A | 1:1-28. The Forerunner.
B | 1:29-34. The Baptism: With Water.
(1:35-18:1. The Fourfold Ministry of The Lord.) C | D | 1:35-4:54. The Kingdom. {proclaimed}
E | 5:1-6:71. The King. {proclaimed}
E | 7:1-11:54-. The King. {rejected}
D | 11:-54-18:1. The Kingdom. {rejected}B | 18:2-20:31. The Baptism: Of Suffering (Death, Burial, and Resurrection)
A | 21:1-25. The Successors.
The Divine purpose in the Gospel by JOHN is to present the Lord Jesus as God. This is the one great feature which constitutes the difference between this Gospel and the other three.
It has already been noted that in the first three Gospels the Lord Jesus is presented respectively as Israel's King, Yahaveh's Servant, and the ideal Man; and that those incidents, words, and works are selected, in each Gospel, which specially accord with such presentation.
Thus they present the Lord on the side of His perfect humanity. It is this that links them together, and is the real reason for their being what is called "Synoptic", and for the marked differences between them, taken together, and the fourth Gospel.
It would have been a real marvel had there been perfect similarity between the selected words and works which characterize the first three Gospels and those of the fourth, where the presentation is on the side of His Deity. That would indeed have presented an insoluble problem.
The differences which have been noted are not due to any peculiarity of literary style, or of individual character, but are necessitated by the special presentation of the Lord which is the design of each Gospel.
Hence, in the Structure of the fourth Gospel (above), when compared with the other three, it will be noted that there is no Temptation in the Wilderness, and no Agony in the Garden. The reason for this is obvious, for both would have been entirely out of place, and out of harmony with the purpose of the Gospel as a whole.
For the same reason, while the Transfiguration is recorded in the first three Gospels, no mention is made of it in JOHN, the reason being that it concerned the sufferings and the earthly glory of the Son of man, while in John the presentation of the Son of God is concerned with His heavenly and eternal glory.
The only incidents which John records in common with the first three Gospels are seven in number (7 in Biblical numerics = Spiritual Perfection), namely: -
1).The Work of John the Baptist.
2). The Last Supper.
3). The Anointing at Bethany.
4). The Passion, and
5). The Resurrection, and
6). & 7).Two Miracles: the Feeding of the 5,000 and the Walking on the Sea.
In the other Gospels, miracles are so called, or "mighty works", but in JOHN they are called "signs", because they are recorded not as to their facts or their effects, but as to their number and signification.
In JOHN it is the Person of the Lord that is presented, rater than His offices; and His ministry in Jerusalem and Judea rather than in Galilee.
Hence the Lord's visits to the Feasts find a special place (2:13-3:21; 5:1; 7:10; 10:22; 11:55 &c.); while His ministry in Galilee is constantly assumed, rather than described (6:1; 7:1; 10:40).
The same purpose and design are seen in the presentation of the Lord as having the Divine attribute of Omniscience. This is not entirely absent in the other Gospels; but it pervades the fourth Gospel, and is manifested by much more frequent reference (see table below).
In this connection the presentation of the Lord as God required special words which are not needed and are not found in the other Gospels. Attention is called to some 84 in the notes.
But of important words which are characteristic of this Gospel, and are found in other Gospels, the necessity of their more frequent use will be seen from the following examples which are set out below, and referred to in the notes. In most cases the number of the occurrences is more than in all the other three put together
abide=meno.*
believe=pisteuo.
the Father=ho Pater(used of God).(i.)
My Father. Used by the Lord.**
finish=teleioo.
flesh=sarx.
glory=doxa.
glorify=doxazo.
Jews=Ioudaioi(Mark 1:5 & John 3:22)
judge=krino.
know=oida.(ii.)
know=ginsko.(iii.)
lay down His life.
light=phos.(iv.)
life=zoe.(v.)
life (give life to)=zoopoie.
live=zoa.(vi.)
love (Noun)=agape.(vii.)
love (Verb)=agapao.(viii.)
love (Verb)=phileo.(ix.)
parable=paroimia.
send=pempo.(x.)
sign=semeion.
true (Adj.)=alethes (fruitful) (xi.)
true (Adj.)=alethenos (genuine) (xii.)
truth=aletheia.
Verily, verliy=Amen, amen.***
witness (bear)=martureo.****
witness=marturia.
works=pl. of ergon.
world=kosmos.(xiii.)
Thus, while in the first three Gospels the Lord is presented on the side of His humanity, as in prayer on eight occasions, not once is He so presented in John's Gospel. And the reason is obvious. Moreover, He "lays down" His life: no one takes it from Him. This occurs only in JOHN (see 10:11)
***In order to emphasis the greater authority with which the Lord spoke, as God, and as coming with double importance.
****This witness was born by the Father (John 5:32,37; 8:13); by the Son (8:14; 18:37); by the Holy Spirit (15:26; 16:13,14); by the written Word (1:45; 5:39,46); by the works(5:17,36; 10:25; 14:11; 15:24); by the Forerunner (1:7; 5:33,35); by His disciples (15:27; 19:35; 21:24).
*****True, the English word "pray" is used of the Lord in John 16:26; 17:9,9,15,20; but the Greek word is different. It is erotao=to ask (xiv.), and implies familiarity if not equality. It is not proseuchomai (xv.), as in the other Gospels.
(i.) ho Pater. FATHER. Expresses relationship, the correlative of which is "son". When used of man it not only denote parentage, but it sometimes has the wider
meaning of "ancestor", "founder", or a "senior" (as in John 2:13,14); also the author or source of anything (John 8:44. Heb.12:9); and expresses a spiritual relationship,as in Cor.4:15. When used of God it denotes His relationship to His "beloved Son"; and to those ('sons) who have been begotten (not "born", see note on Matt.1:1) into a new creation. It implies "sons", not "offspring", as in Acts 17:28,29. These were "offspring", and were existing (Gr. huparcho), as such, according to nature, on the ground of creation; not "sons" as "begotten" into a new creation.
(ii.) oida. =to know (intuitively) without effort, to understand. (subjective).
(iii.) ginosko. =to know (by experience, or effort); to acquire knowledge, become acquainted with; hence, to come or to get to know; learn, perceive. See John 1:48. 1 John 5:20. Eph.5:5. (objective).
(iv.) phos. =light (underived and absolute); the opp. of darkness. Used therefore specially of God (John 1:4,5; 8:12. 1 John 1:5, &.).
(v.) zoe. =life in all its manifestations; from the life of God down to the lowest vegetable. It is life in activity, and thus especially is the opposite of death. It involves resurrection life and eternal life; and hence, as such, is the "gift of God" (Rom.6:23. 1 John 5:12).
(vi.) zoa. For the same reason the verb zoa is frequently used of, and part for, resurrection life (Matt.9:18. Mark 16:11. Luke 24:5,23. John 11:25,26. Acts 1:3, 9:41; 25:19. Rom.6:10; 14:9. 2 Cor.13:4. Rev.1:18; 2:8; 13:14; 20:4,5).
(vii.) agape (Noun). Philanthropia=philanthropy, was the common word used by the Greaks, for love; and even this is far lower that the philadelphia (=love of the brethren). Agape is spontaneous love, irrespective of "rights". The word was supposed to be peculiar to the N.T., but it is found in the Papyri.
(viii.) agapao (Verb). =to regard with favor, to make much of a thing or person, on principle. The cause or ground for the Noun above.
(ix.) phileo (verb). =to kiss, to be fond of, having regard to feeling as distinct from principle. The demonstration of (viii.). Hence (vii.) is never used of man's love to God: this is always (viii.). Both words are used of God's love to man. (vii.) is used of the Lord's love for Lazarus (John 11:3,36), but not in v.5, where the sisters are included. See notes on John 21:15-17; and on John 12:25.
(x.) pempo. =to send (esp. with an escort), the sender accompanying those sent.
(xi.) alethes (Adj.). =true (as contrasted with what is false). Hence, used of God (John 3:33) in that He cannot lie (see also John 5:31; 8:13). The opposite of a lie. Gr. apseudes. Tit.1:2. Cp. John 4:18. 1 John 2:27.
(xii.) alethinos (Adj.). =very. Fr. veritable: i.e. genuine, real, substantial, a contrasted with that which is fictitious, unreal, shadowy, or symolical. Hence, it is that which is has truth for its base and is all that it claims to be (John 6:32; 15:1). See 1 Thess.1:9. Heb.8:2; 9:24.
(xiii.) kosmos. =the world as created, ordered, and arranged. Hence it is used in the LXX for the Heb. word rendered "ornament". See Ex.33:5,6. Isa.49:18. Jer.4:30. Ezek 7:20 &c. It denotes the opposite of what man has called "chaos", which God never created. See notes on Isa.45:18 and Gen.1:2: fr the Heb. bara' means not only to create, but that what was created was beautiful (it was Satan who made it chaos in the first world age). The root, meaning to carve, plane, polish, implies both order and beauty.
(xiv.) proseuchomai. =to pray to. It is restricted to prayer to God in N.T. First occ. Matt.5:44.
(xv.) proseuche. The word is quite common in the Papyri, though in the N.T. it is restricted to prayer offered to God, having regard to the power of Him Who is invoked and giving prominence to personal devotion. Also used in a place of prayer (Acts 16:13).
Miracles are spoken of in the New Testament under three names:-
1. dunamis=power. In the singular, power in the abstract; but in the plural it=mighty works, i.e. the manifestations of power. This word dunamis=inherent power; the power of reproducing itself: is from which we derive in the English - Dynamite, dynamics, dynamo &c. See Acts 1:8. The word occurs 38 times in three of the four Gospels: 13 time in Matthew, and is rendered "power", or "powers" 5 times; "mighty works" 6 times; "wonderful works" once (7:22), and once "ability" (25:15). It occurs ten time in Mark; and is rendered "virtue" once (5:30); "mighty works" 3 times; "power", or "powers" 5 times; and "miracle" once (9:33). In Luke it occurs 15 times, and is rendered "power", or "powers" 11 times; "virtue" twice; "mighty works", twice. In John it does not occur at all.
2. teras=a wonder. This word has regard to the effect produced on those who witnessed the mighty work. It is always translated "wonder', and occurs 3 times in three Gospels: namely, Matt.24:24. Mark 13:22. John 4:48. Outside the Gospels it occurs in Acts 2:19,22,43; 4:30; 5:12; 6:8; 7:36; 14:3; 15:12. Rom.15:19. 2 Cor.12:12. 2 Thess.2:9. Heb.2:4. It does not occur in Lukes Gospel; and only once in Matthew, Mark, and John. The rendering "miracle" should be confined to this word, teras
semeion=a sign. This word has regard to the significance of the work wrought, whether in itself, or in the reason, object, design, and teaching intended to be conveyed by it. It occurs in the Gospels 48 times, namely: 13 times in Matt 7 times in Mark; 11 times in Luke; and is rendered "miracle" only once (23:8)
In John it occurs 17 times, and is quite wrongly rendered "miracle" 13 times, and "sign" 4 times. No other word is used for a "miracle' in John, except in 4:48 (see 2 above)
The English word "miracle" is from the Latin word miraculum, which means "a wonder", and should therefore be confined to the rendering of teras (No.2) above, and not used for either dunamis (No.1), or semeion (No.3).
All three of the above words occur in one verse (Heb.2:4): "God also bearing [them] witness by signs (semeion), both with wonders (teras), and various mighty works (dunamis), and distribution of the Holy Spirit (pneuma hagion), according to His own will".
John does not use the first of these words (dunamis) at all. He uses the second (teras) only once (4:48). In all the other passages he uses the third (semeion), and this 17 times. It is rendered "miracle" in all but four passages (2:18; 4:48; 6:30; 20:30, where it is correctly rendered "sign"). It should, of course, have been rendered "sign' throughout, because it has regard to that which is signified by the work wrought.
Out of all the miracles wrought by our Lord, John records only eight; and these are all "signs", not "wonders" or "mighty works".
The number (8) is Divinely ordered. Of the first we read, "this is the beginning of the signs" (2:11). The number 8 in Biblical numerics = new beginning, resurrection. Of the second, "This is again a second sign" (4:54). We are thus invited to continue and carry out this important enumeration to the completion of the eighth.
Hence these 8 (for the significance of the enumeration of the eight signs as a whole, see the conclusion) must have been Divinely selected only on account of their special significance.
It is ours to study them with the view of finding out what it is that is signified by them. For this purpose they are set out at the bottom of this introduction (not included yet), according to their Structure; for, like all the other words and works of God, their order is perfect as well as all else connected with them.
They are at once seen to be arranged as an Introversion. This tells us that the historical order in which they were wrought must have had regard also to the literary order in which they are recorded.
The Introversion shows that the first corresponds with the eighth; the second corresponds to the seventh; the third with the sixth; and the fourth with the fifth.
Thus there are four pairs; the latter sign and signification in each pair is always an advance on the former: so that, while the former deals with what is preliminary and partial, it leads up to the latter corresponding sign, which is permanent and final.
A A1 C1 1-3. God. The Word.
D1 E1 4. Life. "
F1 5. Reception. "
B1 G1 6. Mission. John Baptist.
H1 7,8. Witness. "
A2 D2 E2 9. Light The Word.
F2 10-13. Reception. "
C2 14. Man. "
B2 H2 15-. Witness. John Baptist.
G2 -15. Mission. "
A3 D3 E3 16-. Fullness. The Word.
F3 -16,17. Reception. "
C3 18. Revealer of the Father. "
B3 G3 19-. Mission. John Baptist.
H3 -19-28. Record. "
John 1)
1 In the beginning (Occ. 4 times in the N.T. [Cp. Gen. 1:]). "of the ages". [See Heb. 1:2; 11:]).) was (= already pre-existed. Creation not mentioned until v.3. "The Word had no beginning". see v.3: 17:5, 1 John 1:1. Eph. 1:4. Prov. 8:23. ps. 90:2. Cp. 8:58. Not the same "was" as in v.14) the Word (Gr. Logos. As the spoken word reveals the invisible thought, so the Living Word reveals the invisible God. Cp. v.18), and the Word was with (Gr. pros. Implying personal presence and relation. Cp. v.18) God (with the Art. = the revealed God of the Bible), and the Word was God. (Here "God" is without the Art., because it denotes the completion of God as Infinite, Eternal, Perfect, Almighty, &c. Contrast v.4:24)
2 The same (= This [Word], or He) was in the beginning with God.
3 All things (referring to the infinite detail of creation) were made (= came into being. Not the same word as in v.1) through (as in Rom.11:36. Col. 1:15. Heb. 1:2.) Him; and apart from Him came into being not even one thing made that has come into being. (You are a child of God. He made your very soul. Do you want to live?)
4 In Him was life (i.e. the fountain of life. Hence 1 John 5:11,12, and Psalm 36:2: manifested [1:4]; ordained [3:16]; possessed [4:14]; sustained [6:33]; ministered [7:38]; abounding [10:10]; resurrection [11:24,25). A characteristic word of this Gospel.); and the life was the light (not a light. Cp. 8:12. A characteristic word of this Gospel) of men. (= a human being. Gr. anthropos)
5 And the light shines forth in the darkness (presupposing the Fall. Gen. 3:19.); and the darkness comprehended (This is direct from the Vulgate. It means overcome or overpowered Him not. See Thess.5:4 [overtake]. Mark 9:18. John 8:3,4 [take]; 12:35 [comes on hostilely]) it (i.e. the Light) not.(The light is the "phos" we discussed earlier. A light that darkness is unable to comprehend. When you walk into a room full of long faces, let the light in your eyes shine. Be a star of God. Those in darkness will feel the goodness even though they don't understand how you can be in such a good mood. Perhaps they will ask and give you the opportunity to plant a seed.)
6 There arose a man sent (Cp. Mal. 3:1. Gr. apostello, whence we have our "apostle" = one sent. John not only came, but was "sent") from beside (Cp. 15:26.) God, whose name was John. (i.e. John the Baptist; the John of the narrative, not the Gospel. Occ. 20 times, and is never distinguished by the title "Baptist", ass in Matt, Mark, and Luke)
7 The same came for a witness (i.e. with a view to bearing witness; not merely to be a witness. = a bearing witness), in order that he might bear witness (Gr. marturia, a characteristic word of this Gospel) concerning the Light, in order that all (i.e. all, without distinction) human beings through him (i.e. John the Baptist. Cp. 5:23. Acts 10:37; 13:24.) might believe. (Gr. pisteuo = to have faith in; hence to believe)
8 He (= that one. Cp. 2:21) was not the Light (cp. 9:5; 12:55), but came to bear witness of that Light.
9 He was the very Light, that Which, coming into the world (Gr. kosmos, one of the characteristic words of this Gospel.), lightens every human. (i.e. without exception, as the sun shines on all [Matt.5:45 etc.]. Gr. panta anthropon. Not collectively, but individually and personally. For centuries Israel only had this light, and Gentiles where the exception. Henceforth there was to be no distinction. Gentiles were to be blessed with Abraham's seed in the days of Messiah. Cp. Gen. 12:3. Rom. 15:8-12. There is no other light. There is no other way to salvation. There is no other way to live in the flesh with true peace of mind.)
10 He was in the world, and the world came into being by Him, and the world knew Him not. (Gr. ginosko = to know by experience, or effort. One of the characteristic words of this Gospel. Think about this; imagine yourself building a tremendous house. Imagine your children taking over your house and then acting as if they don't even know you. That is how God feels. He created everything and most of His children ignore Him and His Word. Take time to tell Father you love Him and appreciate the light He has given you. Christ is in you and Christ is the Light.)
11 He came (denoting the definite historical fact) unto His own (i.e. His own things, or possessions, as in Matt. 21:33-41. What the "possessions" were must be suplied from Matt. 1:1; viz. the land of Abraham, and the throne of David.), and His own (i.e. His own People - Israel.) received to themselves Him not.
12 But as many as (v. 9 is collective; here it is individual.) received (= accepted from a giver. Not the same word as in v.11) Him, to them gave He authority to become children of God (Gr. pl. of teknon. Not "sons". In John the word huios =son, is mostly reserved for the Lord Himself. In John on here, 8:39, and 11:52. Paul uses both "children" and "sons", of believers, but John uses the former only), even to them that are believing on His name: (i.e. He Himself. See Ps. 20:1)
13 Who (i.e. those who believe on His name.) were begotten (See Matt. 1:2), not out of (not the same word as in vv. 7,8,14,15,22,44,47.) blood (it is bloods pl. for emphasis , acc. to Hebrew idiom, as in 2 Sam. 16:7,8. ps. 26:9.), nor yet of the will of the flesh (a characteristic word of this Gospel), nor yet of the will of man (Gr. aner = an adult male, an honorable title [as distinct from a mere man]), but of God.
14 And (etc. Continuing v.13, and show v.13 also relates to the Word.) the Word became flesh (the new mode of His being. Fig. put for His humanity), and tabernacled among us (occ. only here, Rev. 7:15; 12:12; 13:6; 21:3.), (and we (&c. for other parenthetical remarks characteristic of this Gospel see vv. 38,41,42,44: 2:9; 4:8,9,44,45; 5:2; 6:10,23; 7:2,39,50:9,7; 11:2; 19:31; 21:7,8) beheld (cp. Luke 9:32. 2 Pet. 1:16. 1 John 1:1; 4:14.) His glory (the Shekinah. See Luke 9:22. 2 Pet. 1:17. One of the characteristics of this Gospel.), glory exactly like an only begotten [Son] (as applied to Christ it occ. only here, v.18; 3:16,18. 1 John 4:9. But it is used of an earthly relationship in Luke 7:12; 8:42; 9:38. Heb. 11:17. Sept. for "only One", Ps. 25:16) from beside (i.e. sent from beside) the Father (Gr. Pater. Expresses relationship, the correlative of which is "son". When used of God it denotes His Relationship to His "beloved Son"; and those who have been "begotten [not born, as in Matt. 1:1] into a new creation. It implies "sons", not "offspring", and where existing, as such, according to nature, on the ground of creation; not as "sons" as being "begotten" into a new creation. A characteristic word of this Gospel. Occ. 121 time), abounding in grace and truth. (a Hebraism for the sum of Divine revelation. See Gen. 24:27; 32:10. Ex. 34:6. Ps. 40:10,11; 61:7. Truth a characteristic word of this Gospel.)
15 John bare witness of him, and has cried aloud, saying,
This was He of whom I spake, He that comes after me (in the order of ministry) had being before me [as to time]: because He was first. (i. e. already before me)
16 And of His fulness
have all we received (the Evangelist speaks here, not the Baptist), and grace in place of grace. (new grace continuous, and uninterrupted. Ever fresh grace according to the need.)
17 For the law was given by Moses (the first of 13 occ. in John), but grace and truth (in the days of Moses there was grace [Ex. 34:6,7], and the law was an exhibition of truth; but when Jesus Christ came, He was Himself the Truth, i.e. the very personification of truth [14:6], and His life and death were the supreme manifestation of grace.) came by Jesus Christ. (In the combination of these two names, the former is emphatic by its position, the second being subsidiary and explanatory. In the Gospels it means "Jesus the Messiah". In the Epistles it means Jesus Who humbled Himself but now is exalted and glorified as Christ. Care should be taken to note the various readings.)
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.
H3 J -19-23. Inquires and Answers.
K 24. Evangelist's parenthesis.
J 25-27. Inquires and Answers.
k 28. Evangelist's parenthesis.
19 And this is the witness of John, (Gr. marturia)
when the Jews (a characteristic expression of this Gospel, pointing to the consequences of their rejection of the Messiah, when they would be Lo Ammi [=not My People]: no longer regarded as "Israel", but as "Jews", the name given them by Gentiles) deputed priests and Levites out of Jerusalem to ask him, "Who are you?"
20 And he confessed, and denied not; and confessed, "I am not the Messiah."
21 And they asked him, "What then [are we to say]? Are you ,Elijah"? (referring to Mal. 4:5) And he said, "I am not." "Are you the prophet?" (referring to Deut. 18:18. Cp. Acts 3:22,23.) And he answered, "No."
22 Then said they to him, Who are you? that we may give an answer to them that sent us. What do you say of yourself?"
23 He said, "I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Isaiah." (Quoting from Isa. 40:3.)
24 And they which were sent were of the Pharisees. (see Act 15:5)
25 And they asked him, and said to him, "Why do you baptize then (they expected baptism, from Ezek. 36:25.), if you be not the Christ, nor Elijah, neither the prophet?"
26 John answered them, saying, "I baptize with water: but there stands One among you, whom you know not;
27 He it is, who coming after me is preferred before me, whose thong of whose sandal I am not worthy to unloose."
28 These things were done in Bethania beyond Jordan (Identified by Conder and Wilson with Makht-Ababarah, near Jericho. Not uncommon then or now for two or more places to have the same name), where John was baptizing.
B L1 29,30. John's witness. "The Lamb of God".
M a 31-. "I knew Him not".
b -31-. John's baptism. Purpose stated.
c -31. Nature of it. "Water".
L2 32. John's witness. "The Spirit".
M a 33-. "Iknew Him not".
b -33-. Christ's baptism. Sign given.
c -33. Nature of it. "Spirit".
L3 34. John's witness. "The Son of God".
29 The next day John sees Jesus (Gr. Iesous is the same as the Hebrew Yahshua, and means [the] Salvation of Yahaveh, or Yahaveh [the] Savior.) coming to him, and says, "Behold the Lamb provided by God (referring to "the Lamb" spoken of in Isa. 53:7, with the possible reference to the approaching Passover. This was the title of our Lord for that dispensation. Occurs only here, v.36; Acts 8:32. 1 Pet. 1:19. See 21:15, where it is arnion, which occurs in Revelation 28 times of the Lord, once of the false prophet [13:11].), Which takes [on Himself to bear] away (cp. Matt. 4:4) the sin of the world.31 And I knew Him not:
but that he should be made manifest to Israel,
on account of this (the purpose should be well noted) am I come baptizing with water."
32 And John bare witness, saying, "I have beheld the Spirit descending from heaven as it were a dove (Gr. Pneuma corresponds with the Heb. ruach in the Old Testament. Here denotes the Giver, as distinct from His gift), and it abode upon Him.
33 And I knew Him not:
but He that sent me to baptize with water, the same said to me, Upon whom thou shall see the Spirit descending, and remaining upon Him,
the same is he which baptizes with the Holy Spirit.'
34 And I have seen, and born witness that this is the Son of God." (This title expresses the relation of the Son to the Father [Matt. 1:20. Luke 1:31,35]; and all of those who are begotten of God. It differs therefore from the relationship expressed by "the Son of man", which relates to "dominion" in the earth. As the Son of God, Christ is "the heir of all things" [Heb. 1:2], and is invested with "all power", and is "the Resurrection and the Life" [John 11:25], having power to raise the dead [John 5:25]. As "the Son of man", all judgment is committed to Him [John 5:27] in the earth)
D N 1:35-2:12. Galilee.
O 2:13-3:21. Jerusalem.
O 3:22-4:3-. Judea.
N 4:-3-:54. Samaria and Galilee.
N1 P1 1:35-51. The first call. Manifestation of the Lord's grace. P2 2:1-12. The first sign. Manifestation of the Lord's glory.
P1 Q d1 35-39. Call of Andrew. "The next day".
e1 40. Parenthetic explanation.
d 41,42-. Call of Simon.
R -42. Characteristic.
Q d3 43. Call of Philip. "The next day".
e2 44. Parenthetic explanation.
d4 45,46. Call of Nathanael.
R 47-51. Characteristic.
35 Again the next day after John was standing, and two (one being Andrew [v.40], the other probably John the Evangelist, as he never mentions himself) of his disciples;
40 One of the two which heard [this] from John, and followed him, was Andrew, Simon Peter's brother.
41 This one first finds (Andrew is the first to find his brother, and afterwards John finds his) his own brother Simon, and said to him, "We have found the Messiah (This is the Greek translation of the Heb. Mashiah," with the same meaning, Anointed. Used twice of Christ [here and 4:25]), which is, being interpreted, the Christ.
42 And he led him to Jesus. And when Jesus beheld him, He said, "You are Simon the son of John:
you shall be called Cephas (Aramaic. Occ only in 1 Cor. 1:12; 3:22; 9:5; 15:5.al. 2:9), (which is by interpretation, A stone.) (=Peter=Gr. Petros. A stone, not the Stone. See Matt. 16:18)
43 The day following (the last of these 4 days of John's ministry.) Jesus desired to go forth into Galilee, and finds Philip, and says to him, "Follow me."
44 (Now Philip was from Bethsaida, out of the city of Andrew and Peter.)
45 Philip finds Nathanael (= the gift of God. Heb. Nethanel; as in Num. 1:8. 1 Chron. 2:14. Generally identified with Bartholomew [Aramaic]), and said to him, "We have found Him, of whom Moses in the Law, and the prophets (see Luke 24:44), wrote, Jesus of Nazareth, the son of Joseph." (The words are Philip's, and expressed the popular belief.)
46 And Nathanael said to him, "Can there any good thing come out of Nazareth?" (Proverb, a wayside-saying in common use. Nathanael was a skeptic.) Philip said to him, "Come and see."
47 Jesus saw Nathanael coming to Him, and said of him, "Behold an Israelite truly (i.e. not a "Jacob". See Gen. 32:28.), in whom is no guile!"
48 Nathanael said to Him, "When did you know me?" Jesus answered and said to him, "Before that Philip called you, when you were under the fig tree (something divine), I saw you."
49 Nathanael answered and said to Him, "Rabbi (i.e. Teacher), You are the Son of God; You are the King of Israel." (Thus proclaiming the Person of the Lord, in connection with the Kingdom.)
50 Jesus answered and said to him, "Because I said unto thee, I saw you down under the fig tree, you believe? you shall see greater things than these." (Christ doesn't physically have to see you. He knows your heart-spirit, and calls anytime)
51 And He said to him, Verily, verily, I say to you, From Henceforth you shall see the heaven open, and the angels of God ascending and descending (Jacob's pillar with messages. Key of David. 1st rung of the ladder.) upon the Son of man." (in connection with the earth, and shows that He was God, as well as Man, having "authority on earth to forgive sins" [Matt. 9:6]; and so the order of the occurrences may be carried out. See Matt. 8:20)