John1
New Living Translation
1In the beginning the Word already existed. The Word was with God, and the Word was God.
2He existed in the beginning with God.
3God created everything through him, and nothing was created except through him.
4The Word gave life to everything that was created, and his life brought light to everyone.
5The light shines in the darkness, and the darkness can never extinguish it.
6God sent a man, John the Baptist,
7to tell about the light so that everyone might believe because of his testimony.
8John himself was not the light; he was simply a witness to tell about the light.
9The one who is the true light, who gives light to everyone, was coming into the world.
10He came into the very world he created, but the world didn’t recognize him.
11He came to his own people, and even they rejected him.
12But to all who believed him and accepted him, he gave the right to become children of God.
13They are reborn—not with a physical birth resulting from human passion or plan, but a birth that comes from God.
14So the Word became human and made his home among us. He was full of unfailing love and faithfulness. And we have seen his glory, the glory of the Father’s one and only Son.
15John testified about him when he shouted to the crowds, “This is the one I was talking about when I said, ‘Someone is coming after me who is far greater than I am, for he existed long before me.’”
16From his abundance we have all received one gracious blessing after another.
17For the law was given through Moses, but God’s unfailing love and faithfulness came through Jesus Christ.
18No one has ever seen God. But the unique One, who is himself God, is near to the Father’s heart. He has revealed God to us.
19This was John’s testimony when the Jewish leaders sent priests and Temple assistants from Jerusalem to ask John, “Who are you?”
20He came right out and said, “I am not the Messiah.”
21“Well then, who are you?” they asked. “Are you Elijah?” “No,” he replied. “Are you the Prophet we are expecting?” “No.”
22“Then who are you? We need an answer for those who sent us. What do you have to say about yourself?”
23John replied in the words of the prophet Isaiah: “I am a voice shouting in the wilderness, ‘Clear the way for the Lord’s coming!’”
24Then the Pharisees who had been sent
25asked him, “If you aren’t the Messiah or Elijah or the Prophet, what right do you have to baptize?”
26John told them, “I baptize with water, but right here in the crowd is someone you do not recognize.
27Though his ministry follows mine, I’m not even worthy to be his slave and untie the straps of his sandal.”
28This encounter took place in Bethany, an area east of the Jordan River, where John was baptizing.
29The next day John saw Jesus coming toward him and said, “Look! The Lamb of God who takes away the sin of the world!
30He is the one I was talking about when I said, ‘A man is coming after me who is far greater than I am, for he existed long before me.’
31I did not recognize him as the Messiah, but I have been baptizing with water so that he might be revealed to Israel.”
32Then John testified, “I saw the Holy Spirit descending like a dove from heaven and resting upon him.
33I didn’t know he was the one, but when God sent me to baptize with water, he told me, ‘The one on whom you see the Spirit descend and rest is the one who will baptize with the Holy Spirit.’
34I saw this happen to Jesus, so I testify that he is the Chosen One of God.”
35The following day John was again standing with two of his disciples.
36As Jesus walked by, John looked at him and declared, “Look! There is the Lamb of God!”
37When John’s two disciples heard this, they followed Jesus.
38Jesus looked around and saw them following. “What do you want?” he asked them. They replied, “Rabbi” (which means “Teacher”), “where are you staying?”
39“Come and see,” he said. It was about four o’clock in the afternoon when they went with him to the place where he was staying, and they remained with him the rest of the day.
40Andrew, Simon Peter’s brother, was one of these men who heard what John said and then followed Jesus.
41Andrew went to find his brother, Simon, and told him, “We have found the Messiah” (which means “Christ”).
42Then Andrew brought Simon to meet Jesus. Looking intently at Simon, Jesus said, “Your name is Simon, son of John—but you will be called Cephas” (which means “Peter”).
43The next day Jesus decided to go to Galilee. He found Philip and said to him, “Come, follow me.”
44Philip was from Bethsaida, Andrew and Peter’s hometown.
45Philip went to look for Nathanael and told him, “We have found the very person Moses and the prophets wrote about! His name is Jesus, the son of Joseph from Nazareth.”
46“Nazareth!” exclaimed Nathanael. “Can anything good come from Nazareth?” “Come and see for yourself,” Philip replied.
47As they approached, Jesus said, “Now here is a genuine son of Israel—a man of complete integrity.”
48“How do you know about me?” Nathanael asked. Jesus replied, “I could see you under the fig tree before Philip found you.”
49Then Nathanael exclaimed, “Rabbi, you are the Son of God—the King of Israel!”
50Jesus asked him, “Do you believe this just because I told you I had seen you under the fig tree? You will see greater things than this.”
51Then he said, “I tell you the truth, you will all see heaven open and the angels of God going up and down on the Son of Man, the one who is the stairway between heaven and earth.”
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