And out of his fullness. He begins now to preach about the office of Christ, that it contains within itself an abundance of all blessings, so that no part of salvation must be sought anywhere else. True, indeed, the fountain of life, righteousness, virtue, and wisdom, is with God, but to us it is a hidden and inaccessible fountain. But an abundance of those things is exhibited to us in Christ, that we may be permitted to have recourse to him; for he is ready to flow to us, provided that we open up a channel by faith. He declares in general, that out of Christ we ought not to seek any thing good, though this sentence consists of several clauses. First, he shows that we are all utterly destitute and empty of spiritual blessings; for the abundance which exists in Christ is intended to supply our deficiency, to relieve our poverty, to satisfy our hunger and thirst. Secondly, he warns us that, as soon as we have departed from Christ, it is ill vain for us to seek a single drop of happiness, because God hath determined that whatever is good shall reside in him alone. Accordingly, we shall find angels and men to be dry, heaven to be empty, the earth to be unproductive, and, in short, all things to be of no value, if we wish to be partakers of the gifts of God in any other way than through Christ. Thirdly, he assures us that we shall have no reason to fear the want of any thing, provided that we draw from the fullness of Christ, which is in every respect; so complete, that we shall experience it to be a truly inexhaustible fountain; and John classes himself with the rest, not for the sake of modesty, but to make it more evident that no man whatever is excepted. It is indeed uncertain whether he speaks generally of the whole human race, or means only those who, subsequently to the manifestation of Christ in the flesh, have been made more fully partakers of his blessings. All the godly, no doubt, who lived under the law, drew out of the same fullness; but as John immediately afterwards distinguishes between different periods, it is more probable that here he especially recommends that rich abundance of blessings which Christ displayed at his coming. For we know that under the Law the gifts of God were more sparingly tasted, but that when Christ was manifested in flesh, they were poured out, as it were, with a full hand, even to satiety. Not that any of us has obtained a greater abundance of the grace of the Spirit than Abraham did, but I speak of God's ordinary dispensation, and of the way and manner of dispensing. John the Baptist, that he may the more freely invite his disciples to come to Christ, declares that in him is laid up for all an abundance of the blessings of which they are destitute. And yet if any one choose to extend the meaning farther, there will be no absurdity in doing so; or rather, it will agree well with the strain of the discourse, that all the fathers, from the beginning of the world, drew from Christ all the gifts which they possessed; for though the law was given by Moses, yet they did not obtain grace by it. But I have already stated what appears to me to be the preferable view; namely, that John here compares us with the fathers, so as to magnify, by means of that comparison, what has been given to us. And, grace for grace. In what manner Augustine explains this passage is well known - that all the blessings which God bestows upon us from time to time, and at length life everlasting, are not granted as the reward due to our merits, but that it proceeds from pure liberality that God thus rewards former grace, and crowns his own gifts in us. This is piously and judiciously said, but has nothing to do with the present passage. The meaning would be more simple if you were to take the word for (anti) comparatively, as meaning, that whatever graces God bestows on us, proceed equally from the same source. It might also be taken as pointing out the final cause, that we now receive grace, that God may one day fulfill the work of our salvation, which will be the fulfillment of grace. For my own part, I agree with the opinion of those who say that we are watered with the graces which were poured out on Christ; for what we receive from Christ he does not bestow upon us as being God, but the Father communicated to him what would flow to us as through a channel. This is the anointing with which he was anointed, that he might anoint us all along with him. Hence, too, he is called Christ, (the Anointed,) and we are called Christians.

Of his fulness - In John 1:14 the evangelist has said that Christ was "full of grace and truth." Of that "fullness" he now says that all the disciples had received; that is, they derived from his abundant truth and mercy grace to understand the plan of salvation, to preach the gospel, to live lives of holiness; they "partook" of the numerous blessings which he came to impart by his instructions and his death. These are undoubtedly not the words of John the Baptist, but of the evangelist John, the writer of this gospel. They are a continuation of what he was saying in John 1:14, John 1:15 being evidently thrown in as a parenthesis. The declaration had not exclusive reference, probably, to the apostles, but it is extended to all Christians, for all believers have received of the "fulness of grace and truth" that is in Christ. Compare Ephesians 1:23; Ephesians 3:19; Colossians 1:19; Colossians 2:9. In all these places our Saviour is represented as the fulness of God - as "abounding" in mercy, as exhibiting the divine attributes, and as possessing in himself all that is necessary to fill his people with truth, and grace, and love.
Grace for grace - Many interpretations of this phrase have been proposed. The chief are briefly the following:
1. "We have received under the gospel, grace or favor, 'instead of' those granted under the law; and God has added by the gospel important favors to those which he gave under the law." This was first proposed by Chrysostom.
2. "We, Christians, have received grace 'answering to,' or corresponding to that which is in Jesus Christ. We are 'like' him in meekness, humility," etc.
3. "We have received grace 'as grace' - that is, freely. We have not purchased it nor deserved it, but God has conferred it on us 'freely'" (Grotius).
4. The meaning is, probably, simply that we have received through him "abundance" of grace or favor. The Hebrews, in expressing the superlative degree of comparison, used simply to repeat the word - thus, "pits, pits," meaning many pits (Hebrew in Genesis 14:10). So here grace for grace may mean "much" grace; superlative favors bestowed on man; favors superior to all that had been under the law - superior to all other things that God can confer on men. These favors consist in pardon, redemption, protection, sanctification, peace here, and heaven hereafter.

This verse should be put in place of the fifteenth, and the 15th inserted between the 18th and 19th, which appears to be its proper place: thus John's testimony is properly connected.
And of his fullness - Of the plenitude of his grace and mercy, by which he made an atonement for sin; and of the plenitude of his wisdom and truth, by which the mysteries of heaven have been revealed, and the science of eternal truth taught, we have all received: all we apostles have received grace or mercy to pardon our sins, and truth to enable us so to write and speak, concerning these things, that those who attend to our testimony shall be unerringly directed in the way of salvation, and with us continue to receive grace upon grace, one blessing after another, till they are filled with all the fullness of God. I believe the above to be the meaning of the evangelist, and think it improper to distract the mind of the reader with the various translations and definitions which have been given of the phrase, grace for grace. It is only necessary to add, that John seems here to refer to the Gospel as succeeding the law: the law was certainly a dispensation both of grace and truth; for it pointed out the gracious design of God to save men by Christ Jesus; and it was at least a most expressive and well-defined shadow of good things to come: but the Gospel, which had now taken place, introduced that plenitude of grace and truth to the whole world, which the law had only shadowed forth to the Jewish people, and which they imagined should have been restrained to themselves alone. In the most gracious economy of God, one dispensation of mercy and truth is designed to make way for, and to be followed by, another and a greater: thus the law succeeded the patriarchal dispensation, and the Gospel the law; more and more of the plenitude of the grace of the Gospel becomes daily manifest to the genuine followers of Christ; and, to those who are faithful unto death, a heaven full of eternal glory will soon succeed to the grace of the Gospel. To illustrate this point more fully, the following passage in Philo the Jew has been adduced: "God is always sparing of his first blessings or graces, (πρωτας χαριτας), and afterwards gives other graces upon them, (αντ' εκεινων), and a third sort upon the second, and always new ones upon old ones, sometimes of a different kind, and at other times of the same sort." Vol. i. p. 254, ed. Mang. In the above passage the preposition αντι for, is used thrice in the sense of επι, upon. To confirm the above interpretation Bp. Pearce produces the following quotations. Ecclus 24:15: Χαρις επι χαριτι γυνη αισχυντηρα - A modest woman is a grace upon a grace, i.e. a double grace or blessing. Euripides uses the very same phrase with John, where he makes Theoclymenus say to Helena. Χαρις αντι χαριτος ελθετω, May grace upon grace come to you! Helen v. 1250. ed. Barn.

(9) And of his fulness have all we received, and (d) grace for grace.
(9) Christ is the most plentiful fountain of all goodness, but he gave out his gifts most bountifully at that time when he exhibited and showed himself to the world.
(d) That is, grace upon grace; as one would say, graces piled one upon another.

And of his fulness have all we received,.... These are the words not of John the Baptist; but of the evangelist carrying on his account of Christ, after he had inserted the testimony of the Baptist, in connection with John 1:14 where he is said to be full of grace and truth; and which fulness is here intended; for the fulness of the Godhead in trim is incommunicable; and the fulness of his fitness, and ability for his office, as Mediator, was for himself; but his fulness of grace and truth is dispensatory, and is in him, on purpose to be communicated unto others: and "of it", the evangelist says, "have all we received"; not all mankind, though they all receive natural light and life from trim; nor merely all the prophets of the Old Testament, though they had their gifts and grace from him, who then was, as now, the head of the church; nor only all the apostles of Christ, though these may be principally intended; but all believers, who, though they have not all the same measure of grace, nor the same gifts, yet all have received something: nor is there any reason for discouragement, envy, or reproach. Faith is the hand which receives Christ, and grace from him; and the act of receiving, being expressed in the past tense, seems to regard first conversion, when faith is first wrought, and along with it abundance of grace is received; for a believer has nothing but what is given him, and what he has, is in a way of receiving; so that there is no room for boasting, but great reason for thankfulness, and much encouragement to apply to Christ for more grace, which is the thing received, as follows:
and grace for grace: according to the different senses of the preposition different interpretations are given of this passage; as that signifies a substitution of a person, or thing, in the room of another, the sense is thought to be, the Gospel, instead of the law; or the grace of the present dispensation, instead of the grace of the former dispensation; grace, different from the former grace, as Nonnus expresses it. If it designs the original, and moving cause, the meaning is, grace is for the sake of grace; for there is no other cause of electing, justifying, pardoning, adopting, and regenerating grace, and even eternal life, but the grace, or free favour of God; and the one is the reason why the other is received: if it signifies the end, or final cause, then it is explained in this way; the disciples received the grace of apostleship, or gift, of grace, in order to preach the Gospel of the grace of God, and for the implanting and increasing grace in men; and grace also, in this life, is received, in order to the perfection of grace, or glory, in the other: if it denotes the measure and proportion of a thing, as one thing is answerable to another, then if may be interpreted after this manner; the saints receive grace from the fulness of Christ, according, or answerable to the grace that is in him; or according to the measure of the gift of Christ, and in proportion to the place, station, and office they bear in the church. Some think the phrase only designs the freeness of grace, and the free and liberal manner in which it is distributed, and received; along with which, I also think, the abundance of it, at first conversion, with all after supplies, is intended; and that grace for grace, is the same with grace upon grace, heaps of grace; and that the phraseology is the same with this Jewish one (k), , "goodness upon that goodness", an additional goodness; so here, grace upon grace, an abundance of it, an addition to it, and an increase of it: so (l), joy upon joy, is an abundance of joy, a large measure of it; and "holiness upon holiness" (m), abundance of it,
(k) Zohar in Exod. fol. 45. 1. (l) lb. in Leviticus. fol. 28. 1. & in Numbers. fol. 69. 2. & 71. 2. (m) lb. fol. 40. 3. & in Numbers. fol. 61. 1.

SAME SUBJECT CONTINUED. (John 1:16-18)
of his fulness--of "grace and truth," resuming the thread of John 1:14.
grace for grace--that is, grace upon grace (so all the best interpreters), in successive communications and larger measures, as each was able to take it in. Observe, the word "truth" is here dropped. "Grace" being the chosen New Testament word for the whole fulness of the new covenant, all that dwells in Christ for men.

Of his fulness. Of grace and truth. See John 1:14. His grace and truth hath blessed "us" (the saints) all.
Grace for grace. Grace (favor) has been added to grace; one blessing piled upon another.

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