John 1

1In the beginning was the Word, and the Word was with God, and the Word was God. 2He was in the beginning with God. 3All things were made through Him, and without Him nothing was made that was made. 4In Him was life, and the life was the light of men. 5And the light shines in the darkness, and the darkness did not [a]comprehend it.

John’s Witness: The True Light

6There was a man sent from God, whose name was John. 7This man came for a witness, to bear witness of the Light, that all through him might believe. 8He was not that Light, but was sent to bear witness of that Light. 9That[b] was the true Light which gives light to every man coming into the world.

10He was in the world, and the world was made through Him, and the world did not know Him. 11He came to His [c]own, and His [d]own did not receive Him. 12But as many as received Him, to them He gave the [e]right to become children of God, to those who believe in His name: 13who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

The Word Becomes Flesh

14And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.

15John bore witness of Him and cried out, saying, “This was He of whom I said, ‘He who comes after me [f]is preferred before me, for He was before me.’ ”

16[g]And of His fullness we have all received, and grace for grace. 17For the law was given through Moses, but grace and truth came through Jesus Christ. 18No one has seen God at any time. The only begotten [h]Son, who is in the bosom of the Father, He has declared Him.

A Voice in the Wilderness

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

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

21And they asked him, “What then? Are you Elijah?”

He said, “I am not.”

“Are you the Prophet?”

And he answered, “No.”

22Then they said to him, “Who are you, that we may give an answer to those who sent us? What do you say about yourself?”

23He said: “I am

‘The voice of one crying in the wilderness:
“Make straight the way of the Lord,” ’

as the prophet Isaiah said.”

24Now those who were sent were from the Pharisees. 25And they asked him, saying, “Why then do you baptize if you are not the Christ, nor Elijah, nor the Prophet?”

26John answered them, saying, “I baptize with water, but there stands One among you whom you do not know. 27It is He who, coming after me, [i]is preferred before me, whose sandal strap I am not worthy to loose.”

28These things were done in [j]Bethabara beyond the Jordan, where John was baptizing.

The Lamb of God

29The next day John saw Jesus coming toward him, and said, “Behold! The Lamb of God who takes away the sin of the world! 30This is He of whom I said, ‘After me comes a Man who [k]is preferred before me, for He was before me.’ 31I did not know Him; but that He should be revealed to Israel, therefore I came baptizing with water.”

32And John bore witness, saying, “I saw the Spirit descending from heaven like a dove, and He remained upon Him. 33I did not know Him, but He who sent me to baptize with water said to me, ‘Upon whom you see the Spirit descending, and remaining on Him, this is He who baptizes with the Holy Spirit.’ 34And I have seen and testified that this is the Son of God.”

The First Disciples

35Again, the next day, John stood with two of his disciples. 36And looking at Jesus as He walked, he said, “Behold the Lamb of God!”

37The two disciples heard him speak, and they followed Jesus. 38Then Jesus turned, and seeing them following, said to them, “What do you seek?”

They said to Him, “Rabbi” (which is to say, when translated, Teacher), “where are You staying?”

39He said to them, “Come and see.” They came and saw where He was staying, and remained with Him that day (now it was about the tenth hour).

40One of the two who heard John speak, and followed Him, was Andrew, Simon Peter’s brother. 41He first found his own brother Simon, and said to him, “We have found the [l]Messiah” (which is translated, the Christ). 42And he brought him to Jesus.

Now when Jesus looked at him, He said, “You are Simon the son of [m]Jonah. You shall be called Cephas” (which is translated, [n]A Stone).

Philip and Nathanael

43The following day Jesus wanted to go to Galilee, and He found Philip and said to him, “Follow Me.” 44Now Philip was from Bethsaida, the city of Andrew and Peter. 45Philip 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.”

46And Nathanael said to him, “Can anything good come out of Nazareth?”

Philip said to him, “Come and see.”

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

48Nathanael said to Him, “How do You know me?”

Jesus answered and said to him, “Before Philip called you, when you were under the fig tree, I saw you.”

49Nathanael answered and said to Him, “Rabbi, You are the Son of God! You are the King of Israel!”

50Jesus answered and said to him, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these.” 51And He said to him, “Most assuredly, I say to you, hereafter[o] you shall see heaven open, and the angels of God ascending and descending upon the Son of Man.”

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  1. John


    Introduction to John
    John
    Author and Title
    The title says that the Gospel was written by John, and other evidence identifies this John as the son of Zebedee. The internal evidence indicates that the author was (1) an apostle (1:14; cf. 2:11; 19:35), (2) one of the 12 disciples (“the disciple whom Jesus loved”; 13:23; 19:26; 20:2; 21:20; cf. 21:24–25), and, still more specifically, (3) John the son of Zebedee (note the association of “the disciple whom Jesus loved” with Peter in 13:23–24; 18:15–16; 20:2–9; 21:2–23; cf. Luke 22:8; Acts 1:13; 3:1–4:37; 8:14–25; Gal. 2:9). The external evidence from the church fathers supports this identification (e.g., Irenaeus, Against Heresies 3.1.2).

    Date and Place of Writing
    The most likely date of writing is the period between A.D. 70 (the date of the destruction of the temple) and A.D. 100 (the end of John’s lifetime), but there is not enough evidence to be much more precise. A date subsequent to A.D. 70 is suggested, among other things, by the references in 6:1 and 21:1 to the Sea of Tiberias (a name widely used for the Sea of Galilee only toward the end of the 1st century), the reference in 21:19 to Peter’s martyrdom (probably between A.D. 64 and 66), and the lack of reference to the Sadducees (who ceased to be a Jewish religious party after A.D. 70). The testimony of the early church also favors a date after A.D. 70. Thus Clement of Alexandria stated, “Last of all, John, perceiving that the external facts had been made plain [in the other canonical Gospels] … composed a spiritual gospel” (cited in Eusebius, Ecclesiastical History 6.14.7).

    The most likely place of writing is Ephesus in Asia Minor (modern-day Turkey), which was one of the most important urban centers of the Roman Empire at the time (Irenaeus, Against Heresies 3.1.2; cf. Eusebius, Ecclesiastical History 3.1.1). However, the readership envisioned by John’s Gospel transcends any one historical setting.

    Theme
    The theme of John’s Gospel is that Jesus is the promised Messiah and Son of God. By believing in Jesus, people can have eternal life (cf. 20:30–31).

    Purpose, Occasion, and Background
    The Gospel of John was written by the apostle John, the son of Zebedee, a Palestinian Jew and a member of Jesus’ inner apostolic circle during his earthly ministry. John’s original audience consisted of both Jews and Gentiles living in the larger Greco-Roman world in Ephesus and beyond toward the close of the first century A.D. He frequently explains Jewish customs and Palestinian geography and translates Aramaic terms into Greek (see note on 1:38), thus showing awareness of non-Jewish readers. He also presents Jesus as the Word become flesh against the backdrop of Greek thought that included Stoicism and early Gnosticism. But John also shows awareness of Jewish readers as he demonstrates Jesus to be the Jewish Messiah, the fulfillment of many OT themes, and the Son of God who was sent by God the Father to reveal the only true God and to provide redemption for humanity.

    The purpose statement in 20:30–31 makes it appear that John wrote with an evangelistic intent. However, his depth of teaching shows that he wanted readers not only to come to initial saving faith in Jesus but also to grow into a rich, well-informed faith. John’s central contention is that Jesus is the long-awaited Messiah and Son of God, and that by believing in him people may have eternal life. To this end, he marshals the evidence of several selected messianic signs performed by Jesus and of a series of witnesses to Jesus—including the Scriptures, John the Baptist, Jesus himself, God the Father, Jesus’ works, the Spirit, and John himself. It is also likely that John sought to present Jesus as the new temple and center of worship for God’s people, a concept that would be especially forceful if the date of composition (as seems likely) was subsequent to A.D. 70 (the time of the destruction of the Jerusalem temple).

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