John 1 · KJV
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John 1

The Word became flesh

In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not.

There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the Light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me. And of his fulness have all we received, and grace for grace. For the law was given by Moses, but grace and truth came by Jesus Christ. No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.

John's Gospel opens with a poem-like prologue rather than a birth story. It speaks of "the Word", who was with God and was God from the beginning, through whom everything was made, and who "became flesh" and lived among people. Brief notes about John the Baptist interrupt the poem.

What does this mean?

"Word" translates the Greek logos: word, speech, or the reason behind things. Where the KJV says darkness "comprehended it not", the WEB has "hasn't overcome"; the Greek verb allows both. "Dwelt" (KJV) or "lived" (WEB) is literally "pitched a tent", which many readers connect with Israel's tabernacle. "Only begotten" (KJV) or "only born" (WEB) means unique, one of a kind.

Historical context

The first words deliberately echo Genesis 1. Greek philosophers spoke of a divine logos ordering the world, and Jewish writers described God's Wisdom as present at creation; scholars debate which background matters most. In verse 18, manuscripts differ between "only begotten Son" (KJV, WEB) and "only begotten God", which many modern translations follow.

Why does it matter?

The prologue introduces themes the whole Gospel develops: light and darkness, testimony, belief and rejection, glory, and becoming "children of God". Later Christian teaching about the incarnation drew heavily on these verses. The Word is not named as Jesus Christ until verse 17.

Editorial notes, not scripture.

John the Baptist's testimony

And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. And they which were sent were of the Pharisees. And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet? John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not; He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose. These things were done in Bethabara beyond Jordan, where John was baptizing.

Religious authorities in Jerusalem send priests and Levites to ask John the Baptist who he is. He denies being the Christ, Elijah or "the prophet", describes himself as a voice preparing the Lord's way, and points to someone greater who is already among them.

  • Scripture connection · Quotation

    John 1:23 quotes Isaiah 40:3

    The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God.
    Isaiah 40:3 · KJV

    In John, the Baptist applies Isaiah's words to himself.

What does this mean?

"Christ" (Greek) and "Messiah" (Hebrew) both mean "anointed one", the expected king from David's line. Many Jews expected Elijah to return before the end (Malachi 4:5), and "the prophet" probably means the prophet like Moses promised in Deuteronomy 18:15. Untying sandals was a servant's job. The KJV reads "Bethabara" where the WEB has "Bethany"; manuscripts differ, and the site east of the Jordan is uncertain. It is not the Bethany near Jerusalem.

Historical context

This is the first of many times John's Gospel uses "the Jews". It often means the religious authorities centred in Jerusalem, as here, where they send a delegation. Jesus, his disciples and John the Baptist were all Jewish. Priests served in the temple; Levites assisted them. The Pharisees were a respected movement devoted to careful keeping of the law.

Why does it matter?

In this Gospel the Baptist is above all a witness. His denials clear the stage for Jesus, and his testimony begins a chain of people pointing others to Jesus.

Editorial notes, not scripture.

Told in all four Gospels

How John tells it

John's Gospel gives no description of the Baptist's clothing or diet and no preaching of repentance or judgment. Instead an official delegation from Jerusalem questions him, and he explicitly denies being the Christ, Elijah or "the prophet". Where the other Gospels apply Isaiah's words to him in their own narration, here he applies them to himself.

The Lamb of God

The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water. And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. And I saw, and bare record that this is the Son of God.

The next day the Baptist sees Jesus approaching and calls him the Lamb of God who takes away the world's sin. He testifies that he saw the Spirit come down like a dove and remain on Jesus, the sign he had been told would identify the one who baptizes with the Holy Spirit.

  • Scripture connection · Traditional connection

    John 1:29 is traditionally linked with Isaiah 53:7

    He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.
    Isaiah 53:7 · KJV

    John does not cite a passage here. Christians have traditionally connected the title 'Lamb of God' with Isaiah 53 and with the Passover lamb (Exodus 12); scholars discuss several possible backgrounds.

What does this mean?

"Bare record" (KJV) means testified. To "baptize" is to immerse or wash in water; the Baptist contrasts his water-baptism with Jesus' baptizing "in the Holy Spirit". In verse 34 most manuscripts read "the Son of God", but a few early ones read "the Chosen One of God".

Why does it matter?

"Lamb of God" appears only twice in the Bible, both in this chapter, and the title colours how readers meet Jesus from the start. The Gospel later places Jesus' death at the time of Passover, when lambs were sacrificed, a link many interpreters see as deliberate. The word "remain" (KJV "abide") becomes important later, especially in chapter 15.

Editorial notes, not scripture.

Told in all four Gospels

How John tells it

John never narrates the baptism itself. The Baptist reports seeing the Spirit descend like a dove and remain on Jesus, the sign he had been told to watch for. There is no voice from heaven; instead the Baptist himself declares Jesus the Son of God, and this Gospel alone has him call Jesus "the Lamb of God".

John's Gospel gives the Baptist's testimony about the Spirit descending rather than narrating the baptism itself.

The first disciples

Again the next day after John stood, and two of his disciples; And looking upon Jesus as he walked, he saith, Behold the Lamb of God! And the two disciples heard him speak, and they followed Jesus. Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou? He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour. One of the two which heard John speak, and followed him, was Andrew, Simon Peter’s brother. He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ. And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.

Two of the Baptist's disciples hear him call Jesus the Lamb of God and follow Jesus, spending the day with him. One, Andrew, fetches his brother Simon, telling him they have found the Messiah. Jesus gives Simon a new name, Cephas, or Peter.

What does this mean?

"Rabbi" means "my teacher", a respectful address for a religious teacher. "Cephas" (Aramaic) and "Peter" (Greek) both mean "rock". "The tenth hour", counting from about sunrise, is about four in the afternoon. "Come and see" is an invitation the Gospel repeats.

Historical context

Disciples in this period attached themselves to a teacher, followed him and learned from his words and way of life. Jesus' first followers here were already disciples of John the Baptist. The other of the two disciples is not named; some readers identify him with the unnamed "disciple whom Jesus loved" who appears later, but the text does not say so.

Why does it matter?

In Matthew, Mark and Luke, Jesus calls fishermen at the Sea of Galilee; John tells a different story of how the first disciples came to him. The pattern of one person finding and bringing another runs through this chapter.

Editorial notes, not scripture.

Philip and Nathanael

The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me. Now Philip was of Bethsaida, the city of Andrew and Peter. Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph. And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile! Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee. Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel. Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these. And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.

Jesus calls Philip, who finds Nathanael and tells him they have found the one Moses and the prophets wrote about. Nathanael is sceptical of anyone from Nazareth, but when Jesus shows he already knows him, Nathanael calls him Son of God and King of Israel. Jesus promises he will see greater things.

What does this mean?

"Guile" (KJV) or "deceit" (WEB) means dishonesty. "Son of Man" is Jesus' favourite way of referring to himself in all four Gospels; it can simply mean "a human being", but it also recalls a heavenly figure in Daniel 7. "Verily, verily" (KJV) or "Most certainly" (WEB) renders a doubled "amen", used only in John to introduce solemn sayings.

Historical context

Nazareth was a small, obscure village in Galilee, never mentioned in the Old Testament. Bethsaida was a fishing town on the north shore of the Sea of Galilee. Sitting "under the fig tree" was a familiar image of peace and settled life in Israel.

Why does it matter?

The image of angels ascending and descending recalls Jacob's dream of a ladder to heaven (Genesis 28:12), suggesting that Jesus himself is now the meeting place of heaven and earth. Nathanael is named only in John's Gospel.

Editorial notes, not scripture.

Translation

KJVTraditional biblical languageWEBContemporary English

Chapters

  1. 1
  2. 2
  3. 3
  4. 4
  5. 5
  6. 6
  7. 7
  8. 8
  9. 9
  10. 10
  11. 11
  12. 12
  13. 13
  14. 14
  15. 15
  16. 16
  17. 17
  18. 18
  19. 19
  20. 20
  21. 21

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Reading

Translation

KJVTraditional biblical languageWEBContemporary English

In the beginning was the Word, and the Word was with God, and the Word was God.

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