Hereafter ye shall see, &c.— Instead of hereafter, many commentators translate the Greek απ αρτι,— from this time—henceforth,—"From this time you shall see the whole frame of nature subject to my commands, and such a surprising train of miracles wrought by me, in the course of my succeeding ministry, that shall seem as if heaven was opened, and all the angels of God were continually, as they appeared in a vision to Jacob (Genesis 28:12.), ascending and descending to wait upon the Son of man, and to receive and execute his orders." Accordingly, within three days one glorious miracle was performed by Christ at Cana of Galilee; which being the town whereunto Nathanael belonged, there is great reason to believe he was present with the rest of Christ's disciples at it; and if he was the same person with the apostleBartholomew,hemustregardthevisionofangelsattendingChrist'sascension, as a glorious accomplishment of these words; as his final appearance at the day of judgment, when the Son of man shall come in his glory, and all the holy angels with him, will yet more eminently be. "If we understand this prediction," says Mr. Merrick, "concerning the opening of heaven and the vision of the angels, in a literal sense, which seems the most easy method of interpreting it, we may, with Dr. Hammond, refer it to Christ's ascension, when the heaven was opened to receive him, and the angels came down from thence to wait on him, and ascended after him. The appearance of an angel in his agony, might also be referred to: and as many transactions of Christ's life are omitted in the gospels, there might be other appearances not recorded, which, if any of them were exhibited soon after Nathanael's coming to Christ, would determine the phrase απ αρτι, as we have observed, to its most obvious signification, from this time. But we may observe, that as the descending of the angels was previous to their ascending, the order of the facts seems to be inverted, which is not unusual in the classic writers, and is the same in Genesis 28:12 to which our Saviour evidently alludes."—Though there may be much truth in what Mr. Merrick observes, and our Lord's resurrection and ascension may be referred to, as among the greatest of his miracles, and by which the truth of his mission is incontestably proved; yet I cannot help thinking that the passage is of more general import, and means, upon the whole, "You shall be witnesses to such mighty works, and such remarkable interpositions of my divine power, as will leave you no room to doubt of my mission as the true Messiah." It is evident from the change of number in this verse,—ye shall see— οψεσθε, that the words do not refer to Nathanael only.
Inferences.—How solemn and sublime, magnificent and awful, is the account here given of our blessed Lord, as God co-eternal with the Father, a distinct and yet inseparable Person from him, and as intimately present to him, as thought is to mind; as the Creator of all things without restriction or limitation, the proper Fountain of life and honour, and the true Light, who was in the world to illuminate, uphold, and govern it, ever since it was created by him; and as the Object of faith, the divine Author of evangelical truth, whose Verily I say unto you, demands our faith and obedience, and who is the Discerner of the thoughts, and the Ruler of the heart! How adorable is the constitution of his Person, as the eternal Word made flesh, the Son of God, and the Son of man! And what dignity and honour does his divinity put upon his condescension, who tabernacled in flesh among men, full of grace and truth; and died a sacrifice to take away their sins! Behold this Lamb of God; look to him, and be saved; look and love, and follow him. And O how should we exalt him, and abase ourselves before him, as thinking it honour enough to be employed in the meanest services for him! How evidently divine were the testimonies given to this wonderful Person! To him give all the prophets witness, and the eternal Father himself discovered him to John, and miraculously owned him from heaven by an express notification and infallible signal at his baptism. How excellent is a gospel-ministry, which leads us not to man, but to Christ, as God-man Mediator, the great Prophet of the church, and the only propitiation for sin, that all who believe in him might receive of his fulness grace for grace; and as the Author of all the efficacy of gospel-ordinances by the baptism of the Spirit! And yet, alas! how many wilfully remain in darkness in the midst of noon-day light; and how many professing Christians do in reality reject him and his genuine gospel! But, blessed be God, there are a goodly number, who receive him with a true and saving faith by an assent and approbation of the mind, and by a full consent of the will: and O how great is their happiness! They are made partakers of the dignity and privileges of sons of God by adoption, and of a divine nature by regeneration. Whatever objections or prejudices they might before have in their hearts against him, how will a true acquaintance with him effectually cure and answer them all! The souls that cordially believe in Christ, and faithfully rely on his testimony, shall see still greater things, for his glory, and their own consolation and establishment. And O how happy is it to have his approbation of us, as Israelites indeed, in whom there is no deceit or guile. And what a grateful and generous turn does the grace of God give to the temper of a man's heart! He wants to have Christ exalted in every soul, and fain would have all his relations, friends, and acquaintance, brought to a saving knowledge of him, and interest in him. And how securely may we depend upon the infinite merit of his blood, commit our all to him, and surrender up ourselves entirely to his authority, guidance, and grace, as God manifested in the flesh, and as able to save to the uttermost all that come unto God the Father by him!
REFLECTIONS.—1st. St. John opens his gospel with an account of that divine Personage, concerning whom he was about to write. He is called the Word, or Logos; the essential Word of God, to whom he ascribes all the attributes peculiar to the One Jehovah. We have,
1. His eternal self-existence. In the beginning was the Word, not only before his incarnation, but ere creation rose, or time began to measure its periods; from ever-lasting he existed, as the great I Am.
2. His co-existence with the Father. The Word was with God, and the Word was God; not as one God with another, but as one divine Person co-existing with another in the same Godhead, and partaking with the Father in the same divine nature and essential perfections. The same was in the beginning with God, before any creature had yet been spoken into being.
3. His agency, in the formation of the world, and all things therein. All things were made by him, not as a sub-ordinate instrument, but as the self-sufficient Author of them; and without him was not any thing made that was made; from the highest to the lowest all are the creatures of his hand, and such power proves him to be very God. Isaiah 44:24.
4. He is the original of life and light to all the creatures that he hath made. In him was life, self-existent and independent; and he is the eternal fount whence all beings, sensitive or rational, receive their life, and are maintained by supplies out of his fulness; and the life was the light of men; from him was communicated to us all that reason and understanding of which we are possessed; and from him comes all the divine light and life by which we can be restored to the knowledge and enjoyment of God.
5. The light shineth in darkness. By the fall all divine light was utterly banished from the minds of men, and they are by nature sunk into the blackness of spiritual darkness. The glimmering of tradition, and the brighter light of revelation, shining in the shadows and types of the law, or in the prophesies and promises of the Old Testament, were utterly ineffectual to lead men to eternal life and salvation, without divine illumination: the darkness comprehended it not: the plainest and most obvious truths, without his illumination, the natural man can no more comprehend to the salvation of his soul, than the blind can discern the objects before them. He, therefore, who first gave eyes to our bodies, must, by the same divine power, give sight to our darkened minds, or we must for ever remain under spiritual darkness and ignorance; but he does in a measure bestow that divine light on every fallen son of Adam, and, if duly improved, will bestow a sufficiency of it for eternal salvation.
2nd, The clearest revelation of gospel light began with the Baptist's ministry. To him therefore the evangelist refers, as bearing the most glorious testimony of the un-created Word.
1. He relates the mission and preaching of John. There was a man sent from God, whose name was John: his miraculous birth, his extraordinary gifts, and remarkable sanctity, were plain indications of his mission from above. The same came for a witness, to bear witness of the light; to point out to their notice the sun of righteousness, that was now about to arise; but to whom, through the wilful blindness of their hearts, they were indisposed to pay due attention and regard: and to testify that this was the Messiah of God: that all men through him might believe; who were, without distinction, invited by him to look to Jesus and be saved. He was not that light: though his energetical discourses, and mighty influence, raised in the minds of many an apprehension that he was the promised Christ, he assumed no such title; but his honour was to be the morning-star, the harbinger of day, to usher in the rising sun: he was sent to bear witness of that light, and prepare the way of the Lord. While we rejoice in the light of ministers, we must remember that they are only witnesses to the light; and as they preach not themselves, but Christ Jesus the Lord, to him must our eyes be alone directed.
2. Before he proceeds farther with John's testimony, the evangelist enlarges on the glorious character and office of him, to whom the Baptist bore record. That was the true light, in opposition to the false lights of Gentile philosophy, and in contradistinction to the glimmering taper of ceremonial types and figures: he was eminently the true light, the fountain from which all wisdom and knowledge flow, which lighteth every man that cometh into the world; not only as the author of natural reason to all; but as bestowing such a measure of spiritual light on all the children of men, according to their different dispensations, that none shall have reason to accuse him as the cause of their perdition; but all, if faithful to that light, may come to the knowledge of the truth, and be saved. He was in the world, and the world was made by him: from the beginning his power and providence were displayed; but such was the wilful blindness, the wilful stupidity of mankind in general, that the world knew him not, nor in the expanded volume of nature, opened to their view, discerned his eternal godhead. Nay, he came unto his own, appearing incarnate in the fulness of time, and manifesting himself by his doctrine and miracles to the Jewish people, who were his own in a covenant of peculiarity, and his kinsmen according to the flesh; and his own received him not; they were in general wilfully obstinate, and rejected their God and Saviour. But as many as received him in his real character as the promised Messiah, the prophet, priest, and king of his believing people, to them gave he power to become the sons of God, even to them that believe on his name. By faith embracing him as their God and Saviour, and placing their whole dependance on his atonement and intercession, they were advanced to the high dignity and privilege of being accounted the sons and daughters of the Lord Almighty, entitled to the inheritance of glory as joint-heirs with Christ, and endued with all those heavenly graces and filial dispositions which proved their adoption of God. And all who truly believe in and receive the same Jesus into their hearts, trusting on him alone as the atoning Saviour, and continuing faithfully devoted to him as their Lord and Master, shall be made partakers of the same invaluable blessing and honours. We who were by nature children of wrath, are now become the children of God by faith in Jesus Christ. And this is not merely a relative change, but a real one: where God confers the dignity of a child, he gives the Spirit of adoption. Those therefore are his sons, which were born, not of blood, not by natural descent; for nothing but corruption naturally runs in the blood of all the fallen sons of Adam; nor by circumcision, which was only the outward sign of an inward and spiritual grace, without which that bloody rite availed nothing to the soul; nor of the will of the flesh; our regeneration springs not from any natural power or ability in ourselves; nor does it come of the will of man; the wisest reasoners, the most powerful orators, spend their rhetoric in vain, without divine aid accompanying them; moral arguments in this case are ineffectual, unless enforced by divine operation; and therefore the evangelist adds, but of God; the renovation of the soul is a work of grace, and we can only be quickened from the death of trespasses and sins to spiritual life by the power and energy of the Spirit of Christ; though our own endeavours must accompany this grace, and it is offered to all without exception. And in order to this great design of man's salvation, the Word was made flesh, became incarnate, not by the conversion of the Godhead into flesh, but by taking the manhood into God: he took our nature, that, in the likeness of sinful flesh, he might make reconciliation; and dwelt among us, in all the fulness of the Godhead taking up his abode in the body which was prepared for him, as the Shechinah dwelt in the temple: (and we beheld his glory, the brightness of which darted through the veil that for a time obscured its lustre, and appeared in all the miracles that he wrought, in the transcendant wisdom, goodness, grace, power, and majesty that he displayed on various occasions, and particularly blazed forth at his transfiguration, his resurrection and ascension; all of which divine manifestations of himself, the more they considered, the more they were filled with reverence and godly fear, and could not but regard the glory of Jesus as the glory of the only begotten of the Father) such as it became this divine Personage to appear in, who was the brightness of the Father's glory, and the express image of his person; and who was full of grace and truth; full of grace, of all spiritual blessings to bestow on believers; and of truth, fulfilling, in his own person, as the substance, all those typical institutions which were the shadows of good things to come, together with the prophesies which chiefly centred in him, and accomplishing all the engagements that he had undertaken. With what entire satisfaction then may we rest our souls on this adored Redeemer, so admirably qualified for the office of Mediator, possessed of all the excellence which the human nature is capable of receiving, and infinitely exalted in the uncreated glory of the divine? The more we consider his humiliation in becoming incarnate, the more deeply should we be affected with a sense of his grace and love; and, while we view Christ Jesus as the very God of very God, the more confidently should we trust in his infinite merit and intercession.
3rdly, We have,
1. The Baptist's farther testimony of Christ. John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me, is preferred before me. He was the herald sent to prepare the way of the king Messiah, to proclaim aloud the coming of the incarnate God, and at his baptism to point him out to the notice of the world, as infinitely his superior in dignity, though after him, in point of time, entering upon his ministry and mission. And this pre-eminence he justly ascribes to him, both in the view of his eternal existence as a divine Person, and also of his constitution to the office of mediator between God and man; for he was before me. Note; (1.) The greatest of ministers and the chief of saints are always most careful to ascribe nothing to themselves, but ever to exalt the name of their adored Lord and Master as alone worthy of all honour and glory. (2.) The younger in office is often seen to be the greater in grace.
2. The evangelist takes up the word, and expatiates on the unsearchable riches of Christ, in connection with what he had said, John 1:14. And of his fulness, the plenitude of gifts and graces resident in this Son of God's eternal love, everlastingly exercised towards him, have all we received: not only they, as apostles, were indebted to their incarnate Lord for all the wondrous abilities with which they were qualified for the discharge of the trust committed to them; but also all Christians, of every degree, in every age, draw from the everflowing, overflowing, fountain of a Saviour's grace, the supply of all their spiritual wants; and grace for grace; which singular expression is differently interpreted; either as representing the fulness as well as the freedom of the gospel blessings, as grace upon grace, heaped up unto glory; or as the supply suited to our necessities, and effectual to strengthen us for all the work and duty to which the Saviour calls us; or such grace as exactly corresponds to that which is in him, transforming us into the same image, as the wax bears the impression of the seal; or as descriptive of the more abundant measures of grace dispensed under the gospel than under the law, to which sense the following verse seems to direct us. For the law was given by Moses: he, as the minister of God, declared his will to the Jewish people; and it was a matter of grace and favour that God by him revealed himself and his law unto them: but one unspeakably greater than Moses is here, the author of a new dispensation, which in glory far excelleth, 2 Corinthians 3:10 for grace and truth came by Jesus Christ. He is the sum and substance of all the types and prophesies, and in him they receive their accomplishment: the gospel, which he declared, contained the brightest discoveries of the divine grace and goodness, and the most reviving promises, ratified with his own blood: and as he reveals the only way of obtaining the divine favour, and how we may walk so as to please God, he offers also the ability for that which he enjoins; and his gospel is a law of the Spirit of life, communicating spiritual life and power to the soul. The greatest prophets who went before him, are not to be compared with him; and his word must necessarily, in the clearness and fulness of it, excel all other revelations of his will which God has been pleased to vouchsafe to the sons of men; for no man hath seen God at any time; neither men nor angels are capable of that intimate knowledge of the divine counsels, nor were ever admitted into his secrets: the only begotten Son, which is in the bosom of the Father, and by his participation of the Godhead most perfectly understands the whole will of the Father—in nature one with the Father, and infinitely dear to him; he hath declared him, being most transcendently qualified to make such discoveries of God and his counsels, particularly of his wisdom and grace in the redemption of lost sinners, as none of the prophets, nor John himself, could be supposed to do, they being but servants over the house of God; he the Son in his own house; and therefore hath more gloriously and distinctly than ever before, brought life and immortality to light by the gospel. They who went before us, saw but through a glass darkly; we with a distinctness of vision, like that of face to face. May the light of gospel truth, so clearly revealed to us in and by the Son, be accompanied, through believing, with the effectual power of gospel grace to our hearts!
4thly, The testimony of John is here re-assumed, which he delivered to those who were sent from Jerusalem to examine into his credentials.
1. The sanhedrim, whose business it was to take cognizance of all religious matters, sent priests and Levites to inquire who he was, and what character he assumed; the time being at hand when the Messiah, according to the prophets, was now about to appear? And as many took John to be the Christ, or at least an extraordinary personage raised up for some great purposes, they wanted to hear, from his own lips, what he professed himself to be.
2. John's answers to their questions were direct and faithful. As to his being the Messiah, he freely and earnestly disclaims every such pretension: he confessed and denied not; but confessed, I am not the Christ. Note; We must never arrogate to ourselves honours which do not belong to us; but should reject every temptation to pride with abhorrence. In reply to their question, Whether he were Elias? he said, No. The Jews looked for the person of Elias; John only came in the spirit and power of that zealous reformer; and therefore was not the Elijah whom they expected. He declares himself to be neither Jeremiah, nor that prophet of whom Moses spake, nor any of the ancient prophets risen again, one of whom they supposed would precede the coming of Elias. Hereupon they urge him to give them a positive answer who he was, if he was not one of those whom they had mentioned, that they might carry back something determinate to those who sent them. To this he gave a direct answer in the words of Scripture, Isaiah 40:3. I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. He was the harbinger of the Messiah: his office was to cry aloud and spare not, rebuking the sins, and rectifying the errors of the people, and thus calling upon them to prepare to meet their God incarnate. And this is the great work of every true minister of Christ: with zeal, which fires his discourses, he labours to call sinners to the Saviour; and, eager in his exhortations, desires to lead them to repentance unto life.—Since he disclaims the character of the Messiah and those prophets which they had mentioned, they expostulated with him on his assuming authority to baptize; for it seems those Pharisees, who were now delegated in this commission, tenacious of their traditions, and proud in the conceit of their own goodness, fancied they needed no repentance; and, unable to brook the freedom and severity of the Baptist's rebukes, would gladly have taken occasion to suppress and silence him. In answer to their question he replied, I baptize with water, as the outward sign of an inward and spiritual grace, which I pretend not to confer: but there standeth one among you, or there lately stood one among you, even Jesus who had been baptized by him, whom ye know not, he not having yet publicly appeared in his glorious character as the Messiah; He it is who, coming after me, is preferred before me, as infinitely my superior, whose shoes' latchet I am not worthy to unloose: so transcendently glorious and exalted is his dignity, that to be employed in the meanest office about his person, is an honour far beyond all that I can pretend to deserve. This conversation passed at Bethabara, beyond Jordan, where John was baptizing; but we find no inquiries made after Him concerning whom John informed them.
5thly, Jesus had now finished his glorious conflict with the great enemy of souls, and was returning from the wilderness victorious, to the banks of Jordan. There John saw him, and bore repeated testimony to him as the Christ of God.
1. He points out Jesus to the notice of his disciples, as he walked near the river's side, saying, Behold the Lamb of God, which taketh away the sin of the world. He is the Lamb without spot and blemish, which the daily sacrifice and paschal lamb prefigured; he is the Lamb of God, appointed by him as the great oblation which should once be offered, with whose sacrifice he would be well pleased, taking away the sin of the world, the original sin of Adam, and the sins of all that believe in his name; and by the one oblation that he has once offered, hath fully and completely made the atonement; so that all, in every age or place, under whatever degree of guilt or power of corruption they lie, who come to him, are sure to find mercy and salvation through him: and therefore we are directed to behold him, to look to him with an eye of faith, that we may be made partakers of the redemption that is in him.
2. He declares that this is the Person to whom he had before borne witness: This is he of whom I said after me cometh a man which is preferred before me; for he was before me; a man, yet more than man, even God-man. And I knew him not; there was no personal, or at least intimate acquaintance between them before, nor were they in league together to serve any sinister end or purpose: but that he should be made manifest to Israel, therefore am I come baptizing with water: this was the great end of John's ministry, to point out to Israel the anointed Saviour.
3. He mentions the sign which the Lord had given him to discover that distinguished Personage whose fore-runner he was, but of whom, till then, he had no personal knowledge, at least as the Messiah. The sign given was the visible descent of the Spirit as a dove: and on whomsoever of those, who came to him to be baptized, he should see it light, he might be fully assured that this was he which baptizeth with the Holy Ghost. This he saw at Jordan when Jesus came to be baptized of him, and heard the voice from heaven mentioned Matthew 3:17. On these sure grounds, therefore, he bare record then, and ever after continued to repeat the same testimony, that this is the Son of God incarnate, the true Messiah promised from the beginning.
4. The next day, again looking earnestly on Jesus as he walked, he pointed him out to two of his disciples, saying, Behold the Lamb of God, desirous to engage their attention to the heavenly Saviour, and to lead them to value, regard, and embrace him, as the one great atoning sacrifice for the sins of men, which all those under the law prefigured and represented. Note; (1.) The doctrine of Christ's sacrifice for our sins is one of the grand leading subjects on which ministers must continually insist. (2.) They who have beheld the excellency of Jesus, cannot but delight to recommend him to the regard of others.
6thly, The first disciples of Jesus now begin to commence their acquaintance with him.
1. The two, who were with John when he pointed out Jesus to their notice, immediately followed him, desiring to be indulged in a greater intimacy with him. And the gracious Lord, who observes and is delighted with the first steps that a soul takes in approaching him, kindly accosted them, and inquired what they sought. With humble and respectful address they replied, Rabbi, where dwellest thou? Rabbi was the title given to the most famed of their wise men; and most deserving of it must he be in whom dwelt all the treasures of wisdom and knowledge. They desired to be admitted to a longer conversation with him than they could enjoy as they walked, and would gladly, if they might be permitted, wait upon him to receive his divine instructions. Note; Abiding communion with Jesus, is the thing, that a soul which is at all acquainted with him importunately desires. Christ courteously invites them to his lodgings; Come and see: he was ready to give them an immediate welcome; for his arms are ever open to receive those who desire to come to him. With thankfulness and joy they immediately embraced the offer. Where the soul is at stake, every delay is dangerous. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour: so that they spent that day in delightful conversation with him. The name of one of these disciples was Andrew, Simon Peter's brother; the other probably the author of this gospel, who here, and in other places, modestly suppresses his own name, when the mention of it would be to his honour: a noble instance of his unfeigned humility.
2. A third disciple is added. Andrew, eager to communicate the glad tidings to his brother Simon, findeth him, and with exultation relates the important discovery that they had made, We have found the Messias, (which is being interpreted in the Greek language the Christ) the anointed of God, so often spoken of in the Scriptures; and he brought him to Jesus, who took particular notice of him; and calling him by his name, which, though a stranger to him before, he well knew, he gives him a new name, Cephas, which signifies a stone, as adopting him into his family, and intimating the steadiness of his heart in the work of the gospel, and his being appointed one of those pillars on which, with his brethren and apostles, the church should stand firm, grounded on Jesus the chief cornerstone and sure foundation. Note; (1.) They who have tasted the riches of Christ's grace themselves, cannot but be active to draw others to him. There is in Christ enough for all. (2.) They who are nearly related to us in blood, claim a peculiar interest in our regard and prayers; and the best token of our love to them will be shewn in leading them to Jesus.
7thly, Our Lord, having begun to make choice of his disciples, adds two more to the number, in Galilee, whither he went the day following.
1. Christ himself calls Philip. He saith unto him, Follow me; and he instantly obeyed. He was of Bethsaida, a town on the lake of Gennesareth, and a place very abandoned, Matthew 11:21.: an encouragement to ministers of the gospel, to visit even the worst of places.
2. Philip immediately went in quest of some friends to whom he might carry the glad tidings; and finding Nathanael, he with joy communicated the news, We have found him of whom Moses in the law and the prophets, did write, Jesus of Nazareth the son of Joseph. Probably our Lord had opened these scriptures concerning himself to Philip's fullest satisfaction. But Nathanael, on the mention of Nazareth, starts an objection, Can any good thing come out of Nazareth?—a place vile and despicable to a proverb. Philip, unable to solve the difficulty, yet not shaken in his own faith, says, Come and see; persuaded that Jesus himself could easily silence that and every other objection which might be raised against him. Note; (1.) They, who have found Christ, cannot but exult in this happy acquisition. (2.) Though we may not be capable of answering every objection which may be started, we are not therefore to conclude that our religion is a delusion, but examine farther, and then we shall find enough to satisfy us that we have not believed cunningly devised fables. (3.) When we are in doubt, we must come to Jesus, and by prayer and attention to his word may be confident that he will lead us into all truth.
3. Nathanael yielded to Philip's invitation, and quickly was convinced of the unreasonableness of the prejudices which he had entertained. (1.) Christ highly commends his character as he saw him coming near, saying to those who were in company with him at that time, Behold an Israelite indeed, in whom is no guile, a genuine son of simple-hearted Jacob. Note; It is a great thing to be an Israelite indeed, in spirit and temper such as our profession demands, without allowed guile either towards God or man, but with regard to both keeping a conscience void of offence. (2.) Nathanael expresses his surprise how Jesus should know him whom he had never seen before; but the confirmation of it which Christ gave yet more amazed him, and silenced all his doubts, as it proved his omniscience: Before that Philip called thee, when thou wast under the fig-tree, I saw thee. Probably Nathanael had retired thither for some religious exercises, where no eye might see him, and there had offered up his fervent supplications to God for the Messiah's coming; or might be employed in meditation, perhaps on that dream of Jacob, Genesis 28:12; Genesis 28:22 to which our Lord refers, John 1:51.; and such an instance of his knowing both the place of his retirement, and the very sentiments of his soul, could not but give Nathanael the strongest evidence of his being indeed the Messiah, as Philip had affirmed. Note; The eye of Jesus is upon us in our most retired moments, and he is acquainted with every sentiment of our souls. And this cannot but afford as much comfort to a gracious soul, as it speaks confusion to every hypocrite. (3.) Nathanael, fully convinced, bows down before him, and makes solemn profession of his faith in him as the Messiah, Rabbi, thou art the Son of God, thou art the King of Israel. His prejudices instantly vanished, and, assured of the divine mission and character of Jesus, he gladly yields himself up a loyal subject to Israel's King, trusting on him for salvation from all enemies.
4. Christ, with approbation of his faith, and admiration of his noble confession, assures Nathanael that he shall shortly see greater and more glorious evidences of his infinite wisdom and power, to confirm his confidence. Verily, verily, I say unto you, who am the faithful and true Witness, Hereafter ye shall see heaven open, or from hence-forth, when entering upon his public ministry he should begin to manifest his glory in the miracles that he wrought and the doctrines he taught; and ye shall see the angels of God ascending and descending upon the Son of man; either literally, in their ministrations to him at his resurrection and ascension; or, rather figuratively, such a friendly intercourse between heaven and earth would now appear to be restored, and such wonders wrought by Jesus in confirmation of his mission, that it would be proved with evidence as strong and striking as if they saw the heavens themselves opened, and the angels employed in carrying on a correspondence between God the Father and the Son, become man for us men and for our salvation. Note; Through the Son of man the kingdom of heaven is opened to all believers, the angels of God minister for the heirs of salvation, and we may now enter boldly into the holiest of all, ascending by him, who is unto the faithful as the ladder of Jacob, the way to God and glory.