Category Archives: Bible Commentary

Proverbs 10:23-32

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Proverbs 10:23-32

10:23 — Doing wrong is like a joke to a fool, but wisdom is pleasure to a man of understanding.

What brings us pleasure will often reveal more about our character than anything else. The wicked find pleasure in wicked activities and words (“spoke” “like a joke”).[1] “The idea is that doing evil is something that fools actually relish, not something that circumstances force on them.” (Longman) Man’s heart can harden over time and fall head long into this. “Sinners at first feel much uneasiness from the operation of fear and shame, but they are hardened by the deceitfulness of sin, till at length they not only cast off all restraints, but become impudent in sin, and think it a manly action to cast away the cords of God, and to pour insult and abuse on their fellowmen.” (Lawson)

But pleasure for the righteous is wisdom. The contrast is clear. One delights in mischief and the other in wisdom. Something in each one makes them relish either wickedness or wisdom. In what do we find pleasure?

 

10:24-25 — What the wicked dreads will come upon him, but the desire of the righteous will be granted. When the tempest passes, the wicked is no more, but the righteous is established forever.

As fools take pleasure in wickedness (v. 23), anxieties also plague their hearts. The end result of their dread and desires is nothing good — their fears will be realized. The righteous on the other hand will ultimately receive what they long for. The idea is not so much over what the righteous wants or receives but rather, because he is a man of God, steeped in God’s Word and thus filled with wisdom, he will desire what God wants and in the end will receive it.

Though God is not explicitly mentioned, Proverbs assume it because the Holy God of Israel governs the moral universe. In this life, the truths of these proverbs generally prevail but in eternity, it will most certainly prevail.

Verse 25 expands upon this point. Some sort of calamity will visit the wicked while the righteous endure forever. It does not mean that every one who falls under some kind of natural disaster is particularly wicked. Rather, the righteous will always endure and the wicked will always perish, either in some fashion in this world or in the world to come. Prov. 12:7 states the same, “The wicked are overthrown, and are not: but the house of the righteous shall stand.” We also know of Ps. 1.

 

10:26 — Like vinegar to the teeth and smoke to the eyes, so is the sluggard to those who send him.

This is almost humorous. The first part of the verse is understandable (perhaps something sour can be used to replace vinegar here, as one writer noted, the drinker expected sweet wine but instead received sour vinegar — furthermore, their dental care was not the best). These are not the most comforting experiences. We will always tend to avoid them (vinegar to the teeth and smoke to the eyes).

In ANE culture, the messenger served a very important purpose. Critical matters could be concluded by these messengers. Those who sent sluggards would have been be sorely disappointed; they harm themselves in utilizing them. Might as well experience smoke in your eyes than use sluggards.

Sluggards are often morally bankrupt and they overlook their social obligations and personal responsibilities. Ancient Israel had just as many of them as we do now and the book of Proverbs says nothing good about them (Prov. 6:6-11; 10:4; 12:11, 24; 24:30-34; etc.).

 

10:27 — The fear of the LORD prolongs life, but the years of the wicked will be short.

As the fear of the Lord is foundational to wisdom (1:7), so fearing the Lord can only help us. It does not mean that only the righteous will live long but all things being equal, the righteous will live a pleasant and long life because it pleases the Lord. The wicked can be judged at any moment and their lives will indeed be shortened eternally.

 

10:28 — The hope of the righteous brings joy, but the expectation of the wicked will perish.

This is just like v. 24. Both have an expectation of the future. Neither one of them can control what will come upon them but only the righteous can hope for good because they have God as their God and His Law as their guide. All this is generally true. In terms of eternity, this proverb makes more sense.

 

10:29 — The way of the LORD is a stronghold to the blameless, but destruction to evildoers.

“The “way of the LORD” refers to God’s providential administration of life. Thus divine justice will be security for the righteous and disaster for the wicked.” (EBC) The “way” most likely refers to the manner in which God morally rules and determines events in the world. Therefore, it serves two purposes.

In addition, the wicked do not follow the Lord’s way (what He has revealed) and as a result, the Lord’s way (God’s providential workings) will bring harm to them. God’s ways (both providence and precept) serve as the source of light, hope, and comfort for the wise. The righteous rests in Lord’s way as his stronghold; he does not take refuge in his own wisdom or in the ways of the world. The wicked have defied the Lord’s way and as a result, they will suffer the consequences — the Lord’s way will bring destruction to them. One follows the Lord’s way and the other does not. Both will reap what they sow.

 

10:30 — The righteous will never be removed, but the wicked will not dwell in the land.

See v. 25. One thing needs to be noted in this verse. This proverb clearly notes that the wicked will not dwell “in the land” (i.e. the promised land). They will not inherit what God has promised. The impermanence of the wicked is once against contrasted with the permanence of the righteous.

 

10:31-32 — The mouth of the righteous brings forth wisdom, but the perverse tongue will be cut off. The lips of the righteous know what is acceptable, but the mouth of the wicked, what is perverse.

Once again, the righteous and the wicked are contrasted. This time, the proverb focuses on the tongue. Solomon has already spoken about the function and fruit of the tongue (vv. 17-21). Now the two images (the fate of the righteous/wicked and the fruits of the tongue) coalesce. The enduring righteous will bring forth wisdom and what is acceptable with his mouth. The wicked tongue will be “cut off” because he brings forth perversity.

When our speech is with grace, and seasoned with salt, it ministers grace to the hearers, and keeps ourselves from mischief; whereas the forward tongue shall be cut out. It provokes God, and it oftentimes provokes men. Forward speeches may escape punishment from man, but they shall not escape God’s righteous judgment, who will cut out their tongues, and make them fall upon themselves. (Lawson)

[1] The word often denotes “an outward audible expression of inner mirth and pleasure” like laughter.

Proverbs 10:22

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Proverbs 10:22

10:22 — The blessing of the LORD makes rich, and he adds no sorrow with it.

Delitzch says that this proverb “is a compendium of Ps. cxxvii. 1, 2.” It does not discount labor but highlights what is given to the righteous. It is indeed ora et labora! “The sluggard looks for prosperity without diligence; the practical atheist from diligence alone; the sound-hearted Christian from the blessing of God in the exercise of diligence.” (Bridges) John Mayer says, “Worldly men, who are set upon gathering riches, think that by their own industry and providence they can enrich themselves, and therefore without any regard had, either to serve God, or to just and righteous dealing, they give themselves wholly to gather goods, by hook or crook; but it is here declared, that all men may take notice of it, that it is not in man’s power to get riches, but it is God’s blessing, as is also taught, Ps. 127 and Deut. 8:11-18; Ps. 113, etc.”

Waltke interprets the latter part of the verse to mean that we will not toil for it — “but his blessing does not depend on hard, strenuous labor alone.” This seems to be a traditional interpretation (cf. Delitzch) of some of the Rabbis. Taking the NIV translation, Longman says, “Taken alone, this proverb is amazing indeed. It says that the blessing of Yahweh comes with wealth and no trouble.”  He also notes that this is not the only thing the Bible says about wealth and blessings but it still conveys an important aspect of God’s truth.

The latter phrase has been interpreted by good men in the following ways.  “This blessing confers riches and preserves them, without exposing to harassing cares, their natural and common attendants.…But the blessing of the Lord is a hedge about all that a righteous man hath. His labors are pleasant, his gains are safe. His portion is beyond the reach of danger, and his heart is preserved from vexation, in getting, or keeping, or using, or loving the world, because the Lord is his confidence.” (Lawson) Perowne says, “It is without alloy, free from the drawbacks and anxieties which attach to earthly riches.” John Mayer says, “That is, when riches are a blessing, they neither fade soon again, as when they are ill gotten to make the possessor of them sorrowful; neither are their minds, that have them troubled in thinking by what oppressions, lying, forswearing,.. they have gotten them…” John Trapp’s statement is probably the most accurate (I believe): “Those three vultures shall be driven away, that constantly feed on the wealthy worldling’s heart. Care in getting, fear in keeping, grief in losing the things of this life. God gives to his wealth without woe, store without sore, gold without guilt, one little drop whereof troubles the whole sea of all outward comforts.”

In conclusion, we know that blessings come from the Lord. God is not harsh or deceitful. He does not bless His own to harm them or to entrap them. They come with His blessings; we can enjoy them in genuine humble fear of the Lord. Let our hearts not run after the blessings and thus sour the whole batch. Let us enjoy what He gives us since He adds no sorrow with it while recognizing it cannot fully satisfy our hearts. Let us always remember who is it that has blessed us rather than relishing the blessing without recognizing the benefactor.

We must also remember that our heavenly Father does not bless deceptively. Often, our hearts sinfully wonder if the Lord gave with a built in downside to it. Have we not said, “This is too good to be true; I wonder when I’m going to pay for this thing?” Our Lord adds no sorrow with it; we can enjoy it with humble thanks. True, our sinful hearts may misuse or abuse His blessings but that has everything with our own hearts. God is not a “Genie” blessing us while sneaking in a curse to unravel everything. We can be richly satisfied and humbled by His kindness — really, He adds no sorrow with it. That is how good and large hearted our God is.

Proverbs 10:17-21

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Proverbs 10:17-21

10:17 — Whoever heeds instruction is on the path to life, but he who rejects reproof leads others astray.

The person who learns from his mistakes or heeds the instructions and corrections he receives can lead a life that pleases the Lord. The rejection of reproof will eventually enable the same person not only to go astray but will lead other people astray.  “Apostates praise the wicked (28:10)[1] and seek to make converts, perhaps to find security in an unenlightened consensus (cf. 1:10-19; 9:13-18).” (Waltke) The obstinate will not admit his mistakes but only make excuses; he is not on the path to life. His path will lead others astray and in turn, both he and his followers will fall into destruction.

 

10:18 — The one who conceals hatred has lying lips, and whoever utters slander is a fool.

Once again, this verse pertains to the tongue. It is about a fool who “spreads slander, concealing his hatred with lying lips.” (Waltke) That is, the fool slanders another person perhaps under the guise of simply conveying his concerns, observations, or supposed interest in the other person’s welfare by slandering him. He conceals his hatred all the while expressing his lying lips. “He who indulges so wicked and dangerous a passion, is a fool, whether he conceals it under the mask of friendship, or discovers it by reproaches and calumnies. It must neither by concealed nor published, but suppressed and extinguished.” (Lawson)

Longman takes it a little differently. He believes there should be some direct confrontation. “Proverbs understands that it is important to be open and honest with one’s words. If there is a legitimate gripe about something, the wise person will rebuke the other, with the purpose of helping and restoring relationship. Here, however, there is no intention other than to hurt, belittle, or demean the other person. Through such actions, relationships are destroyed.” (Longman)

 

10:19 — When words are many, transgression is not lacking, but whoever restrains his lips is prudent.

Because our hearts are not entirely pure our words will eventually catch up. The wise person carefully speaks and carefully avoids speaking too much.  We are not wise enough to think through all our words; think more, speak less. Again, James 3:2 must be regarded. Not everything should be said and when one says anything, it should be said sparingly. “Indeed a talent for conversation is valueless both to the possessor and to the auditors, except it be connected with a talent for silence.” (Bridges) We must also remember that our tongues need the forgiveness of our Lord. His blood can wash away all our sins.

 

10:20-21 — The tongue of the righteous is choice silver; the heart of the wicked is of little worth. The lips of the righteous feed many, but fools die for lack of sense.

The wise or righteous are once against contrasted in their use of the tongue. What the wise have to say are “choice silver” and they “feed many.” On the other hand, the fool’s heart (which controls the tongue) is of little worth. Whereas the righteous man does good to many with his lips, the fool simply dies away on account of his folly. He brings ruin upon himself by his use of the tongue. Fools “have nothing inside [of their hearts] to share with others or even to sustain themselves.” (Longman)

The righteous man feeds many with knowledge, for he finds it sweet to himself, and wishes not to eat his morsel alone. His heart is a storehouse of provision for the soul, and like a hospitable landlord, he delights in distributing it to others. But the wicked die for want of heart. (Lawson)


[1] Whoever misleads the upright into an evil way will fall into his own pit, but the blameless will have a goodly inheritance.

Proverbs 10:13-14

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Proverbs 10:13-14

10:13-14 — On the lips of him who has understanding, wisdom is found, but a rod is for the back of him who lacks sense. The wise lay up knowledge, but the mouth of a fool brings ruin near.

One’s lips convey one’s wit or the lack thereof. As Lawson says, “Wisdom seals not up, but governs the mouth, and dictates to it useful words.” (Lawson) The wise also “lays up knowledge” — that is, he accumulates wisdom for future use. He has a storehouse of knowledge out of which he speaks. “By reading the Bible, by meditating, by hearing sermons, by conversation, by observation and experience, by prayer, by faith in Christ, who is made of God unto us wisdom. And when they have found it, they take care not to lose it, but lay it up in their memories and hearts, where it is kept to be used by themselves, and communicated to others.” (Lawson)

On the other hand, the one who lacks “heart” (ble(-rs;x]) or “character “ (since the “heart” is the center of what a man is), that is, the “fool” will suffer the fruit of his words and ways. “While wisdom helps those who have it avoid some of life’s pitfalls, the folly of those who lack heart will lead to pain.” (Longman) In ancient culture, rods were used to punish — “A bridle was necessary to govern asses when men rode on them; a rod is equally necessary for fools.” (Lawson). The one who lacks sense will bring trouble on himself. His mouth is a time bomb and it will bring personal ruin. “The mouth of the fools, like that of an adulteress, is always at hand, just around the corner, ready to explode…” (Waltke) Longman says that “there is also a contrast here between the storing up of wisdom and the spewing out of folly. The wise person tends to use words sparingly, while the fool babbles on and on.” (Longman)

Most of us have not reaped the fruits of our folly; God has been longsuffering with us. James says, “For we all stumble in many ways. And if anyone does not stumble in what he says, he is a perfect man, able also to bridle his whole body.” (3:2) Our words reveal our hearts, whether spoken carefully or carelessly. All of us have something to be ashamed in this matter. Let us be slow to speak and lay up knowledge!

Proverbs 10:12

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Proverbs 10:12

 

10:12 — Hatred stirs up strife, but love covers all offenses.

This is a terse and forceful statement. Hatred and love are contrasted. Hatred brings strife and estrangement. It never breeds good; it cannot produce concord. Kidner sees a contrast here between the troublemaker and peacemaker. Does the person’s life bring discord or concord?

Here is a challenge for each one of us. “What kind of relationships have I left behind me? Is there any concord or are they all discord? Do I cause strife or do I engender concord? Have I carped on every bad mistake? Have I ever covered over someone’s offenses?” Bridge puts it like this: “Like a subterraneous fire, it continually stirs up mischief, creates or keeps alive rankling coldness, disgusts, dislikes, … carps at the infirmities of others; aggravates the least slip (Isa. 29:21); or resents the most trifling, or even imaginary, provocation.” (Bridges) James indicates what causes strife among brothers (James 4:1ff.) A life of strife indicates that all is not well (James 3:16).

The assumption is that people will have infirmities, weaknesses, etc. How will we react to them? God despises those who cause discord among brothers (6:19). “Love covers, overlooks, speedily forgives and forgets.… What is our brother’s all against us, compared with our all against God?” (Bridges) Remember the words of the NT, “Even as Christ forgave you, so also do ye.” (Col. 3:13) [cf.  Jas 5:20, “…let him know that he who turns a sinner from the error of his way will save his soul from death, and will cover a multitude of sins.”; 1Pe 4:8 “Above all, keep fervent in your love for one another, because love covers a multitude of sins.”]

Rarely do men fault others for their generous love and hearty sympathies. This is not a call for setting aside discernment but surely we could all overlook more and earnestly seek to graciously deal with our brethren?

Proverbs 10:10, 11

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Proverbs 10:10, 11

 

10:10 — Whoever winks the eye causes trouble, but a babbling fool will come to ruin.

In our culture, winking can be both benign and mischievous. This verse does not forbid winking — it forbids deceptive gestures. Kidner says that a “tiny gesture can do great damage, and a talkative fool become intolerable.” Those who lust to deceive (e.g. by winking) is in the same boat as the one who talks too much. The end is the same for both of them (trouble, ruin).

Both of these actions reveal the social impact of mischievous winks and foolish speech. Winking brings discord among people (what really is going on here?) and talking too much can harm others as well as self.

 

10:11 — The mouth of the righteous is a fountain of life, but the mouth of the wicked conceals violence.

(This verse perhaps concludes what was introduced in v. 6) We have been speaking about the tongue of the wicked (babbling fool). Now we see the contrast in this verse. The righteous man differs in the use of his tongue. His mouth is a “fountain of life.” The indwelling Spirit of God in each believer will enable him or her to speak truth; he will bring healing and goodness to those who hear — “Let no unwholesome word proceed from your mouth, but only such a word as is good for edification according to the need of the moment, that it may give grace to those who hear.” (Eph. 4:29)

We have seen in v. 6 that the righteous are blessed. The fool’s tongue has been mentioned a few times already and now the speeches of both are compared. Isn’t it interesting that what a person says reveals much about who they are? What the righteous has to say is steeped in God’s commandments (v. 8) and therefore it is a “fountain of life.” The fool despises instruction (cf. 1:7, 22) and all he has to say come from his empty wicked heart (his mouth “conceals violence”). He believes his many words will not only fill up silence but will also impart wisdom — the way of a fool is death and his mouth hides his violent intentions.

Proverbs 10:8, 9

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Proverbs 10:8, 9

 

10:8 — The wise of heart will receive commandments, but a babbling fool will come to ruin.

“The wise person heeds the call of Prov. 2 and receives God’s commands (see 2:1).”  (Longman) The wise has a teachable spirit and that spirit of wisdom is best seen in their hearty willingness to receive instruction, that is, a childlike desire to accept God’s commandments. He wants to learn from God and looks to God’s instructions. But as Kidner says, “Even in human fields of learning it is the second-rater who tends to ‘talk big’.” The fool will continually think he has something to say and his speech will bring him to ruin. “The fool is so full of himself that instead of having the capacity to accept wisdom he dangerously prattles out his own ‘clever opinions,’ which are devoid of true wisdom (cf. 10:13) and scorch like fire (cf. 16:27). By his undisciplined words he entangles himself and comes to ruin.” (Waltke) As Waltke also says, the wise are not “lippy”. Too much talk can only create problems (cf. 10:19, When words are many, transgression is not lacking, but whoever restrains his lips is prudent.).

 

 

10:9 — Whoever walks in integrity walks securely, but he who makes his ways crooked will be found out.

Here is a proverb for us all to remember. Kidner says that if we have nothing to hide then we have nothing to fear. Those who live openly and honestly differ drastically from those who live deceptively. A godly man can live with a clear conscience (“Impurity indeed defiles the holiest exercise.” — Bridges) and walk confidently (securely) whereas those who are less than honest will always walk with the fear of being found out. In fact, eventually, their ways will become evident. Paul says in 1 Timothy 5:24, “The sins of some men are conspicuous, going before them to judgment, but the sins of others appear later.”

This proverb conveys godly common sense. Surely, walking in integrity can help us to walk confidently. If we live with unholy motives and deceptive actions, then our actions will eventually disclose our true character. Though Proverbs does not spell it out in this verse, it is clear from the rest of the Bible that our character will either burst forth in this life or on the great day of judgment.

John 1:43-51

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John 1:43-51

We have three disciples so far. One is unnamed and the other two are Andrew (v. 40) and Peter (vv. 41-42). The next day Jesus decided to go to Galilee. Presumably, it is the day after John’s disciples followed Jesus. ESV supplies the subject Jesus to this but the text does not indicate who the subject of “decided” is (ἠθέλησεν). It could be Andrew who brought Peter to Jesus (v. 42) and “everyone else who comes to Jesus in this chapter does so because of someone else’s witness” (Carson). He found Philip and said to him, “Follow me.” The text says, Jesus found Philip. Jesus issues a call, Follow me. “The verb “Follow” will be used here in its full sense of “follow as a disciple.” The present tense has continuous force, “keep on following.””[1] Now Philip was from Bethsaida, the city of Andrew and Peter. Mark 1:21, 29 indicate that Peter’s house was in Capernaum but it appears from this text that Peter and Andrew were reared in Bethsaida (remember, Jesus was from Nazareth but early on, his ministry was in Capernaum, Mt. 4:13).

From Philip, we turn to Nathanael. Philip 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.” A new disciple zealously finds another soul and bears witness about Christ. This is the natural rhythm of the church and it usually only happens with true disciples of Christ. Philip now finds someone else who is called Nathaniel which means “God gives.”

In v. 41, Jesus was called the Messiah (says Andrew) and now Philip says, We have found him of whom Moses in the Law and also the prophets wrote, Jesus of Nazareth, the son of Joseph. The first part speaks of the prophetic words and the latter about the historical fulfillment. “That is the stance of this entire Gospel: Jesus fulfils the Old Testament Scriptures (cf. 5:39).”[2] This was the common expectation of the Jewish people. The “Law…the prophets” is perhaps another way of referring to the entire OT. Philip probably had Deut. 18:15-19 in mind and there would have been numerous other references from the rest of the OT regarding the Messiah. Edersheim noted that the Rabbis believed over 450 verses referred to the Messiah. Furthermore, “When Philip speaks of Jesus as “the son of Joseph” we should not take the words as a denial of the Virgin Birth. Joseph was the legal father of Jesus, and the Lord would accordingly be known as Joseph’s son.” (Morris)

Nathanael said to him, “Can anything good come out of Nazareth?” Philip said to him, “Come and see.”  Nazareth was an insignificant place and no prophecies foretold that the Messiah would come from taht city. Here, Nathanael was not willing to accept Philip’s word so Philip says, Come and see. J. C. Ryle draws some edifying conclusions from Philip’s response

Wiser counsel than this it would be impossible to conceive! If Philip had reproved Nathanael’s unbelief, he might have driven him back for many a day, and given offence. If he had reasoned with him, he might have failed to convince him, or might have confirmed him in his doubts. But by inviting him to prove the matter for himself, he showed his entire confidence in the truth of his own assertion, and his willingness to have it tested and proved. And the result shows the wisdom of Philip’s words. Nathanael owed his early acquaintance with Christ to that frank invitation, “Come and see.”

If we call ourselves true Christians, let us never be afraid to deal with people about their souls as Philip dealt with Nathanael. Let us invite them boldly to make proof of our religion. Let us tell them confidently that they cannot know its real value until they have tried it. Let us assure them that vital Christianity courts every possible inquiry. It has no secrets. It has nothing to conceal. Its faith and practice are spoken against, just because they are not known. Its enemies speak evil of things with which they are not acquainted. They understand neither what they say nor whereof they affirm. Philip’s mode of dealing, we may be sure, is one principal way to do good. Few are ever moved by reasoning and argument. Still fewer are frightened into repentance. The man who does most good to souls, is often the simple believer who says to his friends, “I have found a Savior; come and see Him.” (Ryle)

This is one of those remarkable verses. Jesus saw Nathanael coming toward him and said of him, “Behold, an Israelite indeed, in whom there is no deceit!”  Palestinian Jews referred to one another as an “Israelite” and Jesus says he is a true (ἀληθῶς) Israelite (ESV has “Israelite indeed”). Why? We learn the reason for this declaration: in whom there is no deceit. Jacob means deceit; Nathanael is not like that. “Jesus’ knowledge of the true nature of Nathanael was supernatural. In 2:25 the evangelist says of Jesus, ‘He did not need man’s testimony about man, for he knew what was in a man.’”[3]

Nathanael said to him, “How do you know me?” Jesus answered him, “Before Philip called you, when you were under the fig tree, I saw you.” We might have expected some self-deprecation but notice Nathanael’s words: How do you know me? “A more guileful man would have “modestly” asserted his unworthiness.” (Morris) Jesus’ answer seems to suggest that he knows more about Nathanael than merely his character; Jesus knew what Nathanael was doing before Philip called him.

Christ’s knowledge of Nathanael affects him deeply. Nathanael answered him, “Rabbi, you are the Son of God! You are the King of Israel!”  He sees immediately that this person is a teacher (Rabbi), God’s Son (Son of God), a King (King of Israel). He was already referred to as Rabbi in v. 28 and as the Son of God in v. 34. A revelation of Jesus unfolds from this title; he is the King of Israel. This title is used in Jn. 12:13 and in Mt. 27:42 & Mk. 15:32. What are the implications? “In the Old Testament God is the King of his people, and it is clear that in the intervening period the Messiah came to be thought of as exercising the divine prerogative of rule. Nathanael is speaking in the highest terms available to him.” (Morris) Carson’s observation is just as important.

The title King of Israel was used by Palestinian Jews for the Messiah; it is again applied to Jesus in 12:13. In John 18-19 the similar ‘King of the Jews’ occurs several times. Jesus did not quickly adopt either title for himself, as both expressions were in the popular mind largely tied to expectations of a political liberator. Yet Jesus was the promised King, even if he would have to explain that his kingdom was not of this world (18:36).[4]

So often modern believers accept Jesus as Savior. A true knowledge of Him entails the firm recognition and confession of Jesus as King. One who follows Jesus must also recognize that he follows the King of Kings (Rev. 17:14; 19:16). Jesus answered him, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these.” Nathanael’s faith is based upon Christ’s miraculous supernatural knowledge and “such a foundation can be insecure (4:48; 14:11; cf. Mt. 7:21-23), though certainly better than nothing (10:25, 38).” (Carson). Jesus promises him that he will see greater things than these. He will see many miracles (presumably all the signs). Future disciples would witness far more than what he saw that day. He will in fact see a vision far surpassing the patriarch Israel: And he said to him, “Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending on the Son of Man.”

The phrase “Truly, truly…” is first used here in John. Though addressing Nathanael, he is promising all disciples who were to follow him in his ministry (2nd person plural, “you all will see”). The imagery goes back to Gen. 28:12. “What the disciples are promised, then, is heaven-sent confirmation that the one they have acknowledged as the Messiah has been appointed by God. Every Jew honoured Jacob/Israel, the father of the twelve tribes; now everyone must recognize that this same God has appointed Jesus as his Messiah.”[5]

What this means is that Jesus is the New Israel; God reveals Himself through Jesus. “Jesus himself is the link between heaven and earth (3:13). He is the means by which the realities of heaven are brought down to earth, and Nathanael will see this for himself. The expression then is a figurative way of saying that Jesus will reveal heavenly things, a thought that is developed throughout this Gospel.”[6] The point is that Jesus is focusing on himself as the final and full revelation of God. It is on the Son of Man heaven opens. Knowledge of and relationship with God are now permanently connected with and riveted on Jesus the Son of Man, the Son of God, the King of Israel.

When Jesus, alluding to this incident, said to his disciples, ‘you shall see heaven open, and the angels of God ascending and descending on the Son of Man’, he was implying that the place where people encounter God was now in the person of his Son, Jesus, and that it was through him that God was now revealing his truth. The greater things people were to see, then, would be the revelation of God in the life, ministry, death, resurrection and exaltation of Jesus.[7]

[1] Morris, The Gospel of John, 142.

[2] Carson, John, 159.

[3] Kruse, John, 89.

[4] Carson, John, 162.

[5] Carson, John, 163-4.

[6] Morris, John, 149-150.

[7] Kruse, John, 90.

John 1:35-42

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John 1:35-42

The next day again John was standing with two of his disciples, and he looked at Jesus as he walked by and said, “Behold, the Lamb of God!”  Once again, John confesses who Christ is. He identified Jesus as the Lamb of God the day before and now declares the same here. In the previous confession, we are not told who the audience was but in v. 35, we learn that the second confession was before two of his disciples. In turn, we learn that the two disciples heard him say this, and they followed Jesus. One commentator put it like this:

Not all of John’s disciples followed Jesus (3:25–27; Acts 19:1–7), but these two did. Many people in John’s situation would have been disappointed to see their followers going after someone else, but not John. When asked about it later, he said that a person can only receive what is given from heaven, and reminded his hearers that he had already testified that ‘I am not the Christ but am sent ahead of him,’ and explained that seeing people follow Jesus actually completed his own joy (3:28–30).[1]

Jesus turned and saw them following and said to them, “What are you seeking?” These are the first two words of Jesus in the Gospel of John: “the Logos-Messiah confronts those who make any show of beginning to follow him and demands that they articulate what they really want in life.”[2] He will have his disciples identify themselves and their purpose. Is this not a question we must ask of church members? Why do they come? What are they seeking? Are they seeking the Lord to be His disciple or are they here for entertainment or for other carnal purposes? (He asks it again in 18:4, 7; 20:15.)

And they said to him, “Rabbi” (which means Teacher), “where are you staying?” He 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. This is probably their way of becoming his disciple; they were not merely asking about his residence. Because they were calling him “Teacher” and knew Jesus was the Lamb of God, this pursuit is more than a passing interest. The tenth hour is around 4PM. They probably remained with him late into the night. Jesus did say, Come and you will see.  Our Lord will accept all who would come to him in sincerity and in truth. It is not that He is unwilling for us to follow Him but rather, do we really want to follow Him?

One of the two who heard John speak and followed Jesus was Andrew, Simon Peter’s brother. One of the disciples appears to be Andrew and is zealous to evangelize his own brother Peter. He first found his own brother Simon and said to him, “We have found the Messiah” (which means Christ). “He thus became the first in a long line of successors who have discovered that the most common and effective Christian testimony is the private witness of friend to friend, brother to brother.”[3] This is a typical experience of all those who have become Christ’s followers. It is both the natural effects of new life and the necessary response of the disciple. Should we not be zealous to make our Lord known? He did not go through evangelism training and yet we witness his evangelistic zeal!

He brought him to Jesus. Jesus looked at him and said, “You are Simon the son of John? You shall be called Cephas” (which means Peter). Jesus’ response is swift and powerful. Jesus renames Peter. “When Peter is brought to him, Jesus assigns a new name as a declaration of what Peter will become. This is not so much a merely predictive utterance as a declaration of what Jesus will make of him.”[4] Everyone is changed when they meet Christ. Even if our names do not change, our nature does and consequently our lives!

[1] Colin G. Kruse, John: An Introduction and Commentary (TNTC 4; IVP/Accordance electronic ed. Downers Grove: InterVarsity Press, 2003), 85.

[2] D. A. Carson, The Gospel According to John (PNTC; Accordance electronic ed. Grand Rapids: Eerdmans, 1991), 155.

[3]  Carson, The Gospel According to John, 155.

[4] Carson, The Gospel According to John, 156.

John 1:29-34

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John 1:29-34

The next day he saw Jesus coming toward him tells us that our Lord came to him after his confession and protestations. His humility toward the coming Messiah now is coupled with further spiritual illumination. These verses suggest that Jesus had already been baptized and John sees Him coming again. He says, Behold, the Lamb of God, who takes away the sin of the world! The phrase Lamb of God is used twice (vv. 29, 36) but the idea of the “lamb” and Christ can be found in Rev. 7:17; 17:14, etc. Of course this goes back to the OT idea of sacrifice (Lev. 14:25; 16:15-22). He is the Lamb whom God (τοῦ θεοῦ) provides (cf. Gen. 22:8) and his death (the shedding of His blood) will take away the sins of the world. The death would be sacrificial, substitutionary, and on account of its nature, propitiatory.

Let us remember this is Christ’s mission; this is why He came. Yes, he gives us light, He instructs, etc. but all those things are useless if He did not die for our sins. Through this atonement, all the other blessings of Christ can become ours.

He adds, This is he of whom I said, ‘After me comes a man who ranks before me, because he was before me. John did not and cannot take away the sins of anyone. We see now why Jesus is greater. This is already quoted in v. 15.

Verse 31 indicates that John’s calling to baptize also served as a means of identifying the Lamb of God: I myself did not know him, but for this purpose I came baptizing with water, that he might be revealed to Israel.  John was to reveal the Messiah and yet, up to this moment, he did not know the identity of the Messiah. Jesus’ coming was to be a blessing to Israel; Jesus’ identity as the Messiah was to be revealed to Israel first. But as we know, his own people did not receive him (v. 11).

Verses 32-34 explain how John came to recognize Jesus. I saw the Spirit descend from heaven like a dove, and it remained on him. The Spirit’s descent and dwelling fulfill Is. 11:1ff. which says, “the Spirit of the LORD shall rest upon him…” (cf. Is. 42:1; 61:1; cf. Acts 10:38). As John baptized (drawn from the Synoptics), he saw this fulfilled and this was revealed to him: He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit. John saw this and bears witness that this is the Son of God.

The identity of who Jesus is did not even come to John by flesh and blood; it was divinely revealed to him. If the forerunner of the Messiah had to be told and instructed regarding his own Lord, then how much more for all who are lost? John confesses that Jesus is the Son of God. Remember what our Lord said to Peter who said, “You are the Christ, the Son of the living God.” And Jesus answered him, ‘Blessed are you, Simon Bar-jonah! For flesh and blood (σὰρξ καὶ αἷμα) has not revealed this to you, but my Father who is in heaven.’” (Mt. 16:16, 17)

The Spirit comes from Jesus Christ as a gift to His church. The Spirit is never severed from Him (Acts 2:33). It is Jesus who baptizes us with the Holy Spirit and that baptism is what you and I need. The water baptism means nothing if we do not the baptism of the Spirit. Two important points need to be remembered. One, a person cannot have the Spirit without Christ. If we do not have Christ, we do not have the Holy Spirit. No saving experience of the Spirit is possible without Christ. Two, one should never seek to “experience” the Spirit as if it is a mystical, indefinable, and mysterious encounter. Though we cannot understand everything about the Spirit’s work yet one thing is clear, a genuine “experience” of the Spirit is always consciously Christocentric and Christological (Christ centered and about Christ).