I remark in John's gospel, chapter 1, all the glory of Christ's Person set forth in a remarkable manner, from His divinity WHO IS to His millennial glory among the Jews as Son of Man; and this very methodically. First, the chapter (as we have often noticed) begins before the beginning of Genesis; that is, not with creation, but with the existence of Jesus always. In the beginning He was. Then what He is abstractedly in Himself is given: the Word, the expression of divine wisdom and divine power. By the Word of the Lord the heavens were of old. He upholds all things by the Word of His power. Christ is the wisdom of God and the power of God. He was with God, and He was God. In Him was life also; "and the life was the light of men." John is introduced here as generally bearing witness to Christ as the Light. We have then what Christ is; not abstractedly, but as incarnate: “The Word was made flesh, and dwelt among us"; His glory as of the Only Begotten of the Father, full of grace and truth. Thus He becomes the communicative source of grace to men, in relation as Son with the Father.
Then we have specially what the Lord is as regards the Church, or as effecting His work: the Lamb of God. He that baptiseth with the Holy Ghost Himself a Man baptized with it, and thus witnessed to be the Son of God. Hereon He becomes a witness and a gatherer. Then He is presented to us as Messiah, Son of God and King of Israel; and the angels ascending and descending upon Him as Son of Man; thus 'dosing with His millennial glory.
It seems to me that the following chapter shows the Church's part rather in that glory, or the principles of it, at least. The third day evidently gives some meaning. It was not the third day of the preceding, for He had passed into Galilee. Three days were elapsed withal in the former chapter: John's testimony, the Church, and the millennium. For Christ, however, it was the third day; but I see then, on the full display, in a threefold way, of the personal glory of Christ (or four-fold, rather): abstract, personal, ecclesiastical and millennial (if I may so call them).
Note, there is this additional circumstance in the first of John's gospel: not only is Nathanael presented as the Remnant in the latter day, but as rejecting Jesus as come from Nazareth in Galilee; that is, under the prejudices of Israel as having so rejected Him, but then received into blessing as the Remnant.