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Compare Translations for John 1:5

John 1:5 ASV
And the light shineth in the darkness; and the darkness apprehended it not.
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John 1:5 BBE
And the light goes on shining in the dark; it is not overcome by the dark.
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John 1:5 CEB
The light shines in the darkness, and the darkness doesn't extinguish the light.
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John 1:5 CJB
The light shines in the darkness, and the darkness has not suppressed it.
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John 1:5 RHE
And the light shineth in darkness: and the darkness did not comprehend it.
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John 1:5 ESV
The light shines in the darkness, and the darkness has not overcome it.
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John 1:5 GW
The light shines in the dark, and the dark has never extinguished it.
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John 1:5 GNT
The light shines in the darkness, and the darkness has never put it out.
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John 1:5 HNV
The light shines in the darkness, and the darkness hasn't overcome it.
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John 1:5 CSB
That light shines in the darkness, yet the darkness did not overcome it.
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John 1:5 KJV
And the light shineth in darkness; and the darkness comprehended it not.
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John 1:5 LEB
And the light shines in the darkness, and the darkness did not overcome it.
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John 1:5 NAS
The Light shines in the darkness, and the darkness did not comprehend it.
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John 1:5 NCV
The Light shines in the darkness, and the darkness has not overpowered it.
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John 1:5 NIRV
The light shines in the darkness. But the darkness has not understood it.
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John 1:5 NIV
The light shines in the darkness, but the darkness has not understood it.
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John 1:5 NKJV
And the light shines in the darkness, and the darkness did not comprehend it.
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John 1:5 NLT
The light shines through the darkness, and the darkness can never extinguish it.
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John 1:5 NRS
The light shines in the darkness, and the darkness did not overcome it.
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John 1:5 RSV
The light shines in the darkness, and the darkness has not overcome it.
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John 1:5 DBY
And the light appears in darkness, and the darkness apprehended it not.
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John 1:5 MSG
The Life-Light blazed out of the darkness; the darkness couldn't put it out.
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John 1:5 WBT
And the light shineth in darkness; and the darkness comprehended it not.
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John 1:5 TMB
And the Light shineth in darkness, and the darkness comprehended it not.
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John 1:5 TNIV
The light shines in the darkness, and the darkness has not overcome it.
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John 1:5 TYN
and the lyght shyneth in the darcknes but the darcknes comprehended it not.
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John 1:5 WNT
The Light shines in the darkness, and the darkness has not overpowered it.
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John 1:5 WEB
The light shines in the darkness, and the darkness hasn't overcome it.
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John 1:5 WYC
and the light shineth in darknesses, and [the] darknesses comprehended not it.
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John 1:5 YLT
and the light in the darkness did shine, and the darkness did not perceive it.
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John 1 Commentary - Matthew Henry Commentary on the Whole Bible (Concise)

Chapter 1

The apostle and evangelist, John, seems to have been the youngest of the twelve. He was especially favoured with our Lord's regard and confidence, so as to be spoken of as the disciple whom Jesus loved. He was very sincerely attached to his Master. He exercised his ministry at Jerusalem with much success, and outlived the destruction of that city, agreeably to Christ's prediction, ch. 21:22 . History relates that after the death of Christ's mother, John resided chiefly at Ephesus. Towards the close of Domitian's reign he was banished to the isle of Patmos, where he wrote his Revelation. On the accession of Nerva, he was set at liberty, and returned to Ephesus, where it is thought he wrote his Gospel and Epistles, about A. D. 97, and died soon after. The design of this Gospel appears to be to convey to the Christian world, just notions of the real nature, office, and character of that Divine Teacher, who came to instruct and to redeem mankind. For this purpose, John was directed to select for his narrative, those passages of our Saviour's life, which most clearly displayed his Divine power and authority; and those of his discourses, in which he spake most plainly of his own nature, and of the power of his death, as an atonement for the sins of the world. By omitting, or only briefly mentioning, the events recorded by the other evangelists, John gave testimony that their narratives are true, and left room for the doctrinal statements already mentioned, and for particulars omitted in the other Gospels, many of which are exceedingly important.

The Divinity of Christ. (1-5) His Divine and human nature. (6-14) John the Baptist's testimony to Christ. (15-18) John's public testimony concerning Christ. (19-28) Other testimonies of John concerning Christ. (29-36) Andrew and another disciple follow Jesus. (37-42) Philip and Nathanael called. (43-51)

Verses 1-5 The plainest reason why the Son of God is called the Word, seems to be, that as our words explain our minds to others, so was the Son of God sent in order to reveal his Father's mind to the world. What the evangelist says of Christ proves that he is God. He asserts, His existence in the beginning; His coexistence with the Father. The Word was with God. All things were made by him, and not as an instrument. Without him was not any thing made that was made, from the highest angel to the meanest worm. This shows how well qualified he was for the work of our redemption and salvation. The light of reason, as well as the life of sense, is derived from him, and depends upon him. This eternal Word, this true Light shines, but the darkness comprehends it not. Let us pray without ceasing, that our eyes may be opened to behold this Light, that we may walk in it; and thus be made wise unto salvation, by faith in Jesus Christ.

Verses 6-14 John the Baptist came to bear witness concerning Jesus. Nothing more fully shows the darkness of men's minds, than that when the Light had appeared, there needed a witness to call attention to it. Christ was the true Light; that great Light which deserves to be called so. By his Spirit and grace he enlightens all that are enlightened to salvation; and those that are not enlightened by him, perish in darkness. Christ was in the world when he took our nature upon him, and dwelt among us. The Son of the Highest was here in this lower world. He was in the world, but not of it. He came to save a lost world, because it was a world of his own making. Yet the world knew him not. When he comes as a Judge, the world shall know him. Many say that they are Christ's own, yet do not receive him, because they will not part with their sins, nor have him to reign over them. All the children of God are born again. This new birth is ( 1 Peter. 1:23 ) Spirit of God as the Author. By his Divine presence Christ always was in the world. But now that the fulness of time was come, he was, after another manner, God manifested in the flesh. But observe the beams of his Divine glory, which darted through this veil of flesh. Men discover their weaknesses to those most familiar with them, but it was not so with Christ; those most intimate with him saw most of his glory. Although he was in the form of a servant, as to outward circumstances, yet, in respect of graces, his form was like the Son of God His Divine glory appeared in the holiness of his doctrine, and in his miracles. He was full of grace, fully acceptable to his Father, therefore qualified to plead for us; and full of truth, fully aware of the things he was to reveal.

Verses 15-18 As to the order of time and entrance on his work, Christ came after John, but in every other way he was before him. The expression clearly shows that Jesus had existence before he appeared on earth as man. All fulness dwells in him, from which alone fallen sinners have, and shall receive, by faith, all that renders them wise, strong, holy, useful, and happy. Our receivings by Christ are all summed up in this one word, grace; we have received "even grace," a gift so great, so rich, so invaluable; the good will of God towards us, and the good work of God in us. The law of God is holy, just, and good; and we should make the proper use of it. But we cannot derive from it pardon, righteousness, or strength. It teaches us to adorn the doctrine of God our Saviour, but it cannot supply the place of that doctrine. As no mercy comes from God to sinners but through Jesus Christ, no man can come to the Father but by him; no man can know God, except as he is made known in the only begotten and beloved Son.

Verses 19-28 John disowns himself to be the Christ, who was now expected and waited for. He came in the spirit and power of Elias, but he was not the person of Elias. John was not that Prophet whom Moses said the Lord would raise up to them of their brethren, like unto him. He was not such a prophet as they expected, who would rescue them from the Romans. He gave such an account of himself, as might excite and awaken them to hearken to him. He baptized the people with water as a profession of repentance, and as an outward sign of the spiritual blessings to be conferred on them by the Messiah, who was in the midst of them, though they knew him not, and to whom he was unworthy to render the meanest service.

Verses 29-36 John saw Jesus coming to him, and pointed him out as the Lamb of God. The paschal lamb, in the shedding and sprinkling of its blood, the roasting and eating of its flesh, and all the other circumstances of the ordinance, represented the salvation of sinners by faith in Christ. And the lambs sacrificed every morning and evening, can only refer to Christ slain as a sacrifice to redeem us to God by his blood. John came as a preacher of repentance, yet he told his followers that they were to look for the pardon of their sins to Jesus only, and to his death. It agrees with God's glory to pardon all who depend on the atoning sacrifice of Christ. He takes away the sin of the world; purchases pardon for all that repent and believe the gospel. This encourages our faith; if Christ takes away the sin of the world, then why not my sin? He bore sin for us, and so bears it from us. God could have taken away sin, by taking away the sinner, as he took away the sin of the old world; but here is a way of doing away sin, yet sparing the sinner, by making his Son sin, that is, a sin-offering, for us. See Jesus taking away sin, and let that cause hatred of sin, and resolutions against it. Let us not hold that fast, which the Lamb of God came to take away. To confirm his testimony concerning Christ, John declares the appearance at his baptism, in which God himself bore witness to him. He saw and bare record that he is the Son of God. This is the end and object of John's testimony, that Jesus was the promised Messiah. John took every opportunity that offered to lead people to Christ.

Verses 37-42 The strongest and most prevailing argument with an awakened soul to follow Christ, is, that it is he only who takes away sin. Whatever communion there is between our souls and Christ, it is he who begins the discourse. He asked, What seek ye? The question Jesus put to them, we should all put to ourselves when we begin to follow Him, What do we design and desire? In following Christ, do we seek the favour of God and eternal life? He invites them to come without delay. Now is the ( 2 Corinthians. 6:2 ) is, wherever it be. We ought to labour for the spiritual welfare of those related to us, and seek to bring them to Him. Those who come to Christ, must come with a fixed resolution to be firm and constant to him, like a stone, solid and stedfast; and it is by his grace that they are so.

Verses 43-51 See the nature of true Christianity, it is following Jesus; devoting ourselves to him, and treading in his steps. Observe the objection Nathanael made. All who desire to profit by the word of God, must beware of prejudices against places, or denominations of men. They should examine for themselves, and they will sometimes find good where they looked for none. Many people are kept from the ways of religion by the unreasonable prejudices they conceive. The best way to remove false notions of religion, is to make trial of it. In Nathanael there was no guile. His profession was not hypocritical. He was not a dissembler, nor dishonest; he was a sound character, a really upright, godly man. Christ knows what men are indeed. Does He know us? Let us desire to know him. Let us seek and pray to be Israelites indeed, in whom is no guile; truly Christians, approved of Christ himself. Some things weak, imperfect, and sinful, are found in all, but hypocrisy belongs not to a believer's character. Jesus witnessed what passed when Nathanael was under the fig-tree. Probably he was then in fervent prayer, seeking direction as to the Hope and Consolation of Israel, where no human eye observed him. This showed him that our Lord knew the secrets of his heart. Through Christ we commune with, and benefit by the holy angels; and things in heaven and things on earth are reconciled and united together.

John 1 Commentary - Commentary Critical and Explanatory on the Whole Bible

CHAPTER 1

John 1:1-14 . THE WORD MADE FLESH.

1. In the beginning--of all time and created existence, for this Word gave it being ( John 1:3 John 1:10 ); therefore, "before the world was" ( John 17:5 John 17:24 ); or, from all eternity.
was the Word--He who is to God what man's word is to himself, the manifestation or expression of himself to those without him. now for ever consecrated title of Christ, this is not the place to speak. It occurs only in the writings of this seraphic apostle.
was with God--having a conscious personal existence distinct from God (as one is from the person he is "with"), but inseparable from Him and associated with Him ( John 1:18 , John 17:5 , 1 John 1:2 ), where "THE FATHER" is used in the same sense as "GOD" here.
was God--in substance and essence GOD; or was possessed of essential or proper divinity. Thus, each of these brief but pregnant statements is the complement of the other, correcting any misapprehensions which the others might occasion. Was the Word eternal? It was not the eternity of "the Father," but of a conscious personal existence distinct from Him and associated with Him. Was the Word thus "with God?" It was not the distinctness and the fellowship of another being, as if there were more Gods than one, but of One who was Himself God--in such sense that the absolute unity of the God head, the great principle of all religion, is only transferred from the region of shadowy abstraction to the region of essential life and love. But why all this definition? Not to give us any abstract information about certain mysterious distinctions in the Godhead, but solely to let the reader know who it was that in the fulness of time "was made flesh." After each verse, then, the reader must say, "It was He who is thus, and thus, and thus described, who was made flesh."

2. The same, &c.--See what property of the Word the stress is laid upon--His eternal distinctness, in unity, from God--the Father ( John 1:2 ).

3. All things, &c.--all things absolutely (as is evident from John 1:10 , 1 Corinthians 8:6 , Colossians 1:16 Colossians 1:17 ; but put beyond question by what follows).
without Him was not any thing--not one thing.
made--brought into being.
that was made--This is a denial of the eternity and non-creation of matter, which was held by the whole thinking world outside of Judaism and Christianity: or rather, its proper creation was never so much as dreamt of save by the children of revealed religion.

4. In Him was life--essentially and originally, as the previous verses show to be the meaning. Thus He is the Living Word, or, as He is called in 1 John 1:1 1 John 1:2 , "the Word of Life."
the life . . . the light of men--All that in men which is true light--knowledge, integrity, intelligent, willing subjection to God, love to Him and to their fellow creatures, wisdom, purity, holy joy, rational happiness--all this "light of men" has its fountain in the essential original "life" of "the Word" ( 1 John 1:5-7 Psalms 36:9 ).

5. shineth in darkness, &c.--in this dark, fallen world, or in mankind "sitting in darkness and the shadow of death," with no ability to find the way either of truth or of holiness. In this thick darkness, and consequent intellectual and moral obliquity, "the light of the Word" shineth--by all the rays whether of natural or revealed teaching which men (apart from the Incarnation of the Word) are favored with.
the darkness comprehended it not--did not take it in, a brief summary of the effect of all the strivings of this unincarnate Word throughout this wide world from the beginning, and a hint of the necessity of His putting on flesh, if any recovery of men was to be effected ( 1 Corinthians 1:21 ).

6-9. The Evangelist here approaches his grand thesis, so paving his way for the full statement of it in John 1:14 , that we may be able to bear the bright light of it, and take in its length and breadth and depth and height.

7. through him--John.

8. not that John to have to explain that "he was not that Light!" Yet was he but a foil to set it off, his night-taper dwindling before the Dayspring from on high ( John 3:30 ).

9. lighteth every man, &c.--rather, "which, coming into the world, enlighteneth every man"; or, is "the Light of the world" ( John 9:5 ). "Coming into the world" is a superfluous and quite unusual description of "every man"; but it is of all descriptions of Christ amongst the most familiar, especially in the writings of this Evangelist ( John 12:46 , 16:28 , 18:37 , 1 John 4:9 , 1 Timothy 1:15 , &c.).

10-13. He was in the world, &c.--The language here is nearly as wonderful as the thought. Observe its compact simplicity, its sonorousness--"the world" resounding in each of its three members--and the enigmatic form in which it is couched, startling the reader and setting his ingenuity a-working to solve the stupendous enigma of Christ ignored in His own world. "The world," in the first two clauses, plainly means the created world, into which He came, says John 1:9 ; "in it He was," says this verse. By His Incarnation, He became an inhabitant of it, and bound up with it. Yet it "was made by Him" ( John 1:3-5 ). Here, then, it is merely alluded to, in contrast partly with His being in it, but still more with the reception He met with from it. "The world that knew Him not" ( 1 John 3:1 ) is of course the intelligent world of mankind. Taking the first two clauses as one statement, we try to apprehend it by thinking of the infant Christ conceived in the womb and born in the arms of His own creature, and of the Man Christ Jesus breathing His own air, treading His own ground, supported by substances to which He Himself gave being, and the Creator of the very men whom He came to save. But the most vivid commentary on this entire verse will be got by tracing (in His matchless history) Him of whom it speaks walking amidst all the elements of nature, the diseases of men and death itself, the secrets of the human heart, and "the rulers of the darkness of this world" in all their number, subtlety, and malignity, not only with absolute ease, as their conscious Lord, but, as we might say, with full consciousness on their part of the presence of their Maker, whose will to one and all of them was law. And this is He of whom it is added, "the world knew Him not!"

11. his own--"His own" (property or possession), for the word is in the neuter gender. It means His own land, city, temple, Messianic rights and possessions.
and his own--"His own (people)"; for now the word is masculine. It means the Jews, as the "peculiar people." Both they and their land, with all that this included, were "HIS OWN," not so much as part of "the world which was made by Him," but as "THE HEIR" of the inheritance ( Luke 20:14 ; see also on Matthew 22:1 ).
received him not--nationally, as God's chosen witnesses.

12. But as many--individuals, of the "disobedient and gainsaying people."
gave he power--The word signifies both authority and ability, and both are certainly meant here.
to become--Mark these words: Jesus is the Son of God; He is never said to have become such.
the sons--or more simply, "sons of God," in name and in nature.
believe on his name--a phrase never used in Scripture of any mere creature, to express the credit given to human testimony, even of prophets or apostles, inasmuch it carries with it the idea of trust proper only towards GOD. In this sense of supreme faith, as due to Him who "gives those that believe in Himself power to become sons of God," it is manifestly used here.

13. Which were born--a sonship therefore not of mere title and privilege, but of nature, the soul being made conscious of the vital capacities, perceptions, and emotions of a child of God, before unknown.
not of blood, &c.--not of superior human descent, not of human generation at all, not of man in any manner of way. By this elaborate threefold denial of the human source of this sonship, immense force is given to what follows,
but of God--Right royal gift, and He who confers must be absolutely divine. For who would not worship Him who can bring him into the family, and evoke within him the very life, of the sons of God?

14. And the Word, &c.--To raise the reader to the altitude of this climax were the thirteen foregoing verses written.
was made flesh--BECAME MAN, in man's present frail, mortal condition, denoted by the word "flesh" ( Isaiah 40:6 , 1 Peter 1:24 ). It is directed probably against the Docetæ, who held that Christ was not really but only apparently man; against whom this gentle spirit is vehement in his Epistles ( 1 John 4:3 , 2 John 1:7:10 2 John 1:11 ), [LUCKE, &c.]. Nor could He be too much so, for with the verity of the Incarnation all substantial Christianity vanishes. But now, married to our nature, henceforth He is as personally conscious of all that is strictly human as of all that is properly divine; and our nature is in His Person redeemed and quickened, ennobled and transfigured.
and dwelt--tabernacled or pitched his tent; a word peculiar to John, who uses it four times, all in the sense of a permanent stay ( Revelation 7:15 , 12:12 , 13:6 , 21:3 ). For ever wedded to our "flesh," He has entered this tabernacle to "go no more out." The allusion is to that tabernacle where dwelt the Shekinah or manifested "GLORY OF THE LORD," and with reference to God's permanent dwelling among His people ( Leviticus 26:11 , Psalms 68:18 , Psalms 132:13 Psalms 132:14 , Ezekiel 37:27 ). This is put almost beyond doubt by what immediately follows, "And we beheld his glory" [LUCKE, MEYER, DE WETTE which last critic, rising higher than usual, says that thus were perfected all former partial manifestations of God in an essentially Personal and historically Human manifestation].
full of grace and truth--So it should read: "He dwelt among us full of grace and truth"; or, in Old Testament phrase, "Mercy and truth," denoting the whole fruit of God's purposes of love towards sinners of mankind, which until now existed only in promise, and the fulfilment at length of that promise in Christ; in one great word, "the SURE MERCIES of David" ( Isaiah 55:3 , Acts 13:34 ; compare 2 Samuel 23:5 ). In His Person all that Grace and Truth which had been floating so long in shadowy forms, and darting into the souls of the poor and needy its broken beams, took everlasting possession of human flesh and filled it full. By this Incarnation of Grace and Truth, the teaching of thousands of years was at once transcended and beggared, and the family of God sprang into Manhood.
and we beheld his glory--not by the eye of sense, which saw in Him only "the carpenter." His glory was "spiritually discerned" ( 1 Corinthians 2:7-15 , 2 Corinthians 3:18 , 2 Corinthians 4:4 2 Corinthians 4:6 , 5:16 )--the glory of surpassing grace, love, tenderness, wisdom, purity, spirituality; majesty and meekness, richness and poverty, power and weakness, meeting together in unique contrast; ever attracting and at times ravishing the "babes" that followed and forsook all for Him.
the glory as of the only begotten of the not like, but "such as (belongs to)," such as became or was befitting the only begotten of the Father [CHRYSOSTOM in LUCKE, CALVIN, &c.], according to a well-known use of the word "as."

John 1:15 . A SAYING OF THE BAPTIST CONFIRMATORY OF THIS.

15. after me--in official manifestation.
before me--in rank and dignity.
for he was before me--in existence; "His goings forth being from of old, from everlasting" ( Micah 5:2 ). (Anything lower than this His words cannot mean); that is, "My Successor is my Superior, for He was my Predecessor." This enigmatic play upon the different senses of the words "before" and "after" was doubtless employed by the Baptist to arrest attention, and rivet the thought; and the Evangelist introduces it just to clinch his own statements.

John 1:16-18 . SAME SUBJECT CONTINUED.

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

17. For, &c.--The Law elicits the consciousness of sin and the need of redemption; it only typifies the reality. The Gospel, on the contrary, actually communicates reality and power from above (compare Romans 6:14 ). Hence Paul terms the Old Testament "shadow," while he calls the New Testament "substance" ( Colossians 2:17 ) [OLSHAUSEN].

18. No man--"No one," in the widest sense.
hath seen God--by immediate gaze, or direct intuition.
in the bosom of the Father--A remarkable expression, used only here, presupposing the Son's conscious existence distinct from the Father, and expressing His immediate and most endeared access to, and absolute acquaintance with, Him.
he--emphatic; As if he should say, "He and He only hath declared Him," because He only can.

John 1:19-36 . THE BAPTIST'S TESTIMONY TO CHRIST.

19. record--testimony.
the Jews--that is, the heads of the nation, the members of the Sanhedrim. In this peculiar sense our Evangelist seems always to use the term.

20. confessed, &c.--that is, While many were ready to hail him as the Christ, he neither gave the slightest ground for such views, nor the least entertainment to them.

21. Elias--in His own proper person.
that prophet--announced in Deuteronomy 18:15 , &c., about whom they seem not to have been agreed whether he were the same with the Messiah or no.

25. Why baptizest thou, if not, &c.--Thinking he disclaimed any special connection with Messiah's kingdom, they demand his right to gather disciples by baptism.

26. there standeth--This must have been spoken after the baptism of Christ, and possibly just after His temptation

28. Bethabara--Rather, "Bethany" (according to nearly all the best and most ancient manuscripts); not the Bethany of Lazarus, but another of the same name, and distinguished from it as lying "beyond Jordan," on the east.

29. seeth Jesus--fresh, probably, from the scene of the temptation.
coming unto him--as to congenial company ( Acts 4:23 ), and to receive from him His first greeting.
and saith--catching a sublime inspiration at the sight of Him approaching.
the Lamb of God--the one God-ordained, God-gifted sacrificial offering.
that taketh away--taketh up and taketh away. The word signifies both, as does the corresponding Hebrew word. Applied to sin, it means to be chargeable with the guilt of it ( Exodus 28:38 , Leviticus 5:1 , Ezekiel 18:20 ), and to bear it away (as often). In the Levitical victims both ideas met, as they do in Christ, the people's guilt being viewed as transferred to them, avenged in their death, and so borne away by them ( Leviticus 4:15 , Leviticus 16:15 Leviticus 16:21 Leviticus 16:22 ; and compare Isaiah 53:6-12 , 2 Corinthians 5:21 ).
the sin--The singular number being used to mark the collective burden and all-embracing efficacy.
of the world--not of Israel only, for whom the typical victims were exclusively offered. Wherever there shall live a sinner throughout the wide world, sinking under that burden too heavy for him to bear, he shall find in this "Lamb of God," a shoulder equal to the weight. The right note was struck at the first--balm, doubtless, to Christ's own spirit; nor was ever after, or ever will be, a more glorious utterance.

31-34. knew him not--Living mostly apart, the one at Nazareth, the other in the Judean desert--to prevent all appearance of collusion, John only knew that at a definite time after his own call, his Master would show Himself. As He drew near for baptism one day, the last of all the crowd, the spirit of the Baptist heaving under a divine presentiment that the moment had at length arrived, and an air of unwonted serenity and dignity, not without traits, probably, of the family features, appearing in this Stranger, the Spirit said to him as to Samuel of his youthful type, "Arise, anoint Him, for this is He!" ( 1 Samuel 16:12 ). But the sign which he was told to expect was the visible descent of the Spirit upon Him as He emerged out of the baptismal water. Then, catching up the voice from heaven, "he saw and bare record that this is the Son of God."

35. John stood--"was standing," at his accustomed place.

36. looking--having fixed his eyes, with significant gaze, on Jesus.
as he walked--but not now to him. To have done this once [BENGEL].
Behold, &c.--The repetition of that wonderful proclamation, in identical terms and without another word, could only have been meant as a gentle hint to go after Him--as they did.

John 1:37-51 . FIRST GATHERING OF DISCIPLES--JOHN ANDREW, SIMON, PHILIP, NATHANAEL.

38. What seek ye--gentle, winning question, remarkable as the Redeemer's first public utterance.
where dwellest thou--that is, "That is a question we cannot answer in a moment; but had we Thy company for a calm hour in private, gladly should we open our burden."

39. Come and see--His second utterance, more winning still.
tenth hour--not ten A.M. (as some), according to Roman, but four P.M., according to Jewish reckoning, which John follows. The hour is mentioned to show why they stayed out the day with him--because little of it remained.

40. One . . . was Andrew--The other was doubtless our Evangelist himself. His great sensitiveness is touchingly shown in his representation of this first contact with the Lord; the circumstances are present to him in the minutest details; he still remembers the Very hour. But "he reports no particulars of those discourses of the Lord by which he was bound to Him for the whole of His life; he allows everything personal to retire" [OLSHAUSEN].
Peter's brother--and the elder of the two.

41. have found the Messias--The previous preparation of their simple hearts under the Baptist's ministry, made quick work of this blessed conviction, while others hesitated till doubt settled into obduracy. So it is still.

42. brought him to Jesus--Happy brothers that thus do to each other!
beheld him--fixed his eyes on him, with significant gaze (as John 1:36 ).
Cephas . . .

43. would go . . . into Galilee--for from His baptism He had sojourned in Judea (showing that the calling at the Sea of Galilee [ Matthew 4:18 ] was a subsequent one,
Follow me--the first express call given, the former three having come to Him spontaneously.

44. the city of Andrew and Peter--of their birth probably, for they seem to have lived at Capernaum ( Mark 1:29 ).


Moses--(See John 5:46 ).
son of Joseph--the current way of speaking. (See Luke 3:23 ).

46. any good out of Nazareth--remembering Bethlehem, perhaps, as Messiah's predicted birthplace, and Nazareth having no express prophetic place at all, besides being in no repute. The question sprang from mere dread of mistake in a matter so vital.
Come and see--Noble remedy against preconceived opinions [BENGEL]. Philip, though he could not perhaps solve his difficulty, could show him how to get rid of it.

47. an Israelite indeed . . . no guile--not only no hypocrite, but with a guileless simplicity not always found even in God's own people, ready to follow wherever truth might lead him, saying, Samuel-like, "Speak, Lord, for Thy servant heareth" ( 1 Samuel 3:10 ).

48. Whence knowest thou me--conscious that his very heart had been read, and at this critical moment more than ever before.
Before Philip called thee--showing He knew all that passed between Philip and him at a distance.
when . . . under the fig tree, &c.--where retirement for meditation and prayer was not uncommon [LIGHTFOOT]. Thither, probably--hearing that his master's Master had at length appeared, and heaving with mingled eagerness to behold Him and dread of deception--he had retired to pour out his guileless heart for light and guidance, ending with such a prayer as this, "Show me a token for good!" Now he has it, "Thou guileless one, that fig tree scene, with all its heaving anxieties, deep pleadings and tremulous hopes--I saw it all." The first words of Jesus had astonished, but this quite overpowered and won him.

49. Son of God . . . King of Israel--the one denoting His person, the other His office. How much loftier this than anything Philip had said to him! But just as the earth's vital powers, the longer they are frost-bound, take the greater spring when at length set free, so souls, like Nathanael and Thomas whose faith are hindered for a time, take the start of their more easy-going brethren when loosed and let go.

50, 51. Because I said, &c.--"So quickly convinced, and on this evidence only?"--an expression of admiration.

51. Hereafter, &c.--The key to this great saying is Jacob's vision ( Genesis 28:12-22 ), to which the allusion plainly is. To show the patriarch that though alone and friendless on earth his interests were busying all heaven, he was made to see "heaven opened and the angels of God ascending and descending upon a" mystic "ladder reaching from heaven to earth." "By and by," says Jesus here, "ye shall see this communication between heaven and earth thrown wide open, and the Son of man the real Ladder of this intercourse."