glory," with God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: the beginning: Joh 1:2; Gen 1:1; Pro 8:22-31; Eph 3:9; Col 1:17; Heb 1:10, Heb 7:3, Heb 13:8; Rev 1:2, Rev 1:8, Rev 1:11, Rev 2:8, Rev 21:6, Rev 22:13
the Word: Joh 1:14; Jo1 1:1, Jo1 1:2, Jo1 5:7; Rev 19:13
with: Joh 1:18, Joh 16:28, Joh 17:5; Pro 8:22-30; Jo1 1:2
the Word was: Joh 10:30-33, Joh 20:28; Psa 45:6; Isa 7:14, Isa 9:6, Isa 40:9-11; Mat 1:23; Rom 9:5; Phi 2:6; Ti1 3:16; Tit 2:13; Heb 1:8-13; Pe2 1:1 *Gr: Jo1 5:7, Jo1 5:20
Geneva 1599
1:1 In (1) the (a) beginning (b) was (c) the Word, and the Word was (d) with God, and the (e) Word was God.
(1) The Son of God is of one and the selfsame eternity or everlastingness, and of one and the selfsame essence or nature with the Father.
(a) From the beginning, as the evangelist says in (1Jn 1:1); it is as though he said that the Word did not begin to have his being when God began to make all that was made: for the Word was even then when all things that were made began to be made, and therefore he was before the beginning of all things.
(b) Had his being.
(c) This word "the" points out to us a peculiar and choice thing above all others, and puts a difference between this "Word", which is the Son of God, and the laws of God, which are also called the word of God.
(d) This word "with" points out that there is a distinction of persons here.
(e) This word "Word" is the first in order in the sentence, and is the subject of the sentence, and this word "God" is the latter in order, and is the predicate of the sentence.
John Gill
1:1 In the beginning was the word,.... That this is said not of the written word, but of the essential word of God, the Lord Jesus Christ, is clear, from all that is said from hence, to Jn 1:14 as that this word was in the beginning, was with God, and is God; from the creation of all things being ascribed to him, and his being said to be the life and light of men; from his coming into the world, and usage in it; from his bestowing the privilege of adoption on believers; and from his incarnation; and also there is a particular application of all this to Christ, Jn 1:15. And likewise from what this evangelist elsewhere says of him, when he calls him the word of life, and places him between the Father and the Holy Ghost; and speaks of the record of the word of God, and the testimony of Jesus, as the same thing; and represents him as a warrior and conqueror, 1Jn 1:1. Moreover this appears to be spoken of Christ, from what other inspired writers have said of him, under the same character; as the Evangelist Luke, Lk 1:2, the Apostle Paul, Acts 20:32 and the Apostle Peter, 2Pet 3:5. And who is called the word, not as man; for as man he was not in the beginning with God, but became so in the fulness of time; nor is the man God; besides, as such, he is a creature, and not the Creator, nor is he the life and light of men; moreover, he was the word, before he was man, and therefore not as such: nor can any part of the human nature be so called; not the flesh, for the word was made flesh; nor his human soul, for self-subsistence, deity, eternity, and the creation of all things, can never be ascribed to that; but he is the word as the Son of God, as is evident from what is here attributed to him, and from the word being said to be so, as in Jn 1:14 and from those places, where the word is explained by the Son, compare 1Jn 5:5. And is so called from his nature, being begotten of the Father; for as the word, whether silent or expressed, is the birth of the mind, the image of it, equal to it, and distinct from it; so Christ is the only begotten of the Father, the express image of his person, in all things equal to him, and a distinct person from him: and he may be so called, from some action, or actions, said of him, or ascribed to him; as that he spoke for, and on the behalf of the elect of God, in the eternal council and covenant of grace and peace; and spoke all things out of nothing, in creation; for with regard to those words so often mentioned in the history of the creation, and God said, may Jehovah the Son be called the word; also he was spoken of as the promised Messiah, throughout the whole Old Testament dispensation; and is the interpreter of his Father's mind, as he was in Eden's garden, as well as in the days of his flesh; and now speaks in heaven for the saints. The phrase, , "the word of the Lord", so frequently used by the Targumists, is well known: and it is to be observed, that the same things which John here says of the word, they say likewise, as will be observed on the several clauses; from whence it is more likely, that John should take this phrase, since the paraphrases of Onkelos and Jonathan ben Uzziel were written before his time, than that he should borrow it from the writings of Plato, or his followers, as some have thought; with whose philosophy, Ebion and Cerinthus are said to be acquainted; wherefore John, the more easily to gain upon them, uses this phrase, when that of the Son of God would have been disagreeable to them: that there is some likeness between the Evangelist John and Plato in their sentiments concerning the word, will not be denied. Amelius (f), a Platonic philosopher, who lived after the times of John, manifestly refers to these words of his, in agreement with his master's doctrine: his words are these,
"and this was truly "Logos", or the word, by whom always existing, the things that are made, were made, as also Heraclitus thought; and who, likewise that Barbarian (meaning the Evangelist John) reckons was in the order and dignity of the beginning, constituted with God, and was God, by whom all things are entirely made; in whom, whatsoever is made, lives, and has life, and being; and who entered into bodies, and was clothed with flesh, and appeared a man; so notwithstanding, that he showed forth the majesty of his nature; and after his dissolution, he was again deified, and was God, as he was before he descended into a body, flesh and man.
In which words it is easy to observe plain traces of what the evangelist says in the first four verses, and in the fourteenth verse of this chapter; yet it is much more probable, that Plato had his notion of the Logos, or word, out of the writings of the Old Testament, than that John should take this phrase, or what he says concerning the word, from him; since it is a matter of fact not disputed, that Plato went into Egypt to get knowledge: not only Clemens Alexandrinus a Christian writer says, that he was a philosopher of the Hebrews (g), and understood prophecy (h), and stirred up the fire of the Hebrew philosophy (i); but it is affirmed by Heathen writers, that he went into Egypt to learn of the priests (k), and to understand the rites of the prophets (l); and Aristobulus, a Jew, affirms (m), he studied their law; and Numenius, a Pythagoric philosopher (n), charges him with stealing what he wrote, concerning God and the world, out of the books of Moses; and used to say to him, what is Plato, but Moses "Atticising?" or Moses speaking Greek: and Eusebius (o), an ancient Christian writer, points at the very places, from whence Plato took his hints: wherefore it is more probable, that the evangelist received this phrase of the word, as a divine person, from the Targums, where there is such frequent mention made of it; or however, there is a very great agreement between what he and these ancient writings of the Jews say of the word, as will be hereafter shown. Moreover, the phrase is frequently used in like manner, in the writings of Philo the Jew; from whence it is manifest, that the name was well known to the Jews, and may be the reason of the evangelist's using it. This word, he says, was in the beginning; by which is meant, not the Father of Christ; for he is never called the beginning, but the Son only; and was he, he must be such a beginning as is without one; nor can he be said to be so, with respect to the Son or Spirit, who are as eternal as himself; only with respect to the creatures, of whom he is the author and efficient cause: Christ is indeed in the Father, and the Father in him, but this cannot be meant here; nor is the beginning of the Gospel of Christ, by the preaching of John the Baptist, intended here: John's ministry was an evangelical one, and the Gospel was more clearly preached by him, and after him, by Christ and his apostles, than before; but it did not then begin; it was preached before by the angel to the shepherds, at the birth of Christ; and before that, by the prophets under the former dispensation, as by Isaiah, and others; it was preached before unto Abraham, and to our first parents, in the garden of Eden: nor did Christ begin to be, when John began to preach; for John's preaching and baptism were for the manifestation of him: yea, Christ existed as man, before John began to preach; and though he was born after him as man, yet as the Word and Son of God, he existed before John was born; he was in being in the times of the prophets, which were before John; and in the times of Moses, and before Abraham, and in the days of Noah: but by the beginning is here meant, the beginning of the world, or the creation of all things; and which is expressive of the eternity of Christ, he was in the beginning, as the Maker of all creatures, and therefore must be before them all: and it is to be observed, that it is said of him, that in the beginning he was; not made, as the heavens and earth, and the things in them were; nor was he merely in the purpose and predestination of God, but really existed as a divine person, as he did from all eternity; as appears from his being set up in office from everlasting; from all the elect being chosen in him, and given to him before the foundation of the world; from the covenant of grace, which is from eternity, being made with him; and from the blessings and promises of grace, being as early put into his hands; and from his nature as God, and his relation to his Father: so Philo the Jew often calls the Logos, or word, the eternal word, the most ancient word, and more ancient than any thing that is made (p). The eternity of the Messiah is acknowledged by the ancient Jews: Mic 5:2 is a full proof of it; which by them (q) is thus paraphrased,
"out of thee, before me, shall come forth the Messiah, that he may exercise dominion over Israel; whose name is said from eternity, from the days of old.
Jarchi upon it only mentions Ps 72:17 which is rendered by the Targum on the place, before the sun his name was prepared; it may be translated, "before the sun his name was Yinnon"; that is, the Son, namely the Son of God; and Aben Ezra interprets it, , "he shall be called the son"; and to this agrees what the Talmudisis say (r), that the name of the Messiah was before the world was created; in proof of which they produce the same passage,
And the word was with God; not with men or angels; for he was before either of these; but with God, not essentially, but personally considered; with God his Father: not in the Socinian sense, that he was only known to him, and to no other before the ministry of John the Baptist; for he was known and spoken of by the angel Gabriel before; and was known to Mary and to Joseph; and to Zacharias and Elisabeth; to the shepherds, and to the wise men; to Simeon and Anna, who saw him in the temple; and to the prophets and patriarchs in all ages, from the beginning of the world: but this phrase denotes the existence of the word with the Father, his relation and nearness to him, his equality with him, and particularly the distinction of his person from him, as well as his eternal being with him; for he was always with him, and is, and ever will be; he was with him in the council and covenant of grace, and in the creation of the universe, and is with him in the providential government of the world; he was with him as the word and Son of God in heaven, whilst he as man, was here on earth; and he is now with him, and ever will be: and as John here speaks of the word, as a distinct person from God the Father, so do the Targums, or Chaldee paraphrases; Ps 110:1 "the Lord said to my Lord", is rendered, "the Lord said to his word"; where he is manifestly distinguished from Jehovah, that speaks to him; and in Hos 1:7 the Lord promises to "have mercy on the house of Judah", and "save them by the Lord their God". The Targum is, "I will redeem them by the word of the Lord their God"; where the word of the Lord, who is spoken of as a Redeemer and Saviour, is distinguished from the Lord, who promises to save by him. This distinction of Jehovah and his word, may be observed in multitudes of places, in the Chaldee paraphrases, and in the writings of Philo the Jew; and this phrase, of "the word" being "with God", is in the Targums expressed by, , "the word from before the Lord", or "which is before the Lord": being always in his presence, and the angel of it; so Onkelos paraphrases Gen 31:22 "and the word from before the Lord, came to Laban", &c. and Ex 20:19 thus, "and let not the word from before the Lord speak with us, lest we die"; for so it is read in the King of Spain's Bible; and wisdom, which is the same with the word of God, is said to be by him, or with him, in Prov 8:1 agreeably to which John here speaks. John makes use of the word God, rather than Father, because the word is commonly called the word of God, and because of what follows,
and the word was God; not made a God, as he is said here after to be made flesh; nor constituted or appointed a God, or a God by office; but truly and properly God, in the highest sense of the word, as appears from the names by which he is called; as Jehovah, God, our, your, their, and my God, God with us, the mighty God, God over all, the great God, the living God, the true God, and eternal life; and from his perfections, and the whole fulness of the Godhead that dwells in him, as independence, eternity, immutability, omnipresence, omniscience, and omnipotence; and from his works of creation and providence, his miracles, the work of redemption, his forgiving sins, the resurrection of himself and others from the dead, and the administration of the last judgment; and from the worship given him, as prayer to him, faith in him, and the performance of baptism in his name: nor is it any objection to the proper deity of Christ, that the article is here wanting; since when the word is applied to the Father, it is not always used, and even in this chapter, Jn 1:6 and which shows, that the word "God", is not the subject, but the predicate of this proposition, as we render it: so the Jews often use the word of the Lord for Jehovah, and call him God. Thus the words in Gen 28:20 are paraphrased by Onkelos,
"if "the word of the Lord" will be my help, and will keep me, &c. then "the word of the Lord" shall be, , "my God":
again, Lev 26:12 is paraphrased, by the Targum ascribed to Jonathan Ben Uzziel, thus,
"I will cause the glory of my Shekinah to dwell among you, and my word shall "be your God", the Redeemer;
once more, Deut 26:17 is rendered by the Jerusalem Targum after this manner,
"ye have made "the word of the Lord" king over you this day, that he may be your God:
and this is frequent with Philo the Jew, who says, the name of God is his word, and calls him, my Lord, the divine word; and affirms, that the most ancient word is God (s),
(f) Apud Euseb. Prepar. Evangel. l. 11. c. 19. (g) Stromat. l. 1. p. 274. (h) Ib. p. 303. (i) Ib. Paedagog. l. 2. c. 1. p. 150. (k) Valer. Maxim. l. 8. c. 7. (l) Apuleius de dogmate Platonis, l. 1. in principio. (m) Apud. Euseb. Prepar. Evangel. l. 13. c. 12. (n) Hesych. Miles. de Philosophis. p. 50. (o) Prepar. Evangel. l. 11. c. 9. (p) De Leg. Alleg. l. 2. p. 93. de Plant. Noe, p. 217. de Migrat. Abraham, p. 389. de Profugis, p. 466. quis. rer. divin. Haeres. p. 509. (q) Targum Jon. in loc. (r) T. Bab. Pesachim, fol. 54. 1. & Nedarim, fol. 39. 2. Pirke Eliezer, c. 3. (s) De Allegor. l. 2. p. 99, 101. & de Somniis, p. 599.
John Wesley
1:1 In the beginning - (Referring to Gen 1:1, and Prov 8:23.) When all things began to be made by the Word: in the beginning of heaven and earth, and this whole frame of created beings, the Word existed, without any beginning. He was when all things began to be, whatsoever had a beginning. The Word - So termed Ps 33:6, and frequently by the seventy, and in the Chaldee paraphrase. So that St. John did not borrow this expression from Philo, or any heathen writer. He was not yet named Jesus, or Christ. He is the Word whom the Father begat or spoke from eternity; by whom the Father speaking, maketh all things; who speaketh the Father to us. We have, in Jn 1:18, both a real description of the Word, and the reason why he is so called. He is the only begotten Son of the Father, who is in the bosom of the Father, and hath declared him. And the Word was with God - Therefore distinct from God the Father. The word rendered with, denotes a perpetual tendency as it were of the Son to the Father, in unity of essence. He was with God alone; because nothing beside God had then any being. And the Word was God - Supreme, eternal, independent. There was no creature, in respect of which he could be styled God in a relative sense. Therefore he is styled so in the absolute sense. The Godhead of the Messiah being clearly revealed in the Old Testament, (Jer 23:7; Hos 1:6; Ps 23:1,) the other evangelists aim at this, to prove that Jesus, a true man, was the Messiah. But when, at length, some from hence began to doubt of his Godhead, then St. John expressly asserted it, and wrote in this book as it were a supplement to the Gospels, as in the Revelation to the prophets.
Robert Jamieson, A. R. Fausset and David Brown
1:1 THE WORD MADE FLESH. (Jn 1:1-14)
In the beginning--of all time and created existence, for this Word gave it being (Jn 1:3, Jn 1:10); therefore, "before the world was" (Jn 17:5, Jn 17:24); or, from all eternity.
was the Word--He who is to God what man's word is to himself, the manifestation or expression of himself to those without him. (See on Jn 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 (Jn 1:18; Jn 17:5; 1Jn 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."
1:21:2: Նա՝ է՛ր իսկզբանէ առ Աստուած։
2. Նա սկզբից Աստծու մօտ էր:
2 Անիկա սկիզբէն Աստուծոյ քովն էր։
Նա էր ի սկզբանէ առ Աստուած:

1:2: Նա՝ է՛ր իսկզբանէ առ Աստուած։
2. Նա սկզբից Աստծու մօտ էր:
2 Անիկա սկիզբէն Աստուծոյ քովն էր։
zohrab-1805▾ eastern-1994▾ western am▾
1:22: Оно было в начале у Бога.
1:2  οὖτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν.
1:2. Οὗτος (The-one-this) ἦν (it-was) ἐν (in) ἀρχῇ (unto-a-firsting) πρὸς (toward) τὸν (to-the-one) θεόν. (to-a-Deity)
1:2. hoc erat in principio apud DeumThe same was in the beginning with God.
2. The same was in the beginning with God.
1:2. He was with God in the beginning.
1:2. The same was in the beginning with God.
The same was in the beginning with God:

2: Оно было в начале у Бога.
1:2  οὖτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν.
1:2. hoc erat in principio apud Deum
The same was in the beginning with God.
1:2. He was with God in the beginning.
1:2. The same was in the beginning with God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Оно было в начале у Бога. Для того, чтобы кто не почел Божество Логоса меньшим, чем Божество Отца, евангелист говорит, что Он в начале, т. е. прежде всякого времени или, иначе, вечно стоял в отношении к Отцу как совершенно самостоятельная личность, ничем по природе не отличающаяся от Бога Отца. Так евангелист обобщает все, что сказал о Слове в первом стихе. Вместе с тем этот стих служит переходом к следующему далее изображению откровения Логоса в мире.
Albert Barnes: Notes on the Bible - 1834
1:2: The same - The Word, or the λόγος Logos.
Was in the beginning with God - This seems to be a repetition of what was said in the first verse; but it is stated over again to "guard the doctrine," and to pRev_ent the possibility of a mistake. John had said that he existed before the creation, and that he was "with God;" but he had not said in the first verse "that the union with God existed in the beginning." He now expresses that idea, and assures us that that union was not one which was commenced in time, and which might be, therefore, a mere union of feeling, or a compact, like that between any other beings, but was one which existed in eternity, and which was therefore a union of nature or essence.
John Gill
1:2 The same was in the beginning with God. This is a repetition of what is before said, and is made to show the importance of the truths before delivered; namely, the eternity of Christ, his distinct personality, and proper deity; and that the phrase, in the beginning, is to be joined to each of the above sentences; and so proves, not only his eternal existence, but his eternal existence with the Father, and also his eternal deity; and is also made to carry on the thread of the discourse, concerning the word, and not God the Father; and to express, not only his co-existence in nature, but his co-operation in the works of creation next mentioned.
John Wesley
1:2 The same was in the beginning with God - This verse repeats and contracts into one the three points mentioned before. As if he had said, This Word, who was God, was in the beginning, and was with God.
Robert Jamieson, A. R. Fausset and David Brown
1:2 The same, &c.--See what property of the Word the stress is laid upon--His eternal distinctness, in unity, from God--the Father (Jn 1:2).
1:31:3: Ամենայն ինչ՝ նովա՛ւ եղեւ. եւ առանց նորա եղեւ եւ ո՛չինչ՝ որ ինչ եղեւն[1593]։ [1593] Օրինակ մի. Եղեւ եւ ոչինչ. որ ինչ եղեւ նովաւ։ Կեանք էր. եւ։
3. Ամէն ինչ նրանով եղաւ. եւ առանց նրան չեղաւ ոչինչ, որ եղել է:
3 Ամէն բան անով եղաւ եւ առանց անոր բան մը չեղաւ՝ ինչ որ եղաւ։
Ամենայն ինչ նովաւ եղեւ, եւ առանց նորա եղեւ եւ ոչ ինչ որ ինչ եղեւն:

1:3: Ամենայն ինչ՝ նովա՛ւ եղեւ. եւ առանց նորա եղեւ եւ ո՛չինչ՝ որ ինչ եղեւն[1593]։
[1593] Օրինակ մի. Եղեւ եւ ոչինչ. որ ինչ եղեւ նովաւ։ Կեանք էր. եւ։
3. Ամէն ինչ նրանով եղաւ. եւ առանց նրան չեղաւ ոչինչ, որ եղել է:
3 Ամէն բան անով եղաւ եւ առանց անոր բան մը չեղաւ՝ ինչ որ եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:33: Все чрез Него начало быть, и без Него ничто не начало быть, что начало быть.
1:3  πάντα δι᾽ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. ὃ γέγονεν
1:3. πάντα ( All ) δι' (through) αὐτοῦ (of-it) ἐγένετο , ( it-had-became ,"καὶ (and) χωρὶς (of-spaced) αὐτοῦ (of-it) ἐγένετο ( it-had-became ) οὐδὲ (not-moreover) ἕν. (one) ὃ (To-which) γέγονεν (it-hath-had-come-to-become)
1:3. omnia per ipsum facta sunt et sine ipso factum est nihil quod factum estAll things were made by him: and without him was made nothing that was made.
3. All things were made by him; and without him was not anything made that hath been made.
1:3. All things were made through Him, and nothing that was made was made without Him.
1:3. All things were made by him; and without him was not any thing made that was made.
All things were made by him; and without him was not any thing made that was made:

3: Все чрез Него начало быть, и без Него ничто не начало быть, что начало быть.
1:3  πάντα δι᾽ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. ὃ γέγονεν
1:3. omnia per ipsum facta sunt et sine ipso factum est nihil quod factum est
All things were made by him: and without him was made nothing that was made.
1:3. All things were made through Him, and nothing that was made was made without Him.
1:3. All things were made by him; and without him was not any thing made that was made.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Все чрез Него начало быть, и без Него ничто не начало быть, что начало быть. Здесь сначала положительно, а потом отрицательно высказывается мысль о том, что Логос открылся в мире прежде всего как Творец его. Он сотворил все (panta), т. е. всякое тварное существо, без всякого ограничения. Но некоторые, как древние, так и новые, богословы усматривали в выражении "чрез Него" умаление достоинства Логоса, находя, что это выражение указывает в Логосе только орудие, каким воспользовался Бог для сотворения мира, а не Первопричину. Такое рассуждение, однако, не может быть признано основательным, так как в Новом Завете предлог "чрез" (dia) иногда употребляется и о деятельности Бога Отца в отношении к миру (Рим. 11:36; 1Кор. 1:9). Евангелист же хотел, очевидно, этим выражением отметить различие, существующее между Отцом и Сыном, не желая, "чтобы кто-нибудь стал почитать Сына не рожденным" (Иоанн Златоуст), т. е. и лично не различающимся от Отца. Заметить нужно, что евангелист о происхождении всего сотворенного употребляет глагол, который означает "начать существовать" (ginesqai) и, следовательно, признает Логоса не только устроителем мира из готовой материи, а в прямом смысле Творцом мира из ничего. [В некоторых кодексах слова третьего стиха "что произошло" (o gegonen) относятся к четвертому стиху. Но с таким чтением мы не можем согласиться, так как при нем не получается из четвертого стиха достаточно ясной мысли... В самом деле, если мы будем читать четвертый стих так: "что произошло, то в Нем было жизнью", т.д. в Нем имело источник своей жизни, то такая мысль окажется несоединимою со следующим выражением: "и жизнь была свет человеков", ибо здесь речь идет о жизни тиранов, которая не могла быть названа "светом для людей"]
Adam Clarke: Commentary on the Bible - 1831
1:3: All things were made by him - That is, by this Logos. In Gen 1:1, God is said to have created all things: in this verse, Christ is said to have created all things: the same unerring Spirit spoke in Moses and in the evangelists: therefore Christ and the Father are One. To say that Christ made all things by a delegated power from God is absurd; because the thing is impossible. Creation means causing that to exist that had no previous being: this is evidently a work which can be effected only by omnipotence. Now, God cannot delegate his omnipotence to another: were this possible, he to whom this omnipotence was delegated would, in consequence, become God; and he from whom it was delegated would cease to be such: for it is impossible that there should be two omnipotent beings.
On these important passages I find that many eminently learned men differ from me: it seems they cannot be of my opinion, and I feel I cannot be of theirs. May He, who is the Light and the Truth, guide them and me into all truth!
Albert Barnes: Notes on the Bible - 1834
1:3: All things - The universe. The expression cannot be limited to any part of the universe. It appropriately expresses everything which exists - all the vast masses of material worlds, and all the animals and things, great or small, that compose those worlds. See Rev 4:11; Heb 1:2; Col 1:16.
Were made - The original word is from the verb "to be," and signifies "were" by him; but it expresses the idea of creation here. It does not alter the sense whether it is said "'were' by him," or "were 'created' by him." The word is often used in the sense of "creating," or forming from nothing. See Jam 3:9; and Gen 2:4; Isa 48:7; in the Septuagint.
By him - In this place it is affirmed that "creation" was effected by "the Word," or the Son of God. In Gen 1:1, it is said that the Being who created the heavens and the earth was God. In Psa 102:25-28, this work is ascribed to Yahweh. The "Word," or the Son of God, is therefore appropriately called "God." The work of "creation" is uniformly ascribed in the Scriptures to the Second Person of the Trinity. See Col 1:16; Heb 1:2, Heb 1:10. By this is meant, evidently, that he was the agent, or the efficient cause, by which the universe was made. There is no higher proof of omnipotence than the work of creation; and, hence, God often appeals to that work to prove that he is the true God, in opposition to idols. See Isa 40:18-28; Jer 10:3-16; Psa 24:2; Psa 39:11; Pro 3:19. It is absurd to say that God can invest a creature with omnipotence. If He can make a creature omnipotent, He can make him omniscient, and can in the same way make him omnipresent, and infinitely wise and good; that is, He can invest a creature with all His own attributes, or make another being like Himself, or, which is the same thing, there could be two Gods, or as many Gods as He should choose to make. But this is absurd! The Being, therefore, that "created" all things must be divine; and, since this work is ascribed to Jesus Christ, and as it is uniformly in the Scriptures declared to be the work of God, Jesus Christ is therefore equal with the Father.
Without him - Without his agency; his notice; the exertion of his power. Compare Mat 10:29. This is a strong way of speaking, designed to confirm, beyond the possibility of doubt, what he had just said. He says, therefore, in general, that all things were made by Christ. In this part of the verse he shuts out all doubt, and affirms that there was "no exception;" that there was not a single thing, however minute or unimportant, which was not made by him. In this way, he confirms what he said in the first verse. Christ was not merely called God, but he did the works of God, and therefore the name is used in its proper sense as implying supreme divinity. To this same test Jesus himself appealed as proving that he was divine. Joh 10:37, "if I do not the works of my Father, believe me not." Joh 5:17, "my Father worketh hitherto, and I work."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: am 1, bc 4004, Joh 1:10, Joh 5:17-19; Gen 1:1, Gen 1:26; Psa 33:6, Psa 102:25; Isa 45:12, Isa 45:18; Eph 3:9; Col 1:16, Col 1:17; Heb 1:2, Heb 1:3, Heb 1:10-12, Heb 3:3, Heb 3:4; Rev 4:11
Geneva 1599
1:3 (2) All (f) things were made by him; and (g) without him (h) was not any thing made that was made.
(2) The Son of God declares that his everlasting Godhead is the same as the Father's, both by the creating of all things, and also by preserving them, and especially by the excellent gifts of reason and understanding with which he has beautified man above all other creatures.
(f) Paul expounds on this in (Col 1:15-16).
(g) That is, as the Father did work, so did the Son work with him: for the Son was a fellow worker with him.
(h) Of all those things which were made, nothing was made without him.
John Gill
1:3 All things were made by him,.... Which is a proof at once of all that is said before; as that he was in the beginning; and that he was with God the Father in the beginning; and that he was God; otherwise all things could not have been made by him, had either of these been untrue: which is to be understood, not of the new creation; for this would be a restraining "all" things to a "few" persons only; nor is it any where said, that all things are new made, but made; and it is false, that all were converted, that have been converted, by the ministry of Christ, as man: all men are not renewed, regenerated, nor reformed; and the greater part of those that were renewed, were renewed before Christ existed, as man; and therefore could not be renewed by him, as such: though indeed, could this sense be established, it would not answer the end for which it is coined; namely, to destroy the proof of Christ's deity, and of his existence before his incarnation; for in all ages, from the beginning of the world, some have been renewed; and the new creation is a work of God, and of almighty power, equally with the old; for who can create spiritual light, infuse a principle of spiritual life, take away the heart of stone, and give an heart of flesh, or produce faith, but God? Regeneration is denied to be of man, and is always ascribed to God; nor would Christ's being the author of the new creation, be any contradiction to his being the author of the old creation, which is intended here: by "all things", are meant the heaven, and all its created inhabitants, the airy, starry, and third heavens, and the earth, and all therein, the sea, and every thing that is in that; and the word, or Son of God, is the efficient cause of all these, not a bare instrument of the formation of them; for the preposition by does not always denote an instrument, but sometimes an efficient, as in 1Cor 1:9 and so here, though not to the exclusion of the Father, and of the Spirit:
and without him was not any thing made that was made: in which may be observed the conjunct operation of the word, or Son, with the Father, and Spirit, in creation; and the extent of his concern in it to every thing that is made; for without him there was not one single thing in the whole compass of the creation made; and the limitation of it to things that are made; and so excludes the uncreated being, Father, Son, and Spirit; and sin also, which is not a principle made by God, and which has no efficient, but a deficient cause. So the Jews ascribe the creation of all things to the word. The Targumists attribute the creation of man, in particular, to the word of God: it is said in Gen 1:27. "God created man in his own image": the Jerusalem Targum of it is,
"and the word of the Lord created man in his likeness.
And Gen 3:22 "and the Lord God said, behold the man is become as one of us", the same Targum paraphrases thus,
"and the word of the Lord God said, behold the man whom I have created, is the only one in the world.
Also in the same writings, the creation of all things in general is ascribed to the word: the passage in Deut 33:27 "the eternal God is thy refuge, and underneath are the everlasting arms", is paraphrased by Onkelos,
"the eternal God is an habitation, by whose word the world was made.
In Is 48:13 it is said, "mine hand also hath laid the foundation of the earth". The Targum of Jonathan ben Uzziah on it is,
"yea, by my word I have founded the earth:
which agrees with what is said in Heb 11:3, and the same says Philo the Jew, who not only calls him the archetype, and exemplar of the world, but the power that made it: he often ascribes the creation of the heavens, and the earth unto him, and likewise the creation of man after whose image, he says, he was made (t). The Ethiopic version adds, at the end of this verse, "and also that which is made is for himself",
(t) De Mundi Opificio, p. 4, 5, 31, 32. De Alleg. l. 1. p. 44. De Sacrificiis Abel & Cain, p. 131. De Profugis, p. 464. & de Monarch. p. 823.
John Wesley
1:3 All things beside God were made, and all things which were made, were made by the Word. In Jn 1:1-2 is described the state of things before the creation: Jn 1:3, In the creation: Jn 1:4, In the time of man's innocency: Jn 1:5, In the time of man's corruption.
Robert Jamieson, A. R. Fausset and David Brown
1:3 All things, &c.--all things absolutely (as is evident from Jn 1:10; 1Cor 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.
1:41:4: Նովաւ՝ կեա՛նք էր, եւ կեանքն՝ էր լո՛յս մարդկան.
4. Կեանքը նրանով էր[2]: Եւ այդ կեանքը մարդկանց համար լոյս էր:[2] 2. Այսինքն՝ կեանքը նրանով սկիզբ առաւ:
4 Կեանքը անով էր ու կեանքը մարդոց լոյսն էր
Նովաւ կեանք էր, եւ կեանքն էր լոյս մարդկան:

1:4: Նովաւ՝ կեա՛նք էր, եւ կեանքն՝ էր լո՛յս մարդկան.
4. Կեանքը նրանով էր[2]: Եւ այդ կեանքը մարդկանց համար լոյս էր:
[2] 2. Այսինքն՝ կեանքը նրանով սկիզբ առաւ:
4 Կեանքը անով էր ու կեանքը մարդոց լոյսն էր
zohrab-1805▾ eastern-1994▾ western am▾
1:44: В Нем была жизнь, и жизнь была свет человеков.
1:4  ἐν αὐτῶ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων·
1:4. ἐν (in) αὐτῷ (unto-it,"ζωὴ (a-lifing) ἦν, (it-was,"καὶ (and) ἡ (the-one) ζωὴ (a-lifing) ἦν (it-was) τὸ (the-one) φῶς (a-light) τῶν (of-the-ones) ἀνθρώπων: (of-mankinds)
1:4. in ipso vita erat et vita erat lux hominumIn him was life: and the life was the light of men.
4. In him was life; and the life was the light of men.
1:4. Life was in Him, and Life was the light of men.
1:4. In him was life; and the life was the light of men.
In him was life; and the life was the light of men:

4: В Нем была жизнь, и жизнь была свет человеков.
1:4  ἐν αὐτῶ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων·
1:4. in ipso vita erat et vita erat lux hominum
In him was life: and the life was the light of men.
1:4. Life was in Him, and Life was the light of men.
1:4. In him was life; and the life was the light of men.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: В Нем была жизнь, и жизнь была свет человеков. Жизнь, которая была в Логосе, - это жизнь в самом обширном значении этого слова (почему в греч. Тексте стоит слово zwh = жизнь без артикля). Все области бытия почерпали в Логосе силы, необходимые всякому сотворенному существу для раскрытия своих способностей. Логос, можно сказать, и сам был жизнью, т. е. Существом Божественным, ибо жизнь находится в Боге.

В частности, в отношении к людям это оживляющее действие Логоса проявлялось в просвещении людей: эта жизнь (здесь слово zwh поставлено уже с артиклем как понятие известное из первой половины стиха) давала человечеству свет истинного боговедения и направляла людей на путь богоугодной жизни: жизнь была светом для людей. Как без материального света в мире была бы невозможна никакая жизнь, так и без просвещающего действия Логоса не было бы возможно людям сделать хотя несколько шагов вперед по пути к нравственному самоусовершенствованию. Логос просвещал как избранный народ Божий прямыми откровениями и богоявлениями, - так и лучших людей из мира языческого, свидетельствуя об истине в их разуме и совести.
Adam Clarke: Commentary on the Bible - 1831
1:4: In him was life - Many MSS., versions, and fathers, connect this with the preceding verse, thus: All things were made by him, and without him was nothing made. What was made had life in it; but This Life was the light of men. That is, though every thing he made had a principle of life in it, whether vegetable, animal, or intellectual, yet this, that life or animal principle in the human being, was not the light of men; not that light which could guide them to heaven, for the world by wisdom knew not God, Co1 1:21. Therefore, the expression, in him was life, is not to be understood of life natural, but of that life eternal which he revealed to the world, Ti2 1:10, to which he taught the way, Joh 14:6, which he promised to believers, Joh 10:28, which he purchased for them, Joh 6:51, Joh 6:53, Joh 6:54, which he is appointed to give them, Joh 17:2, and to which he will raise them up, Joh 5:29, because he hath the life in himself, Joh 5:26. All this may be proved:
1. From the like expressions; Jo1 5:11, This is the promise that God hath given unto us, eternal life, and this life is in his Son: whence he is styled the true God and eternal life, Jo1 5:20; the resurrection and the life, Joh 11:25; the way, the truth, and the life, Joh 14:6.
2. From these words, Joh 1:7, John came to bear witness of this light, that all might believe through him, viz. to eternal life, Ti1 1:16; for so John witnesseth, Joh 3:15, Joh 3:36.
And hence it follows that this life must be the light of men, by giving them the knowledge of this life, and of the way leading to it. See Whitby on the place. Is there any reference here to Gen 3:20 : And Adam called his wife's name Eve, חוה chava, Ζωη, Life, because she was the mother of all living? And was not Jesus that seed of the woman that was to bruise the head of the serpent, and to give life to the world?
Albert Barnes: Notes on the Bible - 1834
1:4: In him was life - The evangelist had just affirmed Joh 5:3 that by the λόγος Logos or "Word" the world was originally created. One part of that creation consisted "in breathing into man the breath of life," Gen 2:7. God is declared to be "life," or the "living" God, because he is the source or fountain of life. This attribute is here ascribed to Jesus Christ. He not merely made the material worlds, but he also gave "life." He was the agent by which the vegetable world became animated; by which brutes live; and by which man became a living soul, or was endowed with immortality. This was a "higher" proof that the "Word was God," than the creation of the material worlds; but there is another sense in which he was "life." The "new creation," or the renovation of man and his restoration from a state of sin, is often compared with the "first creation;" and as the λόγος Logos was the source of "life" then, so, in a similar but higher sense, he is the source of "life" to the soul dead in trespasses and sins, Eph 2:1. And it is probably in reference to this that he is so often called "life" in the writings of John. "For as the Father hath life in himself, so hath he given to the Son to have life in him self," Joh 5:26; "He giveth life unto the world," Joh 6:33; "I am the resurrection and the life," Joh 11:25; "This is the true God and eternal life," Joh 5:20. See also Jo1 1:1-2; Jo1 5:11; Act 3:15; Col 3:4. The meaning is: that he is the source or the fountain of both natural and spiritual life. Of course he has the attributes of God.
The life was the light of men - "Light" is that by which we see objects distinctly. The light of the sun enables us to discern the form, the distance, the magnitude, and the relation of objects, and pRev_ents the perplexities and dangers which result from a state of darkness. Light is in all languages, therefore, put for "knowledge" - for whatever enables us to discern our duty, and that saves us from the evils of ignorance and error. "Whatsoever doth make manifest is light," Eph 5:13. See Isa 8:20; Isa 9:2. The Messiah was predicted as the "light" of the world, Isa 9:2, compared with Mat 4:15-16; Isa 60:1. See Joh 8:12; "I am the light of the world;" Joh 12:35-36, Joh 12:46; "I am come a light into the world." The meaning is, that the λόγος Logos or Word of God is the "instructor or teacher" of mankind. This was done before his advent by his direct agency in giving man reason or understanding, and in giving his law, for the "law was ordained by angels 'in the hand of a mediator'" Gal 3:19; after his advent by his personal ministry when on earth, by his Spirit Joh 14:16, Joh 14:26, and by his ministers since, Eph 4:11; Co1 12:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: him: Joh 5:21, Joh 5:26, Joh 11:25, Joh 14:6; Co1 15:45; Col 3:4; Jo1 1:2, Jo1 5:11; Rev 22:1
the life: Joh 1:8, Joh 1:9, Joh 8:12, Joh 9:5, Joh 12:35, Joh 12:46; Psa 84:11; Isa 35:4, Isa 35:5, Isa 42:6, Isa 42:7, Isa 42:16; Psa 49:6; Psa 60:1-3; Mal 4:2; Mat 4:16; Luk 1:78, Luk 1:79, Luk 2:32; Act 26:23; Eph 5:14; Jo1 1:5-7; Rev 22:16
Geneva 1599
1:4 (i) In him (k) was life; and the life was (l) the light of men.
(i) That is, by him: and this is spoken after the manner of the Hebrews, meaning by this that by his force and working power all life comes to the world.
(k) That is, even at that time when all things were made by him, for otherwise he would have said, "Life in him", and not "life was".
(l) That force of reason and understanding which is kindled in our minds to acknowledge him, the author of so great a benefit.
John Gill
1:4 In him was life,.... The Persic version reads in the plural number, "lives". There was life in the word with respect to himself; a divine life, the same with the life of the Father and of the Spirit; and is in him, not by gift, nor by derivation or communication; but originally, and independently, and from all eternity: indeed he lived before his incarnation as Mediator, and Redeemer. Job knew him in his time, as his living Redeemer; but this regards him as the word and living God, and distinguishes him from the written word, and shows that he is not a mere idea in the divine mind, but a truly divine person: and there was life in Christ the word, with respect to others; the fountain of natural life is in him, he is the efficient cause, and preserver of it; whether vegetative, animal, or rational; and proves him to be truly God, and that he existed before his incarnation; since creatures, who have received such a life from him, did: and spiritual life was also in him; all his elect are dead in trespasses and sins, and cannot quicken themselves. Christ has procured life for them, and gives it to them, and implants it in them; a life of sanctification is from him; and a life of justification is upon him, and of faith is by him; all the comforts of a spiritual life, and all things appertaining to it, are from him, and he maintains, and preserves it. Eternal life is in him, and with him; not the purpose of it only, nor the promise of it barely, but the gift of it itself; which was granted in consequence of his asking it, and which he had by way of stipulation; and hence has a right and power to bestow it: now, this being in him proves him to be the true God, and shows us where life is to be had, and the safety and security of it:
and the life was the light of men; the life which was in, and by the word, was, with respect to men, a life of light, or a life attended with light: by which is meant, not a mere visive faculty, receptive of the sun's light, but rational knowledge and understanding; for when Christ, the word, breathed into man the breath of life, and he became a living soul, he filled him with rational light and knowledge. Adam had a knowledge of God; of his being, and perfections; of the persons in the Trinity; of his relation to God, dependence on him, and obligation to him; of his mind and will; and knew what it was to have communion with him. He knew much of himself, and of all the creatures; this knowledge was natural and perfect in its kind, but loseable; and different from that which saints now have of God, through Christ, the Mediator; and since this natural light was from Christ, the word, as a Creator, he must be the eternal God. The Socinians are not willing to allow this sense, but say that Christ is the light of men, by preaching the heavenly doctrine, and by the example of his holy life; but hereby he did not enlighten every man that cometh into the world; the greatest part of men, before the preaching, and example of Christ, sat in darkness; and the greatest part of the Jews remained in darkness, notwithstanding his preaching, and example; and the patriarchs that were enlightened under the former dispensation, were not enlightened this way: it will be owned, that all spiritual and supernatural light, which any of the sons of men have had, since the fall, was from Christ, from whom they had their spiritual life; even all spiritual light in conversion, and all after degrees of light; through him they enjoyed the light of God's countenance, and had the light of joy and gladness here, and of glory hereafter.
John Wesley
1:4 In him was life - He was the foundation of life to every living thing, as well as of being to all that is. And the life was the light of men - He who is essential life, and the giver of life to all that liveth, was also the light of men; the fountain of wisdom, holiness, and happiness, to man in his original state.
Robert Jamieson, A. R. Fausset and David Brown
1:4 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 1Jn 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" (1Jn 1:5-7; Ps 36:9).
1:51:5: եւ լոյսն՝ ՚ի խաւարի անդ՝ լուսաւո՛ր էր, եւ խաւար՝ նմա ո՛չ եղեւ հասու[1594]։[1594] Ոմանք. Անդ լուսաւո՛ր է. եւ ոմանք. Լուսաւորէ՛։
5. Եւ լոյսը խաւարի մէջ լուսաւորում է, եւ խաւարը նրան չնուաճեց:
5 Եւ լոյսը խաւարի մէջ կը լուսաւորէր ու խաւարը զանիկա չճանչցաւ։
եւ լոյսն ի խաւարի անդ լուսաւորէ, եւ խաւար նմա ոչ եղեւ հասու:

1:5: եւ լոյսն՝ ՚ի խաւարի անդ՝ լուսաւո՛ր էր, եւ խաւար՝ նմա ո՛չ եղեւ հասու[1594]։
[1594] Ոմանք. Անդ լուսաւո՛ր է. եւ ոմանք. Լուսաւորէ՛։
5. Եւ լոյսը խաւարի մէջ լուսաւորում է, եւ խաւարը նրան չնուաճեց:
5 Եւ լոյսը խաւարի մէջ կը լուսաւորէր ու խաւարը զանիկա չճանչցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:55: И свет во тьме светит, и тьма не объяла его.
1:5  καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν.
1:5. καὶ (and) τὸ (the-one) φῶς (a-light) ἐν (in) τῇ (unto-the-one) σκοτίᾳ (unto-an-obscuring-unto) φαίνει, (it-manifesteth,"καὶ (and) ἡ (the-one) σκοτία (an-obscuring-unto) αὐτὸ (to-it) οὐ (not) κατέλαβεν. (it-had-taken-down)
1:5. et lux in tenebris lucet et tenebrae eam non conprehenderuntAnd the light shineth in darkness: and the darkness did not comprehend it.
5. And the light shineth in the darkness; and the darkness apprehended it not.
1:5. And the light shines in the darkness, and the darkness did not comprehend it.
1:5. And the light shineth in darkness; and the darkness comprehended it not.
And the light shineth in darkness; and the darkness comprehended it not:

5: И свет во тьме светит, и тьма не объяла его.
1:5  καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν.
1:5. et lux in tenebris lucet et tenebrae eam non conprehenderunt
And the light shineth in darkness: and the darkness did not comprehend it.
1:5. And the light shines in the darkness, and the darkness did not comprehend it.
1:5. And the light shineth in darkness; and the darkness comprehended it not.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: И свет во тьме светит, и тьма не объяла его. Так как последнее предыдущего стиха положение могло показаться читателям не согласным с действительностью, им представлялось положение мира языческого да и иудейского состоянием крайнего падения нравственного и ожесточения во грехе, то евангелист считает нужным заверить их в том, что свет - Логос, действительно, всегда светил и продолжает светить (fainei наст. время для обозначения постоянства деятельности) даже во мраке человеческого неведения и всякого развращения (тьма skotia и означает состояние падения и противления воле Божией ср. 12:35; Еф. 5:8).

Тьма не объяла его. Смысл русского перевода такой: тьме не удалось заглушить, потушить действие в людях Логоса. В таком смысле толковали это выражение многие древние Отцы и Учители Церкви, а равно и многие из новейших экзегетов. И такое толкование представляется совершенно правильным, если мы обратим внимание на параллельное место в Евангелии Иоанна: "ходите, пока есть свет, чтобы не объяла вас тьма" (12:35). Здесь поставлен тот же глагол (katalambanein) для обозначения понятия "объять", и нет решительно никакого основания толковать этот глагол иначе, чем как толкует наш русский перевод [Годе приводит: тьма не приняла света, какой шел от Логоса]. Некоторые (напр., г. Знаменский с. 46, 47) опасаются, что при таком переводе придется признать, что Иоанн допускал мысль "о какой-нибудь борьбе между самыми началами света и тьмы и, следовательно, мыслил их реально сущностями. Между тем реальностью в метафизическом смысле могут обладать только личные носители известного принципа, а не самый принцип".

Но такие рассуждения не отличаются основательностью. Идея борьбы между светом и тьмою, можно сказать, основная идея миросозерцания Иоанна и проходит решительно во всех его писаниях. Притом Иоанн, конечно, говоря о старании тьмы потушить свет, мыслил о личностях, в которых свет или тьма находили себе наиболее сильное выражение. Таким образом, принимая старый перевод, мы рисуем себе величественную и ужасную картину борьбы всех темных сил против божественного просвещающего действия Логоса, борьбы, которая велась в течение нескольких тысячелетий и которая окончилась для тьмы крайне неудачно: божественный маяк по-прежнему светит всем плывущим по опасному морю жизни и удерживает их корабль от опасных скал.
Adam Clarke: Commentary on the Bible - 1831
1:5: And the light shineth in darkness - By darkness here may be understood:
1. The heathen world, Eph 5:8.
2. The Jewish people.
3. The fallen spirit of man.
Comprehended it not - Αυτο ου κατελαβεν, Prevented it not - hindered it not, says Mr. Wakefield, who adds the following judicious note: - "Even in the midst of that darkness of ignorance and idolatry which overspread the world, this light of Divine wisdom was not totally eclipsed: the Jewish nation was a lamp perpetually shining to the surrounding nations; and many bright luminaries, among the heathen, were never wanting in just and worthy notions of the attributes and providence of God's wisdom; which enabled them to shine in some degree, though but as lights in a dark place, Pe2 1:19. Compare Act 14:17; Act 17:28, Act 17:29."
Albert Barnes: Notes on the Bible - 1834
1:5: The light shineth in darkness - Darkness, in the Bible, commonly denotes ignorance, guilt, or misery. See Isa 9:1-2; Mat 4:16; Act 26:18; Eph 5:8, Eph 5:11; Rom 13:12. It refers here to a wicked and ignorant people. When it is said that "the light shineth in darkness," it is meant that the Lord Jesus came to teach an ignorant, benighted, and wicked world. This has always been the case. It was so when he sent his prophets; so during his own ministry; and so in every age since. His efforts to enlighten and save men have been like light struggling to penetrate a thick, dense cloud; and though a few rays may pierce the gloom, yet the great mass is still an impenetrable shade.
Comprehended it not - This word means "admitted" it not, or "received" it not. The word "comprehend," with us, means to "understand." This is not the meaning of the original. The darkness did not "receive" or "admit" the rays of light; the shades were so thick that the light could not penetrate them; or, to drop the figure, men were so ignorant, so guilty, so debased, that they did not appreciate the value of his instructions; they despised and rejected him. And so it is still. The great mass of men, sunk in sin, will not receive his teachings, and be enlightened and saved by him. Sin always blinds the mind to the beauty and excellency of the character of the Lord Jesus. It indisposes the mind to receive his instructions, just as "darkness" has no affinity for "light;" and if the one exists, the other must be displaced.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: Joh 1:10, Joh 3:19, Joh 3:20, Joh 12:36-40; Job 24:13-17; Pro 1:22, Pro 1:29, Pro 1:30; Rom 1:28; Co1 2:14
Geneva 1599
1:5 (3) And the light shineth in darkness; and the darkness (m) comprehended it not.
(3) The light of men is turned into darkness, but yet there is enough clearness so that they are without excuse.
(m) They could not perceive nor reach it to receive any light from it, no, they did not so much as acknowledge him.
John Gill
1:5 And the light shineth in darkness,.... Which, through sin, came upon the minds of men; who are naturally in the dark about the nature and perfections of God; about sin, and the consequences of it; about Christ, and salvation by him; about the Spirit of God, and his work upon the soul; and about the Scriptures of truth, and the doctrines of the Gospel. Man was created a knowing creature, but, not content with his knowledge, sins, and is banished from the presence of God, the fountain of light; which brought a darkness on him, and his posterity, and which is increased in them by personal iniquity, and in which Satan, the god of this world, has an hand; and sometimes they are left to judicial blindness, and which issues in worse darkness, if grace prevents not: now amidst this darkness there were some remains of the light of nature: with respect to the being of God, which shines in the works of creation and providence and to the worship of God, though very dimly; and to the knowledge of moral good and evil:
and the darkness comprehended it not; or "perceived it not"; as the Syriac version renders it. By the light of nature, and the remains of it, men could not come to any clear and distinct knowledge of the above things; and much less to any knowledge of the true way of salvation: unless, rather by the light should be meant, the light of the Messiah, or of the Gospel shining in the figures, types, and shadows of the law, and in the prophecies and promises of the Old Testament: and yet, such was the darkness upon the minds of men, that they could not very distinctly apprehend it, and much less fully comprehend it, so that there was need of a fresh and fuller revelation; an account of which follows;
John Wesley
1:5 And the light shineth in darkness - Shines even on fallen man; but the darkness - Dark, sinful man, perceiveth it not.
Robert Jamieson, A. R. Fausset and David Brown
1:5 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 (1Cor 1:21).
1:61:6: Եղեւ այր մի առաքեալ յԱստուծոյ. անուն նմա Յովհա՛ննէս[1595]։ [1595] Ոմանք. Անուն նորա Յովհ՛՛։
6. Կար մի մարդ՝ Աստծուց ուղարկուած. նրա անունը՝ Յովհաննէս:
6 Աստուծմէ ղրկուած մարդ մը կար, որուն անունը Յովհաննէս էր։
Եղեւ այր մի առաքեալ յԱստուծոյ, անուն նմա Յովհաննէս:

1:6: Եղեւ այր մի առաքեալ յԱստուծոյ. անուն նմա Յովհա՛ննէս[1595]։
[1595] Ոմանք. Անուն նորա Յովհ՛՛։
6. Կար մի մարդ՝ Աստծուց ուղարկուած. նրա անունը՝ Յովհաննէս:
6 Աստուծմէ ղրկուած մարդ մը կար, որուն անունը Յովհաննէս էր։
zohrab-1805▾ eastern-1994▾ western am▾
1:66: Был человек, посланный от Бога; имя ему Иоанн.
1:6  ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῶ ἰωάννης·
1:6. Ἐγένετο ( It-had-became ) ἄνθρωπος (a-mankind) ἀπεσταλμένος (having-had-come-to-be-set-off) παρὰ (beside) θεοῦ, (of-a-Deity,"ὄνομα (a-name) αὐτῷ (unto-it) Ἰωάνης: (an-Ioanes)
1:6. fuit homo missus a Deo cui nomen erat IohannesThere was a man sent from God, whose name was John.
6. There came a man, sent from God, whose name was John.
1:6. There was a man sent by God, whose name was John.
1:6. There was a man sent from God, whose name [was] John.
There was a man sent from God, whose name [was] John:

6: Был человек, посланный от Бога; имя ему Иоанн.
1:6  ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῶ ἰωάννης·
1:6. fuit homo missus a Deo cui nomen erat Iohannes
There was a man sent from God, whose name was John.
1:6. There was a man sent by God, whose name was John.
1:6. There was a man sent from God, whose name [was] John.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: До сих пор Иоанн говорил о Логосе в Его состоянии до воплощения. Теперь ему нужно приступить к изображению Его деятельности во плоти человеческой или, что тоже, приступить к своему евангельскому повествованию. Он и делает это, начиная с того же, с чего начал свое евангелист Марк, именно со свидетельства о Христе пророка и предтечи Иоанна.

Был - точнее: выступил или появился (egeneto - ср. Мк. 1:4) человек посланный от Бога. Евангелист имеет здесь, конечно, в виду, что о пришествии Иоанна предтечи решение Божие было высказано еще в книге пророка Малахии (Мал. 3:1: по евр. библии). Евангелист называет и имя этого посланника Божия, как бы желая показать, что и в имени Иоанна (с евр. - "благодать Божия") предуказанна его великая миссия.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
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.

[4.] What advantage those he dwelt among had from this. He dwelt among them, full of grace and truth. In the old tabernacle wherein God dwelt was the law, in this was grace; in that were types, in this was truth. The incarnate Word was every way qualified for his undertaking as Mediator; for he was full of grace and truth, the two great things that fallen man stands in need of; and this proved him to be the Son of God as much as the divine power and majesty that appeared in him. First, He has a fulness of grace and truth for himself; he had the Spirit without measure. He was full of grace, fully acceptable to his Father, and therefore qualified to intercede for us; and full of truth, fully apprized of the things he was to reveal, and therefore fit to instruct us. He had a fulness of knowledge and a fulness of compassion. Secondly, He has a fulness of grace and truth for us. He received, that he might give, and God was well pleased in him, that he might be well pleased with us in him; and this was the truth of the legal types.
Adam Clarke: Commentary on the Bible - 1831
1:6: Whose name was John - This was John the Baptist; see his name and the nature of his office explained, Mar 1:4 (note), and Mat 3:1-3 (note).
Albert Barnes: Notes on the Bible - 1834
1:6: A man sent from God - See mat 3. The evangelist proceeds now to show that John the Baptist was not the Messiah and to state the true nature of his office. Many had supposed that he was the Christ, but this opinion he corrects; yet he admits that he was "sent from God" - that he was divinely commissioned. Though he denied that he was "the Messiah," yet he did not deny that he was sent from or by heaven on an important errand to human beings. Some have supposed that the sole design of this gospel was to show that John the Baptist was not the Messiah. Though there is no foundation for this opinion, yet there is no doubt that one object was to show this. The main design was to show that "Jesus was the Christ," Joh 20:31. To do this, it was proper, in the beginning, to prove that "John" was not the Messiah; and this might have been at that time an important object. John made many disciples, Mat 3:5. Many persons supposed that he might be the Messiah, Luk 3:15; Joh 1:19. "Many of these disciples of John remained" at Ephesus, "the very place where John is supposed to have written this gospel, long after the ascension of Jesus," Act 19:1-3. It is not improbable that there might have been many others who adhered to John, and perhaps many who supposed that he was the Messiah. On these accounts it was important for the evangelist to show that John "was not the Christ," and to show, also, that he, who was extensively admitted to be a prophet, was an important "witness" to prove that Jesus of Nazareth was the Christ. The evangelist in the first four verses stated that "the Word" was divine; he now proceeds to state the proof that he was a "man," and was the Messiah. The first evidence adduced is the testimony of John the Baptist.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: am 3999, bc 5
a man: Joh 1:33, Joh 3:28; Isa 40:3-5; Mal 3:1, Mal 4:5, Mal 4:6; Mat 3:1-11, Mat 11:10, Mat 21:25; Mar 1:1-8; Luk 1:15-17, Luk 1:76, Luk 3:2-20; Act 13:24
John: Luk 1:13, Luk 1:61-63
Geneva 1599
1:6 (4) There was a man sent from God, whose name [was] John.
(4) There is another more full manifestation of the Son of God, by the consideration of which men are in good time stirred up, even to John's voice, who is as it were the herald of Christ.
John Gill
1:6 There was a man sent from God,.... John the Baptist: he was not the Logos, or word; nor was he an angel, but a man; yet an extraordinary one, in his conception of a barren woman, and in being born when both parents were stricken in years; and whilst he was in the womb, he leaped for joy at the salutation of Mary; and as soon as born was filled with the Holy Ghost; and when he was grown up, and appeared in public, it was in an uncommon manner: his dress and his diet were both out of the common way; and his temper and spirit were that of Elias the prophet; and as for his work and office, it was very peculiar; he was the forerunner of Christ, and the first administrator of the new ordinance of baptism, and the greatest of all the prophets: this person had his mission from God, both to preach and baptize:
whose name was John; the name given him by the angel before his conception, and by his mother Elisabeth, after her neighbours and cousins had given him another; and which was confirmed by his father Zacharias, when deaf and dumb: it signifies grace, or gracious; and a gracious man he was; he was very acceptable to his parents; a man that had the grace of God in him, and great gifts of grace bestowed on him; he was a preacher of the doctrines of grace; and his ministry was very grateful to many.
John Wesley
1:6 There was a man - The evangelist now proceeds to him who testified of the light, which he had spoken of in Jn 1:1-5.
Robert Jamieson, A. R. Fausset and David Brown
1:6 The Evangelist here approaches his grand thesis, so paving his way for the full statement of it in Jn 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.
1:71:7: Սա՝ ե՛կն ՚ի վկայութիւն զի վկայեսցէ՛ վասն Լուսոյն. զի ամենեքին հաւատասցեն նովաւ։
7. Սա եկաւ որպէս վկայ, որպէսզի վկայի լոյսի մասին, որ բոլորը նրա միջոցով հաւատան:
7 Ասիկա վկայութեան համար եկաւ որպէս զի Լոյսին համար վկայէ, որպէս զի ամէնքը անոր միջոցով հաւատան։
Սա եկն ի վկայութիւն զի վկայեսցէ վասն Լուսոյն, զի ամենեքին հաւատասցեն նովաւ:

1:7: Սա՝ ե՛կն ՚ի վկայութիւն զի վկայեսցէ՛ վասն Լուսոյն. զի ամենեքին հաւատասցեն նովաւ։
7. Սա եկաւ որպէս վկայ, որպէսզի վկայի լոյսի մասին, որ բոլորը նրա միջոցով հաւատան:
7 Ասիկա վկայութեան համար եկաւ որպէս զի Լոյսին համար վկայէ, որպէս զի ամէնքը անոր միջոցով հաւատան։
zohrab-1805▾ eastern-1994▾ western am▾
1:77: Он пришел для свидетельства, чтобы свидетельствовать о Свете, дабы все уверовали чрез него.
1:7  οὖτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν δι᾽ αὐτοῦ.
1:7. οὗτος (The-one-this) ἦλθεν (it-had-came) εἰς (into) μαρτυρίαν, (to-a-witnessing-unto) ἵνα (so) μαρτυρήσῃ (it-might-have-witnessed-unto) περὶ (about) τοῦ (of-the-one) φωτός, (of-a-light,"ἵνα (so) πάντες ( all ) πιστεύσωσιν (they-might-have-trusted-of) δι' (through) αὐτοῦ. (of-it)
1:7. hic venit in testimonium ut testimonium perhiberet de lumine ut omnes crederent per illumThis man came for a witness, to give testimony of the light, that all men might believe through him.
7. The same came for witness, that he might bear witness of the light, that all might believe through him.
1:7. He arrived as a witness to offer testimony about the Light, so that all would believe through him.
1:7. The same came for a witness, to bear witness of the Light, that all [men] through him might believe.
The same came for a witness, to bear witness of the Light, that all [men] through him might believe:

7: Он пришел для свидетельства, чтобы свидетельствовать о Свете, дабы все уверовали чрез него.
1:7  οὖτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν δι᾽ αὐτοῦ.
1:7. hic venit in testimonium ut testimonium perhiberet de lumine ut omnes crederent per illum
This man came for a witness, to give testimony of the light, that all men might believe through him.
1:7. He arrived as a witness to offer testimony about the Light, so that all would believe through him.
1:7. The same came for a witness, to bear witness of the Light, that all [men] through him might believe.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Цель выступления Иоанна состояла в том, чтобы быть свидетелем и именно свидетельствовать о свете, т. е. о Логосе или Христе (ср. ст. 5), убеждать всех пойти к этому свету, как к действительному свету жизни. Через его свидетельство все - и иудеи, и язычники - должны были уверовать во Христа как в Спасителя мира (ср. 20:31).
Adam Clarke: Commentary on the Bible - 1831
1:7: That all men through him might believe - He testified that Jesus was the true light - the true teacher of the way to the kingdom of glory, and the lamb or sacrifice of God, which was to bear away the sin of the world, Joh 1:29, and invited men to believe in him for the remission of their sins, that they might receive the baptism of the Holy Ghost, Joh 1:32-34. This was bearing the most direct witness to the light which was now shining in the dark wilderness of Judea; and, from thence, shortly to be diffused over the whole world.
Albert Barnes: Notes on the Bible - 1834
1:7: For a witness - To give testimony. He came to prepare the minds of the people to receive him mat 3; Luke 3; to lead them by repentance to God; and to point out the Messiah to Israel when he came, Joh 1:31.
Of the Light - That is, of the Messiah. Compare Isa 60:1.
That all men ... - It was the object of John's testimony that all people might believe. He designed to prepare them for it; to announce that the Messiah was about to come, to direct the minds of men to him, and thus to prepare them to believe on him when he came. Thus, he baptized them, saying "That they should believe on him who should come after him" Act 19:4, and thus he produced a very general expectation that the Messiah was about to come. The testimony of John was especially valuable on the following accounts:
1. It was made when he had no personal acquaintance with Jesus of Nazareth, and of course there could have been no collusion or agreement to deceive them, Joh 1:31.
2. It was sufficiently long before he came to excite general attention, and to fix the mind on it.
3. It was that of a man acknowledged by all to be a prophet of God - "for all men held John to be a prophet," Mat 21:26.
4. It was "for the express purpose" of declaring beforehand that he was about to appear.
5. It was "disinterested."
He was himself extremely popular. Many were disposed to receive him as the Messiah. It was evidently in his "power" to form a large party, and to be regarded extensively as the Christ. This was the highest honor to which a Jew could aspire; and it shows the value of John's testimony, that he was willing to lay all his honors at the feet of Jesus, and to acknowledge that he was unworthy to perform for him the office of the humblest servant, Mat 3:11.
Through him - Through John, or by means of his testimony.
Was not that Light - Was not "the Messiah." This is an explicit declaration designed to satisfy the disciples of John. The evidence that he was not the Messiah he states in the following verses.
From the conduct of John here we may learn,
1. The duty of laying all our honors at the feet of Jesus.
2. As John came that all might believe, so it is no less true of the ministry of Jesus himself. He came for a similar purpose, and we may all, therefore, trust in him for salvation.
3. We should not rely too much on ministers of the gospel. They cannot save us any more than John could; and their office, as his was, is simply to direct people "to the Lamb of God that taketh away the sin of the world."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: a witness: Joh 1:19, Joh 1:26, Joh 1:27, Joh 1:32-34, Joh 1:36, Joh 3:26-36, Joh 5:33-35; Act 19:4
that: Joh 1:9, Joh 3:26; Eph 3:9; Ti1 2:4; Tit 2:11; Pe2 3:9
Geneva 1599
1:7 The same came for a witness, to bear witness of the Light, that all [men] (n) through him might believe.
(n) Through John.
John Gill
1:7 The same came for a witness,.... The end of his being sent, and the design of his coming were,
to bear witness of the light: by which is meant, not the light of nature, or reason; nor the light of the Gospel: but Christ himself, the author of light, natural, spiritual, and eternal. This was one of the names of the Messiah with the Jews; of whom they say (u), , "light is his name"; as it is said in Dan 2:22 and the light dwelleth with him; on which they have (w) elsewhere this gloss, this is the King Messiah; and so they interpret Ps 43:3 of him (x). Philo the Jew often speaks of the Logos, or word, as light, and calls him the intelligible light; the universal light, the most perfect light; represents him as full of divine light; and says, he is called the sun (y). Now John came to bear a testimony to him, as he did; of which an account is given in this chapter, very largely, and elsewhere; as that he testified of his existence before his incarnation; of his being with the Father, and in his bosom: of his deity and divine sonship; of his being the Messiah; of the fulness of grace that was in him; of his incarnation and satisfaction; of his descent from heaven; and of his relation to his church, as in Jn 1:15 the end of which witness was,
that all men through him might believe; that is, that the Jews, to whom he preached, might, through his testimony, believe that Jesus was the light, and true Messiah; for these words are to be taken in a limited sense, and not to be extended, to every individual of mankind; since millions were dead before John began his testimony, and multitudes then in being, and since, whom it never reached: nor can it design more than the Jews, to whom alone he bore witness of Christ; and the faith which he taught, and required by his testimony, was an assent unto him as the Messiah; though the preaching of the Gospel is a means of true spiritual faith in Christ; and doubtless it was so to many, as preached by John: it points out the object of faith, and encourages souls to believe in Christ; and hence, Gospel ministers are instruments by whom ethers believe; and faith comes by hearing, and hearing by the word of God; and then is it, considerable end of the Gospel ministry answered,
(u) Echa Rabbati, fol. 50. 2. (w) Bereshit Rabba, fol. 1. 3. (x) Jarchi in ib. (y) De Maudi Opificio, p. 6. De Allegor. l. 2. p. 80. & de Somniis, p. 576, 578.
John Wesley
1:7 The same came for (that is, in order to give) a testimony - The evangelist, with the most strong and tender affection, interweaves his own testimony with that of John, by noble digressions, wherein he explains the office of the Baptist; partly premises and partly subjoins a farther explication to his short sentences. What St. Matthew, Mark, and Luke term the Gospel, in respect of the promise going before, St. John usually terms the testimony, intimating the certain knowledge of the relator; to testify of the light - Of Christ.
Robert Jamieson, A. R. Fausset and David Brown
1:7 through him--John.
1:81:8: Ո՛չ էր նա Լոյսն, այլ զի վկայեսցէ վասն Լուսոյն։
8. Ինքը լոյսը չէր, այլ եկել էր, որ վկայի լոյսի մասին:
8 Ինք չէր այն Լոյսը, հապա եկաւ որպէս զի Լոյսին համար վկայէ։
Ոչ էր նա Լոյսն, այլ զի վկայեսցէ վասն Լուսոյն:

1:8: Ո՛չ էր նա Լոյսն, այլ զի վկայեսցէ վասն Լուսոյն։
8. Ինքը լոյսը չէր, այլ եկել էր, որ վկայի լոյսի մասին:
8 Ինք չէր այն Լոյսը, հապա եկաւ որպէս զի Լոյսին համար վկայէ։
zohrab-1805▾ eastern-1994▾ western am▾
1:88: Он не был свет, но [был послан], чтобы свидетельствовать о Свете.
1:8  οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλ᾽ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός.
1:8. οὐκ (Not) ἦν (it-was) ἐκεῖνος (the-one-thither) τὸ (the-one) φῶς, (a-light,"ἀλλ' (other) ἵνα (so) μαρτυρήσῃ (it-might-have-witnessed-unto) περὶ (about) τοῦ (of-the-one) φωτός. (of-a-light)
1:8. non erat ille lux sed ut testimonium perhiberet de lumineHe was not the light, but was to give testimony of the light.
8. He was not the light, but that he might bear witness of the light.
1:8. He was not the Light, but he was to offer testimony about the Light.
1:8. He was not that Light, but [was sent] to bear witness of that Light.
He was not that Light, but [was sent] to bear witness of that Light:

8: Он не был свет, но [был послан], чтобы свидетельствовать о Свете.
1:8  οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλ᾽ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός.
1:8. non erat ille lux sed ut testimonium perhiberet de lumine
He was not the light, but was to give testimony of the light.
1:8. He was not the Light, but he was to offer testimony about the Light.
1:8. He was not that Light, but [was sent] to bear witness of that Light.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Так как многие смотрели на Иоанна как на Христа (ср. 1:20), то евангелист с особенным ударением говорит еще раз, что Иоанн не был светом, т. е. Христом или Мессией, а пришел только свидетельствовать о Свете или Мессии.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: that light: Joh 1:20, Joh 3:28; Act 19:4
Geneva 1599
1:8 He was not (o) that Light, but [was sent] to bear witness of that Light.
(o) That light which we spoke of, that is, Christ, who alone can enlighten our darkness.
John Gill
1:8 He was not that light,.... He was a light; he was the forerunner of the sun of righteousness, the "phosphorus" of the Gospel day; he had great light in him; he knew that the Messiah was ready to come, and declared it; and upon his baptism he knew him personally, and signified him to others: he had great light into the person and work of Christ; and into the way of salvation by him, and remission of sins through him; into the doctrines of faith in Christ, and of evangelical repentance towards God; and into the abolition of the legal Mosaic and Jewish dispensation; and was an instrument of giving light to others; yea, he was a burning and shining light, in whose light the Jews rejoiced, at least for a season: but then he was not that light, the word and wisdom of God; that uncreated light that dwelt with him from all eternity; nor that which was the light of men, from the creation; nor that light, which was of old promised to the saints and patriarchs of the Old Testament, and shone in the ordinances and predictions of that state; nor that fountain and giver of light, of every sort, to men; not that light in which is no darkness, and always shines; not that true light, or sun of righteousness, the Messiah, or that lightens every man that comes into the world:
but was sent to bear witness of that light; which is repeated, to distinguish him from that light; to show what he was sent for, and that he acted according to his mission; and to express the honourableness to his work.
Robert Jamieson, A. R. Fausset and David Brown
1:8 not that Light--(See on Jn 5:35). What a testimony to John to have to explain that "he was not that Light!" Yet was he but a foil to set it off, his night-taper dwindling before the Dayspring from on high (Jn 3:30).
1:91:9: Է՛ր Լոյսն ճշմարիտ, որ լուսաւո՛ր առնէ զամենայն մարդ՝ որ գալոց է յաշխարհ։
9. Այդ լոյսն էր ճշմարիտ լոյսը, որ լուսաւորում է ամէն մարդու, որ գալու է աշխարհ:
9 Ճշմարիտ Լոյսը ան է, որ աշխարհ եկող* բոլոր մարդիկը կը լուսաւորէ։
Էր Լոյսն ճշմարիտ, որ լուսաւոր առնէ զամենայն մարդ [1]որ գալոց է`` յաշխարհ:

1:9: Է՛ր Լոյսն ճշմարիտ, որ լուսաւո՛ր առնէ զամենայն մարդ՝ որ գալոց է յաշխարհ։
9. Այդ լոյսն էր ճշմարիտ լոյսը, որ լուսաւորում է ամէն մարդու, որ գալու է աշխարհ:
9 Ճշմարիտ Լոյսը ան է, որ աշխարհ եկող* բոլոր մարդիկը կը լուսաւորէ։
zohrab-1805▾ eastern-1994▾ western am▾
1:99: Был Свет истинный, Который просвещает всякого человека, приходящего в мир.
1:9  ἦν τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον, ἐρχόμενον εἰς τὸν κόσμον.
1:9. Ἦν (It-was) τὸ (the-one) φῶς (a-light) τὸ (the-one) ἀληθινὸν (un-secluded-belonged-to) ὃ (which) φωτίζει (it-lighteth-to) πάντα (to-all) ἄνθρωπον (to-a-mankind) ἐρχόμενον ( to-coming ) εἰς (into) τὸν (to-the-one) κόσμον. (to-a-configuration)
1:9. erat lux vera quae inluminat omnem hominem venientem in mundumThat was the true light, which enlighteneth every man that cometh into this world.
9. There was the true light, which lighteth every man, coming into the world.
1:9. The true Light, which illuminates every man, was coming into this world.
1:9. [That] was the true Light, which lighteth every man that cometh into the world.
was the true Light, which lighteth every man that cometh into the world:

9: Был Свет истинный, Который просвещает всякого человека, приходящего в мир.
1:9  ἦν τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον, ἐρχόμενον εἰς τὸν κόσμον.
1:9. erat lux vera quae inluminat omnem hominem venientem in mundum
That was the true light, which enlighteneth every man that cometh into this world.
1:9. The true Light, which illuminates every man, was coming into this world.
1:9. [That] was the true Light, which lighteth every man that cometh into the world.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Был Свет истинный. Большинство древних толкователей видели указание на состояние Логоса до воплощения и переводят это выражение так: "существовал от века (hn) Свет истинный". Таким образом, здесь находят противоположение вечного бытия Логоса временному и преходящему существованию Предтечи. Многие новые толкователи, наоборот, видят в рассматриваемом выражении указание на то, что Логос истинный свет уже пришел на землю, когда о Нем начал свидетельствовать Предтеча. Перевод нашему месту они дают такой: "свет истинный уже пришел или, по другому переводу, уже выступал из состояния сокрытости" (в котором прошла Его жизнь до 30-тилетнего возраста). При таком переводе греческому глаголу hn придается не значение самостоятельного сказуемого, а простой связки, относящейся к последнему выражению стиха ercomenon eiV ton kosmon.

Наши толкователи (в том числе и г. Знаменский) держатся первого мнения, находя второе сочетание выражений "слишком искусственным". Но нам кажется, что при втором толковании мы избегаем перерыва в течении мыслей, какой необходимо получается при допущении первого перевода. В самом деле, если здесь находить указание на существование Света до воплощения, то это будет значить, что евангелист, без нужды, снова возвратился к своему рассуждению о Логосе, которое он уже покончил, когда начал говорить о выступлении Предтечи (ст. 6). Между тем, при втором переводе вполне сохраняется последовательность мыслей: пришел Иоанн; он был послан для того, чтобы свидетельствовать о свете истинном; этот свет истинный уже появился в то время в мире и потому-то Иоанн и восхотел о нем свидетельствовать.

В каком смысле евангелист назвал Христа истинным светом? Слово alhqinoV - истинный может означать: действительный, достоверный, искренний, верный себе, справедливый, но здесь наиболее подходящим является особое значение этого прилагательного: вполне осуществляющий идею, лежащую в основе бытия того или другого предмета, вполне отвечающий своему наименованию. Так и мы употребляем это выражение, когда говорим: истинная свобода, истинный герой. Если о Боге Иоанн говорит, что Он ecть QeoV alhqinoV, то этим он хочет указать на то, что Он есть единый, Кому приличествует это наименование "Бог". (ср. 17:3; 1Ин. 5:20). Когда же он употребляет о Боге прилагательное alhqhV, то указывает этим на истинность обетований Божиих, на верность Бога Своим словам (3:33). Таким образом, называя здесь Христа истинным светом (alhqinon), Иоанн хочет сказать этим, что всякий другой свет - будет ли то свет чувственный, свет для глаз наших, или же свет духовный, который старались распространять в мире некоторые лучшие представители человечества, даже посланные от Бога как Иоанн Предтеча - не мог сколько-нибудь приблизиться по достоинству ко Христу, единственно отвечавшему тому понятию, какое мы имеем о свете.
Adam Clarke: Commentary on the Bible - 1831
1:9: Which lighteth every man - As Christ is the Spring and Fountain of all wisdom, so all the wisdom that is in man comes from him; the human intellect is a ray from his brightness; and reason itself springs from this Logos, the eternal reason. Some of the most eminent rabbins understand Isa 60:1, Rise and shine, for thy Light is come, of the Messiah who was to illuminate Israel, and who, they believe, was referred to in that word, Gen 1:3, And God said, Let there be Light; and there was light. Let a Messiah be provided; and a Messiah was accordingly provided. See Schoettgen.
That cometh into the world - Or, coming into the world - ερχομενον εις τον κοσμον: a common phrase among the rabbins, to express every human being. As the human creature sees the light of the world as soon as it is born, from which it had been excluded while in the womb of its parent; in like manner, this heavenly light shines into the soul of every man, to convince of sin, righteousness, and judgment; and it is through this light, which no man brings into the world with him, but which Christ mercifully gives to him on his coming into it, that what is termed conscience among men is produced. No man could discern good from evil, were it not for this light thus supernaturally and graciously restored. There was much light in the law, but this shone only upon the Jews; but the superior light of the Gospel is to be diffused over the face of the whole earth.
The following not only proves what is asserted in this verse, but is also an excellent illustration of it.
The Gayatri, or holiest verse of the Vedas, i.e. the ancient Hindoo Scriptures.
"Let us adore the supremacy of that divine Sun, the Godhead who illuminates all, who re-creates all; from whom all proceed; to whom all must return; whom we invoke to direct our understandings aright, in our progress towards his holy seat."
The ancient comment.
"What the sun and light are to this visible world, that are the supreme good and truth to the intellectual and invisible universe; and, as our corporeal eyes have a distinct perception of objects enlightened by the sun, thus our souls acquire certain knowledge by meditating on the light of truth, which emanates from the Being of beings; that is the light by which alone our minds can be directed in the path to blessedness." Sir Wm. Jones's works, vol. vi. p. 417.
Sir William observes that the original word Bhargas, which he translates Godhead, consists of three consonants, and is derived from bha, to shine; ram, to delight; and gam, to move: - the Being who is the light, the source of happiness, and the all-pervading energy.
Albert Barnes: Notes on the Bible - 1834
1:9: That was the true Light - Not John, but the Messiah. He was not a false, uncertain, dangerous guide, but was one that was true, real, steady, and worthy of confidence. A false light is one that leads to danger or error, as a false beacon on the shores of the ocean may lead ships to quicksands or rocks; or an "ignis fatuus" to fens, and precipices, and death. A true light is one that does not deceive us, as the true beacon may guide us into port or warn us of danger. Christ does not lead astray. All false teachers do.
That lighteth - That enlightens. He removes darkness, error, ignorance, from the mind.
Every man - This is an expression denoting, in general, the whole human race - Jews and Gentiles. John preached to the Jews. Jesus came "to be a light to lighten the Gentiles," as well as to be the "glory of the people of Israel," Luk 2:32.
That cometh into the world - The phrase in the original is ambiguous. The word translated "that cometh" may either refer to the "light," or to the word "man;" so that it may mean either "this 'true light that cometh' into the world enlightens all," or "it enlightens every 'man that cometh' into the world." Many critics, and, among the fathers, Cyril and Augustine, have preferred the former, and translated it, "The true light was he who, coming into the world, enlightened every man." The principal reasons for this are:
1. That the Messiah is often spoken of as he that cometh into the world. See Joh 6:14; Joh 18:37.
2. He is often distinguished as "the light that cometh into the world." Joh 3:19; "this is the condemnation, that light is come into the world." Joh 12:46; "I am come a light into the world."
Christ may be said to do what is accomplished by his command or appointment. This passage means, therefore, that by his own personal ministry, and by his Spirit and apostles, light or teaching is afforded to all. It does not mean that every individual of the human family is enlightened with the knowledge "of the gospel," for this never yet has been; but it means:
1. That this light is not confined to the "Jews," but is extended to all - Jews and Gentiles.
2. That it is provided for all and offered to all.
3. It is not affirmed that at the time that John wrote all "were actually enlightened," but the word "lighteth" has the form of the "future." "This is that light so long expected and predicted, which as the result of its coming into the world, will ultimately enlighten all nations."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: the true: Joh 1:4, Joh 6:32, Joh 14:6, Joh 15:1; Isa 49:6; Mat 6:23; Jo1 1:8, Jo1 2:8, Jo1 5:20
every: Joh 1:7, Joh 7:12, Joh 12:46; Isa 8:20; Th1 5:4-7
Geneva 1599
1:9 (5) [That] was (p) the true Light, which lighteth every man that cometh into the world.
(5) When the Son of God saw that men did not acknowledge him by his works, although they were endued with understanding (which he had given to all of them), he exhibited himself unto his people to be seen by them with their physical eyes: yet not even then did they acknowledge him or receive him.
(p) Who alone and properly deserves to be called the light, for he shines by his own accord and borrows light from no one.
John Gill
1:9 That was the true light,.... Christ is that light, that famous and excellent light, the fountain of all light to all creatures; that gave light to the dark earth at first, and spoke light out of darkness; that light of all men in the earth, and of all the angels in heaven, and of all the saints below, and of all the glorified ones above: he is the true light, in distinction from typical lights; the "Urim" of the former dispensation; the candlestick, with the lamps of it; the pillar of fire which directed the Israelites by night in the wilderness; and from all the typical light there was in the institutions and sacrifices of the law; and in opposition to the law itself, which the Jews (z) magnify, and cry up as the light, saying, there is no light but the law; and in opposition to all false lights, as priests, diviners, and soothsayers among the Gentiles, Scribes, and Pharisees, and the learned Rabbins among the Jews, so much boasted of as the lights of the world; and to all false Christs and prophets that have risen, or shall rise, in the world,
Which lighteth every man that cometh into the world: the sense is, either that every man that is enlightened in a spiritual manner, is enlightened by him, which is true of Christ, as the Son of God, existing from the beginning; but not in the Socinian sense, as if they were enlightened by his human ministry and example; for the Old Testament saints were not enlightened by his preaching; and many were enlightened by the ministry of John the Baptist; and multitudes afterwards, through the ministry of the apostles; and very few, comparatively, were enlightened under the ministry of Christ; and none we read of, in this sense, enlightened by him, when, and as soon as they came into, the world: or, the meaning is, that he is that light which lighteth all sorts of men; which is true in, a spiritual sense: some connect the phrase, "that cometh into the world", not with "every man", but with the "true light"; and the Arabic version so reads, and joins it to the following verse; but this reading is not so natural and the order of the words requires the common reading; nor is the difficulty removed hereby; for still it is every man that is enlightened: it is best therefore to understand these words of the light of nature, and reason, which Christ, as the word, and Creator and light of men, gives to every man that is born into the world; and which serves to detect the Quakers' notion of the light within, which every man has, and is no other than the light of a natural conscience; and shows how much men, even natural men, are obliged to Christ, and how great a person he is, and how deserving of praise, honour, and glory. The phrase, "every man that cometh into the world", is Jewish, and often to be met with in Rabbinical writings, and signifies all men that are born into the world; the instances are almost innumerable; take one or two: on those words in Job 25:3 on whom doth not his light arise? it is asked (a), who is he that cometh,
, "of all that come into the world"; and says, the sun hath not lightened me by day, nor hath the moon lightened me by night! thou enlightenest those above, and those below, and "all that come into the world".
Again, God is introduced thus speaking (b):
"I am the God, , "of all that come into the world"; and I have not united my name, but to the people of Israel.
Once more (c),
"Moses, our master, from the mouth of power, (i.e. God; see Mt 26:64.) commanded to oblige, , "all that come into the world", to receive the commandments which were commanded the sons of Noah.
(z) T. Bava Bathra, fol. 4. 1. (a) Vajikra Rabba, sect. 31. fol. 171. 4. (b) Midrash Ruth, c. l. v. 1. fol. 27. 3. (c) Maimon. Hilch. Melakim. c. 8. sect. 10. Vid. Misn. Roshhashana, c. l. sect. 2. T. Hieros. Sanhedrin, fol. 25. 4. & 26. 3. Sepher Bahir apud Zohar in Gen. fol. 30. 3. Tzeror Hammor, fol. 21. 2. & 22. 3. & 24. 3. & 27. 2. Caphter, fol. 56. 1. Jarchi in Exod. 15. 2.
John Wesley
1:9 Who lighteth every man - By what is vulgarly termed natural conscience, pointing out at least the general lines of good and evil. And this light, if man did not hinder, would shine more and more to the perfect day.
Robert Jamieson, A. R. Fausset and David Brown
1:9 lighteth every man, &c.--rather, "which, coming into the world, enlighteneth every man"; or, is "the Light of the world" (Jn 9:5). "Coming into the world" is a superfluous and quite unusual description of "every man"; but it is of all descriptions of Christ amongst the most familiar, especially in the writings of this Evangelist (Jn 12:46; Jn 16:28; Jn 18:37; 1Jn 4:9; Ti1 1:15, &c.).
1:101:10: Յաշխարհի՛ էր, եւ աշխարհ նովա՛ւ եղեւ, եւ աշխարհ զնա ո՛չ ծանեաւ։
10. Նա աշխարհի մէջ էր, եւ աշխարհը նրանով եղաւ, սակայն աշխարհը նրան չճանաչեց:
10 Ինք աշխարհի մէջ էր եւ աշխարհ անով եղաւ, բայց աշխարհ զանիկա չճանչցաւ։
Յաշխարհի էր, եւ աշխարհ նովաւ եղեւ, եւ աշխարհ զնա ոչ ծանեաւ:

1:10: Յաշխարհի՛ էր, եւ աշխարհ նովա՛ւ եղեւ, եւ աշխարհ զնա ո՛չ ծանեաւ։
10. Նա աշխարհի մէջ էր, եւ աշխարհը նրանով եղաւ, սակայն աշխարհը նրան չճանաչեց:
10 Ինք աշխարհի մէջ էր եւ աշխարհ անով եղաւ, բայց աշխարհ զանիկա չճանչցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1010: В мире был, и мир чрез Него начал быть, и мир Его не познал.
1:10  ἐν τῶ κόσμῳ ἦν, καὶ ὁ κόσμος δι᾽ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω.
1:10. ἐν (In) τῷ (unto-the-one) κόσμῳ (unto-a-configuration) ἦν, (it-was,"καὶ (and) ὁ (the-one) κόσμος (a-configuration) δι' (through) αὐτοῦ (of-it) ἐγένετο , ( it-had-became ,"καὶ (and) ὁ (the-one) κόσμος (a-configuration) αὐτὸν (to-it) οὐκ (not) ἔγνω. (it-had-acquainted)
1:10. in mundo erat et mundus per ipsum factus est et mundus eum non cognovitHe was in the world: and the world was made by him: and the world knew him not.
10. He was in the world, and the world was made by him, and the world knew him not.
1:10. He was in the world, and the world was made through him, and the world did not recognize him.
1:10. He was in the world, and the world was made by him, and the world knew him not.
He was in the world, and the world was made by him, and the world knew him not:

10: В мире был, и мир чрез Него начал быть, и мир Его не познал.
1:10  ἐν τῶ κόσμῳ ἦν, καὶ ὁ κόσμος δι᾽ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω.
1:10. in mundo erat et mundus per ipsum factus est et mundus eum non cognovit
He was in the world: and the world was made by him: and the world knew him not.
1:10. He was in the world, and the world was made through him, and the world did not recognize him.
1:10. He was in the world, and the world was made by him, and the world knew him not.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Отождествляя в своем представлении Логоса, Который тут назван также Светом и жизнью, и Человека - Иисуса, Иоанн говорит здесь и далее о свете как о человеке (Его - auton не познал: auton - муж. род). Мессия был уже в мире, когда Иоанн Креститель, начал свидетельствовать о Нем, был и после, когда этот богопосланный свидетель уже замолк навсегда, и естественно было думать, что созданный некогда Им мир признает в Нем своего Творца. Но этого, к удивлению, не случилось: мир Его не узнал и не принял. О причине такого странного явления евангелист не говорит.
Adam Clarke: Commentary on the Bible - 1831
1:10: He was in the world - From its very commencement - he governed the universe - regulated his Church - spake by his prophets - and often, as the angel or messenger of Jehovah, appeared to them, and to the patriarchs.
The world knew him not - Αυτον ουκ εγνω - Did not acknowledge him; for the Jewish rulers knew well enough that he was a teacher come from God; but they did not choose to acknowledge him as such. Men love the world, and this love hinders them from knowing him who made it, though he made it only to make himself known. Christ, by whom all things were made, Joh 1:3, and by whom all things are continually supported, Col 1:16, Col 1:17; Heb 1:3, has way every where, is continually manifesting himself by his providence and by his grace, and yet the foolish heart of man regardeth it not! See the reason, Joh 3:19 (note).
Albert Barnes: Notes on the Bible - 1834
1:10: He was in the world - This refers, probably, not to his pre-existence, but to the fact that he became incarnate; that he dwelt among human beings.
And the world was made by him - This is a repetition of what is said in Joh 1:3. Not only "men," but all material things, were made by him. These facts are mentioned here to make what is said immediately after more striking, to wit, that men did not receive him. The proofs which he furnished that they ought to receive him were:
1. Those given while he was "in the world" - the miracles that he performed and his instructions; and,
2. The fact that the "world was made by him." It was remarkable that the world did not know or approve its own Maker.
The world knew him not - The word "knew" is sometimes used in the sense of "approving" or "loving," Psa 1:6; Mat 7:23. In this sense it may be used here. The world did not love or approve him, but rejected him and put him to death. Or it may mean that they did not understand or know that he was the Messiah; for had the Jews known and believed that he was the Messiah, they would not have put him to death, Co1 2:8; "Had they known it, they would not have crucified the Lord of glory." Yet they might have known it, and therefore they were not the less to blame.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: was in: Joh 1:18, Joh 5:17; Gen 11:6-9, Gen 16:13, Gen 17:1, Gen 18:33; Exo 3:4-6; Act 14:17, Act 17:24-27; Heb 1:3
and the world was: See note on Joh 1:3. Jer 10:11, Jer 10:12; Heb 1:2, Heb 11:3
knew: Joh 1:5, Joh 17:25; Mat 11:27; Co1 1:21, Co1 2:8; Jo1 3:1
Geneva 1599
1:10 (q) He was in the world, and the world was made by him, and the world knew him not.
(q) The person of the Word was made manifest even at that time when the world was made.
John Gill
1:10 He was in the world,.... This is to be understood, not of his incarnation; for the word was denotes past existence in the world, even all the time past from the creation of the world; and the world intends the world in general, as opposed to Judea, and the people of the Jews in the next verse; besides, the incarnation of the word is spoken of in Jn 1:14 as a new and distinct thing from this: but of his being in the world, when first made, and since, by his essence, by which he fills the whole world; and by his power, upholding and preserving it; and by his providence, ordering and managing all the affairs of it, and influencing and governing all things in it: he was in it as the light and life of it, giving natural life and light to creatures in it, and filling it, and them, with various blessings of goodness; and he was in the promise and type before, as well as after the Jews were distinguished from other nations, as his peculiar people; and he was frequently visible in the world, in an human form, before his incarnation, as in Eden's garden to our first parents, to Abraham, Jacob, Manoah, and his wife, and others,
And the world was made by him: so Philo the Jew often ascribes the making of the world to the Logos, or word, as before observed on Jn 1:3 and this regards the whole universe, and all created beings in it, and therefore cannot design the new creation: besides, if all men in the world were anew created by Christ, they would know him; for a considerable branch of the new creation lies in knowledge; whereas, in the very next clause, it is asserted, that the world knew him not; and they would also love him, and obey him, which the generality of the world do not; they would appear to be in him, and so not be condemned by him, as multitudes will. To understand this of the old creation, best suits the context, and proves the deity of Christ, and his pre-existence, as the word, and Son of God, to his incarnation,
And the world knew him not; that is, the inhabitants of the world knew him not as their Creator: nor did they acknowledge the mercies they received from him; nor did they worship, serve, and obey him, or love and fear him; nor did they, the greater part of them, know him as the Messiah, Mediator, Saviour, and Redeemer. There was, at first, a general knowledge of Christ throughout the world among all the sons of Adam, after the first promise of him, and which, for a while, continued; but this, in process of time, being neglected and slighted, it was forgot, and utterly lost, as to the greater part of mankind; for the Gentiles, for many hundreds of years, as they knew not the true God, so they were without Christ, without any notion of the Messiah; and this their ignorance, as it was first their sin, became their punishment.
John Wesley
1:10 He was in the world - Even from the creation.
Robert Jamieson, A. R. Fausset and David Brown
1:10 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 Jn 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" (Jn 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" (1Jn 3:1) is of course the intelligent world of mankind. (See on Jn 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!"
1:111:11: Յիւրսն եկն, եւ իւրքն զնա ո՛չ ընկալան։
11. Իւրայինների մօտ եկաւ, բայց իւրայինները նրան չընդունեցին:
11 Իրեններուն եկաւ, սակայն իրենները զինք չընդունեցին։
Յիւրսն եկն, եւ իւրքն զնա ոչ ընկալան:

1:11: Յիւրսն եկն, եւ իւրքն զնա ո՛չ ընկալան։
11. Իւրայինների մօտ եկաւ, բայց իւրայինները նրան չընդունեցին:
11 Իրեններուն եկաւ, սակայն իրենները զինք չընդունեցին։
zohrab-1805▾ eastern-1994▾ western am▾
1:1111: Пришел к своим, и свои Его не приняли.
1:11  εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον.
1:11. Εἰς (Into) τὰ (to-the-ones) ἴδια ( to-private-belonged ) ἦλθεν, (it-had-came,"καὶ (and) οἱ (the-ones) ἴδιοι ( private-belonged ) αὐτὸν (to-it) οὐ (not) παρέλαβον. (they-had-taken-beside)
1:11. in propria venit et sui eum non receperuntHe came unto his own: and his own received him not.
11. He came unto his own, and they that were his own received him not.
1:11. He went to his own, and his own did not accept him.
1:11. He came unto his own, and his own received him not.
He came unto his own, and his own received him not:

11: Пришел к своим, и свои Его не приняли.
1:11  εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον.
1:11. in propria venit et sui eum non receperunt
He came unto his own: and his own received him not.
1:11. He went to his own, and his own did not accept him.
1:11. He came unto his own, and his own received him not.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Еще более загадочным явилось отношение к Мессии - воплотившемуся Логосу - того народа, о котором Мессия бы мог сказать: "это народ Мой" (ср. Ис. 51:4). Иудеи, эти самые ближайшие к Мессии люди, не приняли его (parelabon - указывает на то, что они должны бы принять Христа на постоянное пребывание к себе ср. Ин. 14:3).
Adam Clarke: Commentary on the Bible - 1831
1:11: He came unto his own - Τα ιδια - to those of his own family, city, country: - and his own people, οἱ ιδιοι - his own citizens, brethren, subjects.
The Septuagint, Josephus, and Arrian, use these words, τα ιδιοι and οἱ ιδιοι, in the different senses given them above.
Received him not - Would not acknowledge him as the Messiah, nor believe in him for salvation.
How very similar to this are the words of Creeshna, (an incarnation of the Supreme Being, according to the theology of the ancient Hindoos!) Addressing one of his disciples, he says: "The foolish, being unacquainted with my supreme and divine nature, as Lord of all things, despise me in this human form; trusting to the evil, diabolic, and deceitful principle within them. They are of vain hope, of vain endeavors, of vain wisdom, and void of reason; whilst men of great minds, trusting to their divine natures, discover that I am before all things, and incorruptible, and serve me with their hearts undiverted by other beings." See Bhagvat Geeta, p. 79.
To receive Christ is to acknowledge him as the promised Messiah; to believe in him as the victim that bears away the sin of the world; to obey his Gospel, and to become a partaker of his holiness, without which no man, on the Gospel plan, can ever see God.
Albert Barnes: Notes on the Bible - 1834
1:11: He came unto his own - His own "land" or "country." It was called his land because it was the place of his birth, and also because it was the chosen land where God delighted to dwell and to manifest his favor. See Isa 5:1-7. Over that land the laws of God had been extended, and that land had been regarded as especially his, Psa 147:19-20.
His own - His own "people." There is a distinction here in the original words which is not preserved in the translation. It may be thus expressed: "He came to his own land, and his own people received him not." They were his people, because God had chosen them to be his above all other nations; had given to them his laws; and had signally protected and favored them, Deu 7:6; Deu 14:2.
Received him not - Did not acknowledge him to be the Messiah. They rejected him and put him to death, agreeably to the prophecy, Isa 53:3-4. From this we learn,
1. That it is reasonable to expect that those who have been especially favored should welcome the message of God. God had a right to expect, after all that had been done for the Jews, that they would receive the message of eternal life. So he has a right to expect that we should embrace him and be saved.
2. Yet, it is not the abundance of mercies that incline men to seek God. The Jews had been signally favored, but they rejected him. So, many in Christian lands live and die rejecting the Lord Jesus.
3. People are alike in every age. All would reject the Saviour if left to themselves. All people are by nature wicked. There is no more certain and universal proof of this than the universal rejection of the Lord Jesus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: came: Mat 15:24; Act 3:25, Act 3:26, Act 13:26, Act 13:26, Act 13:46; Rom 9:1, Rom 9:5, Rom 15:8; Gal 4:4
and: Joh 3:32; Isa 53:2, Isa 53:3; Luk 19:14, Luk 20:13-15; Act 7:51, Act 7:52
Geneva 1599
1:11 He came (r) unto his own, and his own received him not.
(r) The Word showed himself again when he came in the flesh.
John Gill
1:11 He came unto his own,.... Not all the world, who are his own by right of creation; for these, his own, are opposed to the world, and distinguished from them; and his coming to them designs some particular favour, which is not vouchsafed to all: nor yet are the elect of God intended; though they are Christ's own, in a very special sense; they are his by his own choice, by his Father's gift, by his own purchase, and through the conquest of his grace, and are the objects of his special love; and for their sake he came in the flesh, and to them he comes in a spiritual way, and to them will he appear a second time at the last day unto salvation: but they cannot be meant, because when he comes to them they receive him; whereas these did not, as the next clause affirms: but by his own are meant the whole body of the Jewish nation; so called, because they were chosen by the Lord above all people; had distinguishing favours bestowed upon them, as the adoption, the covenants, the promises, the giving of the law, and the service of God; and had the Shekinah, and the symbol of the divine presence in a remarkable manner among them; and the promise of the Messiah was in a particular manner made to them; and indeed, he was to be born of them, so that they were his kindred, his people, and his own nation: and this his coming to them is to be understood not of his incarnation; though when he came in the flesh, as he came of them, so he came to them, particularly being sent to the lost sheep of the house of Israel, and was rejected by them as the Messiah; yet his incarnation is afterwards spoken of in Jn 1:14 as a new and distinct thing from this; and to understand it of some coming of his before his incarnation, best suits with the context, and the design of the evangelist. Now Christ, the word, came to the Jews before his incarnation, not only in types, personal and real, and in promises and prophecies, and in the word and ordinances, but in person; as to Moses in the bush, and gave orders to deliver the children of Israel out of Egypt: he came and redeemed them himself with a mighty hand, and a outstretched arm; in his love and pity he led them through the Red Sea as on dry ground; and through the wilderness in a pillar of cloud by day, and a pillar of fire by night; and he appeared to them at Mount Sinai, who gave unto them the lively oracles of God:
and his own received him not; they did not believe in him, nor obey his voice; they rebelled against him, and tempted him often, particularly at Massah and Meribah; they provoked trim to anger, and vexed, and grieved his holy Spirit, as they afterwards slighted and despised his Gospel by the prophets. Of this nonreception of the word by the Jews, and their punishment for it, the Targumist on Hos 9:17 thus speaks:
"my God will remove them far away, because, , "they receive not his word"; and they shall wander among the people.
And so they treated this same "Logos", or word of God, when he was made flesh, and dwelt among them. Somewhat remarkable is the following discourse of some Jews among themselves (e):
"when the word of God comes, who is his messenger, we shall honour him. Says R. Saul, did not the prophets come, and we slew them, and shed their blood? (compare this with Mt 23:30.) how therefore now, , "shall we receive his word?" or wherefore shall we believe? Says R. Samuel, the Levite, to him, because he will heal them, and deliver them from their destructions; and because of these signs we shall believe him, and honour him.
But they did not,
(e) Ben Arama in Gen. xlvii. 4. apud Galatin. de Arcan. Cathol. Ver. l. 3. c. 5,
John Wesley
1:11 He came - In the fulness of time, to his own - Country, city, temple: And his own - People, received him not.
Robert Jamieson, A. R. Fausset and David Brown
1:11 his own--"His own" (property or possession), for the word is in the neuter gender. It means His own land, city, temple, Messianic rights and possessions.
and his own--"His own (people)"; for now the word is masculine. It means the Jews, as the "peculiar people." Both they and their land, with all that this included, were "HIS OWN," not so much as part of "the world which was made by Him," but as "THE HEIR" of the inheritance (Lk 20:14; see also on Mt 22:1).
received him not--nationally, as God's chosen witnesses.
1:121:12: Իսկ որք ընկալան զնա, ե՛տ նոցա իշխանութիւն որդի՛ս Աստուծոյ լինել, որոց հաւատասցեն յանուն նորա[1596]. [1596] Ոմանք. Որք ընկալանն... որոց հաւատացին յանուն։
12. Իսկ ովքեր նրան ընդունեցին, նրանց իշխանութիւն տուեց լինելու Աստծու որդիներ, նրանց, որոնք իր անուանը կը հաւատան:
12 Բայց որոնք որ զինք ընդունեցին, անոնց իշխանութիւն տուաւ Աստուծոյ որդիներ ըլլալու, որոնք կը հաւատան իր անուանը.
Իսկ որք ընկալանն զնա` ետ նոցա իշխանութիւն որդիս Աստուծոյ լինել որոց հաւատասցեն յանուն նորա:

1:12: Իսկ որք ընկալան զնա, ե՛տ նոցա իշխանութիւն որդի՛ս Աստուծոյ լինել, որոց հաւատասցեն յանուն նորա[1596].
[1596] Ոմանք. Որք ընկալանն... որոց հաւատացին յանուն։
12. Իսկ ովքեր նրան ընդունեցին, նրանց իշխանութիւն տուեց լինելու Աստծու որդիներ, նրանց, որոնք իր անուանը կը հաւատան:
12 Բայց որոնք որ զինք ընդունեցին, անոնց իշխանութիւն տուաւ Աստուծոյ որդիներ ըլլալու, որոնք կը հաւատան իր անուանը.
zohrab-1805▾ eastern-1994▾ western am▾
1:1212: А тем, которые приняли Его, верующим во имя Его, дал власть быть чадами Божиими,
1:12  ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ,
1:12. ὅσοι ( Which-a-which ) δὲ (moreover) ἔλαβον (they-had-taken) αὐτόν, (to-it,"ἔδωκεν (it-gave) αὐτοῖς (unto-them) ἐξουσίαν (to-a-being-out-unto) τέκνα (to-producees) θεοῦ (of-a-Deity) γενέσθαι , ( to-have-had-became ,"τοῖς (unto-the-ones) πιστεύουσιν ( unto-trusting-of ) εἰς (into) τὸ (to-the-one) ὄνομα (to-a-name) αὐτοῦ, (of-it,"
1:12. quotquot autem receperunt eum dedit eis potestatem filios Dei fieri his qui credunt in nomine eiusBut as many as received him, he gave them power to be made the sons of God, to them that believe in his name.
12. But as many as received him, to them gave he the right to become children of God, to them that believe on his name:
1:12. Yet whoever did accept him, those who believed in his name, he gave them the power to become the sons of God.
1:12. But as many as received him, to them gave he power to become the sons of God, [even] to them that believe on his name:
But as many as received him, to them gave he power to become the sons of God, [even] to them that believe on his name:

12: А тем, которые приняли Его, верующим во имя Его, дал власть быть чадами Божиими,
1:12  ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ,
1:12. quotquot autem receperunt eum dedit eis potestatem filios Dei fieri his qui credunt in nomine eius
But as many as received him, he gave them power to be made the sons of God, to them that believe in his name.
1:12. Yet whoever did accept him, those who believed in his name, he gave them the power to become the sons of God.
1:12. 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:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Однако нашлись люди как из иудеев, так и из язычников (выражение osoi - по-русски - "тем, которые" - обозначает верующих без различия происхождения), которые приняли Его за того, кем Он Себя объявлял. Этих принявших Христа евангелист называет верующими в Его имя, т. е. в Его силу как Сына Божия (ср. 20:31). Принявшим Его Христос дал власть (exousian), т. е. не только право, но и способность, силу становиться чадами Божиими (русский перевод здесь неправильно употребляет глагол "быть". Стоящий здесь глагол genesqai значит именно: делаться, становиться). Таким образом, действительными чадами Божиими христиане становятся постепенно, путем усиленной борьбы с остатками греховных наклонностей. Называться же чадами Божиими они могут всегда (1Ин. 3:1).
Adam Clarke: Commentary on the Bible - 1831
1:12: Gave he power - Εξουσιαν, Privilege, honor, dignity, or right. He who is made a child of God enjoys the greatest privilege which the Divine Being can confer on this side eternity. Those who accept Jesus Christ, as he is offered to them in the Gospel, have, through his blood, a right to this sonship; for by that sacrifice this blessing was purchased; and the fullest promises of God confirm it to all who believe. And those who are engrafted in the heavenly family have the highest honor and dignity to which it is possible for a human soul to arrive. What an astonishing thought is this! The sinner, who was an heir to all God's curses, has, through the sacrifice of Jesus, a claim on the mercy of the Most High, and a right to be saved! Even justice itself, on the ground of its holy and eternal nature, gives salvation to the vilest who take refuge in this atonement; for justice has nothing to grant, or Heaven to give, which the blood of the Son of God has not merited.
Albert Barnes: Notes on the Bible - 1834
1:12: To as many as received him - The great mass; the people; the scribes and Pharisees rejected him. A few in his lifetime received him, and many more after his death. "To receive him," here, means to "believe" on him. This is expressed at the end of the verse.
Gave he power - This is more appropriately rendered in the margin by the word "right" or "privilege." Compare Act 1:7; Act 5:4; Rom 9:21; Co1 7:37; Co1 8:9; Co1 9:4-5.
Sons of God - Children of God by adoption. See the notes at Mat 1:1. Christians are called sons of God:
1. Because they are "adopted" by Him, Jo1 3:1.
2. Because they are "like Him;" they resemble Him and have His spirit.
3. They are united to the Lord Jesus, the Son of God, are regarded by Him as his brethren Mat 25:40, and are therefore regarded as the children of the Most High.
On his name - This is another way of saying believeth in "him." The "name" of a person is often put for the person himself, Joh 2:23; Joh 3:18; Jo1 5:13. From this verse we learn:
1. That to be a child of God is a privilege - far more so than to be the child of any human being, though in the highest degree rich, or learned, or honored. Christians are therefore more honored than any other persons.
2. God gave them this privilege. It is not by their own works or deserts; it is because God chose to impart this blessing to them, Eph 2:8; Joh 15:16.
3. This favor is given only to those who believe on him. All others are the children of the wicked one, and no one who has not "confidence in God" can be regarded as his child. No parent would acknowledge one for his child, or approve of him, who had no confidence in him, who doubted or denied all he said, and who despised his character. Yet the sinner constantly does this toward God, and he cannot, therefore, be called his Son.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: received: Mat 10:40, Mat 18:5; Col 2:6
to them: Isa 56:5; Jer 3:19; Hos 1:10; Rom 8:14; Co2 6:17, Co2 6:18; Gal 3:26, Gal 4:6; Pe2 1:4; Jo1 3:1
power: or, the right, or privilege
even: Joh 2:23, Joh 3:18, Joh 20:31; Mat 12:21; Act 3:16; Jo1 3:23, Jo1 5:12
Geneva 1599
1:12 (6) But as many as received him, to them gave he (s) power to become the sons of God, [even] to them that believe on his name:
(6) The Son being shut out by the majority of his people, and acknowledged but by a few, regenerates those few by his own strength and power, and receives them into that honour which is common to all the children of God, that is, to be the sons of God.
(s) He condescended to give them this power to take them to be his children.
John Gill
1:12 But as many as received him,.... This is explained, in the latter part of the text, by believing in his name; for faith is a receiving him as the word, and Son of God, as the Messiah, Saviour, and Redeemer; a receiving grace out of his fulness, and every blessing from him, as a justifying righteousness, pardon of sin, and an inheritance among them that are sanctified; for though the generality rejected him, there were some few that received him:
to them gave he power to become the sons of God; as such were very early called, in distinction from the children of men, or of the world; see Gen 6:2. To be the sons of God is a very special favour, a great blessing, and high honour: saints indeed are not in so high a sense the sons of God as Christ is; nor in so low a sense as angels and men in common are; nor in such sense as civil magistrates; nor merely by profession of religion; much less by natural descent; but by adopting grace: and in this, Christ, the word, has a concern, as all the three divine persons have. The Father predestinated men to the adoption of children, secures this blessing for them in the covenant of his grace, and puts them among the children, and assigns them a goodly heritage: the Spirit, and who is therefore called the spirit of adoption, discovers and applies this blessing to them, and witnesses to their spirits that they are the children of God: and Christ, the word, or Son of God, not only espoused their persons, and in time assumed their nature, and by the redemption of them opened a way for their reception of the adoption of children; but actually bestows upon them the "power", as it is here called, of becoming the sons of God: by which is meant, not a power of free will to make themselves the sons of God, if they will make use of it; but it signifies the honour and dignity conferred on such persons: so Nonnus calls it, "the heavenly honour"; as indeed, what can be a greater? It is more honourable than to be a son or daughter of the greatest potentate on earth: and it is expressive of its being a privilege; for so it is an undeserved and distinguishing one, and is attended with many other privileges; for such are of God's household and family, and are provided for by him; have liberty of access unto him; are Christ's free men, and are heirs to an incorruptible inheritance. This is a privilege that excels all others, even justification and remission of sins; and is an everlasting one: and it also intends the open right which believers have unto this privilege, and their claim of it: hence it follows,
even to them that believe in his name; that is, in himself, in Christ, the word: the phrase is explanative of the former part of the verse, and is a descriptive and manifestative character of the sons of God; for though the elect of God, by virtue of electing grace, and the covenant of grace, are the children of God before faith; and were so considered in the gift of them to Christ, and when he came into the world to gather them together, and save them; and so, antecedent to the Spirit of God, being sent down into their hearts, to make this known to them; yet no man can know his adoption, nor enjoy the comfort of it, or claim his interest in it, until he believes.
John Wesley
1:12 But as many as received him - Jews or Gentiles; that believe on his name - That is, on him. The moment they believe, they are sons; and because they are sons, God sendeth forth the Spirit of his Son into their hearts, crying, Abba, Father.
Robert Jamieson, A. R. Fausset and David Brown
1:12 But as many--individuals, of the "disobedient and gainsaying people."
gave he power--The word signifies both authority and ability, and both are certainly meant here.
to become--Mark these words: Jesus is the Son of God; He is never said to have become such.
the sons--or more simply, "sons of God," in name and in nature.
believe on his name--a phrase never used in Scripture of any mere creature, to express the credit given to human testimony, even of prophets or apostles, inasmuch it carries with it the idea of trust proper only towards GOD. In this sense of supreme faith, as due to Him who "gives those that believe in Himself power to become sons of God," it is manifestly used here.
1:131:13: ոյք ո՛չ յարենէ, եւ ո՛չ ՚ի կամաց մարմնոյ, եւ ո՛չ ՚ի կամաց առն, այլ յԱստուծոյ ծնան։
13. Նրանք ո՛չ արիւնից, ո՛չ մարմնի կամքից եւ ոչ էլ մարդու կամքից, այլ Աստծուց ծնուեցին:
13 Որոնք ո՛չ արիւնէ եւ ո՛չ մարմնի կամքէ, ո՛չ ալ մարդու կամքէ, հապա Աստուծմէ ծնան։
ոյք ոչ յարենէ եւ ոչ ի կամաց մարմնոյ եւ ոչ ի կամաց առն, այլ յԱստուծոյ ծնան:

1:13: ոյք ո՛չ յարենէ, եւ ո՛չ ՚ի կամաց մարմնոյ, եւ ո՛չ ՚ի կամաց առն, այլ յԱստուծոյ ծնան։
13. Նրանք ո՛չ արիւնից, ո՛չ մարմնի կամքից եւ ոչ էլ մարդու կամքից, այլ Աստծուց ծնուեցին:
13 Որոնք ո՛չ արիւնէ եւ ո՛չ մարմնի կամքէ, ո՛չ ալ մարդու կամքէ, հապա Աստուծմէ ծնան։
zohrab-1805▾ eastern-1994▾ western am▾
1:1313: которые ни от крови, ни от хотения плоти, ни от хотения мужа, но от Бога родились.
1:13  οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλ᾽ ἐκ θεοῦ ἐγεννήθησαν.
1:13. οἳ ( which ) οὐκ (not) ἐξ (out) αἱμάτων (of-bloods) οὐδὲ (not-moreover) ἐκ (out) θελήματος (of-a-determining-to) σαρκὸς (of-a-flesh) οὐδὲ (not-moreover) ἐκ (out) θελήματος (of-a-determining-to) ἀνδρὸς (of-a-man,"ἀλλ' (other) ἐκ (out) θεοῦ (of-a-Deity) ἐγεννήθησαν. (they-were-genereated-unto)
1:13. qui non ex sanguinibus neque ex voluntate carnis neque ex voluntate viri sed ex Deo nati suntWho are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
13. which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
1:13. These are born, not of blood, nor of the will of flesh, nor of the will of man, but of God.
1:13. Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God:

13: которые ни от крови, ни от хотения плоти, ни от хотения мужа, но от Бога родились.
1:13  οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλ᾽ ἐκ θεοῦ ἐγεννήθησαν.
1:13. qui non ex sanguinibus neque ex voluntate carnis neque ex voluntate viri sed ex Deo nati sunt
Who are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
1:13. These are born, not of blood, nor of the will of flesh, nor of the will of man, but of God.
1:13. Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Здесь евангелист точнее определяет, что значит быть чадом Божиим. Быть чадом Божиим значит быть в несравненно более близком общении с Богом, чем в каком пребывают дети со своими родителями. Духовное рождение от Бога дает человеку, конечно, и несравненно большие силы для жизни, чем обыкновенные родители передают своим детям, сами будучи слабыми (на это указывают выражения "плоть" и "муж" ср. Иc. 40:6: и Иов. 4:17).

Здесь нельзя не отметить попытки установить новое чтение этого стиха, сделанной Цаном. Находя непонятным то обстоятельство, что евангелист здесь так подробно объясняет, что значит родиться от Бога, Цан предполагает, что в первоначальном виде этот стих читался так: Который (oV вместо oi) не от крови, ни от хотения мужа, но от Бога родился (egennhqh вместо egennhqhsan). Таким образом, по Цану, здесь речь идет о бессеменном рождении Христа - мысль, так ясно выраженная у святых Матвея и Луки. Цан находит и подтверждение своему чтению в некоторых сочинениях святых Отцов. Он утверждает даже, что предполагаемое им чтение было господствующим на Западе со второго до четвертого века. Но как ни удачным кажется такое исправление текста, тем не менее согласное свидетельство всех древних кодексов Нового Завета лишает нас возможности принять чтение Цана.
Adam Clarke: Commentary on the Bible - 1831
1:13: Which were born, not of blood - Who were regenerated, ουκ εξ αἱματων, not of bloods - the union of father and mother, or of a distinguished or illustrious ancestry; for the Hebrew language makes use of the plural to point out the dignity or excellence of a thing: and probably by this the evangelist intended to show his countrymen, that having Abraham and Sarah for their parents would not entitle them to the blessings of the new covenant; as no man could lay claim to them, but in consequence of being born of God; therefore, neither the will of the flesh - any thing that the corrupt heart of man could purpose or determine in its own behalf; nor the will of man - any thing that another may be disposed to do in our behalf, can avail here; this new birth must come through the will of God - through; his own unlimited power and boundless mercy, prescribing salvation by Christ Jesus alone. It has been already observed that the Jews required circumcision, baptism, and sacrifice, in order to make a proselyte. They allow that the Israelites had in Egypt cast off circumcision, and were consequently out of the covenant; but at length they were circumcised, and they mingled the blood of circumcision with the blood of the paschal lamb, and from this union of bloods they were again made the children of God. See Lightfoot. This was the only way by which the Jews could be made the sons of God; but the evangelist shows them that, under the Gospel dispensation, no person could become a child of God, but by being spiritually regenerated.
Albert Barnes: Notes on the Bible - 1834
1:13: Which were born - This doubtless refers to the "new birth," or to the great change in the sinner's mind called regeneration or conversion. It means that they did not become the children of God in virtue of their natural birth, or because they were the children of "Jews," or because they were descended from pious parents. The term "to be born" is often used to denote this change. Compare Joh 3:3-8; Jo1 2:29. It illustrates clearly and beautifully this great change. The natural birth introduces us to life. The new birth is the beginning of spiritual life. Before, the sinner is "dead" in sins Eph 2:1; now he begins truly to live. And as the natural birth is the beginning of life, so to be born of God is to be introduced to real life, to light, to happiness, and to the favor of God. The term expresses at once the "greatness" and the "nature" of the change.
Not of blood - The Greek word is plural; not of "bloods" - that is, not of "man." Compare Mat 27:4. The Jews prided themselves on being the descendants of Abraham, Mat 3:9. They supposed that it was proof of the favor of God to be descended from such an illustrious ancestry. In this passage this notion is corrected. It is not because men are descended from an illustrious or pious parentage that they are entitled to the favor of God; or perhaps the meaning may be, not because there is a union of illustrious lines of ancestry or "bloods" in them. The law of Christ's kingdom is different from what the Jews supposed. Compare Pe1 1:23. It was necessary to be "born of God" by regeneration. Possibly, however, it may mean that they did not become children of God by the bloody rite of "circumcision," as many of the Jews supposed they did. This is agreeable to the declaration of Paul in Rom 2:28-29. Nor of the will of the flesh - Not by natural generation.
Nor of the will of man - This may refer, perhaps, to the will of man in adopting a child, as the former phrases do to the natural birth; and the design of using these three phrases may have been to say that they became the children of God neither in virtue of their descent from illustrious parents like Abraham, nor by their natural birth, nor by being "adopted" by a pious man. None of the ways by which we become entitled to the privileges of "children" among people can give us a title to be called the sons of God. It is not by human power or agency that men become children of the Most High.
But of God - That is, God produces the change, and confers the privilege of being cawed his children. The heart is changed by his power. No unaided effort of man, no works of ours, can produce this change. At the same time, it is true that no man is renewed who does not himself "desire" and "will" to be a believer; for the effect of the change is on his "will" Psa 110:3, and no one is changed who does not strive to enter in at the strait gate, Phi 2:12. This important verse, therefore, teaches us:
1. that if men are saved they must be born again.
2. that their salvation is not the result of their birth, or of any honorable or pious parentage.
3. that the children of the rich and the noble, as well as of the poor, must be born of God if they will be saved.
4. that the children of pious parents must be born again; or they cannot be saved. None will go to heaven simply because their "parents" are Christians.
5. that this work is the work of God, and "no man" can do it for us.
6. that we should forsake all human dependence, east off all confidence in the flesh, and go at once to the throne of grace, and beseech of God to adopt us into his family and save our souls from death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: were: Joh 3:3, Joh 3:5; Jam 1:18; Pe1 1:3, Pe1 1:23, Pe1 2:2; Jo1 3:9, Jo1 4:7, Jo1 5:1, Jo1 5:4, Jo1 5:18
not: Joh 8:33-41; Mat 3:9; Rom 9:7-9
nor of the will of the: Gen 25:22, Gen 25:28, Gen 27:4, Gen 27:33; Rom 9:10-16
nor of the will of man: Psa 110:3; Rom 9:1-5, Rom 10:1-3; Co1 3:6; Phi 2:13; Jam 1:18
of God: Joh 3:6-8; Tit 3:5; Jo1 2:28, Jo1 2:29
Geneva 1599
1:13 Which were born, not of blood, nor of the (t) will of the flesh, nor of the will of man, but of God.
(t) Of that shameful and corrupt nature of man, which is throughout the scriptures described as an enemy of the spirit.
John Gill
1:13 Which were born not of blood,.... Or bloods, in the plural number. The birth, here spoken of, is regeneration, expressed by a being born again, or from above; by a being quickened by the Spirit and grace of God; by Christ being formed in men; and by a partaking of the divine nature; and by being made new creatures, as all that believe in the name of Christ are; and which is the evidence of their being the sons of God: and now this is owing not to blood, or bloods; not to the blood of circumcision; or of the passover, which the Jews had an high opinion of, and ascribe life and salvation to, and to which notion this may be opposed: so their commentators (f) on Ezek 16:6 where the word "live" is twice used, observe on the first "live", by the blood of the passover, on the second "live", by the blood of circumcision; but, alas! these contribute nothing to the life of the new creature: nor is regeneration owing to the blood of ancestors, to natural descent, as from Abraham, which the Jews valued themselves upon; for sin, and not grace, is conveyed by natural generation: all men are of one blood, and that is tainted with sin, and therefore can never have any influence on regeneration; no blood is to be valued, or any one upon it, but the blood of Christ, which cleanses from all sin,
Nor of the will of the flesh; man's free will, which is carnal and corrupt, is enmity to God, and impotent to every thing that is spiritually good: regeneration is ascribed to another will and power, even to the will and power of God, and denied of this:
nor of the will of man: of the best of men, as Abraham, David, and others; who, though ever so willing and desirous, that their children, relations, friends, and servants, should be born again, be partakers of the grace of God, and live in his sight, yet cannot effect any thing of this kind: all that they can do is to pray for them, give advice, and bring them under the means of grace; but all is ineffectual without a divine energy. So with the Jews, "a man", signifies a great man, in opposition to "Adam", or "Enosh", which signify a mean, weak, frail man; and our translators have observed this distinction, in Is 2:9 and the mean man (Adam) boweth down, and the great man (Ish) "humbleth himself": on which Jarchi has this note, "Adam boweth down", i.e. little men; "and a man humbleth himself", i.e. princes, and mighty men, men of power: and so Kimchi on Ps 4:2. "O ye sons of men", observes, that the Psalmist calls them the sons of men, with respect to the great men of Israel; for there were with Absalom the sons of great men. Though sometimes the Jews say (g), Adam is greater than any of the names of men, as Geber, Enosh, Ish. But now our evangelist observes, let a man be ever so great, or good, or eminent, for gifts and grace, he cannot communicate grace to another, or to whom he will; none are born again of any such will:
but of God; of God, the Father of Christ, who begets to a lively hope; and of the Son, who quickens whom he will; and of the grace of the Spirit, to whom regeneration is generally ascribed,
(f) Jarchi & Kimchi in loc. Shemot Rabba, sect. 19. fol. 103. 2. & 104. 4. & Mattanot Cehuna in Vajikra Rabba, sect. 23. fol. 164. 2. Zohar in Lev. fol. 39. 2. (g) Zohar in Lev. fol. 20. 2.
John Wesley
1:13 Who were born - Who became the sons of God, not of blood - Not by descent from Abraham, nor by the will of the flesh - By natural generation, nor by the will of man - Adopting them, but of God - By his Spirit.
Robert Jamieson, A. R. Fausset and David Brown
1:13 Which were born--a sonship therefore not of mere title and privilege, but of nature, the soul being made conscious of the vital capacities, perceptions, and emotions of a child of God, before unknown.
not of blood, &c.--not of superior human descent, not of human generation at all, not of man in any manner of way. By this elaborate threefold denial of the human source of this sonship, immense force is given to what follows,
but of God--Right royal gift, and He who confers must be absolutely divine. For who would not worship Him who can bring him into the family, and evoke within him the very life, of the sons of God?
1:141:14: Եւ Բանն մարմին եղեւ, եւ բնակեաց ՚ի մեզ. եւ տեսա՛ք զփառս նորա զփառս իբրեւ զմիածնի առ ՚ի Հօրէ, լի՛ շնորհօք եւ ճշմարտութեամբ։
14. Եւ Բանը մարմին եղաւ ու բնակուեց մեր մէջ, եւ տեսանք նրա փառքը, նման այն փառքի, որ Հայրն է տալիս Միածնին՝ լի շնորհով ու ճշմարտութեամբ:
14 Բանը մարմին եղաւ ու մեր մէջ բնակեցաւ, եւ անոր փառքը տեսանք՝ Հօրմէն միածնի փառքին պէս, շնորհքով ու ճշմարտութիւնով լեցուն։
Եւ Բանն մարմին եղեւ եւ բնակեաց ի մեզ, եւ տեսաք զփառս նորա, զփառս իբրեւ զմիածնի առ ի Հօրէ, լի շնորհօք եւ ճշմարտութեամբ:

1:14: Եւ Բանն մարմին եղեւ, եւ բնակեաց ՚ի մեզ. եւ տեսա՛ք զփառս նորա զփառս իբրեւ զմիածնի առ ՚ի Հօրէ, լի՛ շնորհօք եւ ճշմարտութեամբ։
14. Եւ Բանը մարմին եղաւ ու բնակուեց մեր մէջ, եւ տեսանք նրա փառքը, նման այն փառքի, որ Հայրն է տալիս Միածնին՝ լի շնորհով ու ճշմարտութեամբ:
14 Բանը մարմին եղաւ ու մեր մէջ բնակեցաւ, եւ անոր փառքը տեսանք՝ Հօրմէն միածնի փառքին պէս, շնորհքով ու ճշմարտութիւնով լեցուն։
zohrab-1805▾ eastern-1994▾ western am▾
1:1414: И Слово стало плотию, и обитало с нами, полное благодати и истины; и мы видели славу Его, славу, как Единородного от Отца.
1:14  καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας.
1:14. Καὶ (And) ὁ (the-one) λόγος (a-Forthee) σὰρξ (a-flesh) ἐγένετο ( it-had-became ) καὶ (and) ἐσκήνωσεν (it-en-tented) ἐν (in) ἡμῖν, (unto-us,"καὶ (and) ἐθεασάμεθα ( we-perceived-unto ) τὴν (to-the-one) δόξαν (to-a-recognition) αὐτοῦ, (of-it) δόξαν (as) ὡς (to-a-recognition) μονογενοῦς (of-alone-kindreded) παρὰ (beside) πατρός, (of-a-Father) πλήρης (repleted) χάριτος (of-a-granting) καὶ (and) ἀληθείας: (of-an-un-secluding-of)
1:14. et Verbum caro factum est et habitavit in nobis et vidimus gloriam eius gloriam quasi unigeniti a Patre plenum gratiae et veritatisAnd the Word was made flesh and dwelt among us (and we saw his glory, the glory as it were of the only begotten of the Father), full of grace and truth.
14. And the Word became flesh, and dwelt among us ( and we beheld his glory, glory as of the only begotten from the Father), full of grace and truth.
1:14. And the Word became flesh, and he lived among us, and we saw his glory, glory like that of an only-begotten son from the Father, full of grace and truth.
1:14. And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
And the Word 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:

14: И Слово стало плотию, и обитало с нами, полное благодати и истины; и мы видели славу Его, славу, как Единородного от Отца.
1:14  καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας.
1:14. et Verbum caro factum est et habitavit in nobis et vidimus gloriam eius gloriam quasi unigeniti a Patre plenum gratiae et veritatis
And the Word was made flesh and dwelt among us (and we saw his glory, the glory as it were of the only begotten of the Father), full of grace and truth.
1:14. And the Word became flesh, and he lived among us, and we saw his glory, glory like that of an only-begotten son from the Father, full of grace and truth.
1:14. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Здесь начинается третья часть пролога, в которой евангелист пришествие Логоса определяет точнее как воплощение и изображает полноту спасения, какое принес с Собою воплотившийся Логос.

И слово стало плотью. Продолжая речь о Логосе и Его появлении в мире, евангелист говорит, что Логос стал плотью, т. е. человеком (выражение "плоть" обычно в Священном Писании обозначает человека в полном смысле этого слова - с телом и душою (Ср. Быт. 6:13; Ис. 40:5: и др.). При этом однако евангелист не дает ни малейшего намека на то, чтобы с воплощением Своим Слово потерпело какое-нибудь умаление в Своей божеской природе. Умаление касалось только формы существования, а не сущности. Логос как был, так и остался Богом со всеми божескими свойствами, и божеская и человеческая природы в Нем пребывали неслиянно и нераздельно.

И обитало с нами. Принявший плоть человеческую Логос обитал, т. е. жил и обращался среди апостолов, к которым причисляет себя и евангелист. Говоря, что Логос обитал (eskhnwse) с апостолами, евангелист этим хочет сказать, что таким образом исполнилось обещание Бога пребывать с людьми (Иез. 37:27; 43:9: и др.).

Полное благодати и истины. Эти слова должны стоять в самом конце стиха, как в греч. и слав. тексте.

И мы видели славу Его. Точнее: мы созерцали, смотрели с удивлением, благоговением (eqeasameqa) на славу Его, т. е. воплотившегося Логоса. Слава Его открывалась, главным образом, в Его чудесах, напр., в преображении, которое видеть удостоились только три апостола и в числе их Иоанн, а также в учении и даже в самом уничижении Его.

Славу, как Единородного от Отца, т. е. такую славу, какую Он должен был иметь как Единственный Сын Божий, имеющий несравненно большую часть, чем другие чада Божии, ставшие такими по благодати. Выражение "от Отца"( para patroV) не может относиться к слову "единородный" (тогда бы поставлен был вместо предлога para предлог ek). Это выражение определяет собою "славу", какую имел Логос: слава эта получена Им от Отца.

Полное благодати и истины. В греч. тексте выражение "полное" (plhrhV) не согласовано с ближайшим существительным: славу, а также не согласовано и с местоимением: Его. Тем не менее, естественнее всего относить это выражение к местоимению: Его, да и с грамматической стороны такое согласование не представится удивительным, так как у греков (около времени Р. X.) слово plhrhV часто употреблялось как несклоняемое (Гольцман с. 45). Таким образом Логос здесь назван полным благодати, т. е. божественной любви и милосердия к людям, и истины, которая проявилась и в Его учении и жизни, в которой не было ничего только кажущегося, а все действительное, так что слово было всегда согласно с делом.
Adam Clarke: Commentary on the Bible - 1831
1:14: And the Word was made flesh - That very person who was in the beginning - who was with God - and who was God, Joh 1:1, in the fullness of time became flesh - became incarnated by the power of the Holy Ghost, in the womb of the virgin. Allowing this apostle to have written by Divine inspiration, is not this verse, taken in connection with Joh 1:1, an absolute and incontestable proof of the proper and eternal Godhead of Christ Jesus?
And dwelt among us - Και εσκηνωσεν εν ἡμιν, And tabernacled among us: the human nature which he took of the virgin, being as the shrine, house, or temple, in which his immaculate Deity condescended to dwell. The word is probably an allusion to the Divine Shechinah in the Jewish temple; and as God has represented the whole Gospel dispensation by the types and ceremonies of the old covenant, so the Shechinah in the tabernacle and temple pointed out this manifestation of God in the flesh. The word is thus used by the Jewish writers: it signifies with them a manifestation of the Divine Shechinah.
The original word, σκηνοω, from σκια, a shadow, signifies:
1. To build a booth, tent, or temporary hut, for present shelter or convenience; and does not properly signify a lasting habitation or dwelling place; and is therefore fitly applied to the human nature of Christ, which, like the tabernacle of old, was to be here only for a temporary residence for the eternal Divinity.
2. It signifies to erect such a building as was used on festival occasions, when a man invited and enjoyed the company of his friends. To this meaning of the word, which is a common one in the best Greek writers, the evangelist might allude, to point out Christ's associating his disciples with himself; living, conversing, eating, and drinking with them: so that, while they had the fullest proof of his Divinity by the miracles which he wrought, they had the clearest evidence of his humanity, by his tabernacling among, eating, drinking, and conversing with them. Concerning the various acceptations of the verb σκηνοω see Raphelius on this verse.
The doctrine of vicarious sacrifice and the incarnation of the Deity have prevailed among the most ancient nations in the world, and even among those which were not favored with the letter of Divine revelation. The Hindoos believe that their god has already become incarnate, not less than nine times, to save the wretched race of man.
On this subject, Creeshna, an incarnation of the supreme God, according to the Hindoo theology, is represented in the Bhagvat Geeta, as thus addressing one of his disciples: "Although I am not in my nature subject to birth or decay, and am the Lord of all created beings, yet, having command over my own nature, I am made evident by my own power; and, as often as there is a decline of virtue and an insurrection of vice and injustice in the world, I make myself evident; and thus I appear from age to age, for the preservation of the just, the destruction of the wicked, and the establishment of virtue." Geeta, pp. 51, 52.
The following piece, already mentioned, Luk 1:68, translated from the Sanscreet, found on a stone, in a cave near the ancient city of Gya in the East Indies, is the most astonishing and important of any thing found out of the compass of the Sacred Writings, and a proper illustration of this text.
"The Deity, who is the Lord, the possessor of all, Appeared in this ocean of natural beings, at the beginning of the Kalee Yoog (the age of contention and baseness.) He who is omnipresent, and everlastingly to be contemplated, the Supreme Being, the eternal One, the Divinity worthy to be adored - Appeared here, with a Portion of his Divine Nature. Reverence be unto thee in the form of (a) Bood-dha! Reverence be unto the Lord of the earth! Reverence be unto thee, an Incarnation of the Deity, and the Eternal One! Reverence be unto thee, O God! in the form of the God of mercy! the dispeller of Pain and Trouble, the Lord of All things, the Deity who overcometh the sins of the Kalee Yoog, the guardian of the universe, the emblem of mercy towards those who serve thee! (b) O'M! the possessor of all things, in Vital Form! Thou art (c) Brahma, (d) Veeshnoo, and (e) Mahesa! Thou art Lord of the universe! Thou art under the form of all things, movable and immovable, the possessor of the whole! And thus I adore thee! Reverence be unto the Bestower of Salvation, and the ruler of the faculties! Reverence be unto thee, the Destroyer of the Evil Spirit! O Damordara, (f) show me favor! I adore thee who art celebrated by a thousand names, and under various forms, in the shape of Bood-dha, the God of mercy! Be propitious, O most high God!" Asiatic Researches, vol. i. p. 284, 285.
(a) Bood-dha. The name of the Deity, as author of happiness.
(b) O'M. A mystic emblem of the Deity, forbidden to be pronounced but in silence. It is a syllable formed of the Sanscreet letters a, o o, which in composition coalesce, and make o, and the nasal consonant m. The first letter stands for the Creator, the second for the Preserver, and the third for the Destroyer. It is the same among the Hindoos as יהוה Yehovah is among the Hebrews.
(c) Brahma, the Deity in his creative quality.
(d) Veeshnoo. He who filleth all space: the Deity in his preserving quality.
(c) Mahesa. The Deity in his destroying quality. This is properly the Hindoo Trinity: for these three names belong to the same God. See the notes to the Bhagvat Geeta.
(f) Damordara, or Darmadeve, the Indian god of virtue.
We beheld his glory - This refers to the transfiguration, at which John was present, in company with Peter and James.
The glory as of the only begotten - That is, such a glory as became, or was proper to, the Son of God; for thus the particle ὡς should be here understood. There is also here an allusion to the manifestations of God above the ark in the tabernacle: see Exo 25:22; Num 7:89; and this connects itself with the first clause, he tabernacled, or fixed his tent among us. While God dwelt in the tabernacle, among the Jews, the priests saw his glory; and while Jesus dwelt among men his glory was manifested in his gracious words and miraculous acts.
The only begotten of the Father - That is, the only person born of a woman, whose human nature never came by the ordinary way of generation; it being a mere creation in the womb of the virgin, by the energy of the Holy Ghost.
Full of grace and truth - Full of favor, kindness, and mercy to men; teaching the way to the kingdom of God, with all the simplicity, plainness, dignity, and energy of truth.
Albert Barnes: Notes on the Bible - 1834
1:14: And the Word was made flesh - The word "flesh," here, is evidently used to denote "human nature" or "man." See Mat 16:17; Mat 19:5; Mat 24:22; Luk 3:6; Rom 1:3; Rom 9:5. The "Word" was made "man." This is commonly expressed by saying that he became "incarnate." When we say that a being becomes "incarnate," we mean that one of a higher order than man, and of a different nature, assumes the appearance of man or becomes a man. Here it is meant that "the Word," or the second person of the Trinity, whom John had just proved to be equal with God, became a man, or was united with the man Jesus of Nazareth, so that it might be said that he "was made flesh."
Was made - This is the same word that is used in Joh 1:3; "All things were made by him." It is not simply affirmed that he was flesh, but that he was made flesh, implying that he had pre-existence, agreeably to Joh 1:1. This is in accordance with the doctrine of the Scriptures elsewhere. Heb 10:5; "a 'body' hast thou prepared me." Heb 2:14; "as the children are partakers of flesh and blood, he also himself likewise took part of the same." Jo1 4:2; "Jesus Christ is come in the flesh." See also Ti1 3:16; Phi 2:6; Co2 8:9; Luk 1:35. The expression, then, means that he became a man, and that he became such by the power of God providing for him a body. It cannot mean that the divine nature was "changed" into the human, for that could not be; but it means that the λόγος Logos, or "Word," became so intimately united to Jesus that it might be said that the Logos, or "Word" "became" or "was" a man, as the soul becomes so united to the body that we may say that it is one person or a man.
And dwell among us - The word in the original denotes "dwelt as in a tabernacle or tent;" and some have supposed that John means to say that the human body was a tabernacle or tent for the λόγος Logos to abide in, in allusion to the tabernacle among the Jews, in which the Shechinah, or visible symbol of God, dwelt; but it is not necessary to suppose this. The object of John was to prove that "the Word" became "incarnate." To do this he appeals to various evidences. One was that he "dwelt" among them; sojourned with them; ate, drank, slept, and was with them for years, so that they "saw him with their eyes, they looked upon him, and their hands handled him," Jo1 1:1. To "dwell in a tent with one" is the same as to be in his family; and when John says he "tabernacled" with them, he means that he was with them as a friend and as one of a family, so that they had full opportunity of becoming familiarly acquainted with him, and could not be mistaken in supposing that "he was really a man."
We beheld his glory - This is a new proof of what he was affirming - "that the word of God became man." The first was, that they had seen him as a man. He now adds that they had seen him in his proper glory "as God and man united in one person," constituting him the unequalled Son of the Father. There is no doubt that there is reference here to the transfiguration on the holy mount. See Mat 17:1-9. To this same evidence Peter also appeals, Pe2 1:16-18. John was one of the witnesses of that scene, and hence he says, "we beheld his glory," Mar 9:2. The word "glory" here means majesty, dignity, splendor.
The glory as of the only-begotten of the Father - The dignity which was appropriate to the only-begotten Son of God; such glory or splendor as could belong to no other. and as properly expressed his rank and character. This glory was seen eminently on the mount of transfiguration. It was also seen in his miracles, his doctrine, his resurrection, his ascension; all of which were such as to illustrate the perfections, and manifest the glory that belongs only to the Son of God.
Only-begotten - This term is never applied by John to any but Jesus Christ. It is applied by him five times to the Saviour, Joh 1:14, Joh 1:18; Joh 3:16, Joh 3:18; Jo1 4:9. It means literally an only child. Then, as an only child is especially dear to a parent, it means one that is especially beloved. Compare Gen 22:2, Gen 22:12, Gen 22:16; Jer 6:26; Zac 12:10. On both these accounts it is bestowed on the Saviour.
1. As he was eminently the Son of God, sustaining a special relation to Him in His divine nature, exalted above all human beings and angels, and thus worthy to be called, by way of eminence, His only Son. Saints are called His "sons" or children, because they are born of His Spirit, or are like Him; but the Lord Jesus is exalted far above all, and deserves eminently to be called His only-begotten Son.
2. He was especially dear to God, and therefore this appellation, implying tender affection, is bestowed upon him.
Full of grace and truth - The word "full" here refers to the "Word made flesh," which is declared to be full of grace and truth. The word "grace" means "favors," gifts, acts of beneficence. He was kind, merciful, gracious, doing good to all, and seeking man's welfare by great sacrifices and love; so much so, that it might be said to be characteristic of him, or he "abounded" in favors to mankind. He was also "full of truth." He declared the truth. In him was no falsehood. He was not like the false prophets and false Messiahs, who were wholly impostors; nor was he like the emblems and shadows of the old dispensation, which were only types of the true; but he was truth itself. He represented things as they are, and thus became the "truth" as well as "the way and the life."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: the Word: Joh 1:1; Isa 7:14; Mat 1:16, Mat 1:20-23; Luk 1:31-35, Luk 2:7, Luk 2:11; Rom 1:3, Rom 1:4, Rom 9:5; Co1 15:47; Gal 4:4; Phi 2:6-8; Ti1 3:16; Heb 2:11, Heb 2:14-17, Heb 10:5; Jo1 4:2, Jo1 4:3; Jo2 1:7
we: Joh 2:11, Joh 11:40, Joh 12:40, Joh 12:41, Joh 14:9; Isa 40:5, Isa 53:2, Isa 60:1, Isa 60:2; Mat 17:1-5; Co2 4:4-6; Heb 1:3; Pe1 2:4-7; Pe2 1:17; Jo1 1:1, Jo1 1:2
the only: Joh 1:18, Joh 3:16, Joh 3:18; Psa 2:7; Act 13:33; Heb 1:5, Heb 5:5; Jo1 4:9
full: Joh 1:16, Joh 1:17; Psa 45:2; Co2 12:9; Eph 3:8, Eph 3:18, Eph 3:19; Col 1:19, Col 2:3, Col 2:9; Ti1 1:14-16
Geneva 1599
1:14 (7) And the Word was made (u) flesh, and (x) dwelt among us, (and we beheld his (y) glory, the glory (z) as of the only begotten of the Father,) (a) full of grace and truth.
(7) That Son who is God from everlasting took upon himself man's nature, so that one and the selfsame might be both God and man, who manifestly appeared to many witnesses that saw him, amongst whom he was conversant and unto whom by sure and undoubted arguments he showed both of his natures.
(u) That is, man: so that, by the figure of speech synecdoche, the part is taken for the whole: for he took upon himself our entire nature, that is to say, a true body, and a true soul.
(x) For a time, and when that was ended, he went up into heaven: for the word which he uses is used with reference to tents: and yet nonetheless he is always present with us, though not in flesh, but by the power of his spirit.
(y) The glory which he speaks of here is that manifestation of Christ's majesty, which was as it were openly placed before our eyes when the Son of God appeared in the flesh.
(z) This word "as" does not indicate here a likeness, but rather the truth of the matter, for his meaning is this, that we saw such a glory which suited and was proper for the true and only begotten Son of God, who is Lord and King over all the world.
(a) He was not only a partaker of grace and truth, but was full of the very substance of grace and truth.
John Gill
1:14 And the word was made flesh,.... The same word, of whom so many things are said in the preceding verses; and is no other than the Son of God, or second person in the Trinity; for neither the Father, nor the Holy Ghost, were made flesh, as is here said of the word, but the Son only: and "flesh" here signifies, not a part of the body, nor the whole body only, but the whole human nature, consisting of a true body, and a reasonable soul; and is so called, to denote the frailty of it, being encompassed with infirmities, though not sinful; and to show, that it was a real human nature, and not a phantom, or appearance, that he assumed: and when he is said to be "made" flesh, this was not done by the change of one nature into another, the divine into the human, or the word into a man; but by the assumption of the human nature, the word, taking it into personal union with himself; whereby the natures are not altered; Christ remained what he was, and became what he was not; nor are they confounded, and blended together, and so make a third nature; nor are they separated, and divided, so as to constitute two persons, a divine person, and an human person; but are so united as to be but one person; and this is such an union, as can never be dissolved, and is the foundation of the virtue and efficacy of all Christ's works and actions, as Mediator:
and dwelt among us; or "tabernacled among us"; in allusion to the tabernacle, which was a type of Christ's human nature: the model of the tabernacle was of God, and not of man; it was coarse without, but full of holy things within; here God dwelt, granted his presence, and his glory was seen; here the sacrifices were brought, offered, and accepted. So the human nature of Christ was of God's pitching, and not man's; and though it looked mean without, the fulness of the Godhead dwelt in it, as well as a fulness of grace and truth; in the face of Christ the glory of God is seen, and through him, even the vail of his flesh, saints have access unto him, and enjoy his presence; and by him their spiritual sacrifices become acceptable to God: or this is observed, in allusion to the feast of tabernacles, when the Jews dwelt in booths, in remembrance of their manner of living in the wilderness: the feast of tabernacles was typical of Christ, and of his tabernacling in our nature. Solomon's temple, which was also a type of Christ, was dedicated at the time of that feast; and it seems probable, that our Lord was born at that time; for as he suffered at the time of the passover, which had respect unto him, and the pouring forth of the Spirit was on the very day of Pentecost, which that prefigured; so it is highly probable, that Christ was born at the time of the feast of tabernacles, which pointed out his dwelling among us; and is therefore very pertinently hinted at, when mention is here made of his incarnation. However, reference is manifestly had to the Shekinah, and the glory of it, in the tabernacle and temple; and almost the very word is here used. The Targumists sometimes speak of the Shekinah of the word dwelling among the Israelites: so Onkelos in Num 11:20 where the Israelites are threatened with flesh, until they loath it; because, says the paraphrast,
"ye have loathed "the word of the Lord", whose Shekinah dwelleth among you.
Jonathan ben Uzziel, on the same place, expresses it thus,
"because ye have loathed the word of the Lord, the glory of whose Shekinah dwelleth among you.
And it follows here,
and we beheld his glory; the glory of his divine nature, which is essential to him, and underived, is equal to the Father's glory, is transcendent to all creatures, and is ineffable, and incomprehensible; some breakings forth of which there were in his incarnate state, and which were observed by the evangelist, and his companions; who, in various instances, saw plainly, that Christ was possessed of divine perfections, such as omniscience, and omnipotence; since he knew the thoughts of the heart, and could do the things he did: his Father declared him to be his beloved Son; and the miracles he wrought, and the doctrines he taught, manifested forth his glory; and not only there were some beams of his glory at his transfiguration, which were seen by the apostles, among which the Evangelist John was one, and to which he may have here a particular reference; but even at his apprehension, and death, and especially at his resurrection from the dead. The Jews speak of the glory of the Messiah to be seen in the world to come. They say (h),
"If a man is worthy of the world to come, (i.e. the times of the Messiah,) he shall "see the glory" of the King Messiah.
And of Moses, they say (i),
"there was (or will be) no generation like that in which he lived, until the generation in which the King Messiah comes, which shall "behold the glory" of the holy, blessed God, as he.
This our evangelist, and the other disciples of Christ have seen:
the glory, as of the only begotten of the Father; a glory becoming him, suitable to him as such; the very real glory of the Son of God; for the "as", here, is not a note of similitude, but of certainty, as in Mt 14:5 and the word is here called, "the only begotten of the Father"; which cannot be said of Christ, as man; for as such, he was not "begotten" at all: nor on the account of his resurrection from the dead; for so he could not be called the "only begotten", since there are others that have been, and millions that will be raised from the dead, besides him: nor by reason of adoption; for if adopted, then not begotten; these two are inconsistent; besides, he could not be called the only begotten, in this sense, because there are many adopted sons, even all the elect of God: nor by virtue of his office, as magistrates are called the sons of God; for then he would be so only in a figurative and metaphorical sense, and not properly; whereas he is called God's own Son, the Son of the same nature with him; and, as here, the only begotten of the Father, begotten by him in the same nature, in a way inconceivable and inexpressible by us:
full of grace and truth; that is, he dwelt among men, and appeared to have a fulness of each of these: for this clause is not to be joined with the glory of the only begotten, as if this was a branch of that; but regards him as incarnate, and in his office, as Mediator; who, as such, was full of "grace"; the Spirit, and the gifts of the Spirit; of all the blessings of grace, of justifying, pardoning, adopting, sanctifying, and persevering grace; of all the promises of grace; of all light, life, strength, comfort, peace, and joy: and also of truth, of all Gospel truths; and as he had the truth, the sum, and substance of all the types and prophecies concerning him in him; and as he fulfilled all his own engagements, and his Father's promises; and as possessed of sincerity towards men, and faithfulness and integrity to God,
(h) Gloss. in T. Bab. Beracot, fol. 58. 1. (i) Zohar in Lev. fol. 9. 4.
John Wesley
1:14 Flesh sometimes signifies corrupt nature; sometimes the body; sometimes, as here, the whole man. We beheld his glory - We his apostles, particularly Peter, James, and John, Lk 9:32. Grace and truth - We are all by nature liars and children of wrath, to whom both grace and truth are unknown. But we are made partakers of them, when we are accepted through the Beloved. The whole verse might be paraphrased thus: And in order to raise us to this dignity and happiness, the eternal Word, by a most amazing condescension, was made flesh, united himself to our miserable nature, with all its innocent infirmities. And he did not make us a transient visit, but tabernacled among us on earth, displaying his glory in a more eminent manner, than even of old in the tabernacle of Moses. And we who are now recording these things beheld his glory with so strict an attention, that we can testify, it was in every respect such a glory as became the only begotten of the Father. For it shone forth not only in his transfiguration, and in his continual miracles, but in all his tempers, ministrations, and conduct through the whole series of his life. In all he appeared full of grace and truth: he was himself most benevolent and upright; made those ample discoveries of pardon to sinners, which the Mosaic dispensation could not do: and really exhibited the most substantial blessings, whereas that was but a shadow of good things to come.
Robert Jamieson, A. R. Fausset and David Brown
1:14 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; 1Pet 1:24). It is directed probably against the DocetÃ&brvbr;, who held that Christ was not really but only apparently man; against whom this gentle spirit is vehement in his Epistles (1Jn 4:3; 2Jn 1:7, 2Jn 1:10-11), [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 (Rev_ 7:15; Rev_ 12:12; Rev_ 13:6; Rev_ 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 (Lev 26:11; Ps 68:18; Ps 132:13-14; Ezek 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; Acts 13:34; compare 2Kings 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" (1Cor 2:7-15; 2Cor 3:18; 2Cor 4:4, 2Cor 4:6; 2Cor 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 Lk 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."
1:151:15: Յովհաննէս վկայէ՛ վասն նորա, աղաղակեա՛ց եւ ասէ. Սա՛ է՝ զորմէ ասէի. Որ զկնի իմ գալոցն էր, առաջի իմ եղեւ, զի նա՛խ քան զիս էր[1597]։ [1597] Օրինակ մի ընդ Ոսկանայ. Յովհաննէս վկայեաց։ Ոմանք. Եւ ասէր. Սա էր զորմէ։
15. Յովհաննէսը վկայում էր նրա մասին, աղաղակում եւ ասում. «Սա՛ է, որի մասին ասացի: Նա, որ իմ յետեւից էր գալու, ինձնից մեծ եղաւ, որովհետեւ ինձնից առաջ կար»:
15 Յովհաննէս վկայեց անոր համար եւ աղաղակեց ըսելով. «Ասիկա է, որուն համար կ’ըսէի. ‘Ան որ իմ ետեւէս կու գայ, ինձմէ առաջ եղաւ, վասն զի ինձմէ առաջ էր’»։
Յովհաննէս վկայէ վասն նորա, աղաղակեաց եւ ասէ. Սա է զորմէ ասէի. Որ զկնի իմ գալոցն էր` առաջի իմ եղեւ, զի նախ քան զիս էր:

1:15: Յովհաննէս վկայէ՛ վասն նորա, աղաղակեա՛ց եւ ասէ. Սա՛ է՝ զորմէ ասէի. Որ զկնի իմ գալոցն էր, առաջի իմ եղեւ, զի նա՛խ քան զիս էր[1597]։
[1597] Օրինակ մի ընդ Ոսկանայ. Յովհաննէս վկայեաց։ Ոմանք. Եւ ասէր. Սա էր զորմէ։
15. Յովհաննէսը վկայում էր նրա մասին, աղաղակում եւ ասում. «Սա՛ է, որի մասին ասացի: Նա, որ իմ յետեւից էր գալու, ինձնից մեծ եղաւ, որովհետեւ ինձնից առաջ կար»:
15 Յովհաննէս վկայեց անոր համար եւ աղաղակեց ըսելով. «Ասիկա է, որուն համար կ’ըսէի. ‘Ան որ իմ ետեւէս կու գայ, ինձմէ առաջ եղաւ, վասն զի ինձմէ առաջ էր’»։
zohrab-1805▾ eastern-1994▾ western am▾
1:1515: Иоанн свидетельствует о Нем и, восклицая, говорит: Сей был Тот, о Котором я сказал, что Идущий за мною стал впереди меня, потому что был прежде меня.
1:15  ἰωάννης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων, οὖτος ἦν ὃν εἶπον, ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν.
1:15. (Ἰωάνης (an-Ioanes) μαρτυρεῖ (it-witnesseth-unto) περὶ (about) αὐτοῦ (of-it,"καὶ (and) κέκραγεν (it-hath-had-come-to-clamor-to) λέγων-- (forthing,"οὗτος (the-one-this) ἦν (it-was) ὁ (the-one) εἰπών-- (having-had-said,"Ὁ (The-one) ὀπίσω (aback-unto-which) μου (of-me) ἐρχόμενος ( coming ) ἔμπροσθέν (in-toward-from) μου (of-me) γέγονεν, (it-hath-had-come-to-become) ὅτι (to-which-a-one) πρῶτός (most-before) μου (of-me) ἦν:) (it-was,"
1:15. Iohannes testimonium perhibet de ipso et clamat dicens hic erat quem dixi vobis qui post me venturus est ante me factus est quia prior me eratJohn beareth witness of him and crieth out, saying: This was he of whom I spoke: He that shall come after me is preferred before me: because he was before me.
15. John beareth witness of him, and crieth, saying, This was he of whom I said, He that cometh after me is become before me: for he was before me.
1:15. John offers testimony about him, and he cries out, saying: “This is the one about whom I said: ‘He who is to come after me, has been placed ahead of me, because he existed before me.’ ”
1:15. John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me.
John bare witness 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:

15: Иоанн свидетельствует о Нем и, восклицая, говорит: Сей был Тот, о Котором я сказал, что Идущий за мною стал впереди меня, потому что был прежде меня.
1:15  ἰωάννης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων, οὖτος ἦν ὃν εἶπον, ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν.
1:15. Iohannes testimonium perhibet de ipso et clamat dicens hic erat quem dixi vobis qui post me venturus est ante me factus est quia prior me erat
John beareth witness of him and crieth out, saying: This was he of whom I spoke: He that shall come after me is preferred before me: because he was before me.
1:15. John offers testimony about him, and he cries out, saying: “This is the one about whom I said: ‘He who is to come after me, has been placed ahead of me, because he existed before me.’ ”
1:15. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Иоанн свидетельствует о Нем.. . Свои воспоминания о проявлениях славы воплотившегося Логоса евангелист прерывает приведением свидетельства о Христе, какое дано было Предтечей. Очень вероятно, что среди тех, для кого он предназначал свое Евангелие, было немало людей, которые весьма чтили Крестителя и для которых его свидетельство о Христе имело большое значение. Евангелист как бы и теперь слышит громкий голос Крестителя (гл. kekragen имеет здесь значение наст. времени), потому что он - хочет сказать евангелист - был вполне убежден в божественном величии Христа.

Сей был Тот.. . Выражением "сей" Креститель указывал ученикам своим на подошедшего к ним Иисуса Христа (ср. ст. 29) и отождествлял Его с тем лицом, о котором он раньше еще говорил им те слова, которые теперь здесь повторяет: идущий за мною и т. д.

Идущий за мною стал впереди меня. Этими словами Креститель хочет сказать, что Христос сначала шествовал позади его, а потом, и именно теперь, идет уже впереди его, - так сказать, перегнал Крестителя. На чем в настоящей раз основал свое представление об Иисусе Креститель - этого не видно: о каких-либо успехах Иисуса тогда еще не могло быть речи (ср. Ин. 3:26-36). Но Креститель такое упреждение его Иисусом признает вполне естественным ввиду того, что Тот был прежде его. Последние слова явно имеют значение определения вечности Христа. Креститель, несомненно в состоянии пророческого восхищения, объявляет ученикам своим великую тайну предсуществования Христа. Христос был, т. е. существовал ранее, чем Креститель, хотя родился позже его. Он существовал, следовательно, в ином мире (ср. 8:58). Эта мысль о вечном бытии Христа выражается в греческом тексте и употреблением положительной степени prwtoV mou вместо сравнительной proteroV mou, которой здесь было бы естественно ожидать.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
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.

[2.] How free he was in making this discovery: He hath declared. Him is not in the original. He has declared that of God which no man had at any time seen or known; not only that which was hid of God, but that which was hid in God (Eph. iii. 9), exegesato--it signifies a plain, clear, and full discovery, not by general and doubtful hints, but by particular explications. He that runs may now read the will of God and the way of salvation. This is the grace, this the truth, that came by Jesus Christ.
Adam Clarke: Commentary on the Bible - 1831
1:15: Of him - The glorious personage before mentioned: John the Baptist, whose history was well known to the persons to whom this Gospel came in the beginning, bare witness; and he cried, - being deeply convinced of the importance and truth of the subject, he delivered his testimony with the utmost zeal and earnestness, - saying, This is he of whom I spake, He that cometh after me - for I am no other than the voice of the crier in the wilderness, Isa 40:3, the forerunner of the Messiah.
Was before me - Speaking by the prophets, and warning your fathers to repent and return to God, as I now warn you; for he was before me - he was from eternity, and from him I have derived both my being and my ministry.
Albert Barnes: Notes on the Bible - 1834
1:15: John bare witness of him - The evangelist now returns to the testimony of John the Baptist. He had stated that the Word became incarnate, and he now appeals to the testimony of John to show that, thus incarnate, he was the Messiah.
He that cometh after me - He of whom I am the forerunner, or whose way I am come to prepare. See the notes at Mat 3:3.
Is preferred before me - Is superior to me. Most critics have supposed that the words translated "is preferred" relate to "time," and not to "dignity;" meaning that though he came after him publicly, being six months younger than John, as well as entering on his work after John, yet that he had existed long before him. Most, however, have understood it more correctly, as our translators seem to have done, as meaning, He was worthy of more honor than I am.
He was before me - This can refer to nothing but his pre-existence, and can be explained only on the supposition that he existed before John, or, as the evangelist had before shown, from the beginning. He came "after" John in his public ministry and in his human nature, but in his divine nature he had existed long before John had a being - from eternity. We may learn here that it is one mark of the true spirit of a minister of Christ to desire and feel that Christ is always to be preferred to ourselves. We should keep ourselves out of view. The great object is to hold up the Saviour; and however much ministers may be honored or blessed, yet they should lay all at the feet of Jesus, and direct all men to him as the undivided object of affection and honor. It is the business of every Christian, as well as of every Christian minister, to be a witness for Christ, and to endeavor to convince the world that he is worthy of confidence and love.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: bare: am 4030, ad 26, Joh 1:7, Joh 1:8, Joh 1:29-34, Joh 3:26-36, Joh 5:33-36; Mat 3:11, Mat 3:13-17; Mar 1:7; Luk 3:16
he was: Joh 1:1, Joh 1:2, Joh 1:30, Joh 8:58, Joh 17:5; Pro 8:22; Isa 9:6; Mic 5:2; Phi 2:6, Phi 2:7; Col 1:17; Heb 13:8; Rev 1:11, Rev 1:17, Rev 1:18, Rev 2:8
Geneva 1599
1:15 (8) John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh (b) after me is preferred (c) before me: for he was before me.
(8) John is a faithful witness of the excellency of Christ.
(b) That is, "He before whom I am sent to prepare him the way": so that these words refer to the time of his calling, and not of his age, for John was six months older than Christ.
(c) This sentence has in it a turning of the reason as we call it, as one would say, a setting of that first which should be last, and that last which should be first: for in plain speech it is this, "He that comes after me, is better than I am, for he was before me." We find a similar turning of the reason in (Lk 7:47): "Many sins are forgiven her, because she loved much", which is this much to say, "She loved much, because many sins are forgiven her."
John Gill
1:15 John bare witness of him,.... Which was his office and business, for which purpose he was sent, Jn 1:6.
and cried; this agrees with his work and office, according to the prophecy of him in Is 40:3 and with the time of his ministry, the year of jubilee; and with the nature of his ministry, which was clear, open, and public; and performed with vigour, and in a powerful manner, with much assurance and certainty, with boldness and intrepidity, and with great zeal and fervency, and in an evangelical way; for it was such a cry as debased the creature, and exalted Christ:
this was he, of whom I spake; when he first entered upon his ministry and baptism, before he saw Christ, or baptized him; see Mt 3:11.
he that cometh after me; for Christ came into the world after John; he was born six months after him; he came after him to be baptized by him, and attended on his ministry; and came later into the public ministry than he did,
is preferred before me; by God, the Father, in setting him up as Mediator; constituting him the head of the church; causing a fulness of grace to dwell in him; appointing him the Saviour of his people; and ordaining him judge of quick and dead. And by the prophets, who spake much of him, and sparingly of John; and of him as the Messiah and Saviour, and of John only as his harbinger: and by John himself, who represents him as coming from above, and as above all; and himself as of the earth, earthly: and by all Gospel ministers, and every true believer; and good reason there is for it:
for he was before me; which cannot be meant of honour and dignity; for this is expressed before; and it would be proving one thing by the same: nor of his birth, as man; for John in that sense was before him, being born before him; besides, being born before another, is no proof of superior worth; others were born before John, whom he yet excelled: but of his eternal existence, as the word, and Son of God, who was before John, or any of the prophets; before Abraham, and Noah, and Adam, or any creature whatever: the Arabic and Persic versions read, "for he was more ancient than me"; being from everlasting, from the beginning, or ever the earth was.
John Wesley
1:15 John cried - With joy and confidence; This is he of whom I said - John had said this before our Lord's baptism, although he then knew him not in person: he knew him first at his baptism, and afterward cried, This is he of whom I said. &c. He is preferred before me - in his office: for he was before me - in his nature.
Robert Jamieson, A. R. Fausset and David Brown
1:15 A SAYING OF THE BAPTIST CONFIRMATORY OF THIS. (Jn 1:15)
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" (Mic 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.
1:161:16: Զի ՚ի լրութենէ անտի նորա մեք ամենեքին առա՛ք շնո՛րհս փոխանակ շնորհաց։
16. Մենք բոլորս նրա լրիւութիւնից ստացանք շնորհ՝ շնորհի փոխարէն.
16 Եւ անոր լեցունութենէն մենք ամէնքս շնորհք առինք շնորհքի տեղ։
Զի ի լրութենէ անտի նորա մեք ամենեքին առաք շնորհս փոխանակ շնորհաց:

1:16: Զի ՚ի լրութենէ անտի նորա մեք ամենեքին առա՛ք շնո՛րհս փոխանակ շնորհաց։
16. Մենք բոլորս նրա լրիւութիւնից ստացանք շնորհ՝ շնորհի փոխարէն.
16 Եւ անոր լեցունութենէն մենք ամէնքս շնորհք առինք շնորհքի տեղ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1616: И от полноты Его все мы приняли и благодать на благодать,
1:16  ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος·
1:16. ὅτι (to-which-a-one) ἐκ (out) τοῦ (of-the-one) πληρώματος (of-an-en-filling-to) αὐτοῦ (of-it) ἡμεῖς (we) πάντες ( all ) ἐλάβομεν, (we-had-taken,"καὶ (and) χάριν (to-a-granting) ἀντὶ (ever-a-one) χάριτος: (of-a-granting)
1:16. et de plenitudine eius nos omnes accepimus et gratiam pro gratiaAnd of his fulness we all have received: and grace for grace.
16. For of his fulness we all received, and grace for grace.
1:16. And from his fullness, we all have received, even grace for grace.
1:16. And of his fulness have all we received, and grace for grace.
And of his fulness have all we received, and grace for grace:

16: И от полноты Его все мы приняли и благодать на благодать,
1:16  ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος·
1:16. et de plenitudine eius nos omnes accepimus et gratiam pro gratia
And of his fulness we all have received: and grace for grace.
1:16. And from his fullness, we all have received, even grace for grace.
1:16. And of his fulness have all we received, and grace for grace.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: И от полноты Его мы все приняли. Здесь опять продолжает свою речь о Христе евангелист. Теперь уже, однако, он ссылается не только на то, что созерцали одни апостолы (ср. ст. 14), а говорит о том, что все верующие во Христа приняли от полноты, т. е. от чрезвычайного изобилия духовных благ, какие мог даровать Христос, как полный благодати и истины. Что, собственно, приняли апостолы и другие верующие - евангелист не говорит, спеша скорее указать на самый высший из даров - благодать (carin anti caritoV). Некоторые (напр., проф. Муретов) выражение "благодать на благодать" заменяют выражением "благодать за благодать", полагая, что евангелист здесь имеет в виду, что Христос за нашу благодать, т. е. любовь к людям, отвечает с Своей стороны благодатью или любовью, (с. 670: Душ. Чт. 1903: г.). Но с таким переводом мы не можем согласиться потому, что любовь верующих ко Христу едва ли можно ставить на один уровень с любовью Христа к верующим (ср. Рим. 4:4; 11:6). Кроме того, для обозначения отношения верующего ко Христу слово "благодать" не употребляется в Новом Завете. Правильнее будет видеть здесь указание на замену одних даров благодати другими, все высшими и высшими (anti здесь значит: "вместо"). Христос при самом призвании учеников обещал им, что они удостоятся видеть от него большее, чем то, что только что увидели (1:50). Вслед за этим скоро начало исполняться это обещание (2:11) и, наконец, верующие получили от Христа высший дар благодати - Духа Святого.
Adam Clarke: Commentary on the Bible - 1831
1:16: This verse should be put in place of the fifteenth, and the 15th inserted between the 18th and 19th, which appears to be its proper place: thus John's testimony is properly connected.
And of his fullness - Of the plenitude of his grace and mercy, by which he made an atonement for sin; and of the plenitude of his wisdom and truth, by which the mysteries of heaven have been revealed, and the science of eternal truth taught, we have all received: all we apostles have received grace or mercy to pardon our sins, and truth to enable us so to write and speak, concerning these things, that those who attend to our testimony shall be unerringly directed in the way of salvation, and with us continue to receive grace upon grace, one blessing after another, till they are filled with all the fullness of God. I believe the above to be the meaning of the evangelist, and think it improper to distract the mind of the reader with the various translations and definitions which have been given of the phrase, grace for grace. It is only necessary to add, that John seems here to refer to the Gospel as succeeding the law: the law was certainly a dispensation both of grace and truth; for it pointed out the gracious design of God to save men by Christ Jesus; and it was at least a most expressive and well-defined shadow of good things to come: but the Gospel, which had now taken place, introduced that plenitude of grace and truth to the whole world, which the law had only shadowed forth to the Jewish people, and which they imagined should have been restrained to themselves alone. In the most gracious economy of God, one dispensation of mercy and truth is designed to make way for, and to be followed by, another and a greater: thus the law succeeded the patriarchal dispensation, and the Gospel the law; more and more of the plenitude of the grace of the Gospel becomes daily manifest to the genuine followers of Christ; and, to those who are faithful unto death, a heaven full of eternal glory will soon succeed to the grace of the Gospel. To illustrate this point more fully, the following passage in Philo the Jew has been adduced: "God is always sparing of his first blessings or graces, (πρωτας χαριτας), and afterwards gives other graces upon them, (αντ' εκεινων), and a third sort upon the second, and always new ones upon old ones, sometimes of a different kind, and at other times of the same sort." Vol. i. p. 254, ed. Mang. In the above passage the preposition αντι for, is used thrice in the sense of επι, upon. To confirm the above interpretation Bp. Pearce produces the following quotations. Ecclus 24:15: Χαρις επι χαριτι γυνη αισχυντηρα - A modest woman is a grace upon a grace, i.e. a double grace or blessing. Euripides uses the very same phrase with John, where he makes Theoclymenus say to Helena. Χαρις αντι χαριτος ελθετω, May grace upon grace come to you! Helen v. 1250. ed. Barn.
Albert Barnes: Notes on the Bible - 1834
1:16: Of his fulness - In Joh 1:14 the evangelist has said that Christ was "full of grace and truth." Of that "fullness" he now says that all the disciples had received; that is, they derived from his abundant truth and mercy grace to understand the plan of salvation, to preach the gospel, to live lives of holiness; they "partook" of the numerous blessings which he came to impart by his instructions and his death. These are undoubtedly not the words of John the Baptist, but of the evangelist John, the writer of this gospel. They are a continuation of what he was saying in Joh 1:14, Joh 1:15 being evidently thrown in as a parenthesis. The declaration had not exclusive reference, probably, to the apostles, but it is extended to all Christians, for all believers have received of the "fulness of grace and truth" that is in Christ. Compare Eph 1:23; Eph 3:19; Col 1:19; Col 2:9. In all these places our Saviour is represented as the fulness of God - as "abounding" in mercy, as exhibiting the divine attributes, and as possessing in himself all that is necessary to fill his people with truth, and grace, and love.
Grace for grace - Many interpretations of this phrase have been proposed. The chief are briefly the following:
1. "We have received under the gospel, grace or favor, 'instead of' those granted under the law; and God has added by the gospel important favors to those which he gave under the law." This was first proposed by Chrysostom.
2. "We, Christians, have received grace 'answering to,' or corresponding to that which is in Jesus Christ. We are 'like' him in meekness, humility," etc.
3. "We have received grace 'as grace' - that is, freely. We have not purchased it nor deserved it, but God has conferred it on us 'freely'" (Grotius).
4. The meaning is, probably, simply that we have received through him "abundance" of grace or favor. The Hebrews, in expressing the superlative degree of comparison, used simply to repeat the word - thus, "pits, pits," meaning many pits (Hebrew in Gen 14:10). So here grace for grace may mean "much" grace; superlative favors bestowed on man; favors superior to all that had been under the law - superior to all other things that God can confer on men. These favors consist in pardon, redemption, protection, sanctification, peace here, and heaven hereafter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: of his: Joh 3:34, Joh 15:1-5; Mat 3:11, Mat 3:14; Luk 21:15; Act 3:12-16; Rom 8:9; Co1 1:4, Co1 1:5; Eph 4:7-12; Col 1:19, Col 2:3, Col 2:9, Col 2:10; Pe1 1:11
and grace: Zac 4:7; Mat 13:12; Rom 5:2, Rom 5:17, Rom 5:20; Eph 1:6-8, Eph 2:5-10, Eph 4:7; Pe1 1:2
Geneva 1599
1:16 (9) And of his fulness have all we received, and (d) grace for grace.
(9) Christ is the most plentiful fountain of all goodness, but he gave out his gifts most bountifully at that time when he exhibited and showed himself to the world.
(d) That is, grace upon grace; as one would say, graces piled one upon another.
John Gill
1:16 And of his fulness have all we received,.... These are the words not of John the Baptist; but of the evangelist carrying on his account of Christ, after he had inserted the testimony of the Baptist, in connection with Jn 1:14 where he is said to be full of grace and truth; and which fulness is here intended; for the fulness of the Godhead in trim is incommunicable; and the fulness of his fitness, and ability for his office, as Mediator, was for himself; but his fulness of grace and truth is dispensatory, and is in him, on purpose to be communicated unto others: and "of it", the evangelist says, "have all we received"; not all mankind, though they all receive natural light and life from trim; nor merely all the prophets of the Old Testament, though they had their gifts and grace from him, who then was, as now, the head of the church; nor only all the apostles of Christ, though these may be principally intended; but all believers, who, though they have not all the same measure of grace, nor the same gifts, yet all have received something: nor is there any reason for discouragement, envy, or reproach. Faith is the hand which receives Christ, and grace from him; and the act of receiving, being expressed in the past tense, seems to regard first conversion, when faith is first wrought, and along with it abundance of grace is received; for a believer has nothing but what is given him, and what he has, is in a way of receiving; so that there is no room for boasting, but great reason for thankfulness, and much encouragement to apply to Christ for more grace, which is the thing received, as follows:
and grace for grace: according to the different senses of the preposition different interpretations are given of this passage; as that signifies a substitution of a person, or thing, in the room of another, the sense is thought to be, the Gospel, instead of the law; or the grace of the present dispensation, instead of the grace of the former dispensation; grace, different from the former grace, as Nonnus expresses it. If it designs the original, and moving cause, the meaning is, grace is for the sake of grace; for there is no other cause of electing, justifying, pardoning, adopting, and regenerating grace, and even eternal life, but the grace, or free favour of God; and the one is the reason why the other is received: if it signifies the end, or final cause, then it is explained in this way; the disciples received the grace of apostleship, or gift, of grace, in order to preach the Gospel of the grace of God, and for the implanting and increasing grace in men; and grace also, in this life, is received, in order to the perfection of grace, or glory, in the other: if it denotes the measure and proportion of a thing, as one thing is answerable to another, then if may be interpreted after this manner; the saints receive grace from the fulness of Christ, according, or answerable to the grace that is in him; or according to the measure of the gift of Christ, and in proportion to the place, station, and office they bear in the church. Some think the phrase only designs the freeness of grace, and the free and liberal manner in which it is distributed, and received; along with which, I also think, the abundance of it, at first conversion, with all after supplies, is intended; and that grace for grace, is the same with grace upon grace, heaps of grace; and that the phraseology is the same with this Jewish one (k), , "goodness upon that goodness", an additional goodness; so here, grace upon grace, an abundance of it, an addition to it, and an increase of it: so (l), joy upon joy, is an abundance of joy, a large measure of it; and "holiness upon holiness" (m), abundance of it,
(k) Zohar in Exod. fol. 45. 1. (l) lb. in Lev. fol. 28. 1. & in Num. fol. 69. 2. & 71. 2. (m) lb. fol. 40. 3. & in Num. fol. 61. 1.
John Wesley
1:16 And - Here the apostle confirms the Baptist's words: as if he had said, He is indeed preferred before thee: so we have experienced: We all - That believe: have received - All that we enjoy out of his fulness: and in the particular, grace upon grace - One blessing upon another, immeasurable grace and love.
Robert Jamieson, A. R. Fausset and David Brown
1:16 SAME SUBJECT CONTINUED. (Jn 1:16-18)
of his fulness--of "grace and truth," resuming the thread of Jn 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.
1:171:17: Զի օրէնքն ՚ի ձեռն Մովսիսի տուան. շնորհքն եւ ճշմարտութիւնն ՚ի ձեռն Յիսուսի՛ Քրիստոսի եղեն[1598]։ բբ [1598] Ոմանք. Շնորհք եւ ճշմարտութիւն։
17. որովհետեւ օրէնքը Մովսէսի միջոցով տրուեց, իսկ շնորհը եւ ճշմարտութիւնը Յիսուս Քրիստոսի միջոցով եղան:
17 Վասն զի օրէնքը Մովսէսին ձեռքով տրուեցաւ, բայց շնորհքը եւ ճշմարտութիւնը Յիսուս Քրիստոսին ձեռքով եղան։
Զի օրէնքն ի ձեռն Մովսիսի տուան, շնորհքն եւ ճշմարտութիւն ի ձեռն Յիսուսի Քրիստոսի եղեն:

1:17: Զի օրէնքն ՚ի ձեռն Մովսիսի տուան. շնորհքն եւ ճշմարտութիւնն ՚ի ձեռն Յիսուսի՛ Քրիստոսի եղեն[1598]։ բբ
[1598] Ոմանք. Շնորհք եւ ճշմարտութիւն։
17. որովհետեւ օրէնքը Մովսէսի միջոցով տրուեց, իսկ շնորհը եւ ճշմարտութիւնը Յիսուս Քրիստոսի միջոցով եղան:
17 Վասն զի օրէնքը Մովսէսին ձեռքով տրուեցաւ, բայց շնորհքը եւ ճշմարտութիւնը Յիսուս Քրիստոսին ձեռքով եղան։
zohrab-1805▾ eastern-1994▾ western am▾
1:1717: ибо закон дан чрез Моисея; благодать же и истина произошли чрез Иисуса Христа.
1:17  ὅτι ὁ νόμος διὰ μωϊσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ ἰησοῦ χριστοῦ ἐγένετο.
1:17. ὅτι (to-which-a-one) ὁ (the-one) νόμος (a-parcelee) διὰ (through) Μωυσέως (of-a-Mouseus) ἐδόθη, (it-was-given,"ἡ (the-one) χάρις (a-granting) καὶ (and) ἡ (the-one) ἀλήθεια (an-un-secluding-of) διὰ (through) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) ἐγένετο . ( it-had-became )
1:17. quia lex per Mosen data est gratia et veritas per Iesum Christum facta estFor the law was given by Moses: grace and truth came by Jesus Christ.
17. For the law was given by Moses; grace and truth came by Jesus Christ.
1:17. For the law was given though Moses, but grace and truth came through Jesus Christ.
1:17. For the law was given by Moses, [but] grace and truth came by Jesus Christ.
For the law was given by Moses, [but] grace and truth came by Jesus Christ:

17: ибо закон дан чрез Моисея; благодать же и истина произошли чрез Иисуса Христа.
1:17  ὅτι ὁ νόμος διὰ μωϊσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ ἰησοῦ χριστοῦ ἐγένετο.
1:17. quia lex per Mosen data est gratia et veritas per Iesum Christum facta est
For the law was given by Moses: grace and truth came by Jesus Christ.
1:17. For the law was given though Moses, but grace and truth came through Jesus Christ.
1:17. For the law was given by Moses, [but] grace and truth came by Jesus Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Мысль о получении верующими благодати от Христа евангелист подтверждает здесь указанием на то, что от Христа действительно произошли, явились благодать и истина. А насколько эти дары важны, это видно из того, что самый выдающийся человек Ветхого Завета - Моисей дал людям от Бога только закон. Этот закон предъявлял человеку только требования, но не давал сил для исполнения этих требований, так как не мог уничтожить в них наследственную склонность ко греху. Поэтому закон был только слугою, пассивным орудием в руках Всевышнего, тогда как о Новом Завете сказано, что он произошел (egeneto) через Христа как от своего владыки (Феофил.). - Благодать и истина - ср. ст. 14-й.
Adam Clarke: Commentary on the Bible - 1831
1:17: The law was given by Moses - Moses received the law from God, and through him it was given to the Jews, Act 7:38.
But grace and truth - Which he had already mentioned, and which were to be the subject of the book which he was now writing, came to all mankind through Jesus Christ, who is the mediator of the new covenant, as Moses was of the old: Heb 8:6; Heb 9:15; Gal 3:19. See a fine discourse on this text by Mr. Claude, "Essay on the Composition of a Sermon," vol. i. p. 119, etc. edit. Lond. 1788.
The law of Moses, however excellent in itself, was little in comparison of the Gospel: as it proceeded from the justice and holiness of God, and was intended to convict men of sin, that the way of the Gospel might be the better prepared, it was a law of rigour, condemnation, and death: Rom 4:15; Co2 3:7, Co2 3:8. It was a law of shadows, types, and figures: Heb 10:1, and incapable of expiating sin by its sacrifices: Rom 8:3; Heb 7:18, Heb 7:19; Heb 10:1, Heb 10:11. But Christ has brought that grace which is opposed to condemnation: Rom 5:15, Rom 5:20, Rom 5:21; Rom 8:1; Gal 3:10; and he is himself the spirit and substance of all those shadows: Col 2:19; Heb 10:1.
Jesus Christ - Jesus the Christ, the Messiah, or anointed prophet, priest, and king, sent from heaven. To what has already been said on the important name Jesus, (See Mat 1:21 (note), and the places there referred to), I shall add the following explanation, chiefly taken from Professor Schultens, who has given a better view of the ideal meaning of the root ישע yasha, than any other divine or critic.
He observes that this root, in its true force, meaning, and majesty, both in Hebrew and Arabic, includes the ideas of amplitude, expansion, and space, and should be translated, he was spacious-open-ample; and, particularly, he possessed a spacious or extensive degree or rank: and is applied,
1. To a person possessing abundance of riches.
2. To one possessing abundant power.
3. To one possessing abundant or extensive knowledge.
4. To one possessing abundance of happiness, beatitude, and glory.
Hence we may learn the true meaning of Zac 9:9 : Rejoice greatly, O daughter of Zion - behold, thy king cometh unto thee; he is Just, and having Salvation: - הושיע - he is possessed of all power to enrich, strengthen, teach, enlarge, and raise to glory and happiness, them who trust in him. Man by nature is in want and poverty: in abjectness and weakness: in darkness and ignorance: in straits and captivity: in wretchedness and infamy. His Redeemer is called ישועה Jesus - he who looses, enlarges, and endows with salvation.
1. He enriches man's poverty:
2. strengthens his weakness:
3. teaches his ignorance:
4. brings him out of straits and difficulties: and
5. raises him to happiness, beatitude, and glory.
And the aggregate of these is Salvation. Hence that saying, His name shall be called Jesus: for he shall save his people from their sins. See Schultens Origines Hebraeae, p. 15.
Albert Barnes: Notes on the Bible - 1834
1:17: The law was given - The Old Testament economy. The institutions under which the Jews lived.
By Moses - By Moses, as the servant of God. He was the great legislator of the Jews, by whom, under God, their polity was formed. The law worketh wrath Rom 4:15; it was attended with many burdensome rites and ceremonies Act 15:10; it was preparatory to another state of things. The gospel succeeded that and took its place, and thus showed the greatness of the gospel economy, as well as its grace and truth.
Grace and truth came by Jesus Christ - A system of religion full of favors, and the "true" system, was Rev_ealed by him. The old system was one of "law," and "shadows," and "burdensome rites;" "this" was full of mercy to mankind, and was true in all things. We may learn from these verses:
1. that all our mercies come from Jesus Christ.
2. "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 silenceth perplexing fears that we want nothing but 'we may receive it.'"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: the law: Joh 5:45, Joh 9:29; exo 20:1-17; Deu 4:44, Deu 5:1, Deu 33:4; Act 7:38, Act 28:23; Rom 3:19, Rom 3:20, Rom 5:20, Rom 5:21; Co2 3:7-10; Gal 3:10-13, Gal 3:17; Heb 3:5, Heb 3:6, Heb 8:8-12
grace: Joh 8:32, Joh 14:6; Gen 3:15, Gen 22:18; Psa 85:10, Psa 89:1, Psa 89:2, Psa 98:3; Mic 7:20; Luk 1:54, Luk 1:55, Luk 1:68-79; Act 13:34-39; Rom 3:21-26, Rom 5:21, Rom 6:14, Rom 15:8-12; Co2 1:20; Heb 9:22, Heb 10:4-10, Heb 11:39, Heb 11:40; Rev 5:8-10, Rev 7:9-17
John Gill
1:17 For the law was given by Moses,.... Both moral and ceremonial. The moral law was given to Adam, in innocence, which having been broken, and almost lost out of the minds, and memories of men, was given by Moses, in a new edition of it in writing; and points out what is man's duty both to God and men; discovers sin, accuses of it, convicts of it, and condemns for it; nor could it give strength to perform its demands; nor does it give the least hint of forgiveness; nor will it admit of repentance: and hence is opposed to grace; though it was a benefit to men, being in its own nature good and useful in its effects. The ceremonial law pointed out the pollution of human nature, the guilt and punishment of sin; was a type and shadow of deliverance by Christ, but could not give the grace it shadowed, and therefore is opposed both to grace and truth. Now both these were given by Moses to the people of the Jews, not as the maker, but the minister of them: it was God who appointed each of these laws, and ordained them in the hand of the mediator Moses, who received them from him, by the disposition of angels, and delivered them to the people of Israel; and a very high office this was he was put into, and a very great honour was conferred upon him; but Jesus Christ is a far greater person, and in an higher office:
but grace and truth came by Jesus Christ: by grace and truth, is meant the Gospel, in opposition to the law; which is called grace, because it is a declaration of the love, and grace, of God to men; it ascribes salvation, in all the parts of it, to the free grace and favour of God; and is the means of implanting and increasing grace in the hearts of men. And "truth", not only because it contains truth, and nothing but truth, it coming from the God of truth; and the substance of it being Christ, who is the truth; and being revealed, applied, and led into by the Spirit of truth; but because it is the truth of the types, and the substance of the shadows of the law: or these two may mean distinct things; grace may design all the blessings of grace which are in Christ, and come by him; and truth, the promises, and the fulfilment of them, which are all yea, and amen, in Christ: and when these are said to be by him, the meaning is, not that they are by him, as an instrument, but as the author of them; for Christ is the author of the Gospel, and the fulfiller of the promises, and the giver of all grace; which shows the superior excellency of Christ to Moses, and to all men, and even to angels also.
John Wesley
1:17 The law - Working wrath and containing shadows: was given - No philosopher, poet, or orator, ever chose his words so accurately as St. John. The law, saith he, was given by Moses: grace was by Jesus Christ. Observe the reason for placing each word thus: The law of Moses was not his own. The grace of Christ was. His grace was opposite to the wrath, his truth to the shadowy ceremonies of the law. Jesus - St. John having once mentioned the incarnation Jn 1:14,) no more uses that name, the Word, in all his book.
Robert Jamieson, A. R. Fausset and David Brown
1:17 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 Rom 6:14). Hence Paul terms the Old Testament "shadow," while he calls the New Testament "substance" (Col 2:17) [OLSHAUSEN].
1:181:18: ԶԱստուած ո՛չ ոք ետես երբէք, բայց միածինն Որդի՝ որ է ՚ի ծո՛ց Հօր՝ նա՛ պատմեաց։
18. Աստծուն ոչ ոք երբեք չի տեսել, բացի միայն միածին Որդուց,[3] որ Հօր ծոցում է. նա՛ յայտնեց Նրան:[3] 3. Լաւագոյն յուն. բն. ունեն միակ Աստուածը:
18 Մէկը երբե՛ք Աստուած տեսած չէ, բայց միածին Որդին որ Հօրը ծոցն է, անիկա պատմեց։
ԶԱստուած ոչ ոք ետես երբեք, բայց միածինն Որդի որ է ի ծոց Հօր, նա պատմեաց:

1:18: ԶԱստուած ո՛չ ոք ետես երբէք, բայց միածինն Որդի՝ որ է ՚ի ծո՛ց Հօր՝ նա՛ պատմեաց։
18. Աստծուն ոչ ոք երբեք չի տեսել, բացի միայն միածին Որդուց,[3] որ Հօր ծոցում է. նա՛ յայտնեց Նրան:
[3] 3. Լաւագոյն յուն. բն. ունեն միակ Աստուածը:
18 Մէկը երբե՛ք Աստուած տեսած չէ, բայց միածին Որդին որ Հօրը ծոցն է, անիկա պատմեց։
zohrab-1805▾ eastern-1994▾ western am▾
1:1818: Бога не видел никто никогда; Единородный Сын, сущий в недре Отчем, Он явил.
1:18  θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο.
1:18. θεὸν (To-a-Deity) οὐδεὶς (not-moreover-one) ἑώρακεν (it-had-come-to-discern-unto) πώποτε: (unto-whither-which-also) μονογενὴς (alone-kindreded) θεὸς (a-Deity) ὁ (the-one) ὢν (being) εἰς (into) τὸν (to-the-one) κόλπον (to-a-bosom) τοῦ (of-the-one) πατρὸς (of-a-Father) ἐκεῖνος (the-one-thither) ἐξηγήσατο . ( it-led-out-unto )
1:18. Deum nemo vidit umquam unigenitus Filius qui est in sinu Patris ipse enarravitNo man hath seen God at any time: the only begotten Son who is in the Bosom of the Father, he hath declared him.
18. No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared .
1:18. No one ever saw God; the only-begotten Son, who is in the bosom of the Father, he himself has described him.
1:18. No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared [him].
No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared:

18: Бога не видел никто никогда; Единородный Сын, сущий в недре Отчем, Он явил.
1:18  θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο.
1:18. Deum nemo vidit umquam unigenitus Filius qui est in sinu Patris ipse enarravit
No man hath seen God at any time: the only begotten Son who is in the Bosom of the Father, he hath declared him.
1:18. No one ever saw God; the only-begotten Son, who is in the bosom of the Father, he himself has described him.
1:18. No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared [him].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Против такого превозношения Христа перед Моисеем иудеи могли сказать: "а ведь Моисей был удостоен видеть Бога!" (ср. Чис. 12:8). На это предполагаемое возражение евангелист замечает, что Бога на самом деле никто из людей, даже и Моисей, не видал: люди иногда удостаивались видеть славу Божию под какими-либо покровами, но никто не созерцал этой славы в неприкосновенном виде (ср. Исх. 33:20), и евангелист признает это возможным для верующих только в будущей жизни (1Ин. 3:2; ср. 1Кор. 13:12). Только Единородный Сын, вечно - и до воплощения и по воплощении - пребывающий в недре Отчем, - Он видел и видит Бога в Его величии и потому в известное определенное время явил Его миру, т. е. с одной стороны явил людям Бога как любящего их Отца и раскрыл Свое отношение к Богу, - с другой же стороны Он осуществлял в Своей деятельности намерения Бога относительно спасения людей, и через это, конечно, еще больше разъяснял их.

Заметить нужно, что во многих древнейших кодексах Нового Завета вместо выражения "Единородный Сын" стоит выражение "Единородный Бог". Но разница чтений не изменяет существа дела: как из того, так и из другого чтения ясно видно, что евангелист хотел выразить мысль о Божестве Христа. Что же касается нашего чтения, которое взято из александрийского кодекса, то оно более отвечает контексту речи и слово "Сын" всего лучше согласуется с выражением "Единородный".

Откуда Иоанн Богослов заимствовал свое учение о Логосе? Наиболее принято на западе приписывать происхождение учения Иоанна о Логосе влиянию иудео-александрийской философии, в которой также существовало представление о Логосе как посреднике между миром и Богом. Главным выразителем такого представления новейшие ученые считают александрийского иудея Филона (умер в 41-м г. по Р. X.). Но с таким предположением мы согласиться не можем, потому что Логос Филона совсем не то, что Логос Иоанна. По Филону, Логос есть не иное что, как мировая душа, действующий в материи мировой разум, а у Иоанна Логос есть личность, живое историческое лицо Христа. Филон называет Логоса вторым Богом, совокупностью божественных сил и разумом Божиим. Можно даже сказать, что у Филона Сам Бог в идеальном отношении Его к миру есть Логос, тогда как у Иоанна Логос нигде не отожествляется с Богом Отцом и стоит в вечно личном отношении к Богу Отцу. Затем, по Филону, Логос не есть творец мира из ничего, а только мирообразователь, слуга Божий, а по Иоанну - это творец мира, истинный Бог. По Филону, Логос не вечен - он существо сотворенное, а по Иоанну - вечен. Цель, какую имеет, по Филону, Логос - примирение мира с Богом - не может быть достигнута, так как мир, в силу своей неизбежной связи с материей, которая есть зло, не может приблизиться к Богу. Поэтому-то Филон даже и помыслить не мог о том, чтобы Логос принял плоть человека, тогда как идея Боговоплощения составляет самую сущность учения Иоанна о Логосе. Таким образом, можно говорить разве только о внешнем сходстве между учением о Логосе Иоанна и Филона - внутренний же смысл по-видимому общих Иоанну и Филону тезисов совершенно различен у того и другого. Даже и форма учения у того и другого различны: у Филона она научно-диалектическая, а у Иоанна наглядная и простая.

Другие экзегеты полагают, что Иоанн в своем учении о Логосе опирается на древнеиудейское учение о Мемра - высшем существе, в котором открывается Бог и через которое Он входит в общение с народом Иудейским и с другими людьми. Это существо - личное, почти то же, что Ангел Всевышнего, но во всяком случае не Бог и даже не Мессия... Ясно из этого, что между Логосом Иоанна и Мемра нет даже и внешнего сходства, почему некоторые экзегеты прямо обратились к Ветхому Завету для того, чтобы отыскать источник учения Иоаннова о Логосе. Здесь они находят уже прямой, по их мнению, прецедент учению Иоанна в тех местах, где изображается личность и деятельность Ангела Господнего. Этот Ангел действительно поступает и говорит как Сам Бог (Быт. 16:7, 13; 22:11-15) и называется даже Господом (Мал. 3:1). Но тем не менее Ангел Господень нигде не назван творцом мира и Он все-таки - только посредник между Богом и избранным народом.

Наконец, некоторые из экзегетов усматривают зависимость Иоаннова учения о Логосе от учения некоторых ветхозаветных книг о творческом слове Господнем (Пс. 36:6) и о Премудрости Божией (Притч. 3:19), но против такого предположения говорит то обстоятельство, что в указываемых защитниками такого мнения местах черта ипостасной особенности Божественного слова слишком мало выступает на вид. Это приходится сказать даже и о главной опоре такого мнения - о месте из кн. Прем. Сол. (18:15-16).

Ввиду неудовлетворительности всяких предположений о заимствовании Иоанном его учения о Логосе из какого-либо иудейского или тем более из языческого источника вполне справедливо заключить, что он усвоил это учение из непосредственного откровения, какого удостоился в своих частых беседах со Христом. Он и сам свидетельствует, что получил истину из полноты воплотившегося Логоса. "Только сам воплотившийся Логос Своею жизнью, делами и учением мог сообщить апостолам ключ к уразумению тайн ветхозаветной логологии. Только Христом открытая идея Логоса дала им возможность правильного пониманья ветхозаветных следов идеи Логоса" (проф. М. Муретов в Прав. Обозр. 1882: г. т. 2-й, с. 721). Самое же наименование "Логос" также могло быть получено Иоанном в непосредственном откровении, бывшем ему на о. Патмосе (Откр. 19:11-13).
Adam Clarke: Commentary on the Bible - 1831
1:18: No man hath seen God at any time - Moses and others heard his voice, and saw the cloud and the fire, which were the symbols of his presence; but such a manifestation of God as had now taken place, in the person of Jesus Christ, had never before been exhibited to the world. It is likely that the word seen, here, is put for known, as in Joh 3:32; Jo1 3:2, Jo1 3:6, and Jo3 1:11; and this sense the latter clause of the verse seems to require: - No man, how highly soever favored, hath fully known God, at any time, in any nation or age; the only begotten Son, (see on Joh 1:14 (note)), who is in the bosom of the Father, who was intimately acquainted with all the counsels of the Most High, he hath declared him, εξηγησατο, hath announced the Divine oracles unto men; for in this sense the word is used by the best Greek writers. See Kypke in loco.
Lying in the bosom, is spoken of in reference to the Asiatic custom of reclining while at meals; the person who was next the other was said to lie in his bosom; and he who had this place in reference to the master of the feast was supposed to share his peculiar regards, and so be in a state of the utmost favor and intimacy with him.
Albert Barnes: Notes on the Bible - 1834
1:18: No man hath seen God at any time - This declaration is probably made to show the superiority of the Revelation of Jesus above that of any pRev_ious dispensation. It is said, therefore, that Jesus "had an intimate knowledge of God," which neither Moses nor any of the ancient prophets had possessed. God is invisible: no human eyes have seen him; but Christ had a knowledge of God which might be expressed to our apprehension by saying that he saw him. He knew him intimately and completely, and was therefore fitted to make a fuller manifestation of him. See Joh 5:37; Joh 6:46; Jo1 4:12; Exo 33:20; Joh 14:9. This passage is not meant to deny that men had witnessed "manifestations" of God, as when he appeared to Moses and the prophets (compare Num 12:8; Isa 6:1-13); but it is meant that no one has seen the essence of God, or has "fully known God." The prophets delivered what they "heard" God speak; Jesus what he knew of God as his equal, and as understanding fully nature.
The only-begotten Son - See the notes at Joh 1:14. This verse shows John's sense of the meaning of that phrase, as denoting an intimate and full knowledge of God.
In the bosom of the Father - This expression is taken from the custom among the Orientals of reclining at their meals. See the notes at Mat 23:6. It denotes intimacy, friendship, affection. Here it means that Jesus had a knowledge of God such as one friend has of another - knowledge of his character, designs, and nature which no other one possesses, and which renders him, therefore, qualified above all others to make him known.
Hath declared him - Hath fully Rev_ealed him or made him known. Compare Heb 1:1, Heb 1:4. This verse proves that Jesus had a knowledge of God above that which any of the ancient prophets had, and that the fullest Revelations of his character are to be expected in the gospel. By his Word and Spirit he can enlighten and guide us, and lead us to the true knowledge of God; and there is no true and full knowledge of God which is not obtained through his Son. Compare Joh 14:6; Jo1 2:22-23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: seen: Joh 6:46; Exo 33:20; Deu 4:12; Mat 11:27; Luk 10:22; Col 1:15; Ti1 1:17; Ti1 6:16; Jo1 4:12, Jo1 4:20
the only: Joh 1:14, Joh 3:16-18; Jo1 4:9
in the: Joh 13:23; Pro 8:30; Isa 40:11; Lam 2:12; Luk 16:22, Luk 16:23
he hath: Joh 12:41, Joh 14:9, Joh 17:6, Joh 17:26; Gen 16:13, Gen 18:33, Gen 32:28-30, Gen 48:15, Gen 48:16; Exo 3:4-6; Exo 23:21, Exo 33:18-23, Exo 34:5-7; Num 12:8; Jos 5:13-15, Jos 6:1, Jos 6:2; Jdg 6:12-26; Jdg 13:20-23; Isa 6:1-3; Eze 1:26-28; Hos 12:3-5; Mat 11:27; Luk 10:22; Jo1 5:20
Geneva 1599
1:18 (10) No man hath seen God at any time; the only begotten Son, which is in the (e) bosom of the Father, he hath (f) declared [him].
(10) The true knowledge of God proceeds only from Jesus Christ.
(e) Who is nearest to his Father, not only in respect of his love towards him, but by the bond of nature, and by means of that union or oneness that is between them, by which the Father and the Son are one.
(f) Revealed him and showed him unto us, whereas before he was hidden under the shadows of the law, so that our minds were not able to perceive him: for whoever sees him, sees the Father also.
John Gill
1:18 No man hath seen God at any time,.... That is, God the Father, whose voice was never heard, nor his shape seen by angels or men; for though Jacob, Moses, the elders of Israel, Manoah, and his wife, are said to see God, and Job expected to see him with his bodily eyes, and the saints will see him as he is, in which will lie their great happiness; yet all seems to be understood of the second person, who frequently appeared to the Old Testament saints, in an human form, and will be seen by the saints in heaven, in his real human nature; or of God in and by him: for the essence of God is invisible, and not to be seen with the eyes of the body; nor indeed with the eyes of the understanding, so as to comprehend it; nor immediately, but through, and by certain means: God is seen in the works of creation and providence, in the promises, and in his ordinances; but above all, in Christ the brightness of his glory, and the express image of his person: this may chiefly intend here, man's not knowing any thing of God in a spiritual and saving way, but in and by Christ; since it follows,
the only begotten Son; the word that was with God in the beginning. The Jerusalem Targum on Gen 3:22 says almost the same of the word of the Lord, as here, where it introduces him saying,
"the word of the Lord God said, lo, the man whom I created, the only one in my world, even as I am, "the only one", (or, as the word is sometimes rendered, "the only begotten",) in the highest heavens.
And to the same purpose the Targum of Jonathan, and also Jarchi, on the same place. The Syriac version here renders it, "the only begotten, God which is in the bosom of the Father"; clearly showing, that he is the only begotten, as he is God: the phrase,
which is in the bosom of the Father, denotes unity of nature, and essence, in the Father and Son; their distinct personality; strong love, and affection between them; the Son's acquaintance with his Father's secrets; his being at that time, as the Son of God, in the bosom of his Father, when here on earth, as the son of man; and which qualified him to make the declaration of him:
he hath declared him. The Persic and Ethiopic versions further add, "to us"; he has clearly and fully declared his nature, perfections, purposes, promises, counsels, covenant, word, and works; his thoughts and schemes of grace; his love and favour to the sons of men; his mind and will concerning the salvation of his people: he has made, and delivered a fuller revelation of these things, than ever was yet; and to which no other revelation in the present state of things will be added. Somewhat like this the Jews (n) say of the Messiah,
"there is none that can declare the name of his Father, and that knows him; but this is hid from the eyes of the multitude, until he comes, "and he shall declare him".
He is come, and has declared him: so Philo speaks of the "Logos", or word, as the interpreter of the mind of God, and a teacher of men (o),
(n) R. Moses Haddarsan in Psal. 85. 11. apud Galatin. de Arcan, Cathol. ver. l. 8. c. 2. (o) De nominum mutat. p. 1047.
John Wesley
1:18 No man hath seen God - With bodily eyes: yet believers see him with the eye of faith. Who is in the bosom of the Father - The expression denotes the highest unity, and the most intimate knowledge.
Robert Jamieson, A. R. Fausset and David Brown
1:18 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.
1:191:19: Եւ ա՛յս է վկայութիւնն Յովհաննու, յորժամ առաքեցին առ նա Հրեայքն յԵրուսաղեմէ քահանայս եւ Ղեւտացիս, զի հարցցեն ցնա՝ թէ դու ո՛ ես[1599]։ [1599] Ոմանք. Զի հարցցեն զնա... ո՛վ ես։
19. Եւ Յովհաննէսի վկայութիւնը այս է. երբ հրեաները[4] Երուսաղէմից քահանաներ ու ղեւտացիներ ուղարկեցին նրա մօտ, որպէսզի հարցնեն նրան՝ դու ո՞վ ես,[4] 4. Այսինքն՝ հրեայ առաջնորդները:
19 Յովհաննէսին վկայութիւնը այս է երբ Հրեաները Երուսաղէմէն քահանաներ ու Ղեւտացիներ ղրկեցին, որպէս զի հարցնեն անոր թէ ‘Դուն ո՞վ ես’։
Եւ այս է վկայութիւնն Յովհաննու, յորժամ առաքեցին առ նա Հրեայքն յԵրուսաղեմէ քահանայս եւ Ղեւտացիս, զի հարցցեն ցնա թէ` Դու ո՞ ես:

1:19: Եւ ա՛յս է վկայութիւնն Յովհաննու, յորժամ առաքեցին առ նա Հրեայքն յԵրուսաղեմէ քահանայս եւ Ղեւտացիս, զի հարցցեն ցնա՝ թէ դու ո՛ ես[1599]։
[1599] Ոմանք. Զի հարցցեն զնա... ո՛վ ես։
19. Եւ Յովհաննէսի վկայութիւնը այս է. երբ հրեաները[4] Երուսաղէմից քահանաներ ու ղեւտացիներ ուղարկեցին նրա մօտ, որպէսզի հարցնեն նրան՝ դու ո՞վ ես,
[4] 4. Այսինքն՝ հրեայ առաջնորդները:
19 Յովհաննէսին վկայութիւնը այս է երբ Հրեաները Երուսաղէմէն քահանաներ ու Ղեւտացիներ ղրկեցին, որպէս զի հարցնեն անոր թէ ‘Դուն ո՞վ ես’։
zohrab-1805▾ eastern-1994▾ western am▾
1:1919: И вот свидетельство Иоанна, когда Иудеи прислали из Иерусалима священников и левитов спросить его: кто ты?
1:19  καὶ αὕτη ἐστὶν ἡ μαρτυρία τοῦ ἰωάννου, ὅτε ἀπέστειλαν [πρὸς αὐτὸν] οἱ ἰουδαῖοι ἐξ ἱεροσολύμων ἱερεῖς καὶ λευίτας ἵνα ἐρωτήσωσιν αὐτόν, σὺ τίς εἶ;
1:19. Καὶ (And) αὕτη (the-one-this) ἐστὶν (it-be) ἡ (the-one) μαρτυρία (a-witnessing-unto) τοῦ (of-the-one) Ἰωάνου (of-an-Ioanes) ὅτε (which-also) ἀπέστειλαν (they-set-off) πρὸς (toward) αὐτὸν (to-it,"οἱ (the-ones) Ἰουδαῖοι ( Iouda-belonged ,"ἐξ (out) Ἰεροσολύμων (of-Hierosoluma') ἱερεῖς (to-sacreders-of) καὶ (and) Λευείτας (to-Leueites) ἵνα (so) ἐρωτήσωσιν (they-might-have-entreated-unto) αὐτόν (to-it,"Σὺ (Thou) τίς (what-one) εἶ; (thou-be?"
1:19. et hoc est testimonium Iohannis quando miserunt Iudaei ab Hierosolymis sacerdotes et Levitas ad eum ut interrogarent eum tu quis esAnd this is the testimony of John, when the Jews sent from Jerusalem priests and Levites to him, to ask him: Who art thou?
19. And this is the witness of John, when the Jews sent unto him from Jerusalem priests and Levites to ask him, Who art thou?
1:19. And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to him, so that they might ask him, “Who are you?”
1:19. And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?
And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou:

19: И вот свидетельство Иоанна, когда Иудеи прислали из Иерусалима священников и левитов спросить его: кто ты?
1:19  καὶ αὕτη ἐστὶν ἡ μαρτυρία τοῦ ἰωάννου, ὅτε ἀπέστειλαν [πρὸς αὐτὸν] οἱ ἰουδαῖοι ἐξ ἱεροσολύμων ἱερεῖς καὶ λευίτας ἵνα ἐρωτήσωσιν αὐτόν, σὺ τίς εἶ;
1:19. et hoc est testimonium Iohannis quando miserunt Iudaei ab Hierosolymis sacerdotes et Levitas ad eum ut interrogarent eum tu quis es
And this is the testimony of John, when the Jews sent from Jerusalem priests and Levites to him, to ask him: Who art thou?
1:19. And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to him, so that they might ask him, “Who are you?”
1:19. And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Иоанн понял предложенный ему вопрос именно в том смысле, что вопрошавшие ничего бы не имели против того, если бы он признал себя Мессией.

Поэтому-то он с особенною силою отрицается от достоинства Мессии: "он объявил и не отрекся" - сообщает евангелист. Но едва ли можно думать, что священники признали бы в Иоанне действительного Мессию. Им, конечно, было известно, что Мессия должен родиться в потомстве Давида, а не Аарона, от которого происходил Креститель. Более вероятным является предположение Златоуста и др. древних толкователей, что священники, выпытавши у Иоанна признание в том, что он - Мессия, арестовали бы его за присвоение не принадлежащего ему достоинства.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
19 And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? 20 And he confessed, and denied not; but confessed, I am not the Christ. 21 And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. 22 Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? 23 He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. 24 And they which were sent were of the Pharisees. 25 And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet? 26 John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not; 27 He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose. 28 These things were done in Bethabara beyond Jordan, where John was baptizing.

We have here the testimony of John, which he delivered to the messengers who were sent from Jerusalem to examine him. Observe here,

I. Who they were that sent to him, and who they were that were sent. 1. They that sent to him were the Jews at Jerusalem, the great sanhedrim or high-commission court, which sat at Jerusalem, and was the representative of the Jewish church, who took cognizance of all matters relating to religion. One would think that they who were the fountains of learning, and the guides of the church, should have, by books, understood the times so well as to know that the Messiah was at hand, and therefore should presently have known him that was his forerunner, and readily embraced him; but, instead of this, they sent messengers to cross questions with him. Secular learning, honour, and power, seldom dispose men's minds to the reception of divine light. 2. They that were sent were, (1.) Priests and Levites, probably members of the council, men of learning, gravity, and authority. John Baptist was himself a priest of the seed of Aaron, and therefore it was not fit that he should be examined by any but priests. It was prophesied concerning John's ministry that it should purify the Sons of Levi (Mal. iii. 3), and therefore they were jealous of him and his reformation. (2.) They were of the Pharisees, proud, self-justiciaries, that thought they needed no repentance, and therefore could not bear one that made it his business to preach repentance.

II. On what errand they were sent; it was to enquire concerning John and his baptism. They did not send for John to them, probably because they feared the people, lest the people where John was should be provoked to rise, or lest the people where they were should be brought acquainted with him; they thought it was good to keep him at a distance. They enquire concerning him, 1. To satisfy their curiosity; as the Athenians enquired concerning Paul's doctrine, for the novelty of it, Acts xvii. 19, 20. Such a proud conceit they had of themselves that the doctrine of repentance was to them strange doctrine. 2. It was to show their authority. They thought they looked great when they called him to account whom all men counted as a prophet, and arraigned him at their bar. 3. It was with a design to suppress him and silence him if they could find any colour for it; for they were jealous of his growing interest, and his ministry agreed neither with the Mosaic dispensation which they had been long under, nor with the notions they had formed of the Messiah's kingdom.

III. What was the answer he gave them, and his account, both concerning himself and concerning his baptism, in both which he witnessed to Christ.

1. Concerning himself, and what he professed himself to be. They asked him, Sy tis ei--Thou, who art thou? John's appearing in the world was surprising. He was in the wilderness till the day of his showing unto Israel. His spirit, his converse, he doctrine, had something in them which commanded and gained respect; but he did not, as seducers do, give out himself to be some great one. He was more industrious to do good than to appear great; and therefore waived saying any thing of himself till he was legally interrogated. Those speak best for Christ that say least of themselves, whose own works praise them, not their own lips. He answers their interrogatory,

(1.) Negatively. He was not that great one whom some took him to be. God's faithful witnesses stand more upon their guard against undue respect than against unjust contempt. Paul writes as warmly against those that overvalued him, and said, I am of Paul, as against those that undervalued him, and said that his bodily presence was weak; and he rent his clothes when he was called a god. [1.] John disowns himself to be the Christ (v. 20): He said, I am not the Christ, who was now expected and waited for. Note, The ministers of Christ must remember that they are not Christ, and therefore must not usurp his powers and prerogatives, nor assume the praises due to him only. They are not Christ, and therefore must not lord it over God's heritage, nor pretend to a dominion over the faith of Christians. They cannot created grace and peace; they cannot enlighten, convert, quicken, comfort; for they are not Christ. Observe how emphatically this is here expressed concerning John: He confessed, and denied not, but confessed; it denotes his vehemence and constancy in making this protestation. Note, Temptations to pride, and assuming that honour to ourselves which does not belong to us, ought to be resisted with a great deal of vigour and earnestness. When John was taken to be the Messiah, he did not connive at it with a Si populus vult decipi, decipiatur--If the people will be deceived, let them; but openly and solemnly, without any ambiguities, confessed, I am not the Christ; hoti ouk eimi ego ho Christos--I am not the Christ, not I; another is at hand, who is he, but I am not. His disowning himself to be the Christ is called his confessing and not denying Christ. Note, Those that humble and abase themselves thereby confess Christ, and give honour to him; but those that will not deny themselves do in effect deny Christ, [2.] He disowns himself to be Elias, v. 21. The Jews expected the person of Elias to return from heaven, and to live among them, and promised themselves great things from it. Hearing of John's character, doctrine, and baptism, and observing that he appeared as one dropped from heaven, in the same part of the country from which Elijah was carried to heaven, it is no wonder that they were ready to take him for this Elijah; but he disowned this honour too. He was indeed prophesied of under the name of Elijah (Mal. iv. 5), and he came in the spirit and power of Elias (Luke i. 17), and was the Elias that was to come (Matt. xi. 14); but he was not the person of Elias, not that Elias that went to heaven in the fiery chariot, as he was that met Christ in his transfiguration. He was the Elias that God had promised, not the Elias that they foolishly dreamed of. Elias did come, and they knew him not (Matt. xvii. 12); nor did he make himself known to them as the Elias, because they had promised themselves such an Elias as God never promised them. [3.] He disowns himself to be that prophet, or the prophet. First, He was not that prophet which Moses said the Lord would raise up to them of their brethren, like unto him. If they meant this, they needed not ask that question, for that prophet was no other than the Messiah, and he had said already, I am not the Christ. Secondly, He was not such a prophet as they expected and wished for, who, like Samuel and Elijah, and some other of the prophets, would interpose in public affairs, and rescue them from under the Roman yoke. Thirdly, He was not one of the old prophets raised from the dead, as they expected one to come before Elias, as Elias before the Messiah. Fourthly, Though John was a prophet, yea, more than a prophet, yet he had his revelation, not by dreams and visions, as the Old-Testament prophets had theirs; his commission and work were of another nature, and belonged to another dispensation. If John had said that he was Elias, and was a prophet, he might have made his words good; but ministers must, upon all occasions, express themselves with the utmost caution, both that they may not confirm people in any mistakes, and particularly that they may not give occasion to any to think of them above what is meet.

(2.) Affirmatively. The committee that was sent to examine him pressed for a positive answer (v. 22), urging the authority of those that sent them, which they expected he should pay a deference to: "Tell us, What art thou? not that we may believe thee, and be baptized by three, but that we may give an answer to those that sent us, and that it may not be said we were sent on a fool's errand." John was looked upon as a man of sincerity, and therefore they believed he would not give an evasive ambiguous answer; but would be fair and above-board, and give a plain answer to a plain question: What sayest thou of thyself? And he did so, I am the voice of one crying in the wilderness. Observe,

[1.] He gives his answer in the words of scripture, to show that the scripture was fulfilled in him, and that his office was supported by a divine authority. What the scripture saith of the office of the ministry should be often thought of by those of that high calling, who must look upon themselves as that, and that only, which the word of God makes them.

[2.] He gives in his answer in very humble, modest, self-denying expressions. He chooses to apply that scripture to himself which denotes not his dignity, but his duty and dependence, which bespeaks him little: I am the voice, as if he were vox et præterea nihil--mere voice.

[3.] He gives such an account of himself as might be profitable to them, and might excite and awaken them to hearken to him; for he was the voice (see Isa. xl. 3), a voice to alarm, an articulate voice to instruct. Ministers are but the voice, the vehicle, by which God is pleased to communicate his mind. What are Paul and Apollos but messengers? Observe, First, He was a human voice. The people were prepared to receive the law by the voice of thunders, and a trumpet exceedingly loud, such as made them tremble; but they were prepared for the gospel by the voice of a man like ourselves, a still small voice, such as that in which God came to Elijah, 1 Kings xix. 12. Secondly, He was the voice of one crying, which denotes, 1. His earnestness and importunity in calling people to repentance; he cried aloud, and did not spare. Ministers must preach as those that are in earnest, and are themselves affected with those things with which they desire to affect others. Those words are not likely to thaw the hearers' hearts that freeze between the speaker's lips. 2. His open publication of the doctrine he preached; he was the voice of one crying, that all manner of persons might hear and take notice. Doth not wisdom cry? Prov. viii. 1. Thirdly, It was in the wilderness that this voice was crying; in a place of silence and solitude, out of the noise of the world and the hurry of its business; the more retired we are from the tumult of secular affairs the better prepared we are to hear from God. Fourthly, That which he cried was, Make straight the way of the Lord; that is, 1. He came to rectify the mistakes of people concerning the ways of God; it is certain that they are right ways, but the scribes and Pharisees, with their corrupt glosses upon the law, had made them crooked. Now John Baptist calls people to return to the original rule. 2. He came to prepare and dispose people for the reception and entertainment of Christ and his gospel. It is an allusion to the harbingers of a prince or great man, that cry, Make room. Note, When God is coming towards us, we must prepare to meet him, and let the word of the Lord have free course. See Ps. xxiv. 7.

2. Here is his testimony concerning his baptism.

(1.) The enquiry which the committee made about it: Why baptizest thou, if thou be not the Christ, nor Elias, nor that prophet? v. 25. [1.] They readily apprehended baptism to be fitly and properly used as a sacred rite or ceremony, for the Jewish church had used it with circumcision in the admission of proselytes, to signify the cleansing of them from the pollutions of their former state. That sign was made use of in the Christian church, that it might be the more passable. Christ did not affect novelty, nor should his ministers. [2.] They expected it would be used in the days of the Messiah, because it was promised that then there should be a fountain opened (Zech. xiii. 1), and clean water sprinkled, Ezek. xxxvi. 25. It is taken for granted that Christ, and Elias, and that prophet, would baptize, when they came to purify a polluted world. Divine justice drowned the old world in its filth, but divine grace has provided for the cleansing of this new world from its filth. [3.] They would therefore know by what authority John baptized. His denying himself to be Elias, or that prophet, subjected him to this further question, Why baptizest thou? Note, It is no new thing for a man's modesty to be turned against him, and improved to his prejudice; but it is better that men should take advantage of our low thoughts of ourselves, to trample upon us, than the devil take advantage of our high thoughts of ourselves, to tempt us to pride and draw us into his condemnation.

(2.) The account he gave of it, v. 26, 27.

[1.] He owned himself to be only the minister of the outward sign: "I baptize with water, and that is all; I am no more, and do no more, than what you see; I have no other title than John the Baptist; I cannot confer the spiritual grace signified by it." Paul was in care that none should think of him above what they saw him to be (2 Cor. xii. 6); so was John Baptist. Ministers must not set up for masters.

[2.] He directed them to one who was greater than himself, and would do that for them, if they pleased, which he could not do: "I baptize with water, and that is the utmost of my commission; I have nothing to do but by this to lead you to one that comes after me, and consign you to him." Note, The great business of Christ's ministers is to direct all people to him; we preach not ourselves, but Christ Jesus the Lord. John gave the same account to this committee that he had given to the people (v. 15): This as he of whom I spoke. John was constant and uniform in his testimony, not as a reed shaken with the wind. The sanhedrim were jealous of his interest in the people, but he is not afraid to tell them that there is one at the door that will go beyond him. First, He tells them of Christ's presence among them now at this time: There stands one among you, at this time, whom you know not. Christ stood among the common people, and was as one of them. Note, 1. Much true worth lies hid in this world; obscurity is often the lot of real excellency. Saints are God's hidden ones, therefore the world knows them not. 2. God himself is often nearer to us than we are aware of. The Lord is in this place, and I knew it not. They were gazing, in expectation of the messiah: Lo he is here, or he is there, when the kingdom of God was abroad and already among them, Luke xvii. 21. Secondly, He tells them of Christ's preference above himself: He comes after me, and yet is preferred before me. This he had said before; he adds here, "Whose shoe-latchet I am not worthy to loose; I am not fit to be named the same day with him; it is an honour too great for me to pretend to be in the meanest office about him," 1 Sam. xxv. 41. Those to whom Christ is precious reckon his service, even the most despised instances of it, an honour to them. See Ps. lxxxiv. 10. If so great a man as John accounted himself unworthy of the honour of being near Christ, how unworthy then should we account ourselves! Now, one would think, these chief priests and Pharisees, upon this intimation given concerning the approach of the Messiah, should presently have asked who, and where, this excellent person was; and who more likely to tell them than he who had given them this general notice? No, they did not think this any part of their business or concern; they came to molest John, not to receive any instructions from him: so that their ignorance was wilful; they might have known Christ, and would not.

Lastly, Notice is taken of the place where all this was done: In Bethabara beyond Jordan, v. 28. Bethabara signifies the house of passage; some think it was the very place where Israel passed over Jordan into the land of promise under the conduct of Joshua; there was opened the way into the gospel state by Jesus Christ. It was at a great distance from Jerusalem, beyond Jordan; probably because what he did there would be least offensive to the government. Amos must go prophesy in the country, not near the court; but it was sad that Jerusalem should put so far from her the things that belonged to her peace. He made this confession in the same place where he was baptizing, that all those who attended his baptism might be witnesses of it, and none might say that they knew not what to make of him.
Adam Clarke: Commentary on the Bible - 1831
1:19: And this is the record of John - He persisted in this assertion, testifying to the Jews that this Jesus was The Christ.
Albert Barnes: Notes on the Bible - 1834
1:19: This is the record - The word "record" here means "testimony," in whatever way given. The word "record" now commonly refers to "written" evidence. This is not its meaning here. John's testimony was given without writing.
When the Jews sent - John's fame was great. See Mat 3:5. It spread from the region of Galilee to Jerusalem, and the nation seemed to suppose, from the character of his preaching, that he was the Messiah, Luk 3:15. The great council of the nation, or the Sanhedrin, had, among other things, the charge of religion. They felt it to be their duty, therefore, to inquire into the character and claims of John, and to learn whether he was the Messiah. It is not improbable that they wished that he might be the long-expected Christ, and were prepared to regard him as such.
When the Jews sent priests and Levites - See the notes at Luk 10:31-32. These were probably members of the Sanhedrin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:19: when: Joh 5:33-36; Deu 17:9-11, Deu 24:8; Mat 21:23-32; Luk 3:15-18
Who: Joh 10:24; Act 13:25, Act 19:4
Geneva 1599
1:19 (11) And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?
(11) John is neither the Messiah, nor like any of the other prophets, but is the herald of Christ, who is now present.
John Gill
1:19 And this is the record of John,.... The evangelist proceeds to give a large, and full account of the testimony John the Baptist bore to Christ, which he had hinted at before, and had signified was his work, and office, and the end of his being sent,
When the Jews sent priests and Levites from Jerusalem, to ask him, who art thou? The Jews that sent were the great sanhedrim that sat at Jerusalem, whose business it was to inquire into, examine, and try prophets, whether true or false (p); and John appearing as a prophet, and being so esteemed by the people, they deputed messengers to him to interrogate him, and know who he was. The persons sent were very likely of their own body, since priests and Levites were in that council. For it is said (q),
"they do not constitute, or appoint in the sanhedrim but priests, Levites, and Israelites, who have their genealogies---and it is commanded, that there should be in the great sanhedrim priests and Levites, as it is said, Deut 17:9 "and thou shalt come unto the priests, the Levites", &c. and if they are not to be found, though they are all Israelites, (not of the tribe of Levi,) it is right.
Such a sanhedrim is a lawful one; but priests and Levites, if such could be found, that had proper qualifications, were to be admitted in the first place. A message from so august an assembly, at so great a distance, (for Jordan was a day's journey distant from Jerusalem (r); according to Josephus (s), it was 210 furlongs, or 26 miles and a quarter,) and by the hands of persons of such character and figure, was doing John a great deal of honour, and serves to make his testimony of Christ the more public and remarkable; and it also shows what a noise John's ministry and baptism made among the Jews, that it even reached Jerusalem, and the great council of the nation; and likewise the question put to him, which by John's answer seems to intimate as if it was thought he was the Messiah, shows the opinion that was entertained of him, and even the sanhedrim might not be without thoughts this way: and the question they put by their messengers might not be, as some have thought, to ensnare John, nor out of disrespect to Jesus, who, as yet, was not made manifest; but might be in good earnest, having, from many circumstances, reason to think there might be something in the people's opinion of him; since, though the government was not wholly departed from Judah, yet they could not but observe it was going away apace, an Idumean having been upon the throne for some years, placed there by the Roman senate; and now the government was divided among his sons by the same order; Daniel's weeks they could not but see were just accomplishing; and besides, from the uncommon appearance John made, the austerity of his life; the doctrine of remission of sins he preached, and the new ordinance of baptism he administered, they might be ready to conclude he was the person,
(p) Misn. Sanhedrin, c. 1. sect. 5. (q) Maimon. Hilch. Sanhedrin, c. 2. sect. 1, 2. (r) Misna Maaser Sheni, c. 5. sect. 2. Juchasin, fol. 65. 2. Jarchi in Isa. xxiv. 16. (s) De Bello Jud. l. 5. c. 4.
John Wesley
1:19 The Jews - Probably the great council sent.
Robert Jamieson, A. R. Fausset and David Brown
1:19 THE BAPTIST'S TESTIMONY TO CHRIST. (John 1:19-36)
record--testimony.
the Jews--that is, the heads of the nation, the members of the Sanhedrim. In this peculiar sense our Evangelist seems always to use the term.
1:201:20: Եւ խոստովան եղեւ՝ եւ ո՛չ ուրացաւ. եւ խոստովա՛ն եղեւ եթէ ես՝ ո՛չ եմ Քրիստոսն[1600]։ [1600] Ոմանք. Ուրացաւ. խոստո՛՛։
20. նա խոստովանեց առանց վարանելու. խոստովանեց, թէ՝ ես Քրիստոսը չեմ:
20 Եւ անիկա խոստովանեցաւ ու չուրացաւ. խոստովանեցաւ թէ ‘Ես Քրիստոսը չեմ’։
Եւ խոստովան եղեւ եւ ոչ ուրացաւ. խոստովան եղեւ եթէ` Ես ոչ եմ Քրիստոսն:

1:20: Եւ խոստովան եղեւ՝ եւ ո՛չ ուրացաւ. եւ խոստովա՛ն եղեւ եթէ ես՝ ո՛չ եմ Քրիստոսն[1600]։
[1600] Ոմանք. Ուրացաւ. խոստո՛՛։
20. նա խոստովանեց առանց վարանելու. խոստովանեց, թէ՝ ես Քրիստոսը չեմ:
20 Եւ անիկա խոստովանեցաւ ու չուրացաւ. խոստովանեցաւ թէ ‘Ես Քրիստոսը չեմ’։
zohrab-1805▾ eastern-1994▾ western am▾
1:2020: Он объявил, и не отрекся, и объявил, что я не Христос.
1:20  καὶ ὡμολόγησεν καὶ οὐκ ἠρνήσατο, καὶ ὡμολόγησεν ὅτι ἐγὼ οὐκ εἰμὶ ὁ χριστός.
1:20. καὶ (And) ὡμολόγησεν (it-along-fortheed-unto) καὶ (and) οὐκ (not) ἠρνήσατο , ( it-denied-unto ,"καὶ (and) ὡμολόγησεν (it-along-fortheed-unto) ὅτι (to-which-a-one,"Ἐγὼ (I) οὐκ (not) εἰμὶ (I-be) ὁ (the-one) χριστός. (Anointed)
1:20. et confessus est et non negavit et confessus est quia non sum ego ChristusAnd he confessed and did not deny: and he confessed: I am not the Christ.
20. And he confessed, and denied not; and he confessed, I am not the Christ.
1:20. And he confessed it and did not deny it; and what he confessed was: “I am not the Christ.”
1:20. And he confessed, and denied not; but confessed, I am not the Christ.
And he confessed, and denied not; but confessed, I am not the Christ:

20: Он объявил, и не отрекся, и объявил, что я не Христос.
1:20  καὶ ὡμολόγησεν καὶ οὐκ ἠρνήσατο, καὶ ὡμολόγησεν ὅτι ἐγὼ οὐκ εἰμὶ ὁ χριστός.
1:20. et confessus est et non negavit et confessus est quia non sum ego Christus
And he confessed and did not deny: and he confessed: I am not the Christ.
1:20. And he confessed it and did not deny it; and what he confessed was: “I am not the Christ.”
1:20. And he confessed, and denied not; but confessed, I am not the Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:20: He confessed, and denied not; but confessed - A common mode of Jewish phraseology. John renounces himself, that Jesus may be all in all. Though God had highly honored him, and favored him with peculiar influence in the discharge of his work, yet he considered he had nothing but what he had received, and therefore, giving all praise to his benefactor, takes care to direct the attention of the people to him alone from whom he had received his mercies. He who makes use of God's gifts to feed and strengthen his pride and vanity will be sure to be stripped of the goods wherein he trusts, and fall down into the condemnation of the devil. We have nothing but what we have received; we deserve nothing of what we possess; and it is only God's infinite mercy which keeps us in the possession of the blessings which we now enjoy.
Albert Barnes: Notes on the Bible - 1834
1:20: I am not the Christ - This confession proves that John was not an impostor. He had a wide reputation. The nation was expecting that the Messiah was about to come, and multitudes were ready to believe that John was he, Luk 3:15. If John had been an impostor he would have taken advantage of this excited state of public feeling, proclaimed himself to be the Messiah, and formed a large party in his favor. The fact that he did not do it is full proof that he did not intend to impose on people, but came only as the forerunner of Christ; and his example shows that all Christians, and especially all Christian ministers, however much they may be honored and blessed, should be willing to lay all their honors at the feet of Jesus; to keep themselves back and to hold up before the world only the Son of God. To do this is one eminent mark of the true spirit of a minister of the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:20: Joh 3:28-36; Mat 3:11, Mat 3:12; Mar 1:7, Mar 1:8; Luk 3:15-17
Geneva 1599
1:20 And he (g) confessed, and (h) denied not; but confessed, I am not the Christ.
(g) He did acknowledge him, and spoke of him plainly and openly.
(h) This repeating of the one and the selfsame thing, though in different words, is often used by the Hebrews, and it has great force, for they used to speak one thing twice in order to set it out more certainly and plainly.
John Gill
1:20 And he confessed, and denied not,.... He freely, and without any reserve, declared, and in the plainest and strongest terms professed to the messengers before all the people, that he was not the Messiah; nor did he retract his confession, or draw in his words again, or drop any thing that looked doubtful or suspicious,
but confessed, I am not the Christ: he stood to it, and insisted on it, that he was not that illustrious person; nor had they any reason to entertain such an opinion of him; nor would he have them do so; they might assure themselves he was not Christ.
John Wesley
1:20 I am not the Christ - For many supposed he was.
Robert Jamieson, A. R. Fausset and David Brown
1:20 confessed, &c.--that is, While many were ready to hail him as the Christ, he neither gave the slightest ground for such views, nor the least entertainment to them.
1:211:21: Եւ հարցին ցնա. Իսկ՝ ո՛վ ես դու, Եղիա՞ ես։ Եւ ասէ. Ո՛չ եմ։ Իսկ՝ մարգարէ՞ն ես դու։ Պատասխանի ետ, թէ ո՛չ[1601]։ [1601] Ոմանք. Իսկ ո՞ ես... եւ նա ասէ. Ոչ եմ։
21. Ու նրան հարցրին՝ իսկ դու ո՞վ ես, Եղիա՞ն ես: Եւ նա ասաց՝ ո՛չ, չեմ: Իսկ դու մարգարէ՞ն ես: Նա պատասխանեց՝ ո՛չ:
21 Ու հարցուցին անոր. «Հապա ո՞վ. Եղիա՞ն ես»։ Ըսաւ. «Չեմ»։ «Այն մարգարէ՞ն ես»։ Պատասխան տուաւ թէ՝ «Ո՛չ»։
Եւ հարցին ցնա. Իսկ ո՞վ ես դու, Եղիա՞ ես: Եւ ասէ. Ոչ եմ: Իսկ մարգարէ՞ն ես դու: Պատասխանի ետ թէ` Ոչ:

1:21: Եւ հարցին ցնա. Իսկ՝ ո՛վ ես դու, Եղիա՞ ես։ Եւ ասէ. Ո՛չ եմ։ Իսկ՝ մարգարէ՞ն ես դու։ Պատասխանի ետ, թէ ո՛չ[1601]։
[1601] Ոմանք. Իսկ ո՞ ես... եւ նա ասէ. Ոչ եմ։
21. Ու նրան հարցրին՝ իսկ դու ո՞վ ես, Եղիա՞ն ես: Եւ նա ասաց՝ ո՛չ, չեմ: Իսկ դու մարգարէ՞ն ես: Նա պատասխանեց՝ ո՛չ:
21 Ու հարցուցին անոր. «Հապա ո՞վ. Եղիա՞ն ես»։ Ըսաւ. «Չեմ»։ «Այն մարգարէ՞ն ես»։ Պատասխան տուաւ թէ՝ «Ո՛չ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:2121: И спросили его: что же? ты Илия? Он сказал: нет. Пророк? Он отвечал: нет.
1:21  καὶ ἠρώτησαν αὐτόν, τί οὗν; σύ ἠλίας εἶ; καὶ λέγει, οὐκ εἰμί. ὁ προφήτης εἶ σύ; καὶ ἀπεκρίθη, οὔ.
1:21. καὶ (And) ἠρώτησαν (they-entreated-unto) αὐτόν (to-it,"Τί (What-one) οὖν; (accordingly?"[σὺ] "[Thou]"Ἠλείας (an-Heleias) εἶ; (thou-be?"καὶ (And) λέγει (it-fortheth,"Οὐκ (Not) εἰμί. (I-be) Ὁ (The-one) προφήτης (a-declarer-before) εἶ (thou-be) σύ; (thou?"καὶ (And) ἀπεκρίθη (it-was-separated-off,"Οὔ. (Not)
1:21. et interrogaverunt eum quid ergo Helias es tu et dicit non sum propheta es tu et respondit nonAnd they asked him: What then? Art thou Elias? And he said: I am not. Art thou the prophet? And he answered: No.
21. And they asked him, What then? Art thou Elijah? And he saith, I am not. Art thou the prophet? And he answered, No.
1:21. And they questioned him: “Then what are you? Are you Elijah?” And he said, “I am not.” “Are you the Prophet?” And he answered, “No.”
1:21. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No.
And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No:

21: И спросили его: что же? ты Илия? Он сказал: нет. Пророк? Он отвечал: нет.
1:21  καὶ ἠρώτησαν αὐτόν, τί οὗν; σύ ἠλίας εἶ; καὶ λέγει, οὐκ εἰμί. ὁ προφήτης εἶ σύ; καὶ ἀπεκρίθη, οὔ.
1:21. et interrogaverunt eum quid ergo Helias es tu et dicit non sum propheta es tu et respondit non
And they asked him: What then? Art thou Elias? And he said: I am not. Art thou the prophet? And he answered: No.
1:21. And they questioned him: “Then what are you? Are you Elijah?” And he said, “I am not.” “Are you the Prophet?” And he answered, “No.”
1:21. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Второй вопрос иудеев задан был Иоанну ввиду того, что иудеи ожидали перед пришествием Мессии Илию пророка (Мал. 4:5). Так как Иоанн по своей пламенной ревности о Боге напоминал собою Илию (ср. Мф. 11:14), то иудеи и спрашивают его, не есть ли он пришедший с неба Илия? Иоанн таким Илиею не был, хотя и был послан в духе и силе Илии (Лк. 1:17), почему и дал отрицательный ответ на вопрос священников и левитов. Точно так же ответил Иоанн и на третий вопрос иудейской депутации, не пророк ли он. Иудеи предложили ему этот вопрос потому, что ожидали, что перед пришествием Мессии явится пророк Иеремия или какой-либо другой из великих ветхозаветных пророков (ср. Мф. 16:14). Понятно, что Иоанн мог ответить только отрицательно на такой вопрос.
Adam Clarke: Commentary on the Bible - 1831
1:21: Art thou Elias? - The scribes themselves had taught that Elijah was to come before the Messiah. See Mat 17:10; and this belief of theirs they supported by a literal construction of Mal 4:5.
Art thou that prophet? - the prophet spoken of by Moses, Deu 18:15, Deu 18:18. This text they had also misunderstood: for the prophet or teacher promised by Moses was no other than the Messiah himself. See Act 3:22. But the Jews had a tradition that Jeremiah was to return to life, and restore the pot of manna, the ark of the covenant, etc., which he had hidden that the Babylonians might not get them. Besides this, they had a general expectation that all the prophets should come to life in the days of the Messiah.
I am not - I am not the prophet which you expect, nor Elijah: though he was the Elijah that was to come; for in the spirit and power of that eminent prophet he came, proclaiming the necessity of reformation in Israel. See Mat 11:14; Mat 17:10-13.
Albert Barnes: Notes on the Bible - 1834
1:21: Art thou Elias? - This is the Greek way of writing Elijah. The Jews expected that Elijah would appear before the Messiah came. See the notes at Mat 11:14. They supposed that it would be the real Elijah returned from heaven. In this sense John denied that he was Elijah; but he did not deny that he was the Elias or Elijah which the prophet intended Mat 3:3, for he immediately proceeds to state Joh 1:23 that he was sent, as it was predicted that Elijah would be, to prepare the way of the Lord; so that, while he corrected their false notions about Elijah, he so clearly stated to them his true character that they might understand that he was really the one predicted as Elijah.
That prophet - It is possible that the Jews supposed that not only "Elijah" would reappear before the coming of the Messiah, but also "Jeremiah." See the notes at Mat 16:14. Some have supposed, however, that this question has reference to the prediction of Moses in Deu 18:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:21: Art thou Elias: Mal 4:5; Mat 11:14, Mat 17:10-12; Luk 1:17
Art thou that: or, Art thou a, Joh 1:25, Joh 7:40; Deu 18:15-18; Mat 11:9-11, Mat 16:14
Geneva 1599
1:21 And they asked him, What then? Art thou Elias? And he saith, (i) I am not. Art thou (k) that prophet? And he answered, No.
(i) The Jews thought that Elias would come again before the days of the Messiah, and they took as the basis of their opinion (Mal 4:5), which is to be understood as referring to John, see (Mt 11:14). And yet John denies that he is Elias, answering their question just as they meant it.
(k) They are inquiring about some great prophet, and not about Christ, for John denied before that he is Christ, for they thought that some great prophet would be sent like Moses, using to support this position (Deut 18:15), which is to be understood to refer to all the company of the prophets and ministers, which have been and shall be to the end, and especially of Christ who is the head of all prophets.
John Gill
1:21 And they asked him, what then? art thou Elias?.... Elijah, the prophet; the Tishbite, as Nonnus in his paraphrase expresses it; who was translated, soul and body, to heaven: the Jews had a notion that that prophet would come in person a little before the coming of the Messiah; See Gill on Mt 17:10 wherefore these messengers inquire, that since he had so fully satisfied them that he was not the Messiah, that he would as ingenuously answer to this question, if he was Elias, or not:
and he saith, I am not; that is, he was not Elijah the prophet that lived in Ahab's time, and was called the Tishbite; for John's answer is to the intention of their question, and their own meaning in it, and is no contradiction to what Christ says of him, Mt 11:14 that he was the Elias that was to come; for he was the person meant by him in Mal 4:5 though not in the sense the Jews understood it; nor is it any contradiction to what the angel said to Zacharias, Lk 1:17 for he does not say that John should come in the body, but in the power and spirit of Elias; See Gill on Mt 11:14.
Art thou that prophet? Jeremiah, whom some of the Jews (t) have thought to be the prophet Moses spoke of, in Deut 18:15 and expected that he would appear about the times of the Messiah; see Mt 16:14 or any one of the ancient prophets risen from the dead, which they also had a notion of, Lk 9:8 or, as it may be rendered, "art thou a prophet?" for prophecy had long ceased with them:
and he answered, no; he was not Jeremiah, nor any one of the old prophets risen from the dead, nor a prophet in the sense they meant: he was not like one of the prophets of the Old Testament; he was a prophet, and more than a prophet, as Christ says, Mt 11:9 yet not such a prophet as they were; his prophesying lay not so much in predicting future events, as in pointing out Christ, and preaching the doctrine of the remission of sins by him,
(t) Baal Hatturim in Deut. xviii. 15. Tzeror Hammor, fol. 127. 4. & 143. 4. Siphre in Jarchi in Jer. i. 5.
John Wesley
1:21 Art thou Elijah? - He was not that Elijah (the Tishbite) of whom they spoke. Art thou the prophet - Of whom Moses speaks, Deut 18:15.
Robert Jamieson, A. R. Fausset and David Brown
1:21 Elias--in His own proper person.
that prophet--announced in Deut 18:15, &c., about whom they seem not to have been agreed whether he were the same with the Messiah or no.
1:221:22: Իսկ ասա՛ մեզ. Դու ո՞վ ես, զի պատասխանի՛ տարցուք որոց առաքեցինն զմեզ. զի՞ ասես վասն քո[1602]։ [1602] Ոմանք. Դու ո՞ ես, զի պատասխանի տացուք ո՛՛։
22. Իսկ ասա՛ մեզ՝ դու ո՞վ ես, որպէսզի պատասխան տանենք նրանց, որոնք մեզ ուղարկեցին. ի՞նչ ես ասում քո մասին:
22 Այն ատեն ըսին անոր. «Դուն ո՞վ ես. ըսէ՛ մեզի, որպէս զի պատասխան տանինք մեզ ղրկողներուն. դուն ի՞նչ կ’ըսես քեզի համար»։
Իսկ ասա մեզ. Դու ո՞վ ես, զի պատասխանի տարցուք որոց առաքեցինն զմեզ. զի՞ ասես վասն քո:

1:22: Իսկ ասա՛ մեզ. Դու ո՞վ ես, զի պատասխանի՛ տարցուք որոց առաքեցինն զմեզ. զի՞ ասես վասն քո[1602]։
[1602] Ոմանք. Դու ո՞ ես, զի պատասխանի տացուք ո՛՛։
22. Իսկ ասա՛ մեզ՝ դու ո՞վ ես, որպէսզի պատասխան տանենք նրանց, որոնք մեզ ուղարկեցին. ի՞նչ ես ասում քո մասին:
22 Այն ատեն ըսին անոր. «Դուն ո՞վ ես. ըսէ՛ մեզի, որպէս զի պատասխան տանինք մեզ ղրկողներուն. դուն ի՞նչ կ’ըսես քեզի համար»։
zohrab-1805▾ eastern-1994▾ western am▾
1:2222: Сказали ему: кто же ты? чтобы нам дать ответ пославшим нас: что ты скажешь о себе самом?
1:22  εἶπαν οὗν αὐτῶ, τίς εἶ; ἵνα ἀπόκρισιν δῶμεν τοῖς πέμψασιν ἡμᾶς· τί λέγεις περὶ σεαυτοῦ;
1:22. εἶπαν (They-said) οὖν (accordingly) αὐτῷ (unto-it,"Τίς (What-one) εἶ; (thou-be,"ἵνα (so) ἀπόκρισιν (to-a-separating-off) δῶμεν (we-might-have-had-given) τοῖς (unto-the-ones) πέμψασιν ( unto-having-dispatched ) ἡμᾶς: (to-us?"τί (To-what-one) λέγεις (thou-forth) περὶ (about) σεαυτοῦ; (of-thyself?"
1:22. dixerunt ergo ei quis es ut responsum demus his qui miserunt nos quid dicis de te ipsoThey said therefore unto him: Who art thou, that we may give an answer to them that sent us? What sayest thou of thyself?
22. They said therefore unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?
1:22. Therefore, they said to him: “Who are you, so that we may give an answer to those who sent us? What do you say about yourself?”
1:22. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?
Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself:

22: Сказали ему: кто же ты? чтобы нам дать ответ пославшим нас: что ты скажешь о себе самом?
1:22  εἶπαν οὗν αὐτῶ, τίς εἶ; ἵνα ἀπόκρισιν δῶμεν τοῖς πέμψασιν ἡμᾶς· τί λέγεις περὶ σεαυτοῦ;
1:22. dixerunt ergo ei quis es ut responsum demus his qui miserunt nos quid dicis de te ipso
They said therefore unto him: Who art thou, that we may give an answer to them that sent us? What sayest thou of thyself?
1:22. Therefore, they said to him: “Who are you, so that we may give an answer to those who sent us? What do you say about yourself?”
1:22. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Когда депутация потребовала от Крестителя окончательного ответа о его личности, Иоанн ответил им, что он тот голос пустынный, который, согласно пророчеству Исаии, должен призывать людей приготовить путь идущему Господу. Объяснения к этим словам см. в толковании на Евангелие от Матфея 3:3.
Adam Clarke: Commentary on the Bible - 1831
1:22: That we may give an answer to them that sent us - These Pharisees were probably a deputation from the grand Sanhedrin; the members of which, hearing of the success of the Baptist's preaching, were puzzled to know what to make of him, and seriously desired to hear from himself what he professed to be.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:22: that: Sa2 24:13
John Gill
1:22 Then said they unto him, who art thou?.... Since, as yet, he had only answered in negatives, who he was not, that he was not the Christ, nor Elias, nor that prophet; they desire he would give them a positive account who he was:
that we may give answer to them that sent us; that their labour might not be in vain; that they might not come so far for nothing, without knowing who he was; and that they might be capable of giving an account of him to the sanhedrim:
what sayest thou of thyself? they insisted on it, that he would openly, and honestly declare who he was, and what was his office and business; that from his own mouth, and not from the opinion and conjectures of others, they might represent him in a true light to those who had deputed them on this errand.
1:231:23: Ասէ. Ես՝ ձա՛յն բարբառոյ յանապատի. ուղի՛ղ արարէք զճանապարհն Տեառն, որպէս ասա՛ց Եսայի մարգարէ[1603]։ [1603] Ոմանք. Զճանապարհս Տեառն։
23. Նա ասաց. «Ես անապատում կանչողի ձայնն եմ, հարթեցէ՛ք Տիրոջ ճանապարհը, ինչպէս ասաց Եսայի մարգարէն»:
23 Ըսաւ. «Ես անոր ձայնն եմ, որ անապատին մէջ կը կանչէ. ‘Շտկեցէք Տէրոջը ճամբան’, ինչպէս Եսայի մարգարէն ըսաւ»։
Ասէ. Ես` ձայն բարբառոյ յանապատի. Ուղիղ արարէք զճանապարհն Տեառն, որպէս ասաց Եսայի մարգարէ:

1:23: Ասէ. Ես՝ ձա՛յն բարբառոյ յանապատի. ուղի՛ղ արարէք զճանապարհն Տեառն, որպէս ասա՛ց Եսայի մարգարէ[1603]։
[1603] Ոմանք. Զճանապարհս Տեառն։
23. Նա ասաց. «Ես անապատում կանչողի ձայնն եմ, հարթեցէ՛ք Տիրոջ ճանապարհը, ինչպէս ասաց Եսայի մարգարէն»:
23 Ըսաւ. «Ես անոր ձայնն եմ, որ անապատին մէջ կը կանչէ. ‘Շտկեցէք Տէրոջը ճամբան’, ինչպէս Եսայի մարգարէն ըսաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:2323: Он сказал: я глас вопиющего в пустыне: исправьте путь Господу, как сказал пророк Исаия.
1:23  ἔφη, ἐγὼ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, εὐθύνατε τὴν ὁδὸν κυρίου, καθὼς εἶπεν ἠσαΐας ὁ προφήτης.
1:23. ἔφη (It-was-declaring,"Ἐγὼ (I) φωνὴ ( a-sound ) βοῶντος ( of-hollering-unto ) ἐν ( in ) τῇ ( unto-the-one ) ἐρήμῳ ( unto-solituded ," Εὐθύνατε ( Thou-should-have-straightened ) τὴν ( to-the-one ) ὁδὸν ( to-a-way ) Κυρίου , ( of-Authority-belonged ,"καθὼς (down-as) εἶπεν (it-had-said,"Ἠσαίας (a-Hesaias) ὁ (the-one) προφήτης. (a-declarer-before)
1:23. ait ego vox clamantis in deserto dirigite viam Domini sicut dixit Esaias prophetaHe said: I am the voice of one crying in the wilderness, make straight the way of the Lord, as said the prophet Isaias.
23. He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said Isaiah the prophet.
1:23. He said, “I am a voice crying out in the desert, ‘Make straight the way of the Lord,’ just as the prophet Isaiah said.”
1:23. He said, I [am] the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.
He said, I [am] the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias:

23: Он сказал: я глас вопиющего в пустыне: исправьте путь Господу, как сказал пророк Исаия.
1:23  ἔφη, ἐγὼ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, εὐθύνατε τὴν ὁδὸν κυρίου, καθὼς εἶπεν ἠσαΐας ὁ προφήτης.
1:23. ait ego vox clamantis in deserto dirigite viam Domini sicut dixit Esaias propheta
He said: I am the voice of one crying in the wilderness, make straight the way of the Lord, as said the prophet Isaias.
1:23. He said, “I am a voice crying out in the desert, ‘Make straight the way of the Lord,’ just as the prophet Isaiah said.”
1:23. He said, I [am] the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.
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Adam Clarke: Commentary on the Bible - 1831
1:23: I am the voice of one crying - See the notes on Mat 3:3; Mar 1:4, Mar 1:5.
Albert Barnes: Notes on the Bible - 1834
1:23: I am the voice ... - See the notes at Mat 3:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:23: I am: Joh 3:28; Mat 3:3; Mar 1:3; Luk 1:16, Luk 1:17, Luk 1:76-79, Luk 3:4-6
as said: Isa 40:3-5
John Gill
1:23 And he said, I am the voice of one crying in the wilderness,.... These words are cited by the other evangelists, and applied to John the Baptist; but then they are only to be considered as their citation, and as an application of them to him by them: but here they are used by John himself, who both expresses them, and interprets them of himself; and in which he was undoubtedly under the infallible direction of the blessed Spirit; and which confirms the sense of the evangelists, who apply the words to him. The Jews give a different interpretation of the words; though one of their celebrated commentators (u) owns, that the comforts spoken of in the preceding verses are what will be in the days of the King Messiah: one of them (w) interprets, "the voice", of the Holy Ghost; and so far it may be true, as John was filled with the Holy Ghost, and he spake by him in his ministry: and another (x), of the resurrection of the dead, or the voice that will be heard then, which will be the voice of the archangel: though another of (y) them better explains it by, , "they are they that bring glad tidings", or good news; such are Gospel preachers; only it should have been in the singular number: for the text speaks but of one voice; of one person crying; and of John the Baptist, who brought the good news, and glad tidings, that the Messiah was coming, yea, that he was already come, and that the kingdom of heaven was at hand. The Hebrew writers generally understand the passage, of the return of the Jews from the Babylonish captivity, and of removing all obstructions in their way to Jerusalem; to which sense the Targum on the place inclines, which paraphrases it thus,
"the voice of him that crieth in the wilderness, prepare the way before the people of the Lord, make in the plain, paths before the congregation of our God:
but not the people of the Lord, but the Lord himself, and not the congregation of God, but God himself is intended; whose ways were to be prepared, and made plain, even the King Messiah; which was to be done, and was done by his forerunner John the Baptist, who, with great modesty, expresses himself in the language of this Scripture, as being a prophecy of him: he was a "voice", but not a mere voice; nor was his ministry a mere voice of words, as the law was, but it was the sweet voice of the Gospel, proclaiming the coming of the Messiah; encouraging men to believe in him; calling them to evangelical repentance, and publishing remission of sins in the name of Christ, and pointing him out as the Lamb of God, which takes away the sin of the world: this voice was "crying"; it was not a still small voice, it was a very loud one; John lifted up his voice like a trumpet; he delivered himself with great zeal and fervency; and it was "in the wilderness" where this voice was heard, in the wilderness of Judea, as in Mt 3:1 where Jesus came preaching; the Ethiopic version renders the words, "I am the voice of one that goes about in the wilderness"; that is, in the several towns and villages which were in the wilderness, to whom John went and preached the Gospel: the Persic version reads, "I am the voice and cry which cometh out of the wilderness"; referring to the place where he was before he entered on his public ministry, and from whence he came; for he was in the deserts till the day of his showing unto Israel, Lk 1:80. The words this voice cried were,
make straight the way of the Lord; he called upon persons to reform their ways, and walk in the way of the Lord, to repent of their sins, believe in Christ, and submit to the ordinance of baptism: the Ethiopic version reads, "the way of God"; and such was the person he came to prepare the way for, even the Son of God, and who is truly and properly God,
as said the prophet Esaias, in Is 40:3.
(u) Kimchi in Isa. xl. 1. (w) Jarchi in Isa xl. 3. (x) Zohar in Gen. fol. 70. 4. (y) Aben Ezra in Isa. ib.
John Wesley
1:23 He said - I am that forerunner of Christ of whom Isaiah speaks. I am the voice - As if he had said, Far from being Christ, or even Elijah, I am nothing but a voice: a sound that so soon as it has expressed the thought of which it is the sign, dies into air, and is known no more. Is 40:3.
1:241:24: Եւ որք առաքեցանն՝ ՚ի փարիսեցւո՛ց անտի էին։
24. Եւ եկողները փարիսեցիների կողմից էին:
24 Այն ղրկուածները փարիսեցիներէն էին.
Եւ որք առաքեցանն` ի փարիսեցւոց անտի էին:

1:24: Եւ որք առաքեցանն՝ ՚ի փարիսեցւո՛ց անտի էին։
24. Եւ եկողները փարիսեցիների կողմից էին:
24 Այն ղրկուածները փարիսեցիներէն էին.
zohrab-1805▾ eastern-1994▾ western am▾
1:2424: А посланные были из фарисеев;
1:24  καὶ ἀπεσταλμένοι ἦσαν ἐκ τῶν φαρισαίων.
1:24. Καὶ (And) ἀπεσταλμένοι ( having-had-come-to-be-set-off ) ἦσαν (they-were) ἐκ (out) τῶν (of-the-ones) Φαρισαίων . ( of-Faris-belonged )
1:24. et qui missi fuerant erant ex PharisaeisAnd they that were sent were of the Pharisees.
24. And they had been sent from the Pharisees.
1:24. And some of those who had been sent were from among the Pharisees.
1:24. And they which were sent were of the Pharisees.
And they which were sent were of the Pharisees:

24: А посланные были из фарисеев;
1:24  καὶ ἀπεσταλμένοι ἦσαν ἐκ τῶν φαρισαίων.
1:24. et qui missi fuerant erant ex Pharisaeis
And they that were sent were of the Pharisees.
1:24. And some of those who had been sent were from among the Pharisees.
1:24. And they which were sent were of the Pharisees.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Иоанн отвечает фарисеям, что его крещение не имеет того значения, какое должно иметь бы крещение, которое, по представлению фарисеев, будет совершать Мессия или кто-либо из пророков. Он, Иоанн, крестит только в воде - очевидно противополагая в мысли своему крещению то крещение Духом святым, которое будет совершать Мессия (Мф. 3:11). Нет, как бы говорит Иоанн, не на меня вы должны устремить все свое внимание, а на Того, Кто уже находится среди вас неведомо для вас, т. е. конечно, на Мессию, которого вы ждете.
Albert Barnes: Notes on the Bible - 1834
1:24: Were of the Pharisees - For an account of this sect, see the notes at Mat 3:7. Why they are particularly mentioned is not certainly known. Many of the "Sadducees" came to his baptism Mat 3:7, but it seems that they did not join in sending to him to know what was the design of John. This circumstance is one of those incidental and delicate allusions which would occur to no impostor in forging a book, and which show that the writers of the New Testament were honest men and knew what they affirmed. Because:
1. The Pharisees composed a great part of the Sanhedrin, Act 23:6. It is probable that a deputation from the Sanhedrin would be of that party.
2. The Pharisees were very tenacious of rites and customs, of traditions and ceremonies. They observed many. They believed that they were lawful, Mar 7:3-4. Of course, they believed that those rites might be increased, but they did not suppose that it could be done except by the authority of a prophet or of the Messiah. When, therefore, John came "baptizing" - adding a rite to be observed by his followers - baptizing not only Gentiles, but also Jews - the question was whether he had authority to institute a new rite; whether it was to be received among the ceremonies of religion. In this question the Sadducees felt no interest, for they rejected all such rites at once; but the Pharisees thought it was worth inquiry, and it was a question on which they felt themselves specially called on to act as the guardians of the ceremonies of religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:24: were of: Joh 3:1, Joh 3:2, Joh 7:47-49; Mat 23:13-15, Mat 23:26; Luk 7:30, Luk 11:39-44, Luk 11:53, Luk 16:14; Act 23:8; Act 26:5; Phi 3:5, Phi 3:6
Joh 1:25
Why: Mat 21:23; Act 4:5-7, Act 5:28
that Christ: Joh 1:20-22; Dan 9:24-26
Geneva 1599
1:24 (12) And they which were sent were of the Pharisees.
(12) Christ is the author of baptism, and not John: and therefore the authority of this does not come from John, who is the minister, but wholly from Christ the Lord.
John Gill
1:24 And they which were sent were of the Pharisees. Who were the straitest sect of religion among the Jews; were very zealous of the traditions of the elders, and professed an expectation of the Messiah; and were famous in the nation for their knowledge and learning, as well as for their devotion and sanctity: and many of them were in the sanhedrim, as appears from Jn 3:1; see Gill on Mt 3:7.
John Wesley
1:24 They who were sent were of the Pharisees - Who were peculiarly tenacious of old customs, and jealous of any innovation (except those brought in by their own scribes) unless the innovator had unquestionable proofs of Divine authority.
1:251:25: Հարցին ցնա՝ եւ ասեն. Իսկ՝ զի՞ մկրտես՝ եթէ դու չե՛ս Քրիստոսն, եւ ո՛չ Եղիա, եւ ո՛չ մարգարէն։
25. Նրանք հարցրին նրան ու ասացին. «Իսկ դու ինչո՞ւ ես մկրտում, եթէ դու չես Քրիստոսը, ոչ էլ Եղիան եւ ոչ էլ մարգարէն»:
25 Հարցուցին իրեն՝ ըսելով. «Հապա ինչո՞ւ մկրտութիւն կ’ընես, եթէ դուն Քրիստոսը չես ու ո՛չ Եղիան եւ ո՛չ մարգարէն»։
Հարցին ցնա եւ ասեն. Իսկ զի՞ մկրտես, եթէ դու չես Քրիստոսն, եւ ոչ Եղիա, եւ ոչ մարգարէն:

1:25: Հարցին ցնա՝ եւ ասեն. Իսկ՝ զի՞ մկրտես՝ եթէ դու չե՛ս Քրիստոսն, եւ ո՛չ Եղիա, եւ ո՛չ մարգարէն։
25. Նրանք հարցրին նրան ու ասացին. «Իսկ դու ինչո՞ւ ես մկրտում, եթէ դու չես Քրիստոսը, ոչ էլ Եղիան եւ ոչ էլ մարգարէն»:
25 Հարցուցին իրեն՝ ըսելով. «Հապա ինչո՞ւ մկրտութիւն կ’ընես, եթէ դուն Քրիստոսը չես ու ո՛չ Եղիան եւ ո՛չ մարգարէն»։
zohrab-1805▾ eastern-1994▾ western am▾
1:2525: И они спросили его: что же ты крестишь, если ты ни Христос, ни Илия, ни пророк?
1:25  καὶ ἠρώτησαν αὐτὸν καὶ εἶπαν αὐτῶ, τί οὗν βαπτίζεις εἰ σὺ οὐκ εἶ ὁ χριστὸς οὐδὲ ἠλίας οὐδὲ ὁ προφήτης;
1:25. καὶ (And) ἠρώτησαν (they-entreated-unto) αὐτὸν (to-it) καὶ (and) εἶπαν (they-said) αὐτῷ (unto-it,"Τί (To-what-one) οὖν (accordingly) βαπτίζεις (thou-immerse-to) εἰ (if) σὺ (thou) οὐκ (not) εἶ (thou-be) ὁ (the-one) χριστὸς (Anointed) οὐδὲ (not-moreover) Ἠλείας (a-Heleias) οὐδὲ (not-moreover) ὁ (the-one) προφήτης; (a-declarer-before?"
1:25. et interrogaverunt eum et dixerunt ei quid ergo baptizas si tu non es Christus neque Helias neque prophetaAnd they asked him and said to him: Why then dost thou baptize, if thou be not Christ, nor Elias, nor the prophet?
25. And they asked him, and said unto him, Why then baptizest thou, if thou art not the Christ, neither Elijah, neither the prophet?
1:25. And they questioned him and said to him, “Then why do you baptize, if you are not the Christ, and not Elijah, and not the Prophet?”
1:25. And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?
And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet:

25: И они спросили его: что же ты крестишь, если ты ни Христос, ни Илия, ни пророк?
1:25  καὶ ἠρώτησαν αὐτὸν καὶ εἶπαν αὐτῶ, τί οὗν βαπτίζεις εἰ σὺ οὐκ εἶ ὁ χριστὸς οὐδὲ ἠλίας οὐδὲ ὁ προφήτης;
1:25. et interrogaverunt eum et dixerunt ei quid ergo baptizas si tu non es Christus neque Helias neque propheta
And they asked him and said to him: Why then dost thou baptize, if thou be not Christ, nor Elias, nor the prophet?
1:25. And they questioned him and said to him, “Then why do you baptize, if you are not the Christ, and not Elijah, and not the Prophet?”
1:25. And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?
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Adam Clarke: Commentary on the Bible - 1831
1:25: Why baptizest thou then? - Baptism was a very common ceremony among the Jews, who never received a proselyte into the full enjoyment of a Jew's privileges, till he was both baptized and circumcised. But such baptisms were never performed except by an ordinance of the Sanhedrin, or in the presence of three magistrates: besides, they never baptized any Jew or Jewess, nor even those who were the children of their proselytes; for, as all these were considered as born in the covenant, they had no need of baptism, which was used only as an introductory rite. Now, as John had, in this respect, altered the common custom so very essentially, admitting to his baptism the Jews in general, the Sanhedrin took it for granted that no man had authority to make such changes, unless especially commissioned from on high; and that only the prophet, or Elijah, or the Messiah himself; could have authority to act as John did. See the observations at the conclusion of Mark.
Albert Barnes: Notes on the Bible - 1834
1:25: Why baptizest thou then ... - Baptism on receiving a proselyte from "paganism" was common before the time of John, but it was not customary to baptize a "Jew." John had changed the custom. He baptized "all," and they were desirous of knowing by what authority he made such a change in the religious customs of the nation. They presumed, from the fact that he introduced that change, that he claimed to be a prophet or the Christ. They supposed that no one would attempt it without "pretending," at least, authority from heaven. As he disclaimed the character of Christ and of the prophet Elijah, they asked whence he derived his authority. As he had just before applied to himself a prediction that they all considered as belonging to the fore runner of Christ, they "might" have understood "why" he did it; but they were blind, and manifested, as all sinners do, a remarkable slowness in understanding the plainest truths in religion.
Geneva 1599
1:25 And they asked him, and said unto him, (l) Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?
(l) By this we may prove that the Jews knew there should be some change in religion under the Messiah.
John Gill
1:25 And they asked him, and said unto him,.... They put a question, by saying to him,
why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet? since he denied that he was the Messiah, or Elias that was to come before the Messiah, according to the expectation of the Jews, or that prophet, or a prophet, they demand by what authority he introduced a new rite and ordinance among them, which they had never been used to; for though there were divers washings or baptisms among them, enjoined by the law of Moses in certain cases, and others which obtained by tradition, as the immersion of themselves after they had been at market, and of cups, pots, brazen vessels, and tables, yet nothing of this kind that John administered: and as for the baptism of proselytes, it seems to be of a later date than this, and had no manner of likeness to it. The ordinance John administered was such, as they apprehended that no one ought to practise, unless he was the Messiah, or his forerunner, or some eminent prophet; they insist upon it therefore, that since he denied he was either of these, that he would show his credentials, and what commission he had from God to baptize; or they suggest he was liable to be called to an account by their sanhedrim, and be condemned as a false prophet, or an innovator in religious affairs. From hence it appears, that the Jews expected that baptism would be administered in the times of the Messiah, and his forerunner; but from whence they had this notion, it is not easy to say, whether from Zech 13:1 as Grotius, or from Ezek 36:25 as Lightfoot; nor do they speak contemptibly of it, but rather consider it as a very solemn affair, to be performed only by great personages: and this may teach modern ones to think and speak more respectfully of this ordinance than they do, who have given themselves great liberties, and have treated it with much contempt and virulence; calling it by the names of uncleanness, abomination, filthy water, and a devoting of persons to Satan (z): likewise, it is clear from hence, that they expected that this ordinance would be first administered by some person of very great note, either some very famous prophet, as Elias, whom they looked for before the coming of the Messiah, or else the Messiah himself, and not by a common teacher, or any ordinary person; wherefore this rite, as performed by John, could have no likeness with any thing that was in common use among them: besides, it was expressly done in the name of the Messiah, Acts 19:5 therefore they conclude he, or his forerunner, must be come; and that John must be one, or other of them, otherwise, why did he administer it? and it is also evident from hence, that no such practice had obtained before among them, or they would not have been alarmed at it, as they were; nor would they have troubled themselves to have sent after John, and inquire of him who he was, that should practise in this manner,
(z) Vet. Nizzachon, p. 56, 62, 64, 70, 74, 77, 148, 191, 193.
John Wesley
1:25 They asked him, Why baptizest thou then? - Without any commission from the sanhedrim? And not only heathens (who were always baptized before they were admitted to circumcision) but Jews also?
Robert Jamieson, A. R. Fausset and David Brown
1:25 Why baptizest thou, if not, &c.--Thinking he disclaimed any special connection with Messiah's kingdom, they demand his right to gather disciples by baptism.
1:261:26: Պատասխանի՛ ետ նոցա Յովհաննէս՝ եւ ասէ. Ես՝ մկրտեմ զձեզ ջրո՛վ. ՚ի միջի ձերում կայ զոր դուքն ո՛չ գիտէք.
26. Յովհաննէսը պատասխան տուեց նրանց ու ասաց. «Ես ձեզ մկրտում եմ ջրով. ձեր մէջ կայ մէկը, որին դուք չէք ճանաչում,
26 Պատասխան տուաւ անոնց Յովհաննէս ու ըսաւ. «Ես ջրով կը մկրտեմ, բայց ձեր մէջ մէկը կայ, որ դուք չէք ճանչնար.
Պատասխանի ետ նոցա Յովհաննէս եւ ասէ. Ես մկրտեմ զձեզ ջրով. ի միջի ձերում կայ, զոր դուքն ոչ գիտէք:

1:26: Պատասխանի՛ ետ նոցա Յովհաննէս՝ եւ ասէ. Ես՝ մկրտեմ զձեզ ջրո՛վ. ՚ի միջի ձերում կայ զոր դուքն ո՛չ գիտէք.
26. Յովհաննէսը պատասխան տուեց նրանց ու ասաց. «Ես ձեզ մկրտում եմ ջրով. ձեր մէջ կայ մէկը, որին դուք չէք ճանաչում,
26 Պատասխան տուաւ անոնց Յովհաննէս ու ըսաւ. «Ես ջրով կը մկրտեմ, բայց ձեր մէջ մէկը կայ, որ դուք չէք ճանչնար.
zohrab-1805▾ eastern-1994▾ western am▾
1:2626: Иоанн сказал им в ответ: я крещу в воде; но стоит среди вас [Некто], Которого вы не знаете.
1:26  ἀπεκρίθη αὐτοῖς ὁ ἰωάννης λέγων, ἐγὼ βαπτίζω ἐν ὕδατι· μέσος ὑμῶν ἕστηκεν ὃν ὑμεῖς οὐκ οἴδατε,
1:26. ἀπεκρίθη (It-was-separated-off) αὐτοῖς (unto-them) ὁ (the-one) Ἰωάνης (an-Ioanes) λέγων (forthing,"Ἐγὼ (I) βαπτίζω (I-immerse-to) ἐν (in) ὕδατι: (unto-a-water) μέσος (middle) ὑμῶν (of-ye) στήκει (it-standeth) ὃν (to-which) ὑμεῖς (ye) οὐκ (not) οἴδατε, (ye-had-come-to-see,"
1:26. respondit eis Iohannes dicens ego baptizo in aqua medius autem vestrum stetit quem vos non scitisJohn answered them, saying: I baptize with water: but there hath stood one in the midst of you, whom you know not.
26. John answered them, saying, I baptize with water: in the midst of you standeth one whom ye know not,
1:26. John answered them by saying: “I baptize with water. But in your midst stands one, whom you do not know.
1:26. John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;
John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not:

26: Иоанн сказал им в ответ: я крещу в воде; но стоит среди вас [Некто], Которого вы не знаете.
1:26  ἀπεκρίθη αὐτοῖς ὁ ἰωάννης λέγων, ἐγὼ βαπτίζω ἐν ὕδατι· μέσος ὑμῶν ἕστηκεν ὃν ὑμεῖς οὐκ οἴδατε,
1:26. respondit eis Iohannes dicens ego baptizo in aqua medius autem vestrum stetit quem vos non scitis
John answered them, saying: I baptize with water: but there hath stood one in the midst of you, whom you know not.
1:26. John answered them by saying: “I baptize with water. But in your midst stands one, whom you do not know.
1:26. John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:26: I baptize with water - See on Mar 1:8 (note). I use the common form, though I direct the baptized to a different end, viz. that they shall repent of their sins, and believe in the Messiah.
There standeth one among you - That is, the person whose forerunner I am is now dwelling in the land of Judea, and will shortly make his appearance among you. Christ was not present when John spoke thus, as may be seen from Joh 1:29.
Albert Barnes: Notes on the Bible - 1834
1:26: I baptize - He did not deny it; nor did he condescend to state his authority. That he had given. He "admitted" that he had introduced an important "change" in the rites of religion, and he goes on to tell them that this was not all. Greater and more important changes would soon take place without their authority. The Messiah was about to come, and the "power" was about to depart from "their" hands.
There standeth one - There is one.
Among you - In the midst of you. He is undistinguished among the multitude. The Messiah had already come, and was about to be manifested to the people. It was not until the next day Joh 1:29 that Jesus was manifested or proclaimed as the Messiah; but it is not improbable that he was then among the people that were assembled near the Jordan, and mingled with them, though he was undistinguished. He had gone there, probably, with the multitudes that had been drawn thither by the fame of John, and had gone without attracting attention, though his real object was go receive baptism in this public manner, and to be exhibited and proclaimed as the Messiah.
Whom ye know not - Jesus was not yet declared publicly to be the Christ. Though it is probable that he was then among the multitude, yet he was not known as the Messiah. We may hence learn:
1. That there is often great excellency in the world that is obscure, undistinguished, and unknown. Jesus was near to all that people, but they were not conscious of his presence, for he was retired and obscure. Though the greatest personage ever in the world, yet he was not externally distinguished from others.
2. Jesus may be near to men of the world, and yet they know him not. He is everywhere by his Spirit, yet few know it, and few are desirous of knowing it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:26: I: Mat 3:11; Mar 1:8; Luk 3:16; Act 1:5, Act 11:16
whom: Joh 1:10, Joh 1:11, Joh 8:19, Joh 16:3, Joh 17:3, Joh 17:25; Mal 3:1, Mal 3:2; Jo1 3:1
Geneva 1599
1:26 John answered them, saying, I baptize with water: but there standeth one (m) among you, whom ye know not;
(m) Whom all the world sees, and sees even amongst you.
John Gill
1:26 John answered them, saying, I baptize with water,.... Or in water, so the Vulgate Latin, and all the Oriental versions render it. The sense of the answer is, that he indeed baptized persons in water, which was all that he could do, or pretended to do; and he owned, that this was a new rite, and that he was the administrator of a new ordinance; but he suggests, as may be supplied from Mt 3:11 that there was one at hand, and even now among them, that should baptize, and so it is read in one of Stephens's copies here, in the Holy Ghost, and in fire; and it was by his authority, by a commission he had received from him, that he baptized in water; and that his speedy manifestation and appearance as the Messiah, which would be confirmed by his power of baptizing in the Holy Ghost, and by his ministry and miracles, would be a sufficient vindication of his conduct, and support him in his administration of water baptism:
but there standeth one among you; or "hath stood", as the Vulgate Latin version renders it; referring, not to his being among them at twelve years of age, but a few days ago when he came to John to be baptized, and was baptized by him; for from Jn 1:29 it is plain he was not now, or "today", as Nounus expresses it, standing in the midst of them. The Ethiopic version renders it, there is one about to stand among you, as he did the next day: though the meaning of the phrase may only be, that he was then in being, and dwelt somewhere among them, and not that he was personally present at that time:
whom ye know not; neither from whence he is, nor who he is, or what is his work and office; neither the dignity of his person, nor the end of his coming into the world, nor the nature of his business in it.
John Wesley
1:26 John answered, I baptize - To prepare for the Messiah; and indeed to show that Jews, as well as Gentiles, must be proselytes to Christ, and that these as well as those stand in need of being washed from their sins.
Robert Jamieson, A. R. Fausset and David Brown
1:26 there standeth--This must have been spoken after the baptism of Christ, and possibly just after His temptation (see on Jn 1:29).
1:271:27: որ զկնի իմ գալոցն է, որում չե՛մն արժանի՝ եթէ լուծից զխրացս կօշկաց նորա[1604]։ [1604] Ոսկան յաւելու. Գալոցն է, որ առաջի իմ եղեւ, որում չեմ։ Ոմանք. Չեմ ա՛րժանի թէ։
27. որ գալու է իմ յետեւից, եւ որի կօշիկների կապերը արձակելու արժանի չեմ ես»:
27 Անիկա է իմ ետեւէս եկողը, որ ինձմէ առաջ եղաւ, որուն կօշիկին կապը քակելու արժանի չեմ ես»։
որ զկնի իմ [2]գալոցն է``, որում չեմն արժանի եթէ լուծից զխրացս կօշկաց նորա:

1:27: որ զկնի իմ գալոցն է, որում չե՛մն արժանի՝ եթէ լուծից զխրացս կօշկաց նորա[1604]։
[1604] Ոսկան յաւելու. Գալոցն է, որ առաջի իմ եղեւ, որում չեմ։ Ոմանք. Չեմ ա՛րժանի թէ։
27. որ գալու է իմ յետեւից, եւ որի կօշիկների կապերը արձակելու արժանի չեմ ես»:
27 Անիկա է իմ ետեւէս եկողը, որ ինձմէ առաջ եղաւ, որուն կօշիկին կապը քակելու արժանի չեմ ես»։
zohrab-1805▾ eastern-1994▾ western am▾
1:2727: Он-то Идущий за мною, но Который стал впереди меня. Я недостоин развязать ремень у обуви Его.
1:27  ὁ ὀπίσω μου ἐρχόμενος, οὖ οὐκ εἰμὶ [ἐγὼ] ἄξιος ἵνα λύσω αὐτοῦ τὸν ἱμάντα τοῦ ὑποδήματος.
1:27. ὀπίσω (aback-unto-which) μου (of-me) ἐρχόμενος , ( coming ,"οὗ (of-which) οὐκ (not) εἰμὶ (I-be) [ἐγὼ] "[I]"ἄξιος (deem-belonged) ἵνα (so) λύσω (I-might-have-loosed) αὐτοῦ (of-it) τὸν (to-the-one) ἱμάντα (to-a-strap) τοῦ (of-the-one) ὑποδήματος. (of-a-binding-under-to)
1:27. ipse est qui post me venturus est qui ante me factus est cuius ego non sum dignus ut solvam eius corrigiam calciamentiThe same is he that shall come after me, who is preferred before me: the latchet of whose shoe I am not worthy to loose.
27. he that cometh after me, the latchet of whose shoe I am not worthy to unloose.
1:27. The same is he who is to come after me, who has been placed ahead of me, the laces of whose shoes I am not worthy to loosen.”
1:27. He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose.
He it is, who coming after me is preferred before me, whose shoe' s latchet I am not worthy to unloose:

27: Он-то Идущий за мною, но Который стал впереди меня. Я недостоин развязать ремень у обуви Его.
1:27  ὁ ὀπίσω μου ἐρχόμενος, οὖ οὐκ εἰμὶ [ἐγὼ] ἄξιος ἵνα λύσω αὐτοῦ τὸν ἱμάντα τοῦ ὑποδήματος.
1:27. ipse est qui post me venturus est qui ante me factus est cuius ego non sum dignus ut solvam eius corrigiam calciamenti
The same is he that shall come after me, who is preferred before me: the latchet of whose shoe I am not worthy to loose.
1:27. The same is he who is to come after me, who has been placed ahead of me, the laces of whose shoes I am not worthy to loosen.”
1:27. He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: См. ст. 15-й. - Развязать ремень - см. Мф. 3:11.
Adam Clarke: Commentary on the Bible - 1831
1:27: Is preferred before me - Ὁς εμπροσθεν μου γεγονεν, Who was before me. This clause is wanting in BC*L, four others, the Coptic, Ethiopic, Slavonic, and two copies of the Itala, and in some of the primitive fathers. Griesbach has left it out of the text. It is likely that it was omitted by the above, because it was found in Joh 1:15 and Joh 1:30. At the end of this verse, EG, and ten others, with some copies of the Slavonic, add, He shall baptize you with the Holy Ghost and with fire.
Albert Barnes: Notes on the Bible - 1834
1:27: Whose shoe's latchet - See the notes at Mat 3:11. The "latchet" of sandals was the string or thong by which they were fastened to the feet. To unloose them was the office of a servant, and John means, therefore, that he was unworthy to perform the lowest office for the Messiah. This was remarkable humility. John was well known; he was highly honored; thousands came to hear him. Jesus was at that time unknown; but John says that he was unworthy to perform the humblest office for Jesus. So we all should be willing to lay all that we have at the feet of Christ, and feel that we are unworthy to be his lowest servants.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:27: who: Joh 1:15, Joh 1:30; Act 19:4
whose: Mat 3:11; Mar 1:7; Luk 3:16
John Gill
1:27 He it is who coming after me,.... Both into the world, and into the ministry of the word; for John was before Christ, in both these respects, though greatly behind him in others, and therefore he adds,
is preferred before me: being not only of a more excellent nature, the Son of God, and of an higher extract, the Lord from heaven; but in an higher office, and having greater gifts, and the Spirit of God without measure on him; and also being more followed by the people; for John decreased, but he increased: or rather the words may be rendered, who was before me; being the eternal Son of God, whose goings forth were of old, from everlasting; who was set up from everlasting, from the beginning, or ever the earth was; the firstborn, or first bringer forth of every creature; and therefore must be before all things, which are created by him; see Gill on Jn 1:15.
Whose shoes latchet I am not worthy to unloose; which was one of the meanest services done by a servant to his master; see Gill on Mt 3:11.
1:281:28: Այս՝ ՚ի Բեթաբրա՛ եղեւ յայն կոյս Յորդանանու, ուր էրն Յովհա՛ննէս եւ մկրտէր[1605]։[1605] Ոսկան յաւելու. Եւ մկրտէր, եւ անդ լինէր։
28. Այս բանը պատահեց Բեթաբրիայում, Յորդանանի միւս կողմում, ուր գտնւում էր Յովհաննէսը եւ մկրտում:
28 Այս բաները Բեթաբարայի մէջ եղան Յորդանանի անդիի կողմը, ուր Յովհաննէս կը կենար ու կը մկրտէր։
Այս ի Բեթաբրա եղեւ յայնկոյս Յորդանանու, ուր էրն Յովհաննէս եւ մկրտէր:

1:28: Այս՝ ՚ի Բեթաբրա՛ եղեւ յայն կոյս Յորդանանու, ուր էրն Յովհա՛ննէս եւ մկրտէր[1605]։
[1605] Ոսկան յաւելու. Եւ մկրտէր, եւ անդ լինէր։
28. Այս բանը պատահեց Բեթաբրիայում, Յորդանանի միւս կողմում, ուր գտնւում էր Յովհաննէսը եւ մկրտում:
28 Այս բաները Բեթաբարայի մէջ եղան Յորդանանի անդիի կողմը, ուր Յովհաննէս կը կենար ու կը մկրտէր։
zohrab-1805▾ eastern-1994▾ western am▾
1:2828: Это происходило в Вифаваре при Иордане, где крестил Иоанн.
1:28  ταῦτα ἐν βηθανίᾳ ἐγένετο πέραν τοῦ ἰορδάνου, ὅπου ἦν ὁ ἰωάννης βαπτίζων.
1:28. Ταῦτα (The-ones-these) ἐν (in) Βηθανίᾳ (unto-a-Bethania) ἐγένετο ( it-had-became ) πέραν (to-across) τοῦ (of-the-one) Ἰορδάνου, (of-an-Iordanes,"ὅπου (to-which-of-whither) ἦν (it-was) ὁ (the-one) Ἰωάνης (an-Ioanes) βαπτίζων. (immersing-to)
1:28. haec in Bethania facta sunt trans Iordanen ubi erat Iohannes baptizansThese things were done in Bethania, beyond the Jordan, where John was baptizing.
28. These things were done in Bethany beyond Jordan, where John was baptizing.
1:28. These things happened in Bethania, across the Jordan, where John was baptizing.
1:28. These things were done in Bethabara beyond Jordan, where John was baptizing.
These things were done in Bethabara beyond Jordan, where John was baptizing:

28: Это происходило в Вифаваре при Иордане, где крестил Иоанн.
1:28  ταῦτα ἐν βηθανίᾳ ἐγένετο πέραν τοῦ ἰορδάνου, ὅπου ἦν ὁ ἰωάννης βαπτίζων.
1:28. haec in Bethania facta sunt trans Iordanen ubi erat Iohannes baptizans
These things were done in Bethania, beyond the Jordan, where John was baptizing.
1:28. These things happened in Bethania, across the Jordan, where John was baptizing.
1:28. These things were done in Bethabara beyond Jordan, where John was baptizing.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: Вместо имени "Вифавара" (место переправы) в большинстве древних кодексов стоит название "Вифания". Под этой Вифанией следует разуметь местечко по ту, т. е. по восточную сторону Иордана (в русск. тексте неточно: при Иордане). Цан отождествляет его с Ветоним, упоминаемым в кн. И. Навина (13:6). Это место находится в 10: километрах от Иордана. Здесь, вероятно, имел свое пребывание Креститель, когда около него собралось немало учеников, которые не могли же все время в зной и холод находиться в пустыне, без приюта. Отсюда Креститель мог ходить ежедневно к Иордану и там проповедовать.
Adam Clarke: Commentary on the Bible - 1831
1:28: These things were done in Bethabara - It is very probable that the word Bethany should be inserted here, instead of Bethabara. This reading, in the judgment of the best critics, is the genuine one. The following are the authorities by which it is supported: ABCEGHLMSX, BV, of Matthai, upwards of a hundred others, Syriac, Armenian, Persic, Coptic, Slavonic, Vulgate, Saxon, and all the Itala, with some of the most eminent of the primitive fathers, before the time of Origen, who is supposed to have first changed the reading. Bethabara signifies literally the house of passage, and is thought to be the place where the Israelites passed the river Jordan under Joshua. There was a place called Bethany, about two miles from Jerusalem, at the foot of the mount of Olives. But there was another of the same name, beyond Jordan, in the tribe of Reuben. It was probably of this that the evangelist speaks; and Origen, not knowing of this second Bethany, altered the reading to Bethabara. See Rosenmuller.
Albert Barnes: Notes on the Bible - 1834
1:28: In Bethabara - Almost all the ancient manuscripts and versions, instead of "Bethabara" here, have "Bethany," and this is doubtless the true reading. There was a Bethany about 2 miles east of Jerusalem, but there is said also to have been another in the tribe of Reuben, on the east side of the river Jordan, and in this place, probably, John was baptizing. It is about 12 miles above Jericho. The word "Bethabara" means "house or place of a ford." The reading "Bethabara," instead of "Bethany," seems to have arisen from the conjecture of Origen, who found in his day no such place as "Bethany," but saw a town called "Bethabara," where John was said to have baptized, and therefore took the liberty of changing the former reading - Robinson, Lexicon.
Beyond Jordan - On the east side of the Jordan River.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:28: Bethabara: Joh 10:40; Jdg 7:24, Bethbarah, Joh 12:5
where: Joh 3:23
John Gill
1:28 These things were done in Bethabara,.... That is, this testimony was bore by John; and this discourse passed between him and the Pharisees, at the place here mentioned; which was a passage over Jordan, where much people walked to go on the other side,
beyond Jordan; and
where also John was baptizing; which brought a great concourse of people together: so that this witness was bore in a very public manner, and before a large number; and it is to this that Christ refers, in Jn 1:33 for this was so well known, that there was no hiding or denying it: the place where this conversation passed, is in the Vulgate Latin, and all the eastern versions; and in the Alexandrian copy, and many other copies, and so in Nonnus, called Bethany; but as De Dieu observes, Bethany was not beyond Jordan, nor in the wilderness of Judea, but near to Jerusalem, about two miles distant from it; nor was it situated by waters convenient for baptizing, unless they went to the brook Kidron, which indeed was not far from it; but it is clear from the history, that John was not so near Jerusalem; nor did that brook which might be forded over, continues the same learned author, seem fit and proper enough, `"mergendis baptizandorum corporibus", for plunging the bodies of those that were to be baptized'; wherefore he rightly concludes, that either this reading is an error, or there was another Bethany near Jordan: Bethabara signifies "the house of passage", and is thought to be the place where the Israelites passed over Jordan, to go into the land of Canaan, Josh 3:16. And which, as it must be a very convenient place for the administration of baptism by immersion, used by John, so it was very significant of the use of this ordinance; which is, as it were, the passage, or entrance, into the Gospel church state; for persons ought first to be baptized, and then be admitted into a Gospel church, according to the example of the primitive Christians, Acts 2:41 but whether there was a place of this name, where the Israelites went over Jordan, is not certain; and if there was, it does not seem so likely to be the place here designed, since that was right over against Jericho; whereas this seems to be rather further off, and over against Galilee: there were several passages of Jordan, Judg 12:5. There was a bridge over it, between the lake of Samochon and Gennesaret, now called Jacob's bridge, where Jacob is supposed to have wrestled with the angel, and to have met with his brother Esau; and there was another over it at Chainmath, near Tiberias, and in other places: and it might be at one of these passages, by which they went over into Galilee, that John pitched upon to continue preaching and baptizing at; partly because of the number of people that went over, to whom he had the opportunity of preaching; and partly, for the sake of baptizing those who became proper subjects of that ordinance through his ministry. Some have thought, that this place is the same with Bethbarah, in Judg 7:24, which was either in the tribe of Ephraim or of Manasseh, and not far from the parts where this place must be, but was on this side Jordan; and so Beza says the words should be rendered; and those who came to John at Jordan, are not said to pass over that river: others are of opinion, that Bethabara is the same with Betharabah, Josh 15:6, since this is called Bethabara by the Septuagint, in Josh 18:22. However, be it what place soever, and wheresoever, it was no doubt very proper for John's purpose; and therefore he chose it, and for a while continued at it: and here, says Jerom (a).
"to this day many of the brethren, that is, of the number of believers, desiring there to be born again, are baptized in the vital stream;
such veneration had they for the place where John first baptized: Origen says (b), that in his time it was said, that Bethabara was showed by the banks of Jordan, where they report John baptized,
(a) De Locis Hebraicis, fol. 89. L. (b) Comment in Joannemo, Tom. 8. p. 131.
John Wesley
1:28 Where John was baptizing - That is, used to baptize.
Robert Jamieson, A. R. Fausset and David Brown
1:28 Bethabara--Rather, "Bethany" (according to nearly all the best and most ancient manuscripts); not the Bethany of Lazarus, but another of the same name, and distinguished from it as lying "beyond Jordan," on the east.
1:291:29: ՚Ի վաղիւ անդր տեսանէ զՅիսուս զի գա՛յր առ նա, եւ ասէ. Ահաւասիկ Գա՛ռն Աստուծոյ՝ որ բառնայ զմեղս աշխարհի[1606]։ [1606] Ոմանք. Գառնն Աստուծոյ։
29. Հետեւեալ օրը նա տեսաւ Յիսուսին, որ գալիս էր դէպի իրեն, ու ասաց. «Ահա՛ Գառն Աստուծոյ, որ վերացնում է աշխարհի մեղքը:
29 Հետեւեալ օրը Յովհաննէս տեսաւ Յիսուսը, որ իրեն կու գար եւ ըսաւ. «Ահա Աստուծոյ Գառը, որ աշխարհի մեղքը կը վերցնէ։
Ի վաղիւ անդր տեսանէ զՅիսուս զի գայր առ նա. եւ ասէ. Ահաւասիկ Գառն Աստուծոյ որ բառնայ զմեղս աշխարհի:

1:29: ՚Ի վաղիւ անդր տեսանէ զՅիսուս զի գա՛յր առ նա, եւ ասէ. Ահաւասիկ Գա՛ռն Աստուծոյ՝ որ բառնայ զմեղս աշխարհի[1606]։
[1606] Ոմանք. Գառնն Աստուծոյ։
29. Հետեւեալ օրը նա տեսաւ Յիսուսին, որ գալիս էր դէպի իրեն, ու ասաց. «Ահա՛ Գառն Աստուծոյ, որ վերացնում է աշխարհի մեղքը:
29 Հետեւեալ օրը Յովհաննէս տեսաւ Յիսուսը, որ իրեն կու գար եւ ըսաւ. «Ահա Աստուծոյ Գառը, որ աշխարհի մեղքը կը վերցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
1:2929: На другой день видит Иоанн идущего к нему Иисуса и говорит: вот Агнец Божий, Который берет [на Себя] грех мира.
1:29  τῇ ἐπαύριον βλέπει τὸν ἰησοῦν ἐρχόμενον πρὸς αὐτόν, καὶ λέγει, ἴδε ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου.
1:29. Τῇ (Unto-the-one) ἐπαύριον (upon-to-morrow) βλέπει (it-vieweth) τὸν (to-the-one) Ἰησοῦν (to-an-Iesous) ἐρχόμενον ( to-coming ) πρὸς (toward) αὐτόν, (to-it,"καὶ (and) λέγει (it-fortheth,"Ἴδε (Thou-should-have-had-seen,"ὁ (the-one) ἀμνὸς (a-Lamb) τοῦ (of-the-one) θεοῦ (of-a-Deity,"ὁ (the-one) αἴρων (lifting) τὴν (to-the-one) ἁμαρτίαν (to-an-un-adjusting-along-unto) τοῦ (of-the-one) κόσμου. (of-a-configuration)
1:29. altera die videt Iohannes Iesum venientem ad se et ait ecce agnus Dei qui tollit peccatum mundiThe next day, John saw Jesus coming to him; and he saith: Behold the Lamb of God. Behold him who taketh away the sin of the world.
29. On the morrow he seeth Jesus coming unto him, and saith, Behold, the Lamb of God, which taketh away the sin of the world!
1:29. On the next day, John saw Jesus coming toward him, and so he said: “Behold, the Lamb of God. Behold, he who takes away the sin of the world.
1:29. The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.
The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world:

29: На другой день видит Иоанн идущего к нему Иисуса и говорит: вот Агнец Божий, Который берет [на Себя] грех мира.
1:29  τῇ ἐπαύριον βλέπει τὸν ἰησοῦν ἐρχόμενον πρὸς αὐτόν, καὶ λέγει, ἴδε ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου.
1:29. altera die videt Iohannes Iesum venientem ad se et ait ecce agnus Dei qui tollit peccatum mundi
The next day, John saw Jesus coming to him; and he saith: Behold the Lamb of God. Behold him who taketh away the sin of the world.
1:29. On the next day, John saw Jesus coming toward him, and so he said: “Behold, the Lamb of God. Behold, he who takes away the sin of the world.
1:29. The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: На другое утро после беседы с депутацией от Синедриона и с фарисея и Иоанн, вероятно, на том же самом месте у реки Иордан, увидев подходившего к нему Иисуса, засвидетельствовал о Нем в слух всех его окружавших как об Агнце, вземлющем грех мира. Зачем в это время Иисус шел к Иоанну - неизвестно. Креститель назвал Христа Агнцем (o amnoV) Божиим в том смысле, что Его Сам Бог избрал и приготовил для заклания в жертву за грехи людей, подобно тому как евреи при выходе из Египта готовили агнцев, кровь которых должна была спасти их дома от грозного суда Божия (Исх. 12:7). Бог давно уже избрал Этого Агнца (Откр. 13:8; 1Пет. 1:20) и теперь давал Его людям - всем людям без изъятия. Едва ли можно видеть в словах Крестителя отношение к изображенному пророку Исаией Страдальцу (53: гл.), как полагают некоторые древние и новые экзегеты. В этой же гл. кн. Исаии Мессия назван не прямо агнцем, а только сравнивается с ним, и является несущим не грехи наши, а болезни и скорби.

Который берет на Себя грехи мира - точнее: уносит грех мира с собою (ср. 1:29; Рим. 5:12). Креститель не указывает времени, когда Этот Агнец унесет на себе грехи мира. Настоящее время глагола airw означает, так сказать, не ограниченное известным временем действие: Христос "каждый день берет на Себя грехи наши одни чрез крещение, другие чрез покаяние" (Феофил.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
29 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. 30 This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. 31 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, I saw the Spirit descending from heaven like a dove, and it abode upon him. 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. 34 And I saw, and bare record that this is the Son of God. 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!

We have in these verses an account of John's testimony concerning Jesus Christ, which he witnessed to his own disciples that followed him. As soon as ever Christ was baptized he was immediately hurried into the wilderness, to be tempted; and there he was forty days. During his absence John had continued to bear testimony to him, and to tell the people of him; but now at last he sees Jesus coming to him, returning from the wilderness of temptation. As soon as that conflict was over Christ immediately returned to John, who was preaching and baptizing. Now Christ was tempted for example and encouragement to us; and this teaches us, 1. That the hardships of a tempted state should engage us to keep close to ordinances; to go into the sanctuary of God, Ps. lxxiii. 17. Our combats with Satan should oblige us to keep close to the communion of saints: two are better than one. 2. That the honours of a victorious state must not set us above ordinances. Christ had triumphed over Satan, and been attended by angels, and yet, after all, he returns to the place where John was preaching and baptizing. As long as we are on this side heaven, whatever extraordinary visits of divine grace we may have here at any time, we must still keep close to the ordinary means of grace and comfort, and walk with God in them. Now here are two testimonies borne by John to Christ, but those two agree in one.

I. Here is his testimony to Christ on the first day that he saw him coming from the wilderness; and here four things are witnessed by him concerning Christ, when he had him before his eyes:--

1. That he is the Lamb of God which taketh away the sin of the world, v. 29. Let us learn here,

(1.) That Jesus Christ is the Lamb of God, which bespeaks him the great sacrifice, by which atonement is made for sin, and man reconciled to God. Of all the legal sacrifices he chooses to allude to the lambs that were offered, not only because a lamb is an emblem of meekness, and Christ must be led as a lamb to the slaughter (Isa. liii. 7), but with a special reference, [1.] To the daily sacrifice, which was offered every morning and evening continually, and that was always a lamb (Exod. xxix. 38), which was a type of Christ, as the everlasting propitiation, whose blood continually speaks. [2.] To the paschal lamb, the blood of which, being sprinkled upon the door-posts, secured the Israelites from the stroke of the destroying angel. Christ is our passover, 1 Cor. v. 7. He is the Lamb of God; he is appointed by him (Rom. iii. 25), he was devoted to him (ch. xvii. 19), and he was accepted with him; in him he was well pleased. The lot which fell on the goat that was to be offered for a sin-offering was called the Lord's lot (Lev. xvi. 8, 9); so Christ, who was to make atonement for sin, is called the Lamb of God.

(2.) That Jesus Christ, as the Lamb of God, takes away the sin of the world. This was his undertaking; he appeared, to put away sin by the sacrifice of himself, Heb. ix. 26. John Baptist had called people to repent of their sins, in order to the remission of them. Now here he shows how and by whom that remission was to be expected, what ground of hope we have that our sins shall be pardoned upon our repentance, though our repentance makes no satisfaction for them. This ground of hope we have--Jesus Christ is the Lamb of God. [1.] He takes away sin. He, being Mediator between God and man, takes away that which is, above any thing, offensive to the holiness of God, and destructive to the happiness of man. He came, First, To take away the guilt of sin by the merit of his death, to vacate the judgment, and reverse the attainder, which mankind lay under, by an act of indemnity, of which all penitent obedient believers may claim the benefit. Secondly, To take away the power of sin by the Spirit of his grace, so that it shall not have dominion, Rom. vi. 14. Christ, as the Lamb of God, washes us from our sins in his own blood; that is, he both justifies and sanctifies us: he takes away sin. He is ho airon --he is taking away the sin of the world, which denotes it not a single but a continued act; it is his constant work and office to take away sin, which is such a work of time that it will never be completed till time shall be no more. He is always taking away sin, by the continual intercession of his blood in heaven, and the continual influence of his grace on earth. [2.] He takes away the sin of the world; purchases pardon for all those that repent, and believe the gospel, of what country, nation, or language, soever they be. The legal sacrifices had reference only to the sins of Israel, to make atonement for them; but the Lamb of God was offered to be a propitiation for the sin of the whole world; see 1 John ii. 2. This is encouraging to our faith; if Christ takes away the sin of the world, then why not my sin? Christ levelled his force at the main body of sin's army, struck at the root, and aimed at the overthrow, of that wickedness which the whole world lay in. God was in him reconciling the world to himself. [3.] He does this by taking it upon himself. He is the Lamb of God, that bears the sin of the world; so the margin reads it. He bore sin for us, and so bears it from us; he bore the sin of many, as the scape-goat had the sins of Israel put upon his head, Lev. xvi. 21. God could have taken away the sin by taking away the sinner, as he took away the sin of the old world; but he has found out a way of abolishing the sin, and yet sparing the sinner, by making his Son sin for us.

(3.) That it is our duty, with an eye of faith, to behold the Lamb of God thus taking away the sin of the world. See him taking away sin, and let that increase our hatred of sin, and resolutions against it. Let not us hold that fast which the Lamb of God came to take away: for Christ will either take our sins away or take us away. Let it increase our love to Christ, who loved us, and washed us from our sins in his own blood, Rev. i. 5. Whatever God is pleased to take away from us, if withal he take away our sins, we have reason to be thankful, and no reason to complain.

2. That this was he of whom he had spoken before (v. 30, 31): This is he, this person whom I now point at, you see where he stands, this is he of whom I said, After me cometh a man. Observe, (1.) This honour John had above all the prophets, that, whereas they spoke of him as one that should come, he saw him already come. This is he. He sees him now, he sees him nigh, Num. xxiv. 17. Such a difference there is between present faith and future vision. Now we love one whom we have not seen; then we shall see him whom our souls love, shall see him, and say, This is he of whom I said, my Christ, and my all, my beloved, and my friend. (2.) John calls Christ a man; after me comes a man--aner, a strong man: like the man, the branch, or the man of God's right hand. (3.) He refers to what he had himself said of him before: This is he of whom I said. Note, Those who have said the most honourable things of Christ will never see cause to unsay them; but the more they know him the more they are confirmed in their esteem of him. John still thinks as meanly of himself, and as highly of Christ, as ever. Though Christ appeared not in any external pomp or grandeur, yet John is not ashamed to own, This is he whom I meant, who is preferred before me. And it was necessary that John should thus show them the person, otherwise they could not have believed that one who made so mean a figure should be he of whom John had spoken such great things. (4.) He protests against any confederacy or combination with this Jesus: And I knew him not. Though there was some relation between them (Elisabeth was cousin to the virgin Mary), yet there was no acquaintance at all between them; John had no personal knowledge of Jesus till he saw him come to his baptism. Their manner of life had been different: John had spent his time in the wilderness, in solitude; Jesus at Nazareth, in conversation. There was no correspondence, no interview between them, that the matter might appear to be wholly carried on by the direction and disposal of Heaven, and not by any design or concert of the persons themselves. And as he hereby disowns all collusion, so also all partiality and sinister regard in it; he could not be supposed to favour him as a friend, for there was no friendship or familiarity between them. Nay, as he could not be biassed to speak honourably of him because he was a stranger to him, he was not able to say any thing of him but what he received from above, to which he appeals, ch. iii. 27. Note, They who are taught believe and confess one whom they have not seen, and blessed are they who yet have believed. (5.) The great intention of John's ministry and baptism was to introduce Jesus Christ. That he should be made manifest to Israel, therefore am I come baptizing with water. Observe, [1.] Though John did not know Jesus by face, yet he knew that he should be made manifest. Note, We may know the certainty of that which yet we do not fully know the nature and intention of. We know that the happiness of heaven shall be made manifest to Israel, but cannot describe it. [2.] The general assurance John had that Christ should be made manifest served to carry him with diligence and resolution through his work, though he was kept in the dark concerning particulars: Therefore am I come. Our assurance of the reality of things, though they are unseen, is enough to quicken us to our duty. [3.] God reveals himself to his people by degrees. At first, John knew no more concerning Christ but that he should be made manifest; in confidence of that, he came baptizing, and now he is favoured with a sight of him. They who, upon God's word, believe what they do not see, shall shortly see what they now believe. [4.] The ministry of the word and sacraments is designed for no other end than to lead people to Christ, and to make him more and more manifest. [5.] Baptism with water made way for the manifesting of Christ, as it supposed our corruption and filthiness, and signified our cleansing by him who is the fountain opened.

3. That this was he upon whom the Spirit descended from heaven like a dove. For the confirming of his testimony concerning Christ, he here vouches the extraordinary appearance at his baptism, in which God himself bore witness to him. This was a considerable proof of Christ's mission. Now, to assure us of the truth of it, we are here told (v. 32-34),

(1.) That John Baptist saw it: He bore record; did not relate it as a story, but solemnly attested it, with all the seriousness and solemnity of witness-bearing. He made affidavit of it: I saw the Spirit descending from heaven. John could not see the Spirit, but he saw the dove which was a sign and representation of the Spirit. The Spirit came now upon Christ, both to make him fir for his work and to make him known to the world. Christ was notified, not by the descent of a crown upon him, or by a transfiguration, but by the descent of the Spirit as a dove upon him, to qualify him for his undertaking. Thus the first testimony given to the apostles was by the descent of the Spirit upon them. God's children are made manifest by their graces; their glories are reserved for their future state. Observe, [1.] The spirit descended from heaven, for every good and perfect gift is from above. [2.] He descended like a dove--an emblem of meekness, and mildness, and gentleness, which makes him fit to teach. The dove brought the olive-branch of peace, Gen. viii. 11. [3.] The Spirit that descended upon Christ abode upon him, as was foretold, Isa. xi. 2. The Spirit did not move him at times, as Samson (Judg. xiii. 25), but at all times. The Spirit was given to him without measure; it was his prerogative to have the Spirit always upon him, so that he could at no time be found either unqualified for his work himself or unfurnished for the supply of those that seek to him for his grace.

(2.) That he was told to expect it, which very much corroborates the proof. It was not John's bare conjecture, that surely he on whom he saw the Spirit descending was the Son of God; but it was an instituted sign given him before, by which he might certainly know it (v. 33): I knew him not. He insists much upon this, that he knew no more of him than other people did, otherwise than by revelation. But he that sent me to baptize gave me this sign, Upon whom thou shalt see the Spirit descending, the same is he. [1.] See here what sure grounds John went upon in his ministry and baptism, that he might proceed with all imaginable satisfaction. First, He did not run without sending: God sent him to baptize. He had a warrant from heaven for what he did. When a minister's call is clear, his comfort is sure, though his success is not always so. Secondly, He did not run without speeding; for, when he was sent to baptize with water, he was directed to one that should baptize with the Holy Ghost. Under this notion John Baptist was taught to expect Christ, as one who would give that repentance and faith which he called people to, and would carry on and complete that blessed structure of which he was now laying the foundation. Note, It is a great comfort to Christ's ministers, in their administration of the outward signs, that he whose ministers they are can confer the grace signified thereby, and so put life, and soul, and power into their ministrations; can speak to the heart what they speak to the ear, and breathe upon the dry bones to which they prophesy. [2.] See what sure grounds he went upon in his designation of the person of the Messiah. God had before given him a sign, as he did to Samuel concerning Saul: "On whom thou shalt see the Spirit descend, that same is he." This not only prevented any mistakes, but gave him boldness in his testimony. When he had such assurance as this given him, he could speak with assurance. When John was told this before, his expectations could not but be very much raised; and, when the event exactly answered the prediction, his faith could not but be much confirmed: and these things are written that we may believe.

4. That he is the Son of God. This is the conclusion of John's testimony, that in which all the particulars centre, as the quod erat demonstrandum--the fact to be demonstrated (v. 34): I saw, and bore record, that this is the Son of God. (1.) The truth asserted is, that this is the Son of God. The voice from heaven proclaimed, and John subscribed to it, not only that he should baptize with the Holy Ghost by a divine authority, but that he has a divine nature. This was the peculiar Christian creed, that Jesus is the Son of God (Matt. xvi. 16), and here is the first framing of it. (2.) John's testimony to it: "I saw, and bore record. Not only I now bear record of it, but I did so as soon as I had seen it." Observe, [1.] What he saw he was forward to bear record of, as they, Acts iv. 20: We cannot but speak the things which we have seen. [2.] What he bore record of was what he saw. Christ's witnesses were eye-witnesses, and therefore the more to be credited: they did not speak by hear-say and report, 2 Pet. i. 16.

II. Here is John's testimony to Christ, the next day after, v. 35, 36. Where observe, 1. He took every opportunity that offered itself to lead people to Christ: John stood looking upon Jesus as he walked. It should seem, John was now retired from the multitude, and was in close conversation with two of his disciples. Note, Ministers should not only in their public preaching, but in their private converse, witness to Christ, and serve his interests. He saw Jesus walking at some distance, yet did not go to him himself, because he would shun every thing that might give the least colour to suspect a combination. He was looking upon Jesus--emblepsas; he looked stedfastly, and fixed his eyes upon him. Those that would lead others to Christ must be diligent and frequent in the contemplation of him themselves. John had seen Christ before, but now looked upon him, 1 John i. 1. 2. He repeated the same testimony which he had given to Christ the day before, though he could have delivered some other great truth concerning him; but thus he would show that he was uniform and constant in his testimony, and consistent with himself. His doctrine was the same in private that it was in public, as Paul's was, Acts xx. 20, 21. It is good to have that repeated which we have heard, Phil. iii. 1. The doctrine of Christ's sacrifice for the taking away of the sin of the world ought especially to be insisted upon by all good ministers: Christ, the Lamb of God, Christ and him crucified. 3. He intended this especially for his two disciples that stood with him; he was willing to turn them over to Christ, for to this end he bore witness to Christ in their hearing that they might leave all to follow him, even that they might leave him. He did not reckon that he lost those disciples who went over from him to Christ, any more than the schoolmaster reckons that scholar lost whom he sends to the university. John gathered disciples, not for himself, but for Christ to prepare them for the Lord, Luke i. 17. So far was he from being jealous of Christ's growing interest, that there was nothing he was more desirous of. Humble generous souls will give others their due praise without fear of diminishing themselves by it. What we have of reputation, as well as of other things, will not be the less for our giving every body his own.
Adam Clarke: Commentary on the Bible - 1831
1:29: The next day - The day after that on which the Jews had been with John, Joh 1:19.
Behold the Lamb of God, etc. - This was said in allusion to what was spoken Isa 53:7. Jesus was the true Lamb or Sacrifice required and appointed by God, of which those offered daily in the tabernacle and temple, Exo 29:38, Exo 29:39, and especially the paschal lamb, were only the types and representatives. See Exo 12:4, Exo 12:5; Co1 5:7. The continual morning and evening sacrifice of a lamb, under the Jewish law, was intended to point out the continual efficacy of the blood of atonement: for even at the throne of God, Jesus Christ is ever represented as a lamb newly slain, Rev 5:6. But John, pointing to Christ, calls him emphatically, the Lamb of God: - all the lambs which had been hitherto offered had been furnished by men: this was provided by God, as the only sufficient and available sacrifice for the sin of the world. In three essential respects, this lamb differed from those by which it was represented.
1st. It was the Lamb of God; the most excellent, and the most available.
2nd. It made an atonement for sin: it carried sin away in reality, the others only representatively.
3rd. It carried away the sin of the World, whereas the other was offered only on behalf of the Jewish people. In Yalcut Rubeni, fol. 30, it is said, "The Messiah shall bear the sins of the Israelites." But this salvation was now to be extended to the whole world.
Albert Barnes: Notes on the Bible - 1834
1:29: The next day - The day after the Jews made inquiry whether he was the Christ.
Behold the Lamb of God - A "lamb," among the Jews, was killed and eaten at the Passover to commemorate their deliverance from Egypt, Exo 12:3-11. A lamb was offered in the tabernacle, and afterward in the temple, every morning and evening, as a part of the daily worship, Exo 29:38-39. 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 53:7. 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 Pe1 2:23-25; 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 Luk 23:44-46; and he was what was represented by the Passover, turning away the anger of God, and saving sinners by his blood from vengeance and eternal death, Co1 5:7.
Of God - Appointed by God, approved by God, and most dear to him; the sacrifice which he chose, and which he approves to save people 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 53:4; Jo1 3:5; Pe1 2:24. He takes away sin by "bearing" in his own body the sufferings which God appointed to show his sense of the evil of sin, thus magnifying the law, and rendering it consistent for him to pardon. See the notes at Rom 3:24-25.
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 world, Jo1 2:2. See the notes at Co2 5:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:29: Behold: Joh 1:36; Gen 22:7, Gen 22:8; Exo 12:3-13; Num 28:3-10; Isa 53:7; Act 8:32; Pe1 1:19; Rev 5:6, Rev 5:8, Rev 5:12, Rev 5:13, Rev 6:1, Rev 6:16; Rev 7:9, Rev 7:10, Rev 7:14, Rev 7:17, Rev 12:11, Rev 13:8, Rev 14:1, Rev 14:4, Rev 14:10, Rev 15:3, Rev 17:14, Rev 19:7, Rev 19:9; Rev 21:9, Rev 21:14, Rev 21:22, Rev 21:23, Rev 21:27, Rev 22:1-3
which: Isa 53:11; Hos 14:2; Mat 20:28; Act 13:39; Co1 15:3; Co2 5:21; Gal 1:4; Gal 3:13; Ti1 2:6; Tit 2:14; Heb 1:3, Heb 2:17, Heb 9:28; Pe1 2:24, Pe1 3:18; Jo1 2:2, Jo1 3:5, Jo1 4:10; Rev 1:5
taketh: or, beareth, Exo 28:38; Lev 10:17, Lev 16:21, Lev 16:22; Num 18:1, Num 18:23
Geneva 1599
1:29 (13) The next day John seeth Jesus coming unto him, and saith, Behold (n) the Lamb of God, which (o) taketh away the (p) sin of the world.
(13) The body and truth of all the sacrifices of the law, to make satisfaction for the sin of the world, is Christ.
(n) This word "the" which is added has great force in it, not only to set forth the worthiness of Christ, and so to separate him for the "lamb" which was a symbol of him, and from all other sacrifices of the law, but also to remind us of the prophecies of Isaiah and others.
(o) This word is in the present tense, and signifies a continuous act, for the Lamb rightfully has this power both now and forever to take away the sins of the world.
(p) That is, that root of sins, namely, our corruption, and so consequently the fruits of sins, which are commonly called in the plural number, sins.
John Gill
1:29 The next day John seeth Jesus coming unto him,.... Not to be baptized, for he had been baptized before by him. This seems to have been after Christ had been forty days in the wilderness, from whence he now returned, and came to attend on John's ministry; both to do honour to him, and that he might be made manifest by him; and this was the day after John had bore such a testimony concerning him, to the priests and Levites; and which Christ the omniscient God, knew full well, and therefore came at this season, when the minds of the people were prepared by John's testimony, to expect and receive him: one part of the work of Elias, which the Jews assign unto him, and the precise time of his doing it, exactly agree with this account of John the Baptist; they say (c), that his work is
“to bring to them (the Israelites) the good news of the coming of the Redeemer; and this shall be, , "one day", before the coming of the, Messiah; and this is that which is written, "behold I will send you Elijah the prophet, before the coming of the great and dreadful day of the Lord". Mal 4:5.
For John, the day before Christ Lord, came to him, had signified to the priests and Levites, that the Messiah was already come; and now on the day following, seeing him, pointed as with his finger to him,
and saith, behold the Lamb of God, which taketh away the sin of the world: he calls him a "lamb", either with respect to any lamb in common, for his harmlessness and innocence; for his meekness and humility; for his patience; and for his usefulness, both for food and clothing, in a spiritual sense; as well as for his being to be a sacrifice for the sins of his people: or else with respect to the lambs that were offered in sacrifice, under the legal dispensation; and that either to the passover lamb, or rather to the lambs of the daily sacrifice, that were offered morning and evening; since the account of them best agrees with what is said of this Lamb of God, who was slain in type, in the morning of the world, or from the foundation of the world; and actually in the evening of the world, or in the end of it; and who has a continued virtue to take away the sins of his people, from the beginning, to the end of the world; and their sins, both of the day and night, or which are committed every day: for as they are daily committed, there is need of the daily application of the blood and sacrifice of Christ, to remove them; or of continual looking unto him by faith, whose blood has a continual virtue, to cleanse from all sin: the Jewish doctors say (d), that "the morning daily sacrifice made atonement for the iniquities done in the night; and the evening sacrifice made atonement for the iniquities that were by day:
and in various things they were typical of Christ, as that they were lambs of the first year, which may denote the weakness of the human nature of Christ, which had all the sinless infirmities of it; they, were also without spot, signifying the purity of Christ's human nature, who was holy and harmless, a lamb without spot and blemish; these were offered as a sacrifice, and for the children of Israel only, as Christ has given himself an offering and a sacrifice to God, both in soul and body, for the sins of the mystical Israel of God, the Israel whom God has chosen for himself, whether Jews or Gentiles; for Christ is the propitiation for the sins of both: and these were offered daily, morning and evening; and though Christ was but once offered, otherwise he must have often suffered; yet as he has by one offering put away sin for ever, so there is a perpetual virtue in his sacrifice to take it away, and there is a constant application of it for that purpose; to which may be added, that these lambs were offered with fine flour, oil and wine, for a sweet savour to the Lord; denoting the acceptableness of the sacrifice of Christ to his Father, to whom it is for a sweet smelling savour, Eph 5:2. And Christ is styled the Lamb "of God", in allusion to the same, whom the Cabalistic Jews (e) call the secret of the mystery, and , "the Lambs of God"; because God has a special property in him; he is his own Son; and because he is of his providing and appointing, as a sacrifice for sin, and is acceptable to him as such; and to distinguish him from all other lambs; and to give him the preference, since he does that which they could not do, "taketh away the sin of the world": by the "sin of the world", is not meant the sin, or sins of every individual person in the world; for some die in their sins, and their sins go before hand to judgment, and they go into everlasting punishment for them; which could not be, if Christ took them away: rather, the sin which is common to the whole world, namely: original sin; but then it must be observed, that this is not the only sin Christ takes away; for he also takes away actual sins; and the Arabic and Ethiopic versions read in the plural, "the sins of the world"; and also that this he takes away, only with respect the elect; wherefore they are the persons intended by the world, as in Jn 6:33, whose sin, or sins, Christ takes away: and a peculiar regard seems to be had to the elect among the Gentiles, who are called the world, in distinction from the Jews, as in Jn 3:16, and the rather, since the lambs of the daily sacrifice, to which the allusion is, were only offered for the sins of the Jews: but John here signifies, that the Lamb of God he pointed at, and which was the antitype of these lambs, not only took away the sins of God's people among the Jews, but the sins of such of them also as were among the Gentiles; and this seems to me to be the true sense of the passage. The phrase "taking away sin", signifies a taking it up, as Christ did; he took it voluntarily upon himself, and became responsible to divine justice for it; and also a bearing and carrying it, for taking it upon himself, he bore it in his own body on the tree, and carried it away, as the scape goat did under the law; and so likewise a taking it quite away: Christ has removed it as far as the east is from the west, out of sight, so as never to be seen any more; he has destroyed, abolished, and made an utter end of it: and this is expressed in the present tense, "taketh away": to denote the continued virtue of Christ's sacrifice to take away sin, and the constant efficacy of his blood to cleanse from it, and the daily application of it to the consciences of his people; and which is owing to the dignity of his person, as the Son of God; and to his continual and powerful mediation and intercession: this must be a great relief to minds afflicted with the continual ebullitions of sin, which is taken away by the Lamb of God, as fast as it rises; and who, for that purpose, are called to "behold", and wonder at, the love and grace of Christ, in taking up, bearing, and taking away sin; and to look to him by faith continually, for everlasting salvation; and love him, and give him the honour of it, and glorify him for it,
(c) R. Abraham ben David in Misn. Ediot, c. 8. sect. 7. (d) R. Menachem, fol. 115. apud Ainsworth, in Exod. xxix. 39. (e) Raya Mehimna, in Zohar in Lev. fol. 33. 2.
John Wesley
1:29 He seeth Jesus coming and saith, Behold the Lamb - Innocent; to be offered up; prophesied of by Isaiah, Is 53:7, typified by the paschal lamb, and by the daily sacrifice: The Lamb of God - Whom God gave, approves, accepts of; who taketh away - Atoneth for; the sin - That is, all the sins: of the world - Of all mankind. Sin and the world are of equal extent.
Robert Jamieson, A. R. Fausset and David Brown
1:29 seeth Jesus--fresh, probably, from the scene of the temptation.
coming unto him--as to congenial company (Acts 4:23), and to receive from him His first greeting.
and saith--catching a sublime inspiration at the sight of Him approaching.
the Lamb of God--the one God-ordained, God-gifted sacrificial offering.
that taketh away--taketh up and taketh away. The word signifies both, as does the corresponding Hebrew word. Applied to sin, it means to be chargeable with the guilt of it (Ex 28:38; Lev 5:1; Ezek 18:20), and to bear it away (as often). In the Levitical victims both ideas met, as they do in Christ, the people's guilt being viewed as transferred to them, avenged in their death, and so borne away by them (Lev 4:15; Lev 16:15, Lev 16:21-22; and compare Is 53:6-12; 2Cor 5:21).
the sin--The singular number being used to mark the collective burden and all-embracing efficacy.
of the world--not of Israel only, for whom the typical victims were exclusively offered. Wherever there shall live a sinner throughout the wide world, sinking under that burden too heavy for him to bear, he shall find in this "Lamb of God," a shoulder equal to the weight. The right note was struck at the first--balm, doubtless, to Christ's own spirit; nor was ever after, or ever will be, a more glorious utterance.
1:301:30: Սա՛ է՝ վասն որոյ եսն ասէի. Զկնի իմ գայ՝ այր, որ առաջի իմ եղեւ, զի յառա՛ջ իսկ էր քան զիս։
30. Սա՛ է նա, որի մասին ես ասում էի՝ իմ յետեւից գալիս է մէկը, որ ինձնից մեծ եղաւ, որովհետեւ ինձնից առաջ կար:
30 Ասիկա է, որուն համար կ’ըսէի. ‘Իմ ետեւէս մարդ մը կու գայ, որ ինձմէ առաջ եղաւ, վասն զի ինձմէ առաջ էր’։
Սա է վասն որոյ եսն ասէի. Զկնի իմ գայ այր որ առաջի իմ եղեւ, զի յառաջ իսկ էր քան զիս:

1:30: Սա՛ է՝ վասն որոյ եսն ասէի. Զկնի իմ գայ՝ այր, որ առաջի իմ եղեւ, զի յառա՛ջ իսկ էր քան զիս։
30. Սա՛ է նա, որի մասին ես ասում էի՝ իմ յետեւից գալիս է մէկը, որ ինձնից մեծ եղաւ, որովհետեւ ինձնից առաջ կար:
30 Ասիկա է, որուն համար կ’ըսէի. ‘Իմ ետեւէս մարդ մը կու գայ, որ ինձմէ առաջ եղաւ, վասն զի ինձմէ առաջ էր’։
zohrab-1805▾ eastern-1994▾ western am▾
1:3030: Сей есть, о Котором я сказал: за мною идет Муж, Который стал впереди меня, потому что Он был прежде меня.
1:30  οὖτός ἐστιν ὑπὲρ οὖ ἐγὼ εἶπον, ὀπίσω μου ἔρχεται ἀνὴρ ὃς ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν.
1:30. οὗτός (The-one-this) ἐστιν (it-be) ὑπὲρ (over) οὗ (of-which) ἐγὼ (I) εἶπον (I-had-said,"Ὀπίσω (Aback-unto-which) μου (of-me) ἔρχεται ( it-cometh ,"ἀνὴρ (a-man,"ὃς (which) ἔμπροσθέν (in-toward-from) μου (of-me) γέγονεν, (it-hath-had-come-to-become) ὅτι (to-which-a-one) πρῶτός (most-before) μου (of-me) ἦν: (it-was)
1:30. hic est de quo dixi post me venit vir qui ante me factus est quia prior me eratThis is he of whom I said: After me there cometh a man, who is preferred before me: because he was before me.
30. This is he of whom I said, After me cometh a man which is become before me: for he was before me.
1:30. This is the one about whom I said, ‘After me arrives a man, who has been placed ahead of me, because he existed before me.’
1:30. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.
This is he of whom I said, After me cometh a man which is preferred before me: for he was before me:

30: Сей есть, о Котором я сказал: за мною идет Муж, Который стал впереди меня, потому что Он был прежде меня.
1:30  οὖτός ἐστιν ὑπὲρ οὖ ἐγὼ εἶπον, ὀπίσω μου ἔρχεται ἀνὴρ ὃς ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν.
1:30. hic est de quo dixi post me venit vir qui ante me factus est quia prior me erat
This is he of whom I said: After me there cometh a man, who is preferred before me: because he was before me.
1:30. This is the one about whom I said, ‘After me arrives a man, who has been placed ahead of me, because he existed before me.’
1:30. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: Повторяя свое свидетельство о превосходстве Христа перед ним, Крестителем, Иоанн называет Христа мужем, вероятно, имея в виду, что Он есть истинный муж или жених Церкви, тогда как сам Иоанн только друг жениха (ср. 3:29).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:30: Joh 1:15, Joh 1:27; Luk 3:16
John Gill
1:30 This is he, of whom it is said,.... Either the day before, as in Jn 1:27, or some time before that, Jn 1:15, when he first began to baptize, even before Christ came to be baptized by him, and before he personally knew him; see Mt 3:11.
After me cometh a man; not a mere man, but the man God's fellow: and this is said, not because he was now a grown man, or to show the truth of his human nature; but seems to be a common Hebraism, and is all one as if it had been said, "after me cometh one", or a certain person: for the sense of this phrase, and what follows; see Gill on Jn 1:15.
1:311:31: Եւ ես՝ ո՛չ գիտէի զնա. այլ զի յայտնի լինիցի Իսրայէլի, վասն ա՛յնորիկ եկի ես ջրով մկրտել[1607]։ [1607] Ոմանք. Յայտնի լիցի Իսրայէլի։
31. Եւ ես չէի ճանաչում նրան, բայց որպէսզի յայտնի լինի Իսրայէլին, դրա համար ես եկայ ջրով մկրտելու»:
31 Ու ես զանիկա չէի ճանչնար, բայց անոր համար ես եկայ ջրով մկրտելու, որպէս զի անիկա Իսրայէլին յայտնուի»։
Եւ ես ոչ գիտէի զնա, այլ զի յայտնի լինիցի Իսրայելի, վասն այնորիկ եկի ես ջրով մկրտել:

1:31: Եւ ես՝ ո՛չ գիտէի զնա. այլ զի յայտնի լինիցի Իսրայէլի, վասն ա՛յնորիկ եկի ես ջրով մկրտել[1607]։
[1607] Ոմանք. Յայտնի լիցի Իսրայէլի։
31. Եւ ես չէի ճանաչում նրան, բայց որպէսզի յայտնի լինի Իսրայէլին, դրա համար ես եկայ ջրով մկրտելու»:
31 Ու ես զանիկա չէի ճանչնար, բայց անոր համար ես եկայ ջրով մկրտելու, որպէս զի անիկա Իսրայէլին յայտնուի»։
zohrab-1805▾ eastern-1994▾ western am▾
1:3131: Я не знал Его; но для того пришел крестить в воде, чтобы Он явлен был Израилю.
1:31  κἀγὼ οὐκ ᾔδειν αὐτόν, ἀλλ᾽ ἵνα φανερωθῇ τῶ ἰσραὴλ διὰ τοῦτο ἦλθον ἐγὼ ἐν ὕδατι βαπτίζων.
1:31. κἀγὼ (And-I) οὐκ (not) ᾔδειν (I-had-come-to-have-seen) αὐτόν, (to-it,"ἀλλ' (other) ἵνα (so) φανερωθῇ (it-might-have-been-en-manifested) τῷ (unto-the-one) Ἰσραὴλ (unto-an-Israel,"διὰ (through) τοῦτο (to-the-one-this) ἦλθον (I-had-came) ἐγὼ (I) ἐν (in) ὕδατι (unto-a-water) βαπτίζων. (immersing-to)
1:31. et ego nesciebam eum sed ut manifestaretur Israhel propterea veni ego in aqua baptizansAnd I knew him not: but that he may be made manifest in Israel, therefore am I come baptizing with water.
31. And I knew him not; but that he should be made manifest to Israel, for this cause came I baptizing with water.
1:31. And I did not know him. Yet it is for this reason that I come baptizing with water: so that he may be made manifest in Israel.”
1:31. And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.
And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water:

31: Я не знал Его; но для того пришел крестить в воде, чтобы Он явлен был Израилю.
1:31  κἀγὼ οὐκ ᾔδειν αὐτόν, ἀλλ᾽ ἵνα φανερωθῇ τῶ ἰσραὴλ διὰ τοῦτο ἦλθον ἐγὼ ἐν ὕδατι βαπτίζων.
1:31. et ego nesciebam eum sed ut manifestaretur Israhel propterea veni ego in aqua baptizans
And I knew him not: but that he may be made manifest in Israel, therefore am I come baptizing with water.
1:31. And I did not know him. Yet it is for this reason that I come baptizing with water: so that he may be made manifest in Israel.”
1:31. And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: - 34: Окружавшие Крестителя слушатели могли спросить себя: почему он с такой уверенностью говорит о явившемся Христе? Откуда ему известна та задача, какая лежит на Христе? Иоанн, понимая естественность такого недоумения, говорит, что и он также раньше не знал Христа, т. е. не был осведомлен относительно Его высокого предназначения, но Бог и послал его совершать крещение для того, чтобы он явил, указал народу Мессию, предварительно сам узнавши Его. А узнал Креститель Мессию по особому признаку, указанному ему в откровении Богом. Этот признак - нисшествие и пребывание над головою Мессии Духа, Который должен был в виде голубя сойти с неба. Иоанн увидел такое знамение над главой Христа и понял, что Он именно и есть Мессия.

Таким образом, из этих слов Крестителя с ясностью видно, что Иоанн сначала не знал, что Христос есть тот Мессия, которого тогда все ожидали. Очень вероятно, что он и вообще не знал Христа, так как всю жизнь провел в отдаленной от Назарета, где доселе пребывал Христос, иудейской пустыне. Только после давшего ему откровения и особенно после крещения Христова Иоанн стал свидетельствовать о Христе как о Сыне Божием (по некоторым кодексам как об "избранном Бога"; но последнее чтение Тишендорф и др. критики отвергают). Что Креститель, говоря о Христе как о Сыне Божием, разумел здесь единство Христа как Сына с Богом Отцом по существу, а не только по благодати, на Нем почившей, это с ясностью видно из того, что Креститель неоднократно признавал вечное бытие Христа (см. ст. 15:27).

Объяснение выражений "Духа как голубя": и "крестящий Духом Святым" см. в Ев. Мф. гл. 3: ст. 16: и 11.
Adam Clarke: Commentary on the Bible - 1831
1:31: And I knew him not, etc. - John did not know our Lord personally, and perhaps had never seen him, at the time he spoke the words in Joh 1:15. Nor is it any wonder that the Baptist should have been unacquainted with Christ, as he had spent thirty years in the hill country of Hebron, and our Lord remained in a state of great privacy in the obscure city of Nazareth, in the extreme borders of Galilee.
But that he should be made manifest to Israel - One design of my publicly baptizing was, that he, coming to my baptism, should be shown to be what he is, by some extraordinary sign from heaven.
Albert Barnes: Notes on the Bible - 1834
1:31: I knew him not - John was not personally acquainted with Jesus. Though they were remotely related to each other, yet it seems that they had had heretofore 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 Mat 3:13-14, it seems that John 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 Nazareth.
To Israel - To the Jews.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:31: I knew: Joh 1:33; Luk 1:80, Luk 2:39-42
but: Joh 1:7; Isa 40:3-5; Mal 3:1, Mal 4:2-5; Luk 1:17, Luk 1:76-79
therefore: Mat 3:6; Mar 1:3-5; Luk 3:3, Luk 3:4; Act 19:4
Geneva 1599
1:31 And (q) I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.
(q) I never knew him by face before.
John Gill
1:31 And I knew him not,.... "by sight", as Nonnus paraphrases it; personally he had never seen him, nor had had any conversation and familiarity with him; for though they were related to each other, yet lived at such a distance, as not to know one another, or have a correspondence with each other: John was in the deserts, until the day of his showing unto Israel; and Christ dwelt with his parents at Nazareth, in a very mean and obscure manner, till he came from thence to Jordan to John, to be baptized by him; and which was the first interview they had: and this was so ordered by providence, as also this is said by John, lest it should be thought, that the testimony he bore to Jesus, and the high commendation he gave of him, arose from the relation between them; or from a confederacy and compact they had entered into:
but that he should be made manifest to Israel; who had been for many years hid in Galilee, an obscure part of the world: and though he had been known to Joseph and Mary, and to Zacharias and Elisabeth, and to Simeon and Anna; yet he was not made manifest to the people of Israel in common; nor did they know that the Messiah was come: but that he might be known:
therefore am I come baptizing with water; or in water, as before: for by administering this new ordinance, the people were naturally put upon inquiry after the Messiah, whether come, and where he was, since such a new rite was introduced; and besides, John, when he baptized any, he exhorted them to believe on him, which should come after him, that is, on Christ Jesus; and moreover, by Christ's coming to his baptism, he came to have a personal knowledge of him himself, and so was capable of pointing him out, and making him manifest to others, as he did.
John Wesley
1:31 I knew him not - Till he came to be baptized. How surprising is this; considering how nearly they were related, and how remarkable the conception and birth of both had been. But there was a peculiar providence visible in our Saviour's living, from his infancy to his baptism, at Nazareth: John all the time living the life of a hermit in the deserts of Judea, Lk 1:80, ninety or more miles from Nazareth: hereby that acquaintance was prevented which might have made John's testimony of Christ suspected.
Robert Jamieson, A. R. Fausset and David Brown
1:31 knew him not--Living mostly apart, the one at Nazareth, the other in the Judean desert--to prevent all appearance of collusion, John only knew that at a definite time after his own call, his Master would show Himself. As He drew near for baptism one day, the last of all the crowd, the spirit of the Baptist heaving under a divine presentiment that the moment had at length arrived, and an air of unwonted serenity and dignity, not without traits, probably, of the family features, appearing in this Stranger, the Spirit said to him as to Samuel of his youthful type, "Arise, anoint Him, for this is He!" (1Kings 16:12). But the sign which he was told to expect was the visible descent of the Spirit upon Him as He emerged out of the baptismal water. Then, catching up the voice from heaven, "he saw and bare record that this is the Son of God."
1:321:32: Վկայեաց Յովհա՛ննէս՝ եւ ասէ, թէ տեսանէի զՀոգին՝ զի իջանէր իբրեւ զաղաւնի յերկնից, եւ հանգչէ՛ր ՚ի վերայ նորա։
32. Յովհաննէսը վկայեց եւ ասաց. «Տեսայ Հոգին, որ իջնում էր երկնքից որպէս աղաւնի եւ հանգչում նրա վրայ:
32 Եւ Յովհաննէս վկայութիւն տուաւ ըսելով՝ թէ «Կը տեսնէի Հոգին, որ աղաւնիի պէս երկնքէն կ’իջնէր ու անոր վրայ կը հանգչէր։
Վկայեաց Յովհաննէս եւ ասէ թէ` Տեսանէի զՀոգին, զի իջանէր իբրեւ զաղաւնի յերկնից, եւ հանգչէր ի վերայ նորա:

1:32: Վկայեաց Յովհա՛ննէս՝ եւ ասէ, թէ տեսանէի զՀոգին՝ զի իջանէր իբրեւ զաղաւնի յերկնից, եւ հանգչէ՛ր ՚ի վերայ նորա։
32. Յովհաննէսը վկայեց եւ ասաց. «Տեսայ Հոգին, որ իջնում էր երկնքից որպէս աղաւնի եւ հանգչում նրա վրայ:
32 Եւ Յովհաննէս վկայութիւն տուաւ ըսելով՝ թէ «Կը տեսնէի Հոգին, որ աղաւնիի պէս երկնքէն կ’իջնէր ու անոր վրայ կը հանգչէր։
zohrab-1805▾ eastern-1994▾ western am▾
1:3232: И свидетельствовал Иоанн, говоря: я видел Духа, сходящего с неба, как голубя, и пребывающего на Нем.
1:32  καὶ ἐμαρτύρησεν ἰωάννης λέγων ὅτι τεθέαμαι τὸ πνεῦμα καταβαῖνον ὡς περιστερὰν ἐξ οὐρανοῦ, καὶ ἔμεινεν ἐπ᾽ αὐτόν·
1:32. Καὶ (And) ἐμαρτύρησεν (it-witnessed-unto,"Ἰωάνης (an-Ioanes,"λέγων (forthing) ὅτι (to-which-a-one," Τεθέαμαι ( I-had-come-to-perceive-unto ) τὸ (to-the-one) πνεῦμα (to-a-currenting-to) καταβαῖνον (to-stepping-down) ὡς (as) περιστερὰν (to-lattered-about) ἐξ (out) οὐρανοῦ, (of-a-sky) καὶ (and) ἔμεινεν (it-stayed) ἐπ' (upon) αὐτόν: (to-it)
1:32. et testimonium perhibuit Iohannes dicens quia vidi Spiritum descendentem quasi columbam de caelo et mansit super eumAnd John gave testimony, saying: I saw the Spirit coming down, as a dove from heaven; and he remained upon him.
32. And John bare witness, saying, I have beheld the Spirit descending as a dove out of heaven; and it abode upon him.
1:32. And John offered testimony, saying: “For I saw the Spirit descending from heaven like a dove; and he remained upon him.
1:32. And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.
And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him:

32: И свидетельствовал Иоанн, говоря: я видел Духа, сходящего с неба, как голубя, и пребывающего на Нем.
1:32  καὶ ἐμαρτύρησεν ἰωάννης λέγων ὅτι τεθέαμαι τὸ πνεῦμα καταβαῖνον ὡς περιστερὰν ἐξ οὐρανοῦ, καὶ ἔμεινεν ἐπ᾽ αὐτόν·
1:32. et testimonium perhibuit Iohannes dicens quia vidi Spiritum descendentem quasi columbam de caelo et mansit super eum
And John gave testimony, saying: I saw the Spirit coming down, as a dove from heaven; and he remained upon him.
1:32. And John offered testimony, saying: “For I saw the Spirit descending from heaven like a dove; and he remained upon him.
1:32. And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:32: I saw the Spirit descending, etc. - See the notes on Mat 3:16, Mat 3:17.
Albert Barnes: Notes on the Bible - 1834
1:32: Bare record - Gave testimony.
I saw the Spirit ... - See the notes at Mat 3:16-17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:32: I saw: Joh 5:32; Mat 3:16; Mar 1:10; Luk 3:22
Geneva 1599
1:32 (14) And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.
(14) Christ is proved to be the Son of God by the coming down of the Holy Spirit, by the Father's voice, and by John's testimony.
John Gill
1:32 And John bare record,.... The same day that he said the above things, and at the same time:
saying, I saw the Spirit; that is, of God, as is said in Mt 3:16 and which Nonnus here expresses; and the Ethiopic version reads, "the Holy Ghost",
descending from heaven like a dove; at the time of his baptism; see Gill on Mt 3:16.
And it abode upon him; for some time; so long as that John had a full sight of it, and so was capable of giving a perfect account of it, and bearing a certain and distinct testimony to it.
1:331:33: Եւ ես՝ ո՛չ գիտէի զնա. այլ որ առաքեացն զիս մկրտել ջրով, նա՛ ասաց ցիս. Յոյր վերայ տեսանիցես զՀոգին, զի իջանիցէ եւ հանգչիցի ՚ի վերայ նորա, նա՛ է՝ որ մկրտէ Հոգւովն Սրբով[1608]։ [1608] Օրինակ մի. Յորոյ վերայ... եւ հանգիցէ ՚ի վերայ նորա։
33. Եւ ես չէի ճանաչում նրան. սակայն նա, ով ինձ ուղարկեց ջրով մկրտելու, նա ինձ ասաց. «Ում վրայ տեսնես, որ Հոգին իջնում եւ մնում է, նա՛ է, որ մկրտում է Սուրբ Հոգով»:
33 Եւ ես զանիկա չէի ճանչնար, բայց ան որ զիս ղրկեց ջրով մկրտելու, ինք ըսաւ ինծի. ‘Որու վրայ տեսնես, որ Հոգին կ’իջնէ ու կը հանգչի անոր վրայ, անիկա է որ Սուրբ Հոգիով կը մկրտէ’։
Եւ ես ոչ գիտէի զնա, այլ որ առաքեացն զիս մկրտել ջրով` նա ասաց ցիս. Յոյր վերայ տեսանիցես զՀոգին, զի իջանիցէ եւ հանգչիցի ի վերայ նորա, նա է որ մկրտէ Հոգւովն Սրբով:

1:33: Եւ ես՝ ո՛չ գիտէի զնա. այլ որ առաքեացն զիս մկրտել ջրով, նա՛ ասաց ցիս. Յոյր վերայ տեսանիցես զՀոգին, զի իջանիցէ եւ հանգչիցի ՚ի վերայ նորա, նա՛ է՝ որ մկրտէ Հոգւովն Սրբով[1608]։
[1608] Օրինակ մի. Յորոյ վերայ... եւ հանգիցէ ՚ի վերայ նորա։
33. Եւ ես չէի ճանաչում նրան. սակայն նա, ով ինձ ուղարկեց ջրով մկրտելու, նա ինձ ասաց. «Ում վրայ տեսնես, որ Հոգին իջնում եւ մնում է, նա՛ է, որ մկրտում է Սուրբ Հոգով»:
33 Եւ ես զանիկա չէի ճանչնար, բայց ան որ զիս ղրկեց ջրով մկրտելու, ինք ըսաւ ինծի. ‘Որու վրայ տեսնես, որ Հոգին կ’իջնէ ու կը հանգչի անոր վրայ, անիկա է որ Սուրբ Հոգիով կը մկրտէ’։
zohrab-1805▾ eastern-1994▾ western am▾
1:3333: Я не знал Его; но Пославший меня крестить в воде сказал мне: на Кого увидишь Духа сходящего и пребывающего на Нем, Тот есть крестящий Духом Святым.
1:33  κἀγὼ οὐκ ᾔδειν αὐτόν, ἀλλ᾽ ὁ πέμψας με βαπτίζειν ἐν ὕδατι ἐκεῖνός μοι εἶπεν, ἐφ᾽ ὃν ἂν ἴδῃς τὸ πνεῦμα καταβαῖνον καὶ μένον ἐπ᾽ αὐτόν, οὖτός ἐστιν ὁ βαπτίζων ἐν πνεύματι ἁγίῳ.
1:33. κἀγὼ (and-I) οὐκ (not) ᾔδειν (I-had-come-to-have-seen) αὐτόν, (to-it,"ἀλλ' (other) ὁ (the-one) πέμψας (having-dispatched) με (to-me) βαπτίζειν (to-immerse-to) ἐν (in) ὕδατι (unto-a-water,"ἐκεῖνός (the-one-thither) μοι (unto-me) εἶπεν (it-had-said,"Ἐφ' (Upon) ὃν (to-which) ἂν (ever) ἴδῃς (thou-might-have-had-seen) τὸ (to-the-one) πνεῦμα (to-a-currenting-to) καταβαῖνον (to-stepping-down) καὶ (and) μένον (to-staying) ἐπ' (upon) αὐτόν, (to-it,"οὗτός (the-one-this) ἐστιν (it-be) ὁ (the-one) βαπτίζων (immersing-to) ἐν (in) πνεύματι (unto-a-currenting-to) ἁγίῳ: (unto-hallow-belonged)
1:33. et ego nesciebam eum sed qui misit me baptizare in aqua ille mihi dixit super quem videris Spiritum descendentem et manentem super eum hic est qui baptizat in Spiritu SanctoAnd I knew him not: but he who sent me to baptize with water said to me: He upon whom thou shalt see the Spirit descending and remaining upon him, he it is that baptizeth with the Holy Ghost.
33. And I knew him not: but he that sent me to baptize with water, he said unto me, Upon whomsoever thou shalt see the Spirit descending, and abiding upon him, the same is he that baptizeth with the Holy Spirit.
1:33. And I did not know him. But he who sent me to baptize with water said to me: ‘He over whom you will see the Spirit descending and remaining upon him, this is the one who baptizes with the Holy Spirit.’
1:33. 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.
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:

33: Я не знал Его; но Пославший меня крестить в воде сказал мне: на Кого увидишь Духа сходящего и пребывающего на Нем, Тот есть крестящий Духом Святым.
1:33  κἀγὼ οὐκ ᾔδειν αὐτόν, ἀλλ᾽ ὁ πέμψας με βαπτίζειν ἐν ὕδατι ἐκεῖνός μοι εἶπεν, ἐφ᾽ ὃν ἂν ἴδῃς τὸ πνεῦμα καταβαῖνον καὶ μένον ἐπ᾽ αὐτόν, οὖτός ἐστιν ὁ βαπτίζων ἐν πνεύματι ἁγίῳ.
1:33. et ego nesciebam eum sed qui misit me baptizare in aqua ille mihi dixit super quem videris Spiritum descendentem et manentem super eum hic est qui baptizat in Spiritu Sancto
And I knew him not: but he who sent me to baptize with water said to me: He upon whom thou shalt see the Spirit descending and remaining upon him, he it is that baptizeth with the Holy Ghost.
1:33. And I did not know him. But he who sent me to baptize with water said to me: ‘He over whom you will see the Spirit descending and remaining upon him, this is the one who baptizes with the Holy Spirit.’
1:33. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:33: He that sent me - said unto me - From this we may clearly perceive that John had a most intimate acquaintance with the Divine Being; and received not only his call and mission at first, but every subsequent direction, by immediate, unequivocal inspiration. Who is fit to proclaim Jesus, but he who has continual intercourse with God; who is constantly receiving light and life from Christ their fountain; who bears a steady, uniform testimony to Jesus, even in the presence of his enemies; and who at all times abases himself, that Jesus alone may be magnified! Reformation of manners, and salvation of souls, will accompany such a person's labors whithersoever he goeth.
Albert Barnes: Notes on the Bible - 1834
1:33: The same said ... - 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 know it infallibly. From Mat 3:13-14, 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 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, Mat 3:17. This John heard, and he testified that he had heard it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:33: I knew: Joh 1:31; Mat 3:13-15
the same: Joh 3:5, Joh 3:34; Mat 3:11, Mat 3:14; Mar 1:7, Mar 1:8; Luk 3:16; Act 1:5, Act 2:4, Act 10:44-47; Act 11:15, Act 11:16, Act 19:2-6; Co1 12:13; Tit 3:5, Tit 3:6
John Gill
1:33 And I knew him not,.... That is, before he came to be baptized by him; when it was secretly suggested to him who he was, and the following signal was given him, to confirm him in it:
but he that sent me to baptize with water; or "in water"; that is, God; for John's mission was from God, as in Jn 1:6, and his baptism from heaven; he had a divine warrant and commission for what he did:
the same said unto me; either by an articulate voice, or by a divine impulse on his mind, or by the revelation of the Spirit:
upon whom thou shalt see the Spirit descending and remaining on him, the same is he which baptizeth with the Holy Ghost; that is, the Messiah; See Gill on Mt 3:11, Mt 3:16.
1:341:34: Եւ ես՝ տեսի, եւ վկայեցի՝ եթէ սա՛ է Որդին Աստուծոյ։
34. Եւ ես տեսայ ու վկայեցի, թէ սա՛ է Աստծու Որդին»:
34 Ես ալ տեսայ ու վկայեցի թէ ասիկա է Աստուծոյ Որդին»։
Եւ ես տեսի եւ վկայեցի եթէ` Սա է Որդին Աստուծոյ:

1:34: Եւ ես՝ տեսի, եւ վկայեցի՝ եթէ սա՛ է Որդին Աստուծոյ։
34. Եւ ես տեսայ ու վկայեցի, թէ սա՛ է Աստծու Որդին»:
34 Ես ալ տեսայ ու վկայեցի թէ ասիկա է Աստուծոյ Որդին»։
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1:3434: И я видел и засвидетельствовал, что Сей есть Сын Божий.
1:34  κἀγὼ ἑώρακα, καὶ μεμαρτύρηκα ὅτι οὖτός ἐστιν ὁ υἱὸς τοῦ θεοῦ.
1:34. κἀγὼ (and-I) ἑώρακα, (I-had-come-to-discern-unto,"καὶ (and) μεμαρτύρηκα (I-had-come-to-witness-unto) ὅτι (to-which-a-one) οὗτός (the-one-this) ἐστιν (it-be) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
1:34. et ego vidi et testimonium perhibui quia hic est Filius DeiAnd I saw: and I gave testimony that this is the Son of God.
34. And I have seen, and have borne witness that this is the Son of God.
1:34. And I saw, and I gave testimony: that this one is the Son of God.”
1:34. And I saw, and bare record that this is the Son of God.
And I saw, and bare record that this is the Son of God:

34: И я видел и засвидетельствовал, что Сей есть Сын Божий.
1:34  κἀγὼ ἑώρακα, καὶ μεμαρτύρηκα ὅτι οὖτός ἐστιν ὁ υἱὸς τοῦ θεοῦ.
1:34. et ego vidi et testimonium perhibui quia hic est Filius Dei
And I saw: and I gave testimony that this is the Son of God.
1:34. And I saw, and I gave testimony: that this one is the Son of God.”
1:34. And I saw, and bare record that this is the Son of God.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:34: this: Joh 1:18, Joh 1:49, Joh 3:16-18, Joh 3:35, Joh 3:36, Joh 5:23-27, Joh 6:69, Joh 10:30, Joh 10:36, Joh 11:27, Joh 19:7, Joh 20:28, Joh 20:31; Psa 2:7, Psa 89:26, Psa 89:27; Mat 3:17, Mat 4:3, Mat 4:6, Mat 8:29, Mat 11:27, Mat 16:16, Mat 17:5, Mat 26:63; Mat 27:40, Mat 27:43, Mat 27:54; Mar 1:1, Mar 1:11; Luk 1:35, Luk 3:22; Rom 1:4; Co2 1:19; Heb 1:1, Heb 1:2, Heb 1:5, Heb 1:6, Heb 7:3; Jo1 2:23, Jo1 3:8, Jo1 4:9, Jo1 4:14, Jo1 4:15, Jo1 5:9-13, Jo1 5:20; Jo2 1:9; Rev 2:18
Geneva 1599
1:34 And I saw, and bare record that this is (r) the Son of God.
(r) This word "the" points out to us some excellent thing, and makes a distinction between Christ and others, whom Moses and the prophets commonly call the sons of the most High.
John Gill
1:34 And I saw,.... The Spirit descending from heaven as a dove, and lighting upon Jesus, and remaining some time on him; this he saw with his bodily eyes:
and bore record; at the same time, before all the people that were with him, when he baptized Jesus:
that this is the Son of God; the natural, essential, and eternal Son of God; who being sent in the fulness of time, had assumed an human nature, in which he became subject to all ordinances, and had the Spirit without measure bestowed on him; and which was an evidence who he was, and of what he came about.
John Wesley
1:34 I saw it - That is, the Spirit so descending and abiding on him. And testified - From that time.
1:351:35: ՚Ի վաղիւ անդր կա՛յր Յովհաննէս, եւ յաշակերտաց անտի նորա՝ երկու։
35. Հետեւեալ օրը դարձեալ այնտեղ կանգնած էր Յովհաննէսը. նաեւ՝ իր աշակերտներից երկուսը:
35 Հետեւեալ օրը Յովհաննէս դարձեալ կայներ էր երկու աշակերտներու հետ։
Ի վաղիւ անդր կայր Յովհաննէս, եւ յաշակերտաց անտի նորա երկու:

1:35: ՚Ի վաղիւ անդր կա՛յր Յովհաննէս, եւ յաշակերտաց անտի նորա՝ երկու։
35. Հետեւեալ օրը դարձեալ այնտեղ կանգնած էր Յովհաննէսը. նաեւ՝ իր աշակերտներից երկուսը:
35 Հետեւեալ օրը Յովհաննէս դարձեալ կայներ էր երկու աշակերտներու հետ։
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1:3535: На другой день опять стоял Иоанн и двое из учеников его.
1:35  τῇ ἐπαύριον πάλιν εἱστήκει ὁ ἰωάννης καὶ ἐκ τῶν μαθητῶν αὐτοῦ δύο,
1:35. Τῇ (Unto-the-one) ἐπαύριον (upon-to-morrow) πάλιν (unto-furthered) ἱστήκει (it-had-come-to-have-stood,"Ἰωάνης (an-Ioanes,"καὶ (and) ἐκ (out) τῶν (of-the-ones) μαθητῶν (of-learners) αὐτοῦ (of-it) δύο, (two,"
1:35. altera die iterum stabat Iohannes et ex discipulis eius duoThe next day again John stood and two of his disciples.
35. Again on the morrow John was standing, and two of his disciples;
1:35. The next day again, John was standing with two of his disciples.
1:35. Again the next day after John stood, and two of his disciples;
Again the next day after John stood, and two of his disciples:

35: На другой день опять стоял Иоанн и двое из учеников его.
1:35  τῇ ἐπαύριον πάλιν εἱστήκει ὁ ἰωάννης καὶ ἐκ τῶν μαθητῶν αὐτοῦ δύο,
1:35. altera die iterum stabat Iohannes et ex discipulis eius duo
The next day again John stood and two of his disciples.
1:35. The next day again, John was standing with two of his disciples.
1:35. Again the next day after John stood, and two of his disciples;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35: - 37: Здесь содержится третье свидетельство Крестителя о Христе, которое произнесено было на другой день после того, как Креститель свидетельствовал о Христе перед народом и учениками своими. Перед двумя своими учениками, которые на этот раз были с Иоанном, Креститель кратко повторяет сказанное им накануне о Христе, когда Христос проходил мимо того места, где стоял Иоанн. Иоанн вперил свой взор в Иисуса (embleyaV по-русски неточно: увидев), Который в это время в некотором отдалении ходил, как бы осматривая местность (peripatounti по-русски неточно: идущего). Двое учеников, слышавших в этот раз свидетельство Иоанна были: Андрей (см. ст. 40) и, конечно, Иоанн Богослов, который обычно не называет себя по имени из чувства смирения (ср. 13:23; 18:15: и др.). Повторение свидетельства о Христе произвело на них такое впечатление, что они пошли за Христом.
Adam Clarke: Commentary on the Bible - 1831
1:35: The next day - After that mentioned Joh 1:29.
Two of his disciples - One of them was Andrew, Joh 1:40, and it is very likely that John himself was the other; in every thing in which he might receive honor he studiously endeavors to conceal his own name.
Albert Barnes: Notes on the Bible - 1834
1:35: 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 this evangelist to show that Jesus was the Messiah. See the introduction. To do this, he adduces the decided and repeated testimony of John the Baptist. This was impartial evidence in the case, and hence he so particularly dwells upon it. John stood - Or was standing. This was probably apart from the multitude.
Two of his disciples - One of these was Andrew Joh 1:40, and it is not improbable that the other was the writer of this gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:35: and two: Joh 3:25, Joh 3:26; Mal 3:16
Geneva 1599
1:35 (15) Again the next day after John stood, and two of his disciples;
(15) John gathers disciples not to himself, but to Christ.
John Gill
1:35 Again, the next day after,.... The third day from the priests and Levites having been with John, to know who he was. The Syriac, Arabic, and Persic versions, leave out the word "again":
stood, and two of his disciples; one of these was Andrew, Simon Peter's brother, as appears from Jn 1:40 and very likely the other was the Evangelist John, the writer of this Gospel, who always chooses to conceal himself. John the Baptist stood, and these disciples by him, in some certain place near Jordan, where he was preaching and baptizing.
Robert Jamieson, A. R. Fausset and David Brown
1:35 John stood--"was standing," at his accustomed place.
1:361:36: Եւ նայեցեալ ընդ Յիսուսի՝ զի զգնայր, ասէ. Ահա՛ւասիկ Քրիստոս Գառն Աստուծոյ[1609]։ [1609] Ոմանք. Եւ նայեցեալ ընդ Յիսուս զի գնայր... Գառնն Աստուծոյ։
36. Եւ նայելով Յիսուսին, որ անցնում գնում էր, ասաց. «Ահաւասիկ Քրիստոսը՝ Գառն Աստուծոյ»:
36 Նայելով Յիսուսին կողմը, որ կը պտըտէր, ըսաւ. «Ահա Աստուծոյ Գառը»։
Եւ նայեցեալ ընդ Յիսուսի զի զգնայր, ասէ. Ահաւասիկ [3]Քրիստոս Գառն Աստուծոյ:

1:36: Եւ նայեցեալ ընդ Յիսուսի՝ զի զգնայր, ասէ. Ահա՛ւասիկ Քրիստոս Գառն Աստուծոյ[1609]։
[1609] Ոմանք. Եւ նայեցեալ ընդ Յիսուս զի գնայր... Գառնն Աստուծոյ։
36. Եւ նայելով Յիսուսին, որ անցնում գնում էր, ասաց. «Ահաւասիկ Քրիստոսը՝ Գառն Աստուծոյ»:
36 Նայելով Յիսուսին կողմը, որ կը պտըտէր, ըսաւ. «Ահա Աստուծոյ Գառը»։
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1:3636: И, увидев идущего Иисуса, сказал: вот Агнец Божий.
1:36  καὶ ἐμβλέψας τῶ ἰησοῦ περιπατοῦντι λέγει, ἴδε ὁ ἀμνὸς τοῦ θεοῦ.
1:36. καὶ (and) ἐμβλέψας (having-viewed-in) τῷ (unto-the-one) Ἰησοῦ (unto-an-Iesous) περιπατοῦντι (unto-treading-about-unto) λέγει (it-fortheth,"Ἴδε (Thou-should-have-had-seen,"ὁ (the-one) ἀμνὸς (a-Lamb) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
1:36. et respiciens Iesum ambulantem dicit ecce agnus DeiAnd beholding Jesus walking, he saith: Behold the Lamb of God.
36. and he looked upon Jesus as he walked, and saith, Behold, the Lamb of God!
1:36. And catching sight of Jesus walking, he said, “Behold, the Lamb of God.”
1:36. And looking upon Jesus as he walked, he saith, Behold the Lamb of God!
And looking upon Jesus as he walked, he saith, Behold the Lamb of God:

36: И, увидев идущего Иисуса, сказал: вот Агнец Божий.
1:36  καὶ ἐμβλέψας τῶ ἰησοῦ περιπατοῦντι λέγει, ἴδε ὁ ἀμνὸς τοῦ θεοῦ.
1:36. et respiciens Iesum ambulantem dicit ecce agnus Dei
And beholding Jesus walking, he saith: Behold the Lamb of God.
1:36. And catching sight of Jesus walking, he said, “Behold, the Lamb of God.”
1:36. And looking upon Jesus as he walked, he saith, Behold the Lamb of God!
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Adam Clarke: Commentary on the Bible - 1831
1:36: And looking upon Jesus - Attentively beholding, εμβλεψας, from εν, into, and βλεπω, to look - to view with steadfastness and attention. He who desires to discover the glories and excellencies of this Lamb of God, must thus look on him. At first sight, he appears only as a man among men, and as dying in testimony to the truth, as many others have died. But, on a more attentive consideration, he appears to be no less than God manifest in the flesh, and, by his death, making an atonement for the sin of the world.
Behold the Lamb of God! - By this the Baptist designed to direct the attention of his own disciples to Jesus, not only as the great sacrifice for the sin of the world, but also as the complete teacher of heavenly truth.
Albert Barnes: Notes on the Bible - 1834
1:36: Looking upon Jesus ... - 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 all ministers should fix the eye upon the Son of God, and direct all others to him.
As he walked - While Jesus was walking.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:36: Behold: Joh 1:29; Isa 45:22, Isa 65:1, Isa 65:2; Heb 12:2; Pe1 1:19, Pe1 1:20
Geneva 1599
1:36 (16) And looking upon Jesus as he walked, he saith, Behold the Lamb of God!
(16) Christ is set before us to follow, not as a vain shadow, but as our Mediator.
John Gill
1:36 And looking upon Jesus as he walked,.... Either by them; or as he was going from them to his lodgings; it being toward the close of the day, when John had finished his work for that day, and the people were departing home: John fixed his eyes intently on Christ, with great pleasure and delight, and pointing at him,
he saith, behold the Lamb of God; as in Jn 1:29, where it is added, "which taketh away the sin of the world"; and which the Ethiopic version subjoins here.
Robert Jamieson, A. R. Fausset and David Brown
1:36 looking--having fixed his eyes, with significant gaze, on Jesus.
as he walked--but not now to him. To have done this once (see on Jn 1:29) was humility enough [BENGEL].
Behold, &c.--The repetition of that wonderful proclamation, in identical terms and without another word, could only have been meant as a gentle hint to go after Him--as they did.
1:371:37: Լուա՛ն ՚ի նմանէ երկու աշակերտքն՝ զի խօսէր, եւ գնացի՛ն զհետ Յիսուսի։
37. Երկու աշակերտները նրանից լսեցին, ինչ որ խօսեց, եւ գնացին Յիսուսի յետեւից:
37 Այս լսելով երկու աշակերտները գացին Յիսուսին ետեւէն։
Լուան ի նմանէ երկու աշակերտքն զի խօսէր, եւ գնացին զհետ Յիսուսի:

1:37: Լուա՛ն ՚ի նմանէ երկու աշակերտքն՝ զի խօսէր, եւ գնացի՛ն զհետ Յիսուսի։
37. Երկու աշակերտները նրանից լսեցին, ինչ որ խօսեց, եւ գնացին Յիսուսի յետեւից:
37 Այս լսելով երկու աշակերտները գացին Յիսուսին ետեւէն։
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1:3737: Услышав от него сии слова, оба ученика пошли за Иисусом.
1:37  καὶ ἤκουσαν οἱ δύο μαθηταὶ αὐτοῦ λαλοῦντος καὶ ἠκολούθησαν τῶ ἰησοῦ.
1:37. καὶ (And) ἤκουσαν (they-heard,"οἱ (the-ones) δύο (two) μαθηταὶ (learners,"αὐτοῦ (of-it) λαλοῦντος (of-speaking-unto,"καὶ (and) ἠκολούθησαν (they-pathed-along-unto) τῷ (unto-the-one) Ἰησοῦ. (unto-an-Iesous)
1:37. et audierunt eum duo discipuli loquentem et secuti sunt IesumAnd the two disciples heard him speak: and they followed Jesus.
37. And the two disciples heard him speak, and they followed Jesus.
1:37. And two disciples were listening to him speaking. And they followed Jesus.
1:37. And the two disciples heard him speak, and they followed Jesus.
And the two disciples heard him speak, and they followed Jesus:

37: Услышав от него сии слова, оба ученика пошли за Иисусом.
1:37  καὶ ἤκουσαν οἱ δύο μαθηταὶ αὐτοῦ λαλοῦντος καὶ ἠκολούθησαν τῶ ἰησοῦ.
1:37. et audierunt eum duo discipuli loquentem et secuti sunt Iesum
And the two disciples heard him speak: and they followed Jesus.
1:37. And two disciples were listening to him speaking. And they followed Jesus.
1:37. And the two disciples heard him speak, and they followed Jesus.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
37 And the two disciples heard him speak, and they followed Jesus. 38 Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou? 39 He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour. 40 One of the two which heard John speak, and followed him, was Andrew, Simon Peter's brother. 41 He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ. 42 And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.

We have here the turning over of two disciples from John to Jesus, and one of them fetching in a third, and these are the first-fruits of Christ's disciples; see how small the church was in its beginnings, and what the dawning of the day of its great things was.

I. Andrew and another with him were the two that John Baptist had directed to Christ, v. 37. Who the other was we are not told; some think that it was Thomas, comparing ch. xxi. 2; others that it was John himself, the penman of this gospel, whose manner it is industriously to conceal his name, ch. xiii. 23, and xx. 3.

1. Here is their readiness to go over to Christ: They heard John speak of Christ as the Lamb of God, and they followed Jesus. Probably they had heard John say the same thing the day before, and then it had not the effect upon them which now it had; see the benefit of repetition, and of private personal converse. They heard him speak of Christ as the Lamb of God, that takes away the sin of the world, and this made them follow him. The strongest and most prevailing argument with a sensible awakened soul to follow Christ is that it is he, and he only, that takes away sin.

2. The kind notice Christ took of them, v. 38. They came behind him; but, though he had his back towards them, he was soon aware of them, and turned, and saw them following. Note, Christ takes early cognizance of the first motions of a soul towards him, and the first step taken in the way to heaven; see Isa. lxiv. 5; Luke xv. 20. He did not stay till they begged leave to speak with him, but spoke first. What communion there is between a soul and Christ, it is he that begins the discourse. He saith unto them, What seek ye? This was not a reprimand for their boldness in intruding into his company: he that came to seek us never checked any for seeking him; but, on the contrary, it is a kind invitation of them into his acquaintance whom he saw bashful and modest: "Come, what have you to say to me? What is your petition? What is your request." Note, Those whose business it is to instruct people in the affairs of their souls should be humble, and mild, and easy of access, and should encourage those that apply to them. The question Christ put to them is what we should all put to ourselves when we begin to follow Christ, and take upon us the profession of his holy religion: "What seek ye? What do we design and desire?" Those that follow Christ, and yet seek the world, or themselves, or the praise of men, deceive themselves. "What seek we in seeking Christ? Do we seek a teacher, ruler, and reconciler? In following Christ, do we seek the favour of God and eternal life?" If our eye be single in this, we are full of light.

3. Their modest enquiry concerning the place of his abode: Rabbi, where dwellest thou? (1.) In calling him Rabbi, they intimated that their design in coming to him was to be taught by him; rabbi signifies a master, a teaching master; the Jews called their doctors, or learned men, rabbies. The word comes from rab, multus or magnus, a rabbi, a great man, and one that, as we say, has much in him. Never was there such a rabbi as our Lord Jesus, such a great one, in whom were hid all the treasures of wisdom and knowledge. These came to Christ to be his scholars, so must all those that apply themselves to him. John had told them that he was the Lamb of God; now this Lamb is worthy to take the book and open the seals as a rabbi, Rev. v. 9. And, unless we give up ourselves to be ruled and taught by him, he will not take away our sins. (2.) In asking where he dwelt, they intimate a desire to be better acquainted with him. Christ was a stranger in this country, so that they meant where was his inn where he lodged; for there they would attend him at some seasonable time, when he should appoint, to receive instruction from him; they would not press rudely upon him, when it was not proper. Civility and good manners well become those who follow Christ. And, besides, they hoped to have more from him than they could have in a short conference now by the way. They resolved to make a business, not a by-business of conversing with Christ. Those that have had some communion with Christ cannot but desire, [1.] A further communion with him; they follow on to know more of him. [2.] A fixed communion with him; where they may sit down at his feet, and abide by his instructions. It is not enough to take a turn with Christ now and then, but we must lodge with him.

4. The courteous invitation Christ gave them to his lodgings: He saith unto them, Come and see. Thus should good desires towards Christ and communion with him be countenanced. (1.) He invites them to come to his lodgings: the nearer we approach to Christ, the more we see of his beauty and excellency. Deceivers maintain their interest in their followers by keeping them at a distance, but that which Christ desired to recommend him to the esteem and affections of his followers was that they would come and see: "Come and see what a mean lodging I have, what poor accommodations I take up with, that you may not expect any worldly advantage by following me, as they did who made their court to the scribes and Pharisees, and called them rabbin. Come and see what you must count upon if you follow me." See Matt. viii. 20. (2.) He invites them to come immediately and without delay. They asked where he lodged, that they might wait upon him at a more convenient season; but Christ invites them immediately to come and see; never in better time than now. Hence learn, [1.] As to others, that it is best taking people when they are in a good mind; strike while the iron is hot. [2.] As to ourselves, that it is wisdom to embrace the present opportunities: Now is the accepted time, 2 Cor. vi. 2.

5. Their cheerful and (no doubt) thankful acceptance of his invitation: They came and saw where he dwelt, and abode with him that day. It had been greater modesty and manners than had done them good if they had refused this offer. (2.) They readily went along with him: They came and saw where he dwelt. Gracious souls cheerfully accept Christ's gracious invitations; as David, Ps. xxvii. 8. They enquired not how they might be accommodated with him, but would put that to the venture, and make the best of what they found. It is good being where Christ is, wherever it be. (2.) They were so well pleased with what they found that they abode with him that day ("Master, it is good to be here"); and he bade them welcome. It was about the tenth hour. Some think that John reckons according to the Roman computation, and that it was about ten o'clock in the morning, and they staid with him till night; others think that John reckons as the other evangelists did, according to the Jewish computation, and that it was four o'clock in the afternoon, and they abode with him that night and the next day. Dr. Lightfoot conjectures that this next day that they spent with Christ was a sabbath-day, and, it being late, they could not get home before the sabbath. As it is our duty, wherever we are, to contrive to spend the sabbath as much as may be to our spiritual benefit and advantage, so they are blessed who, by the lively exercises of faith, love, and devotion, spend their sabbaths in communion with Christ. These are Lord's days indeed, days of the Son of man.

II. Andrew brought his brother Peter to Christ. If Peter had been the first-born of Christ's disciples, the papists would have made a noise with it: he did indeed afterwards come to be more eminent in gifts, but Andrew had the honour first to be acquainted with Christ, and to be the instrument of bringing Peter to him. Observe,

1. The information which Andrew gave to Peter, with an intimation to come to Christ.

(1.) He found him: He first finds his own brother Simon; his finding implies his seeking him. Simon came along with Andrew to attend John's ministry and baptism, and Andrew knew where to look for him. Perhaps the other disciple that was with him went out to seek some friend of his at the same time, but Andrew sped first: He first findeth Simon, who came only to attend on John, but has his expectations out-done; he meets with Jesus.

(2.) He told him whom they had found: We have found the Messias. Observe, [1.] he speaks humbly; not, "I have found," assuming the honour of the discovery to himself, but "We have," rejoicing that he had shared with others in it. [2.] He speaks exultingly, and with triumph: We have found that pearl of great price, that true treasure; and, having found it, he proclaims it as those lepers, 2 Kings vii. 9, for he knows that he shall have never the less in Christ for others sharing. [3.] He speaks intelligently: We have found the Messias, which was more than had yet been said. John had said, He is the Lamb of God, and the Son of God, which Andrew compares with the scriptures of the Old Testament, and, comparing them together, concludes that he is the Messiah promised to the fathers, for it is now that the fulness of time is come. Thus, by making God's testimonies his meditation, he speaks more clearly concerning Christ than ever his teacher had done, Ps. cxix. 99.

(3.) He brought him to Jesus; would not undertake to instruct him himself, but brought him to the fountain-head, persuaded him to come to Christ and introduced him. Now this was, [1.] An instance of true love to his brother, his own brother, so he is called here, because he was very dear to him. Note, We ought with a particular concern and application to seek the spiritual welfare of those that are related to us; for their relation to us adds both to the obligation and to the opportunity of doing good to their souls. [2.] It was an effect of his day's conversation with Christ. Note, the best evidence of our profiting by the means of grace is the piety and usefulness of our conversation afterwards. Hereby it appeared that Andrew had been with Jesus that he was so full of him, that he had been in the mount, for his face shone. He knew there was enough in Christ for all; and, having tasted that he is gracious, he could not rest till those he loved had tasted it too. Note, True grace hates monopolies, and loves not to eat its morsels alone.

2. The entertainment which Jesus Christ gave to Peter, who was never the less welcome for his being influenced by his brother to come, v. 42. Observe,

(1.) Christ called him by his name: When Jesus beheld him, he said, Thou art Simon, the son of Jona. It should seem that Peter was utterly a stranger to Christ, and if so, [1.] It was a proof of Christ's omniscience that upon the first sight, without any enquiry, he could tell the name both of him and of his father. The Lord knows them that are his, and their whole case. However, [2.] It was an instance of his condescending grace and favour, that he did thus freely and affably call him by his name, though he was of mean extraction, and vir mullius nominis--a man of no name. It was an instance of God's favour to Moses that he knew him by name, Exod. xxxiii. 17. Some observe the signification of these names: Simon--obedient, Jona--a dove. An obedient dove-like spirit qualifies us to be the disciples of Christ.

(2.) He gave him a new name: Cephas. [1.] His giving him a name intimates Christ's favour to him. A new name denotes some great dignity, Rev. ii. 17; Isa. lxii. 2. By this Christ not only wiped off the reproach of his mean and obscure parentage, but adopted him into his family as one of his own. [2.] The name which he gave him bespeaks his fidelity to Christ: Thou shalt be called Cephas (that is Hebrew for a stone), which is by interpretation Peter; so it should be rendered, as Acts ix. 36. Tabitha, which by interpretation is called Dorcas; the former Hebrew, the latter Greek, for a young roe. Peter's natural temper was stiff, and hardy, and resolute, which I take to be the principal reason why Christ called him Cephas--a stone. When Christ afterwards prayed for him, that his faith might not fail, that so he might be firm to Christ himself, and at the same time bade him strengthen his brethren, and lay out himself for the support of others, then he made him what he here called him, Cephas--a stone. Those that come to Christ must come with a fixed resolution to be firm and constant to him, like a stone, solid and stedfast; and it is by his grace that they are so. His saying, Be thou steady, makes them so. Now this does no more prove that Peter was the singular or only rock upon which the church is built than the calling of James and John Boanerges proves them the only sons of thunder, or the calling of Joses Barnabas proves him the only son of consolation.
Adam Clarke: Commentary on the Bible - 1831
1:37: And the two disciples heard him - And they perfectly understood their master's meaning; in consequence of which, they followed Jesus. Happy they who, on hearing of the salvation of Christ, immediately attach themselves to its author! Delays are always dangerous; and, in this case, often fatal. Reader! hast thou ever had Christ as a sacrifice for thy sin pointed out unto thee? If so, hast thou followed him? If not, thou art not in the way to the kingdom of God. Lose not another moment! Eternity is at hand! and thou art not prepared to meet thy God. Pray that he may alarm thy conscience, and stir up thy soul to seek till thou have found.
Albert Barnes: Notes on the Bible - 1834
1:37: They followed Jesus - They had been 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 those whom he had attracted to himself by his ministry should become followers of Christ. The object of ministers should not be to build up their own interests or to extend their own fame. It is to point men to the Saviour. 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 is pointed out to us as the Messiah. We should not delay nor debate the matter, but leave at once all our old teachers, guides and companions, 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 the guides of false philosophy and deceit, of sin and infidelity, and committed yourself to the Lord Jesus Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:37: and they: Joh 1:43, Joh 4:39-42; Pro 15:23; Zac 8:21; Rom 10:17; Eph 4:29; Rev 22:17
Geneva 1599
1:37 (17) And the two disciples heard him speak, and they followed Jesus.
(17) In this first gathering of the disciples we have shown to us that the beginning of salvation is from God, who calls us unto his Son by the ministry of his servants: whom, as he guides us, we must also hear, and follow him home, so that being instructed by him we may also instruct others.
John Gill
1:37 And the two disciples heard him speak,.... The above words, and took notice of them; faith in Christ came by hearing them; they reached their hearts, and they found their affections, and the desires of their souls, to be after Christ:
and they followed Jesus; left their master, and went after him, in order to get some acquaintance with him, and receive some instructions from him.
John Wesley
1:37 They followed Jesus - They walked after him, but had not the courage to speak to him.
1:381:38: Իբրեւ դարձաւ Յիսուս, եւ ետես զնոսա՝ զի երթային զհետ նորա, ասէ ցնոսա. Զի՞նչ խնդրէք։ Սոքա ասեն ցնա. Ռա՛բբի, որ թարգմանեալ կոչի՝ վարդապետ, ո՞ւր են օթեվանք քո[1610]։ [1610] Բազումք. Նոքա ասեն ցնա։
38. Երբ Յիսուս յետ դարձաւ եւ տեսաւ նրանց, որ գալիս էին իր յետեւից, ասաց նրանց. «Ի՞նչ էք ուզում»: Նրանք ասացին նրան. «Ռաբբի՛ (որ թարգմանւում է՝ վարդապետ), ո՞ւր է քո օթեւանը»:
38 Յիսուս երբ դարձաւ ու տեսաւ զանոնք որ իր ետեւէն կու գային, ըսաւ անոնց. «Ի՞նչ կ’ուզէք»։ Անոնք ալ ըսին իրեն. «Ռա՛բբի, (որ թարգմանուելով վարդապետ ըսել է,) ո՞ւր է քու օթեւանդ»։
Իբրեւ դարձաւ Յիսուս եւ ետես զնոսա զի երթային զհետ նորա, ասէ ցնոսա. Զի՞նչ խնդրէք: Նոքա ասեն ցնա. Ռաբբի, (որ թարգմանեալ կոչի Վարդապետ,) ո՞ւր են օթեվանք քո:

1:38: Իբրեւ դարձաւ Յիսուս, եւ ետես զնոսա՝ զի երթային զհետ նորա, ասէ ցնոսա. Զի՞նչ խնդրէք։ Սոքա ասեն ցնա. Ռա՛բբի, որ թարգմանեալ կոչի՝ վարդապետ, ո՞ւր են օթեվանք քո[1610]։
[1610] Բազումք. Նոքա ասեն ցնա։
38. Երբ Յիսուս յետ դարձաւ եւ տեսաւ նրանց, որ գալիս էին իր յետեւից, ասաց նրանց. «Ի՞նչ էք ուզում»: Նրանք ասացին նրան. «Ռաբբի՛ (որ թարգմանւում է՝ վարդապետ), ո՞ւր է քո օթեւանը»:
38 Յիսուս երբ դարձաւ ու տեսաւ զանոնք որ իր ետեւէն կու գային, ըսաւ անոնց. «Ի՞նչ կ’ուզէք»։ Անոնք ալ ըսին իրեն. «Ռա՛բբի, (որ թարգմանուելով վարդապետ ըսել է,) ո՞ւր է քու օթեւանդ»։
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1:3838: Иисус же, обратившись и увидев их идущих, говорит им: что вам надобно? Они сказали Ему: Равви, --что значит: учитель, --где живешь?
1:38  στραφεὶς δὲ ὁ ἰησοῦς καὶ θεασάμενος αὐτοὺς ἀκολουθοῦντας λέγει αὐτοῖς, τί ζητεῖτε; οἱ δὲ εἶπαν αὐτῶ, ῥαββί ὃ λέγεται μεθερμηνευόμενον διδάσκαλε, ποῦ μένεις;
1:38. στραφεὶς (Having-had-been-beturned) δὲ (moreover,"ὁ (the-one) Ἰησοῦς (an-Iesous,"καὶ (and) θεασάμενος ( having-perceived-unto ) αὐτοὺς (to-them) ἀκολουθοῦντας ( to-pathing-along-unto ) λέγει (it-fortheth) αὐτοῖς (unto-them,"Τί (To-what-one) ζητεῖτε; (ye-seek-unto?"οἱ (The-ones) δὲ (moreover) εἶπαν (they-said) αὐτῷ (unto-it,"Ῥαββεί, (Rabbei,"(ὃ (which) λέγεται (it-be-forthed) μεθερμηνευόμενον (being-explained-with-of,"Διδάσκαλε,) (Teaching-speaker,"ποῦ (of-whither) μένεις; (thou-stay?"
1:38. conversus autem Iesus et videns eos sequentes dicit eis quid quaeritis qui dixerunt ei rabbi quod dicitur interpretatum magister ubi habitasAnd Jesus turning and seeing them following him, saith to them: What seek you? Who said to him: Rabbi (which is to say, being interpreted, Master), where dwellest thou?
38. And Jesus turned, and beheld them following, and saith unto them, What seek ye? And they said unto him, Rabbi ( which is to say, being interpreted, Master), where abidest thou?
1:38. Then Jesus, turning around and seeing them following him, said to them, “What are you seeking?” And they said to him, “Rabbi (which means in translation, Teacher), where do you live?”
1:38. Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou?
Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, ( which is to say, being interpreted, Master,) where dwellest thou:

38: Иисус же, обратившись и увидев их идущих, говорит им: что вам надобно? Они сказали Ему: Равви, --что значит: учитель, --где живешь?
1:38  στραφεὶς δὲ ὁ ἰησοῦς καὶ θεασάμενος αὐτοὺς ἀκολουθοῦντας λέγει αὐτοῖς, τί ζητεῖτε; οἱ δὲ εἶπαν αὐτῶ, ῥαββί ὃ λέγεται μεθερμηνευόμενον διδάσκαλε, ποῦ μένεις;
1:38. conversus autem Iesus et videns eos sequentes dicit eis quid quaeritis qui dixerunt ei rabbi quod dicitur interpretatum magister ubi habitas
And Jesus turning and seeing them following him, saith to them: What seek you? Who said to him: Rabbi (which is to say, being interpreted, Master), where dwellest thou?
1:38. Then Jesus, turning around and seeing them following him, said to them, “What are you seeking?” And they said to him, “Rabbi (which means in translation, Teacher), where do you live?”
1:38. Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
38: - 40: Оба ученика молча шли за Иисусом, не смея сами начать с Ним беседу. Тогда Он, обернувшись к ним, начинает с ними разговор вопросом: что вам надобно? Ученики, желая поговорить со Христом обо всем, что их особенно интересовало, спрашивают у Него, где Он имеет пребывание (menein значит не: жить в своем доме, а: пребывать как гость в чужом доме, особенно же: останавливаться на ночлег ср. Суд. 19:9; Мф. 10:11). Можно полагать, что таким местопребыванием для Христа в то время служило какое-либо селение на западной стороне Иордана, где вообще было больше поселений, чем на восточном берегу.

Было около 10-го часа, когда двое учеников пришли в дом, где пребывал Иисус. Так как Иоанн, несомненно, считает по еврейскому счислению, которое в его время было общим для всего востока (ср. 19:14), то десятый час, очевидно, равнялся нашему четвертому часу пополудни. Ученики, следовательно, пробыли у Христа и весь остаток того дня и всю ночь. По крайней мере, евангелист ничего не сообщает о том, чтобы они к ночи удалились (Иоанн Златоуст, Феодорит и Кирилл, а также и Августин). Так как первым учеником Христа назван точно по имени Андрей, то Церковь издревле усвоила ему наименование "Первозванного".
Adam Clarke: Commentary on the Bible - 1831
1:38: What seek ye? - These disciples might have felt some embarrassment in addressing our blessed Lord, after hearing the character which the Baptist gave of him; to remove or prevent this, he graciously accosts them, and gives them an opportunity of explaining themselves to him. Such questions, we may conceive, the blessed Jesus still puts to those who in simplicity of heart desire an acquaintance with him. A question of this nature we may profitably ask ourselves: What seek ye? In this place! In the company you frequent? In the conversation you engage in? In the affairs with which you are occupied? In the works which you perform? Do you seek the humiliation, illumination, justification, edification, or sanctification of your soul? The edification of your neighbor? The good of the Church of Christ? Or, The glory of God? Questions of this nature often put to our hearts, in the fear of God, would induce us to do many things which we now leave undone, and to leave undone many things which we now perform.
Rabbi - Teacher. Behold the modesty of these disciples - we wish to be scholars, we are ignorant - we desire to be taught; we believe thou art a teacher come from God.
Where dwellest thou? - That we may come and receive thy instructions.
Albert Barnes: Notes on the Bible - 1834
1:38: What seek ye? - This was not asked to obtain "information." Compare Joh 1:48. It was not a harsh reproof, forbidding them to follow him. Compare Mat 11:28-30. It was a kind inquiry respecting their desires; an invitation to lay open their minds, to state their wishes, and to express all their feelings respecting the Messiah and their own salvation. We may learn:
1. That Jesus regards the first inclinations of the soul to follow him. He "turned" toward these disciples, and he will incline his ear to all who begin to approach him for salvation.
2. Jesus is ready to hear their requests and to answer them.
3. Ministers of the gospel, and all other Christians, should be accessible, kind, and tender toward 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 literary degrees now are, and meaning literally "a great one," and was applied to a teacher or master in the Jewish schools. It corresponded with the title "Doctor." Our Saviour solemnly forbade his disciples to wear that title. See the notes at Mat 23:8. 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 supposed 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 desired more fully to listen to him than they could now by the wayside. They were unwilling to interrupt him in his traveling. Religion teaches people 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 Phi 1:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:38: turned: Luk 14:25, Luk 15:20, Luk 19:5, Luk 22:61
What: Joh 18:4, Joh 18:7, Joh 20:15, Joh 20:16; Luk 7:24-27, Luk 18:40, Luk 18:41; Act 10:21, Act 10:29
where: Joh 12:21; Rut 1:16; Kg1 10:8; Psa 27:4; Pro 3:18, Pro 8:34 Rabbi: Joh 1:49, Joh 3:2, Joh 3:26, Joh 6:25; Mat 23:7, Mat 23:8
Mat 13:20; Sol 1:7, Sol 1:8; Luk 8:38, Luk 10:39
dwellest: or, abidest
Geneva 1599
1:38 Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) (s) where dwellest thou?
(s) Where is your lodging?
John Gill
1:38 Then Jesus turned, and saw them following,.... That is, "him", as the Vulgate Latin, and all the Oriental versions add: he saw by their walk, and by their countenances, that they were following him; and which he knew before he turned himself: he knew what John had said, and what an effect it had upon these disciples, and what was working in their hearts, and how desirous they were of coming up to him, and conversing with him; and therefore he turned himself, that they might have an opportunity of speaking to him; or rather, in order to speak to them first, as he did:
and saith unto them, what seek ye? This he said, not as ignorant of whom, and what they were seeking, and desirous; but to encourage them to speak to him, which, through fear and bashfulness, they might be backward to do; and therefore, he who will not break the bruised reed, nor quench the smoking flax, but cherishes and encourages the first motions of grace, begins first with them, and treats them in a free and familiar manner; thereby to animate and engage them to use freedom with him, and which end was answered:
they said unto him, Rabbi; a title which now began to be in much use with the Jews, and which they gave to their celebrated doctors; and these disciples of John, observing how magnificently their master spoke of Jesus, in great reverence to him, addressed him under this character; See Gill on Mt 23:7,
which is to say, being interpreted, master. These are the words of the evangelist, interpreting the word "Rabbi", and not of the disciples, and are left out in the Syriac and Persic versions, who, for "Rabbi", read "our master", or our "Rabbi"; being said by both the disciples, or by one in the name of both, putting the following question:
where dwellest thou? signifying, that that was not a proper place, in the public way, to enter into a conversation with him, and acquaint him with what they were desirous of; but should be glad to know where he lodged, that they might wait upon him there, either then, or on the morrow, or at any convenient time.
Robert Jamieson, A. R. Fausset and David Brown
1:38 FIRST GATHERING OF DISCIPLES--JOHN ANDREW, SIMON, PHILIP, NATHANAEL. (Jn 1:37-51)
What seek ye--gentle, winning question, remarkable as the Redeemer's first public utterance. (See on Mt 12:18-20.)
where dwellest thou--that is, "That is a question we cannot answer in a moment; but had we Thy company for a calm hour in private, gladly should we open our burden."
1:391:39: Ասէ ցնոսա. Եկա՛յք եւ տեսէ՛ք։ Եկին եւ տեսի՛ն ուր էին օթեվանք նորա. եւ առ նմա՛ ագան ա՛յն օր, զի ժա՛մ էր՝ իբրեւ տասներո՛րդ։
39. Նա նրանց ասաց. «Եկէ՛ք եւ տեսէ՛ք»: Եկան եւ տեսան, թէ որտեղ էր նրա օթեւանը. եւ այն օրը նրա մօտ գիշերեցին, որովհետեւ մօտ ժամը չորսն էր:
39 Ըսաւ անոնց. «Եկէ՛ք ու տեսէ՛ք»։ Գացին ու տեսան, ուր որ էր իր օթեւանը։ Այն օրը անոր քով կեցան. վասն զի ժամը տասնի ատեններն էր։
Ասէ ցնոսա. Եկայք եւ տեսէք: Եկին եւ տեսին ուր էին օթեվանք նորա, եւ առ նմա ագան այն օր, զի ժամ էր իբրեւ տասներորդ:

1:39: Ասէ ցնոսա. Եկա՛յք եւ տեսէ՛ք։ Եկին եւ տեսի՛ն ուր էին օթեվանք նորա. եւ առ նմա՛ ագան ա՛յն օր, զի ժա՛մ էր՝ իբրեւ տասներո՛րդ։
39. Նա նրանց ասաց. «Եկէ՛ք եւ տեսէ՛ք»: Եկան եւ տեսան, թէ որտեղ էր նրա օթեւանը. եւ այն օրը նրա մօտ գիշերեցին, որովհետեւ մօտ ժամը չորսն էր:
39 Ըսաւ անոնց. «Եկէ՛ք ու տեսէ՛ք»։ Գացին ու տեսան, ուր որ էր իր օթեւանը։ Այն օրը անոր քով կեցան. վասն զի ժամը տասնի ատեններն էր։
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1:3939: Говорит им: пойдите и увидите. Они пошли и увидели, где Он живет; и пробыли у Него день тот. Было около десятого часа.
1:39  λέγει αὐτοῖς, ἔρχεσθε καὶ ὄψεσθε. ἦλθαν οὗν καὶ εἶδαν ποῦ μένει, καὶ παρ᾽ αὐτῶ ἔμειναν τὴν ἡμέραν ἐκείνην· ὥρα ἦν ὡς δεκάτη.
1:39. λέγει (It-fortheth) αὐτοῖς (unto-them," Ἔρχεσθε ( Ye-should-come ) καὶ (and) ὄψεσθε . ( ye-shall-behold ) ἦλθαν (They-came) οὖν (accordingly) καὶ (and) εἶδαν (they-saw) ποῦ (of-whither) μένει, (it-stayeth,"καὶ (and) παρ' (beside) αὐτῷ (unto-it) ἔμειναν (they-stayed) τὴν (to-the-one) ἡμέραν (to-a-day) ἐκείνην: (to-the-one-thither) ὥρα (an-hour) ἦν (it-was) ὡς (as) δεκάτη. (tenth)
1:39. dicit eis venite et videte venerunt et viderunt ubi maneret et apud eum manserunt die illo hora autem erat quasi decimaHe saith to them: Come and see. They came and saw where he abode: and they stayed with him that day. Now it was about the tenth hour.
39. He saith unto them, Come, and ye shall see. They came therefore and saw where he abode; and they abode with him that day: it was about the tenth hour.
1:39. He said to them, “Come and see.” They went and saw where he was staying, and they stayed with him that day. Now it was about the tenth hour.
1:39. He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour.
He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour:

39: Говорит им: пойдите и увидите. Они пошли и увидели, где Он живет; и пробыли у Него день тот. Было около десятого часа.
1:39  λέγει αὐτοῖς, ἔρχεσθε καὶ ὄψεσθε. ἦλθαν οὗν καὶ εἶδαν ποῦ μένει, καὶ παρ᾽ αὐτῶ ἔμειναν τὴν ἡμέραν ἐκείνην· ὥρα ἦν ὡς δεκάτη.
1:39. dicit eis venite et videte venerunt et viderunt ubi maneret et apud eum manserunt die illo hora autem erat quasi decima
He saith to them: Come and see. They came and saw where he abode: and they stayed with him that day. Now it was about the tenth hour.
1:39. He said to them, “Come and see.” They went and saw where he was staying, and they stayed with him that day. Now it was about the tenth hour.
1:39. He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour.
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Adam Clarke: Commentary on the Bible - 1831
1:39: Come and see - If those who know not the salvation of God would come at the command of Christ, they should soon see that with him is the fountain of life, and in his light they should see light. Reader, if thou art seriously inquiring where Christ dwelleth, take the following for answer: He dwells not in the tumult of worldly affairs, nor in profane assemblies, nor in worldly pleasures, nor in the place where drunkards proclaim their shame, nor in carelessness and indolence. But he is found in his temple, wherever two or three are gathered together in his name, in secret prayer, in self-denial, in fasting, in self-examination. He also dwells in the humble, contrite spirit, in the spirit of faith, of love, of forgiveness, of universal obedience; in a word, he dwells in the heaven of heavens, whither he graciously purposes to bring thee, if thou wilt come and learn of him, and receive the salvation which he has bought for thee by his own blood.
The tenth hour - Generally supposed to be about what we call four o'clock in the afternoon. According to Joh 11:9, the Jews reckoned twelve hours in the day; and of course each hour of the day, thus reckoned, must have been something longer or shorter, according to the different times of the year in that climate. The sixth hour with them answered to our twelve o'clock, as appears from what Josephus says in his life, chap. liv.
That on the Sabbath day it was the rule for the Jews to go to dinner at the sixth hour, (ἑκτῃ ὡρᾳ). The Romans had the same way of reckoning twelve hours in each of their days. Hence what we meet with in Hor. lib. ii. sat. vi. l. 34: ante secundam signifies, as we should express it, before eight o'clock. And when, in lib. i. sat. vi. l. 122, he says, ad quartam jaceo, he means that he lay in bed till ten o'clock. See Bishop Pearce on this place. Dr. Macknight, however, is of opinion that the evangelist is to be understood as speaking of the Roman hour, which was ten o'clock in the morning; and as the evangelist remarks, they abode with him that day, it implies that there was a considerable portion of time spent with our Lord, in which, by his conversation, he removed all their scruples, and convinced them that he was the Messiah. But, had it been the Jewish tenth hour, it would have been useless to remark their abiding with him that day, as there were only two hours of it still remaining. Harmony, vol. i. p. 52.
Albert Barnes: Notes on the Bible - 1834
1:39: 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 into twelve equal parts, beginning at sunrise. If John used their mode of computation, this 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:39: Come: Joh 1:46, Joh 6:37, Joh 14:22, Joh 14:23; Pro 8:17; Mat 11:28-30
abode: Joh 4:40; Act 28:30, Act 28:31; Rev 3:20
about: "That was two hours before night." Luk 24:29
Geneva 1599
1:39 He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the (t) tenth hour.
(t) It was getting later in the night.
John Gill
1:39 He saith unto them, come and see,.... He gave them an invitation, to go along with him directly, and see with their own eyes, where he dwelt, and there and then converse with him, and at any other time; to which they had a hearty welcome:
they came and saw where he dwelt; they accepted of the invitation, and went along with him immediately, and saw, and took notice of the place where he had lodgings, that they might know it, and find it another time; which Dr. Lightfoot conjectures was at Capernaum, which is very probable; since that was his own city, where he paid tribute, where he frequently resorted, and was on the banks of Jordan, near the lake of Gennesaret; and these disciples were Galilaeans:
and abode with him that day; the remaining part of the day, which they spent in delightful conversation with him; by which they knew that he was the Messiah; at least they were better instructed in this matter, and more confirmed in it. The Arabic version renders it, "they remained with him that his own day"; and Dr. Lightfoot thinks the next day is meant, and that it was the sabbath day, which they kept with him in private devotion and conference:
for it was about the tenth hour; which, according to the Roman way of reckoning, must be ten o'clock in the morning; so that there was a considerable part of the day before them; but according to the Jewish way of reckoning, who reckon twelve hours to a day, it must be four o'clock in the afternoon, when there were but two hours to night: and this being; about the time when the lamb of the daily sacrifice of the evening was offered up, very seasonably did John point unto them, at this time, Christ the Lamb of God, the antitype of that sacrifice; for the daily evening sacrifice was slain at eight and a half, and was offered at nine and a half (f), or between the ninth and tenth hours of the day. The Ethiopic version renders it, "they remained with him that day unto the tenth hour",
(f) Misn. Pesachim, c. 5. sect. 1.
Robert Jamieson, A. R. Fausset and David Brown
1:39 Come and see--His second utterance, more winning still.
tenth hour--not ten A.M. (as some), according to Roman, but four P.M., according to Jewish reckoning, which John follows. The hour is mentioned to show why they stayed out the day with him--because little of it remained.
1:401:40: Է՛ր Անդրէ՛աս՝ եղբայր Սիմովնի Վիմի՝ մի յերկուց անտի, որ լուանն ՚ի Յովհաննէ՝ եւ գնացին զկնի նորա[1611]։[1611] Ոմանք. Եւ գնացին զհետ նորա։
40. Սիմոն Պետրոսի եղբայր Անդրէասը մէկն էր այն երկուսից, որոնք լսեցին Յովհաննէսի ասածը եւ գնացին Յիսուսի յետեւից:
40 Սիմոն Պետրոսին եղբայրը Անդրէաս այն երկուքէն մէկն էր, որոնք լսեցին Յովհաննէսէն եւ անոր ետեւէն գացին։
Էր Անդրէաս եղբայր Սիմովնի Վիմի, մի յերկուց անտի որ լուանն ի Յովհաննէ եւ գնացին զկնի նորա:

1:40: Է՛ր Անդրէ՛աս՝ եղբայր Սիմովնի Վիմի՝ մի յերկուց անտի, որ լուանն ՚ի Յովհաննէ՝ եւ գնացին զկնի նորա[1611]։
[1611] Ոմանք. Եւ գնացին զհետ նորա։
40. Սիմոն Պետրոսի եղբայր Անդրէասը մէկն էր այն երկուսից, որոնք լսեցին Յովհաննէսի ասածը եւ գնացին Յիսուսի յետեւից:
40 Սիմոն Պետրոսին եղբայրը Անդրէաս այն երկուքէն մէկն էր, որոնք լսեցին Յովհաննէսէն եւ անոր ետեւէն գացին։
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1:4040: Один из двух, слышавших от Иоанна [об Иисусе] и последовавших за Ним, был Андрей, брат Симона Петра.
1:40  ἦν ἀνδρέας ὁ ἀδελφὸς σίμωνος πέτρου εἷς ἐκ τῶν δύο τῶν ἀκουσάντων παρὰ ἰωάννου καὶ ἀκολουθησάντων αὐτῶ·
1:40. Ἦν (It-was) Ἀνδρέας (an-Andreas) ὁ (the-one) ἀδελφὸς (brethrened) Σίμωνος (of-a-Simon) Πέτρου (of-a-Petros) εἷς (one) ἐκ (out) τῶν (of-the-ones) δύο (of-two) τῶν (of-the-ones) ἀκουσάντων ( of-having-heard ) παρὰ (beside) Ἰωάνου (of-an-Ioanes) καὶ (and) ἀκολουθησάντων ( of-having-pathed-along-unto ) αὐτῷ: (unto-it)
1:40. erat autem Andreas frater Simonis Petri unus ex duobus qui audierant ab Iohanne et secuti fuerant eumAnd Andrew, the brother of Simon Peter, was one of the two who had heard of John and followed him.
40. One of the two that heard John , and followed him, was Andrew, Simon Peter’s brother.
1:40. And Andrew, the brother of Simon Peter, was one of the two who had heard about him from John and had followed him.
1:40. One of the two which heard John [speak], and followed him, was Andrew, Simon Peter’s brother.
One of the two which heard John [speak], and followed him, was Andrew, Simon Peter' s brother:

40: Один из двух, слышавших от Иоанна [об Иисусе] и последовавших за Ним, был Андрей, брат Симона Петра.
1:40  ἦν ἀνδρέας ὁ ἀδελφὸς σίμωνος πέτρου εἷς ἐκ τῶν δύο τῶν ἀκουσάντων παρὰ ἰωάννου καὶ ἀκολουθησάντων αὐτῶ·
1:40. erat autem Andreas frater Simonis Petri unus ex duobus qui audierant ab Iohanne et secuti fuerant eum
And Andrew, the brother of Simon Peter, was one of the two who had heard of John and followed him.
40. One of the two that heard John , and followed him, was Andrew, Simon Peter’s brother.
1:40. And Andrew, the brother of Simon Peter, was one of the two who had heard about him from John and had followed him.
1:40. One of the two which heard John [speak], and followed him, was Andrew, Simon Peter’s brother.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:40: Andrew: Joh 6:8; Mat 4:18, Mat 10:2; Act 1:13
John Gill
1:40 One of the two which heard John speak,.... The above things, concerning Jesus being the Lamb of God:
and followed him; that is, Jesus, as the Syriac and Arabic versions read; and the Persic version, Christ: and the Ethiopic version, "the Lord Jesus"; for not John, but Jesus they followed:
was Andrew, Simon Peter's brother: see Mt 4:18 the other, as before observed, might be the writer of this Gospel.
Robert Jamieson, A. R. Fausset and David Brown
1:40 One . . . was Andrew--The other was doubtless our Evangelist himself. His great sensitiveness is touchingly shown in his representation of this first contact with the Lord; the circumstances are present to him in the minutest details; he still remembers the Very hour. But "he reports no particulars of those discourses of the Lord by which he was bound to Him for the whole of His life; he allows everything personal to retire" [OLSHAUSEN].
Peter's brother--and the elder of the two.
1:411:41: Գտանէ՛ սա՝ նախ զեղբա՛յր իւր զՍիմովն, եւ ասէ ցնա. Գտա՛ք զՄեսիայն՝ որ թարգմանի Քրիստոսն[1612]։ [1612] Բազումք. ԶՄեսիա՝ որ թարգմանի Քրիստոս։
41. Սա նախ գտնում է իր եղբայր Սիմոնին ու նրան ասում է. «Գտանք Մեսիային» (որ թարգմանւում է՝ Քրիստոս):
41 Անիկա նախ իր Սիմոն եղբայրը կը գտնէ եւ կ’ըսէ անոր. «Գտանք Մեսիան», (որ Քրիստոս* կը թարգմանուի.)
Գտանէ սա նախ զեղբայր իւր զՍիմովն, եւ ասէ ցնա. Գտաք զՄեսիայն (որ թարգմանի Քրիստոսն:

1:41: Գտանէ՛ սա՝ նախ զեղբա՛յր իւր զՍիմովն, եւ ասէ ցնա. Գտա՛ք զՄեսիայն՝ որ թարգմանի Քրիստոսն[1612]։
[1612] Բազումք. ԶՄեսիա՝ որ թարգմանի Քրիստոս։
41. Սա նախ գտնում է իր եղբայր Սիմոնին ու նրան ասում է. «Գտանք Մեսիային» (որ թարգմանւում է՝ Քրիստոս):
41 Անիկա նախ իր Սիմոն եղբայրը կը գտնէ եւ կ’ըսէ անոր. «Գտանք Մեսիան», (որ Քրիստոս* կը թարգմանուի.)
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1:4141: Он первый находит брата своего Симона и говорит ему: мы нашли Мессию, что значит: Христос;
1:41  εὑρίσκει οὖτος πρῶτον τὸν ἀδελφὸν τὸν ἴδιον σίμωνα καὶ λέγει αὐτῶ, εὑρήκαμεν τὸν μεσσίαν ὅ ἐστιν μεθερμηνευόμενον χριστός·
1:41. εὑρίσκει (it-findeth,"οὗτος (the-one-this,"πρῶτον (to-most-before) τὸν (to-the-one) ἀδελφὸν (to-brethrened) τὸν (to-the-one) ἴδιον (to-private-belonged) Σίμωνα (to-a-Simon) καὶ (and) λέγει (it-fortheth) αὐτῷ (unto-it,"Εὑρήκαμεν (We-had-come-to-find) τὸν (to-the-one) Μεσσίαν (to-a-Messias,"(ὅ (which) ἐστιν (it-be) μεθερμηνευόμενον (being-explained-with-of) Χριστός.) (Anointed)
1:41. invenit hic primum fratrem suum Simonem et dicit ei invenimus Messiam quod est interpretatum ChristusHe findeth first his brother Simon and saith to him: We have found the Messias, which is, being interpreted, the Christ.
41. He findeth first his own brother Simon, and saith unto him, We have found the Messiah ( which is, being interpreted, Christ).
1:41. First, he found his brother Simon, and he said to him, “We have found the Messiah,” (which is translated as the Christ).
1:41. He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.
He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ:

41: Он первый находит брата своего Симона и говорит ему: мы нашли Мессию, что значит: Христос;
1:41  εὑρίσκει οὖτος πρῶτον τὸν ἀδελφὸν τὸν ἴδιον σίμωνα καὶ λέγει αὐτῶ, εὑρήκαμεν τὸν μεσσίαν ὅ ἐστιν μεθερμηνευόμενον χριστός·
1:41. invenit hic primum fratrem suum Simonem et dicit ei invenimus Messiam quod est interpretatum Christus
He findeth first his brother Simon and saith to him: We have found the Messias, which is, being interpreted, the Christ.
1:41. First, he found his brother Simon, and he said to him, “We have found the Messiah,” (which is translated as the Christ).
1:41. He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
41: Удалившись из дома, где пребывал Иисус, Андрей первый случайно встретил своего брата, Симона, который, по-видимому, шел к Иордану, чтобы послушать Крестителя. Андрей с радостью сообщает брату, это явился тот Мессия, Которого иудеи так долго ожидали. Прибавка, что Андрей нашел своего брата первый, заставляет предположить, что и другой ученик несколько позже нашел и своего брата, Иакова. Когда Андрей привел своего брата к Иисусу, то Христос устремил на Петра пристальный взор (опять здесь стоит тот же глагол, что и в 36: ст.) И сказал ему, что знает кто он (вместо "Ионин" почти все западные индексы читают "Иоаннов". См., напр., у Тишендорфа). При этом Христос предвозвещает Петру, что он будет со временем - время в точности не обозначено - называться, т. е., согласно употреблению глагола "называться" в еврейском языке, станет человеком в высшей степени твердым и энергичным (ср. Быт. 32:28). Таково, действительно, значение греческого слова petroV, каким передано данное Христом Петру арамейское имя Кифа (точнее: Кейфа, соответствующее древнееврейскому слову кеф - скала, камень), и таковым со временем стал Петр среди верующих. Христос, значит, в настоящем случае не менял Симону имени и не повелевал переменить его со временем: Он этим предсказывал только Симону великое будущее. Поэтому-то Симон, из благоговения к Господу принявши новое имя Петр, не оставил и прежнего, называясь до конца жизни своей Симоном Петром (2Пет. 1:1).
Adam Clarke: Commentary on the Bible - 1831
1:41: Findeth his own brother Simon - Every discovery of the Gospel of the Son of God produces benevolence, and leads those to whom it is made to communicate it to others. Those who find Jesus find in him a treasure of wisdom and knowledge, through which they may not only become rich themselves, but be instruments, in the hand of God, of enriching others. These disciples, having tasted the good word of Christ, were not willing to eat their bread alone, but went and invited others to partake with them. Thus the knowledge of Christ became diffused - one invited another to come and see: Jesus received all, and the number of disciples was increased, and the attentive hearers were innumerable. Every man who has been brought to an acquaintance with God should endeavor to bring, at least, another with him; and his first attention should be fixed upon those of his own household.
Albert Barnes: Notes on the Bible - 1834
1:41: 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 the notes at Mat 1:1. From the conduct 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 all others as far as possible, that all may come to Jesus and be saved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:41: first: Joh 1:36, Joh 1:37, Joh 1:45, Joh 4:28, Joh 4:29; Kg2 7:9; Isa 2:3-5; Luk 2:17, Luk 2:38; Act 13:32, Act 13:33; Jo1 1:3
the Messias: Joh 4:25; Dan 9:25, Dan 9:26
Christ: or, Anointed, Psa 2:2, Psa 45:7, Psa 89:20; Isa 11:2, Isa 61:1; Luk 4:18-21; Act 4:27, Act 10:38; Heb 1:8, Heb 1:9
Geneva 1599
1:41 He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the (u) Christ.
(u) That is, anointed, and king after the manner of the Jewish people.
John Gill
1:41 He first findeth his own brother Simon,.... Either before the other disciple, or before he found any other person: after he and the other disciple departed from Christ, being affected with the grace bestowed upon him, and his heart warm with the conversation he had had with him, and transported with joy at finding the Messiah, goes in all haste in search of his relations, friends, and acquaintance, to communicate what he had seen and heard, in order to bring them to the knowledge of the same; for such is the nature of grace, it is very communicative, and those that have it, are very desirous that all others should be partakers of it: and the first person he lighted on was Simon, who was afterwards called Peter, who was his own brother; not a brother-in-law, but his own brother, by father and mother's side, and so dear unto him by the ties of nature and blood:
and saith unto him; with all eagerness imaginable, and in a rapture of joy:
we have found the Messias; I, and a fellow disciple have had the Messiah, so often foretold by the prophets, and so long expected by our fathers, pointed out to us; and we have followed him, and have had conversation with him, and are well assured he is that illustrious person:
which is, being interpreted, the Christ; which, as in Jn 1:38, are the words of the evangelist, and not Andrew, and are therefore left out in the Syriac version; the word Messiah needing no interpretation in that language, and which was the language in which Andrew spoke. This name, Messiah, was well known among the Jews, for that who was promised, and they expected as a Saviour and Redeemer; though it is not very often mentioned in the books of the Old Testament, chiefly in the following places, Ps 2:2; but is very much used in the Chaldee paraphrases: Elias Levita (g) says, he found it in more than fifty verses; and Buxtorf (h) has added others to them, and the word appears in "seventy one" places, which he takes notice of, and are worthy of regard; for they show the sense of the ancient synagogue, concerning the passages of the Old Testament, respecting the Messiah: this Hebrew word is interpreted by the Greek word, "Christ"; and both signify "anointed", and well agree with the person to whom they belong, to which there is an allusion in Song 1:3, "thy name is as ointment poured forth": he is so called, because he was anointed from everlasting, to be prophet, priest, and king; see Ps 2:6 Prov 8:22, and he was anointed as man, with the oil of gladness, with the graces of the Spirit, without measure, Ps 45:7. And it is from him the saints receive the anointing, or grace in measure; and are from him called Christians, and are really anointed ones; see 1Jn 2:27, hence it is a name precious to the saints, and savoury to them. These words were delivered by Andrew, in a very exulting strain, expressing great joy; as indeed what can be greater joy to a sensible soul, than to find Christ? which in a spiritual sense, is to have a clear sight of him by faith, to go unto him, and lay hold on him, as the only Saviour and Redeemer: who is to be found in the Scriptures of truth, which testify of him; in the promises of grace, which are full of him and in the Gospel, of which he is the sum and substance; and in the ordinances of it, where he shows himself; for he is not to be found by the light of nature, or by carnal reason, nor by the law of Moses, but by means of the Gospel, and the Spirit of God attending that, as a spirit of wisdom and revelation, in the knowledge of him: and happy are those souls that find Christ under his direction; for they find life, spiritual and eternal, in him; a justifying righteousness; free and full pardon of their sins; spiritual food for their souls; and peace, comfort, joy, and rest, and eternal glory: wherefore this must needs be matter of joy unto them, since such a finding is a rich one, a pearl of great price, riches durable and unsearchable; and which a man that has found, would not part with for all the world; but parts with all he has for it; and is what can never be lost again; and, particularly to two sorts of persons, finding Christ must give a peculiar pleasure, and an inexpressible joy; to such as are under a sense of sin and damnation, and to such who have been under desertion. The phrase of "finding" a person, twice used in this text, and hereafter in some following verses, is frequent in Talmudic and Rabbinic writings; as
“he went, , "and found him with Rab" (i).
(g) Prefat ad Methurgemen, & in voce (h) Lexicon Talmud p. 1268. (i) T. Bab. Sabbat, fol. 108. 1. Zohar in Lev. fol. 15. 3.
John Wesley
1:41 He first findeth his own brother Simon - Probably both of them sought him: Which is, being interpreted, the Christ - This the evangelist adds, as likewise those words in Jn 1:38, that is, being interpreted, Master.
Robert Jamieson, A. R. Fausset and David Brown
1:41 have found the Messias--The previous preparation of their simple hearts under the Baptist's ministry, made quick work of this blessed conviction, while others hesitated till doubt settled into obduracy. So it is still.
1:421:42: Սա՛ ած զնա առ Յիսուս։ Հայեցեալ ընդ նա Յիսուսի՝ ասէ. Դո՛ւ ես Սի՛մովն որդի Յովնանու, դու կոչեսցի՛ս Կե՛փաս, որ թարգմանի՝ Պետրոս։ բե
42. Սա նրան տարաւ Յիսուսի մօտ: Նայելով նրան՝ Յիսուս ասաց. «Դու Յովնանի որդի Սիմոնն ես. դու պիտի կոչուես Կեփաս» (որ թարգմանւում է՝ Պետրոս):
42 Ու տարաւ զանիկա Յիսուսին քով։ Յիսուս անոր նայելով՝ ըսաւ. «Դուն ես Յովնանի որդին Սիմոնը, դուն Կեփաս պիտի կոչուիս», որ Պետրոս* կը թարգմանուի։
Սա ած զնա առ Յիսուս. հայեցեալ ընդ նա Յիսուսի` ասէ. Դու ես Սիմովն որդի Յովնանու, դու կոչեսցիս Կեփաս (որ թարգմանի Պետրոս:

1:42: Սա՛ ած զնա առ Յիսուս։ Հայեցեալ ընդ նա Յիսուսի՝ ասէ. Դո՛ւ ես Սի՛մովն որդի Յովնանու, դու կոչեսցի՛ս Կե՛փաս, որ թարգմանի՝ Պետրոս։ բե
42. Սա նրան տարաւ Յիսուսի մօտ: Նայելով նրան՝ Յիսուս ասաց. «Դու Յովնանի որդի Սիմոնն ես. դու պիտի կոչուես Կեփաս» (որ թարգմանւում է՝ Պետրոս):
42 Ու տարաւ զանիկա Յիսուսին քով։ Յիսուս անոր նայելով՝ ըսաւ. «Դուն ես Յովնանի որդին Սիմոնը, դուն Կեփաս պիտի կոչուիս», որ Պետրոս* կը թարգմանուի։
zohrab-1805▾ eastern-1994▾ western am▾
1:4242: и привел его к Иисусу. Иисус же, взглянув на него, сказал: ты--Симон, сын Ионин; ты наречешься Кифа, что значит: камень (Петр).
1:42  ἤγαγεν αὐτὸν πρὸς τὸν ἰησοῦν. ἐμβλέψας αὐτῶ ὁ ἰησοῦς εἶπεν, σὺ εἶ σίμων ὁ υἱὸς ἰωάννου· σὺ κληθήσῃ κηφᾶς ὃ ἑρμηνεύεται πέτρος.
1:42. ἤγαγεν (It-had-led) αὐτὸν (to-it) πρὸς (toward) τὸν (to-the-one) Ἰησοῦν. (to-an-Iesous) ἐμβλέψας (Having-viewed-in) αὐτῷ (unto-it,"ὁ (the-one) Ἰησοῦς (an-Iesous,"εἶπεν (it-had-said,"Σὺ (Thou) εἶ (thou-be) Σίμων (a-Simon) ὁ (the-one) υἱὸς (a-son) Ἰωάνου, (of-an-Ioanes,"σὺ (thou) κληθήσῃ (thou-shall-be-called-unto) Κηφᾶς (a-Kefas,"(ὃ (which) ἑρμηνεύεται (it-be-explained-of) Πέτρος). (a-Petros)
1:42. et adduxit eum ad Iesum intuitus autem eum Iesus dixit tu es Simon filius Iohanna tu vocaberis Cephas quod interpretatur PetrusAnd he brought him to Jesus. And Jesus looking upon him, said: Thou art Simon the son of Jona. Thou shalt be called Cephas, which is interpreted Peter.
42. He brought him unto Jesus. Jesus looked upon him, and said, Thou art Simon the son of John: thou shalt be called Cephas ( which is by interpretation, Peter).
1:42. And he led him to Jesus. And Jesus, gazing at him, said: “You are Simon, son of Jonah. You shall be called Cephas,” (which is translated as Peter).
1:42. And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.
And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone:

42: и привел его к Иисусу. Иисус же, взглянув на него, сказал: ты--Симон, сын Ионин; ты наречешься Кифа, что значит: камень (Петр).
1:42  ἤγαγεν αὐτὸν πρὸς τὸν ἰησοῦν. ἐμβλέψας αὐτῶ ὁ ἰησοῦς εἶπεν, σὺ εἶ σίμων ὁ υἱὸς ἰωάννου· σὺ κληθήσῃ κηφᾶς ὃ ἑρμηνεύεται πέτρος.
1:42. et adduxit eum ad Iesum intuitus autem eum Iesus dixit tu es Simon filius Iohanna tu vocaberis Cephas quod interpretatur Petrus
And he brought him to Jesus. And Jesus looking upon him, said: Thou art Simon the son of Jona. Thou shalt be called Cephas, which is interpreted Peter.
1:42. And he led him to Jesus. And Jesus, gazing at him, said: “You are Simon, son of Jonah. You shall be called Cephas,” (which is translated as Peter).
1:42. And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:42: Cephas, which is by interpretation, A stone - Πετρος signifies a stone, or fragment of a rock. The reason why this name was given to Simon, who was ever afterwards called Peter, may be seen in the notes on Mat 16:18, Mat 16:19, and particularly in Luke, at the end of chap. 9.
Albert Barnes: Notes on the Bible - 1834
1:42: Cephas - This is a Syriac word, meaning the same as the Greek word Peter, a stone. See the notes at Mat 16:17. 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 "stone" or "rock." The word "Jonas" 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. "You now bear a name emblematic of timidity and inconstancy. You shall be called by a name denoting firmness and constancy."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:42: Thou art: Joh 1:47, Joh 1:48, Joh 2:24, Joh 2:25, Joh 6:70, Joh 6:71, Joh 13:18
the son: Joh 21:15-17, Jonas, Mat 16:17, Barjona
called: Co1 1:12, Co1 3:22, Co1 9:5, Co1 15:5; Gal 2:9
A stone: or, Peter, Joh 21:2; Mat 10:2, Mat 16:18; Mar 3:16; Luk 5:8, Luk 6:14
John Gill
1:42 And he brought him to Jesus,.... That is, Andrew brought his brother Simon to Jesus; he persuaded him to go along with him, and showed him where he was; which discovered great zeal for Christ, being desirous of, gaining souls unto him; and great affection to his brother, being heartily concerned that he might know Christ, as well as he; nor did he choose that he should take up with the bare account that he gave of him, but would have him go to him himself, that he might be personally acquainted with him, and instructed by him: and this also shows the readiness and willingness of Simon, to see and hear Christ himself, and not sit down contented with the bare relation his brother gave: no doubt he found his heart stirred up within him, and the desires of his soul going after Christ; and therefore he at once rose up and went with Andrew to him; and thus one person may be the means of bringing another to Christ: and it may be observed, that Peter was not the first of the apostles that was called by Christ, or first knew him; Andrew was before him, and the means of bringing him into an acquaintance with him; had it been the reverse, the Papists would have improved it in favour of Peter, as the prince of the apostles: this clause is omitted in the Persic version,
And when Jesus beheld him; as he was coming, or come to him: he had beheld him before in the glass of his Father's purposes and decrees; he had viewed him in his blood, and said unto him, live; and he now looked upon him with a look of love, of complacency, and delight:
he said, thou art Simon, the son of Jona; thy name is Simon, and thy father's name is Jona: he knew both their names, though he might have never seen their faces, nor heard of them: this he said to give Simon a testimony of his omniscience; and which, no doubt, must strike him at once. Simon, or Simeon, was a common name among the Jews, being the name of one of the twelve patriarchs; see Gill on Mt 10:2; and so likewise was Jona, being the name of a prophet of theirs; See Gill on Mt 16:17; and inasmuch as the prophet Jonah was of Gathhepher in Zebulun, which was in Galilee; see Gill on Jn 7:52; this might be a common name among the Galilaeans; so that there seems no reason why it should be thought to be the same with John, as the Ethiopic version reads it, and by way of interrogation, "art thou not Simon the son of John?"
Thou shall be called Cephas, which is, by interpretation, a stone; or Peter as it should rather be rendered; and as it is in the Vulgate Latin, and Ethiopic versions; and as "Cepha", or "Cephas", in the Syriac and Chaldee languages signifies a stone, or rock (k), so does "Peter" in Greek: hence, the Syriac version here gives no interpretation of the word. Christ not only calls Simon by his present name, at first sight of him, but tells him what his future name should be; and which imports, not only that he should be a lively stone in the spiritual building, the church, but should have a considerable hand in that work, and abide firm and steadfast to Christ, and his interest, notwithstanding his fall; and continue constant and immoveable until death, as he did. The Jews also, in their writings, call him Simeon Kepha (l),
(k) Vid. Targum in Psal. xl. 3. & Prov. xvii. 8. T. Bab. Ceritot, fol. 6. 1. & Gloss. in ib. Tzeror Hammor, fol. 63. 2. (l) Toldos Jesu, p. 20, 21, 22, 23.
John Wesley
1:42 Jesus said, Thou art Simon, the son of Jonah - As none had told our Lord these names, this could not but strike Peter. Cephas, which is Peter - Moaning the same in Syriacts which Peter does in Greek, namely, a rock.
Robert Jamieson, A. R. Fausset and David Brown
1:42 brought him to Jesus--Happy brothers that thus do to each other!
beheld him--fixed his eyes on him, with significant gaze (as Jn 1:36).
Cephas . . . stone--(See on Mt 16:18).
1:431:43: ՚Ի վաղիւ անդր կամեցաւ ելանել ՚ի Գալիլեա. գտանէ զՓիլի՛պպոս, եւ ասէ ցնա Յիսուս. Ե՛կ զկնի իմ։
43. Յաջորդ օրը Յիսուս որոշեց Գալիլիա մեկնել. գտաւ Փիլիպպոսին ու նրան ասաց. «Արի՛ իմ յետեւից»:
43 Հետեւեալ օրը Յիսուս Գալիլիա երթալ ուզեց եւ Փիլիպպոսը գտնելով՝ ըսաւ անոր. «Եկո՛ւր իմ ետեւէս»։
Ի վաղիւ անդր կամեցաւ ելանել ի Գալիլեա. գտանէ զՓիլիպպոս, եւ ասէ ցնա Յիսուս. Եկ զկնի իմ:

1:43: ՚Ի վաղիւ անդր կամեցաւ ելանել ՚ի Գալիլեա. գտանէ զՓիլի՛պպոս, եւ ասէ ցնա Յիսուս. Ե՛կ զկնի իմ։
43. Յաջորդ օրը Յիսուս որոշեց Գալիլիա մեկնել. գտաւ Փիլիպպոսին ու նրան ասաց. «Արի՛ իմ յետեւից»:
43 Հետեւեալ օրը Յիսուս Գալիլիա երթալ ուզեց եւ Փիլիպպոսը գտնելով՝ ըսաւ անոր. «Եկո՛ւր իմ ետեւէս»։
zohrab-1805▾ eastern-1994▾ western am▾
1:4343: На другой день [Иисус] восхотел идти в Галилею, и находит Филиппа и говорит ему: иди за Мною.
1:43  τῇ ἐπαύριον ἠθέλησεν ἐξελθεῖν εἰς τὴν γαλιλαίαν, καὶ εὑρίσκει φίλιππον. καὶ λέγει αὐτῶ ὁ ἰησοῦς, ἀκολούθει μοι.
1:43. Τῇ (Unto-the-one) ἐπαύριον (upon-to-morrow) ἠθέλησεν (it-determined) ἐξελθεῖν (to-have-had-came-out) εἰς (into) τὴν (to-the-one) Γαλιλαίαν. (to-a-Galilaia) καὶ (and) εὑρίσκει (it-findeth) Φίλιππον (to-a-Filippos) καὶ (and) λέγει (it-fortheth) αὐτῷ (unto-it,"ὁ (the-one) Ἰησοῦς (an-Iesous,"Ἀκολούθει (Thou-should-path-along-unto) μοι. (unto-me)
1:43. in crastinum voluit exire in Galilaeam et invenit Philippum et dicit ei Iesus sequere meOn the following day, he would go forth into Galilee: and he findeth Philip, And Jesus saith to him: follow me.
43. On the morrow he was minded to go forth into Galilee, and he findeth Philip: and Jesus saith unto him, Follow me.
1:43. On the next day, he wanted to go into Galilee, and he found Philip. And Jesus said to him, “Follow me.”
1:43. The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me.
The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me:

43: На другой день [Иисус] восхотел идти в Галилею, и находит Филиппа и говорит ему: иди за Мною.
1:43  τῇ ἐπαύριον ἠθέλησεν ἐξελθεῖν εἰς τὴν γαλιλαίαν, καὶ εὑρίσκει φίλιππον. καὶ λέγει αὐτῶ ὁ ἰησοῦς, ἀκολούθει μοι.
1:43. in crastinum voluit exire in Galilaeam et invenit Philippum et dicit ei Iesus sequere me
On the following day, he would go forth into Galilee: and he findeth Philip, And Jesus saith to him: follow me.
1:43. On the next day, he wanted to go into Galilee, and he found Philip. And Jesus said to him, “Follow me.”
1:43. The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
43: Отсюда и до конца главы идет речь о призвании Филиппа и Нафанаила. Филиппа Христос призывает следовать за Собою только двумя словами akolouqei (следуй за Мною, т. е. будь Моим учеником - ср. Мф. 9:9; Мк. 2:14). Нужно однако помнить, что призвание Филиппа, как и других учеников, в этот раз не было еще призванием их к постоянному следованию за Христом или тем более призванием к апостольскому служению. Ученики после того первого призвания еще уходили домой и занимались по временам своими делами (ср. Мф. 4:18). Нужно было пройти некоторому времени, для того чтобы ученики Христа оказались способными стать Его постоянными спутниками и взять на себя тяжелое бремя апостольского служения.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
43 The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me. 44 Now Philip was of Bethsaida, the city of Andrew and Peter. 45 Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph. 46 And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. 47 Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile! 48 Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee. 49 Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel. 50 Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these. 51 And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.

We have here the call of Philip and Nathanael.

I. Philip was called immediately by Christ himself, not as Andrew, who was directed to Christ by John, or Peter, who was invited by his brother. God has various methods of bringing his chosen ones home to himself. But, whatever means he uses, he is not tied to any. 1. Philip was called in a preventing was: Jesus findeth Philip. Christ sought us, and found us, before we made any enquiries after him. The name Philip is of Greek origin, and much used among the Gentiles, which some make an instance of the degeneracy of the Jewish church at this time, and their conformity to the nations; yet Christ changed not his name. 2. He was called the day following. See how closely Christ applied himself to his business. When work is to be done for God, we must not lose a day. Yet observe, Christ now called one or two a day; but, after the Spirit was poured out, there were thousands a day effectually called, in which was fulfilled ch. xiv. 12. 3. Jesus would go forth into Galilee to call him. Christ will find out all those that are given to him, wherever they are, and none of them shall be lost. 4. Philip was brought to be a disciple by the power of Christ going along with that word, Follow me. See the nature of true Christianity; it is following Christ, devoting ourselves to his converse and conduct, attending his movements, and treading in his steps. See the efficacy of the grace of it is the rod of his strength. 5. We are told that Philip was of Bethsaida, and Andrew and Peter were so too, v. 44. These eminent disciples received not honour from the place of their nativity, but reflected honour upon it. Bethsaida signifies the house of nets, because inhabited mostly by fishermen; thence Christ chose disciples, who were to be furnished with extraordinary gifts, and therefore needed not the ordinary advantages of learning. Bethsaida was a wicked place (Matt. xi. 21), yet even there was a remnant, according to the election of grace.

II. Nathanael was invited to Christ by Philip, and much is said concerning him. In which we may observe,

1. What passed between Philip and Nathanael, in which appears an observable mixture of pious zeal with weakness, such as is usually found in beginners, that are yet but asking the way to Zion. Here is,

(1.) The joyful news that Philip brought to Nathanael, v. 45. As Andrew before, so Philip here, having got some knowledge of Christ himself, rests not till he has made manifest the savour of that knowledge. Philip, though newly come to an acquaintance with Christ himself, yet steps aside to seek Nathanael. Note, When we have the fairest opportunities of getting good to our own souls, yet ever then we must seek opportunities of doing good to the souls of others, remembering the words of Christ, It is more blessed to give than to receive, Acts xx. 35. O, saith Philip, we have found him of whom Moses and the prophets did write, Observe here, [1.] What a transport of joy Philip was in, upon this new acquaintance with Christ: "We have found him whom we have so often talked of, so long wished and waited for; at last, he is come he is come, and we have found him!" [2.] What an advantage it was to him that he was so well acquainted with the scriptures of the Old Testament, which prepared his mind for the reception of evangelical light, and made the entrance of it much the more easy: Him of whom Moses and the prophets did write. What was written entirely and from eternity in the book of the divine counsels was in part, at sundry times and in divers manners, copied out into the book of the divine revelations. Glorious things were written there concerning the Seed of the woman, the Seed of Abraham, Shiloh, the prophet like Moses, the Son of David, Emmanuel, the Man, the Branch, Messiah the Prince. Philip had studied these things, and was full of them, which made him readily welcome Christ. [3.] What mistakes and weaknesses he laboured under: he called Christ Jesus of Nazareth, whereas he was of Bethlehem; and the Son of Joseph, whereas he as but his supposed Son. Young beginners in religion are subject to mistakes, which time and the grace of God will rectify. It was his weakness to say, We have found him, for Christ found them before they found Christ. He did not yet apprehend, as Paul did, how he was apprehended of Christ Jesus, Phil. iii. 12.

(2.) The objection which Nathanael made against this, Can any good thing come out of Nazareth? v. 46. Here, [1.] His caution was commendable, that he did not lightly assent to every thing that was said, but took it into examination; our rule is, Prove all things. But, [2.] His objection arose from Ignorance. If he meant that no good thing could come out of Nazareth it was owing to his ignorance of the divine grace, as if that were less affected to one place than another, or tied itself to men's foolish and ill-natured observations. If he meant that the Messiah, that great good thing, could not come out of Nazareth, so far he was right (Moses, in the law, said that he should come out of Judah, and the prophets had assigned Bethlehem for the place of his nativity); but then he was ignorant of the matter of fact, that this Jesus was born at Bethlehem; so that the blunder Philip made, in calling him Jesus of Nazareth, occasioned this objection. Note, The mistakes of preachers often give rise to the prejudices of hearers.

(3.) The short reply which Philip gave to this objection: Come and see. [1.] It was his weakness that he could not give a satisfactory answer to it; yet it is the common case of young beginners in religion. We may know enough to satisfy ourselves, and yet not be able to say enough to silence the cavils of a subtle adversary. [2.] It was his wisdom and zeal that, when he could not answer the objection himself, he would have him go to one that could: Come and see. Let us not stand arguing here, and raising difficulties to ourselves which we cannot get over; let us go and converse with Christ himself, and these difficulties will all vanish presently. Note, It is folly to spend that time in doubtful disputation which might be better spent, and to much better purpose, in the exercises of piety and devotion. Come and see; not, Go and see, but, "Come, and I will go along with thee;" as Isa. ii. 3; Jer. i. 5. From this parley between Philip and Nathanael, we may observe, First, That many people are kept from the ways of religion by the unreasonable prejudices they have conceived against religion, upon the account of some foreign circumstances which do not at all touch the merits of the case. Secondly, The best way to remove the prejudices they have entertained against religion is to prove themselves, and make trial of it. Let us not answer this matter before we hear it.

2. What passed between Nathanael and our Lord Jesus. He came and saw, not in vain.

(1.) Our Lord Jesus bore a very honourable testimony to Nathanael's integrity: Jesus saw him coming, and met him with favourable encouragement; he said of him to those about him, Nathanael himself being within hearing, Behold an Israelite indeed. Observe,

[1.] That he commended him; not to flatter him, or puff him up with a good conceit of himself, but perhaps because he knew him to be a modest man, if not a melancholy man, one that had hard and mean thoughts of himself, was ready to doubt his own sincerity; and Christ by this testimony put the matter out of doubt. Nathanael had, more than any of the candidates, objected against Christ; but Christ hereby showed that he excused it, and was not extreme to mark what he had said amiss, because he knew his heart was upright. He did not retort upon him, Can any good thing come out of Cana (ch. xxi. 2), an obscure town in Galilee? But kindly gives him this character, to encourage us to hope for acceptance with Christ, notwithstanding our weakness, and to teach us to speak honourably of those who without cause have spoken slightly of us, and to give them their due praise.

[2.] That he commended him for his integrity. First, Behold an Israelite indeed. It is Christ's prerogative to know what men are indeed; we can but hope the best. The whole nation were Israelites in name, but all are not Israel that are of Israel (Rom. ix. 6); here, however, was an Israelite indeed. 1. A sincere follower of the good example of Israel, whose character it was that he was a plain man, in opposition to Esau's character of a cunning man. He was a genuine son of honest Jacob, not only of his seed, but of his spirit. 2. A sincere professor of the faith of Israel; he was true to the religion he professed, and lived up to it: he was really as good as he seemed, and his practice was of a piece with his profession. He is the Jew that is one inwardly (Rom. ii. 29), so is he the Christian. Secondly, He is one in whom is no guile--that is the character of an Israelite indeed, a Christian indeed: no guile towards men; a man without trick or design; a man that one may trust; no guile towards God, that is, sincere in his repentance for sin; sincere in his covenanting with God; in whose spirit is no guile, Ps. xxxii. 2. He does not say without guilt, but without guile. Though in many things he is foolish and forgetful, yet in nothing false, nor wickedly departing from God: there is no allowed approved guilt in him; not painted, though he have his spots: "Behold this Israelite indeed." 1. "Take notice of him, that you may learn his way, and do like him." 2. "Admire him; behold, and wonder." The hypocrisy of the scribes and Pharisees had so leavened the Jewish church and nation, and their religion was so degenerated into formality or state-policy, that an Israelite indeed was a man wondered at, a miracle of divine grace, like Job, ch. i. 8.

(2.) Nathanael is much surprised at this, upon which Christ gives him a further proof of his omnisciency, and a kind memorial of his former devotion.

[1.] Here is Nathanael's modesty, in that he was soon put out of countenance at the kind notice Christ was pleased to take of him: "Whence knowest thou me, me that am unworthy of thy cognizance? who am I, O Lord God?" 2 Sam. vii. 18. This was an evidence of his sincerity, that he did not catch at the praise he met with, but declined it. Christ knows us better than we know ourselves; we know not what is in a man's heart by looking in his face, but all things are naked and open before Christ, Heb. iv. 12, 13. Doth Christ know us? Let us covet to know him.

[2.] Here is Christ's further manifestation of himself to him: Before Philip called thee, I saw thee. First, He gives him to understand that he knew him, and so manifests his divinity. It is God's prerogative infallibly to know all persons and all things; by this Christ proved himself to be God upon many occasions. It was prophesied concerning the Messiah that he should be of quick understanding in the fear of the Lord, that is, in judging the sincerity and degree of the fear of God in others, and that he should not judge after the sight of his eyes, Isa. xi. 2, 3. Here he answers that prediction. See 2 Tim. ii. 19. Secondly, That before Philip called him he saw him under the fig-tree; this manifests a particular kindness for him. 1. His eye was towards him before Philip called him, which was the first time that ever Nathanael was acquainted with Christ. Christ has knowledge of us before we have any knowledge of him; see Isa. xlv. 4; Gal. iv. 9. 2. His eye was upon him when he as under the fig-tree; this was a private token which nobody understood but Nathanael: "When thou wast retired under the fig-tree in thy garden, and thoughtest that no eye saw thee, I have then my eye upon thee, and saw that which was very acceptable." It is most probable that Nathanael under the fig-tree was employed, as Isaac in the field, in meditation, and prayer, and communion with God. Perhaps then and there it was that he solemnly joined himself to the Lord in an inviolable covenant. Christ saw in secret, and by this public notice of it did in part reward him openly. Sitting under the fig-tree denotes quietness and composedness of spirit, which much befriend communion with God. See Mic. iv. 4; Zech. iii. 10. Nathanael here in was an Israelite indeed, that, like Israel, he wrestled with God alone (Gen. xxxii. 24), prayed not like the hypocrites, in the corners of the streets, but under the fig-tree.

(3.) Nathanael hereby obtained a full assurance of faith in Jesus Christ, expressed in that noble acknowledgment (v. 49): Rabbi, thou art the Son of God, thou art the king of Israel; that is, in short, thou art the true Messiah. Observe here, [1.] How firmly he believed with the heart. Though he had lately laboured under some prejudices concerning Christ, they had now all vanished. Note, The grace of God, in working faith, casts down imaginations. Now he asks no more, Can any good thing come out of Nazareth? For he believes Jesus of Nazareth to be the chief good, and embraces him accordingly. [2.] How freely he confessed with the mouth. His confession is made in form of an adoration, directed to our Lord Jesus himself, which is a proper way of confessing our faith. First, He confesses Christ's prophetical office, in calling him Rabbi, a title which the Jews commonly gave to their teachers. Christ is the great rabbi, at whose feet we must all be brought up. Secondly, He confesses his divine nature and mission, in calling him the Son of God (that Son of God spoken of Ps. ii. 7); though he had but a human form and aspect, yet having a divine knowledge, the knowledge of the heart, and of things distant and secret, Nathanael thence concludes him to be the Son of God. Thirdly, He confesses, "Thou art the king of Israel; that king of Israel whom we have been long waiting for." If he be the Son of God, he is king of the Israel of God. Nathanael hereby proves himself an Israelite indeed that he so readily owns and submits to the king of Israel.

(4.) Christ hereupon raises the hopes and expectations of Nathanael to something further and greater than all this, v. 50, 51. Christ is very tender of young converts, and will encourage good beginnings, though weak, Matt. xii. 20.

[1.] He here signifies his acceptance, and (it should seem) his admiration, of the ready faith of Nathanael: Because I said, I saw thee under the fig-tree, believest thou? He wonders that such a small indication of Christ's divine knowledge should have such an effect; it was a sign that Nathanael's heart was prepared beforehand, else the work had not been done so suddenly. Note, It is much for the honour of Christ and his grace, when the heart is surrendered to him at the first summons.

[2.] He promises him much greater helps for the confirmation and increase of his faith than he had had for the first production of it.

First, In general: "Thou shalt see greater things than these, stronger proofs of my being the Messiah;" the miracles of Christ, and his resurrection. Note, 1. To him that hath, and maketh good use of what he hath, more shall be given. 2. Those who truly believe the gospel will find its evidences grow upon them, and will see more and more cause to believe it. 3. Whatever discoveries Christ is pleased to make of himself to his people while they are here in this world, he hath still greater things than these to make known to them; a glory yet further to be revealed.

Secondly, In particular: "Not thou only, but you, all you my disciples, whose faith this is intended for the confirmation of, you shall see heaven opened;" this is more than telling Nathanael of his being under the fig-tree. This is introduced with a solemn preface, Verily, verily I say unto you, which commands both a fixed attention to what is said as very weighty, and a full assent to it as undoubtedly true: "I say it, whose word you may rely upon, amen, amen." None used this word at the beginning of a sentence but Christ, though the Jews often used it at the close of a prayer, and sometimes doubled it. It is a solemn asseveration. Christ is called the Amen (Rev. iii. 14), and so some take it here, I the Amen, the Amen, say unto you. I the faithful witness. Note, The assurances we have of the glory to be revealed are built upon the word of Christ. Now see what it is that Christ assures them of: Hereafter, or within awhile, or ere long, or henceforth, ye shall see heaven opened.

a. It is a mean title that Christ here takes to himself: The Son of man; a title frequently applied to him in the gospel, but always by himself. Nathanael had called him the Son of God and king of Israel: he calls himself Son of man, (a.) To express his humility in the midst of the honours done him. (b.) To teach his humanity, which is to be believed as well as his divinity. (c.) To intimate his present state of humiliation, that Nathanael might not expect this king of Israel to appear in external pomp.

b. Yet they are great things which he here foretels: You shall see heaven opened, and the angels of God ascending and descending upon the Son of man. (a.) Some understand it literally, as pointing at some particular event. Either, [a.] There was some vision of Christ's glory, in which this was exactly fulfilled, which Nathanael was an eye-witness of, as Peter, and James, and John were of his transfiguration. There were many things which Christ did, and those in the presence of his disciples, which were not written (ch. xx. 30), and why not this? Or, [b.] It was fulfilled in the many ministrations of the angels to our Lord Jesus, especially that at his ascension, when heaven was opened to receive him, and the angels ascended and descended, to attend him and to do him honour, and this in the sight of the disciples. Christ's ascension was the great proof of his mission, and much confirmed the faith of his disciples, ch. vi. 62. Or, [c.] It may refer to Christ's second coming, to judge the world, when the heavens shall be open, and every eye shall see him, and the angels of God shall ascend and descend about him, as attendants on him, every one employed; and a busy day it will be. See 2 Thess. i. 10. (b.) Others take it figuratively, as speaking of a state or series of things to commence from henceforth; and so we may understand it, [a.] Of Christ's miracles. Nathanael believed, because Christ, as the prophets of old, could tell him things secret; but what is this? Christ is now beginning a dispensation of miracles, much more great and strange than this, as if heaven were opened; and such a power shall be exerted by the Son of man as if the angels, which excel in strength, were continually attending his orders. Immediately after this, Christ began to work miracles, ch. ii. 11. Or, [b.] Of his mediation, and that blessed intercourse which he hath settled between heaven and earth, which his disciples should be degrees be let into the mystery of. First, By Christ, as Mediator, they shall see heaven opened, that we may enter into the holiest by his blood (Heb. x. 19, 20); heaven opened, that by faith we may look in, and at length may go in; may now behold the glory of the Lord, and hereafter enter into the joy of our Lord. And, Secondly, They shall see angels ascending and descending upon the Son of man. Through Christ we have communion with and benefit by the holy angels, and things in heaven and things on earth are reconciled and gathered together. Christ is to us as Jacob's ladder (Gen. xxviii. 12), by whom angels continually ascend and descend for the good of the saints.
Adam Clarke: Commentary on the Bible - 1831
1:43: Philip - This apostle was a native of Bethsaida in Galilee. Eusebius says he was a married man, and had several daughters. Clemens Alexandrinus mentions it as a thing universally acknowledged that it was this apostle who, when commanded by our Lord to follow him, said, Let me first go and bury my father, Mat 8:21, Mat 8:22. Theodoret says he preached in the two Phrygias; and Eusebius says he was buried in Phrygia Pacatiana. He must not be confounded with Philip the deacon, spoken of Act 6:5.
Albert Barnes: Notes on the Bible - 1834
1:43: Would go forth - Was about to go.
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 Mat 4:18, 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, and were convinced that he was the Messiah. There is, therefore, no contradiction in the evangelists.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:43: and findeth: Isa 65:1; Mat 4:18-21, Mat 9:9; Luk 19:10; Phi 3:12; Jo1 4:19
John Gill
1:43 The day following,.... Not the day after John had pointed out Christ, as the Lamb of God, to two of his disciples; but the day after Simon had been with him, being brought by Andrew:
Jesus would go forth into Galilee; from whence he came to Jordan, to John, to be baptized by him; and which being done, and his temptations in the wilderness over, it was his will, resolution, and determination, to return to Galilee, the place of his education and conversation, till this time; and therefore chose to begin his ministry, and miracles, there, both to give honour to it, and to fulfil a prophecy in Is 9:1; and besides this, he had doubtless another end in going thither: which was to call some other disciples that dwelt there:
and findeth Philip; as he was going to Galilee, or rather when in it; not by hap or chance; but knowing where he was, as the shepherd and bishop of souls, looked him up and found him out, and called him by his grace, and to be a disciple of his; See Gill on Mt 10:3,
and saith unto him, follow me; leave thy friends, thy calling, and business, and become a disciple of mine: and such power went along with these words, that he at once left all, and followed Christ; as the other disciples, Peter, and Andrew, James, and John, and Matthew did, as is recorded of them, though not of this; but the following history makes it appear he did.
Robert Jamieson, A. R. Fausset and David Brown
1:43 would go . . . into Galilee--for from His baptism He had sojourned in Judea (showing that the calling at the Sea of Galilee [Mt 4:18] was a subsequent one, see on Lk 5:1).
Follow me--the first express call given, the former three having come to Him spontaneously.
1:441:44: Եւ էր Փիլի՛պպոս ՚ի Բեթսայիդայ, ՚ի քաղաքէ Անդրեայ եւ Պետրոսի։
44. Եւ Փիլիպպոսը Բեթսայիդայից էր, Անդրէասի եւ Պետրոսի քաղաքից:
44 Փիլիպպոս Բեթսայիդայէն էր. Անդրէասին ու Պետրոսին քաղաքէն։
Եւ էր Փիլիպպոս ի Բեթսայիդայ, ի քաղաքէ Անդրեայ եւ Պետրոսի:

1:44: Եւ էր Փիլի՛պպոս ՚ի Բեթսայիդայ, ՚ի քաղաքէ Անդրեայ եւ Պետրոսի։
44. Եւ Փիլիպպոսը Բեթսայիդայից էր, Անդրէասի եւ Պետրոսի քաղաքից:
44 Փիլիպպոս Բեթսայիդայէն էր. Անդրէասին ու Պետրոսին քաղաքէն։
zohrab-1805▾ eastern-1994▾ western am▾
1:4444: Филипп же был из Вифсаиды, из [одного] города с Андреем и Петром.
1:44  ἦν δὲ ὁ φίλιππος ἀπὸ βηθσαϊδά, ἐκ τῆς πόλεως ἀνδρέου καὶ πέτρου.
1:44. ἦν (It-was) δὲ (moreover) ὁ (the-one) Φίλιππος (a-Filippos) ἀπὸ (off) Βηθσαιδά, (of-a-Bethsaida) ἐκ (out) τῆς (of-the-one) πόλεως (of-a-city) Ἀνδρέου (of-an-Andreas) καὶ (and) Πέτρου. (of-a-Petros)
1:44. erat autem Philippus a Bethsaida civitate Andreae et PetriNow Philip was of Bethsaida, the city of Andrew and Peter.
44. Now Philip was from Bethsaida, of the city of Andrew and Peter.
1:44. Now Philip was from Bethsaida, the city of Andrew and Peter.
1:44. Now Philip was of Bethsaida, the city of Andrew and Peter.
Now Philip was of Bethsaida, the city of Andrew and Peter:

44: Филипп же был из Вифсаиды, из [одного] города с Андреем и Петром.
1:44  ἦν δὲ ὁ φίλιππος ἀπὸ βηθσαϊδά, ἐκ τῆς πόλεως ἀνδρέου καὶ πέτρου.
1:44. erat autem Philippus a Bethsaida civitate Andreae et Petri
Now Philip was of Bethsaida, the city of Andrew and Peter.
1:44. Now Philip was from Bethsaida, the city of Andrew and Peter.
1:44. Now Philip was of Bethsaida, the city of Andrew and Peter.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
44: Упоминая, что Филипп происходил родом из того же города, Вифсаиды, откуда происходили Андрей и Петр, евангелист этим, конечно, хочет сказать, что Андрей с братом рассказали своему земляку, Филиппу, о Христе, почему тот и не обнаружил никакого недоумения, когда Христос призвал его следовать за Собою. Вифсаида, место рождения Андрея и Петра (жили они не в Вифсаиде, а в Капернауме см. Мк. 1:29: и сл.), был город на северо-восточном берегу Генисаретского моря, обстроенный тетрархом Филиппом и названный им в честь дочери Августа Юлией. При городе этом, ближе к морю, находилось селение, также называвшееся Вифсаидой (дом рыбы), и Филипп происходил собственно из селения, которое евангелист отожествляет с городом, как его пригород.

[Пресноводное Генисаретское озеро (Кинерет) на границе Галилеи и Десятиградия; на северо-восток от Назарета; в окрестностях этого озера происходили основные евангельские события; прим. ред. ]
Albert Barnes: Notes on the Bible - 1834
1:44: Of Bethsaida - See the notes at Mat 11:21.
The city of - The place where Andrew and Peter dwelt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:44: Philip: Joh 12:21, Joh 14:8, Joh 14:9; Mat 10:3; Mar 3:18; Luk 6:14; Act 1:13
Bethsaida: Mat 11:21; Mar 6:45, Mar 8:22; Luk 9:10, Luk 10:13
John Gill
1:44 Now Philip was of Bethsaida,.... A town on the lake of Gennesaret, afterwards made a city by Philip the tetrarch, and called Julias, after the name of Caesar's daughter (m): it was a fishing town, and had its name from thence; and the disciples that were of it, were of this business:
the city of Andrew and Peter; or "Simon", as read the Syriac and Persic versions: three apostles were called out of this place, as mean, and wicked, as it was; see Mt 11:21; which was no small honour to it: it is a saying of the Jews (n), that
"a man's place (his native place) does not honour him, but a man honours his place.''
This was the case here.
(m) Joseph. Antiqu. l. 18. c. 3. (n) T. Bab. Taanith, fol. 21. 2.
Robert Jamieson, A. R. Fausset and David Brown
1:44 the city of Andrew and Peter--of their birth probably, for they seem to have lived at Capernaum (Mk 1:29).
1:451:45: Գտանէ՛ Փիլիպպոս զՆաթանայէլ, եւ ասէ ցնա. Զորմէ գրեաց Մովսէս յօրէնսն, եւ մարգարէքն. գտա՛ք զՅիսուս զորդի Յովսեփայ ՚ի Նազարեթէ։
45. Փիլիպպոսը գտնում է Նաթանայէլին ու նրան ասում. «Ում մասին որ Մովսէսը օրէնքի մէջ եւ մարգարէները գրել են, գտանք նրան՝ Յիսուսին՝ Յովսէփի որդուն, Նազարէթ քաղաքից»:
45 Փիլիպպոս կը գտնէ Նաթանայէլը եւ կ’ըսէ անոր. «Ա՛ն, որուն համար Մովսէս օրէնքին մէջ գրեց եւ մարգարէներն ալ, զանիկա գտանք, այսինքն Յիսուս Նազովրեցին, Յովսէփին որդին»։
Գտանէ Փիլիպպոս զՆաթանայէլ եւ ասէ ցնա. Զորմէ գրեաց Մովսէս յօրէնսն` եւ մարգարէքն, գտաք զՅիսուս զորդի Յովսեփայ ի Նազարեթէ:

1:45: Գտանէ՛ Փիլիպպոս զՆաթանայէլ, եւ ասէ ցնա. Զորմէ գրեաց Մովսէս յօրէնսն, եւ մարգարէքն. գտա՛ք զՅիսուս զորդի Յովսեփայ ՚ի Նազարեթէ։
45. Փիլիպպոսը գտնում է Նաթանայէլին ու նրան ասում. «Ում մասին որ Մովսէսը օրէնքի մէջ եւ մարգարէները գրել են, գտանք նրան՝ Յիսուսին՝ Յովսէփի որդուն, Նազարէթ քաղաքից»:
45 Փիլիպպոս կը գտնէ Նաթանայէլը եւ կ’ըսէ անոր. «Ա՛ն, որուն համար Մովսէս օրէնքին մէջ գրեց եւ մարգարէներն ալ, զանիկա գտանք, այսինքն Յիսուս Նազովրեցին, Յովսէփին որդին»։
zohrab-1805▾ eastern-1994▾ western am▾
1:4545: Филипп находит Нафанаила и говорит ему: мы нашли Того, о Котором писали Моисей в законе и пророки, Иисуса, сына Иосифова, из Назарета.
1:45  εὑρίσκει φίλιππος τὸν ναθαναὴλ καὶ λέγει αὐτῶ, ὃν ἔγραψεν μωϊσῆς ἐν τῶ νόμῳ καὶ οἱ προφῆται εὑρήκαμεν, ἰησοῦν υἱὸν τοῦ ἰωσὴφ τὸν ἀπὸ ναζαρέτ.
1:45. εὑρίσκει (It-findeth,"Φίλιππος (a-Filippos,"τὸν (to-the-one) Ναθαναὴλ (to-a-Nathanael) καὶ (and) λέγει (it-fortheth) αὐτῷ (unto-it,"Ὃν (To-which) ἔγραψεν (it-scribed,"Μωυσῆς (a-Mouses,"ἐν (in) τῷ (unto-the-one) νόμῳ (unto-a-parcelee,"καὶ (and) οἱ (the-ones) προφῆται (declarers-before,"εὑρήκαμεν, (we-had-come-to-find,"Ἰησοῦν (to-an-Iesous) υἱὸν (to-a-Son) τοῦ (of-the-one) Ἰωσὴφ (of-a-Iosef) τὸν (to-the-one) ἀπὸ (off) Ναζαρέτ. (of-a-Nazaret)
1:45. invenit Philippus Nathanahel et dicit ei quem scripsit Moses in lege et prophetae invenimus Iesum filium Ioseph a NazarethPhilip findeth Nathanael and saith to him: We have found him of whom Moses, in the law and the prophets did write, Jesus the son of Joseph of Nazareth.
45. Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.
1:45. Philip found Nathanael, and he said to him, “We have found the one about whom Moses wrote in the Law and the Prophets: Jesus, the son of Joseph, from Nazareth.”
1:45. Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.
Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph:

45: Филипп находит Нафанаила и говорит ему: мы нашли Того, о Котором писали Моисей в законе и пророки, Иисуса, сына Иосифова, из Назарета.
1:45  εὑρίσκει φίλιππος τὸν ναθαναὴλ καὶ λέγει αὐτῶ, ὃν ἔγραψεν μωϊσῆς ἐν τῶ νόμῳ καὶ οἱ προφῆται εὑρήκαμεν, ἰησοῦν υἱὸν τοῦ ἰωσὴφ τὸν ἀπὸ ναζαρέτ.
1:45. invenit Philippus Nathanahel et dicit ei quem scripsit Moses in lege et prophetae invenimus Iesum filium Ioseph a Nazareth
Philip findeth Nathanael and saith to him: We have found him of whom Moses, in the law and the prophets did write, Jesus the son of Joseph of Nazareth.
1:45. Philip found Nathanael, and he said to him, “We have found the one about whom Moses wrote in the Law and the Prophets: Jesus, the son of Joseph, from Nazareth.”
1:45. Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
45: Нафанаил (богодарованный) имел другое имя - Варфоломей - см. Мф. 10:3.

Моисей в законе и пророки - см. Лк. 24:27.

Сына Иосифова. Так называет Филипп Христа, потому что ему еще не была известна тайна происхождения Христа.
Adam Clarke: Commentary on the Bible - 1831
1:45: Nathanael - This apostle is supposed to be the same with Bartholomew, which is very likely, for these reasons
1. That the evangelists who mention Bartholomew say nothing of Nathanael; and that St. John, who speaks of Nathanael, says nothing of Bartholomew.
2. No notice is taken any where of Bartholomew's vocation, unless his and that of Nathanael mentioned here be the same.
3. The name of Bartholomew is not a proper name; it signifies the son of Ptolomy; and Nathanael might have been his own name.
4. St. John seems to rank Nathanael with the apostles, when he says that Peter and Thomas, the two sons of Zebedee, Nathanael, and two other disciples, being gone a fishing, Jesus showed himself to them, Joh 21:2-4.
Moses in the law - See Gen 3:16; Gen 22:18; Gen 49:10; Deu 18:18.
And the prophets - See Isa 4:2; Isa 7:14; Isa 9:5; Isa 40:10; Isa 53:1, etc.; Jer 23:5; Jer 33:14, Jer 33:15; Eze 34:23; Eze 37:24; Dan 9:24; Mic 5:2; Zac 6:12; Zac 9:9; Zac 12:10.
Albert Barnes: Notes on the Bible - 1834
1:45: Moses, in the law - Moses, in that part of the Old Testament which he wrote, called by the Jews "the law." See Deu 18:15, Deu 18:18; Gen 49:10; Gen 3:15.
And the prophets - Isa 53:1-12; Isa 9:6-7; Dan 9:24-27; Jer 23:5-6; etc.
Jesus of Nazareth ... - 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:45: Luk 24:27, Luk 24:44
Nathanael: Joh 21:2
of whom: Joh 5:45, Joh 5:46; Gen 3:15, Gen 22:18, Gen 49:10; Deu 18:18-22
and the: Isa 4:2, Isa 7:14, Isa 9:6, Isa 53:2; Mic 5:2; Zac 6:12, Zac 9:9
Jesus: Joh 18:5, Joh 18:7, Joh 19:19; Mat 2:23, Mat 21:11; Mar 14:67; Luk 2:4; Act 2:22, Act 3:6, Act 10:38; Act 22:8, Act 26:9
the son: Mat 13:55; Mar 6:3; Luk 4:22
Geneva 1599
1:45 (18) Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.
(18) God uses the good endeavours of the unlearned such that he makes them teachers of the learned.
John Gill
1:45 Philip findeth Nathanael,.... Who was of Cana of Galilee, Jn 21:2 and where, it is very likely, Philip found him; since we quickly read of Jesus, and his disciples being there. This man is thought, by some, to be the same with Bartholomew; and so he is called Bartholomew, in a Syriac dictionary (o); and the rather, since he and Philip are always mentioned together in the account of the apostles, Mt 10:3. And certain it is, from the above mentioned place, that Nathanael was among the apostles after our Lord's resurrection; and it is highly probable was one of them? his name might be Nathanael bar Tholmai, the son of Tholmai, Ptolomy, or Tholomew. It is the same name with Nethaneel, and which is read Nathanael, as here, in:
"And of the sons of Phaisur; Elionas, Massias Israel, and Nathanael, and Ocidelus and Talsas.'' (1 Esdras 9:22)
and by the Septuagint on 1Chron 2:14 Neh 12:36; and signifies one given of God; and is the same with Theodore in Greek, and Adeodatus in Latin; a doctor of this name, R. Nathaniel, is mentioned in the Jewish writings (p):
and saith unto him, we have found him of whom Moses, in the law, and the prophets, did write. He does not say, that he, and Andrew, and Simon, had found the Messiah; though he designs him by this circumlocution; Nathanael being, as is generally thought, a person well versed in the law, and the prophets, and so would at once know who Philip meant: for Moses, in the law, or Pentateuch, in the five books written by him, frequently speaks of the Messiah as the seed of the woman, that should break the serpent's head; as the seed of Abraham, in whom all nations should be blessed; and as the Shiloh to whom the gathering of the people should be; and as the great prophet, like to himself, God would raise up among the children of Israel, to whom they were to hearken: and as for the prophets, they wrote of his birth of a virgin; of the place of his birth, Bethlehem; of his sufferings, and the glory, that should follow; of his resurrection from the dead, his ascension to heaven, and session at the right hand of God; and of many things relating to his person, and office, and work. And Philip having given this general account of him, proceeds to name him particularly; and affirms him to be
Jesus of Nazareth, the son of Joseph; that his name was Jesus, which signifies a saviour; and answers to the promises, and prophecies, and character of him in the Old Testament; that he was of Nazareth, a place not above three hours walk from Cana, as Adrichomius says, where Philip and Nathanael were: Nazareth was the place where Christ had lived almost all his days hitherto, and therefore is said to be of it; though Bethlehem was the place of his birth, which Philip might not as yet know; as Capernaum afterwards was his city, or the more usual place of his residence: and that he was the son of Joseph; this Philip says, according to the common opinion of people, for he was supposed to be the son of Joseph; he having married his mother Mary.
(o) Bar Bahlui apud Castell Lex. Polyglott. col. 2437. (p) Pirke Eliezer, c. 48.
John Wesley
1:45 Jesus of Nazareth - So Philip thought, not knowing he was born in Bethlehem. Nathanael was probably the same with Bartholomew, that is, the son of Tholomew. St. Matthew joins Bartholomew with Philip, Mt 10:3, and St. John places Nathanael in the midst of the apostles, immediately after Thomas, Jn 21:2, just as Bartholomew is placed, Acts 1:13.
Robert Jamieson, A. R. Fausset and David Brown
1:45 Nathanael--(See on Mt 10:3).
Moses--(See Jn 5:46).
son of Joseph--the current way of speaking. (See Lk 3:23).
1:461:46: Ասէ ցնա Նաթանայէլ. Իսկ ՚ի Նազարեթէ՝ մա՞րթ ինչ իցէ բարւո՛յ իմիք լինել։ Ասէ ցնա Փիլիպպոս. Ե՛կ եւ տե՛ս։
46. Նաթանայէլը նրան ասաց. «Իսկ կարելի՞ է, որ Նազարէթից մի որեւիցէ լաւ բան դուրս գայ»: Փիլիպպոսը նրան ասաց. «Արի՛ եւ տե՛ս»:
46 Ու Նաթանայէլ ըսաւ անոր. «Նազարէթէն կարելի՞ է որ աղէկ բան մը ելլէ»։ Ըսաւ անոր Փիլիպպոս. «Եկուր ու տես»։
Ասէ ցնա Նաթանայէլ. Իսկ ի Նազարեթէ մա՞րթ ինչ իցէ բարւոյ իմիք լինել: Ասէ ցնա Փիլիպպոս. Եկ եւ տես:

1:46: Ասէ ցնա Նաթանայէլ. Իսկ ՚ի Նազարեթէ՝ մա՞րթ ինչ իցէ բարւո՛յ իմիք լինել։ Ասէ ցնա Փիլիպպոս. Ե՛կ եւ տե՛ս։
46. Նաթանայէլը նրան ասաց. «Իսկ կարելի՞ է, որ Նազարէթից մի որեւիցէ լաւ բան դուրս գայ»: Փիլիպպոսը նրան ասաց. «Արի՛ եւ տե՛ս»:
46 Ու Նաթանայէլ ըսաւ անոր. «Նազարէթէն կարելի՞ է որ աղէկ բան մը ելլէ»։ Ըսաւ անոր Փիլիպպոս. «Եկուր ու տես»։
zohrab-1805▾ eastern-1994▾ western am▾
1:4646: Но Нафанаил сказал ему: из Назарета может ли быть что доброе? Филипп говорит ему: пойди и посмотри.
1:46  καὶ εἶπεν αὐτῶ ναθαναήλ, ἐκ ναζαρὲτ δύναταί τι ἀγαθὸν εἶναι; λέγει αὐτῶ [ὁ] φίλιππος, ἔρχου καὶ ἴδε.
1:46. καὶ (And) εἶπεν (it-had-said) αὐτῷ (unto-it,"Ναθαναήλ (a-Nathanael,"Ἐκ (Out) Ναζαρὲτ (of-a-Nazaret) δύναταί ( it-ableth ) τι (a-one) ἀγαθὸν (good) εἶναι; (to-be?"λέγει (It-fortheth) αὐτῷ (unto-it,"ὁ (the-one) Φίλιππος (a-Filippos," Ἔρχου ( Thou-should-come ) καὶ (and) ἴδε. (thou-should-have-had-seen)
1:46. et dixit ei Nathanahel a Nazareth potest aliquid boni esse dicit ei Philippus veni et videAnd Nathanael said to him: Can any thing of good come from Nazareth? Philip saith to him: Come and see.
46. And Nathanael said unto him, Can any good thing come out of Nazareth? Philip saith unto him, Come and see.
1:46. And Nathanael said to him, “Can anything good be from Nazareth?” Philip said to him, “Come and see.”
1:46. And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.
And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see:

46: Но Нафанаил сказал ему: из Назарета может ли быть что доброе? Филипп говорит ему: пойди и посмотри.
1:46  καὶ εἶπεν αὐτῶ ναθαναήλ, ἐκ ναζαρὲτ δύναταί τι ἀγαθὸν εἶναι; λέγει αὐτῶ [ὁ] φίλιππος, ἔρχου καὶ ἴδε.
1:46. et dixit ei Nathanahel a Nazareth potest aliquid boni esse dicit ei Philippus veni et vide
And Nathanael said to him: Can any thing of good come from Nazareth? Philip saith to him: Come and see.
1:46. And Nathanael said to him, “Can anything good be from Nazareth?” Philip said to him, “Come and see.”
1:46. And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
46: Назарет (см. Мф. 2:23) пользовался, очевидно, у галилеян недоброю славой, если Нафанаил так нехорошо отзывается о нем. Поэтому-то Нафанаилу и представляется невероятным, чтобы из такого города, пользующегося незавидной репутацией, пришел Мессия.
Adam Clarke: Commentary on the Bible - 1831
1:46: Can there any good thing come out of Nazareth? - Bp. Pearce supposes that the τι αγαθον of the evangelist has some particular force in it: for, in Jer 33:14, God says, I will perform that good thing which I promised, etc.; and this, in Jer 33:15 is explained to mean, his causing the branch of righteousness (i.e. the Messiah) to grow up unto David, from whom Jesus was descended: in this view, Nathanael's question seems to imply, that not Nazareth, but Bethlehem, was to be the birth-place of the Messiah, according to what the chief priests and scribes had determined, Mat 2:4-6. If this conjecture be not thought solid, we may suppose that Nazareth, at this time, was become so abandoned that no good could be expected from any of those who dwelt in it, and that its wickedness had passed into a proverb: Can any thing good be found in Nazareth? Or, that the question is illiberal, and full of national prejudice.
Come and see - He who candidly examines the evidences of the religion of Christ will infallibly become a believer. No history ever published among men has so many external and internal proofs of authenticity as this has. A man should judge of nothing by first appearances, or human prejudices. Who are they who cry out, The Bible is a fable? Those who have never read it, or read it only with the fixed purpose to gainsay it. I once met with a person who professed to disbelieve every tittle of the New Testament, a chapter of which, he acknowledged, he had never read. I asked him, had he ever read the Old? He answered, No! And yet this man had the assurance to reject the whole as an imposture! God has mercy on those whose ignorance leads them to form prejudices against the truth; but he confounds those who take them up through envy and malice, and endeavor to communicate them to others.
Albert Barnes: Notes on the Bible - 1834
1:46: Can any good thing ... - The character of Nazareth was proverbially bad. To be a Galilean or a Nazarene was an expression of decided contempt, Joh 7:52. See the notes at Mat 2:23. 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 the subject, for they have set it down that it cannot be true. It matters 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 see - 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 from a fair and candid personal inquiry. 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:46: Can: Joh 7:41, Joh 7:42, Joh 7:52; Luk 4:28, Luk 4:29
Come: Joh 4:29; Luk 12:57; Th1 5:21
Geneva 1599
1:46 (19) And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.
(19) We must especially take heed of false presumptions, which prevent us from entrance to Christ.
John Gill
1:46 And Nathanael said unto him,.... Taking notice of, and laying hold on what Philip said, that he was of Nazareth, which at once stumbled, and prejudiced him against Jesus being the Messiah; knowing very well that Bethlehem was to be the place of his birth:
can there any good thing come out of Nazareth? The whole country of Galilee was had in contempt with the Jews; but Nazareth was so mean a place, that it seems it was even despised by its neighbours, by the Galilaeans themselves; for Nathanael was a Galilean, that said these words. It was so miserable a place that he could hardly think that any sort of good thing, even any worldly good thing, could come from thence; and it was so wicked, as appears from their murderous designs upon our Lord, that he thought no good man could arise from hence; and still less, any prophet, any person of great note; and still least of all, that that good thing, or person, the Messiah, should spring from it: so that his objection, and prejudice, proceeded not only upon the oracle in Mic 5:2, which points out Bethlehem as the birthplace of the Messiah; but upon the wickedness, and meanness, and obscurity of Nazareth,
Philip saith unto him, come and see; who though he might not be master of this point, and knew not how to solve this difficulty, and remove this prejudice from Nathanael's mind, yet persuades him to go with him to Jesus; who, he doubted not, would give him full satisfaction in this, and all other points; and then it would most clearly appear to him, as it had done to him, that he was the true Messiah. The phrase, , "come, see", is often used in the book of Zohar (q): so it is, and likewise, , "come and see", in the Talmudic writings (r),
(q) In Gen. fol. 13. 1. & 14. 3. & 16. 1, 2. & in Exod. fol. 83. 4. & passim. (r) T. Bab. Taanith, fol. 8. 1. & 23. 2. & 24. 1. Kiddushin, fol. 20. 1. & 33. 1. & Sota, fol. 5. 1, 2. & passim.
John Wesley
1:46 Can any good thing come out of Nazareth? - How cautiously should we guard against popular prejudices? When these had once possessed so honest a heart as that of Nathanael, they led him to suspect the blessed Jesus himself for an impostor, because he had been brought up at Nazareth. But his integrity prevailed over that foolish bias, and laid him open to the force of evidence, which a candid inquirer will always be glad to admit, even when it brings the most unexpected discoveries. Can any good thing - That is, have we ground from Scripture to expect the Messiah, or any eminent prophet from Nazareth? Philip saith, Come and see - The same answer which he had received himself from our Lord the day before.
Robert Jamieson, A. R. Fausset and David Brown
1:46 any good out of Nazareth--remembering Bethlehem, perhaps, as Messiah's predicted birthplace, and Nazareth having no express prophetic place at all, besides being in no repute. The question sprang from mere dread of mistake in a matter so vital.
Come and see--Noble remedy against preconceived opinions [BENGEL]. Philip, though he could not perhaps solve his difficulty, could show him how to get rid of it. (See on Jn 6:68).
1:471:47: Իբրեւ ետես Յիսուս զՆաթանայէլ զի գա՛յր առ նա, ասէ՛ վասն նորա. Ահա՛ արդարեւ Իսրայէլացի, յորում նենգութիւն ո՛չ գոյ։
47. Երբ Յիսուս տեսաւ Նաթանայէլին, որ իր մօտ էր գալիս, ասաց նրա մասին. «Ահա՛ իսկական մի իսրայէլացի, որի մէջ նենգութիւն չկայ»:
47 Յիսուս, երբ տեսաւ Նաթանայէլը, որ իրեն կու գար, ըսաւ անոր համար. «Ահա իրաւցնէ Իսրայելացի մը, որուն ներսը նենգութիւն չկայ»։
Իբրեւ ետես Յիսուս զՆաթանայէլ զի գայր առ նա, ասէ վասն նորա. Ահա արդարեւ Իսրայելացի յորում նենգութիւն ոչ գոյ:

1:47: Իբրեւ ետես Յիսուս զՆաթանայէլ զի գա՛յր առ նա, ասէ՛ վասն նորա. Ահա՛ արդարեւ Իսրայէլացի, յորում նենգութիւն ո՛չ գոյ։
47. Երբ Յիսուս տեսաւ Նաթանայէլին, որ իր մօտ էր գալիս, ասաց նրա մասին. «Ահա՛ իսկական մի իսրայէլացի, որի մէջ նենգութիւն չկայ»:
47 Յիսուս, երբ տեսաւ Նաթանայէլը, որ իրեն կու գար, ըսաւ անոր համար. «Ահա իրաւցնէ Իսրայելացի մը, որուն ներսը նենգութիւն չկայ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:4747: Иисус, увидев идущего к Нему Нафанаила, говорит о нем: вот подлинно Израильтянин, в котором нет лукавства.
1:47  εἶδεν ὁ ἰησοῦς τὸν ναθαναὴλ ἐρχόμενον πρὸς αὐτὸν καὶ λέγει περὶ αὐτοῦ, ἴδε ἀληθῶς ἰσραηλίτης ἐν ᾧ δόλος οὐκ ἔστιν.
1:47. εἶδεν (It-had-seen,"Ἰησοῦς (an-Iesous,"τὸν (to-the-one) Ναθαναὴλ (to-a-Nathanael) ἐρχόμενον ( to-coming ) πρὸς (toward) αὐτὸν (to-it) καὶ (and) λέγει (it-fortheth) περὶ (about) αὐτοῦ (of-it,"Ἴδε (Thou-should-have-had-seen,"ἀληθῶς (unto-un-secluded,"Ἰσραηλείτης (an-Israel-belonger) ἐν (in) ᾧ (unto-which) δόλος (a-guile) οὐκ (not) ἔστιν. (it-be)
1:47. vidit Iesus Nathanahel venientem ad se et dicit de eo ecce vere Israhelita in quo dolus non estJesus saw Nathanael coming to him and he saith of him: Behold an Israelite indeed, in whom there is no guile.
47. Jesus saw Nathanael coming to him, and saith of him, Behold, an Israelite indeed, in whom is no guile!
1:47. Jesus saw Nathanael coming toward him, and he said about him, “Behold, an Israelite in whom truly there is no deceit.”
1:47. Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile!
Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile:

47: Иисус, увидев идущего к Нему Нафанаила, говорит о нем: вот подлинно Израильтянин, в котором нет лукавства.
1:47  εἶδεν ὁ ἰησοῦς τὸν ναθαναὴλ ἐρχόμενον πρὸς αὐτὸν καὶ λέγει περὶ αὐτοῦ, ἴδε ἀληθῶς ἰσραηλίτης ἐν ᾧ δόλος οὐκ ἔστιν.
1:47. vidit Iesus Nathanahel venientem ad se et dicit de eo ecce vere Israhelita in quo dolus non est
Jesus saw Nathanael coming to him and he saith of him: Behold an Israelite indeed, in whom there is no guile.
1:47. Jesus saw Nathanael coming toward him, and he said about him, “Behold, an Israelite in whom truly there is no deceit.”
1:47. Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile!
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
47: Когда, по приглашению Филиппа, Нафанаил пошел ко Христу, Христос сказал о нем ученикам Своим, что Нафанаил - настоящий израильтянин, без всякой фальши. Есть израильтяне, которые не по заслугам носят на себе священное имя Израиля, которые в душе полны всякими пороками (ср. Мф. 23:25), но Нафанаил не таков.
Adam Clarke: Commentary on the Bible - 1831
1:47: Behold an Israelite indeed - A worthy descendant of the patriarch Jacob, who not only professes to believe in Israel's God, but who worships him in sincerity and truth, according to his light.
In whom is no guile! - Deceitfulness ever has been, and still is, the deeply marked characteristic of the Jewish people. To find a man, living in the midst of so much corruption, walking in uprightness before his Maker, was a subject worthy the attention of God himself. Behold this man! and, while you see and admire, imitate his conduct.
Albert Barnes: Notes on the Bible - 1834
1:47: 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 become a man who is really a Jew, who fears God and obeys his law. Compare Rom 9:6; Rom 2:28-29.
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 serving God. He makes no profession which he does not 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. 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!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:47: Behold: Joh 8:31, Joh 8:39; Rom 2:28, Rom 2:29, Rom 9:6; Phi 3:3
in: Psa 32:2, Psa 73:1; Pe1 2:1, Pe1 2:22; Rev 14:5
Geneva 1599
1:47 (20) Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile!
(20) Simple uprightness discerns the true Israelites from the false.
John Gill
1:47 Jesus saw Nathanael coming to him,.... For notwithstanding his prejudices, he was a man of so much uprightness and honesty, that he thought Philip's request was very reasonable; and that it was but right, and fair, that he should see, and hear, and judge, for himself, whether the person Philip spoke of was the Messiah, or not; and therefore he came along with him; and as he was coming, Jesus saw him, who knew all that had passed between him and Philip:
and saith of him; to those that were standing by him, and in the hearing of Nathanael,
behold an Israelite indeed! a son of Israel, as the Syriac and Persic versions read; a true son of Jacob's; an honest, plain hearted man, like him; one that was an Israelite at heart; inwardly so; not one after the flesh only, but after the Spirit; see Rom 2:28; and which was a rare thing at that time; and therefore a note of admiration is prefixed to it; for all were not Israel, that were of Israel; and indeed but a very few then: and so, , "a son of Israel", and , "a perfect Israelite", are (s) said of such who have regard to the articles of the Jewish faith, though not even of the seed of Israel: it is added,
in whom there is no guile; not that he was without sin; nor is this said of him; nor was he in such sense without guile, as Christ himself was; but guile was not a governing sin in him: the course of his life, and conversation, was with great integrity, and uprightness, and without any prevailing hypocrisy and deceit, either to God, or men. This Christ said to show how much such a character is approved by him; and that he knew the secrets of men's hearts, and the inward frames of their minds,
(s) Addareth Eliahu apud Trigland de Sect. Karaeorum, c. 10. p. 175, 176.
Robert Jamieson, A. R. Fausset and David Brown
1:47 an Israelite indeed . . . no guile--not only no hypocrite, but with a guileless simplicity not always found even in God's own people, ready to follow wherever truth might lead him, saying, Samuel-like, "Speak, Lord, for Thy servant heareth" (1Kings 3:10).
1:481:48: Ասէ ցնա Նաթանայէլ. Ուստի՞ ճանաչես զիս։ Պատասխանի ետ Յիսուս՝ եւ ասէ ցնա. Մինչչեւ՛ էր Փիլիպպոսի կոչեցեալ զքեզ՝ զի էիր ՚ի ներքոյ թզենւոյն, տեսի՛ զքեզ։
48. Նաթանայէլը նրան ասաց. «Որտեղի՞ց ես ինձ ճանաչում»: Յիսուս պատասխանեց եւ ասաց նրան. «Փիլիպպոսը դեռ քեզ չկանչած, երբ թզենու տակ էիր, տեսայ քեզ»:
48 Նաթանայէլ ըսաւ անոր. «Ուրկէ՞ կը ճանչնաս զիս»։ Պատասխան տուաւ Յիսուս ու ըսաւ անոր. «Դեռ Փիլիպպոս քեզ չկանչած, դուն որ թզենիին տակն էիր, ես քեզ տեսայ»։
Ասէ ցնա Նաթանայէլ. Ուստի՞ ճանաչես զիս: Պատասխանի ետ Յիսուս եւ ասէ ցնա. Մինչչեւ էր Փիլիպպոսի կոչեցեալ զքեզ` զի էիր ի ներքոյ թզենւոյն, տեսի զքեզ:

1:48: Ասէ ցնա Նաթանայէլ. Ուստի՞ ճանաչես զիս։ Պատասխանի ետ Յիսուս՝ եւ ասէ ցնա. Մինչչեւ՛ էր Փիլիպպոսի կոչեցեալ զքեզ՝ զի էիր ՚ի ներքոյ թզենւոյն, տեսի՛ զքեզ։
48. Նաթանայէլը նրան ասաց. «Որտեղի՞ց ես ինձ ճանաչում»: Յիսուս պատասխանեց եւ ասաց նրան. «Փիլիպպոսը դեռ քեզ չկանչած, երբ թզենու տակ էիր, տեսայ քեզ»:
48 Նաթանայէլ ըսաւ անոր. «Ուրկէ՞ կը ճանչնաս զիս»։ Պատասխան տուաւ Յիսուս ու ըսաւ անոր. «Դեռ Փիլիպպոս քեզ չկանչած, դուն որ թզենիին տակն էիր, ես քեզ տեսայ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:4848: Нафанаил говорит Ему: почему Ты знаешь меня? Иисус сказал ему в ответ: прежде нежели позвал тебя Филипп, когда ты был под смоковницею, Я видел тебя.
1:48  λέγει αὐτῶ ναθαναήλ, πόθεν με γινώσκεις; ἀπεκρίθη ἰησοῦς καὶ εἶπεν αὐτῶ, πρὸ τοῦ σε φίλιππον φωνῆσαι ὄντα ὑπὸ τὴν συκῆν εἶδόν σε.
1:48. λέγει (It-fortheth) αὐτῷ (unto-it,"Ναθαναήλ (a-Nathanael,"Πόθεν (Whither-from) με (to-me) γινώσκεις; (thou-acquaint?"ἀπεκρίθη (It-was-separated-off) Ἰησοῦς (an-Iesous) καὶ (and) εἶπεν (it-had-said) αὐτῷ (unto-it,"Πρὸ (Before) τοῦ (of-the-one) σε (to-thee) Φίλιππον (to-a-Filippos) φωνῆσαι (to-have-sounded-unto,"ὄντα (to-being) ὑπὸ (under) τὴν (to-the-one) συκῆν (to-a-figging) εἶδόν (I-had-seen) σε. (to-thee)
1:48. dicit ei Nathanahel unde me nosti respondit Iesus et dixit ei priusquam te Philippus vocaret cum esses sub ficu vidi teNathanael saith to him: Whence knowest thou me? Jesus answered and said to him: Before that Philip called thee, when thou wast under the fig tree, I saw thee.
48. Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before Philip called thee, when thou wast under the fig tree, I saw thee.
1:48. Nathanael said to him, “From where do you know me?” Jesus responded and said to him, “Before Philip called you, when you were under the fig tree, I saw you.”
1:48. Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee.
Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee:

48: Нафанаил говорит Ему: почему Ты знаешь меня? Иисус сказал ему в ответ: прежде нежели позвал тебя Филипп, когда ты был под смоковницею, Я видел тебя.
1:48  λέγει αὐτῶ ναθαναήλ, πόθεν με γινώσκεις; ἀπεκρίθη ἰησοῦς καὶ εἶπεν αὐτῶ, πρὸ τοῦ σε φίλιππον φωνῆσαι ὄντα ὑπὸ τὴν συκῆν εἶδόν σε.
1:48. dicit ei Nathanahel unde me nosti respondit Iesus et dixit ei priusquam te Philippus vocaret cum esses sub ficu vidi te
Nathanael saith to him: Whence knowest thou me? Jesus answered and said to him: Before that Philip called thee, when thou wast under the fig tree, I saw thee.
1:48. Nathanael said to him, “From where do you know me?” Jesus responded and said to him, “Before Philip called you, when you were under the fig tree, I saw you.”
1:48. Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
48: Нафанаил, услышав добрый отзыв, сделанный о нем Христом, удивленно спрашивает Христа, почему Он знает его, знает его характер? В ответ на это Христос указывает на Свое сверхъестественное ведение, напоминая Нафанаилу о каком-то случае из его жизни, о котором знал только один Нафанаил. Но случай этот по-видимому, был такого рода, что в нем высказалось истинно-израильское достоинство Нафанаила.
Adam Clarke: Commentary on the Bible - 1831
1:48: Whence knowest thou me? - He was not yet acquainted with the divinity of Christ, could not conceive that he could search his heart, and therefore asks how he could acquire this knowledge of him, or who had given him that character. It is the comfort of the sincere and upright, that God knows their hearts; and it should be the terror of the deceitful and of the hypocrite, that their false dealing is ever noticed by the all-seeing eye of God.
Under the fig tree - Probably engaged in prayer with God, for the speedy appearing of the salvation of Israel; and the shade of this fig tree was perhaps the ordinary place of retreat for this upright man. It is not A fig tree, but την συκην, The fig tree, one particularly distinguished from the others. There are many proofs that the Jewish rabbins chose the shade of trees, and particularly the fig tree, to sit and study under. See many examples in Schoettgen. How true is the saying, The eyes of the Lord are through all the earth, beholding the evil and the good! Wheresoever we are, whatsoever we are about, may a deep conviction of this truth rest upon our hearts, Thou God seest Me!
Albert Barnes: Notes on the Bible - 1834
1:48: 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, he naturally inquired by what means he had any knowledge of him. His conscience testified to the truth of what Jesus said that he had no guile, and he was anxious to know whence he had learned his character.
Before that Philip called thee - See Joh 1:45.
When thou wast under the fig-tree - It is evident that it was from something that had 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 especially favorable for meditation and prayer. Our Saviour also worshipped in such places. Compare Joh 18:2; Luk 6:12. 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:
1. that Jesus sees what is done in secret, and is therefore divine.
2. that he sees us when we little think of it.
3. that he sees us especially in our private devotions, hears our prayers, and marks our meditations. And,
4. that he judges of our character chiefly by our private devotions. Those are secret; the world sees them not; and in our closets we show what we are. How does it become us, therefore, that our secret prayers and meditations should be without "guile" and hypocrisy, and such as Jesus will approve!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:48: when: Joh 2:25; Gen 32:24-30; Psa 139:1, Psa 139:2; Isa 65:24; Mat 6:6; Co1 4:5, Co1 14:25; Rev 2:18, Rev 2:19
Geneva 1599
1:48 (21) Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee.
(21) The purpose of miracles is to set before us Christ the Almighty, and also the only author of our salvation, in order that we may apprehend him by faith.
John Gill
1:48 Nathanael saith unto him, whence knowest thou me?.... This he said as one surprised, that he, who was a stranger to him, should hit upon his general character, and describe the internal state and frame of his soul: this was more surprising to him, than if he had called him by his name Nathanael, as he did Simon; or had said what was the place, of his abode; Cana of Galilee; since this ordinarily was only to be observed, and learned, from a long and familiar acquaintance and conversation: by Nathanael's reply, it looks as if he had no doubt, or fears, about the character Christ gave him; but rather, that he believed it, as every good man must be conscious to himself of his own integrity; only it was amazing to him, how he should know it:
Jesus answered and said unto him; in order to satisfy him, how he could know this inward temper of his mind, and to give him some undeniable proofs of his omniscience, which he himself must acknowledge, being such as none but an all seeing eye could discover:
before that Philip called thee, when thou wast under the fig tree, I saw thee; in which words Christ gives two instances of his omniscience; the one is, that he knew Philip had called him; he was privy to all that passed between them, though they were alone, and the conversation was had in the most private manner. Christ knew what an account Philip had given of him, and what objection Nathanael had made; and what an invitation Philip had given him to go along with him to Christ, and judge for himself; which is here meant by calling him, and with which he complied: and the other is, that he saw him under the fig tree before that: he was sitting under it, as men in those countries used to do; see Mic 4:4, where he might be reading the Scriptures, and meditating upon them; and if, as some observe, he was reading, and thinking upon Jacob's dream, concerning the ladder which reached from earth to heaven, and on which he saw the angels of God ascending and descending, the words of Christ in Jn 1:51 must strike him with fresh surprise, and give him another convincing proof of his omniscience: or he might be praying here in secret, and so acted a different part from the generality, of religious men of that nation, who chose to pray in synagogues, and corners of the streets, that they might be seen; and likewise proved him to be what Christ had said of him, a true and rare Israelite, without guile and hypocrisy, which were so visible and prevailing among others. It was usual with the doctors to read, and study in the law, under fig trees, and sometimes, though rarely, to pray there. It is said (t),
"R. Jacob, and his companions, were "sitting", studying in the law, , "under a certain fig tree".
And the rule they give about praying, on, or under one, is thus (u):
"he that prays on the top of an olive tree, or on the top of a "fig tree", or on any other trees, must come down, and "pray below".
Tit is said of Nathanael, in the Syriac dictionary (x); that his mother laid him under a fig tree, when the infants were slain, i.e. at Bethlehem; which, if it could be depended upon, must be to Nathanael a surprising and undeniable proof of the deity of Christ, and of his being the true Messiah; since, at that time, he was an infant of days himself, and was the person Herod was seeking to destroy, as the Messiah, and king of the Jews,
(t) T. Hieros. Beracot, fol. 5. 3. Vid. Shirhashirim Rabba, fol. 16. 4. (u) Ib col. 1. & T. Bab. Beracot, fol. 16. 1. (x) Bar Bahluli apud Castell. Lexic. Polyglott. col. 8437.
John Wesley
1:48 Under the fig tree I saw thee - Perhaps at prayer.
Robert Jamieson, A. R. Fausset and David Brown
1:48 Whence knowest thou me--conscious that his very heart had been read, and at this critical moment more than ever before.
Before Philip called thee--showing He knew all that passed between Philip and him at a distance.
when . . . under the fig tree, &c.--where retirement for meditation and prayer was not uncommon [LIGHTFOOT]. Thither, probably--hearing that his master's Master had at length appeared, and heaving with mingled eagerness to behold Him and dread of deception--he had retired to pour out his guileless heart for light and guidance, ending with such a prayer as this, "Show me a token for good!" (See on Lk 2:8). Now he has it, "Thou guileless one, that fig tree scene, with all its heaving anxieties, deep pleadings and tremulous hopes--I saw it all." The first words of Jesus had astonished, but this quite overpowered and won him.
1:491:49: Պատասխանի ետ նմա Նաթանայէլ՝ եւ ասէ. Ռա՛բբի՝ դու ես Որդի Աստուծոյ, դո՛ւ ես թագաւորն Իսրայէլի[1613]։ [1613] Ոմանք. Որդին Աստուծոյ։
49. Նաթանայէլը պատասխան տուեց նրան ու ասաց. «Ռաբբի՛, դո՛ւ ես Աստծու Որդին, դո՛ւ ես Իսրայէլի թագաւորը»:
49 Պատասխան տուաւ Նաթանայէլ ու ըսաւ անոր. «Ռա՛բբի, դուն ես Աստուծոյ Որդին, դուն ես Իսրայէլի թագաւորը»։
Պատասխանի ետ նմա Նաթանայէլ եւ ասէ. Ռաբբի, դու ես Որդի Աստուծոյ, դու ես թագաւորն Իսրայելի:

1:49: Պատասխանի ետ նմա Նաթանայէլ՝ եւ ասէ. Ռա՛բբի՝ դու ես Որդի Աստուծոյ, դո՛ւ ես թագաւորն Իսրայէլի[1613]։
[1613] Ոմանք. Որդին Աստուծոյ։
49. Նաթանայէլը պատասխան տուեց նրան ու ասաց. «Ռաբբի՛, դո՛ւ ես Աստծու Որդին, դո՛ւ ես Իսրայէլի թագաւորը»:
49 Պատասխան տուաւ Նաթանայէլ ու ըսաւ անոր. «Ռա՛բբի, դուն ես Աստուծոյ Որդին, դուն ես Իսրայէլի թագաւորը»։
zohrab-1805▾ eastern-1994▾ western am▾
1:4949: Нафанаил отвечал Ему: Равви! Ты Сын Божий, Ты Царь Израилев.
1:49  ἀπεκρίθη αὐτῶ ναθαναήλ, ῥαββί, σὺ εἶ ὁ υἱὸς τοῦ θεοῦ, σὺ βασιλεὺς εἶ τοῦ ἰσραήλ.
1:49. ἀπεκρίθη (It-was-separated-off) αὐτῷ (unto-it) Ναθαναήλ (a-Nathanael,"Ῥαββεί, (Rabbei,"σὺ (thou) εἶ (thou-be) ὁ (the-one) υἱὸς (a-son) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"σὺ (thou) βασιλεὺς (a-ruler-of) εἶ (thou-be) τοῦ (of-the-one) Ἰσραήλ. (of-an-Israel)
1:49. respondit ei Nathanahel et ait rabbi tu es Filius Dei tu es rex IsrahelNathanael answered him and said: Rabbi: Thou art the Son of God. Thou art the King of Israel.
49. Nathanael answered him, Rabbi, thou art the Son of God; thou art King of Israel.
1:49. Nathanael answered him and said: “Rabbi, you are the Son of God. You are the King of Israel.”
1:49. Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel.
Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel:

49: Нафанаил отвечал Ему: Равви! Ты Сын Божий, Ты Царь Израилев.
1:49  ἀπεκρίθη αὐτῶ ναθαναήλ, ῥαββί, σὺ εἶ ὁ υἱὸς τοῦ θεοῦ, σὺ βασιλεὺς εἶ τοῦ ἰσραήλ.
1:49. respondit ei Nathanahel et ait rabbi tu es Filius Dei tu es rex Israhel
Nathanael answered him and said: Rabbi: Thou art the Son of God. Thou art the King of Israel.
1:49. Nathanael answered him and said: “Rabbi, you are the Son of God. You are the King of Israel.”
1:49. Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
49: Все сомнения Нафанаила после этого исчезли, и он выразил свою твердую веру во Христа как в Сына Божия и Царя Израилева. Впрочем, некоторые экзегеты толкуют название "Сын Божий", употребленное Нафанаилом, в смысле обозначения Мессианского достоинства Христа - не более, считая его синонимом следующего названия "Царь Израилев". В пользу такого толкования возможно говорит то обстоятельство, что Нафанаил еще не знал о происхождении Христа от Бога и впоследствии (см., напр., прощальную беседу Христа с учениками) не обнаруживал достаточной уверенности в Божестве Христа. Но не может быть никакого сомнения, что здесь Нафанаил употребил название "Сын Божий" в собственном смысле этого слова. Если бы он под Сыном Божиим разумел Мессию, то должен бы наперед поставить более обычное имя Мессии - Царь Израилев. Притом он называет Христа Сыном Божиим в особом, исключительном смысле, как свидетельствует об этом поставленный перед словом uioV член o для него теперь стало вполне понятно, что раньше говорил о Христе Иоанн Креститель (ст. 34). Наконец, в том, что Христос есть Существо высшей, божественной природы, Нафанаил мог убедиться, припомнив слова 2-го псалма, где Бог изображается днесь, т. е. вечно рождающим Сына, чем Сын отличается от всех людей (ст. 7-й).
Adam Clarke: Commentary on the Bible - 1831
1:49: Rabbi - That is, Teacher! and so this word should be translated.
Thou art the Son of God - The promised Messiah.
Thou art the King of Israel - The real descendant of David, who art to sit on that spiritual throne of which the throne of David was the type.
Albert Barnes: Notes on the Bible - 1834
1:49: Rabbi - Master. Applied appropriately to Jesus, and to no one else, Mat 23:10.
The Son of God - By this title he doubtless meant that he was the Messiah. His conscience told him that he had judged right of his character, and that therefore he must know the heart and the desires of the mind. If so, he could not be a mere man, but must be the long-expected Messiah.
The King of Israel - This was one of the titles by which the Messiah was expected, and this was the title which was affixed to his cross, Joh 19:18. 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, Joh 20:31. 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:49: Rabbi: Joh 1:38
thou: Joh 1:18, Joh 1:34, Joh 20:28, Joh 20:29; Mat 14:33
the King: Joh 12:13-15, Joh 18:37, Joh 19:19-22; Psa 2:6, Psa 110:1; Isa 9:7; Jer 23:5, Jer 23:6; Eze 37:21-25; Dan 9:25; Hos 3:5; Mic 5:2; Zep 3:15; Zac 6:12, Zac 6:13, Zac 9:9; Mat 2:2, Mat 21:5, Mat 27:11, Mat 27:42; Luk 19:38
John Gill
1:49 Nathanael answered and saith unto him,.... Being fully convinced of his omniscience by these instances:
Rabbi; that is, master, as it is interpreted in Jn 1:38, and is not here, because it is there:
thou art the Son of God; not by creation, for this would be to say no more of him, than may be said of every man; nor by adoption, for in that sense Nathanael himself was a Son of God, and many others; nor on account of his wonderful incarnation, which, it is very likely, at this time Nathanael knew nothing of; nor by reason of his resurrection from the dead, which, as yet, was not, and still less might be known by this person; nor because of his office, as Mediator, for this is expressed in the next clause; but by nature, as being of the same essence, and possessed of the same perfections God is; and of which he was convinced by the instances he gave of his omniscience; for it was from hence, and no other consideration, that he concludes him to be the Son of God: wherefore this phrase must be understood of him, not as Mediator, but as a divine person; as the natural, essential, and eternal Son of God; and who is truly and properly God: he adds,
thou art the King of Israel; having in view, no doubt, the passage in Ps 2:6, where the characters of Son of God, and King of Zion, meet in the same person: not King of Israel, in a literal sense; though he was the son of David, and a descendant of his in a right line, and was of the royal line, and had a legal right to the throne of Israel; and Nathanael might have a view to this, being tinctured with the common national prejudice, that the Messiah would be a temporal prince: but his kingdom is not of this world; nor with observation; but is spiritual; and he is a King over Israel in a spiritual sense, even of saints, whether Jews or Gentiles: whom he conquers by his power, and rules in their hearts by his Spirit, and grace; and protects, and defends them from all their enemies.
John Wesley
1:49 Nathanael answered - Happy are they that are ready to believe, swift to receive the truth and grace of God. Thou art the Son of God - So he acknowledges now more than he had heard from Philip: The Son of God, the king of Israel - A confession both of the person and office of Christ.
Robert Jamieson, A. R. Fausset and David Brown
1:49 Son of God . . . King of Israel--the one denoting His person, the other His office. How much loftier this than anything Philip had said to him! But just as the earth's vital powers, the longer they are frost-bound, take the greater spring when at length set free, so souls, like Nathanael and Thomas (see on Jn 20:28), the outgoings of whose faith are hindered for a time, take the start of their more easy-going brethren when loosed and let go.
1:501:50: Պատասխանի ետ նմա Յիսուս՝ եւ ասէ. Փոխանակ զի ասացի՛ քեզ՝ թէ տեսի ՚ի ներքոյ թզենւոյն՝ հաւատաս, մեծամե՛ծ եւս քան զայս տեսցես[1614]։ [1614] Բազումք. Մեծամեծս եւս քան։
50. Յիսուս պատասխան տուեց նրան ու ասաց. «Նրա համա՞ր ես հաւատում, որ քեզ ասացի, թէ՝ թզենու տակ տեսայ քեզ. դրանից շատ աւելի մեծ բաներ պիտի տեսնես»:
50 Յիսուս պատասխան տուաւ եւ ըսաւ անոր. «Անո՞ր համար՝ որ քեզի ըսի թէ քեզ թզենիին տակ տեսայ, կը հաւատաս։ Ասկէ աւելի մեծ բաներ պիտի տեսնես»։
Պատասխանի ետ նմա Յիսուս եւ ասէ. Փոխանակ զի ասացի քեզ թէ տեսի ի ներքոյ թզենւոյն, հաւատա՞ս, մեծամեծս եւս քան զայս տեսցես:

1:50: Պատասխանի ետ նմա Յիսուս՝ եւ ասէ. Փոխանակ զի ասացի՛ քեզ՝ թէ տեսի ՚ի ներքոյ թզենւոյն՝ հաւատաս, մեծամե՛ծ եւս քան զայս տեսցես[1614]։
[1614] Բազումք. Մեծամեծս եւս քան։
50. Յիսուս պատասխան տուեց նրան ու ասաց. «Նրա համա՞ր ես հաւատում, որ քեզ ասացի, թէ՝ թզենու տակ տեսայ քեզ. դրանից շատ աւելի մեծ բաներ պիտի տեսնես»:
50 Յիսուս պատասխան տուաւ եւ ըսաւ անոր. «Անո՞ր համար՝ որ քեզի ըսի թէ քեզ թզենիին տակ տեսայ, կը հաւատաս։ Ասկէ աւելի մեծ բաներ պիտի տեսնես»։
zohrab-1805▾ eastern-1994▾ western am▾
1:5050: Иисус сказал ему в ответ: ты веришь, потому что Я тебе сказал: Я видел тебя под смоковницею; увидишь больше сего.
1:50  ἀπεκρίθη ἰησοῦς καὶ εἶπεν αὐτῶ, ὅτι εἶπόν σοι ὅτι εἶδόν σε ὑποκάτω τῆς συκῆς πιστεύεις; μείζω τούτων ὄψῃ.
1:50. ἀπεκρίθη (It-was-separated-off) Ἰησοῦς (an-Iesous) καὶ (and) εἶπεν (it-had-said) αὐτῷ (unto-it,"Ὅτι (To-which-a-one) εἶπόν (I-had-said) σοι (unto-thee) ὅτι (to-which-a-one) εἶδόν (I-had-seen) σε (to-thee) ὑποκάτω (under-down-unto-which) τῆς (of-the-one) συκῆς (of-a-figging) πιστεύεις; (thou-trust-of?" μείζω ( To-more-great ) τούτων (of-the-ones-these) ὄψῃ . ( thou-shall-behold )
1:50. respondit Iesus et dixit ei quia dixi tibi vidi te sub ficu credis maius his videbisJesus answered and said to him: Because I said unto thee, I saw thee under the fig tree, thou believest: greater things than these shalt thou see.
50. Jesus answered and said unto him, Because I said unto thee, I saw thee underneath the fig tree, believest thou? thou shalt see greater things than these.
1:50. Jesus responded and said to him: “Because I told you that I saw you under the fig tree, you believe. Greater things than these, you will see.”
1:50. Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these.
Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these:

50: Иисус сказал ему в ответ: ты веришь, потому что Я тебе сказал: Я видел тебя под смоковницею; увидишь больше сего.
1:50  ἀπεκρίθη ἰησοῦς καὶ εἶπεν αὐτῶ, ὅτι εἶπόν σοι ὅτι εἶδόν σε ὑποκάτω τῆς συκῆς πιστεύεις; μείζω τούτων ὄψῃ.
1:50. respondit Iesus et dixit ei quia dixi tibi vidi te sub ficu credis maius his videbis
Jesus answered and said to him: Because I said unto thee, I saw thee under the fig tree, thou believest: greater things than these shalt thou see.
1:50. Jesus responded and said to him: “Because I told you that I saw you under the fig tree, you believe. Greater things than these, you will see.”
1:50. Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
50: За такую готовность веровать Христос обещает Нафанаилу и, конечно, вместе с ним другим ученикам явить еще большие чудеса. С этим вместе Христос принимает, очевидно, Нафанаила в число своих последователей.
Adam Clarke: Commentary on the Bible - 1831
1:50: Because I said - I saw thee, etc. - As thou hast credited my Divine mission on this simple proof, that I saw thee when and where no human eye, placed where mine was, could see thee, thy faith shall not rest merely upon this, for thou shalt see greater things than these - more numerous and express proofs of my eternal power and Godhead.
Albert Barnes: Notes on the Bible - 1834
1:50: Greater things - Fuller proof of his Messiahship, particularly what is mentioned in the following verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:50: Because: Joh 20:29; Luk 1:45, Luk 7:9
thou shalt: Joh 11:40; Mat 13:12, Mat 25:29
John Gill
1:50 Jesus answered and said unto him,.... Not as reproving him for his faith, as if he was too credulous, and too easily gave into the belief of Christ, as the Son of God, and true Messiah, upon these single expressions of his; but as approving of it, and surprised at it:
because I said unto thee, I saw thee under the fig tree, believest thou? some read the words, not by way of interrogation, but as an assertion; "thou believest", or "hast believed", as the Vulgate Latin, Arabic, and Persic versions:
thou shall see greater things than these; meaning that he should have larger discoveries of his person, nature, and perfections, and should see things done by him, much more surprising than any thing he had seen yet; referring to the miracles of raising the dead, casting out devils, and healing all manner of diseases.
Robert Jamieson, A. R. Fausset and David Brown
1:50 Because I said, &c.--"So quickly convinced, and on this evidence only?"--an expression of admiration.
1:511:51: Եւ ասէ ցնոսա. Ամէն ամէն՝ ասե՛մ ձեզ. տեսանիցէք զերկինս բացեալ, եւ զհրեշտակս Աստուծոյ՝ զի ելանիցեն եւ իջանիցեն ՚ի վերայ Որդւոյ մարդոյ[1615]։[1615] ՚Ի լուս՛՛. Եւ ասէ ցնա. համաձայն ոմանց ՚ի բնաբ՛՛։
51. Եւ ասաց նրան. «Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, պիտի տեսնէք երկինքը բացուած եւ Աստծու հրեշտակներին՝ բարձրանալիս եւ իջնելիս մարդու Որդու վրայ»:
51 Ու ըսաւ անոր. «Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի. ‘Ասկէ յետոյ պիտի տեսնէք երկինքը բացուած եւ Աստուծոյ հրեշտակները՝ որ կ’ելլեն ու կ’իջնեն Որդի մարդոյ վրայ’»։
Եւ ասէ ցնա. Ամէն ամէն ասեմ ձեզ. Տեսանիցէք զերկինս բացեալ, եւ զհրեշտակս Աստուծոյ զի ելանիցեն եւ իջանիցեն ի վերայ Որդւոյ մարդոյ:

1:51: Եւ ասէ ցնոսա. Ամէն ամէն՝ ասե՛մ ձեզ. տեսանիցէք զերկինս բացեալ, եւ զհրեշտակս Աստուծոյ՝ զի ելանիցեն եւ իջանիցեն ՚ի վերայ Որդւոյ մարդոյ[1615]։
[1615] ՚Ի լուս՛՛. Եւ ասէ ցնա. համաձայն ոմանց ՚ի բնաբ՛՛։
51. Եւ ասաց նրան. «Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, պիտի տեսնէք երկինքը բացուած եւ Աստծու հրեշտակներին՝ բարձրանալիս եւ իջնելիս մարդու Որդու վրայ»:
51 Ու ըսաւ անոր. «Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի. ‘Ասկէ յետոյ պիտի տեսնէք երկինքը բացուած եւ Աստուծոյ հրեշտակները՝ որ կ’ելլեն ու կ’իջնեն Որդի մարդոյ վրայ’»։
zohrab-1805▾ eastern-1994▾ western am▾
1:5151: И говорит ему: истинно, истинно говорю вам: отныне будете видеть небо отверстым и Ангелов Божиих восходящих и нисходящих к Сыну Человеческому.
1:51  καὶ λέγει αὐτῶ, ἀμὴν ἀμὴν λέγω ὑμῖν, ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα καὶ τοὺς ἀγγέλους τοῦ θεοῦ ἀναβαίνοντας καὶ καταβαίνοντας ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου.
1:51. καὶ (And) λέγει (it-fortheth) αὐτῷ (unto-it,"Ἀμὴν (Amen) ἀμὴν (amen) λέγω (I-forth) ὑμῖν, (unto-ye," ὄψεσθε ( ye-shall-behold ) τὸν ( to-the-one ) οὐρανὸν ( to-a-sky ) ἀνεῳγότα (to-having-hath-had-come-to-open-up) καὶ (and) τοὺς ( to-the-ones ) ἀγγέλους ( to-messengers ) τοῦ ( of-the-one ) θεοῦ ( of-a-Deity ) ἀναβαίνοντας ( to-stepping-up ) καὶ (and) καταβαίνοντας ( to-stepping-down ) ἐπὶ (upon) τὸν (to-the-one) υἱὸν (to-a-Son) τοῦ (of-the-one) ἀνθρώπου. (of-a-mankind)
1:51. et dicit ei amen amen dico vobis videbitis caelum apertum et angelos Dei ascendentes et descendentes supra Filium hominisAnd he saith to him: Amen, amen, I say to you, you shall see the heaven opened and the angels of God ascending and descending upon the Son of man.
51. And he saith unto him, Verily, verily, I say unto you, Ye shall see the heaven opened, and the angels of God ascending and descending upon the Son of man.
1:51. And he said to him, “Amen, amen, I say to you, you will see heaven opened, and the Angels of God ascending and descending over the Son of man.”
1:51. And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.
And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man:

51: И говорит ему: истинно, истинно говорю вам: отныне будете видеть небо отверстым и Ангелов Божиих восходящих и нисходящих к Сыну Человеческому.
1:51  καὶ λέγει αὐτῶ, ἀμὴν ἀμὴν λέγω ὑμῖν, ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα καὶ τοὺς ἀγγέλους τοῦ θεοῦ ἀναβαίνοντας καὶ καταβαίνοντας ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου.
1:51. et dicit ei amen amen dico vobis videbitis caelum apertum et angelos Dei ascendentes et descendentes supra Filium hominis
And he saith to him: Amen, amen, I say to you, you shall see the heaven opened and the angels of God ascending and descending upon the Son of man.
1:51. And he said to him, “Amen, amen, I say to you, you will see heaven opened, and the Angels of God ascending and descending over the Son of man.”
1:51. And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
51: Картина будущего, какую рисует здесь Христос, несомненно имеет отношение к картине сновидения Иакова (Быт. 28:12). Как там, так и здесь Ангелы являются сначала восходящими, а потом уже нисходящими. Нет никакого сомнения в том, что Христос и сам евангелист, приводящий эти слова Христа об Ангелах, признавали, что Ангелы действительно являются исполнителями повелений Божиих, относящихся к людям (ср. Пс. 102:20: и сл. ; Евр. 1:7;14). Но какое же время имел в виду Христос, когда предсказывал о том, что ученики Его увидят отверстое небо и сходящих и восходящих Ангелов? Мы не видим из дальнейшего повествования Иоанна, чтобы ученики Христовы когда-нибудь видели Ангелов. А Христос говорит, что они "отныне" (ap' arti - нужно, по контексту речи, признать подлинным выражением, хотя его во многих кодексах и не имеется) будут видеть этих Ангелов. Очевидно, это восхождение и нисхождение Ангелов нужно понимать в переносном смысле и самое видение Ангелов учениками должно было совершаться в духе. Господь благоволил этими чудными словами выразить, что отныне впредь Он будет средоточием свободного общения и непрерывного единения между Богом и человеком, что в Нем будет место сретения и примирения между небом и землею... Между небом и землею установятся отныне непрерывные сношения через этих блаженных духов, называемых Ангелами (Тренч)

Сыном человеческим здесь называет Себя Христос, по мнению Цана, в том же смысле, в каком это название употребляется Им в речах, содержащихся в синоптических Евангелиях, а оно там, по мнению того же ученого, обозначает истинное человечество Христа, показывает в Нем идеальнейшего человека (см. Мф. 8:20; 13:32: и особенно 16:13). Но с таким толкованием нельзя согласиться. Господь здесь, в 51-м ст., очевидно, отождествляет Себя (Сына человеческого) с Господом, Который явился во сне Иакову, восседая на верху лестницы, по коей к Нему восходили Ангелы. Что Он имел основание для этого, это видно из 31-й гл. книги Бытия, где сказано, что Иакову в Вефиле явился не Бог, а Ангел Бога (ст. 11-13). Ангела же Бога и Иеговы следует понимать как Единородного Сына Божия, Который являлся патриархам Ветхого Завета. Итак, Христос предсказывает здесь, что Ангелы как в Ветхом Завете служили Ему (видение Иакова), так и теперь в Новом Завете будут служить Ему, как Мессии или, что то же, Сыну Человеческому (ср. Дан. 7:13-14), конечно, в деле устроения Им среди людей Своего мессианского Царства.

"Видишь ли - говорит святой Иоанн Златоуст, - как Христос мало-помалу возводит Нафанаила от земли и внушает не представлять Его себе простым человеком?... Такими словами Господь внушал признать Его Владыкою и Ангелов. Как к истинному Сыну Царя, ко Христу восходили и нисходили эти царские служители, как то: во время страданий, во время воскресения и вознесения, и еще прежде того они приходили и служили Ему - когда благовествовали о Его рождении, когда восклицали: "слава в вышних Богу и на земли мир", когда приходили к Марии, к Иосифу".

Таким образом, не простого человека означает здесь у Иоанна термин "Сын человеческий", а Мессию, воплотившегося Единородного Сына Божия, примиряющего небо с землею. (О значении этого термина у Иоанна будет сказано еще в объяснении следующих глав: 3:13; 5:27: и др.).
Adam Clarke: Commentary on the Bible - 1831
1:51: Verily, verily - Amen, amen. The doubling of this word probably came from this circumstance: that it was written both in Hebrew אמן and in Greek αμην, signifying, it is true.
Heaven open - This seems to be a figurative expression:
1. Christ may be understood by this saying to mean, that a clear and abundant revelation of God's will should be now made unto men; that heaven itself should be laid as it were open, and all the mysteries which had been shut up and hidden in it from eternity, relative to the salvation and glorification of man; should be now fully revealed.
2. That by the angels of God ascending and descending, is to be understood, that a perpetual intercourse should now be opened between heaven and earth, through the medium of Christ, who was God manifested in the flesh. Our blessed Lord is represented in his mediatorial capacity as the ambassador of God to men; and the angels ascending and descending upon the Son of man, is a metaphor taken from the custom of despatching couriers or messengers from the prince to his ambassador in a foreign court, and from the ambassador back to the prince.
This metaphor will receive considerable light when compared with Co2 5:19, Co2 5:20 : God was in Christ reconciling the world unto himself: - We are ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead to be reconciled to God. The whole concerns of human salvation shall be carried on, from henceforth, through the Son of man; and an incessant intercourse be established between heaven and earth. Some have illustrated this passage by the account of Jacob's vision, Gen 28:12. But though that vision may intimate that God had established at that time a communication between heaven and earth, through the medium of angels, yet it does not appear that our Lord's saying here has any reference to it; but that it should be understood as stated above.
What a glorious view does this give us of the Gospel dispensation! It is heaven opened to earth; and heaven opened on earth. The Church militant and the Church triumphant become one, and the whole heavenly family, in both, see and adore their common Lord. Neither the world nor the Church is left to the caprices of time or chance. The Son of man governs as he upholds all. Wherever we are praying, studying, hearing, meditating, his gracious eye is upon us. He notes our wants, our weakness, and our petitions; and his eye affects his heart. Let us be without guile, deeply, habitually sincere, serious, and upright; and then we may rest assured, that not only the eye, but the hand, of our Lord shall be ever upon us for good.
Happy the man whose heart can rejoice in the reflection, Thou God seest me!
Albert Barnes: Notes on the Bible - 1834
1:51: Verily, verily - In the Greek, "Amen, amen." The word "amen" means "truly, certainly, so be it" - from the Hebrew 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 saying, 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." Psa 78:23-24; "he opened the doors of heaven, and had rained down manna." It also denotes that God was about to work a miracle in attestation of a particular thing. See Mat 3:16. In the language, here, there is an evident allusion to the ladder that Jacob saw in a dream, and to the angels ascending and descending on it, Gen 28:12. It is not probable that Jesus referred to any particular instance in which Nathanael should literally see the heavens opened. The baptism of Jesus had taken place, and no other instance occurred in his life in which it is said that the "heavens were" opened.
Angels of God - Those pure and holy beings that dwell in heaven, and that are employed as ministering spirits to our world, Heb 1:14. Good men are represented in the Scriptures as being under their protection, Psa 91:11-12; Gen 28:12. They are the agents by which God often expressed his will to men, Heb 2:2; Gal 3:19. They are represented as strengthening the Lord Jesus, and ministering unto him. Thus they aided him in the wilderness Mar 1:13, and in the garden Luk 22:43, and they were present when he rose from the dead, Mat 28:2-4; Joh 20:12-13. By their ascending and descending upon him it is probable that he meant that Nathanael would have evidence that they came to his aid, and that he would have "the" kind of protection and assistance from God which would show "more fully that he was the Messiah." Thus his life, his many deliverances from dangers, his wisdom to confute his skilled and cunning adversaries, the scenes of his death, and the attendance of angels at his resurrection, may all be represented by the angels descending upon him, and all would show to Nathanael and the other disciples most clearly that he was the Son of God.
The Son of man - A term by which lie often describes himself. It shows his humility, his love for man, his willingness to be esteemed "as a man," Phi 2:6-7.
From this interview with Nathanael we may learn:
1. that Jesus searches the heart.
2. that he was truly the Messiah.
3. that he was under the protection of God.
4. that if we have faith in Jesus, it will be continually strengthened the evidence will grow brighter and brighter.
5. that if we believe his word, we shall yet see full proof that his word is true.
6. Since Jesus was under the protection of God, so all his friends will be. God will defend and save us also if we put our trust in Him.
7. Jesus applied terms expressive of humility to himself. He was not solicitous even to be called by titles which he might claim.
So we should not be ambitious of titles and honors. Ministers of the gospel most resemble him when they seek for the fewest titles, and do not aim at distinctions from each other or their brethren. See the notes at Mat 23:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:51: Verily: Joh 3:3, Joh 3:5, Joh 5:19, Joh 5:24, Joh 5:25, Joh 6:26, Joh 6:32, Joh 6:47, Joh 6:53, Joh 8:34, Joh 8:51, Joh 8:58, Joh 10:1, Joh 10:7, Joh 12:24, Joh 13:16; Joh 13:20, Joh 13:21, Joh 13:38, Joh 14:12, Joh 16:20, Joh 16:23, Joh 21:18
Hereafter: Eze 1:1; Mat 3:16; Mar 1:10; Luk 3:21; Act 7:56, Act 10:11; Rev 4:1, Rev 19:11
and the: Gen 28:12; Dan 7:9, Dan 7:10; Mat 4:11; Luk 2:9, Luk 2:13, Luk 22:43, Luk 24:4; Act 1:10, Act 1:11; Th2 1:7-9; Ti1 3:16; Heb 1:14; Jde 1:14
the Son: Joh 3:13, Joh 3:14, Joh 5:27, Joh 12:23, Joh 12:24; Dan 7:13, Dan 7:14; Zac 13:7; Mat 9:6, Mat 16:13-16; Mat 16:27, Mat 16:28, Mat 25:31, Mat 26:24; Mar 14:62; Luk 22:69
Geneva 1599
1:51 And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God (x) ascending and descending upon the Son of man.
(x) These words signify the power of God which would appear in Christ's ministry by the angels serving him as the head of the Church.
John Gill
1:51 And he saith unto him, verily, verily, I say unto you,.... Not only to Nathanael, but to the rest of the disciples that were then with him; and to show himself to be the "Amen", and faithful witness, as well as more strongly to asseverate what he was about to say, he doubles the expression:
hereafter you shall see heaven open; either in a literal sense, as it had been at his baptism; or, in a mystical sense, that there should be a clearer manifestation of heavenly truths made by his ministry; and that the way into the holiest of all should be made more manifest; and a more familiar intercourse he opened between God and his people; and also between angels and saints:
and the angels of God ascending and descending upon the son of man; or to the son of man, as the Syriac, Arabic, and Ethiopic versions render it; meaning himself in human nature; the second Adam, and seed of the woman; and is expressive both of the truth, and infirmity of that nature. Reference may here be had to the ladder Jacob dreamed of, in Gen 28:12, which was a representation of Christ, in his person, as God-man; who, as God, was in heaven, whilst he, as man, was on earth; and in his office, as Mediator between God and man, making peace between them both; and in the ministration of angels to him in person, and to his body the church. And it is observable, that some of the Jewish writers (y) understand the ascent, and descent of the angels, in Gen 28:12, to be, not upon the ladder, but upon Jacob; which makes the phrase there still more agreeable to this; and so they render in Gen 28:13, not "above it", but "above him". Or the, sense is, that there would be immediately made such clearer discoveries of his person, and grace by his ministry, and such miracles would be wrought by him in confirmation of it, that it would look as if heaven was open, and the angels of God were continually going to and fro, and bringing fresh messages, and performing miraculous operations; as if the whole host of them were constantly employed in such services: and this the rather seems to be the sense, since the next account we have, is, of the beginning of Christ's miracles to manifest forth his glory in Cana of Galilee, where Nathanael lived; and since the word, rendered "hereafter", signifies, "from henceforward"; or, as the Persic version renders it, "from this hour"; though the word is left out in the Vulgate Latin and Ethiopic versions,
(y) Bereshit Rabba, sect. 68. fol. 61. 2. & sect. 69. fol. 61. 3, 4.
John Wesley
1:51 Hereafter ye shall see - All of these, as well as thou, who believe on me now in my state of humiliation, shall hereafter see me come in my glory, and all the angels of God with me. This seems the most natural sense of the words, though they may also refer to his ascension.
Robert Jamieson, A. R. Fausset and David Brown
1:51 Hereafter, &c.--The key to this great saying is Jacob's vision (Gen 28:12-22), to which the allusion plainly is. To show the patriarch that though alone and friendless on earth his interests were busying all heaven, he was made to see "heaven opened and the angels of God ascending and descending upon a" mystic "ladder reaching from heaven to earth." "By and by," says Jesus here, "ye shall see this communication between heaven and earth thrown wide open, and the Son of man the real Ladder of this intercourse."