“Et de plenitudine ejus nos omnes accepimus, et gratiam pro gratia :”
“And of his fulness have all we received, and grace for grace.”
“From His fullness we have all received grace upon grace.”
“From his fullness we all received grace upon grace.”
“For of his fulness 4138, 2983 we all received, and grace for grace.”
And of his fulness we all have received; not only Jews, but also all nations. — And grace for grace.[5] It may perhaps be translated grace upon grace, as Mr. Blackwall observes, and brings a parallel example in Greek out of Theognis, p. 164. It implies abundance of graces, and greater graces under the new law of Christ than in the time of the law of Moses; which exposition is confirmed by the following verse. (Witham) — Before the coming of the Messias all men had the light of reason. The Greeks had their philosophy, the Jews the law and prophets. All this was a grace and favour bestowed by God, the author of all good. But since the word was made flesh, God has made a new distribution of graces. He has given the light of faith, and caused the gospel of salvation to be announced to all men; he has invited all nations to the faith and knowledge of the truth. Thus he has given us one grace for another; but the second is infinitely greater, more excellent, and more abundant than the first. The following verse seems to insinuate, that the evangelist means the law by the first grace, and the gospel by the second. Compare likewise Romans i. 17. The Jews were conducted by faith to faith; by faith in God and the law of Moses, to the faith of the gospel, announced by Christ. (Calmet)
John was not he, but only a witness to him; and he continueth to bear witness (the verb is in the present tense); nor did he give an obscure or cold testimony, but an open, and plain, and fervent testimony, according to the prophecies, his testimony was the voice of one crying in the wilderness. he first testified that Christ was he of whom he had before spoken; possibly when he was preaching in the wilderness, and Christ came to him to be baptized of him, Mat 3:11,14. he that cometh after me, in order of time, or in the ministerial office and employment, or, as if he were my disciple, Joh 8:12, is become, or is made, before me. both in the eternal destination, and in respect of his Divine nature; as also in dignity and eminency, considered as a prophet, i.e. one that revealeth my Father’s will. This John said before, though not in terms, yet in effect, when he said, Mat 3:11, He that cometh after me is mightier than I, whose shoes I am not worthy to bear, & c. So Mar 1:7 Luk 3:16. This is the first thing which is here mentioned, as John’s testimony concerning Christ, respecting the excellency of his person.
1. We are here told concerning him, in general, that he was a man sent of God. The evangelist had said concerning Jesus Christ that he was with God and that he was God; but here concerning John that he was a man, a mere man. God is pleased to speak to us by men like ourselves. John was a great man, but he was a man, a son of man; he was sent from God, he was God's messenger, so he is called, Mal 3 1. God gave him both his mission and his message, both his credentials and his instructions. John wrought no miracle, nor do we find that he had visions and revelations; but the strictness and purity of his life and doctrine, and the direct tendency of both to reform the world, and to revive the interests of God's kingdom among men, were plain indications that he was sent of God.
Verses 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.