Joh 1:1 | Clarke | e4.org | THE GOSPEL ACCORDING TO ST. JOHN. -Usherian years of the World, 3999-4033. -Alexandrian years of the World, 5497-5531. -Antiochian years of the World, 5487-5621. -Constantinopolitan AEra of the World, 5503-5537. -Rabbinical years of the World, 3754-3788. -Years of the Julian Period, 4708-4742. -AEra of the Seleucide, 307-341. -From B.C. 5, to A.D. 29. -From An. Olymp. CXCIII. 3, to CCII. 1. -Years of the building of Rome, 748-782. -Years of the Julian AEra, 41-75. -Years of the Caesarean AEra of Antioch, 44-78. -Years of the Spanish AEra, 34-68. -Years of the Paschal Cycle, or Dionysian Period, 529-31. -Years of the Christian Lunar Cycle, or Golden Number, 15-11. -Years of the Rabbinical Lunar Cycle, 12-8. -Years of the Solar Cycle, 4-10. -From the 25th year of the reign of the Emperor Augustus to the 18th of that of Tiberius. N. B. As it was impossible to ascertain the precise dates of several transactions recorded in this Gospel, I have constructed the above Chronology in all the AEras which it includes, so as to comprehend the whole of our Lord's life on earth, from his conception to his ascension , which is generally allowed to comprise the space of 34 years, Therefore, 34, added to the first date in any of the above AEras, gives the second date; e.g. Usherian year of the world , 3099+34=4033, and so of the rest. CHAPTER I. The eternity of the Divine Logos, or Word of God, the dispenser of light and life , 1-5. The mission of John the Baptist , 6-13. The incarnation of the Logos or Word of God , 14. John's testimony concerning the Logos , 15-18. The priests and Levites question him concerning his mission and his baptism , 19-22. His answer , 23-28. His farther testimony on seeing Christ , 29-34. He points him out to two of his disciples, who thereupon follow Jesus , 35-37. Christ's address to them , 38, 39. Andrew invites his brother, Simon Peter; Christ's address to him , 40-42. Christ calls Philip, and Philip invites Nathanael , 43-46. Christ's character of Nathanael , 47. A remarkable conversation between him and this disciple , 48-61. NOTES ON CHAP. I. John's introduction is from . Some harmonists suppose it to end with . but, from the connection of the whole, appears to be its natural close, at it contains a reason why the Logos or Word was made flesh . refers to , and in these passages John's testimony is anticipated in order of time, and is very fitly mentioned to illustrate Christ's pre-eminence. have a plain reference to . See Bp. Newcome. Verse 1. In the beginning ] That is, before any thing was formed-ere God began the great work of creation. This is the meaning of the word in , to which the evangelist evidently alludes. This phrase fully proves, in the mouth of an inspired writer, that Jesus Christ was no part of the creation , as he existed when no part of that existed; and that consequently he is no creature, as all created nature was formed by him: for without him was nothing made that is made , . Now, as what was before creation must be eternal , and as what gave being to all things, could not have borrowed or derived its being from any thing , therefore Jesus, who was before all things and who made all things, must necessarily be the ETERNAL God. Was the Word ] Or, existed the Logos . This term should be left untranslated, for the very same reason why the names Jesus and Christ are left untranslated. The first I consider as proper an apellative of the Saviour of the world as I do either of the two last. And as it would be highly improper to say, the Deliverer, the Anointed , instead of Jesus Christ , so I deem it improper to say, the Word , instead of the Logos . But as every appellative of the Saviour of the world was descriptive of some excellence in his person, nature , or work , so the epithet λογος, Logos , which signifies a word spoken, speech, eloquence, doctrine, reason , or the faculty of reasoning , is very properly applied to him, who is the true light which lighteth every man who cometh into the world , ; who is the fountain of all wisdom ; who giveth being, life, light, knowledge , and reason , to all men; who is the grand Source of revelation , who has declared God unto mankind; who spake by the prophets, for the testimony of Jesus is the spirit of prophecy , ; who has illustrated life and immortality by his Gospel, ; and who has fully made manifest the deep mysteries which lay hidden in the bosom of the invisible God from all eternity, . The apostle does not borrow this mode of speech from the writings of Plato , as some have imagined: he took it from the Scriptures of the Old Testament, and from the subsequent style of the ancient Jews. It is true the Platonists make mention of the Logos in this way:-καθοναειονταταγενομεναεγενετο- by whom, eternally existing, all things were made . But as Plato, Pythagoras, Zeno , and others, travelled among the Jews, and conversed with them, it is reasonable to suppose that they borrowed this, with many others of their most important notions and doctrines, from them. And the Word was God. ] Or, God was the Logos : therefore no subordinate being, no second to the Most High, but the supreme eternal Jehovah.

‏ John 1:1

THE GOSPEL

ACCORDING TO

ST. JOHN.

-Usherian years of the World, 3999-4033.

-Alexandrian years of the World, 5497-5531.

-Antiochian years of the World, 5487-5621.

-Constantinopolitan AEra of the World, 5503-5537.

-Rabbinical years of the World, 3754-3788.

-Years of the Julian Period, 4708-4742.

-AEra of the Seleucide, 307-341.

-From B.C. 5, to A.D. 29.

-From An. Olymp. CXCIII. 3, to CCII. 1.

-Years of the building of Rome, 748-782.

-Years of the Julian AEra, 41-75.

-Years of the Caesarean AEra of Antioch, 44-78.

-Years of the Spanish AEra, 34-68.

-Years of the Paschal Cycle, or Dionysian Period, 529-31.

-Years of the Christian Lunar Cycle, or Golden Number, 15-11.

-Years of the Rabbinical Lunar Cycle, 12-8.

-Years of the Solar Cycle, 4-10.

-From the 25th year of the reign of the Emperor Augustus to the

18th of that of Tiberius.

N. B. As it was impossible to ascertain the precise dates of

several transactions recorded in this Gospel, I have constructed

the above Chronology in all the AEras which it includes, so as

to comprehend the whole of our Lord's life on earth, from his

conception to his ascension, which is generally allowed to

comprise the space of 34 years, Therefore, 34, added to the

first date in any of the above AEras, gives the second date;

e.g. Usherian year of the world, 3099+34=4033, and so of the

rest.

CHAPTER I.

The eternity of the Divine Logos, or Word of God, the dispenser of light and life, 1-5.

The mission of John the Baptist, 6-13.

The incarnation of the Logos or Word of God, 14.

John's testimony concerning the Logos, 15-18.

The priests and Levites question him concerning his mission and his baptism, 19-22.

His answer, 23-28.

His farther testimony on seeing Christ, 29-34.

He points him out to two of his disciples, who thereupon follow Jesus, 35-37.

Christ's address to them, 38, 39.

Andrew invites his brother, Simon Peter; Christ's address to him, 40-42.

Christ calls Philip, and Philip invites Nathanael, 43-46.

Christ's character of Nathanael, 47.

A remarkable conversation between him and this disciple, 48-61.

NOTES ON CHAP. I.

John's introduction is from Joh 1:1-18. Some harmonists suppose it to end with Joh 1:14. but, from the connection of the whole, Joh 1:18 appears to be its natural close, at it contains a reason why the Logos or Word was made flesh. Joh 1:15 refers to Joh 1:6-8, and in these passages John's testimony is anticipated in order of time, and is very fitly mentioned to illustrate Christ's pre-eminence. Joh 1:16, 17 have a plain reference to Joh 1:14. See Bp. Newcome.

Verse 1. In the beginning] That is, before any thing was formed-ere God began the great work of creation. This is the meaning of the word in Ge 1:1, to which the evangelist evidently alludes. This phrase fully proves, in the mouth of an inspired writer, that Jesus Christ was no part of the creation, as he existed when no part of that existed; and that consequently he is no creature, as all created nature was formed by him: for without him was nothing made that is made, Joh 1:3. Now, as what was before creation must be eternal, and as what gave being to all things, could not have borrowed or derived its being from any thing, therefore Jesus, who was before all things and who made all things, must necessarily be the ETERNAL God.

Was the Word] Or, existed the Logos. This term should be left untranslated, for the very same reason why the names Jesus and Christ are left untranslated. The first I consider as proper an apellative of the Saviour of the world as I do either of the two last. And as it would be highly improper to say, the Deliverer, the Anointed, instead of Jesus Christ, so I deem it improper to say, the Word, instead of the Logos. But as every appellative of the Saviour of the world was descriptive of some excellence in his person, nature, or work, so the epithet λογος, Logos, which signifies a word spoken, speech, eloquence, doctrine, reason, or the faculty of reasoning, is very properly applied to him, who is the true light which lighteth every man who cometh into the world, Joh 1:9; who is the fountain of all wisdom; who giveth being, life, light, knowledge, and reason, to all men; who is the grand Source of revelation, who has declared God unto mankind; who spake by the prophets, for the testimony of Jesus is the spirit of prophecy, Re 19:10; who has illustrated life and immortality by his Gospel, 2Ti 1:10; and who has fully made manifest the deep mysteries which lay hidden in the bosom of the invisible God from all eternity, Joh 1:18.

The apostle does not borrow this mode of speech from the writings of Plato, as some have imagined: he took it from the Scriptures of the Old Testament, and from the subsequent style of the ancient Jews. It is true the Platonists make mention of the Logos in this way:-καθοναειονταταγενομεναεγενετο-by whom, eternally existing, all things were made. But as Plato, Pythagoras, Zeno, and others, travelled among the Jews, and conversed with them, it is reasonable to suppose that they borrowed this, with many others of their most important notions and doctrines, from them.

And the Word was God.] Or, God was the Logos: therefore no subordinate being, no second to the Most High, but the supreme eternal Jehovah.