《Barnes’ Notes on the Whole Bible - John》(Albert Barnes)
Commentator
Albert Barnes (1798-1870) was an American theologian, born at Rome, New York, on December 1, 1798. He graduated from Hamilton College, Clinton, New York, in 1820, and from Princeton Theological Seminary in 1823. Barnes was ordained as a Presbyterian minister by the presbytery of Elizabethtown, New Jersey, in 1825, and was the pastor successively of the Presbyterian Church in Morristown, New Jersey (1825-1830), and of the First Presbyterian Church of Philadelphia (1830-1867).
He held a prominent place in the New School branch of the Presbyterians during the Old School-New School Controversy, to which he adhered on the division of the denomination in 1837; he had been tried (but not convicted) for heresy in 1836, the charge being particularly against the views expressed by him in Notes on Romans (1835) of the imputation of the sin of Adam, original sin and the atonement; the bitterness stirred up by this trial contributed towards widening the breach between the conservative and the progressive elements in the church. He was an eloquent preacher, but his reputation rests chiefly on his expository works, which are said to have had a larger circulation both in Europe and America than any others of their class.
Of the well-known Notes on the New Testament, it is said that more than a million volumes had been issued by 1870. The Notes on Job, the Psalms, Isaiah and Daniel found scarcely less acceptance. Displaying no original critical power, their chief merit lies in the fact that they bring in a popular (but not always accurate) form the results of the criticism of others within the reach of general readers. Barnes was the author of several other works of a practical and devotional kind, including Scriptural Views of Slavery (1846) and The Way of Salvation (1863). A collection of his Theological Works was published in Philadelphia in 1875.
In his famous 1852 oratory, "What to the Slave is the Fourth of July?", Frederick Douglass quoted Barnes as saying: "There is no power out of the church that could sustain slavery an hour, if it were not sustained in it."
Barnes died in Philadelphia on December 24, 1870.
00 Introduction
Preface to John
John, the writer of this Gospel, was the son of Zebedee and Salome; compare Matthew 27:56 with Mark 15:40-41. His father was a fisherman of Galilee, though it would appear that he was not destitute of property, and was not in the lowest condition of life. He had hired men in his employ, Mark 1:20. Salome is described as one who attended our Saviour in his travels, and ministered to his needs, Matthew 27:55; Mark 15:41. Also, John was known to Caiaphas, the high priest John 18:15. On the cross, Jesus commended his own mother (Mary) to John, and he took her into his own home John 19:26-27, with whom, history informs us, she lived until her death, about 15 years after the crucifixion of Christ. From all this it would seem not improbable that John had some property, and was better known than any of the other apostles.
John was the youngest of the apostles when called by Jesus, and John lived to the greatest age; he is the only one who is supposed to have died a peaceful death. He was called to be a follower of Jesus while engaged with his father and his older brother James mending their nets at Lake Tiberias, Matthew 4:21; Mark 1:19; Luke 5:10.
John was admitted by our Saviour to special favor and friendship. One of the ancient fathers (Theophylact) says that he was related to him. “Joseph,” he says, “had seven children by a former wife, four sons and three daughters, Martha, Esther, and Salome, whose son was John. Therefore, Salome was reckoned our Lord‘s sister, and John was his nephew.” If this was the case, it may explain the reason why James and John sought and expected the first places in his kingdom, Matthew 20:20-21. These may also possibly be the persons who were called our Lord‘s “brethren” and “sisters,” Matthew 13:55-56. This may also explain the reason why our Saviour committed his mother to the care of John on the cross, John 19:27.
The two brothers, James and John, with Peter, were admitted to peculiar favors by our Lord several times. They were the only disciples who were permitted to be present at the raising of the daughter of Jairus, Mark 5:37; Luke 8:51. Only they were permitted to attend the Saviour to the mount where he was transfigured, Matthew 17:1; Mark 9:2. The same three were permitted to be present at his sufferings in the garden of Gethsemane, Matthew 26:36-45; Mark 14:32-42. And, it was to these disciples, together with Andrew, to whom the Saviour specially addressed himself when he made known the desolations that were coming upon Jerusalem and Judea; compare Matthew 24:12; Mark 13:3-4. John was also admitted to special friendship with the Lord Jesus. Hence, he is mentioned as “that disciple whom Jesus loved” John 19:26, and he is represented John 13:23 as leaning upon his bosom at the institution of the Lord‘s Supper an evidence of unusual friendship. See the notes on that. Though the Redeemer was attached to all his disciples, yet there is no improbability in supposing that his disposition was congenial with that of the meek and amiable John - thus authorizing and settling the example of special friendships among Christians.
To John was committed the care of Mary, the mother of Jesus. After the ascension of Christ he remained some time at Jerusalem, Acts 1:14; Acts 3:1; Acts 4:13. John is also mentioned as having been sent down to Samaria to preach the gospel there with Peter Acts 8:14-25; and from Revelation 1:9. After his return from Patmos he lived peaceably at Ephesus until his death, which is supposed to have occurred not long afterward. He was buried at Ephesus; and it has been commonly thought that he was the only one of the apostles who did not suffer martyrdom. It is evident that he lived to a very advanced period of life. Indeed we do not know his age when Christ called him to follow him, but we cannot suppose that it was less than 25 or 30. If so, he must have been not far from 100 years old when he died.
Many anecdotes are related of him while he remained at Ephesus, but there is no sufficient evidence of their truth. Some have said that he was taken to Rome in a time of persecution and thrown into a caldron of boiling oil, and came out uninjured. It has been said also that, going into a bath one day at Ephesus, he perceived the presence of Cerinthus, who denied the divinity of the Saviour, and that he fled from him hastily, to express his disapproval of Cerinthus‘ doctrine. It is also said, and of this there can be no doubt, that during his latter years he was not able to make a long discourse. He was carried to the assembly, and was accustomed to say nothing but this: “Little children, love one another.” At length his disciples asked him why he always dwelt upon the same thing. He replied, “Because it is the Lord‘s command; and if this is done, it is sufficient”
Learned men have been much divided about the time when this Gospel was written. Wetstein supposed that it was written just after our Saviour‘s ascension; Mill and LeClerc, that it was written in 97 a.d.; Dr. Lardner, that it was about the year 68 a.d., just before the destruction of Jerusalem. The common opinion is that it was written at Ephesus after his return from Patmos, and of course as late as the year 97 or 98 a.d. Nothing can be determined with certainty on the subject, and it is a matter of very little consequence.
There is no doubt that it was written by John. This is abundantly confirmed by the ancient fathers, and was not questioned by Celsus, Porphyry, or Julian, the most acute enemies of revelation in the early ages. It has never been extensively questioned to have been the work of John, and is one of the books of the New Testament whose canonical authority was never disputed. See Lardner, or Paley‘s “Evidences.”
The design of writing it is stated by John himself in John 20:31. It was to show that Jesus was the Christ, the Son of God, and that those who believed might have life through his name. “This design is kept in view through the whole Gospel, and should be remembered in our attempts to explain it.” Various attempts have been made to show that he wrote it to confute the followers of Cerinthus and the Gnostics, but no satisfactory evidence of such a design has been furnished.
As John wrote after the other evangelists, he has recorded many things which they omitted. He dwells much more fully than they do on the divine character of Jesus. John relates many things pertaining to the early part of Jesus‘ ministry which they had omitted. He records many more of Christ‘s discourses than they have done, and particularly the interesting discourse at the institution of the Supper. See John 1:38, John 1:41; John 5:1-2; John 7:2; John 4:9. The style in the Greek indicates that he was an unlearned man. It is simple, plain, unpolished, such as we should suppose would be used by one in his circumstances. At the same time, it is dignified, containing pure and profound sentiments, and is on many accounts the most difficult of all the books of the New Testament to interpret. It contains more about Christ, his person, design, and work, than any of the other Gospels. The other evangelists were employed more in recording the miracles, and giving external evidence of the divine mission of Jesus. John is employed chiefly in telling us what Christ was, and what his unique doctrine was. His aim was to show:
1.that Jesus was the Messiah.
2.to show, “from the words of Jesus himself,” what the Messiah was.
The other evangelists only record Jesus‘ parables, his miracles, his debates with the Scribes and Pharisees; John records chiefly Jesus‘ discourses about himself. If anyone wishes to learn the true. doctrine respecting the “Messiah, the Son of God,” expressed in simple language, but with most sublime conceptions; to learn the true nature and character of God, and the way of approach to his mercy-seat; to see the true nature of Christian piety, or the source and character of religious consolation; to have perpetually before him the purest model of character the world has seen, and to contemplate the purest precepts that have ever been delivered to man, he cannot do it better than by a prayerful study of the Gospel by John. It may be added that this Gospel is of itself proof that cannot be overthrown of the truth of revelation. John was a fisherman, unhonored and unlearned, Acts 4:13. What man in that rank of life now could compose a book like this? Can it be conceived that any man of that rank, unless under the influence of inspiration, could conceive notions of God so sublime, could present views of morals so pure and could draw a character so inimitably lovely and pure as that of Jesus Christ? To ask these questions is to answer them. And this Gospel will stand to the end of time as an unanswerable demonstration that the fisherman who wrote it was under a superhuman guidance, and was, according to the promise that he has recorded (John 16:13; compare John 14:26), “guided into all truth.” It will also remain as an unanswerable proof that the character which he has described the character of the Lord Jesus - was real. It is a perfect character. It does not have one flaw.
How has this happened? The attempt has often been made to draw a perfect character - and as often, in every other instance, failed. How is it, when Homer and Virgil, and the ancient historians, have all failed to describe a perfect character, with the purest models before them, and with all the aid of imagination, that in every instance they have failed? How is it that this has at last been accomplished only by a Jewish fisherman? The difficulty is vastly increased if another idea is borne in mind. John describes one whom he believed to have a divine nature, John 1:1. It is an attempt to describe “God in human nature,” or to show how the Divine Being acts when united with man, or when appearing in human form. And the description is complete. There is not a word expressed by the Lord Jesus, or an emotion ascribed to him that is inconsistent with such a supposition. But this same attempt was often made, and as often failed. Homer and Virgil, and all the ancient poets, have undertaken to show what the gods would be if they came down and conversed with man. And what were they? What were Jupiter, and Juno, and Venus, and Mars, and Vulcan? Beings of lust, and envy, and contention, and blood. How has it happened that the only successful account which has been given of the divine nature united with the human, and of living and acting as became such a union, has been given by a Jewish fisherman? How, unless the character was real, and the writer under a guidance far superior to the genius of Homer and the imagination of Virgil - the guidance of the Holy Spirit?
01 Chapter 1
Verse 1
In the beginning - This expression is used also in Genesis 1:1. John evidently has allusion here to that place, and he means to apply to “the Word” an expression which is there applied “to God.” In both places it clearly means before creation, before the world was made, when as yet there was nothing. The meaning is: that the “Word” had an existence before the world was created. This is not spoken of the man Jesus, but of that which “became” a man, or was incarnate, John 1:14. The Hebrews, by expressions like this, commonly denoted eternity. Thus. the eternity of God is described Psalm 90:2; “Before the mountains were brought forth, etc.;” and eternity is commonly expressed by the phrase, before the foundation of the world.” Whatever is meant by the term “Word,” it is clear that it had an existence before “creation.” It is not, then, a “creature” or created being, and must be, therefore, uncreated and eternal. There is only one Being that is uncreated, and Jesus must be therefore divine. Compare the Saviour‘s own declarations respecting himself in the following places: John 8:58; John 17:5; John 6:62; John 3:13; John 6:46; John 8:14; John 16:28.
Was the Word - Greek, “was the λόγος LogosThis name is given to him who afterward became “flesh,” or was incarnate (John 1:14 - that is, to the Messiah. Whatever is meant by it, therefore, is applicable to the Lord Jesus Christ. There have been many opinions about the reason why this name was given to the Son of God. It is unnecessary to repeat those opinions. The opinion which seems most plausible may be expressed as follows:
1. A “word” is that by which we communicate our will; by which we convey our thoughts; or by which we issue commands the medium of communication with others.
2. The Son of God may be called “the Word,” because he is the medium by which God promulgates His will and issues His commandments. See Hebrews 1:1-3.
3. This term was in use before the time of John.
(a)It was used in the Aramaic translation of the Old Testament, as, “e. g.,” Isaiah 45:12; “I have made the earth, and created man upon it.” In the Aramaic it is, “I, ‹by my word,‘ have made,” etc. Isaiah 48:13; “mine hand also hath laid the foundation of the earth.” In the Aramaic, “‹By my word‘ I have founded the earth.” And so in many other places.
(b)This term was used by the Jews as applicable to the Messiah. In their writings he was commonly known by the term “Mimra” - that is, “Word;” and no small part of the interpositions of God in defense of the Jewish nation were declared to be by “the Word of God.” Thus, in their Targum on Deuteronomy 26:17-18, it is said, “Ye have appointed the word of God a king over you this day, that he may be your God.”
(c)The term was used by the Jews who were scattered among the Gentiles, and especially those who were conversant with the Greek philosophy.
(d)The term was used by the followers of Plato among the Greeks, to denote the Second Person of the Trinity. The Greek term νοῦς nousor “mind,” was commonly given to this second person, but it was said that this nouswas “the word” or “reason” of the First Person of the Trinity. The term was therefore extensively in use among the Jews and Gentiles before John wrote his Gospel, and it was certain that it would be applied to the Second Person of the Trinity by Christians. whether converted from Judaism or Paganism. It was important, therefore, that the meaning of the term should be settled by an inspired man, and accordingly John, in the commencement of his Gospel, is at much pains to state clearly what is the true doctrine respecting the λόγος Logosor Word. It is possible, also, that the doctrines of the Gnostics had begun to spread in the time of John. They were an Oriental sect, and held that the λόγος Logosor “Word” was one of the “Aeones” that had been created, and that this one had been united to the man Jesus. If that doctrine had begun then to prevail, it was of the more importance for John to settle the truth in regard to the rank of the Logos or Word. This he has done in such a way that there need be no doubt about its meaning.