Expository Thoughts
53. Stayed continually at the temple, praising God. Maldonatus remarks that "it is a striking fact that St. Luke's Gospel begins by describing a scene in the temple when Zechariah had a vision, and also leaves us in the temple when it concludes."
Burgon says, "They repaired to the temple, and so the temple service became henceforth filled with new meaning. The song of Moses has become for them the song of the Lamb; for them the Psalms speak henceforth another language, for they speak to them only of Christ.
Well may they have been henceforth 'continually in the temple, praising and blessing God.'"
The Gospel of John
Preface – Expository Thoughts On John
I send forth the volume now in the reader's hands, with much reticence, and a very deep sense of responsibility. It is no light matter to publish an exposition of any book in the Bible. It is a peculiarly serious undertaking to attempt a Commentary on the Gospel of John.
I do not forget that we are all apt to exaggerate the difficulties of our own particular department of literary labor. But I think every intelligent student of Scripture will bear me out when I say, that John's Gospel is pre-eminently full of things "hard to be understood." (2 Pet. 3:16.) It contains a large portion of our Lord
Jesus Christ's doctrinal teaching. It abounds in "deep things of God," and "sayings of the King," which we instinctively feel we have no line to fully fathom, no mind to fully comprehend, no words to fully explain. It must needs be that such a book of Scripture should be difficult. I can truly say that I have commented on many a verse in this Gospel with fear and trembling. I have often said to myself, "Who is sufficient for these things?"— "The place whereon you stands is holy ground." (2 Cor. 2:16; Exod. 3:5.)
The nature of the work now published, requires a few words of explanation. It is a continuation of the "Expository Thoughts on the Gospels," of which the first three Gospels, have been already sent forth. Like the previous volumes, the composition of this book is a continuous series of short expositions, intended for family or private reading, or for the use of those who visit the sick and the poor.
We live in a day of abounding vagueness and indistinctness on doctrinal subjects in religion. Now, if ever, it is the duty of all advocates of clear, well-defined, sharply-cut theology, to supply proof that their views are thoroughly borne out by Scripture. I have endeavored to do so in this Commentary. I hold that the Gospel of John, rightly interpreted, is the best and simplest answer to those who profess to admire a vague and indistinct Christianity.
The theological stand-point which the writer of this Commentary occupies will be obvious to any intelligent reader. Such a one will see at a glance that I belong to that school in the Church of England which, rightly or wrongly, is called "Evangelical." He will see that I have no sympathy whatever with either Romish or Neologian tendencies. He will see that I hold firmly the distinctive theological views of the Reformers and doctrinal Puritans, and that I totally disapprove the loose and broad theology of some modern schools of divines—But while I say all this, I must be allowed to add, that in interpreting Scripture, I "call no man master or father." I abhor the idea of twisting and warping God's Word in order to made it support party views. Throughout this Commentary I have endeavored honestly and conscientiously to find out the real meaning of every sentence on which I have commented. I have evaded no difficulty, and shrunk from no inference. I have simply followed Scripture wherever its words seemed to point, and accepted whatever they seemed to mean. I have never hesitated to express my disagreement from the views of other commentators if occasion required; but when I have done so I have tried to do it with courtesy and respect.
I now conclude this preface with an earnest prayer, that it may please God to pardon the many deficiencies of this volume, and to use it for His own glory and the good of souls. It has cost me a large amount of time and thought and labor. But if the Holy Spirit shall make it useful to the Church of Christ, I shall feel abundantly repaid.
Ignorance of Scripture is the root of every error in religion, and the source of every heresy. To be allowed to remove a few grains of ignorance, and to throw a few rays of light on God's precious word, is, in my opinion, the greatest honor that can be put on a Christian.
John – Chap. 1
JOHN 1:1-5
The Prologue to the Gospel
In the beginning was the Word, and the Word was with God, and the Word was fully God. The Word was with God in the beginning. All things were created by him, and apart from him not one thing was created that has been created. In him was life, and the life was the light of mankind. And the light shines on in the darkness, but the darkness has not mastered it.
The Gospel of John, which begins with these verses, is in many respects very unlike the other three Gospels. It contains many things which they omit. It omits many things which they contain. Good reason might easily be shown for this unlikeness. But it is enough to remember that Matthew, Mark, Luke, and John wrote under the direct inspiration of God. In the general plan of their respective
Gospels, and in the particular details—in everything that they record, and in everything that they do not record—they were all four equally and entirely guided by the Holy Spirit.
About the matters which John was specially inspired to relate in his Gospel, one general remark will suffice. The things which are peculiar to his Gospel are among the most precious possessions of the Church of Christ. No one of the four Gospel-writers has given us such full statements about the divinity of Christ—about justification by faith—about the offices of Christ—about the work of the Holy
Spirit—and about the privileges of believers, as we read in the pages of John. On none of these great subjects, undoubtedly, have Matthew, Mark, and Luke been silent. But in John's Gospel, they stand out prominently on the surface, so that he who runs may read.
The five verses now before us contain a statement of matchless sublimity concerning the divine nature of our Lord Jesus Christ. He it is, beyond all question, whom John means, when he speaks of "the Word." No doubt there are heights and depths in that statement which are far beyond man's understanding. And yet there are plain lessons in it, which every Christian would do well to treasure up in his mind.
We learn, firstly, that our Lord Jesus Christ is eternal. John tells us that "in the beginning was the Word." He did not begin to exist when the heavens and the earth were made. Much less did He begin to exist when the Gospel was brought into the world. He had glory with the Father "before the world was." (John 17:5.) He was existing when matter was first created, and before time began. He was "before all things." (Col. 1:17.) He was from all eternity.
We learn, secondly, that our Lord Jesus Christ is a Person distinct from God the Father, and yet one with Him. John tells us that "the Word was with God." The Father and the Word, though two persons, are joined by an ineffable union. Where God the Father was from all eternity, there also was the Word, even God the Son—their glory equal, their majesty co-eternal, and yet their Godhead one. This is a great mystery! Happy is he who can receive it as a little child, without attempting to explain it.
We learn, thirdly, that the Lord Jesus Christ is very God.
John tells us that "the Word was God." He is not merely a created angel, or a being inferior to God the Father, and invested by Him with power to redeem sinners. He is nothing less than perfect God— equal to the Father as touching His Godhead—God of the substance of the Father, begotten before the worlds.
We learn, fourthly, that the Lord Jesus Christ is the Creator of all things. John tells us that "by Him were all things made, and without Him was not any thing made that was made." So far from being a creature of God, as some heretics have falsely asserted, He is the Being who made the worlds and all that they contain. "He commanded and they were created." (Psalm 148:5.)
We learn, lastly, that the Lord Jesus Christ is the source of all spiritual life and light. John tells us, that "in Him was life, and the life was the light of men." He is the eternal fountain, from which alone the sons of men have ever derived life. Whatever spiritual life and light Adam and Eve possessed before the fall, was from Christ. Whatever deliverance from sin and spiritual death any child of Adam has ever enjoyed since the fall, whatever light of conscience or understanding any one has obtained, all has flowed from Christ. The vast majority of mankind in every age have refused to know Him, have forgotten the fall, and their own need of a Savior.
The light has been constantly shining "in darkness." The most have "not comprehended the light." But if any men and women out of the countless millions of mankind have ever had spiritual life and light, they have owed all to Christ.
Such is a brief summary of the leading lessons which these wonderful verses appear to contain. There is much in them, without controversy, which is above our reason but there is nothing contrary to it. There is much that we cannot explain, and must be content humbly to believe. Let us however never forget that there are plain
PRACTICAL CONSEQUENCES flowing from the passage, which we can never grasp too firmly, or know too well.
Would we know, for one thing, the exceeding sinfulness of sin? Let us often read these first five verses of John's Gospel. Let us mark what kind of Being the Redeemer of mankind must needs be, in order to provide eternal redemption for sinners. If no one less than the Eternal God, the Creator and Preserver of all things, could take away the sin of the world, sin must be a far more abominable thing in the sight of God than most men suppose. The right measure of sin's sinfulness is the dignity of Him who came into the world to save sinners. If Christ is so great, then sin must indeed be sinful!
Would we know, for another thing, the strength of a true
Christian's foundation for hope? Let us often read these first five verses of John's Gospel. Let us mark that the Savior in whom the believer is bid to trust is nothing less than the Eternal God, One able to save to the uttermost all that come to the Father by Him. He that was "with God," and "was God," is also "Emmanuel, God with us."
Let us thank God that our help is laid on One that is mighty. (Psalm
89:19.) In ourselves we are great sinners. But in Jesus Christ we have a great Savior. He is a strong foundation-stone, able to bear the weight of a world's sin. He that believes on Him shall not be confounded. (1 Peter 2:6.)