John1
New American Standard
1In the beginning was the Word, and the Word was with God, and the Word was God.
2He was in the beginning with God.
3All things came into being through Him, and apart from Him not even one thing came into being that has come into being.
4In Him was life, and the life was the Light of mankind.
5And the Light shines in the darkness, and the darkness did not grasp it.
6A man came, one sent from God, and his name was John.
7He came as a witness, to testify about the Light, so that all might believe through him.
8He was not the Light, but he came to testify about the Light.
9This was the true Light that, coming into the world, enlightens every person.
10He was in the world, and the world came into being through Him, and yet the world did not know Him.
11He came to His own, and His own people did not accept Him.
12But as many as received Him, to them He gave the right to become children of God, to those who believe in His name,
13who were born, not of blood, nor of the will of the flesh, nor of the will of a man, but of God.
14And the Word became flesh, and dwelt among us; and we saw His glory, glory as of the only Son from the Father, full of grace and truth.
15John testified about Him and called out, saying, “This was He of whom I said, ‘He who is coming after me has proved to be my superior, because He existed before me.’”
16For of His fullness we have all received, and grace upon grace.
17For the Law was given through Moses; grace and truth were realized through Jesus Christ.
18No one has seen God at any time; God the only Son, who is in the arms of the Father, He has explained Him.
19This is the testimony of John, when the Jews sent priests and Levites to him from Jerusalem to ask him, “Who are you?”
20And he confessed and did not deny; and this is what he confessed: “I am not the Christ.”
21And so they asked him, “What then? Are you Elijah?” And he said, “I am not.” “Are you the Prophet?” And he answered, “No.”
22Then they said to him, “Who are you? Tell us, so that we may give an answer to those who sent us. What do you say about yourself?”
23He said, “I am the voice of one calling out in the wilderness, ‘Make the way of the Lord straight,’ as Isaiah the prophet said.”
24And the messengers had been sent from the Pharisees.
25They asked him, and said to him, “Why then are you baptizing, if you are not the Christ, nor Elijah, nor the Prophet?”
26John answered them, saying, “I baptize in water, but among you stands One whom you do not know.
27It is He who comes after me, of whom I am not worthy even to untie the strap of His sandal.”
28These things took place in Bethany beyond the Jordan, where John was baptizing people.
29The next day he saw Jesus coming to him, and said, “Behold, the Lamb of God who takes away the sin of the world!
30This is He in behalf of whom I said, ‘After me is coming a Man who has proved to be my superior, because He existed before me.’
31And I did not recognize Him, but so that He would be revealed to Israel, I came baptizing in water.”
32And John testified, saying, “I have seen the Spirit descending as a dove out of heaven, and He remained upon Him.
33And I did not recognize Him, but He who sent me to baptize in water said to me, ‘He upon whom you see the Spirit descending and remaining upon Him, this is the One who baptizes in the Holy Spirit.’
34And I myself have seen, and have testified that this is the Son of God.”
35Again the next day John was standing with two of his disciples,
36and he looked at Jesus as He walked, and said, “Behold, the Lamb of God!”
37And the two disciples heard him speak, and they followed Jesus.
38And Jesus turned and saw them following, and said to them, “What are you seeking?” They said to Him, “Rabbi (which translated means Teacher), where are You staying?”
39He 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.
40One of the two who heard John speak, and followed Him, was Andrew, Simon Peter’s brother.
41He first found his own brother Simon and said to him, “We have found the Messiah” (which translated means Christ).
42He brought him to Jesus. Jesus looked at him and said, “You are Simon the son of John; you shall be called Cephas” (which is translated Peter).
43The next day He decided to go to Galilee, and He found Philip. And Jesus said to him, “Follow Me.”
44Now Philip was from Bethsaida, the city of Andrew and Peter.
45Philip found Nathanael and said to him, “We have found Him of whom Moses wrote in the Law, and the prophets also wrote: Jesus the son of Joseph, from Nazareth!”
46Nathanael said to him, “Can anything good be from Nazareth?” Philip said to him, “Come and see.”
47Jesus saw Nathanael coming to Him, and said of him, “Here is truly an Israelite, in whom there is no deceit!”
48Nathanael said to Him, “How do You know me?” Jesus answered and said to him, “Before Philip called you, when you were under the fig tree, I saw you.”
49Nathanael answered Him, “Rabbi, You are the Son of God; You are the King of Israel!”
50Jesus 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.”
51And He said to him, “Truly, truly, I say to you, you will see heaven opened and the angels of God ascending and descending on the Son of Man.”
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