John 1 - Expositor's Bible Commentary - Abridged

I. Prologue: Revelation of the Word (1:1–18) A. The Preincarnate Word (1:1–5)

1 “In the beginning” recalls the opening words of Genesis 1:1: “In the beginning God created the heavens and the earth.” The expression does not refer to a particular moment of time but assumes a timeless eternity. “Word” (logos; GK 3364) has several meanings. Ordinarily it refers to a spoken word, with emphasis on the meaning conveyed. Logos, therefore, is an expression of personality in communication. Scripture also tells us that it is creative in its power: “By the word of the LORD were the heavens made, their starry host by the breath of his mouth” (Ps 33:6). To the Hebrew “the word of God” was the self-assertion of the divine personality; to the Greek the formula denoted the rational mind that ruled the universe. John is asserting that the “Word” is the source of all that is visible and antedates the totality of the material world.

The use of logos implies that John was endeavoring to bring out the full significance of the Incarnation to the Gentile world as well as to the Jewish people. While not adopting the Greek concept in its entirety, he indicates that Jesus had universal rather than local significance and that he spoke with ultimate authority. He was preexistent, involved in the act of creation, and therefore superior to all created beings. This presentation lifts Christ above the materialistic, pagan concept of deities just as the Incarnation brings the Hebrew concept of God into everyday life.

The preposition “with” (GK 4639) in the phrase “the Word was with God” indicates both equality and distinction of identity along with association. The phrase can be rendered “face to face with.” It therefore suggests personality and coexistence with the Creator, and yet is an expression of his creative being.

The three statements of v.1 bring out three different aspects of the nature of the Word. The first speaks of his preexistence, the second of his distinctiveness, and the third of his deity.

2 John succinctly reemphasizes the great truths of v.1. The Word’s preexistence, distinctiveness, and deity are brought out in the statement “he was with God in the beginning.”

3 The word “made” (GK 1181) means “became” rather than “constructed.” The visible universe with all its complexity owes its origin to the creative mind and power of God. Apart from his Word, existence is impossible (see also Col 1:16; Heb 1:2).

4 The term “life” (GK 2437, occurring thirty-six times in John) is uniformly used throughout the gospel. Wherever it appears, it refers either to the principle of physical life or, more often, to spiritual life. Frequently it is coupled with the adjective “eternal” (GK 173) to denote the quality and power of the believer’s life. The life was embodied in Christ, who demonstrated perfectly what eternal life is by his career (Cf. 14:6; 17:3). Christ is the “life” that is the “light of men.” In him God’s purpose and power are made available to human beings. He is their ultimate hope.

5 The metaphorical contrast between light and darkness as representing the powers of good and evil was common in John’s day. A better translation of v.5b here is “The darkness did not overcome it” (see NIV note; cf. the use of this same verb in 12:35).

B. The Prophetic Announcement (1:6–8, 15)

6 In vv.6–8 the human agent for introducing the Word to people is presented. As the Word came to bring the heavenly light to humanity, so John came to speak from a human level and to awaken people to their need of God’s revelation. This gospel stresses the function of John the Baptist rather than his origin or character (cf. Lk 1:5–24, 57–80). The author takes for granted that the reader knows the Baptist, and he emphasizes John’s subordinate role (cf. Jn 3:22–30) and the fact that he was “sent”—a word that refers to the authority that commissioned him. John’s function is defined in v.7.

7–8 “Witness” (GK 3456) is distinctly a Johannine word. It is especially pertinent in this gospel, which attempts to establish by adequate testimony the claims of Jesus as the Son of God (see comment on 1:19). The preaching of John the Baptist was preparatory to the coming of the Christ (cf. Mt 3:11–12; Mk 1:1–8; Lk 1:17; 3:15–17). He told the crowds listening to him that he was only the forerunner of another who would confer on them the Holy Spirit and that they must repent, or change their attitude, in anticipation of meeting him. The author was careful to specify that John the Baptist was not the genuine light but that he came to attest it.

15 The author reverts to the witness of John the Baptist to explain further the Baptist’s position as to Christ. The manifestation of Jesus came after John’s appearance, but in importance Jesus took precedence over him. Jesus surpassed John because he was intrinsically greater.

C. The Reception of the Word (1:9–13)

9 Christ is the real or genuine light of humanity who was about to enter the world. His function would be to give the light of truth to all whom his ministry would affect, whether in greater or lesser degree.

10 “World” (GK 3180) refers to the current organization or culture in which people live, whether applied to the natural environment (16:21) or to the present order as contrasted with the spiritual order (6:14; 9:39; 11:27; et al). Here it plainly refers to the total environment that the Word created (1:3). The second part of the verse places the emphasis on the ancient world of men and women who did not recognize him. There was no flash of awareness concerning his real person.

11 In the phrase “he came to that which was his own, but his own did not receive him,” the former “own” (neuter in Greek) refers to things; and the phrase may mean “his own property” or “his home” (as in 19:27). The latter “own” (masculine in Greek) refers to “his own people,” the nation he belonged to. Jesus came to the place he had created and had a right to possess. Those who inhabited it turned him away in rejection.

12–13 Just as there is a sharp antithesis in vv.4–5 between darkness and light, so here is an equally direct contrast between rejection and reception. In spite of the many who rejected the Word, there were some who received him. This provides the initial definition of “believe” (GK 4409) by equating it with “receive.” When we receive a gift, we demonstrate our confidence in its reality and trustworthiness. We make it part of our own possessions. By being so received, Jesus gives to those who receive him a right to membership in the family of God.

“Become” indicates clearly that people are not the spiritual children of God by natural birth, for we cannot become what we already are. This verb implies a change of nature. “Not of natural descent” excludes a purely physical process; “nor of human decision” rules out the result of any biological urge; “or a husband’s will” shows that this kind of birth is not merely the outcome of a legal marriage. The relation is spiritual, not biological. There is a connection with the concept of the new birth as elaborated in Jesus’ conversation with Nicodemus (see comments on 3:3–8).

D. The Incarnation of the Word (1:14, 16–18)

14 Verse 14 marks the fourth statement about the Word. Note the contrast between vv.1 and 14. Verse 1 states that the Word “was,” referring to his permanent condition or state, while v.14 states that the Word “became” flesh, involving a change in state. This is the basic statement of the Incarnation, for Christ entered into a new dimension of existence through the gateway of human birth and took up his residence among human beings. The verb translated “made his dwelling” (GK 5012) means “to pitch a tent, to dwell temporarily.” He left his usual place and accepted the conditions of human life and environment, with the attendant temporal limitations that all humans experience (cf. also 3:17; 6:38–42, 51; 7:29; 8:23; 9:5; 10:36; 16:28).

John’s presentation of Christ as the Word is not primarily metaphysical but practical (cf. comment in v.1). As the preexistent Son of God, he was the Creator of the world and the Executor of the will of the Father. As the incarnate Son of God, he exercised in his human existence these same powers and revealed effectively the person of the Father. “We have seen his glory” implies a personal observation of a new reality. Probably there is an allusion to the Transfiguration (Mt 17:2–8; Mk 9:2–8; Lk 9:28–36). His incarnation was the full manifestation of grace and truth because it was the greatest possible expression of God’s compassion for people and the most perfect way of conveying the truth to their understanding.

The “one and only [GK 3666] Son” emphasizes the fact that Jesus is the unique Son of God; he has no equal and is able fully to reveal the Father. God’s personal revelation of himself in Christ has no parallel elsewhere, nor has it ever been repeated.

16 Verse 15 has already been discussed as part of the section concerning John the Baptist. Verse 16 connects directly with v.14; it says that the Son was full of the grace and truth of the Father. The writer reminds his readers that they have already experienced that grace in increasing measure. When one supply of grace is exhausted, another is available.

17 The contrast between law and grace as methods of God’s dealing with humans is expressed here as plainly as in the Pauline writings (see Ro 5:20–21; Eph 2:8). The law represented God’s standard of righteousness; grace exhibited his attitude to human beings who found that they could not keep the law. Compare this verse with the words of Jesus in the Sermon on the Mount: “You have heard that it was said. . . . But I tell you” (Mt 5:21–22, 27–28, 33–34, 30–39, 43–44).

18 The noun “God” has no article in the Greek text, which indicates that the author is presenting God in his nature of being rather than as a person. “Deity” might be a more accurate rendering. The meaning is that no human has ever seen the essence of deity. God is invisible, not because he is unreal, but because physical eyes are incapable of detecting him. Deity as a being is known only through spiritual means that are able to receive its (his) communications. “God the one and only” is as strong an affirmation of the deity of Christ as is v.1.

“At the Father’s side” is substantially the same expression as that used in 13:23 concerning “the disciple whom Jesus loved,” who “was reclining next to him.” It shows intimate association, which presupposes close fellowship. As the confidant of the Father, Jesus is uniquely qualified to act as the intermediary who can carry the knowledge of God to humans.

The phrase “has made him known” (GK 2007) means to “explain” or “interpret.” The being and nature of God, which cannot be perceived directly by ordinary senses, have been adequately presented to us by the Incarnation. The life and words of Jesus are more than an announcement; they are an explanation of God’s attitude toward humans and of his purpose for them.

II. The Public Ministry of the Word (1:19–12:50)

Having introduced the figure of the incarnate Word by the Prologue, and having identified the forerunner by his name and by his mission, the author proceeds to present the ministry of the Word in some detail. Broadly, the book can be divided into two sections: the public and the private ministries of Christ. The former occupies the larger chronological section; the latter is brief and is closely related to the Passion, which concludes the narrative.

A. The Beginning Ministry (1:19–4:54) 1. The witness of John the Baptist (1:19–34)

19 The miracle of the Incarnation called for witnesses to substantiate its reality. First in order is that of John the Baptist. His preaching attracted such large crowds that the Jewish hierarchy in Jerusalem sent priests (the theological authorities of the nation) and Levites (those concerned with the ritual and service of the temple) to investigate him. John did not seem to fit into any category familiar to the Jewish authorities, and his unusual success demanded an explanation.

20 “Christ” (GK 5986) is the Greek equivalent of the Hebrew “Messiah,” meaning “Anointed” (see comments on Mk 3:29–30). It was the title of the prophesied deliverer, who would bring renewal and political freedom to Israel (Cf. 4:25). John the Baptist disclaimed the title because he was not the Messiah and because it had political implications that would have made him appear to the Romans as a potential insurrectionist.

21–22 The suggestion that John the Baptist might be identified with Elijah reflected the Jewish expectation that the return of Elijah would precede the advent of the Messiah (see Mal 4:5–6). Because John’s rough exterior and ascetic tendencies corresponded to Elijah’s type of personality (cf. Mk 6:14), some identified him with the stormy prophet who had challenged Ahab (1Ki 17–19). John rejected the suggestion and denied that he was Elijah raised from the dead.

Again they asked, “Are you the Prophet?” referring probably to God’s word to Moses in Dt 18:15 (see also comment on 7:40, where some people thought Jesus might be the Prophet). When John disclaimed identity with all these persons, the delegation demanded in exasperation, “Who are you?”

23 The reference to Isaiah uses the figure of preparing a road for the king through open and uneven territory so that he may travel over a smooth highway. John the Baptist here called himself the “roadbuilder” for one greater than he who would follow him with a fuller revelation. Isaiah went on to say that “the glory of the LORD will be revealed, and all mankind together will see it” (Isa 40:5). This “glory” was revealed in the person of Jesus, of whom the writer of the gospel has already said, “We have seen his glory” (1:14).

24–25 The Pharisees represented the strict interpreters of the Law and were particularly interested in examining the credentials of any new religious teacher in Judaism. This gospel does not show unvarying hostility toward them. Nicodemus was a Pharisee and was apparently a sincere if unenlightened person (see 3:1–21). As a class, however, they were hostile toward Jesus because he did not observe traditional rules and because he openly rebuked their superficial and often hypocritical religiosity. These Pharisees challenged John’s right to baptize.

26–27 John suggested that he did not profess to speak with ultimate authority. He was, after all, preaching repentance (Lk 3:3) and was calling for baptism as a confession of repentance in expectation of the greater person who was yet to appear. It seems likely that John’s baptism followed the pattern of proselyte baptism, which required a renunciation of all evil, complete immersion in water, and then reclothing as a member of the holy community of law-keepers.

John drew his reference to untying the sandals of his successor from the practice of using the lowest slave of a household to remove the sandals and wash the feet of guests. John’s witness, therefore, reflected the exalted nature of Jesus and placed the latter far above himself.

28 “Bethany on the other side of Jordan” was so named to distinguish it from the Bethany near Jerusalem (see 12:1). Its exact site is unknown.

29 The chronological scheme of this section is indicated by the reference to successive days: the first day, when the delegation from Jerusalem questioned John (1:19–28); the “next” (second) day, when John saw Jesus approaching (1:29–34); the “next” (third) day, when John pointed out Jesus to his disciples and when they visited him (1:35–42); and the “next” (fourth) day, when Jesus “decided to leave for Galilee” (1:43–50).

The witness of John the Baptist was positive as well as negative and focused on Jesus rather than on himself. Verses 29–34 contain his presentation of the person of Jesus. Two aspects stand out in the titles by which he introduced Jesus. “The Lamb [GK 303] of God” reflects the sacrificial character of Christ’s mission, probably alluding to Isa 53:7 (cf. v.36; Ac 8:32; 1Pe 1:19). The sacrifice of a lamb as a substitute or as an atonement for sin appears frequently in the OT, beginning with Abraham in Ge 22:2–8. In Lev 14:10–25, a lamb was prescribed as a guilt offering. The book of Revelation also refers to “the Lamb” (GK 768; Rev 5:6–13; 6:1–3, 5, 7; et al.), though it employs this title as a triumphal title, memorializing the completion of Christ’s sacrificial work. The title “Lamb of God” here in Jn 1:29 therefore refers to the atoning work of Christ, who by one final sacrifice of himself removed the guilt of our sins and opened the way to God. John the Baptist limited his own function to introducing Jesus and declared that only the latter could take away sin.

30 This verse is essentially a restatement of v.15, with one significant addition. John calls Jesus “a man who comes after me.” The Greek word for “man” in the verse is the word for “male.” It intimates the headship of Christ over his followers in the sense of the man-woman relationship in marriage.

31 The identity of the Messiah was unknown to John the Baptist. This does not mean that John did not know Jesus personally, for, after all, they were relatives (Lk 1:36). John’s ministry was twofold: he was to lead his hearers to repentance (Mk 1:4) and to reveal the Messiah to Israel. Somehow John understood that the revelation of Messiah would take place in conjunction with his baptizing ministry; therefore, he remained faithful to his calling. However, even after Messiah had been revealed to Israel at the baptism of Jesus, John continued the other aspect of his ministry.

32–34 The second aspect of John’s witness to Jesus (see comment on v.29) concerned the title “Son of God.” This aspect was related to the work of the Holy Spirit, who both authenticated the mission of Jesus and was the seal of his work in individual lives. John announced that Jesus would impart the Holy Spirit to his followers. To “baptize with the Holy Spirit” means that just as the common experience of baptism in water signified repentance and confession of sin, so the indwelling of the Holy Spirit is the seal and dynamic of the new life. Repentance and confession are the conditions on which the believer receives the gift of the Spirit (cf. Ac 2:38; Gal 3:2; 5:16–25). The manifestation of the presence of the Spirit in Jesus’ case was visible (see Lk 3:21–22), though this gospel records the Baptist’s later reflection on that event.

John the Baptist’s solemn avowal that he had seen the descent of the Spirit on Jesus and that he is "the Son of God” is the climax of his testimony. The significance of the title can be best understood in the light of 1:18 (see comment). John’s emphatic declaration was the reason why the disciples left him to follow Jesus.

2. The first disciples (1:35–51)

35–36 The section immediately following John’s testimony gives the response of Jesus’ first disciples, who came to him largely because of John’s influence. The whole section is tied together by a chronological framework (see comment on v.29), so that the entire episode of John’s introduction of Jesus and the opening of his public ministry is treated as a unit. The previous section dealt with John’s preparatory statement; this second one deals with the initial meeting between Jesus and his potential disciples; and the third one deals with the sign that demonstrated his power and confirmed their faith (2:1–11). The repeated allusion to the Lamb of God focused the attention of John’s disciples on Jesus as the basis for the divine for giveness of sin and for the assurance that their repentance would be accepted. It stirred their interest and prompted them to investigate who Jesus was.

37–39 As John’s disciples followed him, Jesus turned to challenge their motives by asking, “What do you want?” He probed them to find out whether they were motivated by idle curiosity or by a real desire to know him. Their reply was not merely an inquiry for his address but a courteous request for an interview. “Rabbi” was a term of respect accorded Jewish teachers (Cf. 1:49; 3:26). Jesus encouraged the two disciples to become acquainted with him and to spend time with him. “The tenth hour” probably means about four o’clock in the afternoon, since Jewish time was ordinarily reckoned from sunrise. They likely remained with Jesus overnight.

40 Of the two disciples who heard John, only Andrew is named; the other one may well have been John (the author) himself. Throughout the gospel he had an interest in Simon Peter. On this occasion he wanted to explain the origin of Simon’s association with Jesus.

41 Andrew’s testimony shows that the interview of the preceding hours was related to Jewish hopes and to Jesus’ character. The statement “We have found the Messiah” does not necessarily imply an explicit claim by Jesus, but it does indicate that Andrew regarded Jesus as the candidate for that title. The expectation of a national deliverer was widespread in Judaism in the first third of the first century A.D. Probably all the disciples expected that Jesus would fulfill their hopes for an independent kingdom; those who joined him anticipated they would have political power (cf. Mk 10:28, 35–45).

42 The introduction of Peter to Jesus was brief but direct. The simple pronouncement Jesus made in this verse was really a diagnosis of Peter’s personality. Simon, or Simeon (cf. Ac 15:14), was the name of Jacob’s second oldest son (Ge 29:33), who, with his brother Levi (29:34), had ruthlessly avenged the violation of their sister by one of the Canaanite princes (34:25–31). The rash and impulsive character of Simeon was mirrored in Simon (cf. Jn 18:10). Jesus accepted Simon as he was but promised that he should become “Cephas,” an Aramaic name, which, like the Greek “Peter,” means “a rock.”

43–45 Whereas the first disciples were introduced to Jesus by John the Baptist or by one of the other disciples, Jesus took the initiative in calling Philip. He, like Andrew and Peter, was a Galilean and quite likely a fisherman. The name Bethsaida, his hometown, means “house of fishing.” Like Andrew, Philip found another person, Nathanael, and by his witness brought him to Jesus. The identity of Nathanael is uncertain. Some have equated him with Bartholomew, others with Matthew (see comment on Mk 3:16–19). This man seems to have been a student of the Law, for Philip appealed to him on the basis of the prediction in the Law and the Prophets. Jesus’ phrase “under the fig tree” (v.48) was used in rabbinic literature to describe meditation on the Law.

46 Nathanael’s response indicates that Nazareth did not enjoy a good reputation in Galilee. Perhaps Nathanael, who came from Bethsaida, looked down on Nazareth as a rival village, either poorer or morally worse than his own.

47–51 Jesus’ comment on Nathanael suggests that the latter had been reading of Jacob’s experience at Bethel (Ge 28:1–17). Jacob was filled with guile and had been forced to leave home because he had lied to his father and had swindled his brother. If under these circumstances Jacob was eligible for a revelation from God., would not Nathanael be even more worthy of such a blessing? Jesus said that Nathanael was free from “guile” (KJV) and then used the imagery of Jacob’s dream to describe the greater revelation he would give to Nathanael. Jesus implied that he himself would be the medium of that revelation, and his order of the angels’ procedure implies that they rose from earth to heaven with their inquiries and then returned to earth with the answers. His mission is to answer human need and to make sure that the answers are proclaimed. The term “Son of Man” is used here for the first time in John’s gospel (see comments on Mk 8:31).