1.
In the beginning was the Word, and the Word was with God, and the Word was God.
John 1:1,John 1:2
This very remarkable language unequivocally establishes, in one clause, an identity between the existence called the Word and the supreme Jehovah; and in another, it as clearly marks a contradistinction between them. We are forced therefore, upon the alternative of either admitting, some incomprehensible distinction, in the oneness of the Godhead, or else peremptorily rejecting this testimony. And, if we were prepared to take the responsibility of doing the latter in any case, we most certainly could not do it in this, relating, as it does, to the nature, and to the personal identity, of the Supreme Being--subjects more than all others beyond the cognizance and comprehension of man.
2.
The same was in the beginning with God.
3.
All things were made by him; and without him was not any thing made that was made.
4.
In him was life; and the life was the light of men.
5.
And the light shineth in darkness; and the darkness comprehended it not.
Verse 5
And the light, &c. The meaning is, that the light shone into this world of darkness and sin, but the world would not receive it.
6.
There was a man sent from God, whose name was John.
7.
The same came for a witness, to bear witness of the Light, that all men through him might believe.
Verse 7
To bear witness of the Light; to announce the coming of the Light.
8.
He was not that Light, but was sent to bear witness of that Light.
9.
That was the true Light, which lighteth every man that cometh into the world.
Verse 9
Every man that cometh into the world; that is, Jews as well as Gentiles. The meaning is, that the salvation which Christ came to bring, was not to be restricted to any people or class, but was offered freely to all.
10.
He was in the world, and the world was made by him, and the world knew him not.
11.
He came unto his own, and his own received him not.
Verse 11
Unto his own; unto the world, which was his own.
12.
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:
Verse 12
To them gave he power to become the sons of God; made them the sons of God; that is, like God in the spirit and temper of their minds.
13.
Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
Verse 13
Which were born; that is, as sons of God.--Not of blood, &c.; that is, not by nature, but by the grace of God.
14.
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.
Verse 14
Was made flesh; became man. The statement here made, taken in connection with what is said of the Word in the opening verses of the chapter, seems to be so direct and unequivocal, that the doctrine of the inhering of a divine nature in the person of Jesus Christ, and that of the inspiration of the Word, of God, must be received or rejected together. It seems impossible to reject the one without renouncing the other.
15.
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.
Verse 15
He was before me; he existed before me.
16.
And of his fulness have all we received, and grace for grace.
17.
For the law was given by Moses, but grace and truth came by Jesus Christ.
18.
No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.
Verse 18
Hath seen God; known God.--In the bosom of the Father; closely conjoined with him.--Hath declared him; made him known; revealed him to mankind.
19.
And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?
Verse 19
The record; the testimony.
20.
And he confessed, and denied not; but confessed, I am not the Christ.
Verse 20
Some persons, in those days, were inclined to believe that John the Baptist was himself the Messiah. This is intimated in Luke 3:15; and decisive evidence of it is contained in the writings of the early Christians. It was to meet and refute this error, that the evangelist thus repeatedly and emphatically adduces the testimony of John the Baptist in favor of Jesus. (Comp. John 1:8,John 1:15,)
21.
And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No.
Verse 21
I am not; that is, he was not Elias, or Elijah, in a literal and personal sense. The Jews understood the prophecy, Malachi 4:5, to mean that Elias himself was to rise from the dead, and reappear upon earth; whereas the meaning was, that a new prophet should arise, with the bold and energetic character of Elijah, as is expressed by the angel, Luke 1:17.--That prophet. It is not certain to what expectation of the Jews this question refers. From Matthew 16:14, it seems that the reappearance of Jeremiah might have been looked for as a prelude to the coming of Christ. In Deuteronomy 18:15, the coming of a prophet is mentioned; and this may have been the prediction referred to here.
22.
Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?
23.
He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.
24.
And they which were sent were of the Pharisees.
25.
And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?
Verse 25
Why baptizest thou then, &c. Baptism seems to be here spoken of as a customary religious rite, which any distinguished religious teacher in might be expected to perform.
26.
John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;
Verse 26
There standeth one among you; that is, there is one now living among you.
27.
He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose.
28.
These things were done in Bethabara beyond Jordan, where John was baptizing.
29.
The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.
Verse 29
This language seems unequivocally to represent the Redeemer to us in the light of a great sacrifice offered for sin.
30.
This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.
Verse 30
Of whom I said; as stated in John 1:15.
31.
And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.
Verse 31
I knew him not; that is, as the Messiah. It is evident, from Matthew 3:14,Matthew 3:15, that Jesus was personally known to John when he came to be baptized; as, in fact, considering the relation subsisting between their mothers, arising out of the circumstances related by Luke, (Luke 1:1-52) must almost necessarily have been the case. He knew him, however, only as a devout and holy man, until after the baptismal ceremony was performed; when it was revealed to him that he was the Messiah, in the manner specified in the John 1:32,John 1:33.--But that, &c. The meaning is, that he knew only that the Messiah was about to appear.
32.
And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.
33.
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.
34.
And I saw, and bare record that this is the Son of God.
35.
Again the next day after John stood, and two of his disciples;
36.
And looking upon Jesus as he walked, he saith, Behold the Lamb of God!
37.
And the two disciples heard him speak, and they followed Jesus.
38.
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?
39.
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.
Verse 39
The tenth hour; the latter part of the afternoon.
40.
One of the two which heard John speak, and followed him, was Andrew, Simon Peter's brother.
41.
He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.
42.
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.
43.
The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me.
Verse 43
Into Galilee; where he had another interview with Peter and Andrew, and called them to be his disciples, as related Matthew 4:18-20, and more particularly Luke 5:1-11.
44.
Now Philip was of Bethsaida, the city of Andrew and Peter.
45.
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.
46.
And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.
Verse 46
Nazareth was an obscure village of Galilee and the whole region was held in very little esteem. It was remote from Jerusalem; thinly peopled, mountainous, and wild; and connected, in many ways, with the various Gentile nations around it.
47.
Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile!
48.
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.
49.
Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel.
50.
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.
51.
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.
Verse 51
What Jesus intended by this declaration, and when and how it was fulfilled, is not known. Most commentators regard the language as figurative, supposing it to mean only that Nathanael should see Jesus, in various circumstances of life, the object of the special protection of Heaven. This does not, however, seem to be a very natural construction.