The Testimony of John

      19This is the testimony of John, when the Jews sent to him priests and Levites from Jerusalem to ask him, “Who are you?” 20And he confessed and did not deny, but confessed, “I am not the Christ.” 21They asked him, “What then? Are you Elijah?” And he said, “I am not.” “Are you the Prophet?” And he answered, “No.” 22Then 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?” 23He said, “I am A VOICE OF ONE CRYING IN THE WILDERNESS, ‘MAKE STRAIGHT THE WAY OF THE LORD,’ as Isaiah the prophet said.”

      24Now they had been sent from the Pharisees. 25They asked him, and said to him, “Why then are you baptizing, if you are not the Christ, nor Elijah, nor the Prophet?” 26John answered them saying, “I baptize in water, but among you stands One whom you do not know. 27“It is He who comes after me, the thong of whose sandal I am not worthy to untie.” 28These things took place in Bethany beyond the Jordan, where John was baptizing.

      29The next day he saw Jesus coming to him and said, “Behold, the Lamb of God who takes away the sin of the world! 30“This is He on behalf of whom I said, ‘After me comes a Man who has a higher rank than I, for He existed before me.’ 31“I did not recognize Him, but so that He might be manifested to Israel, I came baptizing in water.” 32John testified saying, “I have seen the Spirit descending as a dove out of heaven, and He remained upon Him. 33“I did not recognize Him, but He who sent me to baptize in water said to me, ‘He upon whom you see the Spirit descending and remaining upon Him, this is the One who baptizes in the Holy Spirit.’ 34“I myself have seen, and have testified that this is the Son of God.”

Jesus’ Public Ministry, First Converts

      35Again the next day John was standing with two of his disciples, 36and he looked at Jesus as He walked, and said, “Behold, the Lamb of God!” 37The two disciples heard him speak, and they followed Jesus. 38And Jesus turned and saw them following, and said to them, “What do you seek?” They said to Him, “Rabbi (which translated means Teacher), where are You staying?” 39He said to them, “Come, and you will see.” So they came and saw where He was staying; and they stayed with Him that day, for it was about the tenth hour. 40One of the two who heard John speak and followed Him, was Andrew, Simon Peter’s brother. 41He found first his own brother Simon and said to him, “We have found the Messiah” (which translated means Christ). 42He brought him to Jesus. Jesus looked at him and said, “You are Simon the son of John; you shall be called Cephas” (which is translated Peter).

      43The next day He purposed to go into Galilee, and He found Philip. And Jesus said to him, “Follow Me.” 44Now Philip was from Bethsaida, of the city of Andrew and Peter. 45Philip found Nathanael and said to him, “We have found Him of whom Moses in the Law and also the Prophets wrote—Jesus of Nazareth, the son of Joseph.” 46Nathanael said to him, “Can any good thing come out of Nazareth?” Philip said to him, “Come and see.” 47Jesus saw Nathanael coming to Him, and said of him, “Behold, an Israelite indeed, in whom there is no deceit!” 48Nathanael said to Him, “How do You know me?” Jesus answered and said to him, “Before Philip called you, when you were under the fig tree, I saw you.” 49Nathanael answered Him, “Rabbi, You are the Son of God; You are the King of Israel.” 50Jesus answered and said to him, “Because I said to you that I saw you under the fig tree, do you believe? You will see greater things than these.” 51And He said to him, “Truly, truly, I say to you, you will see the heavens opened and the angels of God ascending and descending on the Son of Man.”

Parallel Verses

New American Standard Bible (©1995)
For of His fullness we have all received, and grace upon grace.

GOD'S WORD® Translation (©1995)
Each of us has received one gift after another because of all that the Word is.

King James Bible
And of his fulness have all we received, and grace for grace.

Douay-Rheims Bible
And of his fulness we all have received, and grace for grace.

Darby Bible Translation
for of his fulness we all have received, and grace upon grace.

English Revised Version
For of his fulness we all received, and grace for grace.

Webster's Bible Translation
And of his fullness have we all received, and grace for grace.

Weymouth New Testament
For He it is from whose fulness we have all received, and grace upon grace.

World English Bible
From his fullness we all received grace upon grace.

Young's Literal Translation
and out of his fulness did we all receive, and grace over-against grace;

Cross References

Psalm 84:7 They go from strength to strength, Every one of them appears before God in Zion.

Ephesians 1:23 which is His body, the fullness of Him who fills all in all.

Ephesians 3:19 and to know the love of Christ which surpasses knowledge, that you may be filled up to all the fullness of God.

Ephesians 4:13 until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fullness of Christ.

Colossians 1:19 For it was the Father's good pleasure for all the fullness to dwell in Him,

Colossians 2:9 For in Him all the fullness of Deity dwells in bodily form,

Commentary

Matthew Henry's Whole Bible Commentary

Verses 15-18

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 (Lu. 1:32), was preferred before John Baptist, who was to be called only the prophet of the Highest, Lu. 1:76. 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. 2:21. 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, proµtos mou eµn-He was my first, or first to me; he was my first Cause, my original. The First is one of God's names, Isa. 44:6. He is before me, is my first, [1.] In respect of seniority: he was before me, for he was before Abraham, ch. 8:58. Nay, he was before all things, Col. 1:17. I am but of yesterday, he from eternity. It was but in those days that John Baptist came (Mt. 3:1), but the goings forth of our Lord Jesus were of old, from everlasting, Mic. 5:2. 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; proµton, "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. 68:18), that he might give gifts to men, Eph. 4:8. He was filled, that he might fill all in all (Eph. 1:23), might fill our treasures, Prov. 8:21. 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. 12:6. 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. 1:6. [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 2:4. 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. 1:5; Eph. 3:8), that they might communicate it, 1 Pt. 4:10. [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. 3:8); but that grace is superseded, and we have gospel grace instead of it, a glory which excelleth, 2 Co. 3:10. 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 Co. 3:18. Those that have true grace have that for more grace, Jam. 4:6. 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 Co. 3:18), the image of the Son (Rom. 8:29), the image of the heavenly, 1 Co. 15:49.

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. 12:18); 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. 2:11), grace reigning, Rom. 5:21. 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 Lu. 1:72; 1 Ki. 8:56. [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. 6:16. We have therefore need to live by faith, by which we see him that is invisible, Heb. 11:27. [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. 12:8), but was told that he could not see his face, Ex. 33:20. 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. 5:9. 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? Mt. 11:27. He is of the same nature with the Father, so that he who hath seen him hath seen the Father, ch. 14:9. The servant is not supposed to know so well what his Lord does as the Son, ch. 15:15. 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 (Mt. 11:27); 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. 3:11.

[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. 3:9), exeµgeµsato-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.

Calvin's Commentary

15. John testifieth [25] of himself, and cried, saying, This is he of whom I spoke; who, coming after me, was preferred to me, for he was more excellent than I.[[26] 16. And out of his fullness have we all received, and grace for grace. 17. For the law was given by Moses; grace and truth came by Jesus Christ. 18. No man hath ever seen God: the only-begotten Son himself, who is in the bosom of the Father, hath declared him.

15. John testifieth. He now relates what was the preaching of John. By using the verb testifieth (marturei) in the present tense, [27] he denotes a continued act, and certainly this doctrine must be continually in force, as if the voice of John were continually resounding in the ears of men. In the same manner he afterwards uses the word cry, to intimate that the doctrine of John was in no degree obscure or ambiguous, and that he did not mutter among a few men, [28] but openly, and with a loud voice, preached Christ. The first sentence is intended to convey the statement, that he was sent for the sake of Christ, and therefore that it would have been unreasonable that he should be exalted, while Christ was lying low.

This is he of whom I spoke. By these words he means that his intention was, from the beginning, to make Christ known, and that this was the design of his public discourses; as, indeed, there was no other way in which he could discharge his office as ambassador than by calling his disciples to Christ.

Who, coming after me. Though John the Baptist was older than Christ by a few months, yet he does not now speak of age; but as he had discharged the office of prophet for a short period before Christ appeared in public, so he makes himself the predecessor with respect to time. With respect, therefore, to public manifestation, Christ came after John the Baptist. The words which follow might be literally rendered, he was made before me, for he was before me; but the meaning is, that Christ was justly preferred to John, because he was more excellent. He therefore surrenders his office to Christ and -- as the proverb runs -- "delivers to him the torch," or gives way to him as his successor. But as he arose later in the order of time, John reminds his hearers that this is no reason why he should not be preferred to himself, as his rank deserved. Thus, all who are superior to others, either in the gifts of God or in any degree of honor, must remain in their own rank, so as to be placed below Christ.

16. And out of his fullness. He begins now to preach about the office of Christ, that it contains within itself an abundance of all blessings, so that no part of salvation must be sought anywhere else. True, indeed, the fountain of life, righteousness, virtue, and wisdom, is with God, but to us it is a hidden and inaccessible fountain. But an abundance of those things is exhibited to us in Christ, that we may be permitted to have recourse to him; for he is ready to flow to us, provided that we open up a channel by faith. He declares in general, that out of Christ we ought not to seek any thing good, though this sentence consists of several clauses. First, he shows that we are all utterly destitute and empty of spiritual blessings; for the abundance which exists in Christ is intended to supply our deficiency, to relieve our poverty, to satisfy our hunger and thirst. Secondly, he warns us that, as soon as we have departed from Christ, it is ill vain for us to seek a single drop of happiness, because God hath determined that whatever is good shall reside in him alone. Accordingly, we shall find angels and men to be dry, heaven to be empty, the earth to be unproductive, and, in short, all things to be of no value, if we wish to be partakers of the gifts of God in any other way than through Christ. Thirdly, he assures us that we shall have no reason to fear the want of any thing, provided that we draw from the fullness of Christ, which is in every respect; so complete, that we shall experience it to be a truly inexhaustible fountain; and John classes himself with the rest, not for the sake of modesty, but to make it more evident that no man whatever is excepted.

It is indeed uncertain whether he speaks generally of the whole human race, or means only those who, subsequently to the manifestation of Christ in the flesh, have been made more fully partakers of his blessings. All the godly, no doubt, who lived under the law, drew out of the same fullness; but as John immediately afterwards distinguishes between different periods, it is more probable that here he especially recommends that rich abundance of blessings which Christ displayed at his coming. For we know that under the Law the gifts of God were more sparingly tasted, but that when Christ was manifested in flesh, they were poured out, as it were, with a full hand, even to satiety. Not that any of us has obtained a greater abundance of the grace of the Spirit than Abraham did, but I speak of God's ordinary dispensation, and of the way and manner of dispensing. John the Baptist, that he may the more freely invite his disciples to come to Christ, declares that in him is laid up for all an abundance of the blessings of which they are destitute. And yet if any one choose to extend the meaning farther, there will be no absurdity in doing so; or rather, it will agree well with the strain of the discourse, that all the fathers, from the beginning of the world, drew from Christ all the gifts which they possessed; for though the law was given by Moses, yet they did not obtain grace by it. But I have already stated what appears to me to be the preferable view; namely, that John here compares us with the fathers, so as to magnify, by means of that comparison, what has been given to us.

And, grace for grace. In what manner Augustine explains this passage is well known - that all the blessings which God bestows upon us from time to time, and at length life everlasting, are not granted as the reward due to our merits, but that it proceeds from pure liberality that God thus rewards former grace, and crowns his own gifts in us. This is piously and judiciously said, but has nothing to do with the present passage. The meaning would be more simple if you were to take the word for (anti) comparatively, as meaning, that whatever graces God bestows on us, proceed equally from the same source. It might also be taken as pointing out the final cause, that we now receive grace, that God may one day fulfill the work of our salvation, which will be the fulfillment of grace. For my own part, I agree with the opinion of those who say that we are watered with the graces which were poured out on Christ; for what we receive from Christ he does not bestow upon us as being God, but the Father communicated to him what would flow to us as through a channel. This is the anointing with which he was anointed, that he might anoint us all along with him. Hence, too, he is called Christ, (the Anointed,) and we are called Christians.

17. For the Law was given by Moses. This is an anticipation, by which he meets an objection that was likely to arise; for so highly was Moses esteemed by the Jews that they could hardly receive anything that differed from him. The Evangelist therefore shows how far inferior the ministry of Moses was to the power of Christ. At the same time, this comparison sheds no small luster on the power of Christ; for while the utmost possible deference was rendered to Moses by the Jews, the Evangelist reminds them that what he brought was exceedingly small, when compared with the grace of Christ. It would otherwise have been a great hindrance, that they expected to receive from the Law what we can only obtain through Christ.

But we must attend to the antithesis, when he contrasts the law with grace and truth; for his meaning is, that the law wanted both of them. [29] The word Truth denotes, in my opinion, a fixed and permanent state of things. By the word Grace I understand the spiritual fulfillment of those things, the bare letter of which was contained in the Law. And those two words may be supposed to refer to the same thing, by a well-known figure of speech, (hypallage;) as if he had said, that grace, in which the truth of the Law consists, was at length exhibited in Christ. But as the meaning will be in no degree affected, it is of no importance whether you view them as united or as distinguished. This at least is certain, that the Evangelist means, that in the Law there was nothing more than a shadowy image of spiritual blessings, but that they are actually found in Christ; whence it follows, that if you separate the Law from Christ, there remains nothing in it but empty figures. For this reason Paul says that

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Alphabetical: after all and another blessing For From fullness grace have his of one received the upon we

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June 25 Morning
When he shall appear, we shall be like him; we shall see him as he is.--I JOHN 3:2. As many as received him, to them gave he power to become the sons of God, even to them that believe on his name.--Whereby are given unto us exceeding great and precious promises; that by these we might be partakers of the divine nature, having escaped the corruption that is in the world through lust. Since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God, beside …
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January 20 Morning
His name shall be called Wonderful.--ISA. 9:6. 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.--Thou hast magnified thy word above all thy name. They shall call his name Emmanuel, which being interpreted is, God with us.--JESUS: for he shall save his people from their sins. All men should honour the Son, even as they honour the Father.--God . . . hath highly exalted him, and given him a name which is …
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September 24 Evening
Ye know the grace of our Lord Jesus Christ.--II COR. 8:9. 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.--Thou are fairer than the children of men: grace is poured into thy lips.--All bare him witness, and wondered at the gracious words which proceeded out of his mouth. Ye have tasted that the Lord is gracious.--He that believeth on the Son of God hath the witness in himself.--We speak that we do know, …
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October 21 Morning
Of his fulness have all we received, and grace for grace.--JOHN 1:16. This is my beloved Son, in whom I am well pleased.--Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God. His Son, whom he hath appointed heir of all things.--If children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. I and my Father are one. The Father is in me, and I in him.--My Father, and your …
Anonymous—Daily Light on the Daily Path

March 12 Morning
The Lord make his face shine upon thee, and be gracious unto thee. The Lord lift up his countenance upon thee, and give thee peace.--NUM. 6:25,26. No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.--The brightness of his glory, and the express image of his person.--The god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. …
Anonymous—Daily Light on the Daily Path

November 21 Evening
His dear Son.--COL. 1:13. Lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.--Behold my servant, whom I uphold; mine elect, in whom my soul delighteth.--The only begotten Son, which is in the bosom of the Father. In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his son to be the propitiation for our sins. …
Anonymous—Daily Light on the Daily Path

February 23 Morning
The blood of sprinkling, that speaketh better things than that of Abel.--HEB. 12:24. Behold the Lamb of God, which taketh away the sin of the world.--The Lamb slain from the foundation of the world.--It is not possible that the blood of bulls and of goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me. By the which will we are sanctified through the offering of the body of Jesus Christ once for all. …
Anonymous—Daily Light on the Daily Path

April 28 Morning
Behold the Lamb of God.--JOHN 1:29. It is not possible that the blood of bulls and of goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: in burnt offerings and sacrifices for sin thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of me) to do thy will, O God.--He was oppressed, and he was afflicted, yet he opened not his mouth; he is brought as a lamb to …
Anonymous—Daily Light on the Daily Path

May 29 Morning
The life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul.--LEV. 17:11. Behold the Lamb of God, which taketh away the sin of the world.--The blood of the Lamb.--The precious blood of Christ, as of a lamb without blemish and without spot.--Without shedding of blood is no remission.--The blood of Jesus Christ his Son cleanseth us from all sin. By his own blood he entered in once into …
Anonymous—Daily Light on the Daily Path

January 16 Evening
Write the things which thou hast seen, and the things which are, and the things which shall be hereafter.--REV. 1:19. Holy men of God spake as they were moved by the Holy Ghost.--That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have. And when he had thus …
Anonymous—Daily Light on the Daily Path

May 19 Evening
Fellowship in the gospel.--PHI. 1:5. As the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.--That which we have seen and heard declare we unto you, that ye also may have fellowship …
Anonymous—Daily Light on the Daily Path

November 15 Morning
God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.--I COR. 1:9. Let us hold fast the profession of our faith without wavering; for he is faithful that promised.--God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.--Truly our fellowship is with the Father, and with his Son Jesus Christ.--Rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad …
Anonymous—Daily Light on the Daily Path

March 8 Morning
Thou hast cast all my sins behind thy back.--ISA. 38:17. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger forever, because he delighteth in mercy. He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea. For a small moment have I forsaken thee; but with great mercies will I gather thee. In a little wrath I hid my …
Anonymous—Daily Light on the Daily Path

March 20 Morning
The entrance of thy words giveth light.--PSA. 119:130. This . . . is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.--God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.--The Word was God. In him was life; and the life was the light of men.--If we walk in the light, as he is in the light, we have fellowship one with another …
Anonymous—Daily Light on the Daily Path

October 11 Evening
Hallowed be thy name.--MATT. 6:9. Thou shalt worship no other god: for the Lord, whose name is Jealous, is a jealous God. Who is like unto thee, O Lord, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders?--Holy, holy, holy, Lord God Almighty. Worship the Lord in the beauty of holiness.--I saw . . . the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims. And one cried unto another, and said, Holy, holy, …
Anonymous—Daily Light on the Daily Path

February 26 Morning
Let us search and try our ways, and turn again to the Lord.--LAM. 3:40. Examine me, O Lord, and prove me; try my reins and my heart.--Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom.--I thought on my ways, and turned my feet unto thy testimonies. I made haste and delayed not to keep thy commandments.--Let a man examine himself, and so let him eat of that bread, and drink of that cup. If we confess our sins, he is faithful and just to forgive …
Anonymous—Daily Light on the Daily Path

May 24 Evening
I will go and return to my place, till they acknowledge their offence, and seek my face.--HOS. 5:15. Your iniquities have separated between you and your God, your sins have hid his face from you.--My beloved had withdrawn himself, and was gone: . . . I sought him, but I could not find him; I called him, but he gave me no answer.--I hid me, and was wroth, and he went on forwardly in the way of his heart. I have seen his ways, and will heal him.--Hast thou not procured this unto thyself, in that thou …
Anonymous—Daily Light on the Daily Path

November 12 Morning
Godly sorrow worketh repentance not to be repented of.--II COR. 7:10. Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly.--If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.--The blood of Jesus Christ his Son cleanseth us from all sin. Mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of my …
Anonymous—Daily Light on the Daily Path

December 23 Morning
Let him take hold of my strength, that he may make peace with me.--ISA. 27:5. I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil.--There is no peace, saith the Lord, unto the wicked. In Christ Jesus ye who sometime were far off are made nigh by the blood of Christ. For he is our peace. It pleased the Father that in him should all fulness dwell: and having made peace through the blood of his cross, by him to reconcile all things unto himself.--Christ Jesus: …
Anonymous—Daily Light on the Daily Path

June 24 Evening
Master, where dwellest thou? He saith unto them, Come and see.--JOHN 1:38,39. In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.--To him that overcometh will I grant to sit with me in my throne. Thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, …
Anonymous—Daily Light on the Daily Path

February 15 Morning
Who can say, I have made my heart clean?--PROV. 20:9. The Lord looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one.--They that are in the flesh cannot please God. To will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do.--We are all as an …
Anonymous—Daily Light on the Daily Path

The Son of Thunder
ST. JOHN i. 1. In the beginning was the Word, and the Word was with God, and the Word was God. We read this morning the first chapter of the Gospel according to St. John. Some of you, I am sure, must have felt, as you heard it, how grand was the very sound of the words. Some one once compared the sound of St. John's Gospel to a great church bell: simple, slow, and awful; and awful just because it is so simple and slow. The words are very short,--most of them of one syllable,--so that even a child …
Charles Kingsley—Discipline and Other Sermons

'Three Tabernacles'
'The Word ... dwelt among us.'--JOHN i. 14. '... He that sitteth on the Throne shall dwell among them.'--REV. vii. 15. '... Behold, the Tabernacle of God is with men, and He will dwell with them.'--REV. xxi. 3. The word rendered 'dwelt' in these three passages, is a peculiar one. It is only found in the New Testament--in this Gospel and in the Book of Revelation. That fact constitutes one of the many subtle threads of connection between these two books, which at first sight seem so extremely unlike …
Alexander Maclaren—Expositions of Holy Scripture