Munich New Testament (1998) - with Strong’s numbers

1Im AnfangG746 war der Logos,G3056 und der LogosG3056 war bei Gott,G2316 und GottG2316 war der Logos.G3056 2Dieser war im AnfangG746 bei Gott.G2316 3Alles wurdeG1096 durch ihn, und ohne ihn wurdeG1096 auch nicht eines,G1520 was gewordenG1096 ist. 4In ihm war Leben,G2222 und das LebenG2222 war das LichtG5457 der MenschenG444; 5und das LichtG5457 scheintG5316 in der Finsternis,G4653 aber die FinsternisG4653 hat es nicht ergriffen.G2638 6AuftratG1096 ein Mensch,G444 geschicktG649 von Gott,G2316 NameG3686 war ihm JohannesG2491; 7dieser kamG2064 zum Zeugnis,G3141 damit er zeugeG3140 über das Licht,G5457 damit alle glaubtenG4100 durch ihn. 8Nicht war jener das Licht,G5457 sondern damit er zeugeG3140 über das Licht.G5457 9Er war das wahreG228 Licht,G5457 das erleuchtetG5461 jedenG3956 Menschen,G444 kommendG2064 in die Welt.G2889 10In der WeltG2889 war er, und die WeltG2889 wurdeG1096 durch ihn, aber die WeltG2889 erkannteG1097 ihn nicht. 11In das EigeneG2398 kamG2064 er, und die EigenenG2398 nahmenG3880 ihn nicht an.G3880 12Wieviele aber ihn aufnahmen,G2983 ihnen gabG1325 er Vollmacht,G1849 KinderG5043 GottesG2316 zu werden,G1096 den GlaubendenG4100 an seinen Namen,G3686 13die nicht aus BlutG129 und nicht aus FleischeswillenG2307G4561 und nicht aus Manneswillen,G2307G435 sondern aus GottG2316 gezeugtG1080 wurden. 14Und der LogosG3056 wurdeG1096 Fleisch,G4561 und er zelteteG4637 unter uns, und wir sahenG2300 seine Herrlichkeit,G1391 HerrlichkeitG1391 wie des EinzigzeugtenG3439 vom Vater,G3962 vollG4134 GnadeG5485 und Wahrheit.G225 15JohannesG2491 zeugtG3140 über ihn und hat gerufen,G2896 sagend:G3004 Dieser war es, von dem ich sprach:G3004 Der nach mir Kommende,G2064 vor mir ist er gewesen, weil eher als ich er war. 16Denn aus seiner FülleG4138 wir alle empfingen,G2983 und zwar GnadeG5485 für GnadeG5485; 17denn das GesetzG3551 ist durch MoysesG3475 gegebenG1325 worden, die GnadeG5485 und die WahrheitG225 wurdeG1096 durch JesusG2424 Christos.G5547 18GottG2316 hat keiner gesehenG3708 jemals; der einziggezeugteG3439 Gott,G2316 der ist im SchoßG2859 des Vaters,G3962 jener legteG1834 ihn aus.G1834 19Und dies ist das ZeugnisG3141 des Johannes,G2491 als [zu ihm] schicktenG649 die JudaierG2453 aus HierosolymaG2414 PriesterG2409 und Leviten,G3019 damit sie fragtenG2065 ihn: Du, wer bist du? 20Und er bekannte,G3670 und nicht leugneteG720 er, und er bekannte:G3670 Ich bin nicht der Christos.G5547 21Und sie fragtenG2065 ihn: Was nun? Du, bist du EliasG2243? Und er sagt:G3004 Ich bin es nicht. Bist du der ProphetG4396? Und er antwortete:G611 Nein. 22Sie sprachenG3004 nun zu ihm: Wer bist du? Damit wir AntwortG612 gebenG1325 den uns SchickendenG3992; was sagstG3004 du über dich selbst? 23Er sagte:G5346 Ich bin ›StimmeG5456 eines RufendenG994 in der Öde:G2263 BegradigtG2116 den WegG3598 des Herrn,G2962‹ gleichwie sprachG3004 Isaias,G2268 der Prophet.G4396 24Und geschicktG649 waren sie von den Pharisaiern.G5330 25Und sie fragtenG2065 ihn und sprachenG3004 zu ihm: Was also taufstG907 du, wenn du nicht bist der ChristosG5547 und nicht EliasG2243 und nicht der ProphetG4396? 26Es antworteteG611 ihnen Johannes,G2491 sagend:G3004 Ich taufeG907 mit Wasser,G5204 mittenG3319 unter euch stehtG2476 er, den ihr nicht kennt,G1492 27der nach mir Kommende,G2064 dessen [ich] nicht würdigG514 bin, daß ich löseG3089 den RiemenG2438 seiner Sandale.G5266 28Dieses geschahG1096 in Bethania,G963 jenseitsG4008 des Jordanes,G2446 wo JohannesG2491 war taufend.G907 29Am folgendenG1887 Tag siehtG991 er JesusG2424 kommendG2064 zu ihm und sagt:G3004 SiehG2396 das LammG286 Gottes,G2316 das tragendeG142 die SündeG266 der Welt.G2889 30Dieser ist es, über den ich sprach:G3004 Nach mir kommtG2064 ein Mann,G435 der vor mir gewesen ist, weil eher als ich er war. 31Und ich kannteG1492 ihn nicht, aber damit er offenbarG5319 werdeG5319 für Israel,G2474 deswegen kamG2064 ich, mit WasserG5204 taufend.G907 32Und es bezeugteG3140 Johannes,G2491 sagend:G3004 Ich habe gesehenG2300 den GeistG4151 herabsteigendG2597 wie eine TaubeG4058 vom Himmel,G3772 und er bliebG3306 auf ihm. 33Und ich kannteG1492 ihn nicht, aber der mich Schickende,G3992 zu taufenG907 mit Wasser,G5204 jener sprachG3004 zu mir: Auf wen immer du siehstG1492 den GeistG4151 herabsteigendG2597 und bleibendG3306 auf ihm, dieser ist der TaufendeG907 mit heiligemG40 Geist. 34Und ich habe gesehenG3708 und ich habe bezeugt:G3140 Dieser ist der SohnG5207 Gottes.G2316 35Am folgendenG1887 Tag wiederG3825 dastandG2476 JohannesG2491 und von seinen SchülernG3101 zwei,G1417 36und hinschauendG1689 auf den umhergehendenG4043 Jesus,G2424 sagtG3004 er: Sieh,G2396 das LammG286 Gottes!G2316 37Und es hörtenG191 die zweiG1417 SchülerG3101 ihn redend,G2980 und sie folgtenG190 Jesus.G2424 38SichG4762 umwendendG4762 aber JesusG2424 und sehendG2300 sie folgend,G190 sagtG3004 er ihnen: Was suchtG2212 ihr? Die aber sprachenG3004 zu ihm: Rabbi,G4461 das heißtG3004 übersetzt:G3177 Lehrer,G1320 wo bleibstG3306 du? 39Er sagtG3004 ihnen: Kommt,G2064 und ihr werdet sehen.G3708 Sie kamenG2064 nun und sahen,G1492 wo er bleibt,G3306 und bei ihm bliebenG3306 sie jenen TagG2250; StundeG5610 war etwa die zehnte.G1182 40Es war Andreas,G406 der BruderG80 von SimonG4613 Petros,G4074 einerG1520 von den zweien,G1417 den HörendenG191 von JohannesG2491 und ihm FolgendenG190; 41es findetG2147 dieser zuerstG4413 den eigenenG2398 BruderG80 SimonG4613 und sagtG3004 ihm: Wir haben gefundenG2147 den Messias,G3323 das ist übersetzt:G3177 Christos.G5547 42Er führteG71 ihn zu Jesus.G2424 AnschauendG1689 ihn, sprachG3004 Jesus:G2424 Du bist Simon,G4613 der SohnG5207 von Johannes,G2491 du wirst gerufenG2564 werden Kephas,G2786 das übersetztG2059 wird: Petros.G4074 43Am folgendenG1887 Tag wollteG2309 er hinausgehenG1831 in die Galilaia,G1056 und er findetG2147 Philippos.G5376 Und es sagtG3004 ihm Jesus:G2424 FolgeG190 mir! 44Es war aber der PhilipposG5376 von Bethsaida,G966 aus der StadtG4172 von AndreasG406 und Petros.G4074 45Es findetG2147 PhilipposG5376 den NathanaelG3482 und sagtG3004 ihm: Welchen beschriebG1125 MoysesG3475 im GesetzG3551 und die Propheten,G4396 haben wir gefunden,G2147 Jesus,G2424 einen SohnG5207 des Joseph,G2501 den von Nazaret.G3478 46Und es sprachG3004 zu ihm Nathanael:G3482 KannG1410 aus NazaretG3478 etwas GutesG18 sein? Es sagtG3004 ihm Philippos:G5376 KommG2064 und sieh!G1492 47Es sahG1492 JesusG2424 den NathanaelG3482 kommendG2064 zu ihm und sagtG3004 über ihn: Sieh,G2396 wahrhaftG230 ein Israelit,G2475 in dem ListG1388 nicht ist. 48Es sagtG3004 ihm Nathanael:G3482 Woher kennstG1097 du mich? Es antworteteG611 JesusG2424 und sprachG3004 zu ihm: Bevor daß dich PhilipposG5376 rief,G5455 als du warst unter dem Feigenbaum,G4808 sahG1492 ich dich. 49Es antworteteG611 ihm Nathanael:G3482 Rabbi,G4461 du bist der SohnG5207 Gottes,G2316 du bist KönigG935 Israels.G2474 50Es antworteteG611 JesusG2424 und sprachG3004 zu ihm: Weil ich sprachG3004 zu dir, daß ich dich sahG1492 unter dem Feigenbaum,G4808 glaubstG4100 du? GrößeresG3173 als dieses wirst du sehen.G3708 51Und er sagtG3004 ihm: Amen,G281 amen, ich sageG3004 euch, sehenG3708 werdet ihr ›den Himmel‹G3772 geöffnetG455 ›und die EngelG32 GottesG2316 aufsteigendG305 und herabsteigend‹G2597 auf den SohnG5207 des Menschen.G444


Jamieson Fausset Brown Bible Commentary
 1   THE WORD MADE FLESH. (John 1:1-John 1:14)
In the beginning--of all time and created existence, for this Word gave it being (John 1:3, John 1:10); therefore, "before the world was" (John 17:5, John 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 John 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 (John 1:18; John 17:5; 1John 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."

 2   The same, &c.--See what property of the Word the stress is laid upon--His eternal distinctness, in unity, from God--the Father (John 1:2).

 3   All things, &c.--all things absolutely (as is evident from John 1:10; 1Cor 8:6; Col 1:16-Col 1:17; 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.

 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 1John 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" (1John 1:5-7; Ps 36:9).

 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).

 6   The Evangelist here approaches his grand thesis, so paving his way for the full statement of it in John 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.

 7   through him--John.

 8   not that Light--(See on John 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 (John 3:30).

 9   lighteth every man, &c.--rather, "which, coming into the world, enlighteneth every man"; or, is "the Light of the world" (John 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 (John 12:46; John 16:28; John 18:37; 1John 4:9; 1Tim 1:15, &c.).

 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 John 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" (John 1:3-John 1:5). 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" (1John 3:1) is of course the intelligent world of mankind. (See on John 1:11-John 1:12). 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!"

 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 (Luke 20:14; see also on Matt 22:1).
received him not--nationally, as God's chosen witnesses.

 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.

 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?

 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" (Isa 40:6; 1Pet 1:24). It is directed probably against the Docetć, who held that Christ was not really but only apparently man; against whom this gentle spirit is vehement in his Epistles (1John 4:3; 2John 1:7, 2John 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 Matt 23:38-Matt 23:39), 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-Ps 132:14; 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" (Isa 55:3; Acts 13:34; compare 2Sam 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 Luke 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."

 15   A SAYING OF THE BAPTIST CONFIRMATORY OF THIS. (John 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.

 16   SAME SUBJECT CONTINUED. (John 1:16-John 1:18)
of his fulness--of "grace and truth," resuming the thread of John 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.

 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].

 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.

 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.

 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.

 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.

 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.

 26   there standeth--This must have been spoken after the baptism of Christ, and possibly just after His temptation (see on John 1:29).

 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.

 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 (Exod 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-Lev 16:22; and compare Isa 53:6-Isa 53:12; 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.

 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!" (1Sam 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."

 35   John stood--"was standing," at his accustomed place.

 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 John 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.

 38   FIRST GATHERING OF DISCIPLES--JOHN ANDREW, SIMON, PHILIP, NATHANAEL. (John 1:37-John 1:51)
What seek ye--gentle, winning question, remarkable as the Redeemer's first public utterance. (See on Matt 12:18-Matt 12:20.)
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."

 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.

 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.

 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.

 42   brought him to Jesus--Happy brothers that thus do to each other!
beheld him--fixed his eyes on him, with significant gaze (as John 1:36).
Cephas . . . stone--(See on Matt 16:18).

 43   would go . . . into Galilee--for from His baptism He had sojourned in Judea (showing that the calling at the Sea of Galilee [Matt 4:18] was a subsequent one, see on Luke 5:1).
Follow me--the first express call given, the former three having come to Him spontaneously.

 44   the city of Andrew and Peter--of their birth probably, for they seem to have lived at Capernaum (Mark 1:29).

 45   Nathanael--(See on Matt 10:3).
Moses--(See John 5:46).
son of Joseph--the current way of speaking. (See Luke 3:23).

 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 John 6:68).

 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" (1Sam 3:10).

 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 Luke 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.

 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 John 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.

 50   Because I said, &c.--"So quickly convinced, and on this evidence only?"--an expression of admiration.

 51   Hereafter, &c.--The key to this great saying is Jacob's vision (Gen 28:12-Gen 28:22), 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."