vi

PREFACE TO ST. JOHN'S GOSPEL.

Son, the speech delivered by Christ to the Jews, chap. v. 17, 47. and other passages, in which

he calls God his father.

"2. The Word was never made, but existed from the beginning, chap. i. 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 alledged perhaps what Christ says, chap. viii. 58.

"3. The Word was in the beginning with God, chap. i. 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, chap. i. 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 Æon, and therefore a deity in the lower sense of the word. The proofs of this position are contained in the 5th, 10th (ver. 30.) and 14th (ver. 7, 11.) chapters.

“5. The Word was the creator of all things, chap. i. 3, 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, chap. i. 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 Eon from the Word. Without this on, 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 Eon therefore, might be expected the resurrection of the dead and eternal life. The proofs of this position are in chap. iii. 15, 21. the whole of the sixth, and the greatest part of the eighth chapter, as also chap. xiv. 6, 9, 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' Introduction to the New Testament. And for a general account of the Locos, see chap. i. 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. chap. xx. 31. This is a design as noble as it is simple; and every way, highly becoming the wisdom and goodness of God.

Ussherian years of the World, 3999-4033. Alexandrian years of the World, 5497-5531. Antiochian years of the World, 5487-5521. Constantinopolitan Era of the World, 5503-5537. Rabbinical years of the World, 3754-3788. Years of the Julian Period, 4708-4742. Era of the Seleucidæ, 307–341. From B. C. 5, to A. D. 29. From An. Olymp. CXCIII. 3. to CCII. 1. Years of the building of Rome, 748-782. Years of the Julian Era, 41-75. Years of the Cæsarean Era of Antioch, 44-78. Years of the Spanish Era, 34-68. Years of the Paschal Cycle or Dionysian Period, 529-31. Years of the Christian Lunar Cycle, or Golden Number, 15-11. Years of the Rabbinical Lunar Cycle, 12-8. Years of the Solar Cycle, 4-10. From the 25th year of the reign of the Emperor Augustus to the 18th of that of Tiberius.

N.B. As it was impossible to ascertain the precise dates of several transactions recorded in this Gospel, I have constructed the above Chronology in all the Eras which it includes, so as to comprehend the whole of our Lord's life on earth, from his conception to his ascension, which is generally allowed to comprize the space of 34 years. Therefore, S4 added to the first date in any of the above Æras, gives the second date; e. g. Ussherian year of the world, 3999+34=4033. and so of the rest.

CHAPTER I.

The eternity of the Divine Logos or Word of God, the dispenser of light and life, 1-5. The mission of John the Baptist, 6—13. The incarnation of the Logos or Word of God, 14. John's testimony concerning the Logos, 15-18. The priests and Levites question him concerning his mission and his baptism, 19–22. His answer, 23-28. His farther testimony on seeing Christ, 19-34. He points him out to two of his disciples, who thereupon follow Jesus, 35-37. Christ's address to them, 38, 39. Andrew invites his brother, Simon Peter; Christ's address to him, 40-42. Christ calls Philip, and Philip invites Nathanuel, 43-46. Christ's character of Nathanael, 47. A remarkable conversation between him and this disciple, 48–51.

Christ the creator and giver

A. M. 1. in eunte.

ST. JOHN.

с

of light and life.

and without him was not any thing || 5 And the light shineth in darkB. C. 404 made that was made. ness; and the darkness comprehended A.M.999.

B. C. 5. An. Olymp. CXCIII. 4.

Ch. 5 26. 1 John 5. 11.— ch. 8. 12. & 9. 5. & 12. 35, 46.

C Ch. 3. 19. Mal. 3. 1. Matt. 3. 1. Luke S. 2. ver. 35.

Verse 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. i. 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, ver. 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.

fore, no subordinate being; no second to the Most High, but the Supreme Eternal Jehovah.

Verse 3. All things were made by him] That is, by this Logos. In Gen. i. 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 Evangelist: 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 can not 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!

Verse 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

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 appellative of the Saviour 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 Saviour of the world, was descriptive of some excellence in his person, nature, or work; so the epithet Aoyos 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, ver. 9. who is the foun-in it, whether vegetable, animal, or intellectual; yet this, that tain 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. xix. 10. who has illustrated life and immortality by his gospel, 2 Tim. i. 10. and who has fully made manifest the deep mysteries which lay hidden in the bosom of the invisible God, from all eternity, John i. 18.

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, 1 Cor. i. 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, 2 Tim. i. 10. to which he taught the way, chap. xiv. 6. which he promised to believers, chap. x. 28. which he purchased for them, chap. vi. 51, 53, 54. which he is appointed to give them, chap. xvii. 2. and to which he will raise them up, ver. 29. because he hath the life in himself, ver. 26. All this may be proved, 1. From the like expres sions; 1 John v. 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, ver. 20. the resurrection and the life, chap. xi. 25. the way, the truth, and the life, chap. xiv. 6. 2. From these words, ver. 7. John came to bear witness of this light, that all might believe through him, viz. tọ eternal life, 1 Tim. i. 16. for so John witnesseth, chap. iii. And the Word was God.] Or, God was the Logos :-there- || 15, 36. And hence it follows, that this life must be the light

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' όν, αει οντα, τα γενόμενα, YEVETO-by whom, eternally existing, all things were made. But as Plato, Pythagoras, Zeno, and others, travelled 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.

The mission of John

CHAP. I.

to be witness to Christ.

A.M.99 from God, whose name was John. 9 That was the true Light, which A. M.3090, to lighteth every man that cometh into the world.

B. C. 5. An. Olymp. CXCIII. 4.

7 The same came for a witness, to bear witness of the Light, that all men through him might believe.

C

A. M. 4033.
B. C. 5. to
A. D. 29..

10 He was in the world, and the world 8 He was not that Light, but was sent to bear was made by him, and the world knew him witness of that Light.

not.

a Acts 19. 4.b ver. 4. Isai. 49. 6. 1 John 2. 8.

Ver. 3. Hebr. 1. 2. & 11. 3.

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. iii. 20. And Adam called his wife's name Eve, chava, Zwn, LIFF, 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?

LIGHT; and there was light. Let a Messiah be provided: and a Messiah was accordingly provided. See Schoetgen. That cometh into the world.] Or, coming into the worldxoμer as Toy xooμor: 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 manVerse 5. And the light shineth in darkness] By darknessner, this heavenly light shines into the soul of every man, to here may be understood, 1. The heathen world, Eph. v. S. convince of sin, righteousness, and judgment: and it is through 2. The Jewish people. 3. The fallen spirit of man. Comprehended it not.] AUTO OU xat:λaße, prevented it kindered 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, 2 Pet. i. 19. Compare Acts xiv. 17. xvii. 28, 29.”

this light, which no man brings into the world with him, but not--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.

Verse 6. Whose name was John.] This was John the Baptist: see his narne and the nature of his office explained, Mark i. 4. and Matt. iii. 1-3.

Verse 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, ver. 29. and invited men to believe in him for the remission of their sins, that they might receive the baptism of the Holy Ghost, ver. 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.

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 percep tion 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 blessed-, Sir Wm. Jones's Works, vol. vi. p. 417.

Verse 9. Which lighteth every man] As Christ is the Springness." and Fountain of all wisdom, so all the wisdom that is in man Sir William observes that the original word Bhargas, which comes from him: the human intellect is a ray from his bright-he translates God-head, consists of three consonants, and is ness; and reason itself, springs from this Logos, the eternal derived from bha, to shine; ram, to delight; and gam, to Some of the most eminent Rabbins understand Isai. move-the Being, who is the fountain of light, the source lx. 1. Rise and shine, for thy LIGHT is come, of the Messiah; of happiness, and the all-pervading energy. who was to illuminate Israel, and who, they believe, was referred to in that word, Gen. i. 3. And God said, Let there be

reason.

Verse 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 Je- and the fullest promises of God confirm it to all who believe. hovah, appeared to them and to the patriarchs.