John 1 Commentary


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Charts from Jensen's Survey of the NT - used by permission
Another Chart from Charles Swindoll

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John 1:1  In the beginning was the Word, and the Word was with God, and the Word was God.

TLB - Before anything else existed, there was Christ, with God.

Phillips - At the beginning God expressed himself. That personal expression, that word, was with God, and was God, and he existed with God from the beginning.

Moffatt - The Logos existed in the very beginning, the Logos was with God, the Logos was divine.

NLT - In the beginning the Word already existed. The Word was with God, and the Word was God.

ICB - Before the world began, there was the Word. The Word was with God, and the Word was God. (International Children's Bible)

Barclay - When the world had its beginning, the word was already there; and the word was with God; and the word was God. This word was in the beginning with God.

  • the beginning: John 1:2 Ge 1:1 Pr 8:22-31 Eph 3:9 Col 1:17 Heb 1:10 Heb 7:3 Heb 13:8 Rev 1:2,8,11 Rev 2:8 Rev 21:6 Rev 22:13
  • the Word: John 1:14 1Jn 1:1,2 5:7 Rev 19:13
  • with: John 1:18 Jn 16:28 Jn 17:5 Pr 8:22-30 1Jn 1:2
  • the Word was: John 10:30-33 Jn 20:28 Ps 45:6 Isa 7:14 Isa 9:6 Isa 40:9-11 Mt 1:23 Ro 9:5 Php 2:6 1Ti 3:16 Titus 2:13 Heb 1:8-13 2Pe 1:1 1Jn 5:7,20
  • John 1 Resources - Multiple Sermons and Commentaries

EXCERPT - In the beginning (en arche) - What beginning? When is the beginning? Does he mean the beginning of eternity? Of course not, as eternity by its very nature has no beginning and no end, a truth no finite mind can fully grasp. What John is saying could be paraphrased "Before even time began was the Word." And so beginning refers to the inception of creation. When the creation came into existent, Jesus was already there. No matter how far back we believe the beginning to be, we will find Jesus, the pre-existent Word. Athanasius put it this way "There never was when He was not, when the Son of God was not." (Athanasius' Discourse I Against the Arians -See point 14) In other words, the Word was not created (He is "un-created")! In fact as we will discuss in more detail on John 1:3, He not only pre-existed eternally before creation, He created creation, "For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities–all things have been created by Him and for Him." (Col 1:16+) The writer of Hebrews adds that "By faith we understand that the worlds were prepared by the Word of God, (not logos but rhema, the spoken word, but the phrase "Word of God" still suggests a double entendre!) so that what is seen was not made out of things which are visible." (Heb 11:3+) And so in contrast to Matthew and Luke which begin with a classic genealogy, John begins with a "cosmic genealogy" as it were.

John 1:2  He was in the beginning with God.

See in depth notes John 1:2 Commentary

John 1:3  All things came into being through Him, and apart from Him nothing came into being that has come into being.

Wuest - All things through His intermediate agency came into being, and without Him there came into being not even one thing which has come into existence.

NET All things were created by him, and apart from him not one thing was created that has been created.

CSB All things were created through Him, and apart from Him not one thing was created that has been created.

ESV All things were made through him, and without him was not any thing made that was made.

NIV Through him all things were made; without him nothing was made that has been made.

KJV All things were made by him; and without him was not any thing made that was made.

Literally - All things through Him did happen, and without Him happened not even one thing that has happened.

Barclay - He was the Agent through Whom all things were made; and there is not a single thing which exists in this world which came into being without Him.

  • John 1:10 Jn 5:17-19 Ge 1:1,26 Ps 33:6 Ps 102:25 Isa 45:12,18 Eph 3:9 Col 1:16,17 Heb 1:2,3, Heb 1:10-12 Heb 3:3-4 Rev 4:11
  • John 1 Resources - Multiple Sermons and Commentaries

See in depth notes John 1:3 Commentary

John 1:4  In Him was life, and the life was the Light of men.

Wuest - In Him life was existing. And this aforementioned life was the light of men.

  • Him was life: John 5:21,26 John 11:25 John 14:6 1Co 15:45 Col 3:4 1Jn 1:2 1Jn 5:11 Rev 22:1
  • life: John 1:8,9 John 8:12 John 9:5 John 12:35,46 Ps 84:11 Isa 35:4,5 Isa 42:6,7,16 Ps 49:6 Ps 60:1-3 Mal 4:2 Mt 4:16 Lu 1:78,79 Lk 2:32 Ac 26:23 Eph 5:14 1Jn 1:5-7 Rev 22:16
  • John 1 Resources - Multiple Sermons and Commentaries

See in depth notes John 1:4 Commentary

John 1:5  The Light shines in the darkness, and the darkness did not comprehend it.

 

CSB That light shines in the darkness, yet the darkness did not overcome it.

ESV The light shines in the darkness, and the darkness has not overcome it.

NIV The light shines in the darkness, but the darkness has not understood it.

NET And the light shines on in the darkness, but the darkness has not mastered it.

NLT The light shines in the darkness, and the darkness can never extinguish it.

Wuest - And the light in the darkness is constantly shining. And the darkness did not overwhelm it.

Barclay - And the light shines in the darkness, and the darkness did not put it out.

Compare Jn 1:9 which says "There was the true light which, coming into the world, enlightens every man."

  • John 1:10 John 3:19,20 John 12:36-40 Job 24:13-17 Pr 1:22,29,30 Ro 1:28 1Co 2:14
  • John 1 Resources - Multiple Sermons and Commentaries

See in depth notes John 1:5 Commentary

John 1:6  There came a man sent from God, whose name was John.

Barclay - There emerged a man sent from God whose name was John.

Hendricksen - There came a man named John, commissioned by God.

  • a man: John 1:33 Jn 3:28 Isa 40:3-5 Mal 3:1 Mal 4:5,6 Mt 3:1-11 Mt 11:10 Mt 21:25 Mk 1:1-8 Lu 1:15-17,76 Lk 3:2-20 Acts 13:24
  • John: Lu 1:13,61-63
  • John 1 Resources - Multiple Sermons and Commentaries

See in depth notes John 1:6 Commentary

John 1:7  He came as a witness, to testify about the Light, so that all might believe through him.

Barclay - He came as a witness, in order to bear witness to the light, that through him all might believe.

KJV The same came for a witness, to bear witness of the Light, that all men through him might believe.

NET He came as a witness to testify about the light, so that everyone might believe through him.

CSB He came as a witness to testify about the light, so that all might believe through him.

ESV He came as a witness, to bear witness about the light, that all might believe through him.

NAS77 He came for a witness, that he might bear witness of the light, that all might believe through him.

NIV He came as a witness to testify concerning that light, so that through him all men might believe.

NLT to tell about the light so that everyone might believe because of his testimony.

GWN John came to declare the truth about the light so that everyone would become believers through his message.

NAB He came for testimony, to testify to the light, so that all might believe through him.

NJB He came as a witness, to bear witness to the light, so that everyone might believe through him.

NKJ This man came for a witness, to bear witness of the Light, that all through him might believe.

RSV He came for testimony, to bear witness to the light, that all might believe through him.

YLT this one came for testimony, that he might testify about the Light, that all might believe through him

  • a witness: John 1:19,26,27,32-34,36 Jn 3:26-36 Jn 5:33-35 Acts 19:4
  • that: John 1:9 Jn 3:26 Eph 3:9 1Ti 2:4 Titus 2:11 2Pe 3:9
  • John 1 Resources - Multiple Sermons and Commentaries

See in depth notes John 1:7 Commentary

John 1:8  He was not the Light, but he came to testify about the Light.

NAS (1977 version - the version above is 1995) He was not the light, but came that he might bear witness of the light. (What's the difference? Notice that the older version retains the that which is present in the Greek text and serves to introduce a purpose clause - see terms of purpose or result).

Barclay - He himself was not the light; his function was to bear witness to the light.

KJV He was not that Light, but was sent to bear witness of that Light.

NET He himself was not the light, but he came to testify about the light.

CSB He was not the light, but he came to testify about the light.

ESV He was not the light, but came to bear witness about the light.

NAS He was not the light, but came that he might bear witness of the light.

NIV He himself was not the light; he came only as a witness to the light.

NLT John himself was not the light; he was simply a witness to tell about the light.

GWN John was not the light, but he came to declare the truth about the light.

NAB He was not the light, but came to testify to the light.

NJB He was not the light, he was to bear witness to the light.

NKJ He was not that Light, but was sent to bear witness of that Light.

RSV He was not the light, but came to bear witness to the light.

Young's Literal - that one was not the Light, but -- that he might testify about the Light.

  • the Light: John 1:20 Jn 3:28 Acts 19:4
  • John 1 Resources - Multiple Sermons and Commentaries

See in depth notes John 1:8 Commentary

John 1:9  There was the true Light which, coming into the world, enlightens every man.

Barclay - He was the real light, who, in his coming into the world, gives light to every man.

KJV John 1:9 That was the true Light, which lighteth every man that cometh into the world.

NET John 1:9 The true light, who gives light to everyone, was coming into the world.

ASV John 1:9 There was the true light, even the light which lighteth every man, coming into the world.

BBE John 1:9 The true light, which gives light to every man, was then coming into the world.

CJB John 1:9 This was the true light, which gives light to everyone entering the world.

CSB John 1:9 The true light, who gives light to everyone, was coming into the world.

DBY John 1:9 The true light was that which, coming into the world, lightens every man.

ESV John 1:9 The true light, which enlightens everyone, was coming into the world.

NAS John 1:9 There was the true light which, coming into the world, enlightens every man.

NIV John 1:9 The true light that gives light to every man was coming into the world.

NLT John 1:9 The one who is the true light, who gives light to everyone, was coming into the world.

GWN John 1:9 The real light, which shines on everyone, was coming into the world.

NAB John 1:9 The true light, which enlightens everyone, was coming into the world.

NEB John 1:9 The real light which enlightens every man was even then coming into the world.

NJB John 1:9 The Word was the real light that gives light to everyone; he was coming into the world.

NKJ John 1:9 That was the true Light which gives light to every man coming into the world.

NRS John 1:9 The true light, which enlightens everyone, was coming into the world.

RSV John 1:9 The true light that enlightens every man was coming into the world.

TNT John 1:9 That was a true lyght which lyghteth all men that come into the worlde.

WEB John 1:9 {That} was the true Light, which lighteth every man that cometh into the world.

YLT John 1:9 He was the true Light, which doth enlighten every man, coming to the world;

 

  • true: John 1:4 Jn 6:32 Jn 14:6 Jn 15:1 Isa 49:6 Mt 6:23 1Jn 1:8 1Jn 2:8 1Jn 5:20
  • every: John 1:7 Jn 7:12 Jn 12:46 Isa 8:20 1Th 5:4-7
  • John 1 Resources - Multiple Sermons and Commentaries

See in depth notes John 1:9 Commentary

John 1:10  He was in the world, and the world was made through Him, and the world did not know Him.

 

Barclay - He was in the world, and, although the world was made by him, the world did not recognize him.

KJV John 1:10 He was in the world, and the world was made by him, and the world knew him not.

NET John 1:10 He was in the world, and the world was created by him, but the world did not recognize him.

ASV John 1:10 He was in the world, and the world was made through him, and the world knew him not.

BBE John 1:10 He was in the world, the world which came into being through him, but the world had no knowledge of him.

CJB John 1:10 He was in the world- the world came to be through him- yet the world did not know him.

CSB John 1:10 He was in the world, and the world was created through Him, yet the world did not recognize Him.

DBY John 1:10 He was in the world, and the world had its being through him, and the world knew him not.

ESV John 1:10 He was in the world, and the world was made through him, yet the world did not know him.

NAS John 1:10 He was in the world, and the world was made through Him, and the world did not know Him.

NIV John 1:10 He was in the world, and though the world was made through him, the world did not recognize him.

NLT John 1:10 He came into the very world he created, but the world didn't recognize him.

GWN John 1:10 He was in the world, and the world came into existence through him. Yet, the world didn't recognize him.

NAB John 1:10 He was in the world, and the world came to be through him, but the world did not know him.

NJB John 1:10 He was in the world that had come into being through him, and the world did not recognise him.

NKJ John 1:10 He was in the world, and the world was made through Him, and the world did not know Him.

NRS John 1:10 He was in the world, and the world came into being through him; yet the world did not know him.

RSV John 1:10 He was in the world, and the world was made through him, yet the world knew him not.

TNT John 1:10 He was in the worlde and the worlde was made by him: and yet the worlde knewe him not.

WEB John 1:10 He was in the world, and the world was made by him, and the world knew him not.

YLT John 1:10 in the world he was, and the world through him was made, and the world did not know him:

  • was in: John 1:18 Jn 5:17 Ge 11:6-9 Ge 16:13 Ge 17:1 Ge 18:33 Ex 3:4-6 Acts 14:17 Acts 17:24-27 Heb 1:3
  • world was made: John 1:3 Jer 10:11,12 Heb 1:2 Heb 11:3
  • know Him: John 1:5 Jn 17:25 Mt 11:27 1Co 1:21 1Cor 2:8 1Jn 3:1
  • John 1 Resources - Multiple Sermons and Commentaries

See in depth notes John 1:10 Commentary

John 1:11  He came to His own, and those who were His own did not receive Him.

 

Barclay - It was into his own home that he came, and yet his own people did not welcome him.

KJV John 1:11 He came unto his own, and his own received him not.

NET John 1:11 He came to what was his own, but his own people did not receive him.

ASV John 1:11 He came unto his own, and they that were his own received him not.

BBE John 1:11 He came to the things which were his and his people did not take him to their hearts.

CJB John 1:11 He came to his own homeland, yet his own people did not receive him.

CSB John 1:11 He came to His own, and His own people did not receive Him.

DBY John 1:11 He came to his own, and his own received him not;

ESV John 1:11 He came to his own, and his own people did not receive him.

NAS John 1:11 He came to His own, and those who were His own did not receive Him.

NIV John 1:11 He came to that which was his own, but his own did not receive him.

NLT John 1:11 He came to his own people, and even they rejected him.

GWN John 1:11 He went to his own people, and his own people didn't accept him.

NAB John 1:11 He came to what was his own, but his own people did not accept him.

NJB John 1:11 He came to his own and his own people did not accept him.

NKJ John 1:11 He came to His own, and His own did not receive Him.

NRS John 1:11 He came to what was his own, and his own people did not accept him.

RSV John 1:11 He came to his own home, and his own people received him not.

TNT John 1:11 He cam amonge his (awne) and his awne receaved him not.

WEB John 1:11 He came to his own, and his own received him not.

YLT John 1:11 to his own things he came, and his own people did not receive him;

See in depth notes John 1:11 Commentary

John 1:12  But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name,

Barclay - To all those who did receive him, to those who believe in his name, he gave the right to become the children of God.

KJV John 1:12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:

NET John 1:12 But to all who have received him– those who believe in his name– he has given the right to become God's children

ASV John 1:12 But as many as received him, to them gave he the right to become children of God, even to them that believe on his name:

BBE John 1:12 To all those who did so take him, however, he gave the right of becoming children of God -- that is, to those who had faith in his name:

CJB John 1:12 But to as many as did receive him, to those who put their trust in his person and power, he gave the right to become children of God,

CSB John 1:12 But to all who did receive Him, He gave them the right to be children of God, to those who believe in His name,

DBY John 1:12 but as many as received him, to them gave he the right to be children of God, to those that believe on his name;

ESV John 1:12 But to all who did receive him, who believed in his name, he gave the right to become children of God,

NAS John 1:12 But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name,

NIV John 1:12 Yet to all who received him, to those who believed in his name, he gave the right to become children of God--

NLT John 1:12 But to all who believed him and accepted him, he gave the right to become children of God.

GWN John 1:12 However, he gave the right to become God's children to everyone who believed in him.

NAB John 1:12 But to those who did accept him he gave power to become children of God, to those who believe in his name,

NJB John 1:12 But to those who did accept him he gave power to become children of God, to those who believed in his name

NKJ John 1:12 But as many as received Him, to them He gave the right to become children of God, to those who believe in His name:

NRS John 1:12 But to all who received him, who believed in his name, he gave power to become children of God,

RSV John 1:12 But to all who received him, who believed in his name, he gave power to become children of God;

TNT John 1:12 But as meny as receaved him to them he gave power to be the sonnes of God in that they beleved on his name:

WEB John 1:12 But as many as received him, to them he gave power to become the sons of God, {even} to them that believe on his name:

YLT John 1:12 but as many as did receive him to them he gave authority to become sons of God -- to those believing in his name,

  • received: Mt 10:40 Mt 18:5 Col 2:6
  • to them: Isa 56:5 Jer 3:19 Ho 1:10 Ro 8:14 2Co 6:17,18 Gal 3:26 Gal 4:6 2Pe 1:4 1Jn 3:1
  • even to: John 2:23 Jn 3:18 Jn 20:31 Mt 12:21 Acts 3:16 1Jn 3:23 1Jn 5:12
  • John 1 Resources - Multiple Sermons and Commentaries

See in depth notes John 1:12 Commentary

John 1:13  who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

TEV - They did not become God's children by natural means, that is, by being born as the children of a human father; God himself was their Father.

Barclay - These were born, not of blood, nor or any human impulse, nor of any man’s will, but their birth was of God.

Amplified - Who owe their birth neither to bloods nor to the will of the flesh [that of physical impulse] nor to the will of man [that of a natural father], but to God. [They are born of God!]

KJV John 1:13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

NET John 1:13 – children not born by human parents or by human desire or a husband's decision, but by God.

ASV John 1:13 who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

BBE John 1:13 Whose birth was from God and not from blood, or from an impulse of the flesh and man's desire.

CJB John 1:13 not because of bloodline, physical impulse or human intention, but because of God.

CSB John 1:13 who were born, not of blood, or of the will of the flesh, or of the will of man, but of God.

DBY John 1:13 who have been born, not of blood, nor of flesh's will, nor of man's will, but of God.

ESV John 1:13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

NAS John 1:13 who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.

NIV John 1:13 children born not of natural descent, nor of human decision or a husband's will, but born of God.

NLT John 1:13 They are reborn-- not with a physical birth resulting from human passion or plan, but a birth that comes from God.

GWN John 1:13 These people didn't become God's children in a physical way-from a human impulse or from a husband's desire to have a child. They were born from God.

NAB John 1:13 who were born not by natural generation nor by human choice nor by a man's decision but of God.

NJB John 1:13 who were born not from human stock or human desire or human will but from God himself.

NKJ John 1:13 who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

NRS John 1:13 who were born, not of blood or of the will of the flesh or of the will of man, but of God.

RSV John 1:13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

TNT John 1:13 which were borne not of bloude nor of the will of the flesshe nor yet of the will of man: but of God.

WEB John 1:13 Who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

Weymouth John 1:13 - who were begotten as such not by human descent, nor through an impulse of their own nature, nor through the will of a human father, but from God.

Modern Language (Berkley) John 1:13 - who owe their birth neither to human blood, nor to physical urge, nor to human design, but to God.

YLT John 1:13 – who -- not of blood nor of a will of flesh, nor of a will of man but -- of God were begotten.

  • were born: John 3:3,5 Jas 1:18 1Pe 1:3,23 1Pet 2:2 1Jn 3:9 1Jn 4:7 1Jn 5:1,4,18
  • not of blood: John 8:33-41 Mt 3:9 Ro 9:7-9
  • nor of the will of the flesh: Ge 25:22,28 Ge 27:4,33 Ro 9:10-16
  • nor of the will of man: Ps 110:3 Ro 9:1-5 Ro 10:1-3 1Co 3:6 Php 2:13 Jas 1:18
  • of God: John 3:6-8 Titus 3:5 1Jn 2:28,29
  • John 1 Resources - Multiple Sermons and Commentaries

See in depth notes John 1:13 Commentary

John 1:14  And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth.

Greek: Kai o logos sarx egeneto (3SAMI) kai eskenosen (3SAAI) en hemin, kai etheasametha (1PAMI) ten doxan autou, doxan os monogenous para patros, pleres charitos kai aletheias.

Amplified: And the Word (Christ) became flesh (human, incarnate) and tabernacled (fixed His tent of flesh, lived awhile) among us; and we [actually] saw His glory (His honor, His majesty), such glory as an only begotten son receives from his father, full of grace (favor, loving-kindness) and truth. [Isa. 40:5.].(Amplified Bible - Lockman)

ESV: And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.

KJV: And 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.

NLT: So the Word became human and lived here on earth among us. He was full of unfailing love and faithfulness. And we have seen his glory, the glory of the only Son of the Father. (NLT - Tyndale House)

Phillips: So the word of God became a human being and lived among us. We saw his splendour (the splendour as of a father's only son), full of grace and truth.

Wuest: And the Word, entering a new mode of existence, became flesh, and lived in a tent [His physical body] among us. And we gazed with attentive and careful regard and spiritual perception at His glory, a glory such as that of a uniquely-begotten Son from the Father, full of grace and truth.

Young's Literal: And 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.

  • the Word: Joh 1:1 Isa 7:14 Mt 1:16,20-23 Lu 1:31-35 2:7,11 Ro 1:3,4 9:5 1Co 15:47 Ga 4:4 Php 2:6-8 1Ti 3:16 Heb 2:11,14-17 10:5 1Jn 4:2,3 2Jn 1:7 
  • we: Joh 2:11 11:40 12:40,41 14:9 Isa 40:5 53:2 60:1,2 Mt 17:1-5 2Co 4:4-6 Heb 1:3 1Pe 2:4-7 2Pe 1:17 1Jn 1:1,2 
  • the only: Joh 1:18 3:16,18 Ps 2:7 Ac 13:33 Heb 1:5 5:5 1Jn 4:9 
  • full: Joh 1:16,17 Ps 45:2 2Co 12:9 Eph 3:8,18,19 Col 1:19 2:3,9 1Ti 1:14-16
  • John 1 Resources - Multiple Sermons and Commentaries

GOD BECAME MAN WITHOUT
CEASING TO BE GOD!

See in depth notes John 1:14 Commentary

Related Resource:

John 1:15  John testified about Him and cried out, saying, "This was He of whom I said, 'He who comes after me has a higher rank than I, for He existed before me.'"

Greek: Ioannes marturei (3SPAI) peri autou kai kekragen (3SRAI) legon, (PAPMSN) houtos en (2SIAI) on eipon, (1SAAI) O opiso mou erchomenos (PMPMSN) emprosthen mou gegonen, (2SRAI) hoti protos mou en. (3SIAI)

Amplified: John testified about Him and cried out, This was He of Whom I said, He Who comes after me has priority over me, for He was before me. [He takes rank above me, for He existed before I did. He has advanced before me, because He is my Chief.]

ESV: (John bore witness about him, and cried out, “This was he of whom I said, ‘He who comes after me ranks before me, because he was before me.’ ”)

KJV: John 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.

NET: John testified about him and shouted out, "This one was the one about whom I said, 'He who comes after me is greater than I am, because he existed before me.'"

NLT: John pointed him out to the people. He shouted to the crowds, "This is the one I was talking about when I said, 'Someone is coming who is far greater than I am, for he existed long before I did.'"

Phillips: And it was about him that John stood up and testified, exclaiming: "Here is the one I was speaking about when I said that although he would come after me he would always be in front of me; for he existed before I was born!"

Wuest: John is constantly bearing witness concerning Him and calls out aloud, saying, This One is He concerning whom I said, The One who comes after me was in existence before me because He preceded me,

Young's Literal: John 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;'

  • Testified: Jn 1:7,8,29-34, 3:26-36 5:33-36 Mt 3:11,13-17 Mk 1:7 Lk 3:16
  • He was: Jn 1:1,2,30, Jn 8:58, Jn 17:5 Pr 8:22 Isa 9:6 Mic 5:2 Php 2:6,7 Col 1:17 Heb 13:8 Rev 1:11,17,18 2:8
  • John 1 Resources - Multiple Sermons and Commentaries

See in depth notes John 1:15 Commentary

John 1:16  For of His fullness we have all received, and grace upon grace.

Greek: hoti ek tou pleromatos autou hemeis pantes elabomen, (1PAAI) kai charin anti charitos;

Amplified: For out of His fullness (abundance) we have all received [all had a share and we were all supplied with] one grace after another and spiritual blessing upon spiritual blessing and even favor upon favor and gift [heaped] upon gift.

ESV: And from his fullness we have all received, grace upon grace.

KJV: And of his fulness have all we received, and grace for grace.

NLT: We have all benefited from the rich blessings he brought to us--one gracious blessing after another.

Phillips: Indeed, every one of us has shared in his riches - there is a grace in our lives because of his grace.

Wuest: for out of His fulness as a source we all received, and grace in exchange for grace.

Young's Literal: and out of his fulness did we all receive, and grace over-against grace;

  • Of his: Jn 3:34, Jn 15:1-5 Mt 3:11,14 Lk 21:15 Acts 3:12-16 Ro 8:9 1Co 1:4,5 Eph 4:7-12 Col 1:19, 2:3,9,10 1Pe 1:11
  • Grace upon grace: Zec 4:7 Mt 13:12 Ro 5:2,17,20 Eph 1:6-8 2:5-10 4:7 1Pe 1:2
  • John 1 Resources - Multiple Sermons and Commentaries

See in depth notes John 1:16 Commentary

Note: Origen and Luther took these words as John the Baptist's words. Indeed, John the Baptist was just quoted in the preceding passage, but most modern scholars feel that Jn 1:16-18 represents John the Gospel writer's comments.

John 1:17  For the Law was given through Moses; grace and truth were realized through Jesus Christ.

 

Greek: hoti o nomos dia Mouseos edothe, (3SAPI) e charis kai e aletheia dia Iesou Christou egeneto. (3SAMI)

Amplified: For while the Law was given through Moses, grace (unearned, undeserved favor and spiritual blessing) and truth came through Jesus Christ. [Ex 20:1]

ESV: For the law was given through Moses; grace and truth came through Jesus Christ.

KJV: For the law was given by Moses, but grace and truth came by Jesus Christ.

NLT: For the law was given through Moses; God's unfailing love and faithfulness came through Jesus Christ.

Phillips: For while the Law was given by Moses, love and truth came through Jesus Christ. I

Wuest: Because the law through the intermediate agency of Moses was given, the aforementioned grace and the truth came through Jesus Christ.

Young's Literal: for the law through Moses was given, the grace and the truth through Jesus Christ did come;

  • The law: Jn 5:45 9:29 Ex 20:1-17 Dt 4:44 5:1 33:4 Acts 7:38 28:23 Ro 3:19,20 5:20,21 2Co 3:7-10 Gal 3:10-13,17 Heb 3:5,6 8:8-12
  • Grace: Jn 8:32 14:6 Ge 3:15 22:18 Ps 85:10 89:1,2 98:3 Mic 7:20 Lk 1:54,55,68-79 Acts 13:34-39 Ro 3:21-26 5:21 6:14 15:8-12 2Co 1:20 Heb 9:22 10:4-10 11:39,40 Rev 5:8-10 7:9-17
  • John 1 Resources - Multiple Sermons and Commentaries

See in depth notes John 1:17 Commentary

John 1:18  No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him.

Greek: theon oudeis eoraken (3SRAI) popote; monogenes theos o on (PAPMSN) eis ton kolpon tou patros ekeinos exegesato (3SAMI)

Amplified: No man has ever seen God at any time; the only unique Son, or the only begotten God, Who is in the bosom [in the intimate presence] of the Father, He has declared Him [He has revealed Him and brought Him out where He can be seen; He has interpreted Him and He has made Him known]. [Prov. 8:30.]

ESV: No one has ever seen God; the only God, who is at the Father’s side, he has made him known.

KJV: No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.

NLT: No one has ever seen God. But his only Son, who is himself God, is near to the Father's heart; he has told us about him. (NLT - Tyndale House)

Phillips: it is true that no one has ever seen God at any time. Yet the divine and only Son, who lives in the closest intimacy with the Father, has made him known.

Wuest: Absolute deity in its essence no one has ever yet seen. God uniquely-begotten, He who is in the bosom of the Father, that One fully explained deity. 

Young's Literal:God no one hath ever seen; the only begotten Son, who is on the bosom of the Father -- he did declare.

  • Seen: Jn 6:46 Ex 33:20 Dt 4:12 Mt 11:27 Lk 10:22 Col 1:15 1Ti 1:17 1Ti 6:16 1Jn 4:12,20
  • The only: Jn 1:14 Jn 3:16-18 1Jn 4:9
  • In the bosom: Jn 13:23 Pr 8:30 Isa 40:11 La 2:12 Lk 16:22,23
  • He has explained Him: Jn 12:41 Jn 14:9 Jn 17:6,26 Ge 16:13 Ge 18:33 Ge 32:28-30 Ge 48:15,16 Ex 3:4-6 Ex 23:21 Ex 33:18-23 Ex 34:5-7 Nu 12:8 Jos 5:13-15 6:1,2 Jdg 6:12-26 Jdg 13:20-23 Isa 6:1-3 Eze 1:26-28 Ho 12:3-5 Mt 11:27 Lk 10:22 1Jn 5:20
  • John 1 Resources - Multiple Sermons and Commentaries

See in depth notes John 1:18 Commentary

John 1:19  This is the testimony of John, when the Jews sent to him priests and Levites from Jerusalem to ask him, "Who are you?"

NET  John 1:19 Now this was John's testimony when the Jewish leaders sent priests and Levites from Jerusalem to ask him, "Who are you?"

GNT  John 1:19 Καὶ αὕτη ἐστὶν ἡ μαρτυρία τοῦ Ἰωάννου, ὅτε ἀπέστειλαν [πρὸς αὐτὸν] οἱ Ἰουδαῖοι ἐξ Ἱεροσολύμων ἱερεῖς καὶ Λευίτας ἵνα ἐρωτήσωσιν αὐτόν, Σὺ τίς εἶ;

NLT  John 1:19 This was John's testimony when the Jewish leaders sent priests and Temple assistants from Jerusalem to ask John, "Who are you?"

KJV  John 1:19 And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?

ESV  John 1:19 And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you?"

ASV  John 1:19 And this is the witness of John, when the Jews sent unto him from Jerusalem priests and Levites to ask him, Who art thou?

CSB  John 1:19 This is John's testimony when the Jews from Jerusalem sent priests and Levites to ask him, "Who are you?"

NIV  John 1:19 Now this was John's testimony when the Jews of Jerusalem sent priests and Levites to ask him who he was.

NKJ  John 1:19 Now this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you?"

NRS  John 1:19 This is the testimony given by John when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you?"

YLT  John 1:19 And this is the testimony of John, when the Jews sent out of Jerusalem priests and Levites, that they might question him, 'Who art thou?'

  • when: John 5:33-36 Deut 17:9-11 24:8 Mt 21:23-32 Lu 3:15-18 
  • Who: John 10:24 Acts 13:25 Acts 19:4 
  • John 1 Resources - Multiple Sermons and Commentaries

THE TESTIMONY
OF JOHN THE BAPTIST

The Prologue is finished (John 1:1-18). While John is not specifically called "the Baptist" clearly his ministry is associated with his baptizing activities in John 1:25–33 and John 3:23+ assuring us that this is the same person we find in the Synoptic Gospels. John's primary function in the Gospel of John is to be a witness as previously stated

John 1:7-8+ - He came as a witness (marturia), to testify (martureo) about the Light, (WHY? WHAT WAS JOHN'S PREEMINENT PURPOSE?) so that all might believe through him. He was not the Light, but he came to testify (martureo) about the Light

John 1:15  John testified (martureo) about Him and cried out, saying, “This was He of whom I said, ‘He who comes after me has a higher rank than I, for He existed before me.’”

Steven Cole - At this point, we leave the prologue and begin a long section (John 1:19–12:50) that amasses testimony for Jesus as the Son of God, the one in whom all should believe.

This is the testimony of John - John had already alluded to his being a witness (Jn 1:7-8+, Jn 1:15+). Now we learn more about the nature of John's testimony regarding Jesus. John was a man on a mission for he was "sent from God." (Jn 1:6+) Clearly he went forth with God's authority undergirding and supporting his mission. 

THOUGHT - We have all had "good works" (THAT'S "GOOD" WITH AN "O" KNOCKED OUT! "GOD WORKS") assigned, prepared and pre-packaged for us from eternity past (Eph 2:10+). The crucial question is this -- "Have I entered into the good works which God prepared beforehand or am I basically doing "my own thing" in Christian service? Do I have confidence that God has "sent" me into the fields in which I am now working? This is a serious consideration, for "our works" will be burned up at the Judgment Seat (2 Cor 5:10+, 1 Cor 3:12-15), but God's works which He is working through us by His Spirit will endure forever. Jesus emphasized this principle  when He declared to His disciples (and we are now His disciples as believers) "I appointed you that you would go (cf "SENT") and bear fruit, and (WHAT IS HIS DESIRE FOR THAT FRUIT?) that your fruit would remain." (John 15:16) 

Testimony (3141)(marturia/martyria related to martureo = to witness <> martus/martys = a witness) is that which furnishes evidence or proof. A testimony is a solemn declaration or affirmation made for the purpose of establishing or proving some fact. Marturia can refer to the witness per se or the one who has first hand knowledge. And so the purpose of John the Baptist was to bear witness of Messiah (the Light) so that all might believe through Him (Jn 1:7+). Marturia can also refer to the content of what the witness speaks. And so here we see that John gives his testimony with his LIPS but later will give his testimony (martyria) with his LIFE, being martyred for his prophetic boldness. (Mt 14:8-12, Mk 6:24+) In the Gospels marturia is used 10x, more than all the other Gospels combined 

Marturia in the NT - Mk. 14:55; Mk. 14:56; Mk. 14:59; Lk. 22:71; Jn. 1:7; Jn. 1:19; Jn. 3:33; Jn. 5:31; Jn. 5:32; Jn. 5:34; Jn. 5:36; Jn. 8:13; Jn. 8:17; Jn. 21:24; Acts 22:18; 1 Tim. 3:7; Tit. 1:13; 1 Jn. 5:9; 1 Jn. 5:10; 1 Jn. 5:11; Rev. 1:2; Rev. 1:9; Rev. 6:9; Rev. 11:7; Rev. 12:11; Rev. 12:17; Rev. 19:10; Rev. 20:4

It is interesting that the first use of marturia in the NT was in the context of false testimony against Jesus the Truth (Mk 14:55-56, 59+, cf also Lk 22:71+). The first use of marturia in the OT (Septuagint = Lxx) is in the context of cutting a covenant between Jacob and Laban (Ge 31:47). It is notable that the uses of marturia in the last book written, the Revelation (Revelation was the last NT book written, most think around 90AD), clearly link martyria with true martyrdom! (Rev 6:9+, Rev 11:7+, Rev 20:4+).

Related Resource - Testimony - Baker's Evangelical Dictionary of Biblical Theology

NET Note - John the Baptist's testimony seems to take place over 3 days: day 1, John's testimony about his own role is largely negative (John 1:19–28); day 2, John gives positive testimony about who Jesus is (John 1:29–34); day 3, John sends his own disciples to follow Jesus (John 1:35–40).

Bennema observes that "It is important that a witness testifies about Jesus and does not remain silent. The Fourth Gospel mentions the “fear of the Jews” as a major factor that prevents people from testifying (John 7:13; 9:22; 12:42; 19:38; 20:19) (ED: WHAT A CONTRAST WITH "PERFECT LOVE" THAT CASTS OUT ALL FEAR! - 1 Jn 4:18+). How does John fare? John 1:19–28 contains John’s testimony before the religious authorities." (The Character of John in the Fourth Gospel - JETS)

THOUGHT - It follows that John the Baptist was not fearful but bold in his declaration. While the text does not specifically tell us we can deduce that John the Baptist was filled with the Holy Spirit (though not in the same permanent way as was true of all believers in Jesus after Pentecost) for Luke records "he will be great in the sight of the Lord; and he will drink no wine or liquor, and he will be filled with the Holy Spirit while yet in his mother’s womb." (Lk 1:15+, cf  Lk 1:41+ of John's mother and Lk 1:67+ of John's father). The book of Acts clearly associates being filled with the Spirit and fearless boldness, the best example being Peter who was filled (Acts 2:4+) with the Spirit Who transformed him from Peter the denier to Peter the confessor of Christ (Acts 2:14+)! That's the same type of Spirit enabled boldness that "supercharged" John the Baptist! And beloved, that same supernatural power is available to us today so that we too might boldly proclaim that Jesus is the Christ, the Jewish Messiah, the Savior of the world (John 4:42+, 1 Jn 4:14+). . 

Brian Bell - We see a 3-fold purpose for John’s Testimony: 1. To fulfill the prophecy of Isaiah 40:3. 2. To call people to repentance. 3. To draw people’s attention toward Jesus. John earlier explained: He was the lamp but not the light, a wick but not the flame! He was simply a beggar telling other beggars where to find bread! 2. Illustration: We all have different lamps in our home, desk lamps, chandeliers; some fancy, some pretty, some plain(white porcelain, keyless). The important thing though is the light not the lamp. It’s the glow of the bulb that lights the room, not the shine of the brass. QUESTION -  Are you exhibiting Jesus in your life, or do people only see you, the lamp? QUESTION: Is light radiating from your life, or is it blocked by a bulky lampshade of sin? (Sermon)

When the Jews sent to him priests and Levites from Jerusalem - This interrogation episode is not mentioned in the Synoptic Gospels.  Regarding Levites both of John's parents were from the tribe of Levi. John could have passed on God's call on his life and served in his father's footsteps and lived comfortably non-confrontationally as a priest! He choose God's will for his life and throughout eternity will never regret it despite losing his head on a platter!

THOUGHT - Perhaps, you have clearly heard God's call for your life but you also have a more comfortable, lucrative option available. Beware! I know a young man (he would be middle aged by now) who had a call on his life to preach BUT also had the financial opportunity of a lifetime to work in the early years with Dell computer. He chose the latter path he and probably like most of those who chose that path became what we affectionately (with a tinge of envy) call the "Dell-ionaires," for most of these individuals became incredibly wealthy. Funny thing is I never heard from that young man once he chose the secular path. Ultimately, God's will for our life is always the most "lucrative" in terms of the eternal measurement! Don't be fooled by the lure of the dollar and miss God's call on your life! 

Undoubtedly the religious hierarchy was perturbed (perhaps a euphemism) at John's "star power" or "drawing power" for "Jerusalem was going out to him, and all Judea and all the district around the Jordan." (Mt 3:5) Jerusalem was the religious center of the nation. This is the first use (of 70 uses) of Jews in this Gospel and here refers not to the people group as  whole but to the Jewish religious leaders. John tells us "Now they had been sent from the Pharisees." (John 1:24) So the Jews here refers primarily to the Pharisees, who would prove to be the archenemy of Jesus! And so clearly the Jews did not send these religious representatives to be "friends" with John, but to check out whether he was a threat to their authority and power.

THOUGHT - Isn't it amazing that the attacks on true servants of God come not from the secular crowd but from the religious ranks? Some things never change! The most vicious attacks I have experienced have been from the "religious hierarchy" and doubtless that has been the experience of many of you reading these notes. It is sad, but true! 

Jews (NET, NLT = "Jewish leaders")(2453)(Ioudaios from Hebrew Yehudi = member of tribe of Judah) is an adjective refers to one who belongs to the Jewish race with focus on adherence to Mosaic tradition (Acts 10:28, 22:3, 21:39). It refers to Jews in respect to race and religion as opposed to Gentiles. Everyone in the world is either of the Jews are the Gentiles. In John's Gospel Ioudaios was used of those hostile to Jesus, especially the Jewish leaders (Jn 2:18, 5:16ff, 6:41, 7:1, 10:31ff, 19:7). This is the first use of Ioudaios in John's Gospel.

Ioudaios is a key word in John's Gospel where is occurs 70x in 66v (cf 5x in Matthew, 6x in Mark, 5x in Luke) -  Jn. 1:19; Jn. 2:6; Jn. 2:13; Jn. 2:18; Jn. 2:20; Jn. 3:1; Jn. 3:22; Jn. 3:25; Jn. 4:3; Jn. 4:9; Jn. 4:22; Jn. 4:47; Jn. 4:54; Jn. 5:1; Jn. 5:10; Jn. 5:15; Jn. 5:16; Jn. 5:18; Jn. 6:4; Jn. 6:41; Jn. 6:52; Jn. 7:1; Jn. 7:2; Jn. 7:3; Jn. 7:11; Jn. 7:13; Jn. 7:15; Jn. 7:35; Jn. 8:22; Jn. 8:31; Jn. 8:48; Jn. 8:52; Jn. 8:57; Jn. 9:18; Jn. 9:22; Jn. 10:19; Jn. 10:24; Jn. 10:31; Jn. 10:33; Jn. 11:7; Jn. 11:8; Jn. 11:19; Jn. 11:31; Jn. 11:33; Jn. 11:36; Jn. 11:45; Jn. 11:54; Jn. 11:55; Jn. 12:9; Jn. 12:11; Jn. 13:33; Jn. 18:12; Jn. 18:14; Jn. 18:20; Jn. 18:31; Jn. 18:33; Jn. 18:35; Jn. 18:36; Jn. 18:38; Jn. 18:39; Jn. 19:3; Jn. 19:7; Jn. 19:12; Jn. 19:14; Jn. 19:19; Jn. 19:20; Jn. 19:21; Jn. 19:31; Jn. 19:38; Jn. 19:40; Jn. 19:42; Jn. 20:19

Sent (649)(apostello from apo = from, away from + stello = to withdraw from, avoid) means to send off, forth or out, usually with the commission as one's representative or envoy. The priests and Levites were sent off with a commission from the religious hierarchy (not specifically stated but certainly implied) at Jerusalem to interrogate John as their personal representatives. 

Notice the irony  - A God sent man interrogated by men sent by men. This is not a fair fight (as they say) for we know three things were true of the person sent from God - (1) He belongs to God, Who has sent him out. (2) He is commissioned to be sent out. (3) He possesses all the authority and power of God, Who has sent him out. John is God's appointed witness to His Son Jesus. 

How important is this truth of a witness? It is extremely important and thus "The Fourth Gospel gives special attention to eyewitnesses— those who have seen and heard Jesus and can give a first-hand testimony. John is one such eyewitness but there are others: the Samaritan woman testifies to her kinfolk (Jn 4:28–29); the man born blind testifies before the hostile Jewish authorities (Jn 9:13–17, 24–34); Mary Magdalene, the first eyewitness to Jesus’ resurrection, testifies to the disciples (Jn 20:11–18); the disciples are appointed to testify before the hostile world because they have been eyewitnesses from the beginning (Jn 15:18–27); finally, the Fourth Gospel is commended to the reader as a trustworthy account of Jesus’ life since it is based on the eyewitness testimony of the beloved disciple (JOHN - see below)." (Bennema)

John 19:35+  And he (JOHN THE APOSTLE) who has seen has testified, and his testimony is true; and he knows that he is telling the truth,  (WHY IS THIS SO IMPORTANT?) so that you also may believe.

John 21:24+  This is the disciple who is testifying to these things and wrote these things, and we know that his testimony is true. 

Leon Morris on Levites - Their principal duties were to provide the Temple police and to supply music at the Temple services (for the latter of which there must always be at least twelve of them on the platform, ʿArak. 2:6). (NICNT-John)

To ask him, "Who are you?" - As we commonly say they pitched him a soft ball, setting the stage for fulfilling his purpose. This is an interesting question, for John could have take this opportunity to enhance his reputation, or as we say "to make something of himself." But not John! Once again we see his John 3:30+ humility come to the forefront. What an example for Christian leaders today (and for all Christians for that matter)! It is interesting that the same question was addressed to Jesus in John 8:25+.

Ask (question) (2065) (erotao) means to ask for, usually with implication of an underlying question. The verb does not carry the note of an authoritative command but rather that of a friend making an urgent appeal to a friend. The term suggests that those making the request stand in a position of familiarity with those being treated.

Related Resources:

John 1:20  And he confessed and did not deny, but confessed, "I am not the Christ."

NET  John 1:20 He confessed– he did not deny but confessed– "I am not the Christ!"

GNT  John 1:20 καὶ ὡμολόγησεν καὶ οὐκ ἠρνήσατο, καὶ ὡμολόγησεν ὅτι Ἐγὼ οὐκ εἰμὶ ὁ Χριστός.

NLT  John 1:20 He came right out and said, "I am not the Messiah."

KJV  John 1:20 And he confessed, and denied not; but confessed, I am not the Christ.

ESV  John 1:20 He confessed, and did not deny, but confessed, "I am not the Christ."

ASV  John 1:20 And he confessed, and denied not; and he confessed, I am not the Christ.

CSB  John 1:20 He did not refuse to answer, but he declared: "I am not the Messiah."

NIV  John 1:20 He did not fail to confess, but confessed freely, "I am not the Christ. "

NKJ  John 1:20 He confessed, and did not deny, but confessed, "I am not the Christ."

NRS  John 1:20 He confessed and did not deny it, but confessed, "I am not the Messiah."

YLT  John 1:20 and he confessed and did not deny, and confessed -- 'I am not the Christ.'

  • John 3:28-36 Mt 3:11,12 Mk 1:7,8 Lu 3:15-17 
  • John 1 Resources - Multiple Sermons and Commentaries

AN EMPHATIC
TRUE CONFESSION!

And he confessed and did not deny, but confessed, "I am not the Christ." - You gotta love/be challenged by John! He told these men who he was NOT. He was not seeking to focus attention on his self, but on his Savior and we should do the same!  The Christ is virtually synonymous with the more Jewish title "the Messiah" as so rendered by the CSB version above. With 2 confessions and one absolute (negative - ou) denial, John clearly, adamantly and strongly denies in no uncertain terms that he is not the Christ. That he begins his answer this way would indicate that this was the consideration by some of the Jews. While the text does not clearly make this statement we do see a clue in Luke's Gospel...

Now while the people were in a state of expectation and all were wondering in their hearts about John, as to whether he was the Christ, 16 John answered and said to them all, “As for me, I baptize you with water; but One is coming who is mightier than I, and I am not fit to untie the thong of His sandals; He will baptize you with the Holy Spirit and fire. 17 “His winnowing fork is in His hand to thoroughly clear His threshing floor, and to gather the wheat into His barn; but He will burn up the chaff with unquenchable fire.” (Lk 3:15-17+). 

NET Note adds - A 3rd century work, the pseudo-Clementine Recognitions (1.54 and 1.60 in the Latin text; the statement is not as clear in the Syriac version) records that John's followers proclaimed him to be the Messiah. There is no clear evidence that they did so in the 1st century, however - but Luke 3:15+ indicates some wondered.

D A CarsonFirst-century Palestine was rife with messianic expectations. Some expected a Davidic Messiah; others (as at Qumran) expected a priestly Messiah as well, not to mention the coming of 'the prophet' (1QS 9:11). But if they think he is a 'Messiah' at all, an 'Anointed One' long prophesied by the Scriptures, they are wrong. (Pillar New Testament Commentary – The Gospel According to John)

Confessed (acknowledged) (3670)(homologeo from homos = one and the same or together with+ lego = to say; confess from con = together, fateor = to say.) literally means to say the same thing as another and so to agree in one's statements with, to acknowledge, to admit the truth of (an accusation). John uses this verb two more times in his Gospel (Jn 9:22+, Jn 12:42+), both times describing those who because of fear of the Jews did not confess Jesus as the Christ.

Homologeo is used first by Jesus in His frightening (at least it should frighten anyone who falsely professes Christ) declaration in Matthew 7:23+ "“And then I will declare (confess) to them, ‘I (ABSOLUTELY) never (INTIMATELY, IN A PERSONAL WAY) knew you; DEPART (DON'T DELAY! = aorist imperative) FROM ME, YOU WHO PRACTICE (present tense = THE REASON THEY ARE TO DEPART = THEY MAY HAVE MADE A SEEMINGLY SINCERE PROFESSION [cf Titus 1:16+] TO BELIEVE BUT HAVE LIVED A LIFESTYLE OF) LAWLESSNESS.’" On the other hand the good news for those who truly confess Jesus is the Messiah is seen in Matt. 10:32 "Therefore everyone who confesses Me before men, I will also confess him before My Father who is in heaven." (cf 2 Ti 2:12b+) Confession is an important component of salvation Paul explaining "if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved; 10 for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation. (Ro 10:9,10+) Continual confession is critically important to assure that one is walking in the light (instead of spiritual darkness 1 Jn 1:6+) as He Himself is in the light (1 Jn 1:7+), John writing "If we (present tense = continually, habitually) confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness." (1 Jn 1:9+)

Denied (720)(arneomai from "a" = negation + rheo = say) literally means "to say no", to say one does not know about or is in any way related to some person or some thing. Classical Greek writers understood arneomai to mean “to refuse.” Webster's Dictionary says that to deny implies a firm refusal to accept as true, to grant or concede or to acknowledge the existence or claims of. The first denial John records by John the Baptizer is good, but the second is not good, for Jesus says of Peter the fisherman "Truly, truly, I say to you, a rooster will not crow until you deny Me three times." (Jn 13:38+)! 

John's uses of arneomai - Jn. 1:20; Jn. 13:38; Jn. 18:25; Jn. 18:27;  1 Jn. 2:22; 1 Jn. 2:23; Rev. 2:13; Rev. 3:8

I am not - The Greek reads "ego ouk eimi" which reminds us of Jesus' confession "ego eimi" that "I Am," the Old Testament Name for Yahweh (Exodus 3:14 "God said to Moses, “I AM  [Lxx = "ego eimi"] WHO I AM”; and He said, “Thus you shall say to the sons of Israel, ‘I AM has sent me to you.’”)

The famous phrase "ego eimi" is used repeatedly by John as uttered from the lips of Jesus (except Jn 9:9) (Jn. 4:26; Jn. 6:20; Jn. 6:35; Jn. 6:41; Jn. 6:48; Jn. 6:51; Jn. 8:12; Jn. 8:18; Jn. 8:24; Jn. 8:28; Jn. 8:58; Jn. 9:9; Jn. 10:7; Jn. 10:9; Jn. 10:11; Jn. 10:14; Jn. 11:25; Jn. 13:19; Jn. 14:6; Jn. 15:1; Jn. 15:5; Jn. 18:5; Jn. 18:6; Jn. 18:8) 

Related ResourcePurpose and Meaning of “Ego Eimi” in the Gospel of John

The Christ - Note the definite article in the Greek (to Christos) which refers to the specific Christ, the expected One, the Messiah - Anointed One.

Christ (5547)(Christos from chrio = to rub or anoint, set apart for sacred work, consecrate to an office - Isa 61:1+, Acts 10:38+) is used over 500 times in the NT and describes one who has been anointed with oil and/or consecrated, with the majority of uses referring to Jesus (exceptions = "false Christs" - Mt 24:24+, Mk 13:22). And so Christos describes Jesus as the One Who has been anointed (Prophet, Priest, King), symbolizing appointment to His task of redeeming sinners. Christos is used in the Septuagint describing everyone anointed with the holy oil, especially the priesthood (Lev. 4:5+, Lev 4:16+) and it is also a name applied to those who were acting as redeemers like Cyrus. Christos is used here as the title "Anointed One" and is the Greek synonym for "Messiah." The corresponding Hebrew word is mashiach/masiyah which means "anointed" or "anointed one," and prophetically pictures Jesus in several OT passages - e.g., Ps 2:2, Da 9:25+ = " restore and rebuild Jerusalem until Messiah the Prince." 

John uses of Christos- Jn. 1:17; Jn. 1:20; Jn. 1:25; Jn. 1:41; Jn. 3:28; Jn. 4:25; Jn. 4:29; Jn. 7:26; Jn. 7:27; Jn. 7:31; Jn. 7:41; Jn. 7:42; Jn. 9:22; Jn. 10:24; Jn. 11:27; Jn. 12:34; Jn. 17:3; Jn. 20:31

Related Resources:

John 1:21  They asked him, "What then? Are you Elijah?" And he said, "I am not." "Are you the Prophet?" And he answered, "No."

  • Ar you Elijah: Mal 4:5 Mt 11:14 17:10-12 Lu 1:17 
  • Are you the Prophet: John 1:25 7:40 De 18:15-18 Mt 11:9-11 16:14 
  • John 1 Resources - Multiple Sermons and Commentaries

Malachi 4:5 “Behold, I am going to send you Elijah the prophet before the coming of the great and terrible day of the LORD."

They asked him, "What then? Are you Elijah?" And he said, "I am not." "Are you the Prophet?" And he answered, "No.

NET Note on John's denial that he is Elijah - According to the 1st century rabbinic interpretation of 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah. How does one reconcile John the Baptist's denial here ("I am not") with Jesus' statements in Matt 11:14 (see also Mark 9:13 and Matt 17:12) that John the Baptist was Elijah? Some have attempted to remove the difficulty by a reconstruction of the text in the Gospel of John which makes the Baptist say that he was Elijah. However, external support for such emendations is lacking. According to Gregory the Great, John was not Elijah, but exercised toward Jesus the function of Elijah by preparing his way. But this avoids the real difficulty, since in John's Gospel the question of the Jewish authorities to the Baptist concerns precisely his function. It has also been suggested that the author of the Gospel here preserves a historically correct reminiscence - that John the Baptist did not think of himself as Elijah, although Jesus said otherwise. Mark 6:14–16 and Mark 8:28 indicate the people and Herod both distinguished between John and Elijah - probably because he did not see himself as Elijah. But Jesus' remarks in Matt 11:14, Mark 9:13, and Matt 17:12 indicate that John did perform the function of Elijah - John did for Jesus what Elijah was to have done for the coming of the Lord. C. F. D. Moule pointed out that it is too simple to see a straight contradiction between John's account and that of the synoptic gospels: "We have to ask by whom the identification is made, and by whom refused. The synoptic gospels represent Jesus as identifying, or comparing, the Baptist with Elijah, while John represents the Baptist as rejecting the identification when it is offered him by his interviewers. Now these two, so far from being incompatible, are psychologically complementary. The Baptist humbly rejects the exalted title, but Jesus, on the contrary, bestows it on him. Why should not the two both be correct?" (The Phenomenon of the New Testament [SBT], 70).

John 1:22  Then they said to him, "Who are you, so that we may give an answer to those who sent us? What do you say about yourself?"

Then they said to him, "Who are you, so that we may give an answer to those who sent us? What do you say about yourself?

John 1:23  He said, "I am A VOICE OF ONE CRYING IN THE WILDERNESS, 'MAKE STRAIGHT THE WAY OF THE LORD,' as Isaiah the prophet said."

  • I am: John 3:28 Mt 3:3 Mk 1:3 Lu 1:16,17,76-79 Lk 3:4-6 
  • As said: Isaiah 40:3-5 
  • John 1 Resources - Multiple Sermons and Commentaries

MAKE A WAY FOR
THE LORD

He said, "I am A VOICE OF ONE - John was A voice, not THE Voice. John was a Voice for the Word, but he was not the Word! But oh what a word he speaks as he cries out Isaiah's passage! As explained below, this is in a very real sense an urgent call to his hearers to prepare their hearts for the Messiah. John's ministry reminds me of the breed of dog known as a pointer (see picture) whose job is to point steadfastly toward the game birds which the hunter seeks. John was like a human "pointer" (as should be all ministers) for his "job description" was to point people to Jesus and NOT to himself (ourselves)!  The hero of the church is Jesus, not a pastor, a music minister, a gifted teacher, etc.

THOUGHT - Is "pointer" a good description of your ministry? And beloved, don't "point" a finger at the pastor, for you are also in ministry as a follower of Christ and your "job description" is to point lost people to the Way, the Truth and the Life found only in Jesus (Jn 14:6+)!

CRYING IN THE WILDERNESS - There is surely a play on words here for the nation of Israel had been 400 years without a Word from God (What happened in the intertestamental period?) and they were in a "spiritual wilderness" for their dead religiosity was devoid of a living relationship with the Living God. The Jews (and all scoffers and skeptics) need to remember that "It is a terrifying thing to fall into the hands of the living God. " (Heb 10:31+) (cf Living God - Jer 10:10, Jer 23:36, Ps 42:2, Ps 84:2, Isa 38:16, 17, Mt 16:16, Acts 14:15+, Ro 9:26+, 2 Cor 3:3, 2 Cor 6:16, 1 Ti 3:15, 4:10, Heb 3:12+, Heb 9:14+)

The last book of the Old Testament had given the Jews a promise of hope declaring

Behold (LISTEN UP!), (FATHER PROMISES) I am going to send My messenger (JOHN THE BAPTIST), and he will clear the way before Me. And the Lord (THE MESSIAH), Whom you seek, will suddenly come to His temple; and the Messenger of the covenant (MESSIAH - a "Messianic Title"), in Whom you delight, behold, He is coming (THERE WOULD BE A 400 YEAR DELAY BUT THEN HE CAME = JESUS' FIRST COMING),” says the LORD of hosts. (Malachi 3:1+)

MAKE STRAIGHT THE WAY OF THE LORD - What is John depicting? Or better what is he commanding for make straight is in the aorist imperative, calling for them to do this now, not to delay (or procrastinate), for your need is urgent? John is not referring to a literal way or literal road, but is figuratively referring to the spiritual wilderness of the hearts of the majority of the Jews. He is calling on them to be willing to remove all obstacles to belief and to open the door of their hearts so that they welcome the Messiah that He might come in and dwell with and commune with them in intimate fellowship. In short John is calling for his Jewish listeners to prepare to BE SAVED by Yeshua! Compare the description of the rold of John the Baptist in Luke 1:76-79+ 

"And you, child (JOHN THE BAPTIST), will be called the prophet of the Most High; For you will go on BEFORE THE LORD TO PREPARE (hetoimazo) HIS WAYS;  77 To give to His people the knowledge of salvation By the forgiveness of their sins,  78 Because of the tender mercy of our God, With which the Sunrise from on high will visit us,  79 TO SHINE UPON THOSE WHO SIT IN DARKNESS AND THE SHADOW OF DEATH, To guide our feet into the way of peace.” 

THOUGHT - Have you heard and heeded the call of the prophet Isaiah and the echoing cry of the prophet John the Baptist? Have you prepared the way? Have you prepared your heart to receive the Lord? If not today is the best day in all eternity for you to respond to the Spirit's leading. Indeed "Believe in the Lord Jesus Christ and you will be saved." (Acts 16:31+). Do not put this off, for you MUST be born again in order to enter the Kingdom of Heaven (John 3:3+). And this is not a "scare tactic" but a reality -- God may not grant you another "tomorrow!" 

Make straight (2116)(euthuno from euthus = straight) means literally to cause something (OR SOMEONE) to be straight. Compare the similar verb hetoimazo meaning to prepare, make ready and used in Mt 3:3 for "make ready". Euthuno was used by James 3:4+ (only other NT use) in his metaphorical description of the tongue to speak of a ship that was kept on a straight course, something done by the pilot. Here in the Gospel, euthuno speaks of a "road" (THE WAY) that is to be made straight. To reiterate, in context John is using euthuno figuratively calling for his audience to remove any obstacles that are impeding or preventing the Lord from entering into a personal relationship with them. There is a parallel use of euthuno in the Septuagint related to one's  heart. And so the figurative use in the Septuagint of Joshua 24:23 euthuno is a command (as in Jn 1:23)  "Now therefore, put away (Heb = command; Lxx periaireo in the aorist imperative)  the foreign gods (cf A CALL TO REPENT) which are in your midst, and incline (Lxx = euthuno in aorist imperative) your hearts to the LORD, the God of Israel.”

Euthuno in the Septuagint - Num. 22:23; Jos. 24:23; Jdg. 14:7; 1 Sam. 18:20; 1 Sam. 18:26; Prov. 20:24 = (Man’s steps are ordained [MADE STRAIGHT - Lxx = euthuno] by the LORD, How then can man understand his way? )

As Isaiah the prophet said - About 700 years earlier at a time with there were no paved roads. So when a king would travel, a road had be built and smoothed out so that the royalty would not be bounced around in their chariot or have their wheels bogged down in some muddy mire. As stated above John was challenging his hearers to remove the crooked things from their lives that they might receive the real King! 

Brian Bell writes "The highway to heaven is paved over prepared hearts. Repentant hearts; soft hearts; fertile hearts. When you read your bible & pray, first clear the way for the Lord. When you worship, first smooth the desert path for God. When God seems distant, do a little roadwork of repentance in order to prepare the way for Him." (Sermon)

John 1:24  Now they had been sent from the Pharisees.

  • had been sent: Joh 3:1,2 7:47-49 Mt 23:13-15,26 Lu 7:30 11:39-44,53 16:14 Ac 23:8 Ac 26:5 Php 3:5,6 
  • John 1 Resources - Multiple Sermons and Commentaries

Now they had been sent from the Pharisees

Pharisees (5330)(pharisaios)  is transliterated from the Hebrew parash (06567 - to separate) from Aramaic word peras  (06537) ("Peres" in Da 5:28+), signifying to separate, owing to a different manner of life from that of the general public. Robert Stein writes that "The Pharisees were the most influential of the three major Jewish sects (the other two being the Sadducees and the Essenes). We first read of them in the second century B.C. (see Josephus Antiquities 13.10.5–6 [13.288–98]). In contrast to the Sadducees, the Pharisees believed in the resurrection, the existence of angels and demons (Lk 20:27+; Acts 23:6-9+), predestination as well as free will, and the validity of both the written and the oral law. Politically they were more conservative than the Sadducees, but religiously they were more liberal due to their acceptance of the oral law. (New American Commentary)

John 1:25  They asked him, and said to him, "Why then are you baptizing, if you are not the Christ, nor Elijah, nor the Prophet?"

  • Why: Mt 21:23 Ac 4:5-7 5:28 
  • the Christ: John 1:20-22 Da 9:24-26 
  • John 1 Resources - Multiple Sermons and Commentaries

They asked him, and said to him, "Why then are you baptizing, if you are not the Christ, nor Elijah, nor the Prophet?

Baptizing (present tense)(907)(baptizo from bapto = cover wholly with a fluid; stain or dip as with dye; used of the smith tempering the red-hot steel, used of dyeing the hair; of a ship that "dipped" = sank) has a literal and a figurative meaning in the NT. The literal meaning is to submerge, to dip or immerse as in water. A study of the 77 NT uses reveals that most of the uses of baptizo in the Gospels and Acts are associated with literal water baptism. The Greeks used baptizo to describe the dyeing of a garment, in which the whole material was plunged in and taken out from the element used. Baptizo was used of the act of sinking ships. Baptizo also meant to bathe of a boat which had been wrecked by being submerged and then stranded on the shore.

John 1:26  John answered them saying, "I baptize in water, but among you stands One whom you do not know.

  • I: Mt 3:11 Mk 1:8 Lu 3:16 Ac 1:5 11:16 
  • whom: John 1:10,11 Jn 8:19 Jn 16:3 Jn 17:3,25 Mal 3:1,2; 1 Jn 3:1
  • John 1 Resources - Multiple Sermons and Commentaries

John answered them saying, "I baptize in water, but among you stands One whom you do not know

Henry Morris on Whom you do not know - Nor did they want to know (John 1:10,11). This conversation evidently occurred sometime after Jesus' baptism, but either they had not been present on that day or had not understood what was happening. Jesus had now returned, however, and was there standing among them as they interrogated John.

John 1:27  "It is He who comes after me, the thong of whose sandal I am not worthy to untie."

  • Who: Joh 1:15,30 Ac 19:4 
  • Whose: Mt 3:11 Mk 1:7 Lu 3:16 
  • John 1 Resources - Multiple Sermons and Commentaries

It is He who comes after me, the thong of whose sandal I am not worthy to untie - John's point is that he was willing to stoop to the lowest level of servanthood to defer to his Messiah and Lord. 

Leon Morris on not worthy to untie says that John is probably referring to the rabbinical saying that "Every service which a slave performs for his master shall a disciple do for his teacher except the loosing of his sandlethong.”

John 1:28  These things took place in Bethany beyond the Jordan, where John was baptizing.

  • in Bethany: Joh 10:40 Judges 7:24
  • where John was baptizing: Joh 3:23 
  • John 1 Resources - Multiple Sermons and Commentaries

These things took place in Bethany beyond the Jordan 

Where John was baptizing.

John 1:29  The next day he saw Jesus coming to him and said, "Behold, the Lamb of God who takes away the sin of the world!

  • Behold: Joh 1:36 Ge 22:7,8 Ex 12:3-13 Nu 28:3-10 Isa 53:7 Ac 8:32 1Pe 1:19 Rev 5:6,8,12,13 6:1,16 Rev 7:9,10,14,17 12:11 13:8 14:1,4,10 15:3 17:14 19:7,9 Rev 21:9,14,22,23,27 22:1-3 
  • Who: Isa 53:11 Ho 14:2 Mt 20:28 Ac 13:39 1Co 15:3 2Co 5:21 Ga 1:4 Ga 3:13 1Ti 2:6 Tit 2:14 Heb 1:3 2:17 9:28 1Pe 2:24 3:18 1Jn 2:2 3:5 4:10 Rev 1:5 
  • Takes away, Ex 28:38 Lev 10:17 16:21,22 Nu 18:1,23 
  • John 1 Resources - Multiple Sermons and Commentaries

The next day he saw Jesus coming to him and said

Behold (2400)(idou) is the second person singular aorist middle imperative of eidon which means to see, perceive, look at. In the NT idou is used as a demonstrative particle that draws attention to what follows. Idou in the middle voice means "you yourself look, see, perceive!" The aorist imperative is a command emphasizing "Do it now! Don't delay!" Zodhiates writes that idou is a "demonstrative particle. “Lo and behold!”, serving to call attention to something external or exterior to oneself; usually used at the beginning of a clause. 

Spurgeon reminds us that "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." I would add, behold is like a divine highlighter, a divine underlining of an especially striking or important text. It says in effect "Listen up, all ye who would be wise in the ways of Jehovah!"

The Lamb of God Who takes away the sin of the world! - As note in the excursus below on the Lamb of God John's declaration answers the OT question "Where is the Lamb?" (Ge 22:7+) But even in Genesis 22 we see a statement by Abraham that  could be taken as a prophecy when he answered Isaac's question  "God will provide for Himself the LAMB for the burnt offering, my son." (Ge 22:8+).

Lamb (286)(amnos) refers to a lamb used for sacrifice. The 4 NT uses are all figurative descriptions of Jesus depicted as a sacrificial Lamb (Jn. 1:29+; Jn. 1:36+; Acts 8:32+; 1 Pet. 1:19+). Amnos is used 96 times in the Septuagint and while the offering of sheep is alluded to in Ge 4:4 (flock which would probably include sheep), the sacrificial use of the amnos is not specified until the exodus of Israel from Egypt (Ex 12:5-7 but Lxx is not amnos but probaton - sheep). Nevertheless from this time onward in the Septuagint the amnos assumed a specific sacrificial role as in Ex 29:40,41, Lev 9:3+, Lev 12:6, 8+, etc). Of the 96 uses of amnos in the Septuagint, 75 are in context of a sacrificial offering. The amnos was to be without blemish (Lev 9:3+) and sacrificed twice daily (Ex 29:38-41). The most significant use of amnos in the OT is found in Isaiah 53:7+ which is quoted here in Acts 8:32+. The New Testament’s usage of amnos provides a clear picture of Christ as the “lamb of God.” 1 Peter 1:19+ says we were redeemed "with precious blood, as of a lamb unblemished and spotless, the blood of Christ." So like the OT sacrifices of the lambs, Jesus was free of any defects as was His precious blood. He patiently endured His vicarious suffering (Acts 8:32, cf. Isaiah 53:7+), so that He might take away the sins of the world (John 1:29+). Two other words for lamb - Lamb (721arnion and Lamb (704aren

Brian Bell - The blood of lambs covered the sins of the Jews Ps.32:1 "Blessed is he whose transgression is forgiven, Whose sin is covered." The blood of Jesus takes away the sins of the world -  Heb.10:4 it is not possible that the blood of bulls and goats could take away sin....Sacrifice examples:

  1. First sacrifice was for the Individual (Adam/Eve; “Tunics of skin”; Ge.3:21+).
  2. Second was for a Family (Passover Lamb; Ex.12).
  3. Third was for the Nation (Day of Atonement; an offering made by fire; Lev.23:27+).
  4. Fourth is for the World (Jesus for the world; Jn.1:29).

Related Resource:

THE LAMB OF GOD
PAST, PRESENT, FUTURE

GENESIS: In the Old Testament, the question is “WHERE IS THE LAMB?” In Genesis 22 God commanded Abraham "Take now your son, your only son, whom you love, Isaac, and go to the land of Moriah; and offer him there as a burnt offering on one of the mountains of which I will tell you." (Ge 22:2+) On the way to the mountain, Isaac asked his father “Where is the LAMB for the burnt offering?” (Ge 22:7+) to which Abraham replied "God will provide for Himself the LAMB for the burnt offering, my son." (Ge 22:8+). As Abraham prepared to sacrifice Isaac whom he loved, he “raised his eyes and looked and behold, behind him a ram caught in the thicket by his horns; and Abraham went and took the ram and offered him up for a burnt offering in the place of (as a "substitute" for) his son." (Ge 22:13) "Abraham called the name of that place the LORD WILL PROVIDE, (JEHOVAH JIREH) as it is said to this day, "In the mount of the LORD it will be provided." (Ge 22:14+) JEHOVAH JIREH is more literally "Jehovah will see,” which conveys the idea that Jehovah sees the need before it arises and provides for the need! The Omniscient One sees your need beloved. The amazing God of all grace (1Pe 5:10+) not only foresaw Abraham's need for ”A” lamb, but even more amazing, foresaw our need for “THE” LAMB OF GOD to be our Substitute. And so Paul could testify that “God saved us and called us with a holy calling, not according to our works (not because of any “merit” or because we deserved it), but according to His own purpose and grace, which was given us in Christ Jesus from all eternity (Jehovah saw our need for the LAMB OF GOD, even before time began!)” (2Ti 1:9+) Spurgeon writes that we "admire Abraham's giving up his son to God. Much more admire Jehovah's giving up His Son for sinners. Jehovah is the great Provider, and He provides the offering, not only for us, but for Himself, for the sacrifice was necessary to God as well as to man. And it is a burnt offering, not only a sin-offering but an offering of a sweet savor unto Himself."

EXODUS: In Exodus Israel was groaning because of enslavement by Egypt and in great need, a need which Jehovah saw, declaring “I will DELIVER you from bondage. I will REDEEM you with an outstretched arm (In light of the Cross, ponder God's redemption by His “outstretched arm!”) and with great judgments.” (Ex 6:6+) God redeemed Israel from slavery in Egypt with the blood of a LAMB, instructing Moses “your LAMB shall be an unblemished male a year old…You shall keep it until the 14th day of (Nisan), then the whole assembly of the congregation of Israel is to kill it at twilight. Take some of the blood and put it on the two doorposts (vertical motion) and on the lintel (horizontal part of the doorframe) (ponder the application of blood vertically and horizontally – could this foreshadow the Cross?) of the houses in which they eat it. And they shall eat the flesh that same night….it is the LORD'S Passover… For the LORD will pass through to smite the Egyptians; and when He sees the blood on the lintel and on the two doorposts, the LORD will pass over the door and will not allow the destroyer to come in to your houses to smite you." (Exodus 12:5-8,11, 23+) Clearly Christ's death on the Cross was foreshadowed in Exodus 12+ by the sacrifice of an unblemished lamb whose blood was applied to the entry door, for centuries later Paul recorded the inspired words that “Christ our PASSOVER [LAMB] has been sacrificed.” (1Cor 5:7Amplified+) Paul adds that "now in Christ Jesus you who formerly were far off have been brought near by the blood of Christ." (Eph 2:13+ Beloved, may God grant each of us the Spirit's power to “conduct ourselves in (reverent) fear during the time of our (relatively short) stay upon earth, knowing that we were not redeemed with perishable things like silver or gold from your futile (useless in light of eternity) way of life inherited from your forefathers, but with PRECIOUS BLOOD, AS OF A LAMB unblemished and spotless, the blood of Christ” (1Peter 1:17-19-note)

Spurgeon comments on the precious blood of the Lamb of God: "Standing at the foot of the Cross, we see hands, and feet, and side, all distilling crimson streams of precious blood. It is “PRECIOUS” because of its redeeming and atoning efficacy. By it the sins of Christ’s people are atoned for; they are redeemed from under the law; they are reconciled to God, made one with Him. Christ’s blood is also “PRECIOUS” in its cleansing power; it “cleanses us from all sin.” (1 Jn 1:7+) “Though your sins are as scarlet, they shall be as white as snow.” (Isa 1:18+) Through Jesus’ blood there is not a spot left upon any believer, no wrinkle nor any such thing remains. O precious blood, which makes us clean, removing the stains of abundant iniquity, and permitting us to stand "accepted in the Beloved" (Eph 1:6KJV+), notwithstanding the many ways in which we have rebelled against our God. The blood of Christ is likewise “PRECIOUS” in its preserving power. We are safe from the destroying angel under the sprinkled blood. Remember it is God’s seeing the blood which is the true reason for our being spared. Here is comfort for us when the eye of faith is dim, for God’s eye is still the same. The blood of Christ is “PRECIOUS” also in its sanctifying influence. The same blood which justifies by taking away sin, does in its after-action, quicken the new nature and lead it onward to subdue sin and to follow out the commands of God. There is no motive for holiness so great as that which streams from the veins of Jesus. And “PRECIOUS,” unspeakably precious, is this blood, because it has an overcoming power. It is written, “They overcame through the BLOOD OF THE LAMB.” (Rev 12:11KJV+, cf 1Jn 5:4-5+) How could they do otherwise? He who fights with the precious blood of Jesus, fights with a weapon which cannot know defeat. The blood of Jesus! sin dies at its presence, death ceases to be death: heaven’s gates are opened. The blood of Jesus! we shall march on, conquering and to conquer, so long as we can trust its power!"

ISAIAH: "All of us like sheep have gone astray, each of us has turned to his own way, but the LORD has caused the iniquity of us all to fall on Him (literally "laid on Him with a death-dealing blow"). He was oppressed and He was afflicted, yet He did not open His mouth. Like a LAMB that is led to slaughter, and like a sheep that is silent before its shearers, so He did not open His mouth.” (Isaiah 53:6-7+) Centuries later when the Ethiopian Eunuch ask Phillip “of Whom does the prophet Isaiah speak?” “Philip opened his mouth and beginning from (Isaiah 53:7+) he preached Jesus to him.” (Acts 8:32-35+)

THE GOSPEL OF JOHN: John the Baptist answers the Old Testament question, declaring “Behold the LAMB OF GOD Who takes away the sin of the world.” (Jn 1:29+). The renowned preacher C H Spurgeon once tested an auditorium in which he was to speak that evening. Stepping into the pulpit, Spurgeon loudly proclaimed, "Behold the lamb of God, Who takes away the sin of the world." Satisfied with the acoustics, he left and went his way. Unknown to him, there were two men working in the rafters of that large auditorium, neither one a Christian. One of the men was pricked in his conscience by the verse Spurgeon quoted and became a believer later that day! May Spurgeon's experience encourage all of us to boldly, unashamedly proclaim the Gospel of the Lamb, which is the power of God for salvation to everyone who believes (Ro 1:16+).

THE REVELATION OF JESUS CHRIST: Keep in mind that the most common Name for Jesus in the Revelation is "THE LAMB." (Lamb -29x, Jesus-14x!) After our Lord Jesus Christ had been raised from the dead on the third day according to the Scriptures (1Cor 15:4+), He came into the room in the presence of the 11 disciples, and encouraged Thomas (who was doubting the truth of His resurrection) to “Reach here your finger and see My hands and reach here your hand, and put it into My side and be not unbelieving, but believing.” Thomas answered and said to Him, "My Lord and my God!" (Jn 20:27-28+) Those same nail-scarred hands John saw in that room on earth, were the very scars he saw in his glorified Lord's hands in heaven when he testified “I saw between the throne and the elders a LAMB standing, as if SLAIN (The same Greek verb [sphazo] was used to describe the slaughter of the Passover lamb in Ex 12:6!)” (Revelation 5:6+). Spurgeon asks "Why should our exalted Lord appear in His wounds in glory? The wounds of Jesus are His glories, His jewels, His sacred ornaments. Jesus wears the appearance of a SLAIN LAMB as His court dress in which He wooed our souls, and redeemed them by His complete atonement. Nor are these only the ornaments of Christ: they are the trophies of His love and of His victory. He has divided the spoil with the strong. He has redeemed for Himself a great multitude whom no man can number, and these SCARS are the memorials of the fight. Ah! if Christ thus loves to retain the thought of His sufferings for His people, how precious should His wounds be to us!"

In Isaiah Jehovah declared “Behold, I have inscribed (engraved) you on the palms of My hands.” (Isa 49:16+) Spurgeon asks "What are these wounds in Thy hands, these sacred stigmata, these ensigns of suffering? The graver’s tool was the nail, backed by the hammer. He must be fastened to the Cross, that His people might be truly graven on the palms of His hands. There is much consolation here. We know that what a man has won with great pain he will keep with great tenacity. Child of God, you cost Christ too much for Him to forget you." Spurgeon goes on to add "It does not say, “Thy name.” Yes, the name is there, but that is not all: “I have graven THEE.” See the fulness of this! I have graven thy person, thine image, thy case, thy circumstances, thy sins, thy temptations, thy weaknesses, thy wants, thy works; I have graven thee, everything about thee, all that concerns thee; I have put thee altogether there. Wilt thou ever say again that thy God hath forsaken thee when he has graven thee upon His own palms?" See also onsite devotional Inscribed on His Hands).

In the face of such amazing love, how could God ever forget His people? Do you ever feel like He has forgotten you or your difficult circumstances? Then take heart, for He Himself has declared “I will never desert you, nor will I ever forsake you.” (Heb 13:5+) and the scars on the Lamb that was slain seal His promise forever! Augustus Toplady spoke of this great truth writing "My name from the palms of His hands eternity will not erase; Impressed on His heart it remains, in marks of indelible grace. Yes, I to the end shall endure, as sure as the earnest is giv’n; More happy, but not more secure, then even the glorified spirits in Heav’n." (Hymn: A Debtor to Mercy Alone) As Spurgeon remarks "How loving, then, how full of superlative, super-excellent affection is God toward you and toward me in so recording our names." In view of so great a sacrifice procured by the meek and gentle Lamb of God, let us join now with that heavenly throng singing with a loud voice “Worthy is the LAMB that was SLAIN to receive power and riches and wisdom and might and honor and glory and blessing… To Him who sits on the throne, and to the LAMB, be blessing and honor and glory and dominion forever and ever." (Revelation 5:12-13+)

THOUGHT: The question in the OT was “WHERE IS THE LAMB?” The answer in the NT is “BEHOLD THE LAMB!” Our cry throughout eternity will be “ WORTHY IS THE LAMB!” (See this charted out below) And all God’s children said “Hallelujah! Amen!

In the mysterious working of God, the LAMB Who died to redeem us and give us new life in Himself is now our SHEPHERD (cf Rev 7:17+) Who ever lives to make us, His SHEEP, lie down in green pastures, to lead us beside still waters, to restore our soul, to guide us in the paths of righteousness for His name’s sake, to walk with us through the valley of the shadow of death, to prepare a table before us in the presence of our enemies, to anoint our head with oil, to cause our cup to overflow. “Surely goodness and lovingkindness will follow (us) all the days of (our) life, and (we) will dwell in the house of the LORD forever.” (Ps 23:1-6+)

Father, as we BEHOLD THE LAMB "slain from the foundation of the world" (Rev 13:8KJV+) and ponder with wonder and awe the REDEMPTION wrought by our REDEEMER’S precious blood, may Your Spirit use this eternal Word of Truth to enable us to daily die to self and lovingly follow the Good Shepherd all the days of our life. Amen

Worship the Lamb singing  MY REDEEMER LIVES - NICOLE C MULLEN

Redemption by
the Lamb of God

The Question in
the Old Testament was...


Where is
the Lamb?

The Answer in
the New Testament is...


Behold
the Lamb!

The Cry throughout eternity is...

Worthy
is the Lamb!

The ram in
the thicket

The Passover
Lamb

The Lamb
of God

Christ our Passover

The Lamb
that was slain

Ge 22:1, 2, 7, 8, 13, 14
Jehovah Jireh: The LORD Will Provide

Ex 12:5, 6, 7, 13, 14
[Read Ex 12:1-51]
430 yr in Egypt, 30 yr free,
400 in bondage
cp Ex 12:40 (430)
with Acts 7:6 (400)

Jn 1:29, 36+
Jn 19:31, 32, 33, 36,
Ps 34:19, 20
(See study of Jehovah Roi - The LORD is my Shepherd)

1Cor 5:7
Isa 53:7+
Acts 8:32, 33, 34, 35+
1 Pe 1:18-19+
1 Pe 2:24+

Jn 20:20, 27
Rev 5:6+
Re 5:12+
Re 19:7, 9+
Re 21:22, 2+
Re 22:1-+
Re 22:3+


Come Let Us Worship
Here I Am to Worship
We Bow Down

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John 1:30  "This is He on behalf of whom I said, 'After me comes a Man who has a higher rank than I, for He existed before me.'

This is He on behalf of whom I said, 'After me comes a Man who has a higher rank than I, for He existed before me

John 1:31  "I did not recognize Him, but so that He might be manifested to Israel, I came baptizing in water."

  • I did not recognize Him: Joh 1:33 Lu 1:80 2:39-42 
  • but: Joh 1:7 Isa 40:3-5 Mal 3:1 4:2-5 Lu 1:17,76-79 
  • I came baptizing in water: Mt 3:6 Mk 1:3-5 Lu 3:3,4 Ac 19:4
  • John 1 Resources - Multiple Sermons and Commentaries 

I did not recognize Him, but so that He might be manifested to Israel, I came baptizing in water

John 1:32  John testified saying, "I have seen the Spirit descending as a dove out of heaven, and He remained upon Him.

  • I have seen: Joh 5:32 Mt 3:16 Mk 1:10 Lu 3:22 
  • John 1 Resources - Multiple Sermons and Commentaries

John testified saying, "I have seen the Spirit descending as a dove out of heaven, and He remained upon Him

John 1:33  "I did not recognize Him, but He who sent me to baptize in water said to me, 'He upon whom you see the Spirit descending and remaining upon Him, this is the One who baptizes in the Holy Spirit.'

  • I did not recognize Him: Joh 1:31 Mt 3:13-15 
  • He who sent me to baptize in water said to me: Joh 3:5,34 Mt 3:11,14 Mk 1:7,8 Lu 3:16 Ac 1:5 2:4 10:44-47 Ac 11:15,16 19:2-6 1Co 12:13 Tit 3:5,6 
  • John 1 Resources - Multiple Sermons and Commentaries

I did not recognize Him, but He who sent me to baptize in water said to me, 'He upon whom you see the Spirit descending and remaining upon Him, this is the One who baptizes in the Holy Spirit.

John 1:34  "I myself have seen, and have testified that this is the Son of God."

  • this is the Son of God: Joh 1:18,49 3:16-18,35,36 5:23-27 6:69 10:30,36 11:27 19:7 20:28,31 Ps 2:7 89:26,27 Mt 3:17 4:3,6 8:29 11:27 16:16 17:5 26:63 Mt 27:40,43,54 Mk 1:1,11 Lu 1:35 3:22 Ro 1:4 2Co 1:19 Heb 1:1,2,5,6 7:3 1Jn 2:23 3:8 4:9,14,15 5:9-13,20 2Jn 1:9 Rev 2:18 
  • John 1 Resources - Multiple Sermons and Commentaries

I myself have seen,

And have testified - Six times in this first chapter, John the Baptist testifies or bears witness concerning Christ (John 1:7,8,15,19,32,34).

that this is the Son of God

Henry Morris  - John gives his final, definitive answer to the Pharisees who were challenging his right to baptize in water. God Himself had sent him to do so (John 1:33), so that when Jesus also would come for baptism (Luke 3:21,22) to "fulfill all righteousness" (Matthew 3:15), God could identify Him by sending the Holy Spirit upon Him in the form of a dove (John 1:32,33), in order that "he should be made manifest to Israel" (John 1:31).

Henry Morris on Son of God.  John thus recognizes Jesus Christ as Creator (John 1:1), as the life and light of all men (John 1:4,9), as the Word incarnate (John 1:14), as preexistent (John 1:15,30), as the One bringing God's grace and truth into the world (John 1:14,17), as the Savior of those who believe (John 1:12), as the One in whom sinners could be "born again" (1 Peter 1:23) to become children of God (John 1:13), as the One who reveals the Father (John 1:18), as the only begotten Son of God (John 1:14,18), as the sin-bearing, sin-removing Lamb of God (John 1:29), and as the One who would baptize with the Holy Spirit (John 1:33). This is surely a fully developed Christology, not an Old Testament prophecy, as many expositors have claimed. John was indeed a prophet but not of the Old Testament. John the Baptist was the first Christian prophet, the first Christian gospel preacher, the first to administer Christian baptism, the first Christian witness, the first Christian filled with the Spirit, the first Christian missionary, the first Christian pastor and, finally, the first Christian martyr. It is remarkable that so few Christians recognize his unique greatness, as Christ did (Matthew 11:9-11).
 

John 1:35  Again the next day John was standing with two of his disciples,

  • John was standing with two of his disciples: Joh 3:25,26 Mal 3:16 
  • John 1 Resources - Multiple Sermons and Commentaries

Again the next day - Then go to the next day in John 1:43 and the day following in John 2:1. 

John was standing with two of his disciples,

John 1:36  and he looked at Jesus as He walked, and said, "Behold, the Lamb of God!"

  • Behold: Joh 1:29 Isa 45:22 65:1,2 Heb 12:2 1Pe 1:19,20 
  • John 1 Resources - Multiple Sermons and Commentaries

And he looked at Jesus as He walked, and said

Behold (2400) see previous note on idou

Behold, the Lamb of God - As noted the word behold is essentially a command (aorist imperative) so John is addressing two of his disciples charging them not just to "look" at Jesus, but to follow Him. John's humility should not be missed! How tempting it would have been for John to desire to keep these two disciples under his charge, for he was man with a nature just like we have. And yet he encouraged (commanded) them to follow Jesus. John's "mantra" clearly was "He (present tense = continually) must (not optional!) (present tense = continually) increase, but I must (present tense = continually not optional!) decrease!" (John 3:30+). Beloved, may we be imitators of John's humility (cf Heb 6:12+), remembering that "God is opposed to the proud, but gives grace to the humble!" (James 4:6+). 

Lamb (286) see note above on  

John 1:37  The two disciples heard him speak, and they followed Jesus.

  • hey followed Jesus: Joh 1:43 4:39-42 Pr 15:23 Zec 8:21 Ro 10:17 Eph 4:29 Rev 22:17 
  • John 1 Resources - Multiple Sermons and Commentaries

DISCIPLESHIP IS
FOLLOWING JESUS

The two disciples heard him speak - Note that the heard and they heeded! John's words were not in one ear and out the other.

THOUGHT - How often we hear God's clear word of caution or command and yet fail or refuse willfully to heed! Woe!

And they followed Jesus

John 1:38  And Jesus turned and saw them following, and said to them, "What do you seek?" They said to Him, "Rabbi (which translated means Teacher), where are You staying?"

  • And Jesus turned and saw them following Lu 14:25 15:20 19:5 22:61 
  • What do you seek: Joh 18:4,7 20:15,16 Lu 7:24-27 18:40,41 Ac 10:21,29 
  • Rabbi: Joh 1:49 3:2,26 6:25 Mt 23:7,8 
  • where are You staying: Joh 12:21 Ru 1:16 1Ki 10:8 Ps 27:4 Pr 3:18 8:34 13:20 Song 1:7,8 Lu 8:38 10:39 
  • John 1 Resources - Multiple Sermons and Commentaries

And Jesus turned and saw them following, and said to them, "What do you seek?" They said to Him, "Rabbi (which translated means Teacher), where are You staying?"

John 1:39  He said to them, "Come, and you will see." So they came and saw where He was staying; and they stayed with Him that day, for it was about the tenth hour.

  • Come, and you will see: Joh 1:46 6:37 14:22,23 Pr 8:17 Mt 11:28-30 
  • they stayed with Him that day: Joh 4:40 Ac 28:30,31 Rev 3:20 
  • it was about the tenth hour  Lu 24:29 
  • John 1 Resources - Multiple Sermons and Commentaries

He said to them, "Come, and you will see"

Criswell on come - It is often John's desire to communicate multiple truths by a single statement in his Gospel. "Come and see" may be intended to communicate theological truth which lies beneath the surface of the literal nature of the statement. If one will come to Jesus, then he will see who He really is. (Believer's Study Bible) 

So they came and saw where He was staying - Recall Jesus' home was in Nazareth which was a considerable distance to the north and John was baptizing east of Jerusalem, so that this is not referring to Jesus returning to Nazareth. While the text does not say it is likely they slept outdoors. Recall Jesus' words in Mt 8:20 "The foxes have holes and the birds of the air have nests, but the Son of Man has nowhere to lay His head.”

and they stayed with Him that day,

For it was about the tenth hour - On a Roman clock this would be about 10 A.M, but by a Jewish clock it would have been 4 P.M. 

Scofield on the time - John uses Roman time with the hours starting at 12 midnight and 12 noon, as is done today. However, the Synoptics use Hebrew reckoning, beginning with sunrise (i.e. 6 a.m.; 7 a.m. being the first hour, etc.). This is apparent from the care with which the Gospels specify particular hours in relation to the crucifixion. Our Lord was put on the cross at 9 a.m. ("third hour" Mark 15:25); darkness was over the land from noon until 3 p.m. ("sixth" till "ninth hour," Mat 27:45 - 46; Mark 15:33 - 34; Luke 23:44). Thus here the "sixth hour" could not be Hebrew time (noon), but rather 6 a.m., "early in the morning" (Mat 27:1 - 2). Acts uses Hebrew time.

John 1:40  One of the two who heard John speak and followed Him, was Andrew, Simon Peter's brother.

  • Andrew: Joh 6:8 Mt 4:18 10:2 Ac 1:13 
  • John 1 Resources - Multiple Sermons and Commentaries

One of the two - Most writers agree that the second one was undoubtedly John, who wrote the Gospel, but who never identifies himself by name.

who heard John speak and followed Him, was Andrew, Simon Peter's brother.

John 1:41  He found first his own brother Simon and said to him, "We have found the Messiah" (which translated means Christ).

  • He found first his own brother Simon: Joh 1:36,37,45 4:28,29 2Ki 7:9 Isa 2:3-5 Lu 2:17,38 Ac 13:32,33 1Jn 1:3 
  • We have found the Messiah: John 4:25+ Da 9:25,26+ 
  • which translated means ChristPs 2:2 45:7 89:20 Isa 11:2 61:1 Lu 4:18-21 Ac 4:27 10:38 Heb 1:8,9 
  • John 1 Resources - Multiple Sermons and Commentaries

He found first his own brother Simon and said to him - Simon Peter. 

We have found the Messiah (which translated means Christ) - What did they understand about the Messiah at this time? We cannot be sure, but the term in its fullness spoke of  a "coming one," the expected "Anointed One" who was anointed prophet, priest and king. 

We cannot know for certain whether they had read and understood Messianic prophecies like Daniel 9 which prophesied the time when the Messiah would come to Israel and would be "cut off" (crucified). 

So you are to know and discern that from the issuing of a decree to restore and rebuild Jerusalem until Messiah (mashiach; Lxx = Christos) the Prince there will be seven weeks and sixty-two weeks; it will be built again, with plaza and moat, even in times of distress. 26 “Then after the sixty-two weeks the Messiah (mashiach; Lxx = Christos) will be cut off and have nothing, and the people of the prince who is to come will destroy the city and the sanctuary. And its end will come with a flood; even to the end there will be war; desolations are determined. (Da 9:25,26+)

We learn later in John's Gospel that even the Samaritan woman had some the Messiah declaring...

“I know that Messiah messias) is coming (He who is called Christ  [Christos])); when that One comes, He will declare all things to us." John 4:25+ 

Comment - For more discussion on Messiah as the Coming One see see Messianic Expectations.

Messiah (3323)(messias) is the Hellenized transliteration of mashiach/masiah and means a consecrated or anointed one. Messias is a masculine proper noun which corresponds to the Greek word Christos, Christ. Messias is used only twice in the NT (not at all in the Septuagint) both uses illustrating the correspondence of Messias and Christos - here and John 4:25 quoted above. Messias is not used in the Greek Septuagint. In passages where the Hebrew mashiach is used it is translated with Christos,.(e.g. 1 Sa. 16:6; 2 Sa. 1:14). 

John records Phillip's declaration "We have found Him of whom Moses in the Law and also the Prophets wrote (Messianic Prophecies), Jesus of Nazareth, the son of Joseph." (Jn 1:45). In summary three English terms are virtually synonymous…

MESSIAH = THE ANOINTED ONE = THE CHRIST

In the Old Testament three major groups were anointed for consecrated (set apart) service - kings, priests and prophets. Jesus fulfilled all three offices - Prophet (Dt 18:15), Priest (Heb 4:14+), and King (Rev 19:16+).

Christ (Anointed One) (5547)(Christos from chrio = to rub or anoint, consecrate to an office) describes one who has been anointed with oil, one who has been consecrated. The majority of the NT uses refer to Jesus (exceptions = "false Christs" - Mt 24:24, Mk 13:22). Christos describes one who has been anointed, symbolizing appointment to a task. It is used here as the title "Anointed One" and is the Greek synonym for "Messiah." Christos is used in the Septuagint describing everyone anointed with the holy oil, especially the priesthood (Lev. 4:5+, Lev 4:16+) and it is also a name applied to those who were acting as redeemers like Cyrus.

  • For more in depth discussion of "Christ/Christos" click Christos.

What Do Orthodox Jews Believe about the Messiah?

"Belief in the eventual coming of the mashiach is a basic and fundamental part of traditional Judaism. It is part of Rambam's 13 Principles of Faith (principle #12), the minimum requirements of Jewish belief. In the Shemoneh Esrei prayer, recited three times daily, we pray for all of the elements of the coming of the mashiach: ingathering of the exiles; restoration of the religious courts of justice; an end of wickedness, sin and heresy; reward to the righteous; rebuilding of Jerusalem; restoration of the line of King David; and restoration of Temple service… The term "mashiach" literally means "the anointed one," and refers to the ancient practice of anointing kings with oil when they took the throne. The mashiach is the one who will be anointed as king in the End of Days. The word "mashiach" does not mean "savior." The notion of an innocent, divine or semi-divine being who will sacrifice himself to save us from the consequences of our own sins is a purely Christian concept that has no basis in Jewish thought. Unfortunately, this Christian concept has become so deeply ingrained in the English word "messiah" that this English word can no longer be used to refer to the Jewish concept. (Read the fill page - The Messiah)


Related Resources (several not Christian but included to give perspective):

John 1:42  He brought him to Jesus. Jesus looked at him and said, "You are Simon the son of John; you shall be called Cephas" (which is translated Peter).

  • You are Simon: Joh 1:47,48 2:24,25 6:70,71 13:18 
  • the son of John: Joh 21:15-17, Jonas, Mt 16:17, Barjona
  • called (KJV): 1Co 1:12 3:22 9:5 15:5 Ga 2:9 
  • which is translated Peter, Joh 21:2 Mt 10:2 16:18 Mk 3:16 Lu 5:8 6:14 
  • John 1 Resources - Multiple Sermons and Commentaries

He brought him to Jesus. Jesus looked at him and said, "You are Simon the son of John; you shall be called Cephas" (which is translated Peter).

John 1:43  The next day He purposed to go into Galilee, and He found Philip. And Jesus said to him, "Follow Me."

  • He found Philip: Isa 65:1 Mt 4:18-21 9:9 Lu 19:10 Php 3:12 1Jn 4:19 
  • John 1 Resources - Multiple Sermons and Commentaries

The next day He purposed to go into Galilee - For next day go to John 2:1

and He found Philip. And Jesus said to him, "Follow Me."

John 1:44  Now Philip was from Bethsaida, of the city of Andrew and Peter.

  • Philip: Joh 12:21 14:8,9 Mt 10:3 Mk 3:18 Lu 6:14 Ac 1:13 
  • Bethsaida: Mt 11:21 Mk 6:45 8:22 Lu 9:10 10:13 
  • John 1 Resources - Multiple Sermons and Commentaries

Now Philip was from Bethsaida, of the city of Andrew and Peter.

John 1:45  Philip found Nathanael and said to him, "We have found Him of whom Moses in the Law and also the Prophets wrote--Jesus of Nazareth, the son of Joseph."

  • Nathanael: Joh 21:2 
  • of whom Moses in the Law: Lu 24:27,44  Joh 5:45,46 Ge 3:15 22:18 49:10 De 18:18-22 
  • and also the Prophets wrote: Isa 4:2 7:14 9:6 53:2 Mic 5:2 Zec 6:12 9:9 
  • Jesus of Nazareth: Joh 18:5,7 19:19 Mt 2:23 21:11 Mk 14:67 Lu 2:4 Ac 2:22 3:6 10:38 Ac 22:8 26:9 
  • the son of Joseph Mt 13:55 Mk 6:3 Lu 4:22 
  • John 1 Resources - Multiple Sermons and Commentaries

Philip found Nathanael and said to him

We have found Him of whom Moses in the Law

and also the Prophets wrote

Jesus of Nazareth, the son of Joseph

John 1:46  Nathanael said to him, "Can any good thing come out of Nazareth?" Philip said to him, "Come and see."

  • Can any good thing come out of Nazareth: Joh 7:41,42,52 Lu 4:28,29 
  • Come and see: Joh 4:29 Lu 12:57 1Th 5:21 
  • John 1 Resources - Multiple Sermons and Commentaries

Nathanael said to him, "Can any good thing come out of Nazareth?" Philip said to him, "Come and see."

John 1:47  Jesus saw Nathanael coming to Him, and said of him, "Behold, an Israelite indeed, in whom there is no deceit!"

  • Behold: Joh 8:31,39 Ro 2:28,29 9:6 Php 3:3 
  • in whom there is no deceit: Ps 32:2 73:1 1Pe 2:1,22 Rev 14:5 
  • John 1 Resources - Multiple Sermons and Commentaries

Jesus saw Nathanael coming to Him, and said of him

Behold, an Israelite indeed, in whom there is no deceit

John 1:48  Nathanael said to Him, "How do You know me?" Jesus answered and said to him, "Before Philip called you, when you were under the fig tree, I saw you."

  • when you were under the fig tree: Joh 2:25 Ge 32:24-30 Ps 139:1,2 Isa 65:24 Mt 6:6 1Co 4:5 14:25 Rev 2:18,19 
  • John 1 Resources - Multiple Sermons and Commentaries

JESUS REVEALS HIS
DIVINE OMNISCIENCE

Paul wrote that "although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men." (Phil 2:6-7)  So while Jesus was fully Man, there were times in His 3 year ministry when He pulled back the curtain (so to speak) and gave glimpses of the fact that not only was He fully Man, but He was still fully God. He never ceased being God.

Nathanael said to Him, "How do You know me?"

Jesus answered and said to him, "Before Philip called you, when you were under the fig tree, I saw you"

John 1:49  Nathanael answered Him, "Rabbi, You are the Son of God; You are the King of Israel."

  • Rabbi : Joh 1:38 
  • You are the Son of God: Joh 1:18,34 20:28,29 Mt 14:33 
  • You are the King of Israel: Joh 12:13-15 18:37 19:19-22 Ps 2:6 110:1 Isa 9:7 Jer 23:5,6 Eze 37:21-25 Da 9:25 Ho 3:5 Mic 5:2 Zep 3:15 Zec 6:12,13 9:9 Mt 2:2 21:5 27:11,42 Lu 19:38 
  • John 1 Resources - Multiple Sermons and Commentaries

Nathanael answered Him

Rabbi, You are the Son of God 

You are the King of Israel

The title King of Israel most likely reflected Nathanel's hope that Jesus would give the Jews political deliverance from the romans. As Jesus entered Jerusalem to begin His last week, "Passion Week," the Jews were exuberantly welcoming Him because they thought this meant the end of Roman oppression. And so Luke records their welcome "shouting “BLESSED IS THE KING WHO COMES IN THE NAME OF THE LORD; Peace in heaven and glory in the highest!” (Lu 19:38+)

John 1:50  Jesus answered and said to him, "Because I said to you that I saw you under the fig tree, do you believe? You will see greater things than these."

  • Because I said to you: Joh 20:29 Lu 1:45 7:9 
  • You will see greater things than these: Joh 11:40 Mt 13:12 25:29 
  • John 1 Resources - Multiple Sermons and Commentaries

Jesus answered and said to him, "Because I said to you that I saw you under the fig tree, do you believe?

You will see greater things than these - John would go on to record in chapters 2-12 seven "great signs" that Jesus was the Messiah, the Son of God, the King of Israel. 

John 1:51  And He said to him, "Truly, truly, I say to you, you will see the heavens opened and the angels of God ascending and descending on the Son of Man."

  • Truly, truly, I say to you: Joh 3:3,5 5:19,24,25 6:26,32,47,53 8:34,51,58 10:1,7 12:24 13:16 Joh 13:20,21,38 14:12 16:20,23 21:18 
  • you will see the heavens opened: Eze 1:1 Mt 3:16 Mk 1:10 Lu 3:21 Ac 7:56 10:11 Rev 4:1 19:11 
  • and the angels of God ascending and descending: Ge 28:12 Da 7:9,10 Mt 4:11 Lu 2:9,13 22:43 24:4 Ac 1:10,11 2Th 1:7,-9 1Ti 3:16 Heb 1:14 Jude 1:14 
  • on the Son of Man: Joh 3:13,14 5:27 12:23,24 Da 7:13,14 Zec 13:7 Mt 9:6 16:13-16 Mt 16:27,28 25:31 26:24 Mk 14:62 Lu 22:69 
  • John 1 Resources - Multiple Sermons and Commentaries

And He said to him, "Truly, truly, I say to you, you will see the heavens opened and the angels of God ascending and descending on the Son of Man."

 

 

 

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