John Chapter 1

Introduction to the Gospel of John

The Fourth Gospel in the Fourfold Witness

The Gospel of John is the fourth section of what the early church fathers often called the “fourfold gospel.” Christian teachers as early as Origen (A.D. 185–254) observed that there are not four gospels, but one gospel with four inspired perspectives. Each writer presents the life, death, and resurrection of Jesus Christ from a unique vantage point, together forming a complete and Spirit-inspired witness.

John’s Gospel was almost certainly the last of the four to be written, and it shows an awareness of the Synoptic accounts (Matthew, Mark, and Luke). Whereas the first three emphasize Christ’s ministry in Galilee and His parables, John presents material largely centered in Judea and Jerusalem, highlighting extended discourses and theological depth. He selects events and teachings not included by the others, showing that his purpose was not to repeat, but to complement and deepen the record.

What John Leaves Out

John does not include some of the most familiar events recorded in the Synoptics, such as:

• The birth of Jesus.

• His baptism.

• The temptation in the wilderness.

• The Transfiguration.

• Parables as a method of teaching.

• The Last Supper institution of bread and cup.

• The agony of Gethsemane.

• The Ascension.

Instead, John emphasizes who Jesus is, not merely what He did.

Distinct Emphases of the Four Gospels

Each Gospel presents a different “origin” of Christ:

• Matthew: Jesus came from Abraham through David, the promised Messiah (Matthew 1:1–17).

• Mark: Jesus came from Nazareth, the obedient Servant (Mark 1:9).

• Luke: Jesus came from Adam, the perfect Son of Man (Luke 3:23–38).

• John: Jesus came from heaven, the eternal Word of God (John 1:1–14).

This is why John opens not with genealogy or history, but with eternity: “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1).

Purpose of John’s Gospel

John states his purpose clearly: “And truly Jesus did many other signs in the presence of His disciples, which are not written in this book; but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name” (John 20:30–31).

Thus, the Gospel of John is both evangelistic and theological:

• Evangelistic, because it calls unbelievers to faith in Jesus Christ.

• Theological, because it presents Christ’s divine identity with precision.

How John Reveals Christ

1. Through Seven Signs – John selects seven miraculous signs (water into wine, healing the nobleman’s son, healing the paralytic, feeding the 5,000, walking on water, healing the blind man, raising Lazarus) that reveal Christ’s glory and identity.

2. Through Seven “I AM” Statements – John records Jesus’ use of the divine name “I AM” (cf. Exodus 3:14) in seven declarations, each tied to Old Testament imagery and the furnishings of the Tabernacle.

3. Through Witnesses – John opens with multiple testimonies about Christ: John the Baptist, Andrew, Philip, Nathanael, and even God the Father and the Scriptures themselves (John 1:6–49).

The Author: John the Apostle

John, the son of Zebedee and brother of James, was part of the “inner three” along with Peter and James. Jesus called them “Boanerges,” or sons of thunder (Mark 3:17), a reference to their fiery zeal. John was entrusted with the care of Mary at the cross (John 19:26–27), and though persecuted, he alone of the twelve apostles died a natural death.

In the early church, he was regarded as one of the pillars (Galatians 2:9). His writings—Gospel, Epistles, and Revelation—form a cornerstone of New Testament theology, particularly regarding the person of Christ and the assurance of eternal life.

The Beloved Gospel

The Gospel of John has long been called both the simplest and the deepest of the Gospels. Its language is straightforward, yet its theological depth is profound. As one writer said, “It is a pool in which a child can wade and an elephant can swim.” Its stories are so simple that a child can understand them, yet its doctrines are so deep that scholars continue to explore them without exhausting their meaning

Integrity of Design: Extraterrestrial Origin

The Unified Message of Scripture

We hold in our hands an extraordinary collection: sixty-six separate books, written by more than forty different men over approximately fifteen hundred years, yet woven together into a single, integrated message system. From Genesis to Revelation, the Bible displays an intricate unity that cannot be explained by human effort alone. Its prophecies, types, and patterns demonstrate anticipation of detail that reveals deliberate design and divine authorship.

As Peter declares, “knowing this first, that no prophecy of Scripture is of any private interpretation, for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit” (Second Peter 1:20-21). The Bible bears the marks of having been supernaturally authored, its ultimate origin outside of time itself. God, who declares “the end from the beginning, and from ancient times things that are not yet done” (Isaiah 46:10), has given us His Word as a testimony that transcends the limitations of human history.

One Integrated Design

The unity of Scripture is so complete that the Old Testament conceals the New, while the New Testament reveals the Old. Every page of the Law, the Prophets, and the Writings points forward to Christ, and every page of the Gospels and Epistles shines back light upon the shadows and patterns of the Old Testament.

Jesus testified to this in John 5:39: “You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me.” On both the macro level (the sweep of redemptive history) and the micro level (individual words, letters, and details), Scripture reveals the unity of one divine Author.

Relevance of Details: Jots and Tittles

Christ’s Affirmation of Inerrancy

Jesus declared, “Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill. For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled” (Matthew 5:17-18).

Here our Lord used the strongest possible language to affirm the verbal inspiration and infallibility of Scripture. A “jot” (yod) is the smallest Hebrew letter, and a “tittle” is a minute stroke distinguishing similar characters. Christ taught that not even the smallest marks of the written Word will fail until God’s purposes are accomplished. This implies that divine truth is carried not only in broad concepts but also in precise details, right down to the very order of letters.

Even hidden structures such as acrostics, chiastic arrangements, and numeric patterns—whether or not one accepts deeper forms of biblical codes—underscore the sovereignty of God over the text. Such precision testifies that the Scriptures are not the product of man’s loose editorial hand but of God’s Spirit, who superintended their writing.

Absence of Synonyms: The Resolving Power of Scripture

Unlike ordinary human literature, where synonyms blur precision, the Bible demonstrates intentional vocabulary. Each word was selected by the Spirit for its meaning and nuance. For example, in John 21:15-17, the Lord’s use of agapao and phileo is deliberate, not accidental. Likewise, Paul distinguishes between psyche (soul) and pneuma (spirit) in First Thessalonians 5:23. The Scriptures do not waste words, and their precision compels us to pay attention to every jot and tittle.

The Berean Challenge: Boundaries of Reality

Luke records, “These were more fair-minded than those in Thessalonica, in that they received the word with all readiness, and searched the Scriptures daily to find out whether these things were so” (Acts 17:11).

This provides a model for the believer’s approach to truth:

1. Readiness of Mind – A teachable spirit that lays aside presuppositions, misconceptions, and worldly biases. Readiness means submitting to God’s truth, even when it conflicts with our own assumptions, philosophies, or cultural norms. As Paul exhorts, “casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ” (Second Corinthians 10:5).

2. Searching the Scriptures – The Greek word ἀνακρίνω (anakrino) conveys the idea of a judge conducting a forensic investigation. It means to examine, scrutinize, and sift evidence carefully. God calls us to do more than a surface reading of the Bible; He commands us to weigh it carefully, to test claims, and to pursue truth at the deepest level.

This dual posture—humble readiness and rigorous searching—equips us to discern truth from error. It guards us from the deceptive philosophies of men, the falsehoods of pseudo-science, and the propaganda of our fallen culture. The Bible, and the Bible alone, is our reliable source of ultimate reality.

The Gospel of John: Integrity, Purpose, and Structure

Revelation Through Creation

Paul writes, “For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse” (Romans 1:20).

Creation itself testifies to the existence, power, and divinity of God. The very order, complexity, and beauty of the created world reveal His eternal power and divine nature. Humanity suppresses this truth in unrighteousness, but the witness remains so clear that no one can claim ignorance before the judgment seat of God.

Augustine’s Challenge

The early church father Augustine summarized Christian unity with this threefold principle:

• In essentials, Unity – The core truths of the gospel, such as the deity of Christ, salvation by grace through faith, and the authority of Scripture, are non-negotiable.

• In non-essentials, Liberty – On matters of secondary importance, believers may have differing convictions, and charity must govern our disagreements.

• In all things, Agapé – Love must pervade every action and attitude, as Paul writes, “And though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains, but have not love, I am nothing” (First Corinthians 13:2).

This principle reflects the spirit of Christian maturity and reminds us that truth and love cannot be separated.

The Purpose of John’s Gospel

John himself explains the purpose of his writing: “And truly Jesus did many other signs in the presence of His disciples, which are not written in this book; but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name” (John 20:30-31).

The intent of John’s Gospel is evangelistic and theological. Unlike the Synoptics, which emphasize Jesus’ works and teachings in a chronological and narrative flow, John’s Gospel is structured around carefully selected signs and discourses that point unmistakably to the deity of Christ. John does not record events merely for historical purposes, but so that faith may be produced in the hearts of readers, leading to eternal life through Christ.

The Seven Signs of Jesus in John’s Gospel

John selects seven miraculous signs, each revealing Jesus’ divine identity and messianic mission:

1. Changing water into wine in Cana (John 2:1-11) – Demonstrates His power over creation and inaugurates His public ministry.

2. Healing an official’s son in Capernaum (John 4:46-54) – Shows His authority over sickness and the power of faith.

3. Healing an invalid at the Pool of Bethesda (John 5:1-18) – Reveals His power over human weakness and His authority over the Sabbath.

4. Feeding the 5,000 near the Sea of Galilee (John 6:5-14) – A sign of His provision as the true Bread of Life.

5. Walking on the water of the Sea of Galilee (John 6:16-21) – Displays His mastery over nature and divine presence with His people.

6. Healing a blind man in Jerusalem (John 9:1-7) – Illustrates His role as the Light of the World.

7. Raising Lazarus in Bethany (John 11:1-45) – Prefigures His own resurrection and reveals Him as the Resurrection and the Life.

Each sign is both a demonstration of divine power and a theological pointer to His identity as Messiah and Son of God.

The Seven “I AM” Statements of Jesus

Just as God revealed Himself to Moses by saying, “I AM WHO I AM” (Exodus 3:14), Jesus identifies Himself with the divine name through seven declarations:

1. “I am the bread of life” (John 6:48).

2. “I am the light of the world” (John 8:12).

3. “I am the door” (John 10:9).

4. “I am the good shepherd” (John 10:11).

5. “I am the resurrection and the life” (John 11:25).

6. “I am the way, the truth, and the life” (John 14:6).

7. “I am the true vine” (John 15:1).

Each statement not only reveals His divine identity but also connects to Old Testament imagery, particularly the furnishings of the Tabernacle. He is the Door, the Altar, the Laver, the Lampstand, the Altar of Incense, the Ark, and the Mercy Seat. Thus, He fulfills every symbol of God’s presence and redemption.

John, the Person

John, the son of Zebedee, was nicknamed “Boanerges,” meaning “sons of thunder” (Mark 3:17), along with his brother James. This description reflected their fiery zeal, such as when they desired to call down fire from heaven upon the Samaritans (Luke 9:54). Contrary to artistic depictions that soften his character, John was no frail mystic but a man of strength and conviction.

John was one of the “inner three” (with Peter and James) who shared in Jesus’ most intimate moments, including the raising of Jairus’ daughter, the Mount of Transfiguration, and the agony of Gethsemane. He was entrusted with the care of Mary at the cross (John 19:26-27) and was the only apostle to die a natural death.

In the early church, John stood as a pillar alongside Peter and James, the Lord’s brother. Scripture testifies to his leadership in Jerusalem: “Now Peter and John went up together to the temple at the hour of prayer, the ninth hour” (Acts 3:1). Paul confirms this, saying, “and when James, Cephas, and John, who seemed to be pillars, perceived the grace that had been given to me, they gave me and Barnabas the right hand of fellowship” (Galatians 2:9).

Outline of John’s Gospel

1. The Pre-existent One (John 1:1-14)

   • Examination of key metaphors (Word, Light, Life).

   • John the Baptist’s testimony (John 1:15-36).

   • The call of the disciples (John 1:36-51).

2. The Book of Signs (John 2–11)

   • The seven miracles demonstrating Jesus’ glory.

3. The Final Week (John 12–21)

   • Nearly half the Gospel devoted to the Passion Week.

   • Remarkably, one-third of the book (247 of 879 verses) focuses on a single 24-hour period—the last day before the crucifixion.

This structure shows John’s intent: not a comprehensive biography, but a carefully chosen theological presentation designed to bring readers to faith in Christ as the Son of God.

John 1:1–2 — The Pre-Existence of the Word

“In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God.”

a. In the beginning

This phrase deliberately recalls Genesis 1:1, “In the beginning God created the heavens and the earth.” John sets his Gospel at the same eternal horizon, yet his focus is not on creation itself, but on the One who existed before creation.

• John essentially declares, “When the beginning began, the Word already was.” The Word (Logos) did not come into being at creation, but was already present. He is outside of time, self-existent, eternal.

• This aligns with Micah 5:2 concerning the Messiah: “But you, Bethlehem Ephrathah, though you are little among the thousands of Judah, yet out of you shall come forth to Me the One to be Ruler in Israel, whose goings forth are from of old, from everlasting.”

• The Word is not merely “at the beginning,” but the beginning of the beginning. As Trench notes, John’s language excludes any notion of the Word having a beginning; rather, He is eternal God Himself.

b. The Word (Logos)

John chooses the term “Logos” with great purpose. Both Jews and Greeks understood this word, but with different emphases. John meets both where they are and reveals its ultimate fulfillment in Christ.

• Jewish background: Rabbis often described God in terms of His Word. The Targums (Aramaic paraphrases of the Old Testament) sometimes substituted “the Word of the LORD” for the divine name. For example, Exodus 19:17 reads, “Moses brought the people out of the camp to meet God,” but the Targum renders it “to meet the Word of God.” To Jewish ears, “the Word” was a direct reference to God Himself in His self-revelation.

• Greek background: For Greek philosophers, the Logos was the ordering principle of the universe—the divine Reason that structured and sustained all things. It was impersonal to them, but it was their highest conception of ultimate reality.

• John boldly proclaims: “This Logos you speak of, whether as God’s Word or as Reason—it is not an abstract principle. It is a Person, and He is Jesus Christ.”

Thus, as Dods notes, John uses a term already familiar to Jews and Greeks, but fills it with its fullest meaning. The Logos is the personal Revealer of the incomprehensible God, not merely a concept but the living Son.

c. The Word was with God, and the Word was God

Here John affirms both the distinction of Persons within the Godhead and the unity of essence.

• “The Word was with God”: The Greek preposition pros indicates intimate fellowship and face-to-face communion. The Word is distinct from the Father, yet in eternal relationship with Him. Chrysostom explains: “Not in God but with God, as person with person, eternally.”

• “The Word was God”: The Logos is not a created being, nor a lesser deity. Everything that can be said of God can be said of the Word. Paul affirms this in Colossians 1:16–17: “For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him. And He is before all things, and in Him all things consist.”

• Here we see the foundational truth of the Trinity: the Father and the Son are distinct Persons, yet of one essence, both equally God. Later in John’s Gospel, the Spirit will also be revealed as the third divine Person (John 14:16–17).

d. Refuting Misinterpretations

The Jehovah’s Witnesses’ New World Translation deliberately mistranslates this verse: “and the Word was a god.” This is grammatically indefensible.

• Their reasoning is based on the absence of the definite article before “God” in Greek. But countless passages use the same construction without the article, and are rightly translated “God,” not “a god” (see Matthew 5:9, Luke 1:35, John 1:6, Romans 1:7).

• Greek scholars have uniformly rejected the Watchtower’s rendering:

  • Dr. Julius Mantey: “A grossly misleading translation… it is neither scholarly nor reasonable.”

  • Dr. F. F. Bruce: “‘A god’ would be totally indefensible.”

  • Dr. Charles Feinberg: “No reputable Greek scholar has ever translated it this way.”

• Furthermore, one of their cited “scholars,” Johannes Greber, was an occultist and spiritist—not a biblical authority.

Thus, John 1:1 remains one of the clearest affirmations of Christ’s full deity in all of Scripture.

e. He was in the beginning with God

Verse 2 restates the truth for emphasis: the Word has eternally existed in fellowship with God. This prevents misunderstanding—Jesus is not part of creation but eternally God alongside the Father.

Hebrews 1:1–3 parallels this truth: “God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds; who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high.”

Summary

John 1:1–2 confronts us immediately with the majesty of Christ:

• He is eternal (always existing).

• He is distinct from the Father.

• He is fully God.

• He is the Logos, the divine self-revelation, the ultimate explanation of reality.

From the outset, John makes clear that the story of Jesus of Nazareth is not the story of a mere man, but of the eternal Son of God entering human history.

John 1:3–5 — The Work and Nature of the Word

“All things were made through Him, and without Him nothing was made that was made. In Him was life, and the life was the light of men. And the light shines in the darkness, and the darkness did not comprehend it.”

a. All things were made through Him, and without Him nothing was made that was made

John establishes that the Word is not part of creation but is the divine Creator. Everything that exists owes its origin to Him.

• Paul affirms this in Colossians 1:16: “For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him.” The scope of Christ’s creative work leaves no room for exception—He is the uncreated Creator, eternal and sovereign.

• Adam Clarke comments, “In Genesis 1:1, God is said to have created all things: in this verse, Christ is said to have created all things: the same unerring Spirit spoke in Moses and in the evangelists: therefore Christ and the Father are one.”

Thus, John makes it plain: the Logos is not merely an agent of creation but its very Author. Without Him, nothing exists—not the material universe, not the spiritual realm of angels, not even life itself.

b. In Him was life

John now shifts from creation to the sustaining power of the Word.

• The Greek word used here is zoē, which refers to the essence or principle of life, not merely bios (biological life). Jesus is not simply a giver of physical breath but the very fountain of all existence, natural and spiritual.

• This truth is echoed in Acts 17:28, “for in Him we live and move and have our being.” It is not only that He created life once; He continues to uphold and sustain it.

• As Dods explains, “That power which creates life and maintains all else in existence was in the Logos.”

In the deepest sense, Christ is the source of life—physical, spiritual, and eternal. Without Him, death reigns; in Him, life abounds.

c. The life was the light of men

John identifies life in the Logos with light for mankind.

• The life found in Christ is not abstract but is illumination. It is both physical light (as in creation, Genesis 1:3) and spiritual light (revealing truth and righteousness).

• Jesus Himself declared, “I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life” (John 8:12). The two concepts—life and light—are inseparable in Him.

• Therefore, apart from Christ, man is both dead and blind. Humanity fears death and darkness because, apart from Christ, both are the true state of fallen man. Only in Christ does one find life that conquers death and light that dispels spiritual blindness.

d. And the light shines in the darkness, and the darkness did not comprehend it

John now introduces the cosmic conflict. The light of Christ shines continuously, but the darkness of sin and unbelief cannot extinguish it.

• The verb katelaben (translated “comprehend”) can mean “to seize, overtake, or overcome.” Many scholars, such as Leon Morris, argue that the best sense here is “overcome.” Thus, the phrase may be rendered: “The light shines in the darkness, and the darkness did not overcome it.”

• This is not only intellectual darkness (failure to understand) but moral darkness (rebellion against God). The world in its sin cannot extinguish the true Light.

• Just as in the first creation, “darkness was on the face of the deep” (Genesis 1:2) until God spoke light into existence, so also in the new creation the light of Christ banishes spiritual darkness. The darkness resists, but it cannot triumph. As Bruce remarks, “the new creation involves the banishing of spiritual darkness by the light which shines in the Word.”

This anticipates John’s recurring theme of the world’s opposition to Christ (John 3:19–20), yet it also reassures believers that Christ’s light is unconquerable.

Summary

In John 1:3–5, we see the Word presented as:

1. The Creator — All things were made through Him, confirming His eternal deity.

2. The Source of Life — All physical, spiritual, and eternal life derives from Him.

3. The Light of Humanity — He reveals truth and dispels darkness.

4. The Victor Over Darkness — Sin and rebellion cannot extinguish His light.

From the very opening of his Gospel, John confronts us with the majesty and sufficiency of Christ: without Him nothing exists, and without Him no one has life.

John 1:6–8 — The Forerunner of the Word

“There was a man sent from God, whose name was John. This man came for a witness, to bear witness of the Light, that all through him might believe. He was not that Light, but was sent to bear witness of that Light.”

a. There was a man sent from God

The apostle John introduces John the Baptist as a divinely commissioned messenger. He is not a self-appointed prophet, but one sent from God, fulfilling Old Testament prophecy.

• Isaiah foretold his mission: “The voice of one crying in the wilderness: ‘Prepare the way of the LORD; make straight in the desert a highway for our God’” (Isaiah 40:3). John’s calling was to prepare the nation for the coming of Messiah.

• Malachi confirmed this role: “Behold, I send My messenger, and he will prepare the way before Me” (Malachi 3:1). The Baptist was this messenger, sent to ready hearts for the Light of Christ.

• John’s ministry was deliberately focused on leading people to faith in Jesus. As the text states, “that all through him might believe.” His purpose was not to draw attention to himself but to point others to Christ.

Dods notes, “The testimony of John is introduced not only as a historical note but in order to bring out the aggravated blindness of those who rejected Christ.” The very presence of such a divinely commissioned forerunner left Israel without excuse.

b. He was not that Light, but was sent to bear witness of that Light

The Baptist’s ministry was widely known, and his influence was great. For this reason, the evangelist is careful to clarify: John the Baptist was not the Light. His role was entirely derivative—he reflected the Light but was not its source.

• This distinction was necessary because even in the early church some groups exalted John the Baptist beyond his role. Acts 18:24–25 and Acts 19:1–7 reveal sects that clung to John’s baptism but had not yet embraced Christ. The Gospel writer therefore makes plain: John was a witness, not the Light himself.

• Morris notes that this Gospel highlights John’s testimony more than his baptizing. His baptism is mentioned, but the emphasis is on his role as a witness. The key term martyria (witness) dominates the early chapters of John, underscoring the legal, binding nature of testimony.

• Witness involves more than neutral reporting; it is personal commitment. As Morris observes, “Witness does more. It commits a man. If I take my stand in the witness box and testify that such-and-such is the truth of the matter, I am no longer neutral. I have committed myself.” John the Baptist’s witness was costly, eventually leading to his imprisonment and death, yet it stands as faithful testimony to the Light.

c. The Theology of Witness

The concept of witness is central to John’s Gospel. In a legal sense, witness provides evidence to establish truth. Spiritually, it provides grounds for faith.

• John the Baptist’s testimony pointed forward: “Behold! The Lamb of God who takes away the sin of the world!” (John 1:29).

• Jesus later affirmed this principle in John 5:33–35: “You have sent to John, and he has borne witness to the truth. Yet I do not receive testimony from man, but I say these things that you may be saved. He was the burning and shining lamp, and you were willing for a time to rejoice in his light.”

The Baptist’s lamp was necessary, but temporary; the true Light had come.

Summary

John 1:6–8 teaches us that:

1. John the Baptist was divinely commissioned as the forerunner of Christ.

2. His purpose was singular: to bear witness to Jesus so that all might believe.

3. He was not the Light, but a lamp pointing toward the true Light.

4. Witness requires personal commitment; neutrality is impossible when one testifies to Christ.

John’s Gospel thus establishes a pattern: God raises up witnesses to the Light, and every believer is called to join in that same testimony.

John 1:9–11 — The Rejection of the Word

“That was the true Light which gives light to every man coming into the world. He was in the world, and the world was made through Him, and the world did not know Him. He came to His own, and His own did not receive Him.”

a. That was the true Light which gives light to every man coming into the world

John identifies Jesus as the true Light—not one among many, but the only genuine source of spiritual illumination.

• The light given to “every man” does not mean universal salvation, but universal testimony. Christ shines in such a way that no person enters this world untouched by His influence. Paul echoes this in Romans 1:20: “For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse.”

• The goodness, beauty, and moral conscience found in the world reflect His light. Common grace flows from the true Light, restraining the darkness and testifying to His presence. Without Christ’s light, the world would be utter chaos, void of love, goodness, or hope.

b. He was in the world, and the world was made through Him, and the world did not know Him

Here lies a great paradox: the Creator entered His own creation, and yet His creatures did not recognize Him.

• John stresses the irony. The One through whom “all things were made” (John 1:3) walked among His handiwork, yet the world remained blind. This blindness reveals not intellectual deficiency but moral rebellion.

• Paul describes this condition in Romans 1:21: “Although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened.”

• Human rejection of Christ is not a neutral ignorance but a willful refusal to acknowledge Him. It is the darkness loving itself more than light (John 3:19).

c. He came to His own, and His own did not receive Him

John narrows the focus: Christ came not only to the world at large but specifically to Israel, the covenant people.

• The phrase “He came to His own” carries the sense of coming home. As Morris observes, “We might translate the opening words, ‘He came home.’” Jesus entered into His own creation, His own land, His own people. Yet those who should have welcomed Him most rejected Him.

• Dods notes the severity of this rejection: Israel’s leaders were not ignorant of who He was. In the parable of the Wicked Vinedressers, Jesus shows that they killed the Son precisely because they recognized Him as the heir (Matthew 21:38).

• John Trapp remarks, “This little world knew not Christ, for God had hid him under the carpenter’s son; his glory was inward, his kingdom came not by observation.” Israel stumbled over the humble appearance of their Messiah, blinded by their own expectations of power and glory.

Theological Significance

1. Universal Testimony: Christ is the Light who enlightens every person, leaving none without witness.

2. Human Rebellion: The world’s failure to know Him demonstrates the depth of sin’s corruption.

3. Covenant Rejection: Israel’s refusal to receive Him fulfills prophecy (Isaiah 53:3: “He is despised and rejected by men, a Man of sorrows and acquainted with grief.”).

This rejection sets the stage for the shocking grace revealed in the next verses: those who do receive Him become children of God (John 1:12–13).

Summary

John 1:9–11 paints the tragedy of unbelief:

• The true Light shines universally.

• The Creator enters His own world.

• His covenant people reject Him.

Yet in this rejection, God’s redemptive plan unfolds, for Christ came not only to Israel but to the world. The darkness may resist, but the Light continues to shine.

John 1:12–13 — The Receiving of the Word

“But as many as received Him, to them He gave the right to become children of God, to those who believe in His name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.”

a. But as many as received Him, to them He gave the right to become children of God

The tragedy of rejection (John 1:11) is not the final word. John now shifts from unbelief to the grace of acceptance.

• Reception Defined: To “receive” Christ is synonymous with believing in His name. It means to welcome Him, trust Him, and rest in Him personally. It is not intellectual assent, nor external ritual, but a personal faith that embraces Him.

• Spurgeon illustrates: “Faith is described as receiving Jesus. It is the empty cup placed under the flowing stream; the penniless hand held out for heavenly alms.”

• The result of receiving Him is adoption into God’s family. The text says “He gave the right to become children of God.” The Greek word tekna emphasizes birth and vital origin—believers are not only legally adopted but spiritually reborn as God’s “little ones.”

• Paul affirms this in Romans 8:16–17: “The Spirit Himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together.”

Morris rightly observes, “The end of the story is not the tragedy of rejection, but the grace of acceptance.”

b. To those who believe in His name

The phrase “believe in His name” carries covenantal and personal weight. In Scripture, a name represents the totality of one’s character and authority. To believe in Christ’s name means to trust in who He is: Son of God, Messiah, Savior, Lord.

• Acts 4:12 emphasizes this truth: “Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved.”

• Belief in His name is therefore not abstract faith, but reliance upon His revealed identity and work.

c. Who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God

John clarifies the nature of this new birth. Becoming a child of God is not the result of human descent, effort, or decision, but a sovereign act of God.

• Not of blood: Spiritual birth is not passed down through physical lineage. Being Jewish by birth, or born into a Christian family, does not make one a child of God. Each must be born of God individually. This anticipates John 3:6–7: “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, ‘You must be born again.’”

• Nor of the will of the flesh: It does not come from human desire or sexual union. Salvation is not a product of natural generation but supernatural regeneration.

• Nor of the will of man: No priest, parent, or preacher can impart this birth. It is not conferred by human will or ecclesiastical authority.

• But of God: The decisive factor is God’s action. As James 1:18 declares, “Of His own will He brought us forth by the word of truth, that we might be a kind of firstfruits of His creatures.” New birth is a sovereign work of God’s Spirit, not the result of human striving.

Spurgeon compares this to a watch being remade from within: “The man is like a watch which has a new mainspring, not a mere face and hands repaired, but new inward machinery, with freshly adjusted works, which act to a different time and tune; and whereas he went wrong before, now he goes right, because he is right within.”

Theological Significance

1. Salvation is received, not earned — It is a gift offered in Christ, embraced by faith.

2. Faith is personal trust — To believe in His name is to rest in the full identity and authority of Jesus as Lord and Savior.

3. New birth is God’s work — Spiritual life is not a matter of heredity, human effort, or external authority, but of God’s sovereign grace.

4. Adoption as children of God — Those who receive Christ are not only forgiven but given the full status and privilege of being His children.

Summary

John 1:12–13 contrasts human rejection with divine reception. While many did not recognize or receive the Word, those who did were given the highest privilege: to be born of God and made His children. This is the heart of the Gospel—grace offered, faith exercised, and life transformed by God’s sovereign power.

John 1:14 — The Word Became Flesh

“And 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.”

a. And the Word became flesh and dwelt among us

This is the most profound statement of the prologue, and one of the greatest declarations in all of Scripture. The eternal Word, who was with God and was God (John 1:1), entered time and space, taking upon Himself human nature.

• This is not a temporary appearance, as in the Old Testament theophanies, but a real incarnation. The Logos became flesh. He became fully man while remaining fully God.

• Alford notes, “The most general expression of the great truth—He became man. He became that of which man is in the body compounded. The simplicity of this expression is no doubt directed against the Docetae of the Apostle’s time, who maintained that the Word only apparently took human nature.”

• The Greeks thought of their gods as exalted men, not eternal divine beings. For them, John’s words would have been astonishing: the eternal Logos, higher than Zeus or Hermes, truly became flesh.

• The Jews, however, exalted God so highly that they could not conceive of Him taking on humanity. For them, the statement “the Word became flesh” seemed scandalous. Yet John declares that the transcendent God of Israel has drawn near in the person of Jesus Christ.

• Tenney observes, “Christ entered into a new dimension of existence through the gateway of human birth and took up his residence among men.” Augustine later reflected that he had read many things in the philosophers, but he had never read that “the Word became flesh.”

This is the miracle of the incarnation: the infinite became finite, the eternal entered time, the invisible became visible, the Creator walked among His creation.

b. And dwelt among us

The word “dwelt” literally means “tabernacled” or “pitched His tent.” John deliberately connects Christ’s incarnation with the Old Testament tabernacle, where God’s presence dwelt among Israel.

• Clarke notes, “The human nature which He took of the virgin being as the shrine, house, or temple, in which His immaculate Deity condescended to dwell. The word is probably an allusion to the Divine Shechinah in the Jewish temple.”

• The tabernacle was:

  • The center of Israel’s camp.

  • The place where God’s Law was preserved.

  • The dwelling place of God’s presence.

  • The place of revelation.

  • The place where sacrifices were made.

  • The center of Israel’s worship.

All of this finds its fulfillment in Christ. He is the true dwelling place of God with man. In Him the fullness of deity dwells bodily (Colossians 2:9).

• Dods comments, “The association in John’s mind was with the Divine tabernacle in the wilderness, when Jehovah pitched His tent among the shifting tents of His people.”

• Spurgeon exhorts: “If God has come to dwell among men by the Word made flesh let us pitch our tents around this central tabernacle; do not let us live as if God were a long way off.”

The Shekinah glory, once seen in cloud and fire, now resides in the person of Jesus Christ.

c. We beheld His glory

John testifies as an eyewitness: he saw the glory of Christ firsthand.

• The word “beheld” (theaomai) denotes careful, deliberate observation, not a fleeting glance. John and the disciples studied His life and concluded that His glory was unique.

• Morris notes, “The verb ‘beheld’ is invariably used in John of seeing with the bodily eye. It is not used of visions. John is speaking of that glory that was seen in the literal, physical Jesus of Nazareth.”

• The glory was not mere outward splendor but the revelation of divine character. On the Mount of Transfiguration, the disciples glimpsed His radiant glory (Matthew 17:1–2). But throughout His ministry, His glory was seen in His grace, truth, power, and compassion.

d. The glory as of the only begotten of the Father

The glory John describes belongs uniquely to the Son.

• The term monogenēs (“only begotten”) does not mean created, but “unique, one of a kind.” Jesus is the eternal Son, of the same essence as the Father. He is not a son by adoption or creation, but by eternal nature.

• John affirms in John 3:16: “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.”

The glory of Christ is the glory of the Father made visible. To see Jesus is to see God (John 14:9).

e. Full of grace and truth

The glory of Christ is defined not in terms of power or majesty but in moral character: grace and truth.

• Grace: the unmerited favor of God, His kindness toward the undeserving, overflowing in Christ’s ministry to sinners. “Beloved, notice here that both these qualities in our Lord are at the full. He is full of grace. Who could be more so? In the person of Jesus Christ the immeasurable grace of God is treasured up.” (Spurgeon)

• Truth: the revelation of reality, the faithfulness of God to His Word, the full disclosure of His will.

• Morgan notes, “These two ideas should hold our minds and direct our lives. God is grace, and truth. Not one without the other. Not the other apart from the one.”

In Christ, there is no compromise of truth and no withholding of grace. Both are perfectly embodied in Him.

Summary

John 1:14 declares the central truth of Christianity: the eternal Word became flesh. He dwelt among us as the true tabernacle of God, revealing divine glory in human form. This glory is full of grace and truth, offering salvation to all who receive Him.

The incarnation is the greatest miracle: God with us (Matthew 1:23). It assures us that God is not distant but has drawn near, and that in Jesus Christ the fullness of deity is revealed in bodily form.

John 1:15–18 — Bearing Witness to God’s New Order

“John bore witness of Him and cried out, saying, ‘This was He of whom I said, “He who comes after me is preferred before me, for He was before me.”’ And of His fullness we have all received, and grace for grace. For the law was given through Moses, but grace and truth came through Jesus Christ. No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him.”

a. He who comes after me is preferred before me, for He was before me

John the Baptist testifies to Christ’s superiority, acknowledging His eternal pre-existence. Though John was older in earthly years (Luke 1:36 indicates John was six months older than Jesus), he recognized that Christ preceded him in origin and authority.

• In antiquity, chronological priority often implied superiority. As Morris notes, “Men were humble about their own generation, and really thought that their fathers were wiser than they—incredible as this may sound to our generation!” For John to say that Jesus, who came after him in public ministry, was before him, was to confess His eternal divine nature.

• This statement reinforces John 1:1–2, where the Word existed “in the beginning.” Jesus is not a mere successor; He is the eternal One who always was.

b. Of His fullness we have all received, and grace for grace

The incarnation brought not partial blessings but the inexhaustible fullness of God in Christ.

• “Fullness” (plērōma) speaks of the totality of divine grace and truth residing in Christ. Paul echoes this in Colossians 1:19: “For it pleased the Father that in Him all the fullness should dwell.”

• The phrase “grace for grace” literally means “grace in place of grace.” Morris explains: “Probably also he means that as one piece of divine grace recedes it is replaced by another. God’s grace to His people is continuous and is never exhausted. Grace knows no interruption and no limit.”

• The Christian life is therefore not static but an ever-renewed experience of God’s grace. As Lamentations 3:22–23 says, “Through the LORD’s mercies we are not consumed, because His compassions fail not. They are new every morning; great is Your faithfulness.”

c. For the law was given through Moses, but grace and truth came through Jesus Christ

This verse contrasts two divine dispensations. The Law was indeed from God, but it was preparatory and limited. In Christ, the fullness of grace and truth has arrived.

• The Law, given through Moses, revealed God’s holiness and exposed sin, but it could not impart life. Paul writes in Galatians 3:24: “Therefore the law was our tutor to bring us to Christ, that we might be justified by faith.”

• Grace and truth came through Jesus Christ. He does not abolish the Law but fulfills it (Matthew 5:17). Bruce observes, “Here, then, as in Paul’s writings, Christ displaces the law of Moses as the focus of divine revelation and the way to life.”

• The Law condemns, but grace justifies; the Law commands, but grace enables; the Law reveals sin, but grace provides forgiveness. The new order inaugurated by Christ is superior in every way.

d. No one has seen God at any time

Here John emphasizes the uniqueness of Christ as the revealer of God.

• Exodus 33:20 declares: “You cannot see My face; for no man shall see Me, and live.” Paul affirms in 1 Timothy 6:16 that God “alone has immortality, dwelling in unapproachable light, whom no man has seen or can see.”

• Tenney explains, “The noun God (theon) has no article in the Greek text, which indicates that the author is presenting God in His nature of being rather than as a person. ‘Deity’ might be a more accurate rendering. The meaning is that no human has ever seen the essence of Deity.”

Thus, the infinite, invisible essence of God remains beyond human perception.

e. The only begotten Son, who is in the bosom of the Father, He has declared Him

Jesus Christ, the unique and eternal Son, perfectly reveals the Father.

• The phrase “in the bosom of the Father” signifies intimate fellowship and unity of essence. Chrysostom notes, “The expression signifies kindred and oneness of essence, and is derived from the fond and intimate union of children and parents.”

• To “declare” (exēgeomai) means “to explain, to make known.” Jesus is the full exegesis of God. He alone interprets and reveals the Father, not merely through His teaching but through His person.

• Jesus affirms this in John 14:9: “He who has seen Me has seen the Father.” The Son is the visible expression of the invisible God, making Him known to humanity in a way that the Law and prophets could not.

Theological Significance

1. Christ’s Pre-existence — John the Baptist testifies that Jesus was before him, affirming His eternal deity.

2. Fullness of Grace — Believers continually receive grace upon grace through Christ.

3. Superiority of Christ over the Law — The Mosaic covenant gave law; Christ gives grace and truth.

4. Revelation of God — The Son, in perfect unity with the Father, fully reveals God’s nature to man.

Summary

John 1:15–18 concludes the prologue with a testimony to Christ’s eternal superiority, the fullness of His grace, His fulfillment of the Law, and His unique role as the revealer of God. The Law was preparatory, but grace and truth are realized in Christ. In Him, the invisible God is made known.

John 1:19–22 — Religious Leaders Question John the Baptist

“Now this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, ‘Who are you?’ He confessed, and did not deny, but confessed, ‘I am not the Christ.’ And they asked him, ‘What then? Are you Elijah?’ He said, ‘I am not.’ ‘Are you the Prophet?’ And he answered, ‘No.’ Then they said to him, ‘Who are you, that we may give an answer to those who sent us? What do you say about yourself?’”

a. Now this is the testimony of John

John’s Gospel now presents the direct testimony of John the Baptist, fulfilling what has already been said in John 1:7: “This man came for a witness, to bear witness of the Light, that all through him might believe.” His witness was vital, not only in preparing Israel for the Messiah but in clarifying his own role in God’s plan.

• The term “the Jews” here refers not to the people as a whole, but specifically to the religious authorities in Jerusalem. Bruce comments, “Here for the first time we come upon the use of the term ‘the Jews’ in this Gospel to denote not the people as a whole but one particular group—here, the religious establishment in Jerusalem.”

• Morris points out that this usage is consistent throughout John. For example, the parents of the man born blind feared “the Jews” (John 9:22), not the entire nation, but the leaders who exercised religious and social power.

John the Baptist’s testimony therefore comes under the scrutiny of the official establishment.

b. I am not the Christ

With emphasis, John makes clear what he is not. He is not the Messiah, and he does not wish to attract attention to himself. His mission is to point to another.

• In the Greek, the pronoun “I” is emphatic, suggesting John was saying: “I am not the Christ, but He is already among you.” Barclay notes that the statement carries a hint that the Messiah was present, even if unrecognized.

• John “confessed, and did not deny.” Trapp observes, “Sincerely and studiously; he put away that honour with both hands earnestly, as knowing the danger of wronging the jealous God.” John models humility, deflecting glory away from himself to Christ.

• It was also important for the Gospel writer to clarify this point for his readers. Barclay observes, “As late as A.D. 250 the Clementine Recognitions tell us that ‘there were some of John’s disciples who preached about him as if their master was the Messiah.’” Even in later centuries, some sects elevated John wrongly. The apostle John ensures his readers know that John the Baptist never claimed such a role.

c. Are you Elijah?

The priests and Levites next ask if John is Elijah, since Malachi 4:5–6 promised: “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD. And he will turn the hearts of the fathers to the children, and the hearts of the children to their fathers, lest I come and strike the earth with a curse.”

• John denies being Elijah in a literal sense. He does not claim that role for himself. Yet Jesus would later explain that John did fulfill Elijah’s ministry in a representative sense: “For all the prophets and the law prophesied until John. And if you are willing to receive it, he is Elijah who is to come” (Matthew 11:13–14).

• Mark 9:11–13 further clarifies that John came “in the spirit and power of Elijah” (cf. Luke 1:17). John himself, however, humbly refused to make such a declaration about himself.

d. Are you the Prophet?

Finally, the leaders ask if John is “the Prophet.” This expectation came from Deuteronomy 18:15, where Moses declared: “The LORD your God will raise up for you a Prophet like me from your midst, from your brethren. Him you shall hear.”

• Jewish interpretation rightly understood this as a prophecy of a coming figure, distinct from the Messiah but closely tied to God’s plan of redemption. Many in John’s day expected this “Prophet” as part of God’s final work.

• John again answers with a firm “No.” He was not the Prophet promised by Moses, but the herald of the One who was both the Prophet and the Messiah. That Prophet, as Peter later explained in Acts 3:22–23, was Jesus Christ.

e. Who are you, that we may give an answer to those who sent us?

The persistence of the religious leaders shows their preoccupation with categories and titles. They demand a formal answer to report back to Jerusalem. Their concern was not spiritual readiness but administrative clarity.

• This exchange highlights the contrast between John the Baptist’s humble, Spirit-filled ministry and the rigid legalism of the religious establishment. They were concerned about credentials, while John was concerned with Christ.

Theological Significance

1. Humility of John — He denied being the Christ, Elijah, or the Prophet, pointing only to Jesus.

2. Messianic Expectations — Israel rightly expected the Messiah, Elijah, and the Prophet, but misunderstood their fulfillment.

3. Witness vs. Authority — John’s authority was not in his title but in his testimony. The leaders sought classification, but God’s messenger pointed to Christ.

Summary

In John 1:19–22, the Baptist stands before the religious leaders, rejecting false titles and refusing glory for himself. His mission was not to be the Christ but to bear witness of Him. This exchange underscores John’s humility, the leaders’ blindness, and the anticipation of the greater One who was already present among them.

John 1:23–28 — John Explains His Identity to the Religious Leaders

“He said: ‘I am “The voice of one crying in the wilderness: Make straight the way of the LORD,” as the prophet Isaiah said.’ Now those who were sent were from the Pharisees. And they asked him, saying, ‘Why then do you baptize if you are not the Christ, nor Elijah, nor the Prophet?’ John answered them, saying, ‘I baptize with water, but there stands One among you whom you do not know. It is He who, coming after me, is preferred before me, whose sandal strap I am not worthy to loose.’ These things were done in Bethabara beyond the Jordan, where John was baptizing.”

a. I am the voice of one crying in the wilderness

John quotes Isaiah 40:3, “The voice of one crying in the wilderness: ‘Prepare the way of the LORD; make straight in the desert a highway for our God.’” By this declaration, he defines his ministry: he is not the Messiah but the herald, preparing the way.

• His baptism and preaching were acts of preparation. The imagery of “making straight” reflects ancient custom: before a king’s visit, roads were cleared, leveled, and straightened so his arrival would be unhindered. John called Israel to prepare their hearts in the same way, through repentance.

• Morris explains, “John’s real function was not to teach ethics, but to point men to Jesus. ‘Make straight the way of the Lord’ is a call to be ready, for the coming of the Messiah is near.”

• Notice John’s humility: the leaders press him to talk about who he is, but John instead directs attention to his mission. His identity mattered only in relation to the One he was preparing for.

b. Why then do you baptize if you are not the Christ?

The Pharisees, ever suspicious of religious innovation, demand to know why John baptizes if he does not claim a prophetic or messianic role.

• John’s baptism was indeed unusual. Bruce notes, “His baptism was apparently distinctive in that he administered it personally; it was not self-administered as proselyte baptism was.”

• Baptism in Jewish practice existed mainly for Gentile converts (proselytes). For a Jew to submit to John’s baptism was to admit he was as unclean as a Gentile. This was deeply offensive to the religious leaders, who placed their confidence in ancestry and the Law (cf. Matthew 3:9).

• Tenney observes, “It is not unlikely that John’s baptism followed the pattern of proselyte baptism, which required a renunciation of all evil, complete immersion in water, and then reclothing as a member of the holy communion of law-keepers.”

• Morris comments on the scandal: “The novelty in John’s case and the sting behind the practice was that he applied to Jews the ceremony which was held to be appropriate in the case of Gentiles coming newly into the faith… to put Jews in the same class was horrifying.”

Thus, John’s ministry struck at Jewish pride, confronting them with their need for repentance and cleansing just as much as the nations.

c. I baptize with water

John admits the limitation of his ministry. His baptism is symbolic, a sign of repentance and preparation, but not a source of spiritual regeneration.

• John contrasts his water baptism with the One to come, who would baptize with the Holy Spirit (cf. John 1:33; Matthew 3:11). John’s work could only point forward, never complete what Christ alone would accomplish.

d. There stands One among you whom you do not know

John shifts attention from himself to Christ. The Messiah was already present among them, though unrecognized.

• Israel’s blindness is underscored. The Pharisees, experts in the Scriptures, failed to perceive that their long-awaited Messiah was in their midst.

• This anticipates John 1:10: “He was in the world, and the world was made through Him, and the world did not know Him.”

John’s role was to awaken Israel to this reality, pointing away from himself to the hidden Christ.

e. Whose sandal strap I am not worthy to loose

John emphasizes his unworthiness compared to Christ. In Jewish culture, untying sandal straps was the work of the lowest slave.

• Among rabbis, disciples performed many services for their teachers, but it was considered beneath even a disciple’s dignity to untie a rabbi’s sandals. Bruce notes, “‘Every service which a slave performs for his master,’ said one rabbi, ‘a disciple will perform for his teacher, except to untie his sandal-strap.’”

• John declares he is not worthy even of that lowliest act. This humility demonstrates his true greatness: “He must increase, but I must decrease” (John 3:30).

f. These things were done in Bethabara beyond the Jordan

The location of John’s ministry is identified as Bethabara (or Bethany) beyond the Jordan.

• Trench explains, “The interview took place at Bethany (House of the ferry-boat) on the east bank of the Jordan at the spot called in Origen’s time Bethabara (House of the ford)—the traditional place of the passage of the Ark and the nation under Joshua (Joshua 3:14–17).”

• This geographical note ties John’s ministry to Israel’s history of crossing the Jordan into the Promised Land. Just as Israel once entered the land under Joshua (whose name means “the LORD is salvation”), so now John baptizes at the Jordan as preparation for the true and greater Joshua—Jesus Christ.

Theological Significance

1. John’s Identity — He is not the Christ, Elijah, or the Prophet, but the voice preparing the way.

2. Baptism of Repentance — John’s baptism humbled Israel, placing Jews on the same level as Gentiles in need of cleansing.

3. Christ Among Them — The Messiah was already present, though unrecognized, revealing the spiritual blindness of the leaders.

4. John’s Humility — His confession of unworthiness underscores the surpassing greatness of Christ.

5. Redemptive Geography — John’s ministry at the Jordan echoes Israel’s history, pointing to the greater salvation in Christ.

Summary

In John 1:23–28, John defines himself by Scripture, not by titles, calling himself the voice preparing the way for the Lord. His baptism confronted Jewish pride, his testimony deflected attention from himself, and his humility exalted Christ. The Messiah was already among them, unrecognized, but John’s witness declared His nearness.

John 1:29 — John the Baptist’s Testimony: Jesus is the Lamb of God

“The next day John saw Jesus coming toward him, and said, ‘Behold! The Lamb of God who takes away the sin of the world!’”

a. The next day John saw Jesus coming toward him

This scene likely takes place after Jesus’ baptism and after His forty days of temptation in the wilderness. Having returned, He comes again into public view where John is baptizing.

• Bruce notes, “Some weeks probably had elapsed since Jesus received baptism at John’s hands; He had been away since then, but now He is back, and John draws the crowd’s attention to Him.”

• Alford adds, “Since then verse 29 must be understood as happening after the baptism, it must have happened after the Temptation also. And in this supposition there is not the slightest difficulty.”

John’s declaration therefore marks the public unveiling of Jesus as the Messiah, introduced to Israel not as a warrior, philosopher, or political leader, but as a sacrificial Lamb.

b. Behold! The Lamb of God who takes away the sin of the world!

This single sentence captures the essence of Christ’s mission. John does not call Him a teacher, prophet, or moral reformer. He identifies Him as the Lamb—the sacrificial substitute who will bear sin and remove it. The shadow of the cross falls across Jesus’ ministry from the very beginning.

• Dods observes, “He used ‘the lamb’ as the symbol of sacrifice in general. Here, he says, is the reality of which all animal sacrifice was the symbol.”

• John’s cry of “Behold!” is both proclamation and invitation. He first sees Christ himself, then directs the eyes of the crowd: “Look! Fix your eyes upon Him.”

c. The Lamb of God in Biblical Theology

The lamb imagery is woven throughout Scripture, and John’s declaration gathers these strands into their ultimate fulfillment in Christ.

1. The Lamb slain before the foundation of the world (Revelation 13:8). God’s redemptive plan was no afterthought but determined in eternity.

2. The animal slain in Eden (Genesis 3:21). God covered Adam and Eve’s nakedness with garments of skin, a first hint that sin would be covered only through blood.

3. The substitute for Isaac (Genesis 22:7–8). Abraham told his son, “My son, God will provide for Himself the lamb for a burnt offering.” On Mount Moriah, a ram was provided, foreshadowing Christ as the true Lamb provided by God.

4. The Passover lamb (Exodus 12:3–13). Israel’s deliverance came through the blood of a lamb applied to the doorposts. Jesus fulfills this as “Christ, our Passover, was sacrificed for us” (1 Corinthians 5:7).

5. The lamb of daily and guilt offerings (Leviticus 4:32–35; Numbers 28:3–4). Lambs bore the sins of the people in substitutionary sacrifices.

6. The Suffering Servant as a lamb (Isaiah 53:7). “He was led as a lamb to the slaughter, and as a sheep before its shearers is silent, so He opened not His mouth.”

Each of these lambs served only in death, pointing forward to Christ, the Lamb of God, whose sacrifice truly removes sin.

d. Who takes away the sin of the world

John’s words emphasize both bearing and removing. The Greek verb (airō) means “to lift up, to carry, to take away.” Jesus not only bears the weight of sin but removes it completely.

• Morris explains, “The verb ‘taketh away’ conveys the notion of bearing off.” Jesus carries the guilt upon Himself and carries it away, removing its curse and penalty.

• Maclaren beautifully observes: “John does not say ‘the sins,’ as the Litany, following an imperfect translation, makes him say. But he says, ‘the sin of the world,’ as if the whole mass of human transgression was bound together, in one black and awful bundle, and laid upon the unshrinking shoulders of this better Atlas who can bear it all, and bear it all away.”

• Trench adds, “He will give Himself as the expiatory Sacrifice not only of the sins of His people, but of the germ of all sin in Adam’s descendants, the sin of the world, the apostasy in Eden: thus wide and deep is the Baptist’s vision.”

This is substitutionary atonement: Jesus bears the sin of humanity, pays its penalty, and removes its power.

e. The Scope of His Sacrifice

John proclaims not a local or national Savior but a universal one: “the sin of the world.”

• This does not mean that all will be saved (universalism), but that Christ’s sacrifice is sufficient for all and effective for all who believe. As 1 John 2:2 states, “And He Himself is the propitiation for our sins, and not for ours only but also for the whole world.”

• The Lamb’s sufficiency extends to every tribe, tongue, and nation, offering salvation to Jew and Gentile alike.

Theological Significance

1. Christ as Sacrifice — From the outset, Jesus is identified not primarily as Teacher or King, but as sacrificial Lamb.

2. Fulfillment of Scripture — The Old Testament’s lamb imagery finds its climax in Christ’s atoning death.

3. Substitutionary Atonement — Jesus bears and removes the sin of the world, dying in our place.

4. Universal Scope — His sacrifice is sufficient for the entire world, proclaiming a gospel for all nations.

Summary

In John 1:29, John the Baptist gives the most concise statement of Jesus’ mission: He is the Lamb of God who takes away the sin of the world. This declaration unites all of Scripture’s sacrificial imagery, centers the cross at the beginning of Christ’s ministry, and offers hope to all mankind. The shadow of Calvary stretches across the Gospel from this first testimony onward.

John 1:30–34 — John the Baptist’s Testimony: Jesus is the Son of God

“This is He of whom I said, ‘After me comes a Man who is preferred before me, for He was before me.’ I did not know Him; but that He should be revealed to Israel, therefore I came baptizing with water.” And John bore witness, saying, “I saw the Spirit descending from heaven like a dove, and He remained upon Him. I 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.’ And I have seen and testified that this is the Son of God.”

a. For He was before me

Though John was physically older (Luke 1:36), he confessed that Jesus was eternally before him.

• John’s testimony echoes John 1:1: “In the beginning was the Word, and the Word was with God, and the Word was God.” John acknowledged the eternal pre-existence and deity of Christ.

• The Greek wording emphasizes more than chronology—it underscores Christ’s superiority. John recognizes himself as merely the forerunner, but Christ as the eternal Lord.

• Tenney points out the significance of the Greek: “After me comes a Man (aner)… the term emphasizes maleness, distinct from the more generic anthropos. Its use intimates the headship of Christ over His followers in the sense of the man-woman relationship.” Thus, Jesus is presented not only as eternal but also as the head and representative of His people.

b. I did not know Him… but He who sent me to baptize with water said to me…

Twice John says, “I did not know Him” (vv. 31, 33). Though John and Jesus were relatives (Luke 1:36), John was not aware of Jesus’ true messianic identity until God revealed it through a sign.

• God gave John a specific confirmation: “Upon whom you see the Spirit descending, and remaining on Him, this is He who baptizes with the Holy Spirit.”

• At Jesus’ baptism (Matthew 3:16; Mark 1:10; Luke 3:22), the Spirit descended visibly like a dove, fulfilling this divine sign. John the Baptist thus bore witness not from speculation but from direct revelation and observation.

• Trench remarks, “Jesus received nothing at His Baptism that He had not before: the Baptist merely saw that day in a visible symbol that which had actually and invisibly taken place at the conception of Jesus.” The Spirit’s descent was not for Jesus’ benefit but for John’s confirmation and Israel’s recognition.

• Bruce notes, “If the cleansing with water was associated with John’s ministry, the bestowal of the Spirit was reserved for the one greater than John.” Christ’s baptism surpasses John’s: it is not symbolic but effectual, imparting the Spirit and new life.

c. He who baptizes with the Holy Spirit

Here John distinguishes his ministry from that of Christ.

• John’s baptism was with water, symbolizing repentance and preparation. Christ’s baptism is with the Holy Spirit, effecting regeneration and transformation.

• This fulfills Old Testament promises: Ezekiel 36:26–27, “I will give you a new heart and put a new spirit within you… I will put My Spirit within you and cause you to walk in My statutes.” Also Joel 2:28, “I will pour out My Spirit on all flesh.”

• Christ alone gives the Spirit. As Paul writes in Titus 3:5–6: “He saved us, through the washing of regeneration and renewing of the Holy Spirit, whom He poured out on us abundantly through Jesus Christ our Savior.”

d. I have seen and testified that this is the Son of God

John concludes his testimony with a solemn declaration: Jesus is the Son of God.

• The title points back to John 1:18: “No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him.” The Son is the full revelation of the Father.

• John’s Gospel emphasizes John the Baptist not as a baptizer but as a witness. Witnesses testify based on direct evidence, not hearsay. John’s testimony was based on what he saw with his own eyes: the Spirit descending and remaining on Jesus.

• Trench explains, “In naming Him ‘The Son of God,’ the Baptist speaks with unclouded vision: he means nothing less than the full Christian doctrine that the Man Jesus is also the eternal Son of the eternal Father, co-equal, co-eternal.”

• Witnesses are not neutral; they are committed to their testimony. John’s witness was firm and unwavering: he declared Jesus to be the eternal Son of God, the Messiah, and the giver of the Spirit.

Theological Significance

1. Christ’s Eternal Pre-existence — Though born after John in time, He was before him in eternity, affirming His deity.

2. The Spirit’s Descent — The Spirit’s visible sign confirmed Jesus’ identity as Messiah and Son of God.

3. Superiority of Christ’s Baptism — John’s baptism prepared; Christ’s baptism transforms through the Spirit.

4. The Son of God — John’s testimony affirms the full deity and divine Sonship of Jesus, central to the Gospel’s message.

Summary

In John 1:30–34, John the Baptist declares Jesus’ eternal pre-existence, identifies Him through the Spirit’s descent, and contrasts his own water baptism with Christ’s Spirit baptism. His testimony culminates in the confession: “This is the Son of God.” Thus, the Baptist fulfills his role as witness, pointing Israel to the Messiah and preparing the way for His public ministry.

John 1:35–39 — Two of John’s Disciples Begin to Follow Jesus

“Again, the next day, John stood with two of his disciples. And looking at Jesus as He walked, he said, ‘Behold the Lamb of God!’ The two disciples heard him speak, and they followed Jesus. Then 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?’ He 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).”

a. John stood with two of his disciples

The Gospel writer identifies one disciple as Andrew (John 1:40). The second is left unnamed, but most scholars and early church tradition conclude it was John the Evangelist himself.

• Alford reasons, “Considering (1) that the Evangelist never names himself in his Gospel, and (2) that this account is so minutely accurate as to specify even the hours of the day, and in all respects bears marks of an eye-witness, and again (3) that this other disciple, from this last circumstance, certainly would have been named, had not the name been suppressed for some special reasons, we are justified in inferring that it was the Evangelist himself.”

• This interpretation is strengthened by the precision of the narrative: the exact hour of the encounter is remembered, pointing to a personal memory.

• Clarke explains the verb “looking at Jesus” as emblepō, meaning “to look with steadfast attention.” Morris adds, “A characteristically searching look turned upon an individual.” John the Baptist fixed his gaze on Jesus deliberately and drew his disciples’ eyes to Him.

b. Behold, the Lamb of God!

John repeats what he had already declared in verse 29. By this time—after Jesus had returned from His temptation in the wilderness—John likely made this declaration whenever he saw Jesus.

• For John the Baptist, this was the most important thing about Jesus: not His wisdom, His miracles, or even His kingly authority, but His sacrificial destiny as the Lamb of God.

• This underscores the consistency of John’s testimony. He never shifted focus from himself to Christ. His entire mission was summed up in pointing others to the Lamb.

c. And they followed Jesus

The two disciples immediately follow Jesus upon hearing John’s words.

• The text does not say John the Baptist instructed them to leave, but the implication is that he did not resist it. Instead of being jealous, John rejoices that his disciples begin following Jesus. This transition fulfills John’s mission, for he was sent to prepare people to follow Christ, not himself.

• Later John would say, “He must increase, but I must decrease” (John 3:30). His humility shines here—he gladly steps aside so that his disciples might follow the true Master.

d. What do you seek? … Come and see

Jesus’ first words in the Gospel of John are a question: “What do you seek?” This question is as relevant today as it was then, probing the motives of all who would approach Him.

• Maclaren remarks, “It was not an accident that the first words which the Master spoke in His Messianic office were this profoundly significant question, ‘What seek ye?’ He asks it of us all, He asks it of us to-day.”

• Tenney explains, “He probed them to find out whether they were motivated by idle curiosity or by a real desire to know him.”

• Their reply, “Rabbi, where are You staying?” may seem simple, but it reveals their genuine desire to spend time with Him. They did not want merely a quick answer; they wanted to know Him personally.

• Jesus’ response, “Come and see,” reflects His method of discipleship. He did not send them back to John the Baptist, nor give them a lecture. Instead, He invited them into His life. Jesus trained His disciples by living with them, sharing meals, travel, hardships, and ministry. His teaching was relational as much as verbal.

e. Now it was about the tenth hour

This time reference (likely 4 p.m. Jewish reckoning) reveals the vivid memory of the Evangelist. The encounter was so impactful that he remembered the exact hour.

• This detail supports the conclusion that John the Evangelist was the unnamed disciple, since the memory bore such personal significance.

• The moment of first following Christ was unforgettable—it marked the beginning of discipleship, not only for Andrew but for John himself.

Theological Significance

1. Discipleship begins with testimony — John the Baptist faithfully pointed his disciples to Jesus, and they followed.

2. Jesus is central — The title “Lamb of God” highlights His sacrificial mission as the foundation of faith.

3. Discipleship is personal — Jesus’ invitation “Come and see” demonstrates that following Him is relational, not merely informational.

4. The power of witness — John the Baptist’s humility reminds us that the role of every servant of God is to direct others to Christ, not to themselves.

5. Life-changing encounters — The tenth-hour detail shows that first encounters with Christ mark the soul permanently.

Summary

In John 1:35–39, two disciples of John the Baptist begin following Jesus at their master’s direction. John’s unselfish testimony leads Andrew and likely John the Evangelist to Christ. Jesus’ first words—“What do you seek?”—probe their hearts, and His invitation—“Come and see”—ushers them into discipleship. Their encounter illustrates that following Jesus begins with a personal relationship and a willingness to dwell with Him.

John 1:40–42 — Andrew Brings His Brother Simon Peter to Jesus

“One of the two who heard John speak, and followed Him, was Andrew, Simon Peter’s brother. He first found his own brother Simon, and said to him, ‘We have found the Messiah’ (which is translated, the Christ). And he brought him to Jesus. Now when Jesus looked at him, He said, ‘You are Simon the son of Jonah. You shall be called Cephas’ (which is translated, A Stone).”

a. He first found his own brother

The first thing Andrew did after meeting Jesus was to seek out his brother Simon. This instinctive act shows the natural outflow of true discipleship: those who encounter Christ immediately desire to share Him with others.

• Trench observes: “Andrew finds first of all his own brother Simon: which implies that afterwards the brother of the other of the two was also found and brought to the same place and on the same day.”

• Each time Andrew appears in John’s Gospel, he is bringing someone to Jesus (John 6:8; John 12:22). He is remembered not for great sermons or miracles, but for his quiet, consistent role of leading others to Christ.

• Through the centuries, this has remained the primary way people come to Christ: one believer personally introducing another. Behind every “Peter” there is usually an “Andrew.”

b. We have found the Messiah

Andrew’s testimony is both simple and profound. He identifies Jesus as the long-awaited Messiah (Christos in Greek, meaning “Anointed One”).

• This declaration shows both conviction and joy. Andrew is confident that Jesus is the fulfillment of Israel’s promises, and he cannot keep the news to himself.

• The testimony of new believers, though simple, often carries tremendous power because it is fresh, sincere, and filled with conviction.

c. You shall be called Cephas

When Simon comes to Jesus, He immediately gives him a new name: Cephas (Aramaic), or Peter (Greek, meaning “A Stone”).

• This is prophetic. At that moment Simon was impetuous, inconsistent, and unstable. Yet Jesus saw what Simon would become by grace: a pillar in the early church (Galatians 2:9).

• This shows Christ’s transforming power. He does not merely see people as they are, but as they will be through His work. The same principle applies to all who follow Him.

John 1:43–44 — Jesus Calls Philip to Follow Him

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

a. He found Philip and said to him, “Follow Me”

Unlike Andrew, who first sought his brother, Philip is directly sought by Jesus Himself. This highlights both divine initiative and personal response in discipleship.

• If John’s Gospel were read in isolation, it might appear that this was the very first meeting between Jesus and these men. However, the Synoptic Gospels show that Jesus had met many of them earlier (Luke 5:1–11). John records here the formal moment of calling.

• The verb “follow” is in the present tense, implying continuous action: “Keep on following Me.” (Morris). True discipleship is not a one-time act, but an ongoing walk of obedience.

b. Bethsaida… the city of Andrew and Peter

This note places Philip within the same circle of Galilean fishermen. Bethsaida means “House of the Fisherman” or “Fishertown.”

• Bruce notes, “It lay a short distance east of the point where the Jordan enters the Lake of Galilee.” The proximity of these disciples reflects the way Jesus’ earliest followers came from interconnected relationships and communities.

Theological Significance

1. Personal Evangelism — Andrew models the believer’s instinct to share Christ with loved ones.

2. Messianic Fulfillment — The first disciples testify with joy that the long-awaited Messiah has come.

3. Christ’s Transforming Vision — Jesus sees not only what we are, but what we will become through His grace.

4. Divine Initiative — Jesus Himself seeks Philip, demonstrating that discipleship is ultimately His call.

5. Ongoing Following — Discipleship is a continual journey, not a single decision.

Summary

In John 1:40–44, Andrew brings Simon Peter to Jesus, who immediately renames him, signifying the transformation He will accomplish. Jesus then calls Philip directly with the simple command, “Follow Me.” These early encounters show the pattern of discipleship: personal testimony, joyful proclamation, Christ’s transforming call, and a life of ongoing following.

John 1:45–51 — Nathanael Overcomes Prejudice to Follow Jesus

“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.’ And Nathanael said to him, ‘Can anything good come out of Nazareth?’ Philip said to him, ‘Come and see.’ Jesus saw Nathanael coming toward Him, and said of him, ‘Behold, an Israelite indeed, in whom is no deceit!’ Nathanael 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.’ Nathanael answered and said to Him, ‘Rabbi, You are the Son of God! You are the King of Israel!’ Jesus 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.’ And He said to him, ‘Most assuredly, I say to you, hereafter you shall see heaven open, and the angels of God ascending and descending upon the Son of Man.’”

a. Him of whom Moses in the law, and also the prophets wrote

Philip testifies that Jesus is the fulfillment of Old Testament prophecy, echoing Deuteronomy 18:15 and the promises of the prophets.

• Trench notes that Nathanael is generally understood to be Bartholomew, one of the Twelve. “Nathanael” was his personal name; “Bartholomew” (son of Tolmai) was his patronymic.

• Philip’s testimony shows the continuity of Scripture: the Law and the Prophets pointed to Christ, and Philip declares that the promises are fulfilled in Him.

b. Can anything good come out of Nazareth?

Nathanael responds with skepticism rooted in prejudice. Nazareth was an obscure and despised town in Galilee.

• His words reflect common bias: nothing important or significant was expected from such a place. Yet this shows how easily human prejudice can blind us to God’s work.

• Philip does not argue. He simply answers with an invitation: “Come and see.” Faith is born not through argument but through encounter with Christ.

c. Behold, an Israelite indeed, in whom is no deceit!

Jesus greets Nathanael with a remarkable compliment: he is genuine, without guile.

• Morris explains that “deceit” (dolos) was used of bait for catching fish, later signifying craftiness or trickery. It was applied to Jacob before his transformation (Genesis 27:35). Jesus’ words are thus a play on Nathanael’s identity: “Here is an Israelite in whom there is no Jacob.”

• Tasker connects this to Psalm 32:2: “Blessed is the man to whom the LORD does not impute iniquity, and in whose spirit there is no deceit.”

d. Before Philip called you, when you were under the fig tree, I saw you

Jesus reveals supernatural knowledge of Nathanael’s private life.

• The fig tree was a common place for meditation and prayer in Jewish culture. Rabbinic tradition even described studying the Scriptures “under the fig tree.” Trench notes that Rabbi Hasa and his disciples practiced this.

• Bruce adds, “Perhaps it was a place where Nathanael had recently sat in meditation and received some spiritual impression. It is impossible to be sure. Certainly the shady foliage of the fig tree made it a suitable tree to sit under in the heat of the day.”

• Whether literal or figurative, Jesus’ words penetrate Nathanael’s heart, convincing him that Christ saw and knew him intimately.

e. Rabbi, You are the Son of God! You are the King of Israel!

Nathanael responds with a confession of faith, declaring Jesus to be both the Son of God and the Messianic King.

• Morris highlights the importance of the definite article: “The Son of God” indicates a full and unique content. Here was someone who could not be described in ordinary human terms.”

• The title “King of Israel” connects to Psalm 2:6–7 and the expectation of the Davidic Messiah. Nathanael recognizes in Jesus both divine Sonship and kingly authority.

f. You shall see greater things than these

Jesus affirms Nathanael’s faith but promises that greater revelations lie ahead.

• Meyer beautifully observes: “Have you known Christ as the Word? He is more; both Spirit and Life. Has He become flesh? You shall behold Him glorified. Have you known Him as Alpha? He is also Omega. Have you met John? You shall meet One greater. Do you know baptism by water? You shall be baptized by fire. Have you beheld the Lamb on the Cross? You shall behold Him in the midst of the throne.”

• Nathanael’s faith will grow from initial recognition to greater understanding as he witnesses Christ’s ministry, death, resurrection, and ascension.

g. You shall see heaven open, and the angels of God ascending and descending upon the Son of Man

Jesus alludes to Jacob’s dream in Genesis 28:12, where a ladder connected heaven and earth. Jesus identifies Himself as that ladder, the true mediator.

• Tasker explains: “He now learns that Jesus is the real ladder by which the gulf between earth and heaven is bridged.”

• The title Son of Man comes from Daniel 7:13–14, where the Son of Man receives everlasting dominion. Jesus uses this title frequently because it was free from political distortions and emphasized both His divine authority and His identification with humanity.

• Morris comments: “The term ‘The Son of Man,’ then points us to Christ’s conception of Himself as of heavenly origin and as the possessor of heavenly glory. At one and the same time it points us to His lowliness and His sufferings for men.”

h. Four ways of coming to Jesus in this chapter

John 1 presents four distinct paths by which disciples come to Christ:

1. Andrew came because of John the Baptist’s preaching.

2. Peter came because of Andrew’s witness.

3. Philip came by direct call from Jesus.

4. Nathanael came through overcoming prejudice in a personal encounter with Jesus.

i. Four witnesses testify to Jesus’ identity

1. John the Baptist testified that Jesus is eternal, uniquely anointed with the Spirit, the Lamb of God, and the Son of God.

2. Andrew testified that Jesus is the Messiah.

3. Philip testified that Jesus is the One foretold in the Law and Prophets.

4. Nathanael testified that Jesus is the Son of God and the King of Israel.

Summary

In John 1:45–51, Nathanael moves from prejudice (“Can anything good come out of Nazareth?”) to profound confession (“You are the Son of God! You are the King of Israel!”). Jesus rewards his faith with the promise of greater revelation: He Himself is the true ladder between heaven and earth, the Son of Man with everlasting dominion. Together, the testimonies of John the Baptist, Andrew, Philip, and Nathanael establish a unified witness that Jesus is the eternal Son of God, the Messiah, and the Savior of the world.