John 1

Commentary

The Beginning

(Genesis 1:1-2)

1In the beginning was the Word, and the Word was with God, and the Word was God. 2The same was in the beginning with God. 3All things were made by him; and without him was not any thing made that was made. 4In him was life; and the life was the light of men. 5And the light shineth in darkness; and the darkness comprehended it not.

The Witness of John

(Malachi 3:1-5)

6There was a man sent from God, whose name was John. 7The same came for a witness, to bear witness of the Light, that all men through him might believe. 8He was not that Light, but was sent to bear witness of that Light.

9That was the true Light, which lighteth every man that cometh into the world. 10He was in the world, and the world was made by him, and the world knew him not. 11He came unto his own, and his own received him not. 12But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: 13Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

The Word Made His Dwelling among Us

(Psalm 84:1-12)

14And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. 15John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me. 16And of his fulness have all we received, and grace for grace. 17For the law was given by Moses, but grace and truth came by Jesus Christ. 18No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.

The Mission of John the Baptist

(Isaiah 40:1-5; Matthew 3:1-12; Mark 1:1-8; Luke 3:1-20)

19And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? 20And he confessed, and denied not; but confessed, I am not the Christ. 21And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. 22Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? 23He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.

24And they which were sent were of the Pharisees. 25And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet? 26John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not; 27He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose. 28These things were done in Bethabara beyond Jordan, where John was baptizing.

Behold, the Lamb of God

(Matthew 3:13-17; Mark 1:9-11; Luke 3:21-22)

29The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. 30This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. 31And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water. 32And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. 33And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. 34And I saw, and bare record that this is the Son of God.

Jesus Calls His First Disciples

(Matthew 4:18-22; Matthew 13:47-52; Mark 1:16-20; Luke 5:1-11)

35Again the next day after John stood, and two of his disciples; 36And looking upon Jesus as he walked, he saith, Behold the Lamb of God! 37And the two disciples heard him speak, and they followed Jesus. 38Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou? 39He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour. 40One of the two which heard John speak, and followed him, was Andrew, Simon Peter's brother. 41He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ. 42And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.

Jesus Calls Philip and Nathanael

43The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me. 44Now Philip was of Bethsaida, the city of Andrew and Peter. 45Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph. 46And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. 47Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile! 48Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee. 49Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel. 50Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these. 51And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.

King James Bible

Text courtesy of BibleProtector.com.

The Beginning
(Genesis 1:1–2; Hebrews 11:1–3)

1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 The same was in the beginning with God. 3 All things were made through him. Without him was not anything made that has been made. 4 In him was life, and the life was the light of men. 5 The light shines in the darkness, and the darkness hasn’t overcome it.

The Witness of John

6 There came a man, sent from God, whose name was John. 7 The same came as a witness, that he might testify about the light, that all might believe through him. 8 He was not the light, but was sent that he might testify about the light.

9 The true light that enlightens everyone was coming into the world. 10 He was in the world, and the world was made through him, and the world didn’t recognize him. 11 He came to his own, and those who were his own didn’t receive him. 12 But as many as received him, to them he gave the right to become God’s children, to those who believe in his name: 13 who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.

The Word Became Flesh
(Psalm 84:1–12)

14 The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 15 John testified about him. He cried out, saying, “This was he of whom I said, ‘He who comes after me has surpassed me, for he was before me.’” 16 From his fullness we all received grace upon grace. 17 For the law was given through Moses. Grace and truth were realized through Jesus Christ. 18 No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him.

The Mission of John the Baptist
(Isaiah 40:1–5; Matthew 3:1–12; Mark 1:1–8; Luke 3:1–20)

19 This is John’s testimony, when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?” 20 He declared, and didn’t deny, but he declared, “I am not the Christ.” 21 They asked him, “What then? Are you Elijah?” He said, “I am not.” “Are you the prophet?” He answered, “No.” 22 They said therefore to him, “Who are you? Give us an answer to take back to those who sent us. What do you say about yourself?” 23 He said, “I am the voice of one crying in the wilderness, ‘Make straight the way of the Lord,’ as Isaiah the prophet said.”

24 The ones who had been sent were from the Pharisees. 25 They asked him, “Why then do you baptize, if you are not the Christ, nor Elijah, nor the prophet?” 26 John answered them, “I baptize in water, but among you stands one whom you don’t know. 27 He is the one who comes after me, who is preferred before me, whose sandal strap I’m not worthy to loosen.” 28 These things were done in Bethany beyond the Jordan, where John was baptizing.

Jesus the Lamb of God
(Matthew 3:13–17; Mark 1:9–11; Luke 3:21–22)

29 The next day, he saw Jesus coming to him, and said, “Behold, the Lamb of God, who takes away the sin of the world! 30 This is he of whom I said, ‘After me comes a man who is preferred before me, for he was before me.’ 31 I didn’t know him, but for this reason I came baptizing in water: that he would be revealed to Israel.” 32 John testified, saying, “I have seen the Spirit descending like a dove out of heaven, and it remained on him. 33 I didn’t recognize him, but he who sent me to baptize in water, he said to me, ‘On whomever you will see the Spirit descending, and remaining on him, the same is he who baptizes in the Holy Spirit.’ 34 I have seen, and have testified that this is the Son of God.”

The First Disciples
(Matthew 4:18–22; Mark 1:16–20; Luke 5:1–11)

35 Again, the next day, John was standing with two of his disciples, 36 and he looked at Jesus as he walked, and said, “Behold, the Lamb of God!” 37 The two disciples heard him speak, and they followed Jesus. 38 Jesus turned, and saw them following, and said to them, “What are you looking for?” They said to him, “Rabbi” (which is to say, being interpreted, Teacher), “where are you staying?” 39 He said to them, “Come, and see.” They came and saw where he was staying, and they stayed with him that day. It was about the tenth hour. 40 One of the two who heard John, and followed him, was Andrew, Simon Peter’s brother. 41 He first found his own brother, Simon, and said to him, “We have found the Messiah!” (which is, being interpreted, Christ). 42 He brought him to Jesus. Jesus looked at him, and said, “You are Simon the son of Jonah. You shall be called Cephas” (which is by interpretation, Peter).

Jesus Calls Philip and Nathanael

43 On the next day, he was determined to go out into Galilee, and he found Philip. Jesus said to him, “Follow me.” 44 Now Philip was from Bethsaida, of the city of Andrew and Peter. 45 Philip found Nathanael, and said to him, “We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph.” 46 Nathanael said to him, “Can any good thing come out of Nazareth?” Philip said to him, “Come and see.” 47 Jesus saw Nathanael coming to him, and said about him, “Behold, an Israelite indeed, in whom is no deceit!” 48 Nathanael said to him, “How do you know me?” Jesus answered him, “Before Philip called you, when you were under the fig tree, I saw you.” 49 Nathanael answered him, “Rabbi, you are the Son of God! You are King of Israel!” 50 Jesus answered him, “Because I told you, ‘I saw you underneath the fig tree,’ do you believe? You will see greater things than these!” 51 He said to him, “Most certainly, I tell you, hereafter you will see heaven opened, and the angels of God ascending and descending on the Son of Man.”

The Beginning
(Genesis 1:1–2; Hebrews 11:1–3)

1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was with God in the beginning. 3 Through Him all things were made, and without Him nothing was made that has been made. 4 In Him was life, and that life was the light of men. 5 The Light shines in the darkness, and the darkness has not overcome a it.

The Witness of John

6 There came a man who was sent from God. His name was John. 7 He came as a witness to testify about the Light, so that through him everyone might believe. 8 He himself was not the Light, but he came to testify about the Light.

9 The true Light who gives light to every man was coming into the world. 10 He was in the world, and though the world was made through Him, the world did not recognize Him. 11 He came to His own, and His own did not receive Him. 12 But to all who did receive Him, to those who believed in His name, He gave the right to become children of God— 13 children born not of blood, nor of the desire or will of man, but born of God.

The Word Became Flesh
(Psalm 84:1–12)

14 The Word became flesh and made His dwelling among us. b We have seen His glory, the glory of the one and only Son c from the Father, full of grace and truth.

15 John testified concerning Him. He cried out, saying, “This is He of whom I said, ‘He who comes after me has surpassed me because He was before me.’ ”

16 From His fullness we have all received grace upon grace. 17 For the law was given through Moses; grace and truth came through Jesus Christ. 18 No one has ever seen God, but the one and only Son, who is Himself God and d is at the Father’s side, e has made Him known.

The Mission of John the Baptist
(Isaiah 40:1–5; Matthew 3:1–12; Mark 1:1–8; Luke 3:1–20)

19 And this was John’s testimony when the Jews of Jerusalem sent priests and Levites to ask him, “Who are you?” 20 He did not refuse to confess, but openly declared, “I am not the Christ.”

21 “Then who are you?” they inquired. “Are you Elijah?”

He said, “I am not.”

“Are you the Prophet?”

He answered, “No.”

22 So they said to him, “Who are you? We need an answer for those who sent us. What do you say about yourself?”

23 John replied in the words of Isaiah the prophet:

“I am a voice of one calling in the wilderness,

‘Make straight the way for the Lord.’ ” f

24 Then the Pharisees who had been sent 25 asked him, “Why then do you baptize, if you are not the Christ, nor Elijah, nor the Prophet?”

26 “I baptize with g water,” John replied, “but among you stands One you do not know. 27 He is the One who comes after me, the straps of whose sandals I am not worthy to untie.”

28 All this happened at Bethany beyond the Jordan, where John was baptizing.

Jesus the Lamb of God
(Matthew 3:13–17; Mark 1:9–11; Luke 3:21–22)

29 The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world! 30 This is He of whom I said, ‘A man who comes after me has surpassed me because He was before me.’ 31 I myself did not know Him, but the reason I came baptizing with water was that He might be revealed to Israel.”

32 Then John testified, “I saw the Spirit descending from heaven like a dove and resting on Him. 33 I myself did not know Him, but the One who sent me to baptize with water told me, ‘The man on whom you see the Spirit descend and rest is He who will baptize with the Holy Spirit.’ 34 I have seen and testified that this is the Son of God. h”

The First Disciples
(Matthew 4:18–22; Mark 1:16–20; Luke 5:1–11)

35 The next day John was there again with two of his disciples. 36 When he saw Jesus walking by, he said, “Look, the Lamb of God!” 37 And when the two disciples heard him say this, they followed Jesus.

38 Jesus turned and saw them following. “What do you want?” He asked.

They said to Him, “Rabbi” (which means Teacher), “where are You staying?”

39 “Come and see,” He replied. So they went and saw where He was staying, and spent that day with Him. It was about the tenth hour. i

40 Andrew, Simon Peter’s brother, was one of the two who heard John’s testimony and followed Jesus. 41 He first found his brother Simon and told him, “We have found the Messiah” (which is translated as Christ).

42 Andrew brought him to Jesus, who looked at him and said, “You are Simon son of John. You will be called Cephas” (which is translated as Peter).

Jesus Calls Philip and Nathanael

43 The next day Jesus decided to set out for Galilee. Finding Philip, He told him, “Follow Me.” 44 Now Philip was from Bethsaida, the same town as Andrew and Peter.

45 Philip found Nathanael and told him, “We have found the One Moses wrote about in the Law, the One the prophets foretold—Jesus of Nazareth, the son of Joseph.”

46 “Can anything good come from Nazareth?” Nathanael asked.

“Come and see,” said Philip.

47 When Jesus saw Nathanael approaching, He said of him, “Here is a true Israelite, in whom there is no deceit.”

48 “How do You know me?” Nathanael asked.

Jesus replied, “Before Philip called you, I saw you under the fig tree.”

49 “Rabbi,” Nathanael answered, “You are the Son of God! You are the King of Israel!”

50 Jesus said to him, “Do you believe just because I told you I saw you under the fig tree? You will see greater things than these.” 51 Then He declared, “Truly, truly, I tell you, you will all see heaven open and the angels of God ascending and descending on the Son of Man.” j

 

Footnotes:

5 a Or comprehended
14 b Or and tabernacled among us
14 c Or the Only Begotten  or the Unique One
18 d Or but the only begotten God, who ; BYZ and TR but the only begotten Son, who
18 e Greek in the Father’s bosom
23 f Isaiah 40:3 (see also LXX)
26 g Or in ; also in verse 31 and twice in 33
34 h SBL the Chosen One of God
39 i That is, about four in the afternoon
51 j See Genesis 28:12.

The Beginning

(Genesis 1:1-2)

1In the beginning was the Word, and the Word was with God, and the Word was God; 2this one was in the beginning with God; 3all things through him did happen, and without him happened not even one thing that hath happened. 4In him was life, and the life was the light of men, 5and the light in the darkness did shine, and the darkness did not perceive it.

The Witness of John

(Malachi 3:1-5)

6There came a man -- having been sent from God -- whose name is John, 7this one came for testimony, that he might testify about the Light, that all might believe through him; 8that one was not the Light, but -- that he might testify about the Light.

9He was the true Light, which doth enlighten every man, coming to the world; 10in the world he was, and the world through him was made, and the world did not know him: 11to his own things he came, and his own people did not receive him; 12but as many as did receive him to them he gave authority to become sons of God -- to those believing in his name, 13who -- not of blood nor of a will of flesh, nor of a will of man but -- of God were begotten.

The Word Made His Dwelling among Us

(Psalm 84:1-12)

14And the Word became flesh, and did tabernacle among us, and we beheld his glory, glory as of an only begotten of a father, full of grace and truth. 15John doth testify concerning him, and hath cried, saying, 'This was he of whom I said, He who after me is coming, hath come before me, for he was before me;' 16and out of his fulness did we all receive, and grace over-against grace; 17for the law through Moses was given, the grace and the truth through Jesus Christ did come; 18God no one hath ever seen; the only begotten Son, who is on the bosom of the Father -- he did declare.

The Mission of John the Baptist

(Isaiah 40:1-5; Matthew 3:1-12; Mark 1:1-8; Luke 3:1-20)

19And this is the testimony of John, when the Jews sent out of Jerusalem priests and Levites, that they might question him, 'Who art thou?' 20and he confessed and did not deny, and confessed -- 'I am not the Christ.' 21And they questioned him, 'What then? Elijah art thou?' and he saith, 'I am not.' -- 'The prophet art thou?' and he answered, 'No.' 22They said then to him, 'Who art thou, that we may give an answer to those sending us? what dost thou say concerning thyself?' 23He said, 'I am a voice of one crying in the wilderness: Make straight the way of the Lord, as said Isaiah the prophet.'

24And those sent were of the Pharisees, 25and they questioned him and said to him, 'Why, then, dost thou baptize, if thou art not the Christ, nor Elijah, nor the prophet?' 26John answered them, saying, 'I baptize with water, but in midst of you he hath stood whom ye have not known, this one it is who is coming after me, who hath been before me, 27of whom I am not worthy that I may loose the cord of his sandal.' 28These things came to pass in Bethabara, beyond the Jordan, where John was baptizing,

Behold, the Lamb of God

(Matthew 3:13-17; Mark 1:9-11; Luke 3:21-22)

29on the morrow John seeth Jesus coming unto him, and saith, 'Lo, the Lamb of God, who is taking away the sin of the world; 30this is he concerning whom I said, After me doth come a man, who hath come before me, because he was before me: 31and I knew him not, but, that he might be manifested to Israel, because of this I came with the water baptizing. 32And John testified, saying -- 'I have seen the Spirit coming down, as a dove, out of heaven, and it remained on him; 33and I did not know him, but he who sent me to baptize with water, He said to me, On whomsoever thou mayest see the Spirit coming down, and remaining on him, this is he who is baptizing with the Holy Spirit; 34and I have seen, and have testified, that this is the Son of God.'

Jesus Calls His First Disciples

(Matthew 4:18-22; Matthew 13:47-52; Mark 1:16-20; Luke 5:1-11)

35On the morrow, again, John was standing, and two of his disciples, 36and having looked on Jesus walking, he saith, 'Lo, the Lamb of God;' 37and the two disciples heard him speaking, and they followed Jesus. 38And Jesus having turned, and having beheld them following, saith to them, 'What seek ye?' and they said to them, 'Rabbi, (which is, being interpreted, Teacher,) where remainest thou?' 39He saith to them, 'Come and see;' they came, and saw where he doth remain, and with him they remained that day and the hour was about the tenth. 40Andrew, the brother of Simon Peter, was one of the two who heard from John, and followed him; 41this one doth first find his own brother Simon, and saith to him, 'We have found the Messiah,' (which is, being interpreted, The Anointed,) 42and he brought him unto Jesus: and having looked upon him, Jesus saith, 'Thou art Simon, the son of Jonas, thou shalt be called Cephas,' (which is interpreted, A rock.)

Jesus Calls Philip and Nathanael

43On the morrow, he willed to go forth to Galilee, and he findeth Philip, and saith to him, 'Be following me.' 44And Philip was from Bethsaida, of the city of Andrew and Peter; 45Philip findeth Nathanael, and saith to him, 'Him of whom Moses wrote in the Law, and the prophets, we have found, Jesus the son of Joseph, who is from Nazareth;' 46and Nathanael said to him, 'Out of Nazareth is any good thing able to be?' Philip said to him, 'Come and see.' 47Jesus saw Nathanael coming unto him, and he saith concerning him, 'Lo, truly an Israelite, in whom guile is not;' 48Nathanael saith to him, 'Whence me dost thou know?' Jesus answered and said to him, 'Before Philip's calling thee -- thou being under the fig-tree -- I saw thee.' 49Nathanael answered and saith to him, 'Rabbi, thou art the Son of God, thou art the king of Israel.' 50Jesus answered and said to him, 'Because I said to thee, I saw thee under the fig-tree, thou dost believe; greater things than these thou shalt see;' 51and he saith to him, 'Verily, verily, I say to you, henceforth ye shall see the heaven opened, and the messengers of God going up and coming down upon the Son of Man.'

The Eternal Word and Creation's Dawn

¹ Before time itself drew its first breath, the Living Word* existed in perfect unity with God, sharing his very essence and nature. This Word was, in the deepest sense, God himself. ² From the infinite past, this Living Word lived in unbroken fellowship with God, ³ and through him, the entire cosmos sprang into being. Nothing that exists came into being apart from his creative power. ⁴ Within him pulsed the very source of life itself, and this life blazed forth as the light that illuminates every human soul*. ⁵ This light still pierces the darkness of our world, and despite all opposition, the darkness has never overcome its radiance.

The Witness to the Light

⁶ Into this cosmic drama stepped a man, John, commissioned by God himself. ⁷ He came as a witness, pointing to the true Light so that everyone who heard his testimony might believe. ⁸ John himself wasn't the Light; rather, he was like a mirror reflecting its glory, directing all eyes toward its source. ⁹ For the true Light was coming into the world—the Light that offers illumination to every person ever born.

The World's Response

¹⁰ Though the Word stood at the heart of creation, walking the very world he had shaped, most failed to recognize him*. ¹¹ He came to his own people, the very ones who should have known him best, but they turned away. ¹² Yet to all who did welcome him, who embraced his identity and mission, he gave the astonishing right to become God's own children*— ¹³ a rebirth transcending physical descent, human passion, or natural generation, coming directly from God himself.

The Word Becomes Human

¹⁴ Then came the miracle that changed everything: the eternal Word became fully human*, making his home among us. We gazed in wonder at his glory, the glory of the Father's one and only Son, overflowing with grace and truth. ¹⁵ John testified boldly about him, declaring, “This is the one I spoke about when I said, ‘The one coming after me ranks far above me, for he existed long before me!’”

Grace Upon Grace

¹⁶ From his infinite fullness, we have all received gift after gift of grace, ¹⁷ for while Moses gave us the law's requirements, Jesus Christ brought us grace and truth in their fullest expression. ¹⁸ No one has ever seen God in his full glory, but the one-of-a-kind Son, who shares the Father's very nature, has made him known to us.

John's Testimony to the Religious Leaders

¹⁹ When Jerusalem's religious authorities sent priests and temple assistants to investigate John's identity, his testimony rang clear and bold. ²⁰ Without hesitation, he declared openly, “I am not the Messiah.” ²¹ “Then who are you?” they pressed. “Are you Elijah returned?*” “No,” he replied. “Are you the Prophet we’ve been expecting?” “No,” he answered. ²² Finally they said, “Tell us who you are. We need an answer for those who sent us. What do you say about yourself?”

²³ John responded by quoting the prophet Isaiah: “I am a voice crying out in the wilderness, ‘Clear the way for the Lord’s arrival!’” ²⁴ Then the Pharisees who had been sent ²⁵ demanded, “If you’re not the Messiah, nor Elijah, nor the Prophet, what authority do you have to baptize?*”

²⁶ John replied, “I baptize with water, but standing here among you is someone you don’t recognize— ²⁷ the one coming after me. I’m not worthy even to be his lowest servant, untying his sandal straps.” ²⁸ This encounter took place in Bethany on the east side of the Jordan River, where John was baptizing.

Behold the Lamb of God

²⁹ The next day, John saw Jesus approaching and exclaimed, “Look! There’s God’s Lamb, who takes away the world’s sin!*” ³⁰ “This is the one I meant when I said, ‘A man who comes after me has surpassed me because he existed before me.’ ³¹ I didn’t recognize him at first, but my whole purpose in baptizing with water was to reveal him to Israel.”

³² Then John testified, “I saw the Spirit descend from heaven like a dove and remain on him*. ³³ I wouldn’t have known him, but the one who sent me to baptize with water told me, ‘The one on whom you see the Spirit descend and remain—he is the one who will baptize with the Holy Spirit.’ ³⁴ I have seen this happen, and I testify that he is God’s Chosen One.”

The First Disciples Follow Jesus

³⁵ The next day John was standing with two of his disciples, ³⁶ and as Jesus walked by, John declared again, “Look! There’s God’s Lamb!” ³⁷ When John’s two disciples heard this, they followed Jesus. ³⁸ Jesus turned and saw them following. “What are you looking for?” he asked. They replied, “Rabbi” (which means Teacher), “where are you staying?” ³⁹ “Come and see,” he said. It was about four in the afternoon when they went with him to his lodging and spent the rest of the day with him.

⁴⁰ Andrew, Simon Peter’s brother, was one of these two who heard John and followed Jesus. ⁴¹ Andrew’s first priority was finding his brother Simon. He announced, “We’ve found the Messiah!” (which means Christ*). ⁴² Then he brought Simon to Jesus, who looked intently at him and said, “You are Simon, John’s son. But you will be called Cephas” (which translates to Peter*).

Philip and Nathanael

⁴³ The next day Jesus decided to go to Galilee. Finding Philip, he said, “Follow me.” ⁴⁴ Philip was from Bethsaida, the same town as Andrew and Peter. ⁴⁵ Philip found Nathanael and told him, “We’ve found the one Moses wrote about in the Law, and about whom the prophets also wrote—Jesus of Nazareth, Joseph’s son!”

⁴⁶ “Nazareth?” Nathanael scoffed. “Can anything good come from there?*” “Come and see for yourself,” Philip replied. ⁴⁷ As Nathanael approached, Jesus said, “Here comes a genuine Israelite—a man of complete integrity.” ⁴⁸ “How do you know about me?” Nathanael asked. Jesus replied, “I saw you under the fig tree before Philip called you.” ⁴⁹ Then Nathanael exclaimed, “Rabbi, you are the Son of God—the King of Israel!”

⁵⁰ Jesus responded, “Do you believe just because I told you I saw you under the fig tree? You’ll see far greater things than that!” ⁵¹ And he added, “I tell you the truth, you will all see heaven open and God’s angels ascending and descending on the Son of Man.*”

*1:1 - The Greek term "logos" carried profound significance, representing divine reason to Greeks and God's active power to Jews.
*1:4 - Life and light are interconnected themes throughout John's gospel, representing both physical and spiritual realities.
*1:10 - A tragic irony: the Creator unrecognized by his creation.
*1:12 - The Greek term for "right" (exousia) implies both authority and ability.
*1:14 - Literally "became flesh," emphasizing full identification with human nature.
*1:21 - Based on Malachi 4:5, Jews expected Elijah's return before the Messiah.
*1:25 - Baptism was normally only for Gentile converts to Judaism.
*1:29 - Combines imagery of Passover lamb and Isaiah's suffering servant.
*1:32 - The dove imagery recalls Genesis 1:2 and Noah's flood.
*1:41 - Both "Messiah" (Hebrew) and "Christ" (Greek) mean "Anointed One."
*1:42 - Both Cephas (Aramaic) and Peter (Greek) mean "rock."
*1:46 - Nazareth was an insignificant village with a poor reputation.
*1:51 - Alludes to Jacob's ladder (Genesis 28:12), with Jesus as the connection between heaven and earth.

The F.O.G Commentary:

1What is the meaning of John 1?
2Introduction to John 1
3Context of John 1
4Ancient Key Word Study
5Compare & Contrast
6John 1 Unique Insights
7John 1 Connections to Yeshua
8John 1 Scriptural Echoes
9John 1 Devotional
10Did You Know

What is the meaning of John 1?

Introduction to John 1

John 1 stands as one of the most profound and theologically rich chapters in all of Scripture. It opens with the magnificent prologue that unveils the eternal nature of the Word (Logos) and His incarnation, establishing Jesus’ divine identity from the very beginning of the Gospel. This chapter masterfully bridges Jewish wisdom literature with Greek philosophical concepts while remaining firmly grounded in Hebrew thought, making it uniquely accessible to both Jewish and Gentile audiences of the first century and beyond.

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The chapter’s significance lies not only in its presentation of Yeshua as the eternal Word but also in its carefully crafted parallels with Genesis 1, presenting Jesus as both Creator and the source of new creation. Through powerful testimonies, including that of John the Baptist, and the calling of the first disciples, this chapter lays the foundation for understanding Jesus’ true identity and mission.

Context of John 1

Within the Gospel of John, this opening chapter serves as a theological prologue that establishes the major themes that will be developed throughout the book. Unlike the synoptic gospels (Matthew, Mark, and Luke) which begin with earthly narratives of Jesus’ birth or ministry, John starts in eternity past, revealing Jesus’ divine nature and pre-existence before addressing His earthly ministry. This approach aligns with John’s stated purpose in John 20:31 – that readers might believe that Jesus is the Messiah, the Son of God.

In the broader context of Scripture, John 1 serves as a bridge between the Old and New Testaments. The opening phrase “In the beginning” deliberately echoes Genesis 1:1, establishing a parallel between God’s original creation and the new creation initiated through the incarnation of the Word. The chapter’s themes of light versus darkness, life, and divine revelation resonate with prophetic literature, particularly Isaiah 9:2 and Isaiah 60:1-3.

Furthermore, the chapter’s presentation of Jesus as the true tabernacle who “dwelt among us” connects with the Exodus narrative and the entire sacrificial system, suggesting that Jesus is the ultimate fulfillment of God’s dwelling with His people, as previously symbolized by the tabernacle and temple.

Ancient Key Word Study

  • Word (Logos, λόγος): More than just a spoken word, logos in Greek philosophy represented divine reason or the organizing principle of the universe. In Hebrew thought, “the Word of God” (memra in Aramaic) was often used to describe God’s active presence in the world. John brilliantly uses this term to bridge both worldviews while introducing Jesus as the ultimate expression of God’s communication with humanity.
  • Beginning (ἀρχή, arche): This term doesn’t simply mean the start of time but rather the absolute beginning before creation. In Greek thought, it could also mean the first principle or source of all things, suggesting Jesus’ role in both creation and ultimate reality.
  • Life (ζωή, zoe): This word specifically refers to divine, eternal life rather than mere biological existence (bios). It appears 36 times in John’s Gospel and emphasizes Jesus as the source of spiritual and eternal life.
  • Light (φῶς, phos): Used metaphorically for spiritual illumination and truth, this term carries rich theological significance in both Hebrew and Greek thought. In Jewish literature, light was often associated with Torah and wisdom; John presents Jesus as the ultimate source of divine enlightenment.
  • Dwelt (ἐσκήνωσεν, eskenosen): Literally means “to pitch a tent” or “tabernacle,” this word deliberately echoes the Old Testament tabernacle where God’s glory dwelt among Israel. It suggests that Jesus is the new and ultimate dwelling place of God’s presence among His people.
  • Glory (δόξα, doxa): In the Septuagint, doxa typically translated the Hebrew kavod, referring to God’s weighty presence and manifestation. John uses this term to connect Jesus’ incarnation with God’s presence in the Old Testament tabernacle and temple.
  • Only Begotten (μονογενής, monogenes): Often misunderstood, this term doesn’t imply creation but rather emphasizes unique relationship and status. It conveys Jesus’ unique relationship with the Father as His one-and-only Son.
  • Grace (χάρις, charis): Interestingly, this word appears only in John’s prologue and never again in his Gospel. It encompasses God’s unmerited favor and the totality of blessings that come through Jesus.
  • Truth (ἀλήθεια, aletheia): In Greek thought, this meant reality as opposed to appearance. In Hebrew thought (emet), it carried connotations of faithfulness and reliability. John combines both concepts in presenting Jesus as the ultimate truth and reality.
  • Lamb of God (ἀμνὸς τοῦ θεοῦ, amnos tou theou): This title, unique to John’s Gospel, combines Passover imagery with Isaiah’s suffering servant, presenting Jesus as the ultimate sacrifice for sin.

Compare & Contrast

  • John 1:1: “In the beginning was the Word” deliberately echoes Genesis while establishing the Word’s eternal nature. The Greek imperfect tense “was” (ἦν) rather than “became” (ἐγένετο) emphasizes continuous existence rather than a point of origin.
  • John 1:3: “All things were made through Him” uses the preposition “through” (διά) rather than “by” to indicate the Word’s role as the active agent in creation while maintaining the Father’s role as the ultimate source.
  • John 1:14: “The Word became flesh” uses “became” (ἐγένετο) rather than “was” to indicate a specific point of incarnation, contrasting with verse 1’s eternal existence.
  • John 1:18: “Has made Him known” translates ἐξηγήσατο (exegesato), literally “to exegete,” suggesting Jesus as the perfect interpretation of the Father.
  • John 1:29: “Lamb of God” combines Passover imagery with Isaiah’s suffering servant, presenting Jesus as both sacrificial lamb and divine servant.
  • John 1:33: “Baptize with the Holy Spirit” uses ἐν (in/with) rather than εἰς (into), emphasizing the Spirit’s agency rather than mere immersion.
  • John 1:51: “Angels of God ascending and descending” deliberately echoes Jacob’s ladder in Genesis, presenting Jesus as the ultimate connection between heaven and earth.

John 1 Unique Insights

The prologue of John’s Gospel (verses 1-18) exhibits a remarkable chiastic structure, a literary device common in Hebrew poetry where ideas mirror each other around a central point. The structure emphasizes the incarnation as the pivotal moment in history where eternal deity takes on human flesh. This literary arrangement wasn’t merely aesthetic but served to highlight the theological significance of each element while making the text more memorable for oral transmission.

Jewish mystical literature, particularly the Targums (Aramaic paraphrases of Scripture), often used the term “Memra” (Word) as a way of describing God’s active presence in the world while maintaining His transcendence. John’s use of Logos would have resonated with Jews familiar with this concept while simultaneously engaging Greek philosophical ideas about divine reason. This dual engagement makes John 1 one of the most masterful pieces of theological writing in history.

The description of Jesus as “full of grace and truth” (John 1:14) echoes the Hebrew phrase “hesed ve’emet” (loving-kindness and truth), which appears in Exodus 34:6 describing God’s character. This connection suggests that Jesus perfectly embodies the divine attributes revealed to Moses, making Him the ultimate revelation of God’s character.

Early church father Origen noted that John’s Gospel is like a garment of Christ – the outer meaning is accessible to all, but there are deeper spiritual truths woven throughout for those who study carefully. The seven titles given to Jesus in this chapter (Word, Light, Lamb of God, Son of God, Rabbi, Messiah, and King of Israel) form a complete picture of His identity and mission.

John 1 Connections to Yeshua

John 1 presents Yeshua as the eternal Word who bridges the infinite gap between Creator and creation. The declaration that “the Word became flesh and dwelt among us” reveals the profound mystery of the incarnation – that the infinite God would choose to take on finite human nature to reveal Himself to humanity. This act of divine condescension fulfills the prophetic hope of Emmanuel, “God with us.”

The chapter’s presentation of Jesus as “the Lamb of God who takes away the sin of the world” (John 1:29) connects His mission to both the Passover lamb and the daily temple sacrifices. This identification points forward to His ultimate sacrifice on the cross while also fulfilling Isaiah’s prophecy of the suffering servant. The emphasis on Jesus being “full of grace and truth” and the one through whom grace and truth came presents Him as the perfect embodiment of God’s covenant faithfulness and the fulfillment of the Torah’s promises.

John 1 Scriptural Echoes

John 1 resonates deeply with numerous Old Testament passages and themes:

  • The opening “In the beginning” directly parallels Genesis 1:1, establishing Jesus’ role in creation
  • The light/darkness imagery echoes both creation and Isaiah 9:2
  • The concept of God’s Word as creative agent appears in Psalm 33:6
  • The tabernacle imagery connects to Exodus 40:34-35
  • The “Lamb of God” theme relates to Isaiah 53:7 and the Passover narrative
  • The “Son of Man” reference in verse 51 connects to Daniel 7:13-14
  • Jacob’s ladder imagery from Genesis 28:12 is reinterpreted with Jesus as the connection between heaven and earth

John 1 Devotional

The profound truth that “the Word became flesh and dwelt among us” challenges us to consider how we respond to God’s incredible act of condescension. Just as Jesus “tabernacled” among humanity, we are called to be living temples of the Holy Spirit, manifesting God’s presence in our daily lives. This truth should transform how we view both our own bodies as temples of the Holy Spirit and our interactions with others as potential encounters with divine image-bearers.

John the Baptist’s humility in pointing others to Jesus provides a powerful model for Christian ministry and discipleship. His declaration, “He must increase, but I must decrease” (John 3:30), though spoken later, is already evident in his actions in this chapter. This challenges us to examine our own motivations in ministry and service – are we truly pointing others to Jesus or seeking to build our own following?

The personal encounters with Jesus recorded in this chapter remind us that faith isn’t merely about accepting theological propositions but about entering into a personal relationship with the living Word. The invitation to “come and see” extends to each of us, challenging us to move beyond secondhand knowledge to direct experience of Christ’s presence and power in our lives.

Did You Know

  • The Greek word Logos (Word) appears 330 times in the New Testament, but only in John’s Gospel is it used as a title for Jesus, suggesting its special theological significance in John’s presentation of Christ.
  • The phrase “full of grace and truth” in John 1:14 exactly parallels the Hebrew expression “hesed ve’emet” found in God’s self-revelation to Moses in Exodus 34:6.
  • The title “Son of God” in First Century Jewish context wasn’t primarily about divine nature but about royal messianic status, making John’s combination of this title with the concept of divine pre-existence particularly striking.
  • The reference to Jesus as “Rabbi” in this chapter is one of the earliest historical attestations of this title, which was just beginning to emerge as a formal role in First Century Judaism.
  • The “sixth hour” mentioned in the chapter would have been around noon according to Jewish reckoning, as they counted hours from sunrise (approximately 6 AM).
  • The name “Cephas” (Aramaic) and its Greek translation “Peter” both mean “rock,” reflecting the multilingual nature of First Century Jewish society.
  • John’s Gospel uses the Greek perfect tense more frequently than any other New Testament book, emphasizing the ongoing effects of past actions – particularly evident in this chapter’s description of the Word’s eternal existence.
  • The phrase “dwelling among us” (literally “tabernacled”) in verse 14 would have immediately connected for Jewish readers with the Feast of Tabernacles and its messianic associations.
  • The statement that “no one has ever seen God” in verse 18 engaged with both Greek philosophical discussions about the visibility of deity and Jewish traditions about Moses’ vision of God.
  • The reference to “Jacob’s ladder” in verse 51 uses the exact same Greek words found in the Septuagint version of Genesis 28:12, making the connection unmistakable for Greek-speaking Jews.

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Jean Paul Joseph
Jean Paul Joseph

After a dramatic early morning encounter with King Jesus, I just couldn’t put my Bible down. The F.O.G took a hold of me and this website was born. Learn more about the F.O.G.

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