John 1

The Prologue to John’s Gospel

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

2 This one was in the beginning with God.

3 All [things] came into being through him, and apart from him not one [thing] came into being that^[a] has come into being.

4 In him was life, and the life was the light of humanity.^[b]

5 And the light shines in the darkness, and the darkness did not overcome^[c] it.

6 A man came, sent from God, {whose name was}^[d] John.

7 This one came for a witness, in order that he could testify about the light, so that all would believe through him.

8 That one was not the light, but [came]^[e] in order that he could testify about the light.

9 The true light, who gives light to every person, was coming into the world.

10 He was in the world, and the world came into being through him, and the world did not recognize^[f] him.

11 He came to his own [things], and his own [people] did not receive him.

12 But as many as received him--to those who believe in his name--he gave to them authority to become children of God,

13 who were born not of blood, nor of the will of the flesh, nor of the will of a husband, but of God.

14 And the Word became flesh and took up residence among us, and we saw his glory, glory as of the one and only from the Father, full of grace and truth.

15 John testified about him and cried out, saying, "This one was [he about] whom I said, 'The one who comes after me is ahead of me, because he existed before me.'"

16 For from his fullness we have all received, and grace after grace.

17 For the law was given through Moses; grace and truth came about through Jesus Christ.

18 No one has seen God at any time; the one and only, God, the one who is in the bosom of the Father--that one has made [him]^[g] known.

John the Baptist Testifies to Jesus

19 And this is the testimony of John, when the Jews sent^[h] priests and Levites from Jerusalem so that they could ask him, "Who are you?"

20 And he confessed--and he did not deny, and confessed--"I am not the Christ!"

21 And they asked him, "Then who [are] you? Are you Elijah?" And he said, "I am not!" "Are you the Prophet?"^[i] And he answered, "No!"

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

23 He said, "I [am] 'the voice of one crying out in the wilderness, "Make straight the way of the Lord," ' just as Isaiah the prophet said."

24 (And they had been sent from the Pharisees.)

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

26 John answered them, saying, "I baptize with water. In your midst stands [one] whom you do not know--

27 the one who comes after me, of whom I am not worthy {to untie}^[j] the strap of his sandal!"

28 These [things] took place in Bethany on the other side of the Jordan, where John was baptizing.

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

30 This one is [the one] about whom I said, 'After me is coming a man who is ahead of me, because he existed before me.'

31 And I did not know him, but in order that he could be revealed to Israel, because of this I came baptizing with water."

32 And John testified, saying, "I have seen the Spirit descending like a dove from heaven and remaining upon him.

33 And I did not know him, but the one who sent me to baptize with water, that one said to me, '[The one] upon whom you see the Spirit descending and remaining upon him--this one is the one who baptizes with the Holy Spirit.'

34 And I have seen and testify that this one is the Chosen One^[k] of God.

Two of John’s Disciples Follow Jesus

35 On the next day again John was standing [there],^[l] and two of his disciples,

36 and looking at Jesus [as he]^[m] was walking by, he said, "Look! The Lamb of God!"

37 And the two disciples heard him speaking, and they followed Jesus.

38 And Jesus, turning around and seeing them following [him],^[n] said to them, "What do you seek?" And they said to him, "Rabbi" (which means [when]^[o] translated "Teacher"), "where are you staying?"

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 (it was about the tenth hour).

Andrew Declares Jesus to be the Messiah

40 Andrew, the brother of Simon Peter, was one of the two who heard John and followed him.

41 This one first found his own brother Simon and said to him, "We have found the Messiah!" (which is translated "Christ").

42 He brought him to Jesus. Looking at him, Jesus said, "You are Simon the son of John. You will be called Cephas" (which is interpreted "Peter").

Jesus Calls Philip and Nathanael

43 On the next day he wanted to depart for Galilee, and he found Philip. And Jesus said to him, "Follow me!"

44 (Now Philip was from Bethsaida, the town of Andrew and Peter.)

45 Philip found Nathanael and said to him, "We have found [the one] whom Moses wrote [about] in the law, and the prophets wrote [about]--Jesus son of Joseph from Nazareth!"

46 And Nathanael said to him, "Can anything good come out of Nazareth?" Philip said to him, "Come and see!"

47 Jesus saw Nathanael coming toward him and said about him, "Look! {A true Israelite}^[p] in whom is no deceit!"

48 Nathanael said to him, "From where do you know me?" Jesus answered and said to him, "Before Philip called you, [when you]^[q] were under the fig tree, I saw you."

49 Nathanael answered him, "Rabbi, you are the Son of God! You are the king of Israel!"

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!"

51 And he said to him, "Truly, truly I say to all of you, you will see heaven opened and the angels of God ascending and descending upon the Son of Man."

John 1 Commentary

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.

Footnotes

• [a]. Or "came into being. What ...," beginning a new sentence connected with the following verse. A major punctuation problem is involved, since the earliest manuscripts have no punctuation, but some important later ones place the punctuation before this phrase, effectively connecting it to v. 4: "What has come into being was life in him"
• [b]. Or "humankind"
• [c]. Or "comprehend" (if primarily referring to people in the world)
• [d]. Literally "the name to him"
• [e]. The verb is implied from the previous verse, and must be supplied in the English translation
• [f]. Or "acknowledge"
• [g]. *Here the direct object is supplied from context in the English translation
• [h]. Some manuscripts have "sent to him"
• [i]. A reference to the "Prophet like Moses" of Deut 18:15 (see Acts 3:22)
• [j]. Literally "that I might untie"
• [k]. Some manuscripts have "the Son of God"
• [l]. *The word "[there]" is not in the Greek text but is implied
• [m]. *Here "[as]" is supplied as a component of the participle ("walking by") which is understood as temporal
• [n]. *Here the direct object is supplied from context in the English translation
• [o]. *Here "[when]" is supplied as a component of the participle ("translated") which is understood as temporal
• [p]. Literally "truly an Israelite"
• [q]. *Here "[when]" is supplied as a component of the participle ("were") which is understood as temporal

Chapter Summary

INTRODUCTION TO 1 JOHN

The author of this epistle was John, the son of Zebedee, the disciple whom Jesus loved: he was the youngest of the apostles, and survived them all. He does not indeed put his name to this epistle, as the Apostles Paul, Peter, James, and Jude do to theirs; and it is easy to observe, that when this disciple, in his writings, had any occasion to speak of himself, it was usually by such a circumlocution, as the disciple whom Jesus loved, or the other disciple, studiously concealing his name: so that his not putting his name to this epistle need not create any scruple about his being the author of it, which everywhere breathes the temper and spirit of this great apostle; and whoever compares this epistle, and the Gospel written by him, together, will easily conclude it to be his, both from the style and subject matter of it: besides, as Eusebius asserts {a}, this epistle was generally received without scruple, both by ancient and modern writers. It is called "general", because it was not written and sent to any particular church, or person, and not because it was for the general use of the churches, for so are all the particular epistles but because it was written to the Christians in general, or to the believing Jews in general wherever they were; for that it was written to the Jews seems evident from 1Jo 2:2. It was called, by some of the ancients, the epistle of John to the Parthians {b}; by whom must be meant not the natives of Parthia but the Jews professing to believe in Christ, who dwelt in that empire. We read of Parthian Jews a the feast of Pentecost, Ac 2:9, who at that time might be converted, and, upon their return to their own country, lay the foundation of a Gospel church state there Dr. Lightfoot {c} conjectures from a passage in 3Jo 1:9 that this epistle was written to the Corinthians; but there does not seem to be any sufficient reason for it. As for the time when, and place where, this epistle was written, it is not easy to say: some think it was written at Patmos, whither the apostle was banished in the reign of Domitian, and where he wrote the book of the Revelations; see Re 1:9; and here some say he wrote his Gospel, and this epistle, and that a little before the destruction of Jerusalem, and which he calls the last time or hour; and that his design in writing it was to exhort the believing Jews, either in Parthia, or scattered about in other countries, to brotherly love, and to warn them against false Christs and false prophets, which were now gone forth into the world to deceive men; see 1Jo 2:18, 4:1. Others think that it was written by him, when a very old man, after his return from his exile to Ephesus, where he resided during his life, and where he died, and was buried. It is called his "first" epistle general, not that it is the first general epistle, for the other two are written to particular persons, but is the first he wrote, and which is general: the occasion, and manifest design of it, is to promote brotherly love, which he enforces upon the best principles, and with the strongest arguments, taken from the love of God and Christ, from the commandment of Christ, and its being an evidence of regeneration, and the truth and glory of a profession of religion: and also to oppose and stop the growth of licentious principles, and practices, and heretical doctrines. The licentious principles and practices he condemns are these, that believers had no sin in them, or need not be concerned about it, nor about their outward conversation, so be they had but knowledge; and these men boasted of their communion with God, notwithstanding their impieties; and which were the sentiments and practices of the Nicolaitans, Gnostics, and Carpocratians. The heresies he sets himself against, and refutes, are such as regard the doctrine of the Trinity, and the person and office of Christ. There were some who denied a distinction, of persons in the Trinity, and asserted there was but one person; that the Father was not distinct from the Son, nor the Son from the Father; and, by confounding both, tacitly denied there was either, as Simon Magus, and his followers; regard is had to these in 1Jo 2:22, 5:7 and others, as the unbelieving Jews, denied that Jesus was the Messiah, or that Christ was come in the flesh; these are taken notice of in \1Jo 2:22 4:2,3 5:1\. Others, that professed to believe in Jesus Christ, denied his proper deity, and asserted he was a mere man, and did not exist before he took flesh, of the virgin, as Ebion and Cerinthus; these are opposed in \1Jo 1:1,2 3:16 5:20\. And others denied his real humanity, and affirmed that he was a mere phantom; that he only had the appearance of a man, and assumed human nature, and suffered, and died, and rose again in show only, and not in reality; of which sort were the followers of Saturninus and Basilides, and which are confuted in 1Jo 1:1-3. This epistle is, by Clemens Alexandrinus {d}, called his "greater" or "larger epistle", it being so in comparison of the other two that follow.

{a} Eccl. Hist. l. 3. c. 24. {b} Augustin. apud Grotium. {c} Hor. Hebr. in 1 Cor. i. 14. {d} Stromat. l. 2. p. 389.

\\INTRODUCTION TO 1 JOHN 1\\

In this chapter the apostle gives a summary of the Gospel, and the evidence of it, and from thence presses to a holy life and conversation, The sum of the Gospel is Jesus Christ, who is described both as God and man; his deity is expressed by being that which was from the beginning, the Word of life, life, and eternal life; his humanity by being the life manifested in the flesh, of which the apostles had full evidence by the several senses of seeing, hearing, and handling, and so were capable of bearing witness to the truth thereof, 1Jo 1:1,2. And the ends had in view in giving this summary, evidence, and testimony, were, that the saints wrote unto might have fellowship with the apostles, whose fellowship was with the Father, and his Son Jesus Christ, and that their joy on hearing these things might be full, 1Jo 1:3,4. And the amount of the message declared by them was, that God is light, or a pure and holy Being, and that there is no darkness of sin, or unholiness in him; wherefore all such that pretend to communion with him, and live a sinful course of life, are liars; only such have fellowship with him, and with his Son, whose blood cleanses them from all sin, who live holy lives and conversations, 1Jo 1:5-7, not, that it is to be expected that men should be clear of the being of sin in this life, only that they should, as often as they sin, be humbled for it, and confess it before God, who will forgive them, and cleanse them from all unrighteousness; but as for those who affirm they have no sin in them, or any done by them, they are self-deceivers, the truth of grace is not in them, nor the word of God, and they make him a liar, 1Jo 1:8-10.