John1
English Standard Version
1 the the , the , the .
2 the .
3 things were , any was .
4 , the the of .
5 the , the has .
6There a , was .
7 a , the , might .
8He the , came the .
9 , to , was the .
10He the , the was , the did .
11He his , his people did .
12 to who did , who , the to of ,
13 were , the of the the of , .
14 the , we have , of the the , of .
15( bore , out, was of I , He who , he . )
16 , .
17 the was ; .
18No has ; the God, the , has made him .
19 the of , the , ?
20 , did , , the .
21 they , ? ? He , I . the ? he , .
22 said to , you? We need an to who . do you ?
23He , am the of out the , the of the , the .
24( they had been the .)
25 , are you , the , , the ?
26 , , do ,
27even he , the of .
28These took the , .
29The he , , , the of , takes the of the !
30 is , a , he .
31 myself did , purpose , he might be to .
32 bore : I the a , it .
33 myself did , he who to to , He you the , he who the .
34And have have borne the of .
35The day was ,
36 he at as he by and , , the of !
37 this, they .
38 and to , are you ? they to , ( ), are you ?
39He to , you will . they he was , they , it the .
40 the speak , .
41 his to , We have the ( ).
42He . at and , the of . shall be ( ).
43The day to . He to , .
44 , the .
45 to , We have him of the also the , , the of .
46 to , of ? to , .
47 , , an , there !
48 to , do you ? , , when you the , I .
49 , , the of ! the of !
50 , I to , I the , do you ? You will things than .
51 he to , , , I to , you , the of the of .
Study Guide
Public-domain commentary and original-language notes for John 1.
Chapter Summary
In this chapter: 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).
vv1-5
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.
vv6-14
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 through the word of God as the means, 1Pe 1:23, and by the 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.
vv15-18
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.
Key Words
ἐν (en): "in," at, (up-)on, by, etc.
ἀρχή (archḗ): (properly abstract) a commencement, or (concretely) chief (in various applications of order, time, place, or rank)
ἦν (ēn): I (thou, etc.) was (wast or were)
λόγος (lógos): something said (including the thought); by implication, a topic (subject of discourse), also reasoning (the mental faculty) or motive; by extension, a computation; specially, (with the article in John) the Divine Expression (i.e. Christ)
καί (kaí): and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
πρός (prós): a preposition of direction; forward to, i.e. toward (with the genitive case, the side of, i.e. pertaining to; with the dative case, by the side of, i.e. near to; usually with the accusative case, the place, time, occasion, or respect, which is the destination of the relation, i.e. whither or for which it is predicated)
θεός (theós): figuratively, a magistrate; by Hebraism, very
οὗτος (hoûtos): the he (she or it), i.e. this or that (often with article repeated)
πᾶς (pâs): all, any, every, the whole
γίνομαι (gínomai): to cause to be ("gen"-erate), i.e. (reflexively) to become (come into being), used with great latitude (literal, figurative, intensive, etc.)
Cross References
John 1Direct verbal echo of 'In the beginning' establishing the pre-existence of the Word before creation.
Supported by Matthew Poole, John Calvin, JFB
Directly quoted by John the Baptist to explain his identity as the voice in the wilderness.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Typological foundation for Jesus as 'the Lamb of God' who takes away sin.
Supported by Matthew Henry
Jacob's ladder prefigures Christ as the bridge between heaven and earth with angels ascending and descending.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Old Testament personified Wisdom existing with God before creation, pointing to the pre-existent Word.
Supported by Matthew Poole, John Calvin
Confirms Christ as Creator, stating that all things in heaven and earth were created by Him.
Supported by John Calvin, JFB
Parallels the Incarnation mystery: God was manifest in the flesh, justified in the Spirit.
Supported by Matthew Henry, John Calvin
Jesus declares that no one knows the Father except the Son, who reveals Him.
Supported by Matthew Henry, Matthew Poole
God tells Moses 'there shall no man see me, and live'—contrasting with Christ's declaration.
Supported by Matthew Henry, John Calvin
The messianic prophecy of 'that Prophet' whom the Jewish delegation asked John about.
Supported by Matthew Henry, John Calvin
Synoptic parallel of John's testimony contrast between baptizing with water and the One coming after him.
Supported by Matthew Henry, Matthew Poole
Prophetic description of the Messiah led as a lamb to the slaughter, taking away sin.
Supported by Matthew Henry
Jesus promises Simon will be named Cephas (Peter, a stone), fulfilled in his confession.
Supported by Matthew Henry, Matthew Poole, JFB
Moses wrote of the coming Prophet, whom Philip identifies as Jesus of Nazareth.
Supported by Matthew Henry, Matthew Poole, John Calvin
Attributes creation of the heavens to the 'word of the Lord,' mirroring John 1:3.
Supported by Matthew Poole
Jesus speaks of the glory He shared with the Father 'before the world was.'
Supported by Matthew Poole, JFB
The glorified Christ is explicitly named 'The Word of God' in apocalyptic revelation.
Supported by Matthew Poole
Declares that God spoke through His Son, by whom He also made the worlds.
Supported by John Calvin
The Father has granted the Son to have life in Himself, as the source of life.
Supported by JFB
Prophecy of the messenger sent to prepare the way before the Lord, fulfilled in John.
Supported by Matthew Henry
Jesus describes John as a burning and shining light, though John was not 'that Light.'
Supported by JFB
Believers are born again, not of corruptible seed, but of the incorruptible word of God.
Supported by Matthew Henry
Prophecy of Elijah's return, which the Jews associate with John's identity.
Supported by Matthew Henry, Matthew Poole
Jesus clarifies John's spiritual identity as Elijah, contrasting John's own denial of personal identity.
Supported by Matthew Henry
Synoptic parallel recording the Spirit descending from heaven like a dove and abiding on Him.
Supported by Matthew Poole, John Calvin, JFB
Prophecy of the Spirit of the Lord resting upon the branch of Jesse.
Supported by Matthew Poole
Daniel's prophecy of Messiah the Prince, whom Andrew claims to have found.
Supported by Matthew Henry, Matthew Poole
Jesus addresses Peter as 'Simon, son of Jonas', recalling his original call here.
Supported by Matthew Henry, JFB
Defines the true Israelite as one in whose spirit there is no guile.
Supported by Matthew Henry, Matthew Poole, John Calvin
The Son in the bosom of the Father declares God, matching the Word with God.
Supported by JFB
By faith we understand that the worlds were framed by the word of God.
Supported by Matthew Poole
Condemnation is that light has come into the world, but men loved darkness rather than light.
Supported by Matthew Henry
In Christ dwells all the fullness of the Godhead bodily, echoing His grace and truth.
Supported by Matthew Henry
The Lord's self-revelation to Moses as abundant in goodness (grace) and truth.
Supported by Matthew Henry
John the Baptist's testimony as he finished his course, denying that he is the Christ.
Supported by Matthew Henry
Literal repetition of John's witness that the One coming after is preferred before him.
Supported by Matthew Henry, JFB