JOHN 1 EXPLAINED: OUR FOUNDATION
Our understanding of the doctrines of Christ depend on correctly interpreting the first chapter of John, which sets the parameters of christology for the entire New Testament, and for that matter, the entire Bible. I have explained John 1 in the manner established by Jesus and the Apostles. And, this is the foundation of the first churches planted by the Apostles built on Christ the cornerstone.
New Christians should first learn John 1; for, therein is the true nature of Christ explain. Without this understanding, there is no salvation; for, another Christ cannot save.
There is no new revelation of Christ; for, all things were revealed from the beginning. Therefore, I offer no new doctrines or revelations.
T H E G O S P E L A C C O R D I N G T O S A I N T J O H N
CHAPTER I
“1 The Diuinitie, Humanitie, and Office of Iesus Christ. 15 The testimonie of Iohn. 39 The calling of Andrew, Peter, &c.”
The Translators
OVERVIEW
The Word was in the beginning with God and the Word was God. He is the creator of all things. In him is life. He is the light of men. The light shone in the darkness but the darkness did not understand.
God sent John to bear witness of the light; that all men might believe. John was not the light, but he bear witness of it.
Jesus was in the world, and it was made by him, but the world did not know him. He came to his own and they would not receive him. But, those who receive him and believe on his name, he gave the power to become the sons of God.
The Word was made flesh and dwelt among us. He is full of grace and truth.
John said, this is the one he spoke of. He came after John, but preceded him.
Moses gave the Law, but grace and truth came by Jesus Christ.
No man has seen God, but the only begotten Son declared him.
This is the record of John when the Jews asked him who he was. He said he was not the Christ; and, they asked are you Elias? And, John said no. John said he was a voice crying in the wilderness: make straight the way of the Lord.
The Jews asked him why do you baptize if you are neither Elias or Christ? John said that he baptizes with water, but Christ, he said, they don’t know.
These things were done in Bethabara where John was baptizing.
The next day John saw Jesus coming and said this is the Lamb of God who takes away the sins of the world. He saw the Spirit descending upon Jesus who baptizes with the Holy Ghost.
The next day John saw Jesus walking and he said again, behold the Lamb of God. Two of his disciples heard this and followed Jesus. They enquired of him where he lived. And he said come and see. And they saw where he lived and stayed with him that day.
One of the two that heard him speak and followed him was Andrew, Simon Peter’s brother. He then went to find his brother Simon and told him they had found Messiah. He brought Simon to Jesus, and Jesus said that he should be called Cephas, a stone.
The next day Jesus went into Galilee and found Philip and said follow me. And Philip found Nathaneel and told him of Jesus. Jesus marveled that among the Israelites was found one with no guile, meaning Nathaneel.
Nathaneel asked how Jesus knew him; and, Jesus said he saw him under the fig tree; and, Nathaneel declared Jesus the Son of God and King of Israel.
Jesus said to him that because he believed, he would see greater things than these.
After this, you will see heaven open and the Angels of God ascending and descending upon the Son of Man.
V. 1
“1 In the beginning was the Word, & the Word was with God, and the Word was God.”
“The Word” refers to Jesus Christ. In Koine Greek “the Word” is “Logos.” However, we need not turn to Greek manuscripts or textbook definitions to determine that John is speaking of Jesus, as he clarifies this later in chapter one (v.14).
“In the beginning” does not refer to material creation per se, though Christ was there. It pertains to the beginning of all things. The next phrase, “the Word was with God,” defines the eternal nature of Christ; he was with God before all things were created, meaning he precedes creation and therefore is uncreated. John substantiates this when he wrote, “the Word was God.” Thus, the Divine nature of Christ is established with absolute clarity. He precedes creation, was there at creation and is God. Genesis 1:26 testifies of the Father and the Son, using the pronoun “us” denoting a multiplicity in the Godhead, “And God said, Let vs make man in our Image…” Furthermore, “Image” is singular, denoting one image; that is to make man in the image of God. Thus, “vs” refers to one God, but a plurality.
This is the doctrine of Christ taught by the Apostles and the foundation of the Gospel and an essential creed of all churches established by the same. Without this understanding, there is no salvation; for “another Jesus,” cannot save.
Paul wrote of this, “For if he that commeth preacheth another Iesus whome wee haue not preached, or if yee receiue another spirit, which ye haue not receiued, or another Gospel, which ye haue not accepted, yee might well beare with him.” (2 Corinthians 11:4) We are to reject anyone who teaches or professes a different Jesus.
Both John and Paul witness to Isaiah 9:6, which reads, “For vnto vs a child is borne, vnto vs a Sonne is giuen, and the gouernment shalbe vpon his shoulder: and his name shalbe called, Wonderfull, Counseller, The mightie God, The euerlasting Father, the Prince of Peace.” Thus, Jesus the Word is “the mightie God.” (Definite article)
Further, confirming John 1:1, Paul wrote, “For by him were all things created that are in heauen, and that are in earth, visible and inuisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him. 17 And he is before all things, and by him all things consist.” (Colossians 1: 16-17)
And, Jesus taught the same declaring “…before Abraham was, I am;” (John 8:58) thereby, he took to himself a title of God revealed to Abraham at the burning bush (Exodus 3:13-14). For this, the Jews threatened to kill him. John wrote, “Therefore the Iewes sought the more to kill him, not onely because hee had broken the Sabbath, but said also, that God was his father, making himselfe equall with God.” (John 5:18)
Thus, our correct understanding of the book of John (and the entire Bible, for that matter), is predicated on knowing and believing the doctrine of Christ declared in the first verse of John’s gospel.
The Psalmist wrote, “…for thou hast magnified thy word aboue all thy name.” (Psalm 138:2) The Word is Jesus and the Gospel is the word. Jesus and his Gospel are magnified above the name of God. Peter gives the reason, “Neither is there saluation in any other: for there is none other name vnder heauen giuen among men whereby we must be saued.” (Acts 4:12)
We understand “magnified,” not in the sense of inferiority or superiority, but, in the sense of lifted up for all men to see; that God is only comprehended through Christ, who is elevated like a beacon of light, that we might know God through him. Without Christ, the word “God” is empty; and, men may bandy it about, but, they know not of what they speak. Thus, Jesus said, “…no man commeth vnto the Father, but by me.” (John 14:6)
Speaking of Christ Jesus, Paul wrote to the Philippians, “Who being in the forme of God, thought it not robbery to bee equall with God:” (Philippians 2:6) Only God is equal to God. A mere man may not make that claim without blaspheming God. He wrote to the Colossians, “For in him dwelleth all the fulnesse of the Godhead bodily.” (Colossians 2:9)
And John wrote, “…and on his thigh a name written, King of Kings, And Lord Of Lords.” (Revelation 19:16) This is Jesus Christ, LORD of all, meaning there is no greater authority in heaven and earth and beyond.
V. 2
“2 The same was in the beginning with God.”
Christ was with God at the beginning of creation; thereby he preceded creation, making him God; for, no created thing is God. John clarifies this in the next verse.
V. 3
“3 All things were made by him, and without him was not any thing made that was made.”
Thus, Christ is not a “thing;” for, he made all things (Colossians 1:16-17).
V. 4
“4 In him was life, and the life was the light of men.”
Christ did not merely have life, or receive it as a created thing; it was in him, his nature; he is “the Life,” not just the possessor of life; but the very embodiment of life. Thus, he declared himself, “…the Way, the Trueth and the Life.” (John 14:6) This is not life as we know it in the temporal earthly sense (here today, gone tomorrow); rather, it is life eternal without beginning and without end. This is an attribute exclusive to God; Jesus further declared this when he said, “…I am the Alpha and Omega….” (Revelation 1:8, 1:11 & 21:6), another title for God. This same claim of God is found in Isaiah; three times God makes the same claim as Jesus; he is the first and the last (Isaiah 41:4 & 6; 48:12), or the Alpha and Omega, as rendered in the New Testament.
When John says Jesus was “the light of men,” he references Isaiah 9:2, which in turn is witnessed by Matthew, “The people which sate in darkenesse, saw great light: and to them which sate in the region and shadow of death, light is sprung vp.” (Matthew 4:16)
His light is received by those who put their faith in him. Prior to faith, we all were in darkness. We stumbled around not knowing where we were going. But, now Jesus is our light, a lamp unto our feet (Psalm 119:105), illuminating our path.
The Psalmist wrote, “…they walke on in darkenes: all the foundations of earth are out of course.” (Psalm 82:5) But, to those who have faith, King David wrote, “For thou wilt light my candle: the LORD my God will enlighten my darkenesse.” (Psalm 18:28)
And, Paul wrote to the Thessalonians regarding those truly established in Christ, “Yee are all the children of light, and the children of the day: we are not of the night, nor of darkenesse.” (1 Thessalonians 5:5) Only in Christ is there light; those who believe not that Jesus is Messiah, God and Redeemer, are in the dark. For, the Light is “the Trueth,” and only God is the embodiment of “the Trueth.” And, only God is light in the perfect spiritual sense. Thus, man’s access to the Light is only through Christ Jesus, the light of the world.
V. 5
“5 And the light shineth in darknesse, and the darknesse comprehended it not.”
In part, John references Isaiah, “The people that walked in darknesse haue seen a great light…” (Isaiah 9:2 & Matthew 4:16), but not all comprehended it; meaning they saw it, as many saw our LORD and Savior during his incarnation, yet few understood the meaning of light; they did not recognize God with us, Emmanuel. Rather, they dismissed Christ, preferring the ways of darkness which are the ways of the world.
Speaking of the Jews to whom the Gospel was first offered, John wrote, “He came vnto his owne, and his owne receiued him not.” (John 1:11) They did not recognize that the prophecies of Messiah were fulfilled in Jesus Christ; rather, they looked for another, denying their very Savior, the blessed hope of Abraham (Genesis 26:4).
V. 6
“6 There was a man sent from God, whose name was Iohn.”
This “man sent from God,” was the Prophet, John the Baptist. He is the last of the Old Testament Prophets and, therefore heralds in Messiah. No other Old Testament Prophet saw the fulfillment of the prophecy of Messiah; to them, he was the blessed hope of Abraham, the hope of things to come. Luke wrote, “For I say vnto you, among those that are borne of women, there is not a greater Prophet then Iohn the Baptist: but he that is least in the kingdome of God is greater then he.”
He is called the “greater Prophet” because he is the last of the lineage of Old Testament Prophets and the herald of Christ; he saw Messiah in the flesh (no other Prophet did); yet, John died prior to the crucifixion of Christ. After Christ’s life, death, burial and resurrection, the prophecies of Messiah the Redeemer were fulfilled. Before that, all looked forward to the coming of Christ and his sacrifice, as per the Lambe of God. Thus, John intends that those who put their faith in Christ, who is come (present tense), are greater in the kingdom of God than those who awaited his coming and death and resurrection.
V. 7
“7 The same came for a witnesse, to beare witnesse of the light, that all men through him might beleeue.”
John the Baptist witnessed Jesus Christ, the light. All Old Testament Prophets held Messiah as the “hope,” but, John passed from hope to fulfillment; he lived to see Emmanuel, God with us. No other Prophet could claim that. To John, Messiah was no longer a hope, but a reality. He saw the Spirit descending from heaven like a dove and aboding upon Jesus and remaining on him. John saw this and bare record that, indeed, Jesus is the Son of God. (vs.32-34) The people believed John was a Prophet, and the chief priests and elders of Israel feared him to the degree that they would not contradict or speak against him. (Matthew 21:26). Thus, if John preached that Jesus Christ is Messiah, the people would likely believe.
V. 8
“8 Hee was not that light, but was sent to beare witnesse of that light.”
John dispels the notion that some thought John the Baptist was Messiah or the return of one of the Prophets. John himself declared that he was not Christ (v.20). Rather he is “…The voyce of one crying in the wildernes, Prepare ye the way of the Lord, make his paths straight.” (Matthew 3:3) And, upon baptizing Jesus and seeing the Spirit descend upon him, and a voice from heaven saying this is my beloved Son in whom I am well pleased (Matthew 3:16), John knew conclusively that Jesus was the long-awaited Messiah and he bear witness, despite opposition from certain Jews. Yet, Jesus said that if they (John included) should hold their peace the very stones would cry out (Luke 19:40). John could do naught but proclaim the Messiah is come.
V. 9
“9 That was the true light, which lighteth euery man that commeth into the world.”
Jesus is the “true light.” Though not all men are “in the light,” some (maybe most) possess a certain amount of decency and knowledge of right and wrong. This is likely what John spoke of when he wrote that Jesus “lighteth euery man that commeth into the world;” not that every man receives and proclaims salvation in Christ, for that is the ultimate light of Messiah, rather, if a man has any light, it is because God wills it; not because of any inherent righteousness we may think we have.
Furthermore, we know that no one is cast into the lake of fire by mistake or through an unfair act of God. All have sufficient light, dim as it might be, to know there is a God and all creation belongs to him; for, he created it. Paul wrote of this to the Roman Church, “For the inuisible things of him from the Creation of the world, are clearely seene, being vnderstood by the things that are made, euen his eternall Power and Godhead, so that they are without excuse:” (Romans 1:20) Thus, creation is a manifestation of the light of Christ; and, no man can deny the majesty, awesomeness, complexity and splendor of it.
A new born child has life and comes into this world because of the Creator; and no man understands the mystery of life; yet, it too is a manifestation of the light which “lighteth euery man that commeth into the world.”
V. 10
“10 Hee was in the world, and the world was made by him, and the world knew him not.”
“In the world” means made flesh and walked among men as a man. Yet, Jesus was not “of the world” (John 17:16). He said, “…I am the bread which came downe from heauen” (John 6:41). That he would subject himself to creation already under his dominion is a mystery of salvation; it speaks of the humility of Christ (Philippians 2:8). Everything that is, he made (Colossians 1: 16-17). And, though the signature of God is on all creation, we did not recognize our Creator; we “knew him not.” Isaiah wrote, “He is despised and reiected of men, a man of sorrows, and acquainted with griefe: and we hid as it were our faces from him; hee was despised, and wee esteemed him not.” (Isaiah 53:3)
Man has no love of God, neither does he come to God out of love; but only when the desperation and hopelessness of sin overwhelms him does he humble himself and cry out for mercy. Then God hears the prayer of sinners. Love of God comes after salvation; until such a time a man does not know God.
V. 11
“11 Hee came vnto his owne, and his owne receiued him not.”
“His owne” refers specifically to the Jews, who were set apart by God to bring forth the Law and Messiah. Though they looked forward to the coming of Messiah, when he arrived they rejected him. They looked for a conquering Messiah, not a dying Messiah.
The Jewish people received him with gladness when he rode into Jerusalem on a donkey; they proclaimed “…Hosanna to the sonne of Dauid: Blessed is he that commeth in the Name of the Lord, Hosanna in the highest.” (Matthew 21:9) They recognized his general Messianic claim and right to the throne of Israel.
Expecting him to rise up, eject the Romans and put all earthly authority under them, the “chosen people,” rejoiced at his coming. Yet, when this did not happen and the religious and civil authorities in Israel and Rome tried him as a criminal and passed sentence upon him, the people of Israel, overall, rejected him saying, “…We haue no king but Caesar.” (John 19:15)
V. 12
“12 But as many as receiued him, to them gaue hee power to become the sonnes of God, euen to them that beleeue on his Name:”
Not all rejected Messiah, Jews and Gentiles alike; some received him.
Only those who put their faith in Christ are the children of God. All others are regarded, by God, as bastards (Hebrews 12:8); and their pleas to him go unheard; for, of them, God hears the prayer of a truly contrite heart (Psalm 34:18, 51:17, 57:15 & Isaiah 66:2). That heart cries out to God for mercy, knowing its hopeless state and inability to fix itself.
“Power to become the sonnes of God,” is through Jesus Christ. God gives us the power because we have faith in Messiah. What does it mean? It means that we overcome sin and death through the imputed righteousness of Christ (Romans 4:11, 4:22 & 24; James 2:23). For, Christ having conquered sin and death and satisfied God’s justice though his life, shed blood, resurrection and ascension, has made us “sonnes of God,” by faith. Thus, as Jesus is God’s only begotten Son, we, through adoption, are counted as brothers and sisters of the Son, and, therefore sons of God. Not by our own might or effort are we considered such, but by the power of God through his mercy and grace. We came to Christ with no merit or worthiness; and, knowing this, we humbly accepted the free gift of salvation through Christ. Christ is the “power to become the sonnes of God.” If we have Christ, we have the power.
V. 13
“13 Which were borne, not of blood, nor of the will of the flesh, nor of the will of man, but of God.”
John speaks of what it means to be “born again;” not that we pass down the birth canal a second time; rather, we are born again in the Spirit. Through faith in Christ, God gives us a new Spirit. The indwelling of the Holy Ghost changes us from the inside out. This is the exclusive province of the “sonnes of God;” for, God said that we cannot enter the kingdom of God unless we are born again (John 3:5-7). John makes this clear when he says “not of blood, nor of the will of the flesh, nor the will of man,” meaning that we are not born again of flesh and blood, or through some power of the flesh, perhaps referring to procreation; and, no act of man can precipitate rebirth in the Spirit. In other words, nothing in creation, including the intelligence and abilities of man, can change hearts. That is the sole work of God in Christ. Our rebirth rests entirely upon the grace of God, and there is nothing we can do to affect our rebirth, or transformation. Paul wrote to Titus, “Not by workes of righteousnesse which wee haue done, but according to his mercy he saued vs, by the washing of regeneration, and renewing of the holy Ghost.” (Titus 3:5) For, this is the will of God.
V. 14
“14 And the Word was made flesh, and dwelt among vs (& we beheld his glory, the glory as of the onely begotten of the Father) full of grace and trueth.”
The Word is Jesus Christ, Messiah and Emmanuel, God with us (Matthew 1:23). John reflects on verse one, where he declares Jesus the eternal God with God and very God. This same God condescended to take on the form of a man, “being made in the likeness of man,” (Philippians 2:7). Thus, as John wrote, he “dwelt among us,” meaning God shared the human experience in the flesh. He was tempted and suffered in every way as we, but he sinned not. Not only was Christ life, death, burial and resurrection necessary to fulfill Old Testament prophecy, it stopped every mouth; for, no one could say, God doesn’t understand me; what does he know of my suffering? When has God ever suffered? Who is God to judge me?
Having endured temptation and suffering, yet, never sinning, Jesus empathizes with mankind. And, being fully man and fully God, he alone is qualified to stand as High Priest and Advocate between man and God. No other person, religious leader or secular authority, can make this claim. Thus, “the Word was made flesh and dwelt among vs.”
“We beheld his glory.” Who beheld his glory? This may refer to John, the disciples and others who witnessed the miracles of Jesus, or perhaps it refers to those who witnessed his transfiguration (Peter, James and John, Mark 9:2). For, not all persons saw Jesus during his earthly ministry and few saw him in his pre-incarnate form. And, though many saw him in the flesh, walking among men, as a man, they did not recognize his as Emmanuel, God with us; rather, they disdained him, held him in contempt and sought his demise. Yet, those with eyes to see and ears to hear, praised God, recognizing that Messiah was among them.
Even those who did not witness his transfiguration saw in Jesus the glory of God; who could deny it? Who but God could could feed thousands with a few loaves and fishes? (Matthew 14:15-21) And, who but God commands the elements? (Matthew 8:27) And, though many did not recognize his “glory,” it, nevertheless, was before them.
“The glory as of the onely begotten of the Father” is a “glory” that no mere man possesses. It is a characteristic of God alone; the glory of God resides in Father, Son and Holy Ghost; all are God sharing the same essence. The Father glorifies the Son; the Son, the Father; the Father, the Holy Ghost; the Holy Ghost, the Father; the Father, the Son; the Son, the Father; the Holy Ghost, the Son; and, the Son, the Holy Ghost. And, these three are one God.
The fullness of the Godhead indwelled Jesus Christ (Colossians 2:9); by nature, he represents the full glory of God. And, being “begotten of the Father,” Jesus is the image of God (2 Corinthians 4:4); and, though no man may look upon the face of God and live, if we have seen the Son, we have seen the Father; for, they are one God. Jesus said to Philip, “…he that hath seen me, hath seene the father, and how sayest thou then, Shew vs the father?” (John 14:9) This is the glory of God witnessed by the disciples.
Jesus is the “onely begotten;” for, he alone is born of the Father by the overshadowing of the Holy Ghost (Luke 1:35). Thus, Jesus “proceeded foorth and came from God:” (John 8:42). No mere man may make this claim; and, John confirms the glory of Christ, saying he is, “…full of grace and truth.” That is to say, Jesus embodies all the mercy of God, and he is “the Trueth,” not merely one who knows certain truths. The fulness of truth indwells him; “the Trueth” is a title of God (John 14:6). Thus, the mercy of God is fully revealed through Jesus Christ who paid the price for the sins of the world; that all men who call upon his name might be redeemed. And, the truth of God is made available through Jesus, “the Trueth,” who sends the “Comforter” (the Holy Ghost) to teach us and lead us into all truth. Only through Jesus Christ is this possible and only through him can we come to the Father (John 14:6).
V. 15
“15 Iohn bare witnesse of him, and cried, saying, This was he of whom I spake, He that commeth after me, is preferred before me, for he was before me.”
The Apostle John, writing of John the Baptist, testified of John’s ministry. John the Baptist was the herald of Messiah; he was the last and greatest Old Testament Prophet. He preached “…repent…the kingdome of heauen is at hand” (Matthew 3:2), meaning now is the time of Messiah. He declared that Jesus Christ is the Messiah of whom he preached. And, though Jesus came after John; for, John was born first, Jesus was before him; suggesting the Divinity of Christ; that Jesus proceeded from the Father.
V. 16
“16 And his fulnesse haue all wee receiued, and grace for grace.”
Not the fulness of John the Baptist, but the fulness of whom John preached, which is Christ Jesus. In Christ, we have received the grace of the Law and the grace of salvation in Christ; the first grace pertained to the perfection of the Law to teach us what is sin; and the second grace; that we might recognize that we are sinners according to the first grace, but in Christ we have forgiveness of sins. Paul refers to the first as “the ministration of death,” and the second, “the ministration of the spirit,” both glorious as they both came from God, but the latter more glorious; for it is not “the ministration of condemnation, but the ministration of righteousnesse” (2 Corinthians 3:9). So, the first grace is the Law because it gives us no recourse but Messiah, and the second grace is the Gospel; for, it answers the first grace, solving the problem of man’s unrighteousness revealed by the Law. Thus, in Christ we have received the fulness of the Law and the fulness of righteousness through Christ who keeps the Law for us and imputes his righteousness to all who will believe on him.
V. 17
“17 For the Law was giuen by Moses, but grace and trueth came by Iesus Christ.”
The Law was giuen by Moses,” in that he penned it according to inspiration of the Spirit of God. Conversely, Jesus Christ wrote nothing, but himself administers grace and “trueth” through the Spirit. The Law was written on tables of stone; while the epistles of Christ were not written with ink, or on tables of stone, but in the fleshly tables of the heart. (2 Corinthians 3:2-3)
V. 18
“18 No man hath seene God at any time: the onely begotten Sonne, which is in the bosome of the Father, he hath declared him.”
John refers to Exodus 33:20, where God said, “…Thou canst not see my face: for there shall no man see mee, and liue.” Thus, we see God through the person of Jesus Christ his Son, who declares God; meaning, Christ is the image of God (2 Corinthians 4:4; see my commentary on John 1:1). John declares that Jesus is the same nature and essence as the Father when he says he’s the only begotten Son which is in the bosom of the Father. In other words, Jesus is in the ‘heart’ of God the Father. That is to say, at the very core of God (if I can use such the term, ‘core’) Jesus abides; he is not an adjunct or manifestation, but very God, as is the Father. The term “bosome” denotes intimacy and communication between Father and Son.
When the Jews marveled that he was unlearned but appeared a man of letters, Jesus replied, “My doctrine is not mine, but his that sent me.” (John 7:16) And, Jesus said to the hostile Jews, “26 …But hee that sent mee is true, and I speake to the world, those things which I haue heard of him.” And, “29 …he that sent me, is with me: the Father hath not left mee alone: for I doe alwayes those things that please him.” (John 8:26 & 29) And, “For the father loueth the sonne, and sheweth him all things that himselfe doth.” (John 5:20) And, to Philip he said, “If ye had knowen me, ye should haue knowen my Father also…” (John 14:7)
Thus, if Jesus was not intimate with the Father, in fellowship and communication, he could not know the Father; and, therefore could not declare him. Conversely, if Jesus and the Father were one and the same, as some teach, then it would be absurd for Jesus to declare the Father when he is actually declaring himself. And, lastly, Jesus said he always does the will of the Father. If the Father and Son were the same individual, then should Jesus have not said that he always does his own will?
Therefore, when John declares Jesus “the onely begotten Sonne…in the bosome of the Father.” He declares two persons or individuals (for lack of better terms), that are God. They are one God, one essence in two persons.
V. 19
“19 And this is the record of Iohn, when the Iewes sent Priests and Leuites from Hierusalem, to aske him, Who art thou?”
The Apostle John wrote the record of John the Baptist’s encounter with the religious authorities in Jerusalem. Most likely, John refers to the Sanhedrin Council, who were legally appointed to examine those seeming to be prophets. John the Baptist, being widely regarded as a prophet, obviously made such an impact that the great religious council of Jerusalem saw fit to seek him for questioning. Perhaps they thought he might be Messiah, considering his notoriety as a prophet. Thus, they asked him who he was.
V. 20
“20 And he confessed, and denied not: but confessed, I am not the Christ.”
It appears John the Baptist was questioned on many other teachings, which he did not deny, likely those having to do with doctrines of Messiah. Yet, when asked if he is the Christ, he declared unequivocally that he is not.
V. 21
“21 And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that Prophet? And hee answered, No.”
Some Jews thought that the return of Elias or one of the prophets would precede the coming of Messiah; therefore, they asked John the Baptist if he was Elias or one of the prophets. And John said he was neither Elias nor any other prophet returned from the dead. This is consistent with the Angel’s statement to his father, Zacharias; he said that the child John would be filled with the Holy Ghost from the womb, and he would have upon him the spirit of Elias; meaning his heart and ministry would be like unto Elias; not that he was Elias returned from the dead. (Luke 1:15-17)
V. 22
“22 Then said they vnto him, Who art thou, that we may giue an answere to them that sent vs? What sayest thou of thy selfe?”
John had answered according to their questions; however, he did not say who he was. Thus, they asked him who he was and what he had to say for himself? Apparently, they were accountable to a higher authority in Jerusalem, and dared not return without an answer.
V. 23
“23 He said, I am the voice of one crying in the wildernesse: Make straight the way of the Lord, as said the Prophet Esaias.”
John answered not according to Elias, but as the Prophet Isaiah wrote, “The voyce of him that cryeth in the wildernesse, Prepare yee the way of the LORD, make straight in the desert a high way for our God.” (Isaiah 40:3) And, Luke wrote of John the Baptist that the word of God came unto him in the wilderness (Luke 3:3). And, Matthew wrote, “In those daies came Iohn the Baptist, preaching in the wildernesse of Iudea.” (Matthew 3:1) Thus, we understand that John the Baptist fulfilled the prophecy of Isaiah announcing the coming of Messiah.
V. 24
“24 And they which were sent, were of the Pharises.”
These were highly educated men, dedicated to strict adherence to their religion and tradition. They were well informed regarding the prophecies of the coming Messiah and awaited his arrival with eagerness. Thus, they were anxious to know if John the Baptist was either Messiah, a prophet returned from the dead, or the one who would herald Messiah’s arrival.
V. 25
“25 And they asked him, and said vnto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that Prophet?”
Obviously, they took issue with him baptizing; for they regarded it something Christ would do, or perhaps also his herald who they deemed Elias returned from the dead. Thus, they wanted to know by what authority John was baptizing; for, baptism, as they understood it, would be done by persons of great authority and esteem, not by John who they viewed a ragged fanatic.
Elsewhere in scripture we learn that they hated Jesus. They accused him of working by the power of “Beelzebub the prince of deuils” (Matthew 12:24), and Jesus regarded them “a generation of vipers” (Matthew 3:7) and “hypocrites” (Matthew 23:13-15). Thus, their rejection of Messiah invariably included his herald, John the Baptist.
V. 26
“26 Iohn answered them, saying, I baptize with water, but there standeth one among you, whom ye know not,”
John infers that there is another baptism, perhaps even more important or greater than his; but that of Christ, who baptizes with the Holy Ghost. No mere man baptizes with the Holy Ghost (man is God’s agent), but Christ who is God sends the Spirit of God to indwell those who truly believe in him. This is Christ Jesus, who since a child had been among them; and, more recently was publicly baptized with water by John.
When John says “whom ye know not,” he means they did not recognize him as the messianic fulfillment of Old Testament prophecy. In fact, they hated him; their heart, mind and spirit despised truth and lay in darkness, self-righteousness and hypocrisy. Jesus contradicted everything they stood for. Consequently, the messiah they sought was the opposite of Jesus; he was more like them; they expected Messiah to come from among their ranks, embrace their values, teach their doctrines and lift them up among men. Jesus did quite the opposite, calling them out on their misunderstanding of the Law and the errors of their prophetic interpretations.
V. 27
“27 He it is, who comming after me, is preferred before me, whose shoes latchet I am not worthy to vnloose.”
John was born first, then Jesus; similarly, John the Baptist was first revealed to Israel; he heralded Christ, then Christ’s revelation and ministry began. “Is preferred before me” refers to Christ’s eternal nature. Being uncreated, he precedes all things; that he took on flesh in no way diminished his uncreated Divinity; for, in him dwelt the fulness of the Godhead bodily (Colossians 2:9). Thus, by revelation of God, John knew this of Jesus; for, the nature of Christ is revealed from above (Matthew 16:17); one does not arrive at it by human logic and reason. And, being moved by the Spirit of God, John testified of Jesus Christ, and rightfully humbled himself, knowing he spoke of the Creator (John 1:3 & 10).
V. 28
“28 These things were done in Bethabara beyond Iordane, where Iohn was baptizing.”
Bethabara was thought to be the location where the Hebrews crossed the Jordan river into the Promised Land. Being the passage way into the Holy Land, it seems appropriate that there John would baptize people into the faith; symbolically, they passed from darkness into light; from “the ministration of damnation” to “the ministration of righteousness.” (2 Corinthians 3:9)
V. 29
“29 The next day, Iohn seeth Iesus comming vnto him, and saith, Behold the Lambe of God, which taketh away the sinne of the world.”
“The next day,” presumably, refers to the day after John contended with the council from Jerusalem (vs 19-26). John immediately recognized Jesus as the fulfillment of the Old Testament sacrifice of an unblemished lamb. Understanding that animal sacrifice only covered sin until Messiah should come, John boldly declared that this Jesus is the long awaited promise of Abraham; he is the blessing of all nations. No longer was sin merely covered, but by faith in Christ, taken away; meaning he took the sins of the world upon himself. As the High Priest of Israel imputed the sins of the people to an innocent lamb, so were the sins of the world imputed to Messiah, who is Jesus Christ.
Luke indicates that Jesus was baptized by John, then went into the wilderness where he was tempted. Luke reads, “And Iesus being full of the holy Ghost, returned from Iordane, and was led by the spirit into the wildernesse.” (Luke 4:1).
V. 30
“30 This is he of whom I said, After me commeth a man, which is preferred before me: for he was before me.”
Again, John the Baptist confirmed the Divinity of Christ, as per verses 15 & 27.
V. 31
“31 And I knew him not: but that he should be made manifest to Israel, therfore am I come baptizing with water.”
John the Baptist testifies that he had not met Jesus personally until his baptism. The manifestation of Messiah refers to his official unveiling through the declaration of his baptism. In this, his appointment from God was made evident; for, the Spirit of God descended upon him, and a voice from heaven proclaimed, “…this is my beloued Sonne, in whom I am well pleased.” (Matthew 3:17)
Though John could not baptize with the Holy Ghost; for, no man can but proclaim the Holy Ghost; for the Holy Ghost is send by God through faith in Jesus Christ. Thus, John baptized with water contingent upon faith in Jesus Christ; he declared his baptism a symbol of belief in Messiah for the forgiveness of sins. In this, he directed all persons to Jesus Christ, “…the Lambe of God, who taketh away the sinne of the world.” (v.29)
V. 32
“32 And Iohn bare record saying, I saw the Spirit descending from heauen, like a Doue, and it abode vpon him.”
Who but Christ experienced this? None. And, confirming the significance of this event, John the Baptist bare record, saying he saw “…the Spirit descending from heauen like a Doue, and it abode vpon him.” And following that, he heard a voice from heaven declaring Jesus “the beloued Sonne of God.” (Matthew 3:17)
V. 33
“33 And I knew him not: but he that sent me to baptize with water, the same said vnto me, Upon whom thou shalt see the Spirit descending, & remaining on him, the same is he which baptizeth with the Holy Ghost.”
The Apostle John, again giving account, repeats the first part of verse 31, stating that John the Baptist knew him not; that is to say, heavenly confirmation of Messiah to John the Baptist had not yet occurred.
John the Baptist again said that he came baptizing with water, signifying his role as the herald of Messiah; for, John baptized into Christ, anticipating his soon revelation. And, as prophesied to John by the Spirit of God, he was given, in advance, the sign of Messiah; that, without question, Messiah could be identified. And, this was the Spirit descending upon Jesus and remaining upon him. John the Baptist witnessed this and knew with certainty that, indeed, Messiah is Jesus Christ. Furthermore, John knew that Christ’s baptism was more than water (not to diminish the significance of water baptism); however, the baptism of the Holy Ghost would come from Jesus Christ; and this, John proclaimed, would come to all who believe Jesus is the Messiah, the Son of God; thus, the indwelling of the Holy Ghost through him.
V. 34
“34 And I saw, and bare record that this is the sonne of God.”
The prophecy of Messiah came first to the Old Testament prophets, though none but John the Baptist saw its fulfillment in Jesus Christ. Thus, John bear witness that the prophecy of Messiah came to pass.
Vs. 35 - 36
“35 Againe the next day after, Iohn stood, and two of his disciples. 36 And looking vpon Iesus as he walked, he saith, Behold the Lambe of God.”
The day after John baptized Jesus, he and two of his disciples saw Jesus walking. And, again John testified that Jesus was, indeed, “the Lambe of God.”
V. 37
“37 And the two disciples heard him speake, and they followed Iesus.”
One of the disciples was Andrew, Simon Peter’s brother (v.40); the other, we know not. They heard Jesus speak and they followed him. Whatever the words, they convinced the two disciples that John’s witness of Christ the Messiah, the Son of God was probably true.
V. 38
“38 Then Iesus turned, and saw them following, and saith vnto them, What seeke ye? They said vnto him, Rabbi, (which is to say being interpreted, Master) where dwellest thou?”
The disciples wanted to speak with Jesus privately; perhaps to satisfy themselves that Jesus was the Messiah. Having heard him speak, they acknowledged his wisdom, calling him Rabbi, which is an honorific title Jews bestowed upon their learned men. Jesus undoubtedly knew they were not just inquiring about his place of residence but were eager to fellowship with him on a more intimate level.
V. 39
“39 He saith vnto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth houre.”
Jesus invited them to come to his home; and, they went. There, they spent the day with him from the 10th hour onward, perhaps reckoned as 10 a.m. by the Roman clock, or 4 p.m according to the Jews.
We are not privy to their conversations, but we can be certain they were of a spiritual nature; they would know his doctrines, his interpretation of scripture and prophecy and his purpose; and perhaps his politic.
V. 40
“40 One of the two which heard Iohn speake, and followed him, was Andrew, Simon Peters brother.”
John the Baptist spoke of Jesus Christ, the Messiah; he proclaimed that Messiah is come; that the Jews should not look for another. He preached salvation in Messiah and confirmation by baptism of the Holy Ghost and public witness through water baptism. Of the two disciples John mentioned, he gives the identity of one, Andrew, Simon Peter’s brother. This is significant because according to our pre-knowledge, Simon Peter figures prominently in circumstances and events pertinent to the unfolding of the Gospel.
V. 41
“41 He first findeth his owne brother Simon, and saith vnto him, We haue found the Messias, which is, being interpreted, the Christ.”
After communing with Jesus, Andrew was firmly convinced that Jesus is Messiah; and, subsequently, he sought his brother, Simon, to give him the good news. Here, we learn the biblical meaning of Messiah, which is “the Christ,” or “the Anointed” as interpreted in English. Jesus was anointed by God; he was Divinely appointed in a way unique to Messiah; not only was he the anointed King of the Jews (by lineage), but anointed for the Divine purpose of fulfilling all that Messiah came to do. He alone could accomplish this calling, possessing all the Divine credentials and prophetic proofs. No man before or after him may make this claim; for, it is the province of God through his anointed Son. Jesus alone is the Christ.
V. 42
“42 And he brought him to Iesus. And when Iesus beheld him, he said, Thou art Simon the sonne of Iona, thou shalt be called Cephas, which is by interpretation, a stone.”
Andrew brought his brother Simon to Jesus. We know not if Jesus ever met Simon’s parents; still, he identified him as the son of Jona. Perhaps Jesus did this that Simon might understand his omniscience.
“Cephas,” as the text interprets, means “a stone;” not, “the rock,” or “the stone;” thus, Simon Peter would be one of many stones making up the church; for, we understand that Jesus alone is “the Rock” upon which the church is built. Furthermore, the Greek word used for Peter is “petros,” meaning a piece of rock, perhaps a pebble; conversely, a large rock or stone is “petra,”
V. 43
“43 The day following Iesus would goe foorth into Galilee, & findeth Philip, & saith vnto him, Follow me.”
The day after Andrew brought Simon to Jesus, Jesus went forth into Galilee. There he found Philip and asked him to follow him as a disciple. Philip believed and obeyed.
V. 44
“44 Now Philip was of Bethsaida, the citie of Andrew and Peter.”
Bethsaida was a fishing town on the lake of Gennesaret; thus, the primary occupation was fishing.
V. 45
“45 Philip findeth Nathaneel, and saith vnto him, We haue found him of whom Moses in the Law, and the Prophets did write, Iesus of Nazareth the sonne of Ioseph.”
Philip found Nathaneel, not necessarily in Bethsaida, perhaps upon leaving Bethsaida and going somewhere else. We cannot be sure. Nevertheless, Philip declared to Nathaneel that they had found Messiah; that is the one of whom Moses and the Prophets wrote. Philip identified him as “the sonne of Ioseph,” from Nazareth.
V. 46
“46 And Nathaneel said vnto him, Can there any good thing come out of Nazareth? Philip saith vnto him, Come and see.”
Nathaneel demonstrates a certain prejudice against Nazareth, as it was know to be steeped in wickedness; furthermore, the Prophet Micah, speaking of his birth, prophesied that Messiah would come from Bethlehem. (Micah 5:2) And, foreshadowing Messiah, Boaz, kinsman redeemer, came from Bethlehem (Ruth 2:4).
Philip implored Nathaneel to meet Jesus, listen to him and then decide; in other words, “see for yourself.”
V. 47
“47 Iesus saw Nathaneel comming to him, and saith of him, Behold an Israelite indeed in whom is no guile.”
It appears Jesus had foreknowledge of Nathaneel. Did Jesus know this according to his omniscience, or had he personally met Nathaneel?
V. 48
“48 Nathaneel sayeth vnto him, Whence knowest thou me? Iesus answered, and said vnto him, Before that Philip called thee, when thou was vnder the figge tree, I saw thee.”
Somewhat defensively, Nathaneel answered Jesus saying, how can you know anything about me, the two never having met? That being the case, the text giving no indication that Jesus and Nathaneel had ever spoken, we naturally defer to the omniscience of Christ to know all things of all men. Not only did Jesus see him under the fig tree, he knew what was in his heart. This is the prerogative of God alone.
V. 49
“49 Nathaneel answered, and saith vnto him, Rabbi, thou art the Sonne of God, thou art the king of Israel.”
Obviously, Nathaneel was well versed in the scripture; for, he knew that Messiah must be “the Sonne of God,” and by birthright, “king of Israel,” son of King David. Thus, he honors him accordingly and address him as “Rabbi,” meaning Master.
V. 50
“50 Iesus answered, and said vnto him, Because I said vnto thee, I saw thee vnder the figge tree, beleeuest thou? thou shalt see greater things then these.”
Jesus applauded Nathaneel for his simple act of faith; for, not having witnessed the miracles of Christ (that seems to be the case), he believed Philip’s report and hearing the words of Jesus, he believed. And, Jesus replied, that because of his faith many more things would he see that witness of his Messiahship.
V. 51
“51 And hee saith vnto him, Uerily, verily I say vnto you, heereafter yee shall see heauen open, and the Angels of God ascending, and descending vpon the sonne of man.”
Jesus spake either literally or metaphorically; if the former, then he may have referred to events similar to his baptism, his transfiguration, or perhaps another event yet to come. If, metaphorically, then, witnessing his miracles, the power of God would be evident; and, that could be described as the heavens opening and God’s messengers ascending and descending upon Messiah. This could be a metaphor for all of heaven glorifying Jesus and submitting to him.