John chapter 1
1:1-18 The introduction to John occurs in two cycles of three points each--the message, the messenger, and the
hearers. The key idea is the Word (Greek logos). In the Old Testament, Creation was the Word of God: "And God
said, Let there be light" (Genesis 1:3; 2 Peter 3:5). The Scriptures are also called the Word of God (Acts 8:14).
1:1 In the beginning (Greek en archei, lit., "in beginning") with God signifies the perfect fellowship between God
the Father and God the Son in eternity. The Word was God: Just as the previous expression (the Word was with
God) emphasizes distinction in the Godhead, this phrase stresses the essential unity. In the Greek text of the
verse, God is a predicate adjective, appearing without article and preceding the Word, thus emphasizing Jesus'
divinity. John could not have expressed the full divinity of Christ more completely.
1:3 Made by him: Compare with Colossians 1:16, and Hebrews 1:2.
1:4, 5 Life....light: See also 8:12; 9:5; 11:25; 14:6. In John's writings, life represents salvation and deliverance
through Christ, and light denotes Jesus' revelation of God which calls men to accountability.
1:6 John: This is John the Baptist (verses 19-34).
1:9 Lighteth every man means that God's revelation is universally available. It does not signify universal salvation
(verse 12; 3:18, 36).
1:10 Knew: The world did not acknowledge or recognize Him (verse 2) as the true light.
1:11 Unto his own: He came to His own, that is, the world (verse 10). His own received him not: His own people, the
Jews, did not receive Him. Jesus was rejected by His own world in general, and by His own people in particular
(Isaiah 53:3; Luke 19:14).
1:12 Received him (lit., "take") emphasizes appropriating Jesus Christ, taking him as Savior. Power literally means
"authority." Even to them that believe is explanatory of receive. To believe on his name is the same as taking Him
as Savior.
1:13 Born: This follows the thought in the previous verse of becoming a son of God. Born implies a birth, and
verse 13 explains how it takes place (3:3-7). Blood is literally "bloods." One's family lineage or national heritage
does not bring about the New Birth. But of God: The New Birth is not of human origin. Rather, it is spiritual and
supernatural.
1:14 Made flesh indicates the incarnation of God the Son. The use of flesh contradicts the Gnostic heresy that
God could not be united with human flesh, which was seen as evil. Dwelt among us: John uses the word for
"tabernacled," here translated "dwelt." The Old Testament tabernacle was where God dwelt among the Jews in the
wilderness. In this context, God is dwelling in the person of Jesus Christ. We beheld his glory: Perhaps John refers
to the shekinah glory which appeared in the tabernacle of the Old Testament. The expression signifies the visible
manifestation of God. John later uses glory to refer to Jesus' life (2:11), death, and resurrection (12:23).
1:15 After me: Jesus came into this world about six months after John (for human chronology, see Luke 1:56, 57).
He was before me: Jesus existed in eternity, so had precedence over John in authority.
1:16, 17 Fullness (Colossians 1:19): Here the fullness looks back to verse 14, "full of grace and truth." Grace for
grace means "grace heaped on grace." Grace is evident in the Old Testament (Genesis 6:8; Exodus 34:6) but not
in the fullness now experienced in Jesus Christ. Grace is God's unmerited favor toward sinners for their salvation
(Ephesians 2:8, 9).
1:18 No man hath seen God: That is, no one has ever seen God in all of His essence, since God is Spirit (4:24; 1
Timothy 6:16). Only begotten Son: Some manuscripts read "only begotten God." He hath declared him: Although
no one has seen God in all of His essence, people have at least seen God in Jesus Christ (14:9).
1:19--2:11 Here the events of the first week are given: John testifies to the Sanhedrin (verses 19-28); John
testifies of his experience of baptizing Jesus (verses 29-34); John testifies further and the first two disciples are
called (verses 35-39); Simon Peter comes to Christ (verses 40-42); two more disciples, Philip and Nathanael,
come to Christ (verses 43-51); Jesus performs the first miracle (2:1-11).
1:21 Elijah: Malachi predicts the coming of Elijah in the last two verses of the Old Testament (Malachi 4:5, 6). But
John says he is not Elijah in the way that the Jews think, that is, as inaugurator of the regime of the Jewish earthly
kingdom. Contrast this with what Jesus says in Matthew 11:11-14 and 17:11-13. That prophet refers to the
promise in Deuteronomy 18:15 of the Messiah's coming.
1:23 I am the voice: When asked who he is, John replies that who he is matters less that what he says. John
underscores his message (Isaiah 40:3).
1:25. Why baptizest thou: Baptism could only be performed by prophets, or other authorities. It was the right of the
Gentile entrance into Judaism.
1:29. Lamb of God: The lamb was used for sacrifice in the Passover (Ex. 12) and the sin offering (Lev. 4). Some
suggest that this may allude to the scapegoat (Lev. 16), or to the suffering servant (Is. 53:7).
1:31. The baptism of Jesus serves as a proof of His deity to John. The Holy Spirit came on Jesus and remained (cf.
3:34) to assist in His baptismal work. Before Jesus' baptism, John knew Him only as a good cousin, not as the
Lamb of God. Not until he saw the Holy Spirit descending on Jesus did John realize that He was the Son of God (v.
34).
1:39. Tenth hour: This was ten o' clock in the morning. John used Roman time, not Jewish time as is used in the
other gospels. See 19:14.
1:40. One of the two: The other disciple was probably John, the author of this gospel.
1:41, 42. Simon means "Hot-tempered, Volatile,and Violent." Cephas (Aramaic) means "Stable as a Rock." Petros
(Greek) means "Rock".
1:44. Bethsaida was on the north coast of the Sea of Galilee where Philip, Andrew, Peter, James, and John worked
as fishermen. The other gospels indicate Capernaum was another home of Andrew and Peter.
1:45. Nathanael may have been the disciple who is called Bartholomew elsewhere in the gospels.
1:48. When thou wast under the fig tree: This was a favorite place used by the Jews for meditation. Jesus evidently
meant a specific time which Nathanael understood. And if Nathanael had been praying concerning the promised
Messiah (v. 45), this would explain his remarkable response in verse 49, where he confesses Jesus' deity and
messiahship.
1:49. Nathanael believed readily because of the witness of Philip (v. 45), and the sincerity of his heart (no guile, v.
47). But he was not gullible; he questioned anyone from Nazareth (v. 46, and the impact of the presence of Jesus
(v. 47, 48). Nathanael was from Cana in Galilee (see 21:2); in chapter 2 we find Jesus also at Cana. Perhaps
chapter 2 records Nathanael's wedding.
1:51. Here is another reference to Jacob, who saw angels ascending and descending (Gen. 28:12). We have no
record of when the disciples saw this prophecy fulfilled. In this passage the angels were ascending first, then
descending; perhaps a reference to prayers sent heavenward and then answered. Jesus is presented as the stair
between heaven and earth.
John Chapter 2
2:1. According to Jewish marriage customs, the betrothal lasted about a year. In the evening the bride was led to
the bridegroom's home for the ceremony, which was followed by a supper. The festivities often lasted more than a
day. Jesus' mother, Mary, may have been responsible for the arrangements. (See also v. 5). Her name never
appears in John's gospel; she is merely referred to as the mother of Jesus. Cana is only about seven miles north
of Nazareth. Jesus attended the wedding, blessing the festive and joyful occasion. Some of His disciples also
attended-Andrew, Simon, Philip, Nathanael, and John. His presence at such legitimate functions prompted the
Pharisees to call Jesus a "winebibber."
2:4. The term woman in Greek gune is one of respect (cf. 19:26). Mine hour is not yet come (cf. 7:8, 30; 8:20;
17:1) refers to His crucifixion hour, His greatest concern. It was not yet time for Him to reveal His messiahship (cf.
8:20).
2:6. Waterpots were normally used for washing feet. Firkins were about nine gallons, so each pot held 18 to 27
gallons (total capacity: 108 to 162 gallons).
2:9. Much has been written about the wine Jesus created. Oinos is the New Testament word for the fruit of the
vine, but it implies nothing concerning fermentation. Whatever Jesus re-creates (water) is better than it was and
better than man can make it (fermented wine).
2:11. Jesus' miracles always had a purpose. This miracle resulted in the manifestation of His glory (cf. 1:14), and
in His disciples' belief in Him (cf. 20:31).
2:14. Changers of money: Pilgrims to Jerusalem carried all sorts of currencies, but they brought no animals for
sacrifices. Exchanges and purchases could be made at the temple.
2:15. Drove them all out: The synoptic Gospels report that Jesus cleansed the temple, but only during the last
week before the Crucifixion (Matt. 21:12-27; Mark 11:15-33; Luke 19:45-20:8). John alone describes such a
cleansing early in Christ's ministry.
2:23-25. Many believed in Jesus when they witnessed His miracles, but Jesus did not entrust His fate to their
hands, for he knew what was in man. The same word, pisteuo ("believe," or "commit"), is used in verses 23 and 24.
Jesus knew man's hearts. This is illustrated by His subsequent interviews with Nicodemus, the woman at the well,
and the nobleman.