John 1 · WEB
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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 through him. Without him, nothing was made that has been made. In him was life, and the life was the light of men. The light shines in the darkness, and the darkness hasn’t overcome it.

There came a man sent from God, whose name was John. The same came as a witness, that he might testify about the light, that all might believe through him. He was not the light, but was sent that he might testify about the light. The true light that enlightens everyone was coming into the world.

He was in the world, and the world was made through him, and the world didn’t recognize him. He came to his own, and those who were his own didn’t receive him. But as many as received him, to them he gave the right to become God’s children, to those who believe in his name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

The Word became flesh and lived among us. We saw his glory, such glory as of the only born Son of the Father, full of grace and truth. John testified about him. He cried out, saying, “This was he of whom I said, ‘He who comes after me has surpassed me, for he was before me.’” From his fullness we all received grace upon grace. For the law was given through Moses. Grace and truth were realized through Jesus Christ. No one has seen God at any time. The only born Son, who is in the bosom of the Father, has 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

This is John’s testimony, when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?”

He declared, and didn’t deny, but he declared, “I am not the Christ.”

They asked him, “What then? Are you Elijah?” He said, “I am not.” “Are you the prophet?” He answered, “No.”

They said therefore to him, “Who are you? Give us an answer to take back to those who sent us. What do you say about yourself?”

He said, “I am the voice of one crying in the wilderness, ‘Make straight the way of the Lord,’ as Isaiah the prophet said.”

The ones who had been sent were from the Pharisees. They asked him, “Why then do you baptize if you are not the Christ, nor Elijah, nor the prophet?”

John answered them, “I baptize in water, but among you stands one whom you don’t know. He is the one who comes after me, who is preferred before me, whose sandal strap I’m not worthy to loosen.” These things were done in Bethany beyond the 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 one who calls out, “Prepare the way of the LORD in the wilderness! Make a level highway in the desert for our God.
    Isaiah 40:3 · WEB

    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, he saw Jesus coming to him, and said, “Behold, the Lamb of God, who takes away the sin of the world! This is he of whom I said, ‘After me comes a man who is preferred before me, for he was before me.’ I didn’t know him, but for this reason I came baptizing in water, that he would be revealed to Israel.” John testified, saying, “I have seen the Spirit descending like a dove out of heaven, and it remained on him. I didn’t recognize him, but he who sent me to baptize in water said to me, ‘On whomever you will see the Spirit descending and remaining on him is he who baptizes in the Holy Spirit.’ I have seen and have testified 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, yet when he was afflicted he didn’t open his mouth. As a lamb that is led to the slaughter, and as a sheep that before its shearers is silent, so he didn’t open his mouth.
    Isaiah 53:7 · WEB

    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, John was standing with two of his disciples, and he looked at Jesus as he walked, and said, “Behold, the Lamb of God!” The two disciples heard him speak, and they followed Jesus. Jesus turned and saw them following, and said to them, “What are you looking for?” They said to him, “Rabbi” (which is to say, being interpreted, Teacher), “where are you staying?”

He said to them, “Come and see.” They came and saw where he was staying, and they stayed with him that day. It was about the tenth hour.

One of the two who heard John and followed him was Andrew, Simon Peter’s brother. He first found his own brother, Simon, and said to him, “We have found the Messiah!” (which is, being interpreted, Christ). He brought him to Jesus. Jesus looked at him and said, “You are Simon the son of Jonah. You shall be called Cephas” (which is by interpretation, Peter).

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

On the next day, he was determined to go out into Galilee, and he found Philip. Jesus said to him, “Follow me.” Now Philip was from Bethsaida, the city of Andrew and Peter. Philip found Nathanael, and said to him, “We have found him of whom Moses in the law and also the prophets, wrote: Jesus of Nazareth, the son of Joseph.”

Nathanael said to him, “Can any good thing come out of Nazareth?” Philip said to him, “Come and see.”

Jesus saw Nathanael coming to him, and said about him, “Behold, an Israelite indeed, in whom is no deceit!”

Nathanael said to him, “How do you know me?” Jesus answered him, “Before Philip called you, when you were under the fig tree, I saw you.”

Nathanael answered him, “Rabbi, you are the Son of God! You are King of Israel!”

Jesus answered him, “Because I told you, ‘I saw you underneath the fig tree,’ do you believe? You will see greater things than these!” He said to him, “Most certainly, I tell you all, hereafter you will see heaven opened, and the angels of God ascending and descending on 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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