(15) John bare witness of him, and cried.--Better, John beareth witness of him, and crieth. The latter verb is past in tense, but present in meaning. For the sense comp. Note on John 7:37. The writer thinks of the testimony as ever present, ever forceful. Twice on successive days had he heard them from the lips of the Baptist; three times within a few verses does he himself record them. (Comp. John 1:27; John 1:30.) They are among the words stamped on the heart in the crisis of life, and as fresh in the aged Apostle as they had been in the youthful inquirer. He remembers how he heard them, and from whom they came. That wondrous spiritual power in their midst which all men felt, whose witness men would have accepted had he declared that he was himself the Christ, uttered his witness then, and it holds good now. It is quoted here as closely bound up with the personal reminiscence of John 1:14, and with the thought of John 1:6-7.
(6)The testimony to this fact by the prophetic spirit. The evangelist, in support and vindication of the profound impression produced upon himself and others by the Christ, cites the startling and paradoxical testimony of the Baptist, which in John's own hearing the great forerunner had twice uttered, under very extraordinary circumstances (see vers. 26, 30). In the later verses this testimony is put in its proper place. Its repetition deepens the impression which the narrative gives of the vivid reality, and of the fact that the evangelist was trusting to a strongly impressed recollection, and is not romanticizing, as the Tubingen critics suppose. The sharp paradoxical form is thoroughly characteristic of the man who called on scribes and Pharisees to "repent," and spoke of God raising up seed to Abraham from the stones of the ground. From the synoptists we learn that John declared that the Coming One was "mightier" than himself, would deal with the Holy Ghost and with fire as he was able to do with water. He knew not the kind of manifestation which was coming on apace. But an enormous change passed over John the Baptist when he came into contact with our Lord, and at his baptism he sank abashed before the revelations which flashed on his soul. The enigmatical form of the Baptist's utterances was the beginning of the evangelist's faith in the personal pre-existence of the Logos who had become flesh in Christ. The testimony of the Baptist is here brought in, as the last great word of the prophetic ministry of the Old Testament, apart from the historic setting in which it afterwards occurs, as if, moreover, it was an abiding word which was yet sounding in the ears of men. The greatest of the sons of woman, and "more than a prophet," he who gathered up in his immense personality all the functions of prophet, priest, Nazarite, and master and teacher of men, the Elijah of the new revelation - John, the very ideal of Divine and supernatural voice in this world of ours, John, the veritable historic man, moreover, to whose disastrous martyrdom some of the Jews (Josephus, 'Ant.,' 18, 5, 2) referred the terrible judgments that befell their nation - Johnbeareth witness. That was his function, and his testimony still stands, his "voice" is still heard wherever his great career is known or properly appreciated - in Palestine, in Alexandria, in Ephesus or Corinth. And he crieth (κέκραγεν); or, hath cried; and the cry is still heard among men: This was he of whom I spake; implying that John uttered words of strange enigmatical significance before he saw Jesus coming to his baptism, and that, as the evangelist subsequently shows, on two memorable occasions, the prophet recalled them and reaffirmed their truthfulness. Before I saw him, I said it: He that is coming after me hath become - hath been in mighty activity - before me. He came forth in many ways from the Father, and was the central reality of the old covenant; γέγονεν, he hath come in the voice of the Lord, in the Shechinah glory, in the Angel of the presence, chronologically "before me." The English Version has followed the traditionary interpretation from Chrysostom to Lucke, De Wette, Alford, McLellan, and has seen in this ἐμπροσθέν μου γέγονεν a reference to the higher rank or dignity of the Logos incarnate, and translated the second clause "is preferred before me," or "hath been made before me," etc. But such a statement would not have conveyed any thought of great importance. A herald is naturally exceeded and superseded by the dignity and rank of him for whom he prepares the way. Moreover, the two adverbs of place are used in metaphorical sense as adverbs of time (derived from the relative position of individuals in a line or procession), and it is scarcely probable that the second should be used in another sense altogether, which would have disturbed the antithesis between them. On the other hand, Hengstenberg, Meyer, Lange, Godet, etc., recognize the perception of the Baptist, and his utterance of belief in the pre-existence of the Christ, and that from such passages as Isaiah 6:1 and Malachi 3:1 he knew that he who was coming into the world, and about to baptize with the Holy Ghost and with fire, to take the fan in his hand, etc., had been in reality before him. The difficulty of this interpretation is said to be that the proof which follows - because, or for (πρῶτός μου ἤν), he was before me - would be tautologous in the extreme; the reason given for the Lord having become before him being simply the asseveration of the fact. But the two very remarkable expressions, ἐμπροσθέν μου γέγονεν and πρῶτόςνου ἤν, are not identical. The first may easily refer to the historic precedence of the activity of the Coming One in all the operations of the Logos; the second may refer to the absolute and eternal precedence of the Logos in itself. If so, the whole significance of the previous fourteen verses is gathered up, and shown to have been flashed upon the consciousness of John the Baptist, and uttered with such intensity that the evangelist caught the idea, and saw in it the key to the whole mystery. It would seem, however, that the ὅτι πρῶτός did not form part of the original utterance of John. After the baptism, the whole truth had broken upon the Baptist, and he clenched or saw an explanation of the mystery.
1:15-18 As to the order of time and entrance on his work, Christ came after John, but in every other way he was before him. The expression clearly shows that Jesus had existence before he appeared on earth as man. All fulness dwells in him, from which alone fallen sinners have, and shall receive, by faith, all that renders them wise, strong, holy, useful, and happy. Our receivings by Christ are all summed up in this one word, grace; we have received even grace, a gift so great, so rich, so invaluable; the good will of God towards us, and the good work of God in us. The law of God is holy, just, and good; and we should make the proper use of it. But we cannot derive from it pardon, righteousness, or strength. It teaches us to adorn the doctrine of God our Saviour, but it cannot supply the place of that doctrine. As no mercy comes from God to sinners but through Jesus Christ, no man can come to the Father but by him; no man can know God, except as he is made known in the only begotten and beloved Son.
John bare witness of him,.... Which was his office and business, for which purpose he was sent, John 1:6.
and cried; this agrees with his work and office, according to the prophecy of him in Isaiah 40:3 and with the time of his ministry, the year of jubilee; and with the nature of his ministry, which was clear, open, and public; and performed with vigour, and in a powerful manner, with much assurance and certainty, with boldness and intrepidity, and with great zeal and fervency, and in an evangelical way; for it was such a cry as debased the creature, and exalted Christ:
this was he, of whom I spake; when he first entered upon his ministry and baptism, before he saw Christ, or baptized him; see Matthew 3:11.
he that cometh after me; for Christ came into the world after John; he was born six months after him; he came after him to be baptized by him, and attended on his ministry; and came later into the public ministry than he did,
is preferred before me; by God, the Father, in setting him up as Mediator; constituting him the head of the church; causing a fulness of grace to dwell in him; appointing him the Saviour of his people; and ordaining him judge of quick and dead. And by the prophets, who spake much of him, and sparingly of John; and of him as the Messiah and Saviour, and of John only as his harbinger: and by John himself, who represents him as coming from above, and as above all; and himself as of the earth, earthly: and by all Gospel ministers, and every true believer; and good reason there is for it:
for he was before me; which cannot be meant of honour and dignity; for this is expressed before; and it would be proving one thing by the same: nor of his birth, as man; for John in that sense was before him, being born before him; besides, being born before another, is no proof of superior worth; others were born before John, whom he yet excelled: but of his eternal existence, as the word, and Son of God, who was before John, or any of the prophets; before Abraham, and Noah, and Adam, or any creature whatever: the Arabic and Persic versions read, "for he was more ancient than me"; being from everlasting, from the beginning, or ever the earth was.
(6) The testimony to this fact by the prophetic spirit. The evangelist, in support and vindication of the profound impression produced upon himself and others by the Christ, cites the startling and paradoxical testimony of the Baptist, which in John's own hearing the great forerunner had twice uttered, under very extraordinary circumstances (see vers. 26, 30). In the later verses this testimony is put in its proper place. Its repetition deepens the impression which the narrative gives of the vivid reality, and of the fact that the evangelist was trusting to a strongly impressed recollection, and is not romanticizing, as the Tubingen critics suppose. The sharp paradoxical form is thoroughly characteristic of the man who called on scribes and Pharisees to "repent," and spoke of God raising up seed to Abraham from the stones of the ground. From the synoptists we learn that John declared that the Coming One was "mightier" than himself, would deal with the Holy Ghost and with fire as he was able to do with water. He knew not the kind of manifestation which was coming on apace. But an enormous change passed over John the Baptist when he came into contact with our Lord, and at his baptism he sank abashed before the revelations which flashed on his soul. The enigmatical form of the Baptist's utterances was the beginning of the evangelist's faith in the personal pre-existence of the Logos who had become flesh in Christ. The testimony of the Baptist is here brought in, as the last great word of the prophetic ministry of the Old Testament, apart from the historic setting in which it afterwards occurs, as if, moreover, it was an abiding word which was yet sounding in the ears of men. The greatest of the sons of woman, and "more than a prophet," he who gathered up in his immense personality all the functions of prophet, priest, Nazarite, and master and teacher of men, the Elijah of the new revelation - John, the very ideal of Divine and supernatural voice in this world of ours, John, the veritable historic man, moreover, to whose disastrous martyrdom some of the Jews (Josephus, 'Ant.,' 18, 5, 2) referred the terrible judgments that befell their nation - John beareth witness. That was his function, and his testimony still stands, his "voice" is still heard wherever his great career is known or properly appreciated - in Palestine, in Alexandria, in Ephesus or Corinth. And he crieth (κέκραγεν); or, hath cried; and the cry is still heard among men: This was he of whom I spake; implying that John uttered words of strange enigmatical significance before he saw Jesus coming to his baptism, and that, as the evangelist subsequently shows, on two memorable occasions, the prophet recalled them and reaffirmed their truthfulness. Before I saw him, I said it: He that is coming after me hath become - hath been in mighty activity - before me. He came forth in many ways from the Father, and was the central reality of the old covenant; γέγονεν, he hath come in the voice of the Lord, in the Shechinah glory, in the Angel of the presence, chronologically "before me." The English Version has followed the traditionary interpretation from Chrysostom to Lucke, De Wette, Alford, McLellan, and has seen in this ἐμπροσθέν μου γέγονεν a reference to the higher rank or dignity of the Logos incarnate, and translated the second clause "is preferred before me," or "hath been made before me," etc. But such a statement would not have conveyed any thought of great importance. A herald is naturally exceeded and superseded by the dignity and rank of him for whom he prepares the way. Moreover, the two adverbs of place are used in metaphorical sense as adverbs of time (derived from the relative position of individuals in a line or procession), and it is scarcely probable that the second should be used in another sense altogether, which would have disturbed the antithesis between them. On the other hand, Hengstenberg, Meyer, Lange, Godet, etc., recognize the perception of the Baptist, and his utterance of belief in the pre-existence of the Christ, and that from such passages as Isaiah 6:1 and Malachi 3:1 he knew that he who was coming into the world, and about to baptize with the Holy Ghost and with fire, to take the fan in his hand, etc., had been in reality before him. The difficulty of this interpretation is said to be that the proof which follows - because, or for (πρῶτός μου ἤν), he was before me - would be tautologous in the extreme; the reason given for the Lord having become before him being simply the asseveration of the fact. But the two very remarkable expressions, ἐμπροσθέν μου γέγονεν and πρῶτός νου ἤν, are not identical. The first may easily refer to the historic precedence of the activity of the Coming One in all the operations of the Logos; the second may refer to the absolute and eternal precedence of the Logos in itself. If so, the whole significance of the previous fourteen verses is gathered up, and shown to have been flashed upon the consciousness of John the Baptist, and uttered with such intensity that the evangelist caught the idea, and saw in it the key to the whole mystery. It would seem, however, that the ὅτι πρῶτός did not form part of the original utterance of John. After the baptism, the whole truth had broken upon the Baptist, and he clenched or saw an explanation of the mystery.
and cried; this agrees with his work and office, according to the prophecy of him in Isaiah 40:3 and with the time of his ministry, the year of jubilee; and with the nature of his ministry, which was clear, open, and public; and performed with vigour, and in a powerful manner, with much assurance and certainty, with boldness and intrepidity, and with great zeal and fervency, and in an evangelical way; for it was such a cry as debased the creature, and exalted Christ:
this was he, of whom I spake; when he first entered upon his ministry and baptism, before he saw Christ, or baptized him; see Matthew 3:11.
he that cometh after me; for Christ came into the world after John; he was born six months after him; he came after him to be baptized by him, and attended on his ministry; and came later into the public ministry than he did,
is preferred before me; by God, the Father, in setting him up as Mediator; constituting him the head of the church; causing a fulness of grace to dwell in him; appointing him the Saviour of his people; and ordaining him judge of quick and dead. And by the prophets, who spake much of him, and sparingly of John; and of him as the Messiah and Saviour, and of John only as his harbinger: and by John himself, who represents him as coming from above, and as above all; and himself as of the earth, earthly: and by all Gospel ministers, and every true believer; and good reason there is for it:
for he was before me; which cannot be meant of honour and dignity; for this is expressed before; and it would be proving one thing by the same: nor of his birth, as man; for John in that sense was before him, being born before him; besides, being born before another, is no proof of superior worth; others were born before John, whom he yet excelled: but of his eternal existence, as the word, and Son of God, who was before John, or any of the prophets; before Abraham, and Noah, and Adam, or any creature whatever: the Arabic and Persic versions read, "for he was more ancient than me"; being from everlasting, from the beginning, or ever the earth was.