Jesus was seeing angelic action ahead

JESUS WAS SEEING ANGELIC ACTION AHEAD
EDITED BY GLENN PEASE
John 1:51 51He then added, "Very truly I tell you, you
will see 'heavenopen, and the angels of God ascending
and descendingon' the Son of Man."
BIBLEHUB RESOURCES
Hereafterye shall see the heaven open.
John 1:51
The verilies of Christ
A. Jukes, M. A.
1. Nothing is more characteristic ofour age than its questioning and doubt.(1)
Science has openedmany fields in all of which much is yet unsolved.(2)
Philosophy has unsettled much that was once believed.(3)The growing
complications of societyforce upon us questions to every one of which jarring
answers are returned.(4) The Church is so divided that she is unable to guide
herself, much less the world. Hence thousands are asking whetherthere can
be any certainty for man.
2. There was another age which resembledours — the age when the old-world
civilizations broke up: when Greece and Rome were bankrupt, and when

Israel's sun turned into darkness. In that dark age He came who could meet
doubt with certain truth.
3. The Truth still lives who had and still has a message fora doubting age, and
for those who receivedHim there was and is now certainty and rest.
4. This amen has alteredsome memorable amens — amens which He has
marked with reiteratedaffirmations; the unusual form showing us —
(1)That we need light; and
(2)That He will not withhold the light we need.
5. The "Verily, verily" is only employed by John because he sets forth Christ
in His higher relations, and therefore conveys transcendent truth that
requires emphasis.
6. Notone of the verilies refers to the Church, but all refer to the peculiar
forms of eternallife which are only outwardly manifested in the Church; and
will survive its failure.
7. This revelationof eternal life is distinctive of St. John. The other apostles
have eachtheir specialtruth suited to some stage ofthe Church and
individual.

(1)Paul's comes first, meeting us with words relative to our ruin and the
righteousness whichis by faith.
(2)James meets our advancing needs touching the moralities which belong to
Christian doctrine.
(3)Petercomes next with words of our presentsuffering and future glory.
(4)Once mere we advance and come to John's witness to the new life which the
sons of God are calledto manifest.
8. It is this teaching of John's which the reiteratedamens sum up, showing us
the course and stages ofeternallife in Christ. Twelve of these are
distinguished.
(1)The home of the new man: heaven, long shut, is reopened(John 1:51).
(2)We enter this home by a new birth (John 3:3, 5).
(3)The law of the life of the new man (John 5:19-22).
(4)His meat (John 6:26-58).
(5)His liberty (John 8:31-35).

(6)His divinity (John 8:48-58).
(7)His service (John 10:1-18).
(8)His sacrifice and its results (John 12:24-26).
(9)His lowliness (John 13:1-32).
(10)His glory (John 14:8-14).
(11)His sorrow and joy (John 16:16-25).
(12)His perfecting (John 21:15-23).
(A. Jukes, M. A.)
The verilies of Christ teachus three lessons
A. Maclaren, D. D.
I. AS TO THE AUTHORITY OF THE TEACHER. The Jews were astonished
at His doctrine, for He taught as one having authority, and not as the scribes,
"which suggestsa contrastwith other teachers."
1. Put side by side with the autocratic ring of this "Verily, verily I say unto
you," the formula of the prophets — "Thus saith the Lord."

2. Contrastagainthe bare utterance of His own word as a reasonfor our
acceptanceofHis sayings with the teaching that was busy around Him. One
rabbi says this and another that, and so on through all the wearisome Talmud.
They drew their authority from their faithfulness to tradition. Christ steps
forward as a fresh fountain of certitude.
3. ContrastHis teaching with the tone of modesty suitable to mere thinkers
who have learned their truths. The philosopher may argue, Christ asserts.
Now, what business has Christ to talk in this fashion and demand that I
should take from His lips anything He choosesto say? The only answeris, that
He is the Word, the Truth of God.
II. AS TO THE CERTITUDE AND IMPORTANCE OF THE LESSON.
Other teachers have to say, "Peradventure," "This I deem to be true." Jesus
says, "Mostassuredly."
1. In our day of uncertainties and unsolved problems the world wants more
than ever to listen to that voice. Much is dark and doubtful, but here at leastis
a central core of hard rock that no pressure can grind nor any force shift.
2. Think of the difference betweenthe freshness and adaptation of Christ's
words and the film of old-fashioneduntimeliness which has crept over all
other ancient utterances, and say what is the secretof this immortal youth. It
is because they are free from all admixture of human limitation and
transitoriness, and so fit every generation, and are to every generationthe
source of certitude.

3. Classifythe utterances to which this formula is attached, First, those which
refer to Himself. He asserts —
(1)His Divine nature (John 8:58).
(2)His absolute unity of being and identity of action with the Father (John
5:19).
(3)His place as the medium of all communication betweenearth and heaven
(John 1:61).
(4)That He is the way by which all men enter the fold of God (John 10:7).
(5)That He is the infallible Teacher(John 3:11).
(6)That He is the God-given source oflife (John 6:32).
(7)The certaingranting of all prayers offered in His name (John 16:23).
(8)The necessityfor His death, that His mission may be accomplished(John
12:24).Secondly, those which refer to us,
(1)Union by faith with Him is the condition of our life (John 6:58; John 8:51;
John 5:24).

(2)The necessityof a new nature ere we can see or enter the kingdom (John
3:3, 6).
(3)The promise of our complete assimilationand conformity with Him on
condition of our faith (John 13:16, 20;John 14:12).Thirdly, those which
contain predictions of a near or remote future which could only be made from
supernatural knowledge (John 13:21;John 16:20; John 13:38;John
21:18).Fourthly, those which lay bare to men the hidden foulness of their
nature (John 6:26; 8:84).
III. AS TO THE BACKWARDNESS OF THE SCHOLARS.
1. Verily implies that they to whom it was addressedhad dull ears, whose
languid attention needed to be stimulated, or that the words which He was
going to utter were too greatto be easilybelieved, or too unwelcome to be
swiftly accepted.
2. It is a warning againstprejudice and sluggishapathy.
3. It is a solemn appealto us to permit no indifference to come betweenus and
His Word. Two things are required of us as His scholars.
1. That which it is degradation to give to man, but which is blasphemy to
withhold from Christ. "Speak, Lord, for Thy servant heareth."

2. The absolute certitude of His messsgehas for its correlative our unwavering
steadfastness.
(A. Maclaren, D. D.)
The first "Verily, verily," -- the home of the new man
A. Jukes, M. A.
1. The first question of the Old Testamentis, "Where art thou?" — God's
question to fallen man. The first of the New is, "Where is He?" — askedby
men who have just been awakenedto feel their need of a Saviour. God's
question reveals man's state that he is not where Godplaced him; man's
question draws forth the purpose of God's heart, that, fallen as we are, He is
with us, our Tabernacle.
2. This first verily teaches both these truths. Heaven, man's proper home, long
shut, is now opened, and that all man has lostshall be restoredthrough the
Heir, "the Sonof man." The old man by disobedience losthis home; the New
Man comes back againto the openedheavens as His dwelling-place.
3. These words were spokenby one who had just had heaven open to Him,
and He comes forth to tell men how they are to enter.
4. Heaven is not far off; it is the spirit-world which is lost or shut only to the
natural man. What will be manifested at death may be anticipated here.
5. Take some examples ofthis "openedheaven."(1)That which took place at
Christ's baptism. This is fulfilled to Christ's members. The Spirit like a dove
abides on them; for the mark of the beast is gone, and the voice from heaven
proclaims their sonship.(2)Christ's transfiguration is recordedto teach a

communion with saints who are not far from us. But this blessing is not
without its peril, inasmuch as it awakensin imperfect disciples thoughts which
if followedout would give to creatures a place and honour which belongs to
God alone. Hence Peterwanted three tabernacles;but is called back to "Jesus
only" by the voice, "This is My beloved Son," etc.(3)Peter's vision (Acts 10:9-
16), which taught him that we should call no man common or unclean.(4)
John's visions in the Apocalypse, revealing the glory of the Sonof man and the
endless bliss of His brethren.
6. Wheneverman's true home is opened the servants (angels)also are seen,
ever near.
(1)Ministering to man's wants (1 Kings 19:5, 6).
(2)Directing his steps (Genesis 16:9).
(3)Barring his way if he turns aside from God (Numbers 22:24-26).
(4)Presentin the assemblies ofbelievers (1 Corinthians 11:10).
(5)Speciallyrelated to little children (Matthew 18:10).
(6)Rejoicing overrepenting sinners (Luke 15:10).
(7)Ministering: to the heirs of salvation(Hebrews 1:14).

(A. Jukes, M. A.)
The positiveness ofJesus
NewmanSmyth, D. D.
This expressionis one of the signs and evidences of the originality of Jesus
Christ. It occurs more than seventy times, and was a characteristic which
separatedHis conversationfrom that of other men. There were and are
examples enough of mere dogmatism.
1. The scribes, whether of theologyor science, willopen their books and say,
"It is written," and that is the end of all controversy.
2. The bigot will hold fast to the letter of his creedand anathematize all who
do not hold it.
3. Ignorance will stand firm upon tradition and swearto all passers by, "I
know." Everywhere there has lived the man who could not be mistaken.But
the assuranceofJesus Christ was wholly different.
1. Norwas it like the positiveness ofthe prophets of old who proclaimed,
"Thus saith the Lord."
2. Norlike the confidence of the philosopher in his reasonings, the naturalist
in his verifications. Christ's verilies precede rather than conclude His
teachings. He gave no demonstrations.

3. Norwith the religious faiths of His disciples. Faith is for us an achievement,
and after the struggle Jesus comes and says"believe."But no Christ came to
Jesus, nor is there in His positiveness any trace of conflict. He believed
spontaneouslyand directly out of His own consciousnessofGod. This
positiveness markedChrist's teaching from the beginning when He spoke to
His mother in the Temple; and never afterwards was there a hesitating note.
This peculiar quality appears when we reflect on the subjects on which He
was absolutelysure. They are those on which other men are not sure.(1)His
verilies have nothing to do with natural truths which we can discoveror
demonstrate.(2)Norwith matters of history which scholars may searchout.(3)
Nor with such things as Sanhedrims wrangle over.(4)But with vital, spiritual,
eternal truths not otherwise discoverable by man.Learn, then:
1. That over againstall our human ignorance, sinfulness, and need, the gospel
is one grand affirmation of God; an assertionofthose things of which we most
need to be made sure.
2. If we want true hearts and strength to do and dare; if we would learn the
secretof cheerful, patient lives; if we wish to live with all our souls for noble
purpose, and with great faiths and immortal hope, there is a verily waiting to
impart to us its powerand its peace.
3. Christian unity is only to be realized upon the high plane of this
positiveness, and along the lines of those greatspiritual affirmations.
4. There is some verily speaking to eachat all times and everywhere.
(NewmanSmyth, D. D.)

Heaven opened
T. Whitelaw, D. D.
I. A CERTAIN FACT:Christ has come forth.
II. A BLESSED GOSPEL:Christ's appearing a manifestation of Divine grace.
III. A JOYOUS HOPE: Christ's coming forth suggests the possibility of man's
going in.
IV. A GLORIOUS PREDICTION:the reinstitution of fellowshipbetween
earth and heaven predicts the assimilationof the former to the latter.
(T. Whitelaw, D. D.)
Verily
A. Maclaren, D. D.
is simply the familiar "amen!" which properly is an adjective meaning firm or
steadfast, and is used in two connections. Sometimes itprecedes an assertion
which it confirms, in which case it may be paraphrased by "Thus it certainly
is." Sometimes it follows a prayer which it sums up and reiterates, and in that
case it may be paraphrased by "So may it be." Doubled it has the force of a
superlative, "Mostassuredly." It is heard only from the lips of Christ. It
becomes no other lips.
(A. Maclaren, D. D.)
Angels ascending and descending

J. Fawcett, M. A.
Some of these angelic appearanceshadalready takenplace. An angel
announced the conceptionof Christ to His mother. An angel, accompaniedby
a multitude of the heavenly host, proclaimed His birth to the shepherds, and
after His temptation angels came and ministered to Him. These instances of
angels descending on the Son of man had takenplace before this period, and
Nathanaelknew them not; but there remained other manifestations of the
same kind, which were yet to be afforded. An angelappearedto Him, and
strengthenedHim in His agony. At His resurrection an angelrolled awaythe
stone from His sepulchre, and two angels sat, the one at the head, the other at
the feetwhere the Lord had lain. And, lastly, angels attended His ascension,
and as an angel had announced His first coming, so angels foretoldto the
witnesses ofthis greatevent that the same Jesus who had been parted from
them should come againin like manner as they had seenHim go up into
heaven.
(J. Fawcett, M. A.)
Jesus a ladder to heaven
To the north of Scotlandlies an island called Bressay. It is one of the Shetland
Islands, and its shores are very rocky. On the south coastofBressayis a slate-
quarry. The workmen had to descendthe cliff to it by means of a ladder. One
evening, a violent and sudden storm drove the quarrymen from their work.
The ladder was left fastenedto the cliff. The night was very dark and stormy.
A ship which was struggling with the waves was driven close to the island. Her
crew beheld with terror the white foam of the breakers as they dashed against
the rocks. Theyknew that, if their ship were stranded, they must be wrecked.
Still the howling winds drove her forward. The waves dashedover her, filled
the cabin with water, and drowned the wife of the captain. The sailors now
climbed into the rigging. They were at the mercy of the furious wind and of
the raging sea. Theygave themselves up for lost. Many prayers and cries for
deliverance were uttered. On came the ship, and struck againstthe shore. The
poor seamenfelt that death was almostcertain. On the summit of the cliff was

safety; but how could they reach it, who were helplessly dashedat its foot?
But just as the ship struck near the rock, their terror was changedto joy.
Close beside them, on the steep face of the cliff, was a ladder. It seemedas if
placed there on purpose for them. In haste they sprang from the rigging,
mounted the ladder, and reachedthe top of the cliff in safety. The vesselwent
to pieces so quickly that, by the next morning, hardly a trace of her was left.
COMMENTARIES
Ellicott's Commentary for English Readers
(51) Verily, verily.—This is the first use of this formula of doubled words,
which is not found in the New Testamentoutside St. John’s Gospel. They are
always spokenby our Lord, and connectedwith some deepertruth, to which
they direct attention. They represent, in a reduplicated form, the Hebrew
“Amen,” which is common in the Old Testamentas an adverb, and twice
occurs doubled (Numbers 5:22; Nehemiah 8:6). In the Hebraic style of the
Apocalypse the word is a proper name of “the faithful and true witness”
(Revelation3:14).,
I say unto you . . . ye shall see.—The earlierwords have been addressedto
Nathanael. The truth expressedin these holds for all disciples, and is spoken
to all who were then present—to Andrew and John and Peterand James
(John 1:41) and Philip, as wellas to Nathanael.
Hereafteris omitted by severalancientauthorities, including the Sinaitic and
Vatican MSS., but there is early evidence for the insertion, and as the
omissionremoves a difficulty in the interpretation, it is probably to be traced
to this source. If retained, the better rendering is, henceforth, from this time
onwards.

Heaven opened.—More exactly, the heaven opened, made and continuing
open. The thought was familiar, for Psalmist and Prophet had uttered it to
God in the prayers, “Bow Thy heavens, O Lord, and come down” (Psalm
144:5); “O that Thou wouldest rend the heavens, that Thou wouldestcome
down” (Isaiah64:1). The Presencethen before Nathanaelwas the answerto
these longings of the soul.
The angels of Godascending and descending.—Referring againto the history
of Jacob(Genesis 28:12-13).
The Son of man.—This is probably the first time that this phrase, which
became the ordinary title used by our Lord of Himself, fell from His lips; but
it meets us more than seventy times in the earlierGospels, and has been
explained in the Note on Matthew 8:20. It will be enoughto observe here that
it is suggestedby, and is in part opposedto and in part the complement of, the
titles used by Nathanael. He could clothe the Messianic idea only in Jewish
titles, “Sonof God,” “King of Israel.” The true expressionof the idea was not
Hebrew, but human, “the Sonof Man,” “the Word made flesh;” the Son, the
true representative of the race, the SecondAdam, in whom all are made alive;
the Sonof Man. The word is ἄνθρωπος, not ἀνήρ; homo, not vir. It is man as
man; not Jew as holier than Greek;not free-man as nobler than bond-man;
not man as distinct from woman: but humanity in all space and time and
circumstance;in its weaknessas in its strength; in its sorrows as in its joys; in
its death as in its life. And here lies the explanation of the whole verse. The
ladder from earth to heaven is in the truth “The Word was made flesh.” In
that greattruth heaven was, and has remained, opened. From that time
onwards messengerswere evergoing backwardand forward between
humanity and its God. The cry of every erring and helpless child to its Father
for guidance and strength; the silent appealof the wrongedand down-trodden
to the All-Just Avenger; the fears and hopes of the soulburdened by the
unbearable weight of sin, and casting itselfon the mercy of the Eternal

Love—allthese are borne by messengerswho always behold the face of God
(Matthew 18:10). And every light that falls upon the path, and strength that
nerves the moral frame; every comfort to the heart smarting beneath its
wrong; every sense offorgiveness, atonement, peace—allthese like angels
descendthat ladder coming from heaven to earth. Ascending precedes
descending, as in the vision of old, Heaven’s messengers are everready to
descendwhen earth’s will bid them come. The revelationof the fullest truth of
God is never wanting to the heart that is open to receive it. The ladder is set
up upon the earth, but it reaches to heaven, and the Lord stands above it. It
goes downto the very depths of man’s weakness, wretchedness, andsin; and
he may lay hold of it, and stepby step ascendit. In the Incarnation, Divinity
took human form on earth; in the Ascension, Humanity was raisedto heaven.
Matthew Henry's Concise Commentary
1:43-51 See the nature of true Christianity, it is following Jesus;devoting
ourselves to him, and treading in his steps. Observe the objectionNathanael
made. All who desire to profit by the word of God, must beware of prejudices
againstplaces, ordenominations of men. They should examine for themselves,
and they will sometimes find goodwhere they lookedfor none. Many people
are kept from the ways of religion by the unreasonable prejudices they
conceive. The bestway to remove false notions of religion, is to make trial of
it. In Nathanaelthere was no guile. His professionwas not hypocritical. He
was not a dissembler, nor dishonest;he was a sound character, a really
upright, godly man. Christ knows what men are indeed. Does He know us?
Let us desire to know him. Let us seek and pray to be Israelites indeed, in
whom is no guile; truly Christians, approved of Christ himself. Some things
weak, imperfect, and sinful, are found in all, but hypocrisy belongs not to a
believer's character. Jesus witnessedwhatpassedwhen Nathanaelwas under
the fig-tree. Probably he was then in fervent prayer, seeking directionas to
the Hope and ConsolationofIsrael, where no human eye observedhim. This
showedhim that our Lord knew the secrets ofhis heart. Through Christ we

commune with, and benefit by the holy angels;and things in heavenand
things on earth are reconciledand united together.
Barnes'Notes on the Bible
Verily, verily - In the Greek, "Amen, amen." The word "amen" means "truly,
certainly, so be it" - from the Hebrew verb to confirm, to establish, to be true.
It is often used in this gospel. When repeatedit expresses the speaker's sense
of the importance of what he is saying, and the "certainty" that it is as he
affirms.
Ye shall see - Not, perhaps, with the bodily eyes, but you shall have
"evidence" that it is so. The thing shall take place, and you shall be a witness
of it.
Heaven open - This is a figurative expression, denoting "the conferring of
favors." Psalm78:23-24;"he opened the doors of heaven, and had rained
down manna." It also denotes that God was about to work a miracle in
attestationof a particular thing. See Matthew 3:16. In the language, here,
there is an evident allusion to the ladder that Jacobsaw in a dream, and to the
angels ascending and descending on it, Genesis 28:12. It is not probable that
Jesus referredto any particular instance in which Nathanaelshould literally
see the heavens opened. The baptism of Jesus had taken place, and no other
instance occurredin his life in which it is said that the "heavens were"
opened.
Angels of God - Those pure and holy beings that dwell in heaven, and that are
employed as ministering spirits to our world, Hebrews 1:14. Goodmen are
representedin the Scriptures as being under their protection, Psalm91:11-12;
Genesis 28:12. Theyare the agents by which God often expressedhis will to
men, Hebrews 2:2; Galatians 3:19. They are representedas strengthening the
Lord Jesus, and ministering unto him. Thus they aided him in the wilderness
Mark 1:13, and in the garden Luke 22:43, and they were present when he rose
from the dead, Matthew 28:2-4;John 20:12-13. By their ascending and

descending upon him it is probable that he meant that Nathanaelwould have
evidence that they came to his aid, and that he would have "the" kind of
protection and assistancefrom God which would show "more fully that he
was the Messiah." Thus his life, his many deliverances from dangers, his
wisdom to confute his skilled and cunning adversaries, the scenes ofhis death,
and the attendance of angels at his resurrection, may all be representedby the
angels descending upon him, and all would show to Nathanaeland the other
disciples most clearly that he was the Son of God.
The Son of man - A term by which lie often describes himself. It shows his
humility, his love for man, his willingness to be esteemed"as a man,"
Philippians 2:6-7.
From this interview with Nathanaelwe may learn:
1. that Jesus searchesthe heart.
2. that he was truly the Messiah.
3. that he was under the protectionof God.
4. that if we have faith in Jesus, it will be continually strengthened the
evidence will grow brighter and brighter.
5. that if we believe his word, we shall yet see full proof that his word is true.

6. Since Jesus was under the protectionof God, so all his friends will be. God
will defend and save us also if we put our trust in Him.
7. Jesus applied terms expressive of humility to himself. He was not solicitous
even to be calledby titles which he might claim.
So we should not be ambitious of titles and honors. Ministers of the gospel
most resemble him when they seek for the fewesttitles, and do not aim at
distinctions from eachother or their brethren. See the notes at Matthew 23:8.
Jamieson-Fausset-BrownBible Commentary
51. Hereafter, &c.—The keyto this greatsaying is Jacob's vision(Ge 28:12-
22), to which the allusion plainly is. To show the patriarch that though alone
and friendless on earth his interests were busying all heaven, he was made to
see "heavenopenedand the angels ofGod ascending and descending upon a"
mystic "ladderreaching from heavento earth." "By and by," says Jesus here,
"ye shall see this communication betweenheaven and earth thrown wide
open, and the Son of man the realLadder of this intercourse."
Matthew Poole's Commentary
These things he ushers in with a Verily, verily, and declareththem spokennot
to Nathanaelalone, but unto you; viz. all you that are my disciples indeed,
who are (like Nathanael)true Israelites, in whom there is no guile. For the
terms, Amen, Amen, (by us translated, Verily, verily), some of the ancients
accountedthem an oath; but the most learnedmodern writers have seenno
reasonto agree with them. Surely (see a large discourse about these particles
in our learned Fuller, his Miscellan. 1.1. cap. 2, to which nothing need be
added) if Amen is never used in the Old Testamentbut as a term of prayer or
wishing, in the New Testamentit is used to assertor affirm a thing, or as a
particle of wishing and prayer. The word in the Hebrew properly signifies,
truth, Isaiah65:16; whence Christ (the truth) is called the Amen, Revelation

3:14. As the prophets were wont to begin their discourses with The word of
the Lord, and Thus saith the Lord, to assertthe truth of what they were about
to say; so Christ, to show that himself was God, and spake from himself,
begins with Amen; and Amen, Amen, sometimes:it is observedthat John
constantly doubles the particle, and saith Amen, Amen, that is, Verily, verily;
either (as interpreters say) for further confirmation of the thing, or to getthe
greaterattention, or to assertas well the truth of the speakeras of the thing
spoken. Now the thing spokenfollowethas a thing promised, not to Nathanael
only, but to all believers, that they should
see the heavens opened, and the angels of Godascending and descending upon
the Sonof man. Some think that hereby is meant the spiritual, metaphorical
opening of heaven to believers by Christ. But it seems more properly to signify
such an opening of the heavens as we read of, Matthew 3:16. Some understand
it of the appearancesofangels to Christ at his passion, and resurrection, and
ascension;but it seems rather to refer to the day of judgment, when ten
thousands of angels shallwait upon Christ, as the Judge of the quick and the
dead, and minister unto him; which ministration, they say, is expressedby the
terms of ascending and descending, with reference (doubtless)to Jacob’s
vision, Genesis 28:12:Jacobsaw it sleeping, Nathanaeland other believers
shall see it with open eyes. Others interpret it more generally, viz. You shall
see as many miracles as if you saw the heavens opened, and the angels
ascending and descending. Others think it refers to some further appearances
of the angels to Christ in their ministration to him than the Scripture records.
Christ doth not say, You shall see angels ascending and descending upon me,
but upon the Son of man; by which our learned Lightfoot saith, he did not
only declare himself to be truly man, but the SecondAdam, in whom what
was lostin the first was to be restored. It is observed, that only Ezekielin the
Old Testament, and Christ in the New Testament, are thus called; and that
Christ was never thus called but by himself. Ezekielwas doubtless so called to
distinguish him from those spiritual beings with which he often conversed:
Christ, to distinguish his human nature from his Divine nature, both which (in
him) made up one person. Christ’s calling himself so was but a further
indication of his making himself of no reputation, while he was in the form of

a servant. Others think, that the Son of man in the gospel, usedby Christ,
signifies no more than I, and me; (it being usual in the Hebrew dialect for
persons to speak of themselves in the third person); so, upon the Son of man,
is, upon me, who am truly man. Chemnitius thinks, that as the term Messiah
(by which the people commonly calledChrist) was takenout of Daniel; so this
term, by Christ applied to the same person, is takenout thence too, Daniel
7:13, where it is said, one like the Sonof man came with the clouds of heaven,
and came to the Ancient of days, & c.; and that Christ did ordinarily so call
himself, to correspondwith the prophecy of Daniel, to asserthimself truly
man, and to declare himself his Father’s servant, according to the prophecy,
Isaiah42:1.
Gill's Exposition of the Entire Bible
And he saith unto him, verily, verily, I sayunto you,.... Not only to Nathanael,
but to the rest of the disciples that were then with him; and to show himself to
be the "Amen", and faithful witness, as well as more strongly to asseverate
what he was about to say, he doubles the expression:
hereafteryou shall see heavenopen; either in a literal sense, as it had been at
his baptism; or, in a mystical sense, that there should be a clearer
manifestation of heavenly truths made by his ministry; and that the way into
the holiestof all should be made more manifest; and a more familiar
intercourse he opened betweenGod and his people; and also betweenangels
and saints:
and the angels of God ascending and descending upon the son of man; or to
the sonof man, as the Syriac, Arabic, and Ethiopic versions render it;
meaning himself in human nature; the secondAdam, and seedof the woman;
and is expressive both of the truth, and infirmity of that nature. Reference
may here be had to the ladder Jacobdreamed of, in Genesis 28:12, whichwas
a representationof Christ, in his person, as God-man; who, as God, was in
heaven, whilst he, as man, was on earth; and in his office, as Mediator
betweenGod and man, making peace betweenthem both; and in the
ministration of angels to him in person, and to his body the church. And it is

observable, that some of the Jewishwriters (y) understand the ascent, and
descentof the angels, in Genesis 28:12, to be, not upon the ladder, but upon
Jacob;which makes the phrase there still more agreeableto this; and so they
render in Genesis 28:13, not"above it", but "above him". Or the, sense is,
that there would be immediately made such clearerdiscoveries ofhis person,
and grace by his ministry, and such miracles would be wrought by him in
confirmation of it, that it would look as if heaven was open, and the angels of
God were continually going to and fro, and bringing fresh messages, and
performing miraculous operations;as if the whole host of them were
constantly employed in such services:and this the rather seems to be the
sense, since the next accountwe have, is, of the beginning of Christ's miracles
to manifest forth his glory in Cana of Galilee, where Nathanaellived; and
since the word, rendered "hereafter", signifies,"from henceforward";or, as
the Persic versionrenders it, "from this hour"; though the word is left out in
the Vulgate Latin and Ethiopic versions,
(y) Bereshit Rabba, sect. 68. fol. 61. 2. & sect. 69. fol. 61. 3, 4.
Geneva Study Bible
And he saith unto him, Verily, verily, I sayunto you, Hereafterye shall see
heaven open, and the angels ofGod {x} ascending and descending upon the
Son of man.
(x) These words signify the power of God which would appear in Christ's
ministry by the angels serving him as the head of the Church.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
John 1:51. Πιστεύεις is, with Chrysostomand most others (even Lachmann
and Tischendorf, not Godet), to be takeninterrogatively; see onJohn

20:29.[129]But the question is not uttered in a tone of censure, which would
only destroy the fresh bloom of this first meeting (Theophylact:“he had not
yet rightly believed in Christ’s Godhead”);nor is it even the expressionof
slight disapproval of a faith which was not yet basedupon adequate grounds
(De Wette, comp. Ewald); but, on the contrary, it is an expressionof surprise,
whereby Jesus joyfully recognisesa faith in Nathanaelwhich could hardly
have been expectedso soon. And to this faith, so surprisingly ready in its
beginning, He promises something greater(ἐς ἐλπίδα φέρτερον ἕλκων,
Nonnus) by wayof further confirmation.
τούτων]Plural of the category:“than this which you now have met with, and
which has become the ground of your faith.”
καὶ λέγει αὐτῷ]speciallyintroduces the further statementof the μείζω τούτων
as a most significant word.
ἀμὴν ἀμὴνλέγω ὑμῖν] The double ἈΜῊΝ does not occurin other parts of the
N. T., but we find it twenty-five times in John, and only in the mouth of
Jesus,—therefore allthe more certainly original.
ὙΜῖΝ] to thee and Andrew, John, Peter(James, see in John 1:42), and Philip.
ἈΠΆΡΤΙ] from now onwards, for Jesus was aboutto begin His Messianic
work. See chap. 2. Thus, in this weighty word He furnishes His disciples with
the keyfor the only correctunderstanding of that work.
ὄψεσθε, κ.τ.λ.]The “openedheaven” is not intended to be takenin its literal
sense, as if it stoodalone, but is part of the figurative moulding of the sentence

in keeping with the following metaphor. Observe here the perfectparticiple:
heaven stands open; comp. Acts 7:56. The ascending and descending angels
are, according to Genesis 28:12, a symbolical representationof the
uninterrupted and living intercourse subsisting betweenthe Messiahand
God,—anintercommunion which the disciples would clearly and vividly
recognise,or, according to the symbolic form of the thought, would see as a
matter of experience throughout the ministry of Jesus which was to
follow.[130]The angels are not therefore to be regardedas personified divine
powers (Olshausen, De Wette, and several), oras personalenergies ofGod’s
Spirit (Luthardt and Hofmann), but as always God’s messengers, who
brought to the MessiahGod’s commands, or executedthem on Him (comp.
Matthew 4:11; Matthew 26:53;Luke 22:43), and return to God again
(ἀναβαίνοντας), while others with new commissions came down
(ΚΑΤΑΒΑΊΝ.), and so on. We are not told whether, and if so, to what extent,
Nathanaeland his companions now already perceivedthe symbolic meaning
of the declaration. It certainly is not to be understood as having reference to
the actualappearances ofangels in the course of the Gospelhistory
(Chrysostom, Cyril., Euthymius Zigabenus, and most of the early expositors),
againstwhich ἀπάρτι is conclusive;nor merely to the working of miracles
(Storr, Godet), which is in keeping neither with the expressionitself, nor with
the necessaryreference to the Messiah’s ministry as a whole, which must be
describedby ἀπάρτι ὄψεσθε, etc.
ἈΝΑΒΑΊΝ.]is placed first, in remembrance of Genesis 28:12, without any
specialpurpose, but not inappropriately, because when the ὄψεσθε takes
place, the intercourse betweenheaven and earth does not then begin, but is
already going on. We may supply ἈΠῸ ΤΟῦ ΥἹΟῦ ΤΟῦ ἈΝΘΡ. after
ἈΝΑΒΑΊΝ. from the analogyof what follows. See Kühner, II. p. 603.
Concerning Ὁ ΥἹῸς ΤΟῦ ἈΝΘΡ., see onMatthew 8:20; Mark 2:8, note. In
John likewise it is the standing Messianic designationof Jesus as usedby
Himself; here, where angelic powers are representedas waiting upon Him

who bears the Messianic authority, it corresponds rather with the prophetic
vision of the Son of man (Daniel 7:14), and forms the impressive conclusionof
the whole section, confirming and ratifying the joyous faith and confessionof
the first disciples, as the first solemn self-avowalonthe part of Jesus in their
presence. It thus retained a deep and indelible hold upon the recollectionof
John, and therefore it stands as the utterance of the clear Messianic
consciousnessofJesus unveiled before us at the outsetof His work. It is
exactly in John that the Messiahshipof Jesus comes outwith the greatest
precision, not as the consequence andresult, but as already, from the
beginning onwards, the subject-matter of our Lord’s self-consciousness.[131]
[129]As to the paratactic protasis, which may be read interrogatively or not
according to the characterof the discourse, see C. F. Hermann, Progr. 1849,
p. 18;Scheibe in Schneidew. Philolog. 1850, p. 362 ff. Comp. also Nägelsbach’s
note on the Iliad, p. 350, ed. 3.
[130]This expressiontells us nothing concerning the origin of Christ’s
knowledge ofGod, which ver. 18 clearlydeclares, and which cannot therefore
be attributed to a series of progressive revelations (Weizsäcker);the
expressionrather presupposes that origin. Comp. also Weiss, Lehrbegr. p. 286
ff.
[131]The historic accuracyofthis relation, as testified by John, stands with
the apostolic originof the Gospel, againstwhicheven the objections of
Holtzmann in his investigation, which are excellentin a historicalpoint of
view (Jahrb. f. D. Theol. 1867, p. 389), canhave no effect.
Note.

The synopticalaccountof the call of the two pairs of brothers, Matthew 4:18
ff. and parallels, is utterly irreconcilable with that of John as to place, time,
and circumstances;and the usual explanations resortedto—that what is here
recordedwas only a preliminary call,[132]oronly a socialunion with Christ
(Luther, Lücke, Ebrard, Tholuck; comp. also Ewald and Godet), or only the
gathering togetherof the first believers (Luthardt), but not their call—fallto
the ground at once when we see how the narrative proceeds;for according to
it the μαθηταί,John2:2, are with Jesus, and remain with Him. See on
Matthew 4:19-20. The harmony of the two accounts consists in this simply,
that the two pairs of brothers are the earliestapostles.To recognisein John’s
accountnot an actualhistory, but a picture of the author’s own, drawn by
himself for the sake ofillustrating his idea (Baur, Hilgenfeld, Schenkel),—
that, viz., the knowledge ofthe disciples and that of Jesus Himself as to His
Messianic callmight appearperfect from the outset,—is only one of the
numerous self-deceptions in criticism which form the premisses of the
unhistorical conclusionthat the fourth Gospelis not the work of the apostle,
but of some writer of much later date, who has moulded the history into the
form of his own ideal. On the contrary, we must here speciallyobserve that
the author, if he wished to antedate the time and place of the call, certainly did
not need, for the carrying out of his idea, to invent a totally different situation
from that which was before his eyes in the Synoptics. Over and above this, the
assumption that, by previously receiving John’s baptism, Jesus renouncedany
independent action (Schenkel), is pure imagination. Weizsäcker(p. 404)
reduces John’s accountto this: “The first acquaintance betweenJesus and
these followers of His was brought about by His meeting with the Baptist; and
on that occasion, amid the excitementwhich the Baptist created, Messianic
hopes, howevertransitory, were kindled in this circle of friends.” But this
rests upon a treatment of the fourth Gospel, according to which it canno
longerclaim the authority of an independent witness;insteadof this witness,
we have merely the poet of a thoughtful Idyll. And when Keim (I. p. 553)finds
here only the narration of an age that could no longerendure the humble and
human beginnings of Jesus, but would transplant into the time of His first
appearance that glory which, as a matter of history, first distinguished His
departure and His exaltation, this is all the more daring a speculation, the
more closely, according to Keim, the origin of the Gospelverges upon the

lifetime of the apostle, and must therefore present the most vivid recollections
of His disciples.
[132]So, most recently, Märcker, Uebereinstimm. der Evang. d. Matt. u. Joh.,
Meiningen 1868, p. 10 ff. The τὸν λεγόμενον Πέτρον, Matthew 4:18, furnishes
no proof, as is plain from the parallel in Mark 1:16, which is the source of
Matthew’s account, but as not those words. They are simply a personal notice
added from the standing-point of the writer, as in Matthew 10:2.
Expositor's Greek Testament
John 1:51. ἀπεκρίθη … ὄψῃ. In accordance withthe habit of this evangelist,
who calls attention to the moving cause offaith in this or that individual, the
source of Nathanael’s faith is indicated with some surprise that it should have
proved sufficient: and with the announcementthat his nascentfaith will find
more to feed upon: μείζω τούτωνὄψῃ.
John 1:52. What these things are is described in the words ὄψεσθε …
ἀνθρώπου, introduced by the emphatic ἀμὴν, ἀμὴν λέγω ὑμῖν, used in this
double form twenty-five times in this Gospel(always single in Synop.) and
well rendered “verily, verily”. Christ as the Faithful and True Witness is
Himself calledthe Amen in Revelation3:14. The words ἀπʼ ἄρτι are omitted
by recent editors. The announcement describes the result of the incarnation of
Christ as a bringing togetherof heaven and earth, a true mediation between
God and man, an opening of what is most divine for the satisfactionofhuman
need. It is made in terms of Jacob’s dream(Genesis 28:10 ff.). In his dream
Jacobsaw a ladder fixed on earth with its top in heaven, οἱ ἄγγελοι τοῦ θεοῦ
ἀνέβαινονκαὶ κατέβαινονἐπʼ αὐτῇ. What Jacobhad dreamt was in Christ
realised. The Son of Man, the Messiahoractualrepresentative of God on
earth, brings God to man and makes earth a Bethel, and the gate of heaven.
What Nathanaelunder his fig tree had been longing for and unconsciously
preparing, an open communication with heaven, a ladder reaching from the
deepestabyss of an earth submerged in sin to the highest heaven of purity,

Jesus tells him is actually accomplishedin His person. “The Son of Man” is
the designationby which Jesus commonly indicates that He is the Messiah,
while at the same time He suggests thatHis kingdom is not founded by earthly
poweror force, but by what is especiallyhuman, sympathy, reason, self-
sacrifice.
Cambridge Bible for Schools andColleges
51. Verily, verily] The double ‘verily’ occurs 25 times in this Gospel, and
nowhere else, always in the mouth of Christ. It introduces a truth of special
solemnity and importance. The single ‘verily’ occurs about 30 times in
Matthew 14 in Mark , , 7 in Luke. The word represents the Hebrew ‘Amen,’
which in the LXX. never means ‘verily.’ In the Gospels it has no other
meaning. The ‘Amen’ at the end of sentences (Matthew 6:13;Matthew 28:20;
Mark 16:20; Luke 24:53;John 21:25)is in every case ofdoubtful authority.
unto you] Plural; all present are addressed, Andrew, John, Peter(James), and
Philip, as well as Nathanael.
Hereafter] Better, from henceforth; from this point onwards Christ’s
Messianic work oflinking earth to heaven, and re-establishing free
intercourse betweenman and God, goes on. But the word is wanting in the
best MSS.
heaven open] Better, the heavenopened; made open and remaining so.
the angels ofGod] Like John 1:47, an apparent reference to the life of Jacob,
perhaps suggestedby the scene, which may have been near to Bethel. This
does not refer to the angels which appeared after the Temptation, at the
Agony, and at the Ascension:rather to the perpetual intercourse betweenGod
and the Messiahduring His ministry.

the Sonof man] This phrase in all four Gospels is invariably used by Christ
Himself of Himself as the Messiah, upwards of 80 times in all. None of the
Evangelists directour attention to this strict limitation in the use of the
expression:their agreementon this striking point is evidently undesigned, and
therefore a strong mark of their veracity. See notes on Matthew 8:20; Mark
2:10. In O.T. the phrase ‘Son of Man’ has three distinct uses;(1) in the
Psalms, for the ideal man; Psalm8:4-8; Psalm 80:17;Psalm 144:3;Psalm
146:3 : (2) in Ezekiel, as the name by which the Prophet is addressedby God;
Ezekiel2:1; Ezekiel2:3; Ezekiel2:6; Ezekiel2:8; Ezekiel3:1; Ezekiel3:3-4,
&c., &c., more than 80 times in all; probably to remind Ezekiel, that in spite
of the favour shewn to him, and the wrath denounced againstthe children of
Israel, he, no less than they, had a mortal’s frailty: (3) in the ‘night visions’ of
Daniel 7:13-14, where ‘One like a son of man came with the clouds of heaven,
and came to the Ancient of Days … and there was given Him dominion, and
glory, and a kingdom, that all people, nations, and languages shouldserve
Him, &c.’That ‘Son of man henceforth became one of the titles of the looked-
for Messiah’may be doubted. Rather, the title was a new one assumedby
Christ, and as yet only dimly understood (comp. Matthew 16:13).
This first chapter alone is enough to shew that the Gospelis the work of a Jew
of Palestine, wellacquainted with the Messianic hopes, and traditions, and
phraseologycurrent in Palestine at the time of Christ’s ministry, and able to
give a lifelike picture of the Baptist and of Christ’s first disciples.
Bengel's Gnomen
John 1:51. Ἀμὴν, ἀμήν, verily, verily) Matthew, Mark, and Luke, in the
speechesofJesus, are wont to set down ἀμήνonce, John twice [repeating the
word], upon which see Jac. Gaillius tr. de Filio hom. qu. 11, 12, p. 231–239.
The others indeed do so too in those passages, whichare not parallel; but yet
even in parallels too, Matthew 26:21;Matthew 26:34 [ἀμήν, once]; John
13:21;John 13:38 [ἀμήν, twice]: whence it appears, that the Saviour either
always used this prefatory affirmation, ἀμήν, once, or, as we rather think,

always twice. At the time of Matthew, Mark, and Luke, it was not yet the
seasonable time to recordit [the double ἀμήν]: when John wrote, it was
seasonable. Butwhy [is it repeated] twice? Jesus spakein the name of the
Father and in His own: add the note on 2 Corinthians 1:20 [The promises of
God—are in Him, Amen]: and His Word is Truth with the Speakerand with
believers;1 John 2:8 [A new commandment,—which thing is true in Him and
in you]: [both] in substance and in words. Matthew 5:37 “Let your
communication be yea, yea; nay nay:” They are λόγοι ἀληθινοὶ καὶ πιστοὶ
[words], faithful and true: comp. Revelation19:11 [He that satupon the horse
was calledFaithful and True], This is a Hebrew epizeuxis, as Psalm 41:13;
Psalm89:52; Psalm72:19 [Amen and Amen]: as ‫דאמ‬ ‫,דאמ‬ very, very.—ὑμῖν,
you) [Plur.] To thee and the rest.—ὄψεσθε, ye shall see)Answering to ὄψει,
thou shalt see)John 1:50. Great faith, and [a decided] professionon the part
of one, obtains even for others greatergifts.—τὸνοὐρανὸνἀνεῳγότα, heaven
open) i.e. Ye shall see the greatestsigns, whichare to show, that heaven is
open. The Lord has descendedscendedfrom heaven, and now stays on
[“versatur in,” walks familiarly on] earth: and thence His heavenly
messengerswill have much to do; for they will have to attend on their Lord.—
ἀνεῳγότα, opened)The præterite, properly, comp. Matthew 3:16,
ἀνεῴχθησαναὐτῷ οἱ οὐρανοί;and with [i.e. implying also]continuance to the
time subsequent, John 3:13, “No man hath ascendedup to heaven, but He that
came down from heaven, even the Son of man which is in heaven;” Acts 7:56,
[The dying Stephen] “I see the heavens opened;” Revelation11:12, “A great
voice from heaven saying unto them, Come up hither. And they ascendedup
to heaven in a cloud.”—τοὺς ἀγγέλους τοῦ Θεοῦ, the angels of God) The same
beings, whom the Only-begotten Son of GOD has as His ministering
servants.—ἀναβαίνοντας καὶ καταβαίνοντας,ascending and descending)
Ascending is put in the first place: therefore there will be a staving of angels
on earth. Jacobsaw some suchvision, Genesis 28:12. How much more [shall]
Israelites without guile under the New Testament[see it].—τὸνΥἱὸν τοῦ
ἀνθρώπου, the Son of man) See note on Matthew 16:13.
Pulpit Commentary
Verse 51. - And he saith unto him, Verily, verily, I say unto you. The
reduplicated Ἀμὴν occurs twenty-five times in John's Gospel, and is in this

form peculiar to the Gospel, althoughin its single form it occurs fifty times in
the three synoptists. The word is, strictly speaking, an adjective, meaning
"firm," "trustworthy," corresponding with the substantive ‫א‬‫,אממ‬ truth, and
‫ָא‬‫מ‬ ְ‫מ‬ָ‫א‬ and ‫ָא‬‫מ‬ ָ‫,אָמ‬ confidence, the covenant (Nehemiah10:1). The repetition of
the word in an adverbial sense is found in Numbers 5:22 and Nehemiah8:6.
In Revelation3:14 "Amen" is the name given to the Faithful Witness. The
repetition of the word involves a powerful asseveration, made to overcome a
rising doubt and meet a possible objection. The "I sayunto you" takes, on the
lips of Jesus, the place which "Thus saith the Lord" occupiedon those of the
ancient prophets. He speaks in the fulness of conscious authority, with the
certain knowledge thathe is therein making Divine revelation. He knows that
he saith true; his word is truth. Verily, verily, I say unto you, [From
henceforth] ye shall see the heaven that has been opened, and the angels of
God ascending and descending upon the Son of man. Notwithstanding the
formidable superficial difficulty in the common reading, which declares that
from the moment when the Lord spake, Nathanaelshould see whatthere is no
other record that he ever literally saw;yet a deeper pondering of the passage
shows the sublime spiritual sense in which those disciples who fully realized
that they had been brought into blessedrelationship with the "Sonof man,"
saw also - that heaven, the abode of blessednessand righteousness, the throne
of God, had been openedbehind him and around him. The dream of Jacobis
manifestly referred to - the union betweenheavenand earth, betweenGod
and man, which dawned like a vision of a better time upon the old patriarchal
life. That which was the dream of a troubled night may now be the constant
experience of the disciples of the Lord. The ascensionof the angelic ministers
is here said to precede their descent. This is due to the original form of the
dream of Jacob, but must be supplemented by the Lord's own statement
(John 3:13), "No one hath ascendedinto heaven, but he that descendedout of
heaven." The free accessto the heart of the Father, and to the centre of all
authority in heavenand earth, is due only to those who have come already
thence, who belong to him, "who go and return as the appearance ofa flash of
lightning." They ascendwith the desires ofthe Son of man; they descendwith
all the faculty neededfor the fulfilment of those desires. He, "the Sonof man,"
is now on earth to commence his ministry of reconciliation, and is thus now
equipped with all the powers needed for its realization. The same truth is

taught by our Lord, when he said (cf. notes on John 3:13) that "the Son of
man is in heaven," even when he walkedthe earth. The angelic ministry
attendant upon our Lord is so inconspicuous that it does not fulfil the notable
description of this verse, nor fill out its suggestions. The miraculous energies,
the Divine revelations, the consummate heavenliness of his life, the power
which his personality supplied to see and believe in heaven - in heaven opened,
heaven near, heaven accessible,heavenpropitious, heaven lavish of love -
answers to the meaning of the mighty words. Thoma ('Die Genesis des
Johannes-Evan.')seesthe Johannine interpretation of the angels who
ministered to Jesus afterthe conclusionof his temptation. But why does he
call himself "the Son of man," in sharp response to, or in comment, on, the
ascription by John the Baptistand Nathanaelof the greatertitle "Sonof God"
(see Matthew 8:20; Mark 2:28)?
(1) The phrase is one that our Lord currently used for himself, as especially
descriptive of his position. It has been said that its origin must be lookedfor in
the prophecies of Daniel(Daniel 7:13), where angelic powers are seenin loving
lowly attendance on "one like to the Son of man," one whose human-hearted
force contrasts with the "beastforces,"the uncouth, sphynx-like blending of
animal faculties which characterizes allthe kingdoms and dynasties which the
empire of the one like the Son of man would supersede. The term, "Sonof
man," is used repeatedly by Ezekielfor humanity setover againstthe Divine
voice and power. There it corresponds with the Aramaic "Bar-Enosh," Sonof
man - a simple paraphrasis for "man" in his weakness, andoften in his
depressionand sin. The 'Book of Henoch,' in numerous places, identifies "Son
of man" with the Messiah(ch. 46. and 48.), but it cannotbe clearlyproved
that the term was popularly current for the Messiah. Christseems, in one
place, to discriminate the two terms in popular expectation (Matthew 16:13,
16); and in Matthew 8:20 he discriminates his earthly ministry as that of Son
of man, from the dispensation of the Holy Spirit, though the dispensationof
his human life, and of his eternal Spirit, constitute that of the one Christ.

(2) Another very remarkable fact is that, though Jesus calls himself"the Son
of man" no fewerthan seventy times, the apostles never attribute the
favourite expressionto him. The only instances of its use by other than the
Lord himself, is by the dying Stephen, who thus describes his power and
exalted majesty (Acts 7:56), and John in the Apocalypse, who says the vision
of the Lord was of one like unto the Son of man - a phrase clearly built upon
the passage in Daniel7.
(3) The Saviour did not throughout the Gospelof John proclaim himself
openly to the people as the Christ, avoiding a term which was so miserably
degradedfrom his own conceptionof it; but he used a multitude of
expressions to denote the spiritual force and significance of the Messianic
dignity. Thus he describedhimself" as he that came down from heaven;" as
the "Breadof heaven;" as the "Light of the world;" as "the goodShepherd;
.... I am he;" "that which I said from the beginning," etc.; and therefore, when
he adopted the phrase, "the Son of man," he attributed to it very special
powers and dignities. The word seems to involve the Man, the perfect Man,
the ideal Man, the secondAdam, the supreme Flowerengraftedon the barren
stock ofhumanity, the Representative ofthe whole of humankind.
Chronologically, this must have been the primary revelation. Through
humanity that was archetypal and perfect, answering God's idea of man, the
thought of the race has risen to a conceptionof Divine sonship. But
metaphysically, logically, he could only fulfil the functions of Son of man, of
the Man, because he was essentiallythe Son of God.
(4) The dominant thought of the term has fluctuated betweenthat which
connotes his earthly ministry and humiliation, and lays stress onthe
privations and sufferings of the Sonof man, and that which recites his highest
claim to reverence and homage. Seeing that he claims to be the link between
heaven and earth, Judge of quick and dead, the Head of the kingdom of God,
who will come in his glory, with his holy angels, to divide sheepfrom goats,
etc., as Son of man; and seeing that, as Son of man, he gave himself for a

ransom, and was as one that serveth, and presented his flesh and blood as the
spiritual food of all that live; - the synthetic thought that issues from the
twofold survey is that his highest glory is basedupon his entire and utter
sympathy with man. His humanity is that which gives him all his hold upon
our heart; his sacrifice is his title to universal sovereignty. "He humbled
himself to the death of the cross, whereforeGodalso has highly exalted him,
giving even to him [humanity included] THE NAME that is above every
name." ArchdeaconWatkins, in loco, has calledattention to the fact that it is
not ἀνήρ, but ἄνθρωπος, "man as man, not Jew as holier than Greek, not
freeman as nobler than bondman, not man as distinct from woman, but
humanity.... The ladder from earth to heaven is in the truth, 'The Word was
made flesh.' In that greattruth heavenwas and has remained open." The
cries of earth, the answers ofheaven, are like angels evermore ascending and
descending on the Word-made-flesh. It is perfectly true, though in a different
sense than that which Thorns adopts it, that this prehistory (vorgeschichte)is
the vorgeschichteofChristendom, as of eachsoul becoming Christian, the
different eventualities which lead from one revelation to another betokenthe
severalstations on the blessedpilgrimage (heilsweg). (Cf. Introduction; the
excursuses ofGodet; Westcotton'The Son of Man;' Orme's dissertationon
'Sin againstthe Holy Ghost;' Schaff's note to Lange, on John, in loco;
Schmidt, 'Bibl. Theol. N.T.,'pp. 107, etc.;Weiss, 'Bibl. Theol. N.T.,'§ 144;
Liddon, 'Divinity of Our Lord,' lect. 1; Pearsonon the Creed, Oxford edit., p.
122;Andrew Jukes, 'The New Man,' lect. 2: "The Openings of Heaven in the
Experience of Christ and of Christians.")
Vincent's Word Studies
Verily, verily (ἀμὴν, ἀμὴν)

The word is transcribed into our Amen. John never, like the other
Evangelists, uses the single verily, and, like the single word in the Synoptists, it
is used only by Christ.
Hereafter(ἀπ' ἄρτι)
The best texts omit. The words literally mean, from henceforth; and therefore,
as Canon Westcottaptly remarks, "if genuine, would describe the communion
betweenearth and heaven as establishedfrom the time when the Lord entered
upon His public ministry."
Heaven (τὸν οὐρανὸν)
Rev., giving the article, the heaven.
Open (ἀνεῳγότα)
The perfectparticiple. Hence Rev., rightly, opened. The participle signifies
standing open, and is used in the story of Stephen's martyrdom, Acts 7:56.
Compare Isaiah 64:1. The image presentedto the true Israelite is drawn from
the history of his ancestorJacob(Genesis 28:12).
Angels
With the exceptionof John 12:29 and John 20:12, John does not use the word
"angel" elsewhere in the Gospelor in the Epistles, and does not refer to their

being or ministry. Trench ("Studies in the Gospels")cites a beautiful passage
of Plato as suggestive ofour Lord's words. Plato is speaking of Love. "He is a
greatspirit, and like all spirits he is intermediate betweenthe divine and the
mortal. He interprets betweengods and men, conveying to the gods the
prayers and sacrificesofmen, and to men the commands and replies of the
gods;he is the mediator who spans the chasm which divides them, and in him
all is bound together, and through him the acts of the prophet and the priest,
their sacrifices andmysteries and charms, and all prophecy and incantation
find their way. For God mingles not with man, but through Love all the
intercourse and speechofGod with man, whether awake orasleep, is carried
on" ("Symposium," 203).
Son of man
See on Luke 6:22. Notice the titles successivelyapplied to our Lord in this
chapter: the greaterSuccessorofthe Baptist, the Lamb of God, the Son of
God, the Messiah, the King of Israel. These were allgiven by others. The title
Son of man He applies to Himself.
In John's Gospel, as in the Synoptists, this phrase is used only by Christ in
speaking ofHimself; and elsewhere only in Acts 7:56, where the name is
applied to Him by Stephen. It occurs less frequently in John than in the
Synoptists, being found in Matthew thirty times, in Mark thirteen, and in
John twelve.
STUDYLIGHTRESOURCES

Adam Clarke Commentary
Verily, verily - Amen, amen. The doubling of this word probably came from
this circumstance:that it was written both in Hebrew ‫אמא‬ and in Greek αμην,
signifying, it is true.
Heaven open - This seems to be a figurative expression:
Christ may be understood by this saying to mean, that a clearand abundant
revelation of God's will should be now made unto men; that heaven itself
should be laid as it were open, and all the mysteries which had been shut up
and hidden in it from eternity, relative to the salvationand glorificationof
man; should be now fully revealed.
That by the angels of God ascending and descending, is to be understood, that
a perpetual intercourse should now be opened betweenheaven and earth,
through the medium of Christ, who was God manifestedin the flesh. Our
blessedLord is representedin his mediatorial capacityas the ambassadorof
God to men; and the angels ascending and descending upon the Son of man, is
a metaphor taken from the custom of despatching couriers or messengers
from the prince to his ambassadorin a foreign court, and from the
ambassadorback to the prince.
This metaphor will receive considerable light when compared with 2
Corinthians 5:19, 2 Corinthians 5:20; : God was in Christ reconciling the
world unto himself: - We are ambassadors forChrist, as though God did
beseechyou by us, we pray you in Christ's stead to be reconciledto God. The
whole concerns of human salvationshall be carried on, from henceforth,
through the Sonof man; and an incessantintercourse be establishedbetween
heaven and earth. Some have illustrated this passageby the accountof Jacob's
vision, Genesis 28:12. But though that vision may intimate that God had
establishedat that time a communication betweenheaven and earth, through

the medium of angels, yetit does not appear that our Lord's saying here has
any reference to it; but that it should be understood as stated above.
What a glorious view does this give us of the Gospeldispensation!It is heaven
opened to earth; and heaven opened on earth. The Church militant and the
Church triumphant become one, and the whole heavenly family, in both, see
and adore their common Lord. Neither the world nor the Church is left to the
caprices oftime or chance. The Sonof man governs as he upholds all.
Wherever we are praying, studying, hearing, meditating, his gracious eye is
upon us. He notes our wants, our weakness, andour petitions; and his eye
affects his heart. Let us be without guile, deeply, habitually sincere, serious,
and upright; and then we may rest assured, that not only the eye, but the
hand, of our Lord shall be ever upon us for good.
Happy the man whose heart canrejoice in the reflection, Thou God seestme!
Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on John 1:51". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/john-
1.html. 1832.
Return to Jump List return to 'Jump List'
Albert Barnes'Notes onthe Whole Bible
Verily, verily - In the Greek, “Amen, amen.” The word “amen” means “truly,
certainly, so be it” - from the Hebrew verb to confirm, to establish, to be true.
It is often used in this gospel. When repeatedit expresses the speaker‘s sense

of the importance of what he is saying, and the “certainty” that it is as he
affirms.
Ye shall see - Not, perhaps, with the bodily eyes, but you shall have “evidence”
that it is so. The thing shall take place, and you shall be a witness of it.
Heaven open - This is a figurative expression, denoting “the conferring of
favors.” Psalm78:23-24;“he opened the doors of heaven, and had rained
down manna.” It also denotes that God was about to work a miracle in
attestationof a particular thing. See Matthew 3:16. In the language, here,
there is an evident allusion to the ladder that Jacobsaw in a dream, and to the
angels ascending and descending on it, Genesis 28:12. It is not probable that
Jesus referredto any particular instance in which Nathanaelshould literally
see the heavens opened. The baptism of Jesus had taken place, and no other
instance occurredin his life in which it is said that the “heavens were” opened.
Angels of God - Those pure and holy beings that dwell in heaven, and that are
employed as ministering spirits to our world, Hebrews 1:14. Goodmen are
representedin the Scriptures as being under their protection, Psalm91:11-12;
Genesis 28:12. Theyare the agents by which God often expressedhis will to
men, Hebrews 2:2; Galatians 3:19. They are representedas strengthening the
Lord Jesus, and ministering unto him. Thus they aided him in the wilderness
Mark 1:13, and in the garden Luke 22:43, and they were present when he rose
from the dead, Matthew 28:2-4;John 20:12-13. By their ascending and
descending upon him it is probable that he meant that Nathanaelwould have
evidence that they came to his aid, and that he would have “the” kind of
protection and assistancefrom God which would show “more fully that he
was the Messiah.” Thus his life, his many deliverances from dangers, his
wisdom to confute his skilled and cunning adversaries, the scenes ofhis death,
and the attendance of angels at his resurrection, may all be representedby the

angels descending upon him, and all would show to Nathanaeland the other
disciples most clearly that he was the Son of God.
The Son of man - A term by which lie often describes himself. It shows his
humility, his love for man, his willingness to be esteemed“as a man,”
Philemon 2:6-7.
From this interview with Nathanaelwe may learn:
1.that Jesus searchesthe heart.
2.that he was truly the Messiah.
3.that he was under the protection of God.
4.that if we have faith in Jesus, it will be continually strengthenedthe evidence
will grow brighter and brighter.
5.that if we believe his word, we shall yet see full proof that his word is true.
6.Since Jesus was under the protection of God, so all his friends will be. God
will defend and save us also if we put our trust in Him.
7.Jesus appliedterms expressive of humility to himself. He was not solicitous
even to be calledby titles which he might claim.

So we should not be ambitious of titles and honors. Ministers of the gospel
most resemble him when they seek for the fewesttitles, and do not aim at
distinctions from eachother or their brethren. See the notes at Matthew 23:8.
Copyright Statement
Bibliography
Barnes, Albert. "Commentaryon John 1:51". "Barnes'Notes onthe Whole
Bible". https:https://www.studylight.org/commentaries/bnb/john-1.html.
1870.
The Biblical Illustrator
John 1:51
Hereafterye shall see the heaven open
The verilies of Christ
1.
Nothing is more characteristic ofour age than its questioning and doubt.

2. There was another age which resembledours--the age when the old-world
civilizations broke up: when Greece and Rome were bankrupt, and when
Israel’s sun turned into darkness. In that dark age He came who could meet
doubt with certain truth.
3. The Truth still lives who had and still has a message fora doubting age, and
for those who receivedHim there was and is now certainty and rest.
4. This amen has alteredsome memorable amens--amens which He has
marked with reiteratedaffirmations; the unusual form showing us
5. The “Verily, verily” is only employed by John because he sets forth Christ
in His higher relations, and therefore conveys transcendent truth that
requires emphasis.
6. Notone of the verilies refers to the Church, but all refer to the peculiar
forms of eternallife which are only outwardly manifested in the Church; and
will survive its failure.
7. This revelationof eternal life is distinctive of St. John. The other apostles
have eachtheir specialtruth suited to some stage ofthe Church and
individual.
8. It is this teaching of John’s which the reiteratedamens sum up, showing us
the course and stages ofeternallife in Christ. Twelve of these are
distinguished.

(10) His glory (John 14:8-31.
(11) His sorrow and joy (John 16:16-25).
(12) His perfecting (John 21:15-23). (A. Jukes, M. A.)
The verilies of Christ teachus three lessons
I. AS TO THE AUTHORITY OF THE TEACHER. The Jews were astonished
at His doctrine, for He taught as one having authority, and not as the scribes,
“which suggestsa contrastwith other teachers.”
1. Put side by side with the autocratic ring of this “Verily, verily I say unto
you,” the formula of the prophets--“Thus saith the Lord.”
2. Contrastagainthe bare utterance of His own word as a reasonfor our
acceptanceofHis sayings with the teaching that was busy around Him. One
rabbi says this and another that, and so on through all the wearisome Talmud.
They drew their authority from their faithfulness to tradition. Christ steps
forward as a fresh fountain of certitude.
3. ContrastHis teaching with the tone of modesty suitable to mere thinkers
who have learned their truths. The philosopher may argue, Christ asserts.
Now, what business has Christ to talk in this fashion and demand that I
should take from His lips anything He choosesto say? The only answeris, that
He is the Word, the Truth of God.

II. AS TO THE CERTITUDE AND IMPORTANCE OF THE LESSON.
Other teachers have to say, “Peradventure,” “This I deem to be true.” Jesus
says, “Mostassuredly.”
1. In our day of uncertainties and unsolved problems the world wants more
than ever to listen to that voice. Much is dark and doubtful, but here at leastis
a central core of hard rock that no pressure can grind nor any force shift.
2. Think of the difference betweenthe freshness and adaptation of Christ’s
words and the film of old-fashioneduntimeliness which has crept over all
other ancient utterances, and say what is the secretof this immortal youth. It
is because they are free from all admixture of human limitation and
transitoriness, and so fit every generation, and are to every generationthe
source of certitude.
3. Classifythe utterances to which this formula is attached, First, those which
refer to Himself. He asserts
Father (John 5:19).
Secondly, those which refer to us,
Thirdly, those which contain predictions of a near or remote future which
could only be made from supernatural knowledge (John13:21; Joh_16:20;
Joh_13:38;Joh_21:18).

Fourthly, those which lay bare to men the hidden foulness of their nature
John 6:26; Joh_8:34).
III. AS TO THE BACKWARDNESS OF THE SCHOLARS.
1. Verily implies that they to whom it was addressedhad dull ears, whose
languid attention needed to be stimulated, or that the words which He was
going to utter were too greatto be easilybelieved, or too unwelcome to be
swiftly accepted.
2. It is a warning againstprejudice and sluggishapathy.
3. It is a solemn appealto us to permit no indifference to come betweenus and
His Word. Two things are required of us as His scholars.
1. That which it is degradation to give to man, but which is blasphemy to
withhold from Christ. “Speak, Lord, for Thy servant heareth.”
2. The absolute certitude of His messsgehas for its correlative our unwavering
steadfastness.(A. Maclaren, D. D.)
The first “Verily, verily,”--the home of the new man

1. The first question of the Old Testamentis, “Where art thou?”--God’s
question to fallen man. The first of the New is, “Where is He?”--askedby men
who have just been awakenedto feel their need of a Saviour. God’s question
reveals man’s state that he is not where God placed him; man’s question
draws forth the purpose of God’s heart, that, fallen as we are, He is with us,
our Tabernacle.
2. This first verily teaches both these truths. Heaven, man’s proper home, long
shut, is now opened, and that all man has lostshall be restoredthrough the
Heir, “the Sonof man.” The old man by disobedience losthis home; the New
Man comes back againto the openedheavens as His dwelling-place.
3. These words were spokenby one who had just had heaven open to Him,
and He comes forth to tell men how they are to enter.
4. Heaven is not far off; it is the spirit-world which is lost or shut only to the
natural man. What will be manifested at death may be anticipated here.
5. Take some examples ofthis “openedheaven.”
6. Wheneverman’s true home is opened the servants (angels)also are seen,
ever near.
The positiveness ofJesus
This expressionis one of the signs and evidences of the originality of Jesus
Christ. It occurs more than seventy times, and was a characteristic which

separatedHis conversationfrom that of other men. There were and are
examples enough of mere dogmatism.
1. The scribes, whether of theologyor science, willopen their books and say,
“It is written,” and that is the end of all controversy.
2. The bigot will hold fast to the letter of his creedand anathematize all who
do not hold it.
3. Ignorance will stand firm upon tradition and swearto all passers by, “I
know.” Everywhere there has lived the man who could not be mistaken.
But the assurance ofJesus Christ was wholly different.
1. Norwas it like the positiveness ofthe prophets of old who proclaimed,
“Thus saith the Lord.”
2. Norlike the confidence of the philosopher in his reasonings, the naturalist
in his verifications. Christ’s verilies precede rather than conclude His
teachings. He gave no demonstrations.
3. Norwith the religious faiths of His disciples. Faith is for us an achievement,
and after the struggle Jesus comes and says”believe.”But no Christ came to
Jesus, nor is there in His positiveness any trace of conflict. He believed
spontaneouslyand directly out of His own consciousnessofGod. This
positiveness markedChrist’s teaching from the beginning when He spoke to
His mother in the Temple; and never afterwards was there a hesitating note.

This peculiar quality appears when we reflect on the subjects on which He
was absolutelysure. They are those on which other men are not sure.
Learn, then:
1. That over againstall our human ignorance, sinfulness, and need, the gospel
is one grand affirmation of God; an assertionofthose things of which we most
need to be made sure.
2. If we want true hearts and strength to do and dare; if we would learn the
secretof cheerful, patient lives; if we wish to live with all our souls for noble
purpose, and with great faiths and immortal hope, there is a verily waiting to
impart to us its powerand its peace.
3. Christian unity is only to be realized upon the high plane of this
positiveness, and along the lines of those greatspiritual affirmations.
4. There is some verily speaking to eachat all times and everywhere.
(NewmanSmyth, D. D.)
Heaven opened
I. A CERTAIN FACT:Christ has come forth.

II. A BLESSED GOSPEL:Christ’s appearing a manifestation of Divine
grace.
III. A JOYOUS HOPE: Christ’s coming forth suggests the possibility of
man’s going in.
IV. A GLORIOUS PREDICTION:the reinstitution of fellowshipbetween
earth and heaven predicts the assimilationof the former to the latter. (T.
Whitelaw, D. D.)
Verily
is simply the familiar “amen!” which properly is an adjective meaning firm or
steadfast, and is used in two connections. Sometimes itprecedes an assertion
which it confirms, in which case it may be paraphrased by “Thus it certainly
is.” Sometimes it follows a prayer which it sums up and reiterates, and in that
case it may be paraphrased by “So may it be.” Doubled it has the force of a
superlative, “Mostassuredly.” It is heard only from the lips of Christ. It
becomes no other lips. (A. Maclaren, D. D.)
Angels ascending and descending
Some of these angelic appearanceshadalready takenplace. An angel
announced the conceptionof Christ to His mother. An angel, accompaniedby

a multitude of the heavenly host, proclaimed His birth to the shepherds, and
after His temptation angels came and ministered to Him. These instances of
angels descending on the Son of man had takenplace before this period, and
Nathanaelknew them not; but there remained other manifestations of the
same kind, which were yet to be afforded. An angelappearedto Him, and
strengthenedHim in His agony. At His resurrection an angelrolled awaythe
stone from His sepulchre, and two angels sat, the one at the head, the other at
the feetwhere the Lord had lain. And, lastly, angels attended His ascension,
and as an angel had announced His first coming, so angels foretoldto the
witnesses ofthis greatevent that the same Jesus who had been parted from
them should come againin like manner as they had seenHim go up into
heaven. (J. Fawcett, M. A.)
Jesus a ladder to heaven
To the north of Scotlandlies an island called Bressay. It is one of the Shetland
Islands, and its shores are very rocky. On the south coastofBressayis a slate-
quarry. The workmen had to descendthe cliff to it by means of a ladder. One
evening, a violent and sudden storm drove the quarrymen from their work.
The ladder was left fastenedto the cliff. The night was very dark and stormy.
A ship which was struggling with the waves was driven close to the island. Her
crew beheld with terror the white foam of the breakers as they dashed against
the rocks. Theyknew that, if their ship were stranded, they must be wrecked.
Still the howling winds drove her forward. The waves dashedover her, filled
the cabin with water, and drowned the wife of the captain. The sailors now
climbed into the rigging. They were at the mercy of the furious wind and of
the raging sea. Theygave themselves up for lost. Many prayers and cries for
deliverance were uttered. On came the ship, and struck againstthe shore. The
poor seamenfelt that death was almostcertain. On the summit of the cliff was
safety; but how could they reach it, who were helplessly dashedat its foot?
But just as the ship struck near the rock, their terror was changedto joy.
Close beside them, on the steep face of the cliff, was a ladder. It seemedas if

placed there on purpose for them. In haste they sprang from the rigging,
mounted the ladder, and reachedthe top of the cliff in safety. The vesselwent
to pieces so quickly that, by the next morning, hardly a trace of her was left.
Copyright Statement
Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography
Exell, JosephS. "Commentary on "John 1:51". The Biblical Illustrator.
https:https://www.studylight.org/commentaries/tbi/john-1.html. 1905-1909.
New York.
Coffman's Commentaries on the Bible
And he saith unto him, Verily, verily, I sayunto you, Ye shall see heaven
opened, and the angels ofGod ascending and descending upon the Son of
man.
Ryle noted that the expression"Verily, verily" is unique to this Gospel, being
used in it 25 times, always by Jesus, andhaving the equivalent meaning of
"Amen, amen." It always implied a solemn and emphatic statement of some
greattruth. No other New Testamentwriter ever used this solemn double
"Amen."[57]

But what is the greattruth enunciated here? The words certainly point to the
vision of Jacobwho saw the ladder from earth to heaven with angelic traffic
in both directions; and, if a spiritual meaning is sought, which seems
mandatory, Jesus here identified himself as the Ladder bridging the gulf
betweenGod and man. In Nathaniel's confession, the prominence of "King of
Israel" pointed to the secularand political views usually held regarding the
promised Messiah, and in this verse Jesus emphasizedthe greatspiritual
objectives of his earthly visitation. (See Genesis 28:12.)
The emphasis upon "Sonof man" here, rather than upon "Sonof God" was
probably due to Jesus'purpose of reserving emphasis on the latter until the
time of Peter's confession(Matthew 16:13f). The meaning of both titles carries
the implication of Christ's deity; but "Sonof God," in the popular mind, was
too closelyassociatedwith "King of Israel," in the exactmanner of
Nathaniel's confession;and it was not time for Jesus to challenge the
Pharisees by using "Sonof God." A little further attention to the title Son of
man is in order.
THE SON OF MAN
The title "Sonof man" was used at leastforty times by Jesus, twelve times in
this Gospel;and, with the exceptionof Stephen's use of it (Acts 7:56), it is
found only in our Lord's reference to himself. There are two questions of the
deepestsignificance that arise from Jesus'use of this title: (1) did he use it in
such a manner as to diminish his claim of absolute divinity? and (2) why did
he favor this title as distinguished from "Sonof God," which was more
popularly associatedgenerallywith the coming Messiah?
The answerto the first question is an emphatic negative. Jesus meant by the
title "Sonof man" to affirm his deity and Godheadjust as dogmaticallyas the

title "Sonof God" could have done it, but with the additional advantage of
stressing his unique relationship to the human race as well. It is evident that
THE Son of man cannot be any mortal being. Dummelow pointed out that the
Greek words so translated cannotmean "A Son of man," but definitely and
emphatically, "THE Sonof man."[58]
In this conversationwith Nathaniel, it is evident that Jesus intended the title
"Sonof man" to be understood in exactly the same sense as "Sonof God."
This follows from the fact that, taking the conversationas a whole, the two
titles are used synonymously and interchangeably, without any suggestion
whateverthat Christ rejectedeither "Sonof God" or "King of Israel" as
being properly applied to himself. It is as though our Lord had said, "Yes,
Nathaniel, you are correct;but for the present, let us use the title Son of
man."
Why did Jesus preferthis title? "Sonof God" was a title that carried with it;
in the popular mind, the meaning King of Israel, a factproved by Nathaniel's
usage of the two togetherjust a moment before;and it would have been
disastrous for the Lord to have allowedthe multitudes to crownhim "king," a
thing many of them were eagerto do. It was clearlyfor the purpose of
preventing such a thing that Jesus so oftenused the other title, "Sonof man,"
a title which was not generallyknown and understood by the people and
which was thus free of the connotationof an earthly kingship of Israel. It was
absolutely imperative for our Lord to have avoided any semblance ofclaiming
the literal Solomonic throne of Israel; for, if he had been unsuccessfulin such
avoidance, the Pharisees might have been able to gethim crucified for
sedition. It will be remembered that that is exactly what they tried to do
anyway; but so completely had Jesus thwartedthem, that they finally
admitted to Pilate that they desiredhis condemnation for claiming to be the
Son of God (John 19:7). However, if Jesus had permitted the widespreaduse
of that title earlier, some radical mob would have proclaimed him "King" and
thus have provided sufficient grounds for a charge of sedition.

That Jesus did positively intend that "Sonof man" should be understood in a
unique and supernatural sense is proved by his own use of the title, as follows:
He used the title: (1) in connectionwith his powerto forgive sins (Matthew
9:6); (2) of his lordship over the sabbath (Matthew 12:8); (3) of his second
advent in glory (Matthew 19:28); (4) of his resurrection (Matthew 17:23); (5)
of his seeking andsaving that which is lost (Luke 19:10); (6) and of his coming
in the final judgment (Matthew 26:64).
The frustrated hatred and enmity of the Pharisees athis trial before Caiaphas
reacheda point of frenzy over this very title. The Phariseesknew perfectly
that "Sonof man" was fully as adequate a title of the Messiahas was "Sonof
God"; but they were trying to trick Jesus into using the latter title, because of
its popular but mistakenidentification with an earthly kingship of Israel. At
the climax of the trial, Caiaphas placedJesus under oath, saying, "Tellus, art
thou the Christ, the Son of God?" (Matthew 26:63). In his reply, Jesus used
the other terms: "Thou shalt see the Son of man sitting at the right hand of
powerand coming on the clouds of heaven" (Matthew 26:64). The Sanhedrin
acceptedSonof man as equivalent to Son of God on that occasionand
certified to Pilate that he had "made himself the Son of God" (John 19:7).
From these and many other considerations,therefore, it must be concluded
that the answerto the secondquestion raisedat the first of this analysis is that
Jesus preferred "Sonof man" because ofthat title's being free of any possible
misrepresentation. The very learned, such as the Pharisees, wellknew it as a
valid and proper designation of the divine Messiah;but it is clearthat the
multitudes did not so recognize it (John 12:34).
Emil Von Ludwig's blasphemous biography, "The Son of Man," made this
title the ground of his thesis that Jesus neverclaimed to be anything but a
man; but his thesis is contradictedand disproved by the best of all judges of

such a question, the Sanhedrin itself, which acceptedthe title, and so certified
it to the governor, as equivalent in every way to "the Son of God." Besides
that, Jesus'ownuse of it leaves no shadow of doubt that it carried the utmost
implications of deity and Godhead, as wellas connotations ofhis perfectand
unique humanity.
Before leaving this matchless first chapter of John, the observationof Aretius,
as quoted by Ryle, should be noted:
This chapter is singularly rich in names (epithets) applied to the Lord Jesus
Christ. He numbers up the following twenty-one: The Word, God, Life, Light,
The True Light, The Only Begottenofthe Father, Full of Grace and Truth,
Jesus Christ, The Only BegottenSon, The Lord, The Lamb of God, Jesus, A
Man, The Son of God, Rabbi Teacher, Messiah, Christ, The Son of Joseph,
The King of Israel, The Son of Man.[59]
[57] J. C. Ryle, op. cit., p. 91.
[58] J. R. Dummelow, op. cit., p. 654.
[59] J. C. Ryle, op. cit., p. 89.
Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliography

Coffman, James Burton. "Commentary on John 1:51". "Coffman
Commentaries on the Old and New Testament".
https:https://www.studylight.org/commentaries/bcc/john-1.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible
And he saith unto him, verily, verily, I sayunto you,.... Not only to Nathanael,
but to the rest of the disciples that were then with him; and to show himself to
be the "Amen", and faithful witness, as well as more strongly to asseverate
what he was about to say, he doubles the expression:
hereafteryou shall see heavenopen; either in a literal sense, as it had been at
his baptism; or, in a mystical sense, that there should be a clearer
manifestation of heavenly truths made by his ministry; and that the way into
the holiestof all should be made more manifest; and a more familiar
intercourse he opened betweenGod and his people; and also betweenangels
and saints:
and the angels of God ascending and descending upon the son of man; or to
the sonof man, as the Syriac, Arabic, and Ethiopic versions render it;
meaning himself in human nature; the secondAdam, and seedof the woman;
and is expressive both of the truth, and infirmity of that nature. Reference
may here be had to the ladder Jacobdreamed of, in Genesis 28:12, whichwas
a representationof Christ, in his person, as God-man; who, as God, was in
heaven, whilst he, as man, was on earth; and in his office, as Mediator
betweenGod and man, making peace betweenthem both; and in the
ministration of angels to him in person, and to his body the church. And it is
observable, that some of the JewishwritersF25 understand the ascent, and
descentof the angels, in Genesis 28:12, to be, not upon the ladder, but upon

Jacob;which makes the phrase there still more agreeableto this; and so they
render ‫,וילע‬ in Genesis 28:13, not "above it", but "above him". Or the, sense
is, that there would be immediately made such clearerdiscoveries ofhis
person, and grace by his ministry, and such miracles would be wrought by
him in confirmation of it, that it would look as if heaven was open, and the
angels of God were continually going to and fro, and bringing fresh messages,
and performing miraculous operations;as if the whole host of them were
constantly employed in such services:and this the rather seems to be the
sense, since the next accountwe have, is, of the beginning of Christ's miracles
to manifest forth his glory in Cana of Galilee, where Nathanaellived; and
since the word, rendered "hereafter", signifies,"from henceforward";or, as
the Persic versionrenders it, "from this hour"; though the word is left out in
the Vulgate Latin and Ethiopic versions,
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on John 1:51". "The New John Gill Exposition of
the Entire Bible". https:https://www.studylight.org/commentaries/geb/john-
1.html. 1999.
Geneva Study Bible

And he saith unto him, Verily, verily, I sayunto you, Hereafterye shall see
heaven open, and the angels ofGod x ascending and descending upon the Son
of man.
(x) These words signify the power of God which would appear in Christ's
ministry by the angels serving him as the head of the Church.
Copyright Statement
Bibliography
Beza, Theodore. "Commentaryon John 1:51". "The 1599 Geneva Study
Bible". https:https://www.studylight.org/commentaries/gsb/john-1.html. 1599-
1645.
Commentary Critical and Explanatory on the Whole Bible
Hereafter, etc. — The key to this greatsaying is Jacob‘s vision(Genesis 28:12-
22), to which the allusion plainly is. To show the patriarch that though alone
and friendless on earth his interests were busying all heaven, he was made to
see “heavenopenedand the angels ofGod ascending and descending upon a”
mystic “ladderreaching from heavento earth.” “By and by,” says Jesus here,
“ye shall see this communication betweenheaven and earth thrown wide
open, and the Son of man the realLadder of this intercourse.”
Copyright Statement
These files are a derivative of an electronic edition prepared from text
scannedby Woodside Bible Fellowship.

This expanded edition of the Jameison-Faussett-BrownCommentary is in the
public domain and may be freely used and distributed.
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on John
1:51". "Commentary Critical and Explanatory on the Whole Bible".
https:https://www.studylight.org/commentaries/jfb/john-1.html. 1871-8.
John Lightfoot's Commentary on the Gospels
51. And he saith unto him, Verily, verily, I sayunto you, Hereafterye shall see
heaven open, and the angels ofGod ascending and descending upon the Son of
man.
[Verily, verily.] If Christ doubled his affirmation, as we here find it, why is it
not so doubled in the other evangelists?If he did not double it, why is it so
here?
I. Perhaps the asseverationhe useth in this place may not be to the same
things and upon the same occasionto which he useth the single Amen in other
evangelists.
II. Perhaps, also, St. John, being to write for the use of the Hellenists, might
write the word in the same Hebrew letters wherein Christ used it, and in the
same letters also whereinthe Greeks usedit, retaining still the same Hebrew
idiom.

III. But, however, it may be observed, that, whereas by all others the word
Amen was generallyused in the latter end of a speechor sentence, our Lord
only useth it in the beginning, as being himself the Amen, Revelation3:14; and
Isaiah65:16, the God of truth.
So that that single Amen which he used in the other evangelists containedin it
the germination, Amen, Amen. I, the Amen, the true and faithful witness,
Amen, i.e. "ofa truth do sayunto you," &c. Nor did it become any mortal
man to speak Amen in the beginning of a sentence in the same manner as our
Saviour did. Indeed, the very Masters ofTraditions, who seemedto be the
oracles ofthat nation, were wont to say, I speak in truth; but not "Amen, I say
unto you."
IV. Amen contains in it Yea and Amen; 2 Corinthians 1:20; Revelation1:7;
i.e. truth and stability, Isaiah 25:1. Interlin. faithfulness and truth. The other
evangelists express the word which our Saviour useth: St. John doubles it, to
intimate the full sense of it.
I have been at some question with myself, whether I should insert in this place
the blasphemous things which the Talmudic authors belch out againstthe holy
Jesus, in allusion (shall I say?)or derision of this word Amen, to which name
he entitled himself, and by which asseverationhe confirmed his doctrines. But
that thou mightest, reader, both know, and with equal indignation abhor, the
snarlings and virulency of these men, take it in their own words, although I
cannot without infinite reluctancy allege whatthey with all audaciousness
have uttered.
They have a tradition, that Imma Shalom, the wife of R. Eliezer, and her
brother Rabban Gamaliel, went to a certain philosopher (the Gloss hath it 'a
certain heretic') of very greatnote for his integrity in giving judgment in

matters, and taking no bribes. The woman brings him a golden candlestick,
and prayeth him that the inheritance might be divided in part to her. Rabban
Gamalielobjects, "It is written amongstus, that the daughter shall not inherit
instead of the son. But the philosopher answered, 'Since the time that you
were removed from your land, the law of Moses was made void: and Aven was
given' [he means the Gospel, but marks it with a scurrilous title]; and in that
it is written, The son and the daughter shall inherit together. The next day
Rabban Gamalielbrought him, a Libyan ass. Thensaith he unto them, 'I have
found at the end of Aven [i.e. the Gospel]that it is written there, I, Aven, came
not to diminish, but to add to the law of Moses'":where he abuseth both the
name of our Saviour and his words too, Matthew 5:17.
And now, after our just detestationof this execrable blasphemy, let us think
what kind of judge this must be, to whose judgment Rabban Gamaliel, the
president of the Sanhedrim, and his sister, wife to the greatEliezer, should
betake themselves. A Christian, as it should seemby the whole contexture of
the story; but, alas!what kind of Christian, that should make so light of
Christ and his gospel!However, were he a Christian of what kind soever, yet
if there be any truth in this passage,it is not unworthy our taking notice of it,
both as to the history of those times, and also as to that question, Whether
there were any Christian judges at that time?
[Ye shall see heavenopen, and the angels of God, &c.] There are those that in
this place observe an allusion to Jacob's ladder. The meaning of this passage
seems to be no other than this: "BecauseI said, 'I saw thee under the fig tree,
believestthou?' Did this seemto thee a matter of such wonder? 'Thou shalt
see greaterthings than these.'Foryou shall in me observe such plenty, both of
revelation and miracle, that it shall seemto you as if the heavens were opened
and the angels were ascending and descending, to bring with them all manner
of revelation, authority, and power from God, to be imparted to the Son of
man." Where this also is included, viz., that angels must in a more peculiar
manner administer unto him, as in the vision of Jacobthe whole host of angels

had been showedand promised to him in the first setting out of his
pilgrimage.
Of this ladder the Rabbins dream very pleasantly: "The ladder is the ascentof
the altar and the altar itself. The angels are princes or monarchs. The king of
Babylon ascendedseventysteps; the king of the Medes fifty-and-two; the king
of Greece one hundred and eighty; the king of Edom, it is uncertain how
many," &c. They reckonthe breadth of the ladder to have been about eight
thousand parasangae,i.e. about two-and-thirty thousand miles; and that the
bulk of eachangel was about eight thousand English miles in compass.
Admirable mathematicians these indeed!
Copyright Statement
Bibliography
Lightfoot, John. "Commentary on John 1:51". "John Lightfoot Commentary
on the Gospels".https:https://www.studylight.org/commentaries/jlc/john-
1.html. 1675.
People's New Testament
Ye shall see heaven open, and the angels ofGod ascending. Jacob, oldIsrael,
in his dream at Bethel, saw the ladder that reachedto heavenwith the angels
upon it (Genesis 28:12). Christ is that ladder, the way from earth to heaven,
the wayheaven sends messagesto the world and the way we must go to reach
it. Nathanaelwould be permitted to see that Jesus was the Mediator, that

through him the Father speaks to man; that through him there is
intercommunication betweenearth and heaven.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Original work done by Ernie Stefanik. First published online in 1996 atThe
RestorationMovementPages.
Bibliography
Johnson, BartonW. "Commentary on John 1:51". "People's New
Testament". https:https://www.studylight.org/commentaries/pnt/john-1.html.
1891.
Robertson's WordPictures in the New Testament
Verily, Verily (Αμην αμην — Amēn class="greek-hebrew">λεγω υμιν—
amēn). Hebrew word transliterated into Greek and then into English, our
“amen.” John always repeats it, not singly as in the Synoptics, and only in the
words of Jesus, anillustration of Christ‘s authoritative manner of speaking as
shown also by υμιν — legō humin (I sayunto you). Note plural αυτωι —
humin though τον ουρανονανεωιγοτα — autōi just before is singular (to him).
Jesus addressesthus others besides Nathanael.
The heavenopened (ανοιγω — ton ouranon aneōigota). Secondperfectactive
participle of επι τον υιον του αντρωπου — anoigō with double reduplication,
standing open. The words remind one of what took place at the baptism of
Jesus (Matthew 3:16; Luke 3:21), but the immediate reference is to the opened

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