Category: Devotions

These verses describe a miracle which should always possess a special interest in the eyes of a true Christian. It is the first, in order of time, of the many mighty works which Jesus did, when He was upon earth. We are distinctly told, “This beginning of miracles did Jesus in Cana of Galilee.”–Like every other miracle which John was inspired to record, it is related with great minuteness and particularity. And, like every other miracle in John’s Gospel, it is rich in spiritual lessons.

We learn, firstly, from these verses, how honourable in the sight of Christ is the estate of matrimony. To be present at a “marriage” was almost the first public act of our Lord’s earthly ministry.

Let us observe, as we read these verses, how various are the paths by which souls are led into the narrow way of life.

We are told of a man, named Philip, being added to the little company of Christ’s disciples. He does not appear to have been moved, like Andrew and his companions, by the testimony of John the Baptist. He was not drawn, like Simon Peter, by the out-spoken declaration of a brother. He seems to have been called directly by Christ Himself, and the agency of man seems not to have been used in his calling. Yet in faith and life he became one with those who were disciples before him. Though led by different paths, they all entered the same road, embraced the same truths, served the same Master, and at length reached the same home.

These verses ought always to be interesting to every true Christian. They describe the first beginnings of the Christian Church. Vast as that church is now, there was a time when it consisted of only two weak members. The calling of those two members is described in the passage which is now before our eyes.

We see, for one thing, in these verses, what good is done by continually testifying of Christ.

The first time that John the Baptist cried, “Behold the Lamb of God,” no result appears to have followed. We are not told of any who heard, inquired, and believed. But when he repeated the same words the next day, we read that two of his disciples “heard him speak and followed Jesus.” They were received most graciously by Him whom they followed. “They came and saw where He dwelt, and abode with Him that day.” Truly it was a day in their lives most eventful, and most blessed! From that day they became fast and firm disciples of the new-found Messiah. They took up the cross. They continued with Him in His temptations. They followed Him wherever He went. One of them at least, if not both, became a chosen apostle, and a master builder in the Christian temple. And all was owing to John the Baptist’s testimony, “Behold the Lamb of God.” That testimony was a little seed. But it bore mighty fruits.

This passage contains a verse which ought to be printed in great letters in the memory of every reader of the Bible. All the stars in heaven are bright and beautiful, and yet one star exceeds another star in glory. So also all texts of Scripture are inspired and profitable, and yet some texts are richer than others. Of such texts the first verse before us is preeminently one. Never was there a fuller testimony borne to Christ upon earth, than that which is here borne by John the Baptist.

Let us notice, firstly, in this passage, the peculiar name which John the Baptist gives to Christ. He calls Him “The Lamb of God.”

This name did not merely mean, as some have supposed, that Christ was meek and gentle as a lamb. This would be truth no doubt, but only a very small portion of the truth. There are greater things here than this! It meant that Christ was the great sacrifice for sin, who was come to make atonement for transgression by His own death upon the cross. He was the true Lamb which Abraham told Isaac at Moriah God would provide. (Gen. 22:8) He was the true Lamb to which every morning and evening sacrifice in the temple had daily pointed. He was the Lamb of which Isaiah had prophesied, that He would be “brought to the slaughter.” (Isaiah 53:7) He was the true Lamb of which the passover lamb in Egypt had been a vivid type. In short, He was the great propitiation for sin which God had covenanted from all eternity to send into the world. He was God’s Lamb.

The verses we have now read begin the properly historical part of John’s Gospel. Hitherto we have been reading deep and weighty statements about Christ’s divine nature, incarnation, and dignity. Now we come to the plain narrative of the days of Christ’s earthly ministry, and the plain story of Christ’s doings and sayings among men. And here, like the other Gospel-writers, John begins at once with “the record” or testimony of John the Baptist. (Matt. 3:1; Mark 1:2; Luke 3:2)

We have, for one thing, in these verses, an instructive example of true humility. That example is supplied by John the Baptist himself.

John the Baptist was an eminent saint of God. There are few names which stand higher than his in the Bible calendar of great and good men. The Lord Jesus Himself declared that “Among them that are born of woman there hath not risen a greater than John the Baptist.” (Matt. 11:11) The Lord Jesus Himself declared that he was “a burning and a shining light.” (John 5:35) Yet here in this passage we see this eminent saint lowly, self-abased, and full of humility. He puts away from himself the honour which the Jews from Jerusalem were ready to pay him. He declines all flattering titles. He speaks of himself as nothing more than the “voice of one crying in the wilderness,” and as one who “baptized with water.” He proclaims loudly that there is One standing among the Jews far greater than himself, One whose shoe-latchet he is not worthy to unloose. He claims honour not for himself but for Christ. To exalt Christ was his mission, and to that mission he steadfastly adheres.

The passage before us contains three great declarations about our Lord Jesus Christ. Each of the three is among the foundation-principles of Christianity.

We are taught, firstly, that it is Christ alone who supplies all the spiritual wants of all believers. It is written that “of His fulness have we all received, and grace for grace.”

There is an infinite fulness in Jesus Christ. As Paul says, “It pleased the Father that in Him should all fulness dwell.”–“In Him are hid all the treasures of wisdom and knowledge.” (Coloss. 1:19; 2:3) There is laid up in Him, as in a treasury, a boundless supply of all that any sinner can need, either in time or eternity. The Spirit of Life is His special gift to the Church, and conveys from Him, as from a great root, sap and vigour to all the believing branches. He is rich in mercy, grace, wisdom, righteousness, sanctification, and redemption. Out of Christ’s fulness, all believers in every age of the world, have been supplied. They did not clearly understand the fountain from which their supplies flowed, in Old Testament times. The Old Testament saints only saw Christ afar off, and not face to face. But from Abel downwards, all saved souls have received all they have had from Jesus Christ alone. Every saint in glory will at last acknowledge that he is Christ’s debtor for all he is. Jesus will prove to have been all in all.

John, after beginning his gospel with a statement of our Lord’s nature as God, proceeds to speak of His forerunner, John the Baptist. The contrast between the language used about the Saviour, and that used about His forerunner, ought not to be overlooked. Of Christ we are told that He was the eternal God,–the Creator of all things,–the source of life and light. Of John the Baptist we are told simply, that “there was a man sent from God, whose name was John.”

We see, firstly, in these verses, the true nature of a Christian minister’s office. We have it in the description of John the Baptist: “He came for a witness, to bear witness of the Light, that all men through him might believe.”

The Gospel of John, which begins with these verses, is in many respects very unlike the other three Gospels. It contains many things which they omit. It omits many things which they contain. Good reason might easily be shown for this unlikeness. But it is enough to remember that Matthew, Mark, Luke, and John wrote under the direct inspiration of God. In the general plan of their respective Gospels, and in the particular details,–in everything that they record, and in everything that they do not record,–they were all four equally and entirely guided by the Holy Ghost.