In the beginning was the word,
and the word[506]
was with[507]
God, and
the word was fully expressive of God Himself.
2 This was with God in the
beginning. 3 Everything came into existence through it, and without it nothing
of what came into being existed.
[508] 4 In it there was life and that life was the
light of men. 5 And the light shines in the darkness and the darkness does not
overwhelm it.
[509] 6 There came on the scene of history a man sent from God.[510]
His name
was John. 7 This man came as a witness[511]
so that he might bear witness to
the Light and that everyone might believe through him. 8 He was not the Light
himself, but he witnessed concerning the Light. 9 This was the genuine Light, which enlightens every person, coming into the
world.
[512] 10 He was in the world and the world came into existence through
him, and the world did not recognize him,[513]
the Light. 11 He came to his own
land and his own people did not accept him. 12 As many, however, as did
accept him, to these he gave the right to become children of God[514] —
namely the ones believing in his Gospel revelation. 13 These were born not
from blood, nor from the desire of the flesh, nor from the desire of a male,
but from God.
[515] 14 And the word became a human being[516]
and tabernacled
among us, and we saw his glory, the glory such as a uniquely begotten[517]
Son enjoys from his Father,[518]
full of grace and truth. 15 John gave his witness
concerning him and cried out with these words, “This was the one of whom I
said, ‘The one coming after me has now moved ahead of me, because he
always was my superior.’”
[519] 16 For from his fullness all of us have received
grace and more grace.
[520] 17 For the Law was given through Moses, but grace
and truth came through Jesus Messiah. 18 No one has seen God at any time. A
uniquely begotten Son,[521]
one who is in the bosom[522] of the Father — he
has explained God.
[523] 19 And this is the witness of John, when the Jews sent a commission of
priests and Levites to him from Jerusalem to ask him, “Who are you?” 20 And
he confessed and did not deny, “I am not the Messiah.” 21 And they asked
him, “Who are you? Are you Elijah?” And he said, “I am not.” “Are you the
expected prophet?” He answered, “No.” 22 And they said to him, “Who are
you? Tell us so that we can give an answer to those who sent us. What do you
say about yourself?”
23 He said, “I am the voice of one crying out in the
wilderness, ‘Make straight the way of the Lord,’ as Isaiah the prophet
spoke.” 24 The ones sent were from the Pharisees. 25 And they asked him a further
question, “Why do you baptize if you are not the Messiah, or Elijah or the
prophet who was to come?”
[524] 26 John answered them, “I am baptizing in water. Among you there stands one whom you do not recognize — 27 the one
coming after me, the thongs of whose sandals I am not worthy to untie.” 28 These things happened in Bethany beyond the Jordan where John was
baptizing. 29 The next day John saw Jesus coming towards him and he said, “This is the
lamb of God, the one who removes the sin of the world.
[525] 30 This is the one
of whom I said, ‘After me there comes a man who has now moved ahead of
me, because he was always my superior.’
[526] 31 And I did not recognize him,
but so that he might be recognized by Israel, for that reason I came baptizing
with water.” 32 And John witnessed with these words: “I saw the spirit
descending as a dove out of heaven and remaining on him, 33 and I did not
recognize him. But the one who sent me to baptize in water spoke to me and
said, ‘The one on whom you see the spirit descending and remaining on him,
he is the one who is baptizing with holy spirit.’
[527] 34 And I saw this, and I
have witnessed to the fact that this is the Son of God.”
[528] 35 The next day John stood with two of his disciples, 36 and seeing Jesus
walking by, he said, “This is the lamb of God.” 37 And John’s two
disciples heard him speaking and followed Jesus. 38 Jesus, turning round and
seeing them following him, said, “What are you looking for?” They said,
“Rabbi (which translated means teacher), where are you staying?” 39 And he
said to them, “Come and see.” And so they went and saw where he was
staying and remained with him that whole day. It was about four in the
afternoon. 40 This was Andrew, the brother of Simon Peter, one of the two
who had heard from John and followed Jesus. 41 He first found his brother
Simon and said to him, “We have found the Messiah” (which translated[529]
means the Christ). 42 He brought him to Jesus, and Jesus looked at him and
said, “You are Simon the son of John. You will be called Cephas,” which
translated[530]
means Peter. 43 The next day Jesus wanted to go to Galilee, and he found Philip and said
to him, “Follow me.” 44 Now Philip was from Bethsaida, the town of Andrew
and Peter. 45 Philip then found Nathanael and said to him, “The one about
whom Moses wrote in the Law[531] and whom the prophets predicted, we have
found, Jesus, the son of Joseph from Nazareth.”
46 Nathanael said to him, “Can
anything good come from Nazareth?” Philip said, “Come and see.” 47 Jesus saw Nathanael coming towards him and remarked, “Look, a genuine
Israelite in whom there is no guile.” 48 Nathanael said to him, “How is it that
you know me?” Jesus answered him, “Before Philip called you, I saw you
under the fig tree.”
[532] 49 Nathanael answered him, “Rabbi, you are the Son of
God; you are the King of Israel.”
[533] 50 Jesus answered him with these words:
“Because I told you that I saw you under the fig tree, you are a believer? You
will see greater things than this.” 51 And he said to him, “I tell you on the
highest authority: you will see heaven opened and the angels of God
ascending and descending on the Son of Man.”
[534]
Commentary
John
[505]
Footnote 1 for John 1:1 is at the end of the gospel, beginning on p. 304.
[506]
The NET Bible Commentary remarks on the meaning of “word” in Ps. 33:6-11: “The LORD’s
‘word’ refers to the decrees whereby He governs His dominion .” Only when logos in John 1:1 is made
into a second Person, the Son, do all the problems arise. Jesus defined God in Mark 12:29: “The Lord
our God is one Lord,” not two or three! It would be a fatal contradiction to introduce a second “God,
Person” in John 1. In John 17:3 Jesus was a strict monotheist declaring the Father to be “the only one
[monos] who is true God [theos].” This is unitary not Trinitarian monotheism . Note Schonfield,
Authentic New Testament: “In the beginning was the expressed concept.” If we read “In the beginning
was the SON” we make two who are GOD, and this breaks the fundamental and easy, express
monotheism of Jesus (Mk. 12:29; 1 Cor. 8:4-6) and the whole of the Bible. Sadly John 1:1 has been
used to contradict Jesus in John 17:3 and the detailed birth narratives of Matthew and Luke, and the
more than 1300 NT references to GOD as the Father. There are thousands of references to God in
Scripture as a single Person, defined by singular personal pronouns. The God of the Bible is a single
divine “someone,” “self.” The moment someone else, the Son, is said to be God, two Gods are posited;
the universe is “tinkered with” and idolatry is introduced (cp. 1 John 5:20-21 for fair warning).
[507]
The same Greek word pros (with) occurs in the phrase “the things concerning God,” ta proston theon. Thus “the word” reflects the heart of God’s thinking, His concern. The Aramaic word memra
(word) was used by Jews as expressing likewise the activity and wisdom of God. John naturally reflects
his Jewish background, as does the whole NT. BBE has “This Word was from the first in relation with
God.” Note Thayer’s Lexicon: “things respecting, pertaining to God” (Rom. 15:17; Heb. 2:17, 5:1).
Philo speaks of three kinds of life, one of which is “pros theon,” related to God, characteristic of God
(Quis rer. div. haer. 9, International Critical Commentary, John, Vol. 1, p. cxli). Similarly the Gospel
remains “with [pros as in Jn. 1:1] the disciples,” Gal. 2:5, that is, in their minds. Philo speaks of things
“pros theon” as things pertaining to God, belonging to Him. John does not speak here of person to
person, for which he uses the prepositions para or meta. “Elsewhere John uses para to express the idea
of proximity of one person to another (Jn. 1:39; 4:40; 8:38; 14:17, 23, 25; 19:25; cp. 14:23…never
pros” (see Dictionary of New Testament Theology, Vol. 3, p. 1205.) Dan. 2:22 tells us that “light dwells
with God,” or “light is with Him” (LXX). No one imagined light to be a second divine Person, making
two GODs! Jesus, the Son of God, is not a second GOD, destroying the first commandment and the
Shema! (Deut. 6:4; Mk. 12:29). The Bible knows of no “God the Son.” Ps. 36:9 similarly says that “the
fountain of life is with You. In Your light we see light.” Cp. Jer. 2:13. As Dr. Colin Brown of Fuller
Seminary wisely said: “To read John 1:1 as if it said ‘In the beginning was the Son’ is patently wrong”
(Ex Auditu, 7, 1991, p. 89).
[508]
There is an obvious parallel to John 1:1-3 at Qumran, the Dead Sea Scrolls, I QS 11.11: “By
his knowledge everything has been brought into being. And everything that is, He established by His
purpose and apart from Him nothing is done.” If we look for parallels in the Hebrew OT, we find “the
word of the Lord was with him” (2 Kings 3:12), or “with whom is a dream” (Jer. 23:28). In no case
does word mean a person in the OT. The word or dream can be “with” a person, meaning that a person
has the word in his mind, or that he experiences a dream. Cp. “with” connected to plan in Job 10:13;
12:13; 23:14; 27:11.
[509]
The light here is neuter, “it,” not yet a person. In v. 10 the historical Jesus is in the world and the light is then given a masculine gender (auton), “him.” “The true light which comes into the world”
(v. 9) is fully expressed in the man Messiah. The impersonal light became a person only when Jesus
was born.
[510]
“Sent from God” has nothing to do with so-called “preexistence”! John the Baptist was sent from God, i.e. commissioned, as was Jesus. Literally, “sent from beside God.” Nicodemus did not think
of preexistence when he confessed that Jesus had “come from (apo) God” (Jn. 3:2). Cp. 1 John 4:1,
where the true Jesus is fully human.
[511]
Preacher of the Gospel of the Kingdom (Mt. 3:2).
[512]
To “come into the world” is to be born. Jesus came into the world in a unique way, having God
as his Father.
[513]
Now that Jesus is on the scene the light which was “it” in v. 5 has been given personality and is
described appropriately in the Greek as “him” (auton).
[514]
Believers who are born again become “genetically” related to GOD as sons and daughters.
They are not just “adopted,” but true members of God’s family by rebirth in contact with the
word/Gospel of the Kingdom.
[515]
The earliest quotations of this verse in the church fathers, earlier than any of our Greek
manuscripts of the NT, give a reading which applies this statement to Jesus, not to believers. It would
then be a clear statement of the virginal begetting of Jesus. The Jerusalem Bible and French Jerusalem
Bible put that reading into the text and other scholars have supported it strongly. It seems very labored
to say that the spiritual rebirth of Christians is “not from the flesh or the desire of the male.” A much
more natural and easy understanding is that v. 13 is a reference to the supernatural beginning/begetting
of Jesus in Mary’s womb. Thus John, in complete harmony with Matthew and Luke, recorded the
virginal begetting of the Son (cp. 1 John 5:18: the Son was begotten in time, caused to come into
existence; Ps. 2:7; cp. the first Adam in Gen. 2:7). The earliest reading “who [Jesus] was begotten…” is
found in the Verona codex, which is Old Latin, the Epistula Apostolorum, and by four early church
fathers — Tertullian, Justin Martyr, Irenaeus and Origen. The idea of “eternal generation” of the Son
makes nonsense of all this! John would thus be deliberately in agreement with Matthew and Luke and
the rest of the NT on the supernatural origin of the Son as the beginning of the New Creation.
Trinitarianism makes all this impossibly confused, and in the course of the post-biblical councils
suppressed the easy accounts of the origin of the Son in Matthew and Luke. The Albrecht NewTestament in German notes “I am following in v. 13 [“Jesus who was begotten”] Irenaeus and
Tertullian, and elsewhere dominant also from the 2nd
to the 4th
century in the west and leaving traces in
the east. John emphatically recognizes the miraculous begetting of the Son, agreeing with Matthew and
Luke” (8th
edition, 1957).
[516]
In the gospel of John “word” means the Gospel message and words/teaching of Jesus, given to
him by the Father. Jesus does not say “I am the word/Word.” This might encourage a confusion of
“word” with a preexisting Son, which inevitably leads to polytheism. John 17:3 is a perfectly plain
unitary monotheistic statement backed by 1300 NT references to God as the Father (cp. Mal. 2:10).
John 1:14 is the announcement that personification (word) has become a person for the first time, the
incarnation of grace and truth (v. 17). Similarly Jews thought of Moses as the incarnation of the law
(Philo, Life of Moses I, 162). The Son comes into existence, as in Luke 1:35. The NT is thus perfectly
harmonious in presenting the Son as the miraculously generated second Adam.
[517]
This is exactly the teaching of Luke 1:35. Jesus is uniquely the Son of God, because of the
miracle which procreated him, as the second Adam. Adam was also son of God (Lk. 3:38).
[518]
Cp. Moffat who captures the sense. This image is based on the description of Israel as Son of
God. Cp. Ps. Sol. 18:4; 13:8: “Your chastisement is upon us as on a firstborn only son.” II Esdras 6:58:
“We Your people whom You have called Your firstborn, Your only-begotten, Your beloved.” So also Ex. 4:22; Ps. 89:27; Jer. 31:9; Sirach 30:4: “When the father dies it is as if he were still alive, for he has
left a copy of himself behind.” This profound truth is lost if Jesus is really an “eternally begotten,”
essentially non-human, pre-human person.
[519]
Protos mou means here “my superior,” but many translations force a meaning on it which
would contradict the rest of Scripture, i.e., “he was before me,” or “existed before me.” If we translate
in harmony with the creed of Jesus in Mark 12:29 and John 17:3 we must understand: “A follower of
mine has taken precedence of me for he (always) was my superior.” “Some take ‘first’ to mean not
‘first in time’ but ‘first in importance’” (Leon Morris, New International Critical Commentary on John,
p. 109). He suggests “he [Jesus] was my Chief.” Schonfield, Authentic New Testament: “After me will
come a man who ranks before me; for he is my superior.”
[520]
There was grace in the Old Covenant, but in Christ and the New Covenant there is a more
intensive grace expressed in Jesus who is the second Adam, the head of a new type of human being.
The whole point of Scripture is lost if Jesus is really God! He is in fact the ultimate Human Being, Son
of Man, second Adam.
[521]
Some manuscripts say “a god.” It is much disputed as to whether John wrote that word. If he
did the text does not say that the Son was “God the Son” from eternity. A person who is begotten is
brought into existence and this is not true of the One God. The Father in John 17:3 is in the plain words
of Jesus “the only one who is true God.” This is an explicitly unitarian proposition, quite unarguable.
Dr. Hort says that if “an only begotten god” is right, “it would point to the highest form of derived
being.” This is certainly not GOD in the Trinitarian sense.
[522]
Jesus was in the most intimate relationship with GOD. The present participle (“being”)
indicates that this is nothing to do with a so-called past preexistence.
[523]
“No one has seen God, but we all saw Jesus who is God” would be incoherent! The word GOD
means the Father some 170 times in the writings of John and 1300 times in the NT. This points to the
massive evidence for unitary monotheism by which the Father is “the only one who is true GOD” (Jn.
17:3). This verse is a sort of “crime scene,” since Augustine, to justify the later Trinity, had to forge the
text by moving the phrases to say “You, Father and Jesus Christ whom you sent, the only true God”
(see his Homilies on John).
[524]
As predicted by the critically important text, defining the expected Messiah, in Deut. 18:15-18,
cited by Peter in Acts 3:22 and Stephen in Acts 7:37. No one could imagine a Messiah who is GOD
from this text.
[525]
Jesus died for every human being (1 Tim. 2:4, etc), contrary to the fearful doctrine that Jesus
died only for some, predestined apart from any choice they might make.
[526]
The New International Critical Commentary on John by Dr. Leon Morris suggests “He was my
Chief.”
[527]
Since the words of Jesus “are spirit and life,” the whole of his ministry was a baptizing in
spirit. At the ascension the spirit came in a new way from the resurrected, exalted Messiah (Jn. 7:39).
[528]
Literally, “the Son of the God,” i.e. the Son of the one God whom we know. Certainly not an imagined “God the Son” which would break the first principle of all true religion and the creed of Israel and of Jesus, that God is a single Divine Person (Mk. 12:29: “The Lord our God is one Lord”). John wrote his whole Gospel for the purpose of convincing us that “Jesus is the Messiah, the Son of God” (Jn. 20:31). No one imagined that the Messiah would threaten the monotheism of Hebrew Scripture! Everyone understood Messiah to be a unique human being. Thus Dr. Matthews: “It must be admitted by everyone who has the rudiments of an historical sense that the doctrine of the Trinity formed no part of the original message. St. Paul did not know it, and would have been unable to understand the meaning of the terms used in the theological formula on which the Church ultimately agreed” (God in Christian Experience, p. 180).
[529]
The Hebrew Mashiach, anointed one, applies to kings and also the patriarchs in Ps. 105:15.The Greek equivalent is christos, Christ. No reader of the NT would imagine that the Christ, as God’s
anointed one, was also fully GOD. They knew that GOD was one Person and that God cannot be born
or die
[530]
It is perfectly right, following the example of New Covenant Scripture, to translate names from
one language to another. A vast amount of wasted energy has been spent by some disputing over the
translation of proper names!
[531]
Moses in Deut. 18:15-18 had predicted the future Messiah as a human person, an Israelite like
Moses, and God had warned that anyone who did not respond obediently to that Messiah would be cut
off from the people. Peter quoted this key text in Acts 3:22 and Stephen in Acts 7:37. The Israelites had
requested that God not speak directly to them any more. To claim that the agent was, after all, also God
would make no sense. God responded to their request with the promise that He would use an ultimate
Israelite human person as His agent and commissioner.
[532]
Possibly the location for school, when Nathaniel was younger.
[533]
This gives us the essentially Messianic meaning of Son of God, a highly politically-charged
term, since the Messiah as Son of God will rule the world at his return to the earth. Ps. 2 is key in this
respect. Matt. 16:16 as the key to Christian confession is repeated in 1 John 5:1, 5.
[534]
Jesus is thus the unique bridge between heaven and earth, between God and man. Jesus
enjoyed intimate contact with God, his Father and spoke for the Father as His unique agent.
John