Down to Earth But Heavenly Minded

What does John Chapter 1 mean?

The first chapter of John begins with a clear, expressive description of Jesus as God. It then segues to the ministry of John the Baptist, and the local religious leaders who questioned him. By the end of the chapter, Jesus has collected the first five disciples: John, Andrew, Peter, Philip, and Nathanael.

Along the way, John describes Jesus using seven specific titles. These names outline both the purpose of Jesus’ ministry, and His status as both God and Savior. The seven names of John chapter one are “the Word” (John 1:1–3, 14), “the Light” (John 1:4–13), “the Son of God” (John 1:15–18, 34, 49), “the Lamb of God” (John 1:29–34, 36), “the Messiah” (John 1:17, 19–28), “the King of Israel” (John 1:43–49), and “the Son of Man” (John 1:50–51). Each of these is meant to explain a particular aspect of who Jesus is, and the reason He was born on earth.

The first 18 verses of John form a prologue, setting the tone for the rest of the gospel. Jesus is described using the Greek word logos, meaning “logic, word, order, or definition.” Jesus is the message, the logic, the “word” of God. In describing Jesus, the prologue states that Jesus has always existed (John 1:2) and has always been God (John 1:1, 3). And yet, since He came in physical form, He was subject to all the physical struggles of a human man (John 1:14). Jesus is described as the “light” (John 1:4–5), an important concept in Hebrew philosophy. Much of Jesus’ ministry, as described in John, is an “illumination” of human ignorance. Jesus constantly corrects mistaken concepts about God (John 1:1–18).

John the Baptist, not the same John as the author of this gospel, preached a message of repentance. His goal was to prepare people for the arrival of the Messiah. Local religious leaders interrogated the Baptist about his teachings. This is a reasonable investigation, since those men are responsible for the spiritual well-being of the Jewish people. However, their motives are not pure. In response to questions, the Baptist clearly states that he is not the Savior, just a man opening minds and hearts to receive the Chosen One (John 1:19–28).

This gospel doesn’t fully record Jesus’ baptism, but it does mention some of what happened. In front of these witnesses, John the Baptist testifies that he has seen the Holy Spirit on Jesus, and that Jesus is the Son of God. Even though the Baptist is several months older than Jesus (Luke 1:35–36), he repeats the idea that Jesus existed first. He seems to direct two of his students, Andrew and John—the author of this gospel—to follow Jesus the next day. The men spend time with Jesus, foreshadowing a pattern that will continue for the rest of His earthly ministry (John 1:29–39).

Andrew seeks out his brother, Simon, and brings him to Jesus. Jesus gives Simon the name “Cephas” or “Peter,” which makes more sense later. Jesus then calls Philip, and Philip finds Nathanael to tell him about Christ. Nathanael is skeptical at first. He dismisses Jesus because Nazareth doesn’t have a grand reputation. Jesus responds with a clever remark which counters the idea of judging a person based on such things. He also demonstrates supernatural wisdom. This leads Nathanael to change his mind. Jesus tells the five disciples that they will see far more amazing things as they follow Him (John 1:40–51).

John’s gospel only discusses seven miracles, but each is explained to prove that Christ is who He claimed to be. Chapter 1 is just the introduction to these amazing events.

Chapter Context
The first chapter of the gospel of John equates Christ with God and introduces John the Baptist. The Baptist specifically points to Jesus as the Promised One. Jesus collects the first five of His disciples. In this chapter, Jesus is given seven descriptive names, including “the Word,” “the Son of God,” and “the King of Israel.” This chapter sets the stage for the rest of the gospel, by giving the reader a sense of who Jesus truly is, and why He has come. The rest of the gospel is an exploration of the claims made in this initial passage.

Verse by Verse

Verse 1. In the beginning was the Word, and the Word was with God, and the Word was God.

The first verse of John establishes several important facts. It also introduces an important term. Jesus is referred to as “the Word,” from the Greek word logos. Christ is the Logos: the definition, the meaning, the “Word” of God. This is the first of John’s seven names for Jesus: “the Word.” The rest of the gospel is John’s attempt to prove this through various forms of evidence, with an emphasis on Jesus’ miracles.

The first eighteen verses of John counter many false beliefs about God. This verse establishes that the universe had a beginning, contrary to the idea that it is eternal. It also states that God has existed from that beginning. Later verses will show that God, in fact, created all that exists. This verse also makes it noticeably clear that this Logos, Jesus, is identical to the Creator: the Word was God. This begins to establish the concept of the Trinity, where God is one being in three distinct persons.

Context Summary
John 1:1–18 is a poetic introduction of Jesus Christ. Jesus is referred to using the Greek word logos, meaning “the Word.” This passage clearly describes Jesus as God, and co-creator with God the Father. These verses summarize Jesus’ ministry and mission on Earth. The passage also explains how John the Baptist—a different John from the author of this gospel—was sent ahead of Christ to prepare for His arrival.

Verse 2. He was in the beginning with God.

This continues to introduce Jesus, while countering false views of spirituality. John already described Jesus as the Logos, meaning “the Word,” of God (John 1:1). Jesus is a living message: a definition of God the Father. John also specifies that Jesus did not become God. Nor did He rise to the level of God. Jesus Christ has always been God, from the very beginning. John 1:1 states that the Word was God, not something separate from God.

This verse clarifies that this was true from the start. Jesus was not a created being, nor a separate being. He was, and is, God. This is a claim Jesus will make of Himself later in the gospel. In John 8:38, for instance, Jesus claims to speak what He has heard directly from the Father. Shortly after, in John 8:58, Jesus not only claims to have existed before Abraham, He refers to Himself using the name of God: I am. John will relate several of these “I am” statements in his book.

Verse 3. All things were made through him, and without him was not any thing made that was made.

The role of God as Creator is established here. The universe is not the product of mindless matter, but the intended product of an intelligent Creator. In prior verses (John 1:1–2), Jesus is said to be God. This is an important purpose of the first 18 verses of John: countering all other concepts of what God is or is not.

Here, Scripture makes the interesting point that nothing created was created apart from Jesus. This is important for several reasons. First, it proves that Jesus is not an angel, a man, or some other formed being (Hebrews 1:3–4). Secondly, it implies a difference between things which begin to exist, and the One who always existed. In other words, there is one thing that did not “begin to exist,” which did not “come into being.” Logically, cause-and-effect must have an un-caused beginning. This one—and only—thing is God. A fancier term for this idea is the “Cosmological Argument,” or the argument from a “first cause.”

Verse 4. In him was life, and the life was the light of men.

John proclaims Christ’s role as the giver of eternal life. John will spend much more time later in his gospel explaining Jesus’ role in bringing life to mankind. This verse also refers to Jesus using the second of John’s seven names for Jesus: “the Light.” To a Hebrew, “light” was the ultimate value. All good things were said to be “light,” and evil was “darkness.” A modern parallel to this might be how Americans idealize all things in relation to “freedom.”

Light implies revealing. Jesus not only exposes our sinfulness, but He also illuminates a way to be saved from it. Light implies knowledge and awareness. Darkness is ignorance. For some, darkness is a deliberate choice. They know that what they do is wrong, so they prefer to hide from the truth. Light guides and comforts, but it can be infuriating to someone who wants to stay in the shadows. The light, in this case, is specifically for mankind. Jesus will later proclaim Himself as “the light of the world” (John 8:12).

Verse 5. The light shines in the darkness, and the darkness has not overcome it.

Jesus’ light came to the world during a dark time. Sadly, mankind didn’t respond very well. The second phrase of this verse is sometimes translated as “the darkness did not overcome it,” or “the darkness did not comprehend it.” The original Greek root word is katalambanō, which can mean “acquire,” “grasp,” or “lay hold of.” Since light is associated with knowledge, this means that Jesus was not—is not—understood by the world-at-large. Many people who reject the gospel do so because they misunderstand it. This inability to see Jesus for what He truly is has more to do with a person’s stubbornness than with their intellect (John 7:17). The evidence is there, but those who prefer darkness will not see it for what it is.

The Greek wording also carries a sense of “seizing,” as in taking possession. Of course, the world would physically “grasp” the person of Jesus (John 19:18), but it could not overcome the Messiah (John 19:19–20; 1 Corinthians 15:3–5).

Verse 6. There was a man sent from God, whose name was John.

This introduces John the Baptist as a messenger of God (Matthew 3:1–3; Mark 1:4). This person is not the gospel writer and disciple of Jesus. The Baptist is Jesus’ cousin, the son of Elizabeth (Luke 1:57–60). He was the first person to react to the presence of the Messiah, even though he was an unborn child (Luke 1:41–44).

John the Baptist would grow into a spiritual powerhouse, calling Israel to “repent,” which literally means “to turn around.” Baptism was already practiced in this region, as a sign of repentance. It was sometimes used by those converting to Judaism. The fact that the Baptist was doing this to Jews made his ministry controversial. His role was exactly this: to “prepare the way” for the Promised One (Malachi 3:1). Later in chapter 1, the Baptist will make it clear that he is not the Messiah.

We often forget that John the Baptist was only five or six months older than Jesus (Luke 1:35–36) yet he began his preaching ministry much earlier.

Verse 7. He came as a witness, to bear witness about the light, that all might believe through him.

John the Baptist’s role as a witness is central to this statement. He is sent to tell other people about the coming Messiah, which is Jesus (Malachi 3:1). “Light” was the ultimate standard for Israel’s worldview. Everything good was said to be “light,” evil was “darkness.” This distinction not only implies good and evil, but also knowledge and darkness. Just as Moses, the Old Testament law, and the temple were small lights pointing to Jesus, John the Baptist is a tiny light leading people to the One True Light. This leading is not merely to make people see, but so that they would believe.

John’s ministry heavily revolved around baptism (John 1:25–28), which was already known to Jews of that time. Jews would sometimes baptize a person who wanted to convert to Judaism. But the Baptist was “converting” Jews! This is one reason he was interrogated by local religious leaders (John 1:19): why would God’s chosen people need to repent and convert?

Verse 8. He was not the light, but came to bear witness about the light.

Scripture clearly states that John the Baptist is not the promised Light, but only a witness (Malachi 3:1; Matthew 3:1–3). Unlike many popular teachers, the Baptist wasn’t interested in fame or fortune. He was there only to point others to Christ. Later, as his followers begin to leave him for Jesus, the Baptist is happy (John 3:28–30). His repentance ministry was meant to soften hearts prior to Jesus emerging on the scene.

The Baptist’s claim is that the One who is coming is far more worthy; John the Baptist is not fit to untie His sandals (John 1:27; Matthew 3:11). This is a fulfillment of prophecy, recorded in Isaiah 40:3, which speaks of a single voice, crying out in the desert, making a straight path for God. Previous signs pointing towards God, such as the law of Moses and the tabernacle, were meant to lead people to this point (Hebrews 1:1–2). Now, the time has come to repent of sins and accept the Light of the World.

Verse 9. The true light, which gives light to everyone, was coming into the world.

Light is used in the Bible as a symbol of life, knowledge, and goodness. Here, we are reminded that Jesus is the “true light.” “True” here is from the potent Greek word alēthinos. This means something “equal in every possible respect, sharing the same nature and reality.” In other words, Christ is the “one and only, absolutely perfect, real and true light.” This is something Jesus will echo, by claiming to be “the way, and the truth, and the life,” exclusively (John 14:6).

There is no room to see Jesus as one way to heaven, or a possible way (Acts 4:12). He is the one and only, the sole real and true way. Unlike the law of Moses, which was given only to the people of Israel, this light is given to everyone: to the entire world. The best-known verse in the entire Bible, John 3:16, sums this up by saying that God loved the entire world enough to send His Son for the salvation of anyone who believes in Him. Not all people will choose to accept that light, however. Some will deliberately stay in the dark.

Verse 10. He was in the world, and the world was made through him, yet the world did not know him.

Jesus is not only the light, but He is also the Creator. God was physically present on earth through the incarnation of Jesus, but this verse describes a sad situation. The people of the world didn’t recognize Him. Not only do people reject the knowledge brought by the light, but they also run from the One the light comes from in the first place!

The Greek term for “world” in this verse is kosmos, often used to refer to the fallen, sinful system of thinking. This is the worldly mindset which rejects God, His knowledge, and His Word. This is why repentance is a core aspect of the gospel. One must be willing to turn away from darkness and into the light.

Jesus later points out that God has given many reasons for mankind to believe in Him (John 5:31–47). These include scriptures, miracles, and human testimonies. For those who want to know, there is more than enough evidence to make the right choice (Romans 1:18–20; Psalm 19:1; Matthew 7:7–8). However, people continue to reject Him out of pride and arrogance (John 7:17).

Verse 11. He came to his own, and his own people did not receive him.

Jesus came “for” all the people of the world, as a Savior. This was established with His sacrificial death and resurrection (1 John 2:2; Matthew 16:21). However, during His human life, He came specifically “to” the people of Israel. If any culture on earth should have been able to recognize the Messiah, it ought to have been God’s chosen people. Israel had been given God’s Word, which included many prophecies of a Messiah (Isaiah 9:2–7; Jeremiah 33:15–16). The Jewish people had been beaten down by Rome and other powerful invaders. Israel should have been looking for the Promised One, and eager to welcome Him. God came to those He had created, for the entire world (John 3:16), and Jesus came as a man directly to Israel.

And yet, He was rejected, hated, and eventually killed by those very people (Isaiah 53:3, John 18:35). The one group of people who should have most immediately welcomed Him were the ones who called for His death! This is part of the gospel message: that even when we claim to be seeking God’s will, we tend to turn away from it in order to go our own way (Romans 3:9–10). This message applies to all mankind, not just to Israel.

Verse 12. But to all who did receive him, who believed in his name, he gave the right to become children of God,

John 3:16 may be the most famous verse in the Bible. It is certainly the most-memorized piece of Scripture. This verse is also an excellent summary of the gospel. All who receive Christ, through faith, become children of God. This is described using the Greek term exousia, often translated as a “right,” or an entitlement. Spiritual honors are given to all believers, simply for being part of that family. However, this word also implies the power to do something. Becoming a child of God doesn’t simply result in privileges, but spiritual power.

In literature, legal documents, and conversation, a name is a symbol of that person. The “name” of Jesus is not a magical formula, or an incantation. “Faith in the name of Jesus” means trust in His person, His sacrifice, and His salvation. This is not for absolutely everyone, however. This verse specifies that this power, or right, is only extended to those who “receive” Him (John 3:36).

Verse 13. who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

This is John’s first mention of being “born” into the kingdom of God. The term “born again” has become a cliché, and many people misunderstand it. The term is important because of what it implies.

When a child is born, virtually all effort, energy, and pain is endured by the mother, not the child. She changes very little. And yet, the child experiences a great deal of change. Salvation is much the same: God’s pain and effort result in our benefit. He, of course, does not change at all in the process; but those who are saved change greatly. Saying that this does not occur “of blood” means it is not a natural occurrence. Saying that it is not “of the will of the flesh” means it is not a matter of human decisions. This rebirth is entirely the work of God, and according to His will (Ephesians 1:5). Our salvation is not dependent on anything in our human nature. This is good, because if it were, we’d all be lost forever (Titus 3:4–5)!

Jesus will clarify this concept during His conversation with Nicodemus, in John chapter 3.

Verse 14. And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.

This verse mentions the third of John’s seven names for Jesus: “the Son of God.”

A critical facet of the gospel is the fact that Jesus was truly, fully, physically human. The first eighteen verses of John’s gospel not only introduce Jesus, they also counter false spiritual beliefs. One of these errors is the idea that Jesus was only a mirage, or an illusion. This is not true: Christ was a one hundred percent authentic human being. John makes this explicitly clear using the name of “the Word,” while saying very directly that He “became flesh,” living among human beings. This means Jesus was not a hologram, or a ghost disguised as a person. He was a real, living, breathing person. As a result, He could claim to have experienced everything we do as mortal people (Hebrews 4:15).

The Greek word used here is skēnoō, which suggests the tabernacle of the Old Testament. The tabernacle was a temporary structure, symbolic of God’s “dwelling” with His people, while at the same time a literal physical place (Hebrews 9:24). Jesus is with us and among us, in human form, much as God was among His people in the tabernacle.

Also appearing here is a critical term, found also in John 1:18 and John 3:16: monogenēs. This is the source of the phrase, “one and only,” or “only begotten,” and it means that Jesus is of the exact same “stuff” as God (Hebrews 1:3).

Verse 15. (John bore witness about him, and cried out, “This was he of whom I said, ‘He who comes after me ranks before me, because he was before me.’”)

John the Baptist is the first of the gospel of John’s seven witnesses to Jesus’ divinity. His statement reinforces the ideas already mentioned in this passage.

John the Baptist—not the John who authored this gospel—was sent to tell people about Jesus (Malachi 3:1; Matthew 3:1–3). This fulfills a prophecy from Isaiah 40:3, which describes a single voice in the wilderness making a path for God. He also emphasizes the fact that Jesus is the focal point of his ministry, not personal ambition. The Baptist’s testimony is that Jesus is the Promised One, the Messiah. This is a figure the Jewish people have been longing after for centuries. Unfortunately, most people assumed that the Savior would be a political or military leader. Jesus spends a great deal of time correcting this misinterpretation through His teachings.

The Baptist will also make a point of referring to Jesus’ eternal existence (John 1:30). According to the Bible, John the Baptist would have been born several months prior to his cousin Jesus (Luke 1:35–36). And yet, the Baptist clearly says that Jesus existed before he did.

Verse 16. For from his fullness we have all received, grace upon grace.

The ultimate expression of God’s love for mankind is grace. Grace is best described as being given what you do not deserve. This is different from mercy, which means not getting what you do deserve, such as punishment. The Greek phrasing could be translated as “grace upon grace,” or “grace in place of grace.” This implies a constant, overflowing gift.

As believers, we are constantly being inundated with the grace of God, because of Jesus Christ. This begins with God reaching out to us to provide salvation. John 3:16 specifies that God acted out His love for us by sending His Son to keep us from dying in our own sins. Beyond that, He continually makes us more and more like Him (Romans 8:29; Colossians 3:10). This is part of the right which was mentioned in John 1:12. As children of God, we are not only rescued, but we’re also honored and changed. No matter how much we need, God keeps making us increasingly like Him (Philippians 1:6).

Verse 17. For the law was given through Moses; grace and truth came through Jesus Christ.

This explains an important difference between the ministries of Moses and Jesus. Moses’ ministry brought knowledge of the law. But the law could only show us how sinful and broken we were (Romans 3:20). It was never intended as the final means of our salvation (Jeremiah 31:31–34; Hebrews 9:24).

Rather than only bringing truth, Jesus also brought us grace. Instead of simply telling us we were broken, Christ gave us a way to fix what was wrong. This is an important, common theme of the Bible. Human efforts will always fall short, and everyone is corrupted with sin (Romans 3:23). Instead of leaving us to face that uncomfortable truth alone, Jesus provided a way for us to experience forgiveness (Hebrews 4:15–16). Merely doing good deeds can never save us, only God’s grace, through faith, can do that (Titus 3:5; Romans 11:6).

This is further represented using miracles. In the first plague against Egypt, Moses turned water into blood, which is symbolic of judgment (Exodus 7:20). Later, only those homes which had the blood of a lamb on their doors were “passed over” by God’s wrath (Exodus 12:26–28). Jesus’ first miracle was turning water into wine—symbolic of blood—as a gracious gift (John 2:7–11). Only those who accept Christ’s sacrifice of blood are spared from the judgment we all deserve (1 John 1:7; John 3:36).

Verse 18. No one has ever seen God; the only God, who is at the Father ‘s side, he has made him known.

This is another statement affirming Jesus’ divinity in the gospel of John, and it reinforces the third of seven names: “the Son of God.”

Here, “seeing God” is meant in a physical, literal sense of perceiving God the Father, in person, with one’s eyes. God chose to reveal Himself in certain forms in the past (Genesis 18:1; Hebrews 1:1–2), but He is essentially a Spirit (John 4:24). The gospel of John describes Jesus as the “Word” of God, using the Greek word logos. Jesus is the message, or the definition, of God. Words are tangible symbols of ideas, both for our eyes and our ears.

The fact that God came in human form is critical. Jesus is a human being who experiences our struggles (Hebrews 4:15); He is one to whom we can relate. Jesus is a message from God, in a language we all understand: relationship. Jesus explains God to us in a way we could never understand otherwise.

John also repeats the claim that Jesus is God. The Greek term monogenēs is used here as well as in John 1:14, John 3:16, and John 3:18, translated as “only” in the ESV. Other translations use words such as “one and only” or “only begotten” or “unique.” This means Jesus is of the exact same “stuff” as God the Father (Hebrews 1:3).

Verse 19. And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?”

Here begins a conversation between John the Baptist and local religious leaders. As in the rest of his gospel, when John uses the term “the Jews,” he generally means the high-level political and religious leaders. The ones involved here are the ultra-legalistic Pharisees (John 1:24). Pharisees were extremely devout but tended to be cold and arrogant. Not all were that way, as shown by Nicodemus (John 3:1–2), a Pharisee who apparently became a believer (John 19:39).

It was fair for the Pharisees to question John the Baptist. In fact, it was exactly what they should have done. Israel’s religious leaders were supposed to be the guardians of the truth. Ancient Jerusalem shared many of the same quirks as large cities do today. There were plenty of people spouting spiritual babble. John’s ministry must have been quite popular or challenging to attract official investigation. Investigating a strange message was a good step, but their search doesn’t seem to be very sincere.

Context Summary
John 1:19–28 describes a conversation. On one side is John the Baptist, different from the author of this gospel. On the other are local religious leaders. Baptizing converts to Judaism was common, but the Baptist was calling on Jews to repent and be baptized. The Baptist makes it clear that he is not the “Promised One,” but equally clear that his mission is to prepare the way for that One.

Verse 20. He confessed, and did not deny, but confessed, “I am not the Christ.”

In John’s gospel, he typically refers to Israel’s spiritual leaders using the term “the Jews.” The Baptist was willing to answer questions from these local religious leaders. However, he made it clear that he was not the Messiah, nor was he claiming to be. Unlike arrogant spiritual leaders, John the Baptist is not interested in personal glory. He preaches only to lead people towards God’s Promised One. Several times in this conversation, John implies that he would much rather talk about the Messiah than about himself.

The term Messiah comes from a Hebrew word meaning “the anointed One,” or the Savior. Prophecies such as Isaiah 53, Psalm 22, and Daniel 9:25–26 had predicted His coming. The Jewish people had waited for this rescuer for centuries. Recently, this waiting had become especially painful, as Israel was under the control of the Roman Empire. The concept is translated into Greek using the term “Christos,” from which we derive the English title “the Christ.”

Verse 21. And they asked him, “What then? Are you Elijah?” He said, “I am not.” “Are you the Prophet?” And he answered, “No.”

Here, John the Baptist’s interrogators (John 1:19–20) ask about specific Old Testament prophecies. The Baptist does not claim to be a particular figure, either the return of Elijah (Malachi 4:5), or the prophet whom Moses predicted in Deuteronomy 18:15. The only claim the Baptist makes for himself is a fulfillment of Isaiah 40:3, which he states later (John 1:23).

It’s important to note that the religious leaders are constantly asking questions about their pre-conceived notions. They don’t ask the Baptist to explain himself until after they’ve run out of their own ideas. This is a common trait, even today, in those who are resistant to the gospel. Their first instinct is to criticize, assume, and point fingers. At some point, when all those poor ideas are exposed, there is nothing left to do but ask what the gospel really means. Even then, as this passage shows (John 1:22), that interest is often aimed at nothing deeper than getting the conversation finished.

Verse 22. So they said to him, “Who are you? We need to give an answer to those who sent us. What do you say about yourself?”

It’s not necessarily wrong to ask “rhetorical” questions, or to pose questions which are really statements. But a common mark of dishonest skeptics is to ask without sincere interest in the truth. Once the interrogators (John 1:19–21) run out of their own ideas about who John the Baptist might be, they finally give him the opportunity to speak for himself. And yet, this seems mostly because they want to get their errand finished. This suggests that the men physically present were messengers of local religious leaders, not necessarily the religious leaders themselves (John 1:24). The Baptist’s ministry must have been influential enough to require investigation, but not enough to convince priests or scribes to come out in person.

Israel’s spiritual leaders were supposed to act like shepherds, protecting the people from false ideas. So, it was legitimate for local priests to question John the Baptist. He was attracting attention by preaching a controversial message (John 1:19). As usual, the Baptist would rather tell others about the Messiah, than talk about himself (Malachi 3:1).

Verse 23. He said, “I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord,’ as the prophet Isaiah said.”

John the Baptist makes a single clear claim to fulfill Old Testament prophecy. He is “the voice” of Isaiah 40:3, from the Greek word phone. Jesus, on the other hand, is “the Word,” from the Greek word logos (John 1:1). The “voice” brings awareness of “the Word,” which people are then expected to respond to. There, in the desert outside of Jerusalem, John the Baptist was crying out, making “the way” for the Lord (Malachi 3:1; Matthew 3:1–3).

People hearing this prophecy would have understood it as “making a road,” meaning a path for the incoming King. Our conversations, and our discussions, are meant to “make a way” for Christ to reach others (2 Corinthians 10:5; 1 Peter 3:15–16).

John the Baptist is also reassuring others by denying that he is the Messiah. What he preaches is not a new religion, nor even a new revelation. It is the fulfillment of what was already prophesied (Isaiah 9:2–7; Jeremiah 33:15–16). This is not God changing His mind—it is God completing His plan.

Verse 24. (Now they had been sent from the Pharisees.)

These interrogators (John 1:19–23) were sent from the Pharisees, an extremely legalistic sect of Judaism. They were one of several distinct sects in ancient Judea, such as the Sadducees, Zealots, and Essenes. The most influential were the Sadducees and the Pharisees. Sadducees were more political, more worldly and high-class, and much less spiritual than their peers. Sadducees rejected the idea of resurrection and took a highly figurative approach to the law of Moses.

Pharisees, however, prided themselves on knowing the Mosaic law, knowing it well, and following it with fanatical detail. Their oral traditions had created hundreds of additional rules beyond those of Moses, to ensure that they would not break one of the laws. They were scholarly and extremely moral. For this, many people gave them admiration. Yet they were also legalistic and very authority-centered, which is why they did not understand John the Baptist’s use of baptism.

After the destruction of the temple in AD 70, Pharisee theology survived as Rabbinic/Talmudic Judaism, and is today considered Orthodox Judaism. The Sanhedrin court which tried Jesus prior to His crucifixion was composed of seventy Pharisees and Sadducees.

Verse 25. They asked him, “Then why are you baptizing, if you are neither the Christ, nor Elijah, nor the Prophet?”

Prior to the public ministries of John the Baptist and Jesus, baptism was already practiced in the region as a symbol of repentance. The Greek term is baptizō, which literally means “immersion.” Converts to Judaism were sometimes baptized, so the interrogators (John 1:19–24) were already aware of what it meant. However, to the Pharisees, there was little reason for someone who was already a Jew to be baptized. In their minds, a person who was going to baptize others ought to hold priestly office or have prophetic authority.

But John the Baptist says he is not the long-awaited Messiah. He is not Elijah, who many believed would come back to life to tell others about the Promised One. Nor is he the prophet whom Moses promised (Deuteronomy 18:18). The Baptist hasn’t made any claims to authority. In fact, he’s made it plain that his mission is to make a path for someone else (John 1:23; Malachi 3:1). Since the investigators were out of ideas, they resorted to essentially asking John the Baptist, “Who do you think you are?”

As was his pattern, the Baptist will ignore questions about himself, and focus once again on the Messiah.

Verse 26. John answered them, “I baptize with water, but among you stands one you do not know,

The Pharisees have challenged John the Baptist’s right to baptize (John 1:19–25). Jewish converts were often baptized, but the Baptist was performing this ritual on those who were already Jewish. Even more controversially, he did so without any claim to priesthood or prophet-hood. He is neither the Savior, a re-born Elijah, or the prophet Moses predicted (Deuteronomy 18:18).

Earlier (John 1:25), skeptical leaders essentially asked the Baptist, “Who do you think you are?” He responds that his ministry only uses physical tools, such as baptism with water. The ministry of Jesus will go far beyond physical rituals. The Baptist then immediately declares that there is someone present whom the Pharisees don’t know.

He will explain that this “One” is so much greater than him that he isn’t worthy to untie his sandals. In this era of history, people walked everywhere and their feet would become covered in grime and animal waste. Tending to someone else’s shoes was the lowest chore of the lowest servant. This is how far beneath the Promised One John the Baptist sees himself.

Verse 27. even he who comes after me, the strap of whose sandal I am not worthy to untie.”

John the Baptist—not the author of this gospel—gives more details about the person “standing among” the people, unrecognized. This figure is “the One who comes after,” meaning the Messiah.

When challenged by the Pharisees about his ministry (John 1:19–26), the Baptist made it clear that he was not the Messiah, only a “voice” preparing for the arrival of that person (Isaiah 40:3). This Messiah is so much greater than the Baptist that he doesn’t feel worthy to untie his sandals. In that culture, cleaning another person’s feet was considered the work of the lowliest servants. Walking the roads meant having feet caked in mud, dirt, and dung. This not only makes the Baptist’s statement dramatic, but it also highlights the significance of Jesus washing the feet of His disciples prior to His death and resurrection (John 13).

Comparing John the Baptist’s statement to Jesus’ service is a powerful explanation of how much grace God expressed when He sent Christ to us (1 John 4:9).

Verse 28. These things took place in Bethany across the Jordan, where John was baptizing.

The scene described in this passage (John 1:19–27) occurred in a place called “Bethany.” However, this is not the same Bethany as the home of Lazarus (John 11:1). Some texts translate the name as Bethabara. Either way, the gospel’s author, the disciple John, specifies that this location was “across the Jordan” to keep the two locations separate. It was probably a small area, not even a village, on or right next to the Jordan River, several miles east of Jerusalem. Ancient historians placed it near the site of Jericho, on the east bank. This was far enough away from Jerusalem to be considered “the wilderness,” in accordance with Isaiah 40:3.

The Jordan River has always been an important waterway. This is the body of water Israel crossed to reach the Promised Land (Joshua 3), as well as the place where the pagan general Naaman was healed (2 Kings 5:14). However, the Jordan is not as wide, or deep, or impressive as other rivers. Naaman made a point of sneering at the Jordan prior to receiving his personal miracle (2 Kings 5:10–12).

Verse 29. The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world!

This uses the fourth of John’s seven names for Jesus: “the Lamb of God.”

Lambs were required as a yearly sacrifice for all Jewish families. This was for the celebration of Passover. This holiday looked back to the days of Moses, when lambs’ blood covered the doors of Israel, and allowed God’s judgment to “pass over” them (Exodus 12:22–23). Isaiah 53:12 predicted that the Messiah would “bear the sins of many.” The connection to Passover is the primary reason Jesus is referred to as “the Lamb of God.” His crucifixion also symbolizes other Old Testament sacrifices. Specifically, on the Day of Atonement (Leviticus 16), two male goats were presented for a sin offering. Lots were cast to determine which would be killed and which would be presented alive before God prior to being sent into the wilderness. The high priest would “lay both his hands on the head of the live goat, and confess over it all the iniquities of the people of Israel, and all their transgressions, all their sins. And he shall put them on the head of the goat and send it away into the wilderness by the hand of a man who is in readiness” (Leviticus 16:21). Jesus was taken outside the walls of the city to be sacrificed on the cross, to bear our sins (2 Corinthians 5:21).

This verse refers again to the first of seven “witnesses” in the gospel of John, namely John the Baptist. These seven “witnesses” are people who specifically state that Jesus is the Christ, the Messiah, the Son of God. The others include Nathanael (John 1:49), Peter (John 6:69), the blind man (John 9:35–38), Martha (John 11:27), Thomas (John 20:28), and Jesus Himself (John 5:25; John 10:36).

The events mentioned here occur the day after the Baptist’s conversation with the Pharisees’ messengers (John 1:19). It’s likely that many of the same people were there once again.

Context Summary
John 1:29–42 describes more conversations, these between John the Baptist, his disciples, and Jesus. It includes the moment Jesus recruits His first two disciples. Jesus is identified as “the Lamb of God,” and “the Son of God.” The Baptist describes his vision of the Holy Spirit, in the form of a dove, landing on Jesus. This confirms that He is the Messiah. The Baptist seems to tell John and Andrew to go and follow Jesus. They, in turn, introduce Jesus to Peter.

Verse 30. This is he of whom I said, ‘After me comes a man who ranks before me, because he was before me.’

John the Baptist was not the disciple John, who recorded this gospel. He specifically points out Jesus as “the One” of whom he had previously spoken. The Baptist’s entire mission was to make a path for this man (Malachi 3:1; Isaiah 40:3). Because the Baptist was not the Messiah, he pointed all attention and honor towards Jesus, rather than himself. He had gone as far as to say he wasn’t worthy to untie the Promised One’s sandals (John 1:27).

The Baptist also repeats that Jesus “existed before me,” a reference to Jesus’ divinity. It’s important to remember that the Baptist was born several months before Jesus (Luke 1:35–36). And yet, he knows that Christ existed before he did, as God (John 1:1). After preaching repentance (Matthew 3:1–2), and warning people that the Messiah was coming (Matthew 3:3), the Baptist can now point to Him and say, “He’s here!” Jesus will later refer to John’s testimony as a reason to believe in His message (John 5:32–33).

Verse 31. I myself did not know him, but for this purpose I came baptizing with water, that he might be revealed to Israel.”

Given that the mothers of Jesus and John the Baptist were relatives (Luke 1:35–36, 39–41), it may seem odd for John to say he didn’t recognize Jesus as Messiah at first. He had simply been baptizing, so that Christ would be revealed to Israel (Malachi 3:1). Although the Baptist and Jesus were related, and the Baptist had responded to the presence of Jesus while in the womb, they probably hadn’t spent much time around each other. One was raised in Nazareth, the other near Jerusalem.

Since Jesus hadn’t yet performed any miracles, it’s reasonable to think that the Baptist didn’t know Jesus was the Messiah until seeing the vision of the dove (John 1:32). This is part of the mystery of Jesus’ youth: the Bible doesn’t give many details about Jesus prior to the start of His ministry.

The word used for “baptism” is the Greek baptizō, which literally means “to immerse,” but with a specific spiritual context. John’s purpose in calling people to repentance, demonstrated by baptism, was to open the path of understanding for Jesus. Once Christ appeared on the stage, it was time for the Baptist to step aside.

Verse 32. And John bore witness: “I saw the Spirit descend from heaven like a dove, and it remained on him.

John the Baptist has already said that he hadn’t recognized Jesus as the Messiah, at first (John 1:31). Though they were related (Luke 1:35–36), Jesus and John the Baptist probably didn’t spend much of their childhood together. Jesus grew up in Nazareth; John would have lived nearer to Jerusalem.

Scripture is almost silent about Jesus’ life prior to the start of His active ministry. Jesus frequently mentions that He is on a divine timetable, so His younger years were not yet “His time.” At some point, the Baptist saw a vision of a dove, representative of the Holy Spirit, “remaining” on Jesus (Matthew 3:16). This confirmed for the Baptist that Jesus was the Messiah.

The word translated in the ESV as “bore witness” and in other versions as “testified” is from an extremely specific Greek term meaning “giving information from one’s direct personal knowledge.” There was no longer any doubt in the Baptist’s mind who Jesus was. The gospel of John does not actually record the baptism of Jesus (Matthew 3:13–17; Mark 1:9–11; Luke 3:21–22). The human author of this passage, John the disciple, recorded his book many years after Matthew, Mark, and Luke’s were known. He assumed that the reader was already familiar with the basics and presented a different perspective on the story.

Verse 33. I myself did not know him, but he who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit.’

John the Baptist seemed to recognize Jesus as the Promised One when they were both in the womb (Luke 1:41). However, they probably didn’t see each other all that often as children. We can’t be sure, from the Bible, how well the Baptist knew Jesus personally prior to this.

This repeats John the Baptist’s comment (John 1:31) that he hadn’t immediately recognized Jesus. Now, he partly explains why. The Baptist’s directions from God were to baptize and preach repentance, waiting for the Messiah to appear (Matthew 3:1–3; Malachi 3:1). When the Promised One came, he would see the Holy Spirit on Him. Just now (John 1:32), the Baptist had claimed to see this exact vision with respect to Jesus. The Baptist also makes a point of mentioning that Jesus has come to baptize with the Holy Spirit, in contrast to John’s own ministry of water baptism. This spiritual baptism would not be complete until the day of Pentecost, after Jesus’ resurrection (Acts 2:1–12).

Verse 34. And I have seen and have borne witness that this is the Son of God.”

John, a disciple of Jesus, wrote these words long after John the Baptist, the man mentioned here, had died. During the Baptist’s encounters with various people (John 1:19, 29) he often stated that Jesus is the Promised One. He also confirms a title of Jesus first suggested in John 1:14: “the Son of God.” The Baptist was told that when he saw the Spirit of God remaining on a man, it would be a sign that this was the Messiah.

John has already told the crowd what he saw (John 1:32). Here, he repeats this claim, something he has seen with his own eyes. The word for “borne witness” is a Greek term implying a specific, direct, personal knowledge. This personal testimony is important, and Jesus will refer to it later. When explaining why people ought to believe Him, one piece of evidence Jesus mentions is the testimony of other people, specifically that of John the Baptist (John 5:32–33).

Verse 35. The next day again John was standing with two of his disciples,

An important lesson from the life of John the Baptist is to maintain a focus on Jesus. In particular, he exemplifies how to redirect attention from our selves towards Christ. The Baptist gained a following because of his preaching. Yet he was more than willing for Christ to get the glory, the popularity, and the attention. As he sees Jesus walk by, John seems to tell two of his own disciples to follow the Messiah (John 1:35–37, 40).

Later, the Pharisees try to spark a rivalry between Jesus and John the Baptist (John 3:25–26). The Baptist’s view is that Jesus is the real purpose of his mission. So, he’s genuinely happy to see people leave his group to follow the Messiah. The Baptist refers to this using wedding terminology: Jesus is the groom, and the Baptist is like his “best man.” Seeing the groom’s success doesn’t make the best man jealous, it makes him happy (John 3:29-30).

Verse 36. and he looked at Jesus as he walked by and said, “Behold, the Lamb of God!”

John the Baptist referred to Jesus as “the Lamb of God” (John 1:29). This isn’t a reference to a temple sacrifice, but to the days of Passover and Moses. It represents a change in the Baptist’s ministry. Up to this point, he had been telling people that the Messiah was coming (Matthew 3:1–3). Now, he tells people that Messiah is here!

The final plague of Egypt was the death of the firstborn (Exodus 11:4–6). Only those whose doors were covered with the blood of a lamb were spared. The preparation for sudden travel and the requirement of blood made a powerful symbol of Jesus’ future work on the cross (Exodus 12:5–7, 11). After the judgment, those who stepped through that door were freed from their former slavery (Exodus 12:41).

The instructions given to Moses involved dipping a spongy plant into blood collected at the base of the door. This was then to be touched—or possibly “struck”—on the overhead beam and the two side posts. Whether an explicit goal of the process or not, that would have created a bloody cross on every Israelite door (Exodus 12:21–22).

Everything involving Passover is a metaphor for salvation in Christ. Only those covered by the blood are spared from judgment (Exodus 12:23). Only by going through that door can a person be set free.

Verse 37. The two disciples heard him say this, and they followed Jesus.

Many commentators identify one of these two disciples as John, the author of this gospel. He is not the same person as John the Baptist, who is the one being heard (John 1:36). Ancient writings very rarely used a “first-person” narrative style. It was uncommon for a descriptive text to say, “I did this, I said that.” Letters to specific people were a different form of writing, as seen in Paul’s epistles. Another example is the book of Acts, which is historical, but also directed at a person (Acts 1:1).

John is also being modest by not bringing extra attention to himself. Often, John refers to himself as “the disciple whom Jesus loved” (John 13:23; 19:26; 20:20–24), or other indirect phrases (John 18:15–16). John was most likely a young teenager at this time. Though all the other disciples would be martyred for their faith, John would still be writing to fellow Christians nearly sixty years after first meeting Jesus. John was not only one of the first to follow Jesus as a disciple, but he was also the longest surviving of the apostles. He was the first of the Twelve to follow Jesus on earth, and the last of their group to follow Jesus into heaven. John’s first-hand presence for many of events in Jesus’ life is proven by the minute details he offers in his gospel.

The other disciple is Andrew (John 1:40).

Verse 38. Jesus turned and saw them following and said to them, “What are you seeking?” And they said to him, “Rabbi” (which means Teacher), “where are you staying?”

Jesus has a habit of cutting right to the most important questions. In this case, His question is the same one God asks everyone who claims to seek Him: “what is it you are really, truly looking for?” The reasons a person seeks Jesus are just as important as what they find. What a person wants affects what they’re willing to believe. It’s often more important to find out why a person is asking a question than to answer it right away. What the other person seeks is critical to how they will interpret the answer.

John and Andrew (John 1:37) are cautious towards Jesus. Referring to Him as “Rabbi” was a gesture of respect. This verse defines the term “Rabbi” for the reader; these helpful asides are used often in this gospel (John 1:41–42; 9:7; 20:16). Their question suggests that John and Andrew didn’t expect to talk much with Him, at once. They expected Him to be busy, or on His way somewhere else. So, they skipped right to asking where they might be able to meet Him later. Jesus’ willingness to spend time with them (John 1:39) is not only gracious, but also surprising.

Verse 39. He said to them, “Come and you will see.” So they came and saw where he was staying, and they stayed with him that day, for it was about the tenth hour.

John and Andrew (John 1:37, 40) approached Jesus cautiously. They referred to Him with respect, and asked where they might be able to find Him later (John 1:38). Instead of being too busy for John and Andrew, Jesus has time for them right now. And not merely a small amount of time; Jesus stayed with them “that day.” This is another important aspect of seeking Christ: He will always have the time, and the interest, to speak to those who really want to be with Him.

Jesus’ personality will constantly surprise people during His earthly ministry. He was hailed as the Promised One by John the Baptist. The Baptist claimed he wasn’t worthy to untie Jesus’ sandals (John 1:27). And yet, Jesus offers a great deal of personal time and attention for two total strangers. John indicates that they met Jesus at “about the tenth hour.” Many commentators and translators believe this refers to “four in the afternoon” (CSB, NIV, CEV, ISV, NET). Others indicate it is “10 in the morning” (HCSB). The discrepancy has to do with which time system John uses—Jewish or Roman—and whether he does so consistently throughout his gospel, specifically due to some difficulties in reconciling John 19:14 with times given in the Synoptic gospels. The Jewish time system, used in most other New Testament text, starts at sunset. The Roman time system is roughly the same as the one commonly used today: starting and ending in the middle of the night. In either case, Jesus had time for the two men.

Verse 40. One of the two who heard John speak and followed Jesus was Andrew, Simon Peter ‘s brother.

Andrew was one of two disciples who heard John’s comment about Jesus, which was apparently an instruction to follow Jesus (John 1:35–37). Scripture does not specify whether Andrew and John were the only ones who heard John, at all, or if they were simply the only two who got the hint and acted on it. Either way, these two men are the first to follow Jesus as disciples.

Andrew—originally Andreas—is a Greek name, rather than Hebrew. This is evidence of how much influence Greek culture had on the people of Israel by this time. Jewish people of that day used a relatively small roster of given names. Even within the Bible, there are multiple characters with the same “first” name. For instance, three of the women at the foot of Jesus’ cross are named “Mary” (John 19:25). Andrew’s brother had the common name of Simon but would later be renamed “Peter” by Jesus. Their father was also named “John” (John 1:42).

Verse 41. He first found his own brother Simon and said to him, “We have found the Messiah” (which means Christ).

Bringing people to Jesus seems to be Andrew’s (John 1:40) default response to every problem or new development. When Jesus feeds thousands of people, it’s Andrew who brings the boy with bread and fish (John 6:8–9). When some Greek men asked another disciple, Philip, about seeing Jesus, Philip told Andrew, who took Philip with him to tell Jesus (John 12:20–22).

The first person Andrew introduces to Jesus is Andrew’s own brother, Simon. Jesus will soon rename this man “Peter” (John 1:42; Luke 6:14). This is from an Aramaic word transliterated into Greek as Kēphas and translated into Greek as Petros, both meaning “stone.” Peter proves to be an emotional, volatile man in the New Testament. It’s safe to assume he already had that reputation when he met Jesus for the first time. There’s divine humor in Jesus naming a volatile, emotional, unstable person “Rock.”

Andrew tells Simon—Peter—that Jesus is “the Messiah.” John often explains Jewish customs and words to his readers, and he translates this word as “Anointed One.” Hebrew writing (Daniel 9:25) uses the word Mashiyach. In Greek, the term is translated as Christos, from which we get the English title “Christ.”

Verse 42. He brought him to Jesus. Jesus looked at him and said, “You are Simon the son of John. You shall be called Cephas” (which means Peter ).

To almost every situation, Andrew’s response is “bring it to Jesus.” He has already told his brother Simon (John 1:41) that the man he’s met is the “Messiah,” meaning the “Anointed One.” The Greek term is Christos, which eventually became the English word “Christ.” This is the fifth of John’s seven names of Jesus in chapter 1.

Jesus almost immediately tells Simon that he will have a new name: “Cephas.” This is an Aramaic word meaning “stone.” In the original Greek, John translates it from Kēphas to Petros, from which we get the English name “Peter.” Peter’s friends probably caught the irony in someone known to be emotional and unstable going by the name “Rock.” Yet Peter would eventually earn that title. Long before he’d done anything worth noticing, Jesus could already see his potential, and gave him a name worthy of his future.

Verse 43. The next day Jesus decided to go to Galilee. He found Philip and said to him, “Follow me.”

Philip, like Andrew, has a Greek name—Philippos—rather than something more traditionally Hebrew. This shows the extent of Greek culture’s influence on Israel by the time of Jesus’ earthly ministry. John only briefly relates the conversation between Jesus and Philip. Most likely, it was more involved than Jesus simply walking up to Philip and saying, “Follow me,” without any other words. John tells us what’s needed to understand the event; that does not require a full transcript of their meeting. Galilee is a region west of the Sea of Galilee and probably where Jesus spent most of His youth.

At least seven of the twelve disciples were fishermen (John 21:2). This implies something important about how God uses people to accomplish His will. Fishermen, by necessity, were hard-working, practical, and durable men. They were not necessarily ignorant, but advanced education wasn’t a requirement for them to do their jobs well. They were their era’s equivalent of what today’s western societies might call a “blue-collar” worker: one of the “common men” working a “common job.”

Finding working people rather than illustriouspeople, was a deliberate part of Jesus’ plan. Rather than recruiting the wealthy, or scholars, or warriors, Jesus went out and found workers. Serving God is first about willingness, not great talent or ability (1 Corinthians 1:25–31). Knowledge, wisdom, and experience are valuable (Proverbs 3:13). Yet talents are worthless unless connected to a willing and submissive heart.

Context Summary
John 1:43–51 shows Jesus recruiting Philip and Nathanael. Philip seems eager to follow Jesus. Nathanael is skeptical, especially because Jesus is from a low-reputation remote town like Nazareth. When Jesus demonstrates His supernatural wisdom, Nathanael proclaims Him as the “Son of God” and “the King of Israel.” Jesus responds by predicting even more spectacular signs. He also refers to Himself using the term “Son of Man,” an important figure in Jewish prophecy.

Verse 44. Now Philip was from Bethsaida, the city of Andrew and Peter.

Philip, Andrew, and Peter were all from Bethsaida, on the northeastern side of the Sea of Galilee. It would have been close to Capernaum, which housed a synagogue. It’s possible that this town was something of a miniature suburb of the larger Capernaum. The name “Bethsaida” literally means, “house of fish,” so it’s safe to assume that almost everyone who lived there was a fisherman by trade.

It’s no accident that Jesus sought out fishermen for most of His disciples. The first requirement of a servant of God is a willingness to work. Knowledge and talents are important, but useless until a person submits to God’s direction for his life. The most effective servants of the Lord are those deeply committed to His will, not necessarily those exceptionally “qualified” by their skills and abilities (1 Corinthians 1:25–31).

The region of Galilee curved around the north and west of the Sea of Galilee, west of the Jordan River. It was unique in that area, with more rain and less heat than the surrounding land. Galilee was both beautiful and popular for travelers.

Verse 45.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.”

For centuries, the people of Israel had waited for the Mashiyach: a Hebrew term (Daniel 9:25) which means “Anointed One.” This is presented as “Messiah” in English. In Greek, the same meaning comes from the word Christos, from which we get the English word “Christ.” This figure was supposed to rescue Israel from her enemies, leading them to freedom and glory. Israel is supposed to be looking for this rescuer, but most of her people would eventually reject Him (John 1:11; Romans 10:20–21).

Just as Andrew told Peter (John 1:40–41), Philip now tells Nathanael that Jesus is the Messiah. Philip refers to Jesus as “the One” written about in the Hebrew Scriptures. Philip is aware of the Old Testament prophecies about the coming Savior (Deuteronomy 18:18; Isaiah 40:3; Isaiah 53). Philip also tells Nathanael that Jesus is from Nazareth. John 21:2 tells us Nathanael’s hometown is Cana, which might have been close to Nazareth. His response in verse 46 is sarcastic, suggesting that nothing good could come out of a back-water place like that.

Verse 46. Nathanael said to him, “Can anything good come out of Nazareth?” Philip said to him, “Come and see.”

Nazareth was a tiny community. It likely had no more than five hundred people during Jesus’ earthly ministry. Nazareth was located north of Jerusalem, southwest of the Sea of Galilee, well beyond Samaria. Being so small, and not adjacent to major cities, it was the last place one would expect anything interesting to happen.

Calling someone a “Nazarene” in that culture would have been like a modern American referring to them as a “bumpkin,” or even a “hillbilly.” Nathanael’s question is more than a little sarcastic. He assumes Nazareth couldn’t produce much of worth, let alone the long-awaited Promised One (Daniel 9:25). Philip’s response is not to argue, but simply to invite. He knows already that talking about Jesus is nothing like meeting Him in person.

Philip’s invitation echoes the one Jesus gave to Andrew and John (John 1:39). Too many people want God to come to them—usually with a miracle or overt message (Matthew 16:4; 1 Corinthians 1:22–23)—but knowing Him is as simple as deciding to draw closer to Him (James 4:8; John 6:37).

Verse 47. Jesus saw Nathanael coming toward him and said of him, “Behold, an Israelite indeed, in whom there is no deceit!”

Jesus’ comment to Nathanael is mysterious; He labels him an “Israelite indeed” or a “true Israelite,” and notes his honesty. There are several ways to interpret this remark, and all may apply at once. One possibility is that Jesus is making a blunt assessment. Nathanael certainly seemed willing to speak his mind (John 1:46).

Another, more probable, interpretation is that Christ was making a friendly joke. It’s likely Jesus was teasing Nathanael: responding to sarcasm with sarcasm. Joking about a “true Israelite” having no deceit in him is a play on words. The Jewish people are descendants of the patriarch Jacob whom God renamed “Israel” (Genesis 32:28). Jacob’s twelve sons were the heads of the twelve tribes of Israel.

The name Jacob literally means “supplanter” or “heel-catcher,” given to him because he was born holding on to his twin brother’s heel (Genesis 25:26), but he continued to live up to this name. Prior to his renaming, Jacob established a reputation as a habitual liar and deceiver. He manipulated his brother to steal a birthright (Genesis 25:29–34). He tricked his father to steal his brother’s firstborn blessing (Genesis 27). And he was tricked by his father-in-law (Genesis 29; 31). Nathanael dismissed Jesus for no other reason than because He was from Nazareth. Jesus’ joking response points out the mistake of judgment based on heritage.

Verse 48. 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 and Jesus have only just met, yet Jesus’ first comment is about Nathanael’s honesty (John 1:47). Nathanael’s reply is understandable: “How do you know me?” This could easily be interpreted as Nathanael shaking his head and asking, “what do you know about me, anyway?” The question is more than a little hypocritical; the first thing Nathanael did when hearing about Jesus was to judge Him based on where He lived (John 1:46).

Jesus’ remark about honesty was a subtle joke: the namesake of Israel was Jacob, a habitual liar (Genesis 32:28). Jesus is gently poking holes in Nathanael’s use of stereotypes. Jesus describes what Nathanael was doing before Philip approached him. Among the common ways Jesus broke through to resistant people was by proving His divine knowledge. The woman at the well in John chapter 4 will be surprised to find that Jesus already knew everything about her (John 4:39).

The same basic principle holds in encounters with Christ today. Part of the salvation experience is realizing that Jesus already knows who we are, and what we’ve done, but loves us anyway.

Verse 49. Nathanael answered him, “Rabbi, you are the Son of God! You are the King of Israel!”

Jewish people used the term Rabbi to refer to religious leaders and scholars. It literally means “honorable sir,” or even “master.” John frequently explains Hebrew words and culture for his readers (John 9:7; 20:16). John had already defined the term “Rabbi” as “Teacher” (John 1:38).

It’s almost certain the conversation between Jesus and Nathanael was longer than the summary recorded in the gospel of John. However, the change in Nathanael’s attitude is dramatic. Within a few moments, he goes from insulting Jesus’ hometown, to doubting His knowledge, to referring to Him as Rabbi. Calling Jesus the “Son of God” refers to prophecies of the Messiah (Daniel 9:25). The Promised One is described as the Son of God in Psalm 2.

Nathanael also uses the sixth of the seven names for Jesus in chapter 1: “the King of Israel.” Isaiah 11:1–2 describes the future King as having God’s spirit of wisdom. When Nathanael doubted that Jesus would be worth knowing, Philip suggested meeting Him (John 1:46). That made all the difference.

This verse is also the second of seven “witnesses” in the gospel of John. These are people who explicitly state that Jesus is the Christ: the Messiah, the Son of God. The others include John the Baptist (John 1:29), Peter (John 6:69), the blind man (John 9:35–38), Martha (John 11:27), Thomas (John 20:28), and Jesus Himself (John 5:25; John 10:36).

Verse 50. Jesus answered him, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these.”

Nathanael was so impressed by Jesus’ knowledge (John 1:48) that he proclaimed Him the King of Israel (John 1:49). Jesus points out that the signs coming soon are even more impressive. A common modern English expression captures this idea: “You ain’t seen nothin’, yet!”

The gospel of John discusses seven of Jesus’ miracles, referring to them as “signs.” The purpose of a true miracle is always bringing people a message about God or from God. In the gospel of John, these seven miracles are recorded specifically so that people will realize that Jesus is God. Knowing where Nathanael was, and what he was doing, is impressive. But these future signs will be more potent proofs that Christ was who He claimed to be.

Jesus has already gently corrected Nathanael for using stereotypes (John 1:47). Here, He gives an early reminder that those who believe only when they have a miracle are not seeking honestly. Christ makes this point very clear later, in His parables and conversations (Luke 16:31, Matthew 12:39).

Verse 51. And he said to him, “Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending on the Son of Man.”

Jesus gives a tiny preview of the miracles in store for the disciples. When speaking to Nathanael, Jesus had mentioned the name Israel, given to a man formerly named Jacob (Genesis 32:28). In Genesis 28:12, Jacob dreamed about angels on a ladder between earth and heaven. Jesus is making a subtle reference to the reason for His ministry: to serve as the connection between men and God.

True miracles are always meant to deliver a message from God. The gospel of John records seven miracles chosen specifically to prove that Jesus is God. When Jesus says, “you will see,” the Greek word is plural. In other words, “you all will see…” which means His prediction was for all the disciples.

Christ also uses the seventh and most important of the seven names of chapter 1: “the Son of Man.” This is one of Jesus’ most frequent terms for Himself. It refers to a major prophecy of the Messiah, recorded in Daniel 7:13. Jewish people who heard the phrase, “Son of Man” would know exactly what He was referring to: the Savior and King of Israel.

End of Chapter 1.

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