John 1:16

(in Joan. t. vi. 3.) This is to be considered a continuation of the Baptist's testimony to Christ, a point which has escaped the attention of many, who think that from this to, He hath declared Him, (v. 18) St. John the Apostle is speaking. But the idea that on a sudden, and, as it would seem, unseasonably, the discourse of the Baptist should be interrupted by a speech of the disciple's, is inadmissible. And any one, able to follow the passage, will discern a very obvious connection here. For having said, He is preferred before me, for He was before me, he proceeds, From this I know that He is before me, because I and the Prophets who preceded me have received of His fulness, and grace for grace, (the second grace for the first.) For they too by the Spirit penetrated beyond the figure to the contemplation of the truth. And hence receiving, as we have done, of his fulness, we judge that the law was given by Moses, but that grace and truth were made, by Jesus Christ—made, not given: the Father gave the law by Moses, but made grace and truth by Jesus. But if it is Jesus who says below, I am the Truth, (John 14:6) how is truth made by Jesus? We must understand however that the very substantial Truth, from which First Truth and Its Image many truths are engraven on those who treat of the truth, was not made through Jesus Christ, or through any one; but only the truth which is in individuals, such as in Paul, e. g. or the other Apostles, was made through Jesus Christ.

This figure of corporeal healing sang of a spiritual healing, according to the rule by which things carnal are always antecedent as figurative of things spiritual. And thus, when the grace of God advanced to higher degrees among men, an accession of efficacy was granted to the waters and to the angel.

For out of his fulness do we all receive, nor does he, in giving liberally, suffer any diminution of his fulness.

What have we received? "grace for grace," saith he. What grace, for what? For the old, the new. For there was a righteousness, and again a righteousness. There was a faith, there is a faith. There was an adoption, there is an adoption. There was a glory, there is a glory. There was a law, and there is a law. There was a service, and there is a service. There was a covenant, and there is a covenant. There was a sanctification, and there is a sanctification: there was a baptism, and there is a Baptism: there was a sacrifice, and there is a Sacrifice: there was a temple, and there is a temple: there was a circumcision, and there is a circumcision; and so too there was a "grace," and there is a "grace." But the words in the first case are used as types, in the second as realities, preserving a sameness of sound, though not of sense.

"Grace for grace." For by grace the Jews were saved: "I chose you," saith God, "not because you were many in number, but because of your fathers." If now they were chosen by God not for their own good deeds, it is manifest that by grace they obtained this honor. And we too all are saved by grace, but not in like manner; not for the same objects, but for objects much greater and higher. The grace then that is with us is not like theirs. For not only was pardon of sins given to us, (since this we have in common with them, for all have sinned,) but righteousness also, and sanctification, and sonship, and the gift of the Spirit far more glorious and more abundant. By this grace we have become the beloved of God, no longer as servants, but as sons and friends. Wherefore he saith, "grace for grace."

And what means that, saith he, "Of His fullness have all we received"? for to this we must for a while direct our discourse. He possesseth not, says he, the gift by participation, but is Himself the very Fountain and very Root of all good, very Life, and very Light, and very Truth, not retaining within Himself the riches of His good things, but overflowing with them unto all others, and after the overflowing remaining full, in nothing diminished by supplying others, but streaming ever forth, and imparting to others a share of these blessings, He remains in sameness of perfection. What I possess is by participation, (for I received it from another) and is a small portion of the whole, as it were a poor rain-drop compared with the untold abyss or the boundless sea; or rather not even can this instance fully express what we attempt to say, for if you take a drop from the sea, you have lessened the sea itself, though the diminution be imperceptible. But of that Fountain we cannot say this; how much soever a man draw, It continues undiminished.

Let us suppose that there is a fountain of fire; that from that fountain ten thousand lamps are kindled, twice as many, thrice as many, ofttimes as many; does not the fire remain at the same degree of fullness even after its imparting of its virtue to such members? It is plain to every man that it does. Now if in the case of bodies which are made up of parts, and are diminished by abstraction, one has been found of such a nature, that after supplying to others something from itself it sustains no loss, much more will this take place with that incorporeal and uncompounded Power. If in the instance given, that which is communicated is substance and body, is divided yet does not suffer division, when our discourse is concerning an energy, and an energy too of an incorporeal substance it is much more probable that this will undergo nothing of the sort. And therefore John said, "Of His fullness have all we received."

The Evangelist in these words accepts the true testimony of the Baptist, and makes clear the proof of the superiority of our Saviour, and of His possessing essentially the surpassing every thing originate, both in respect of glory itself (whereof he is now more especially speaking) and of the bright catalogue of all the other good things. For most excellently, says he, and most truly does the Baptist appear to me to say of the Only-Begotten, For He was before me, that is far surpassing and superior.

And the apostle says, "Which things we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth." For of the prophets it is said, "We have all received of His fulness," that is, of Christ's. So that the prophets are not thieves. "And my doctrine is not Mine," saith the Lord, "but the Father's which sent me."

And these are the words of the Forerunner, speaking about Christ, that all of us, the prophets, have received from His fullness. For He possesses grace not such as spiritual people have, but, being the source of all goodness, all wisdom, and prophecy, He abundantly …

Since a principle for influencing is not efficacious unless it has in itself a fontal and original fullness, which is not only a fullness of sufficiency but also of superabundance; therefore it is necessary that the incarnate Word be full of grace and truth, so …

Through the Word incarnate there descends to us an abundance of graces: whence in John: "Of his fullness we have all received, and grace for grace." It is certain that the original principle, which is God, when he created man in his image and likeness …

"And of his fullness we have all received grace for grace." Here the second reason for knowing that Christ was the Son of God is touched upon, namely on account of a singular effect, and this was the bestowal of grace. Therefore he says: "And …

He follows with, Of his fullness we have all received words and those that follow to (v 19), "This is the testimony of John," are taken in two ways. According to Origen, these are the words of John the Baptist and are added by him …

And - Here the apostle confirms the Baptist's words: as if he had said, He is indeed preferred before thee: so we have experienced: We all - That believe: have received - All that we enjoy out of his fulness: and in the particular, grace upon grace - One blessing upon another, immeasurable grace and love.

He has a fountain of fulness overflowing: We all have received. All we apostles; so some. We have received the favour of this apostleship, that is grace; and a fitness for it, that is truth.

Let us see what it is that we have received. We have received grace for grace. Our receivings by Christ are all summed up in this one word, grace; we have received kai charin -- even grace, so great a gift, so rich, so invaluable; we have received no less than grace; this is a gift to be spoken of with an emphasis.

And of his fulness have all we received,....

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 needs of all believers . It is written that "of his fullness have we all received, and grace for grace." There is an infinite fullness in Jesus Christ. As Paul says, "It pleased the Father that in him should all fullness dwell." "In Him are hidden all the treasures of wisdom and knowledge." (Coloss. 1:19; 2:3.)

There is a fullness of divine Providence in His plea, for "He is able to save to the uttermost them that come unto God by Him; seeing He ever lives to make intercession for them." There is a fullness of victory in His death, for through death He destroyed him that had the power of death, that is the devil. There is a fullness of efficacy in His resurrection from the dead, for by it "are begotten again to a lively hope."

THESE are not words spoken by John the Baptist, as a cursory reader might imagine, but they were written by John the Evangelist. The verse preceding is a paragraph cast into the midst of the Gospel, causing a temporary break. Omitting that verse, we read as follows: "The Word was made flesh and dwelt among us, (and we beheld His glory, the glory as of the only-begotten of the Father), full of Grace and truth; and of His fullness have we all received and Grace for Grace."

of his fulness--of "grace and truth," resuming the thread of Joh 1:14. grace for grace--that is, grace upon grace (so all the best interpreters), in successive communications and larger measures, as each was able to take it in. Observe, the word "truth" is here dropped.

quarantine:debris (2026-07-29) — starts-lowercase

ONE Sabbath I was staying in an Italian town on the other side of the Alps. Of course, the whole population was Romish. Two or three of us, therefore, being Protestants, held a little service for the worship of God in the simple manner that is our habit. After this, I went out for a walk. The weather being hot and sultry, I sought the outskirts of the town to get to as quiet and cool a spot as possible.

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 needs of all believers . It is written that "of his fullness have we all received, and grace for grace." There is an infinite fullness in Jesus Christ. As Paul says, "It pleased the Father that in him should all fullness dwell." "In Him are hidden 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 vigor to all the believing branches. He is rich in mercy, grace, wisdom, righteousness, sanctification, and redemption. Out of Christ's fullness, 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. We are taught, secondly, the vast superiority of Christ to Moses, and of the Gospel to the Law . It is written that "the law was given by Moses, but grace and truth came by Jesus Christ." Moses was employed by God "as a servant," to convey to Israel the moral and ceremonial law. (Heb. 3:5.) As a servant, he was faithful to Him who appointed him, but he was only a servant. The moral law, which he brought down from Mount Sinai, was holy, and just, and good. But it could not justify. It had no healing power.

There is a fullness of divine Providence in His plea, for "He is able to save to the uttermost them that come unto God by Him; seeing He ever lives to make intercession for them." There is a fullness of victory in His death, for through death He destroyed him that had the power of death, that is the devil. There is a fullness of efficacy in His resurrection from the dead, for by it "are begotten again to a lively hope." There is a fullness of triumph in His ascension, for "when He ascended up on high He led captivity captive and received gifts for men." There is a fullness of blessings unspeakable, unknown. A fullness of grace to pardon, of grace to regenerate, of grace to sanctify, of grace to preserve and of grace to perfect. There is a fullness at all times. A fullness by day and a fullness by night. A fullness of comfort in affliction, a fullness of guidance in prosperity, a fullness of every Divine attribute, of wisdom, of power, of love. A fullness which it were impossible to survey, much less to explore. There is everything summed up in a total—"the gathering together of all things in One" in Jesus. "It pleased the Father that in Him should all fullness dwell." In vain we strive to recount the holy wonder. It were a theme which would exhaust an angel's tongue to tell—the fullness which resides in Jesus our Head and ever abides to answer our need. And now what shall we say to these things? "Of His fullness have all we received." The text seems to me to suggest four reflections. First, an appeal to our gratitude.

THESE are not words spoken by John the Baptist, as a cursory reader might imagine, but they were written by John the Evangelist. The verse preceding is a paragraph cast into the midst of the Gospel, causing a temporary break. Omitting that verse, we read as follows: "The Word was made flesh and dwelt among us, (and we beheld His glory, the glory as of the only-begotten of the Father), full of Grace and truth; and of His fullness have we all received and Grace for Grace." In its more limited meaning, as it stands in its connection, the text appears to teach that while Jesus Christ dwelt on earth there was a Divine Glory about His Person and Character which His Apostles and disciples clearly beheld, perceiving in Him and in His teaching a fullness of Divine Grace and the Truth of God. And further, that this Grace and Truth were Divinely contagions, so that the disciples participated in it and men took knowledge of them that they had been with Jesus and learned of Him—this being especially true of the Apostles who drank most fully into the life and power of Jesus and continued to reveal to the world, after their Master was taken up—the Grace and Truth of the Gospel committed to them. But this passage is not to be restricted to so limited a sense—it is of far wider range and of much greater depth. We understand it of our Lord Jesus in the whole of His Character and work. Looking beyond His earthly life we see Him in His Crucifixion, His Resurrection, His Ascension, His sitting at the right hand of God and His Second Advent. And beholding Him as the all-sufficient Savior, we this day behold His Glory, the Glory as of the Only-Begotten of the Father, full of Grace and Truth! And we, that is, the whole range of the saints in all ages past and in all periods to come—we receive out of this fullness superabundant Grace! I.

ONE Sabbath I was staying in an Italian town on the other side of the Alps. Of course, the whole population was Romish. Two or three of us, therefore, being Protestants, held a little service for the worship of God in the simple manner that is our habit. After this, I went out for a walk. The weather being hot and sultry, I sought the outskirts of the town to get to as quiet and cool a spot as possible. Presently I came to an archway at the foot of a hill where there was an announcement that any person who would climb the hill with proper intentions should receive the pardon of his sins and five days' indulgence. I thought I might as well have five days' indulgence as anybody else, and if it were of any advantage, to have it laid by in store. I cannot tell you all I saw as I went, first one way, and then another, up that hill. Suffice it to say that there was a series of little churches, through the windows of which you might look, as one in his boyish days looked through a peepshow. The whole scene and circumstance of the Passion and death of Christ were thus modeled, beginning with His agony in the Garden, where He was represented in a figure as large as life, with the drops of bloody sweat falling to the ground. The three disciples were a stone's throw off, and the rest of the Apostles outside the garden wall. Every feature looked as real as if one had been standing upon the spot! I scrutinized each group narrowly and carefully read the Latin text which served as an index, till I reached the top of the hill, where I saw a garden, just like an English garden, and as I pushed open the door I faced these words, "Now there was a garden, and in the garden there was a new sepulcher." Walking down a path I came to a sepulcher—so I stooped down and looked in—as Peter had done.

Of his fulness - In Joh 1:14 the evangelist has said that Christ was “full of grace and truth.” Of that “fullness” he now says that all the disciples had received; that is, they derived from his abundant truth and mercy grace to understand the plan of salvation, to preach the gospel, to live lives of holiness; they “partook” of the numerous blessings which he came to impart by his instructions and his death. These are undoubtedly not the words of John the Baptist, but of the evangelist John, the writer of this gospel. They are a continuation of what he was saying in Joh 1:14, Joh 1:15 being evidently thrown in as a parenthesis. The declaration had not exclusive reference, probably, to the apostles, but it is extended to all Christians, for all believers have received of the “fulness of grace and truth” that is in Christ. Compare Eph 1:23; Eph 3:19; Col 1:19; Col 2:9. In all these places our Saviour is represented as the fulness of God - as “abounding” in mercy, as exhibiting the divine attributes, and as possessing in himself all that is necessary to fill his people with truth, and grace, and love. Grace for grace - Many interpretations of this phrase have been proposed. The chief are briefly the following: 1. “We have received under the gospel, grace or favor, ‘instead of’ those granted under the law; and God has added by the gospel important favors to those which he gave under the law.” This was first proposed by Chrysostom. 2. “We, Christians, have received grace ‘answering to,’ or corresponding to that which is in Jesus Christ. We are ‘like’ him in meekness, humility,” etc. 3. “We have received grace ‘as grace’ - that is, freely. We have not purchased it nor deserved it, but God has conferred it on us ‘freely’” (Grotius). 4. The meaning is, probably, simply that we have received through him “abundance” of grace or favor. […]

That is the wonderful truth—what He received was for us. He was filled for us, and out of His infinite fullness we are filled.