John 1
Berean Standard Bible · Compare translations · AD 27 – AD 29 · Life of Jesus · Tap a verse to copy, share or highlight ·
51 verses · 938 words · ~5 min read · ~6 min listen
The Beginning
1In the beginning was the Word, and the Word was with God, and the Word was God. 2He was with God in the beginning. 3Through Him all things were made, and without Him nothing was made that has been made. 4In Him was life, and that life was the light of men. 5The Light shines in the darkness, and the darkness has not overcome it.
The Witness of John
6There came a man who was sent from God. His name was John. 7He came as a witness to testify about the Light, so that through him everyone might believe. 8He himself was not the Light, but he came to testify about the Light.
9The true Light, who gives light to everyone, was coming into the world. 10He was in the world, and though the world was made through Him, the world did not recognize Him. 11He came to His own, and His own did not receive Him. 12But to all who did receive Him, to those who believed in His name, He gave the right to become children of God— 13children born not of blood, nor of the desire or will of man, but born of God.
The Word Became Flesh
14The Word became flesh and made His dwelling among us. We have seen His glory, the glory of the one and only Son from the Father, full of grace and truth.
15John testified concerning Him. He cried out, saying, “This is He of whom I said, ‘He who comes after me has surpassed me because He was before me.’”
16From His fullness we have all received grace upon grace. 17For the law was given through Moses; grace and truth came through Jesus Christ. 18No one has ever seen God, but the one and only Son, who is Himself God and is at the Fatherʼs side, has made Him known.
The Mission of John the Baptist
19And this was Johnʼs testimony when the Jews of Jerusalem sent priests and Levites to ask him, “Who are you?” 20He did not refuse to confess, but openly declared, “I am not the Christ.”
21“Then who are you?” they inquired. “Are you Elijah?”
He said, “I am not.”
“Are you the Prophet?”
He answered, “No.”
22So they said to him, “Who are you? We need an answer for those who sent us. What do you say about yourself?”
23John replied in the words of Isaiah the prophet:
24Then the Pharisees who had been sent 25asked him, “Why then do you baptize, if you are not the Christ, nor Elijah, nor the Prophet?”
26“I baptize with water,” John replied, “but among you stands One you do not know. 27He is the One who comes after me, the straps of whose sandals I am not worthy to untie.”
28All this happened at Bethany beyond the Jordan, where John was baptizing.
Jesus the Lamb of God
29The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world! 30This is He of whom I said, ‘A man who comes after me has surpassed me because He was before me.’ 31I myself did not know Him, but the reason I came baptizing with water was that He might be revealed to Israel.”
32Then John testified, “I saw the Spirit descending from heaven like a dove and resting on Him. 33I myself did not know Him, but the One who sent me to baptize with water told me, ‘The man on whom you see the Spirit descend and rest is He who will baptize with the Holy Spirit.’ 34I have seen and testified that this is the Son of God.”
The First Disciples
35The next day John was there again with two of his disciples. 36When he saw Jesus walking by, he said, “Look, the Lamb of God!” 37And when the two disciples heard him say this, they followed Jesus.
38Jesus turned and saw them following. “What do you want?” He asked.
They said to Him, “Rabbi” (which means Teacher), “where are You staying?”
39“Come and see,” He replied. So they went and saw where He was staying, and spent that day with Him. It was about the tenth hour.
40Andrew, Simon Peterʼs brother, was one of the two who heard Johnʼs testimony and followed Jesus. 41He first found his brother Simon and told him, “We have found the Messiah” (which is translated as Christ).
42Andrew brought him to Jesus, who looked at him and said, “You are Simon son of John. You will be called Cephas” (which is translated as Peter).
Jesus Calls Philip and Nathanael
43The next day Jesus decided to set out for Galilee. Finding Philip, He told him, “Follow Me.” 44Now Philip was from Bethsaida, the same town as Andrew and Peter.
45Philip found Nathanael and told him, “We have found the One Moses wrote about in the Law, the One the prophets foretold—Jesus of Nazareth, the son of Joseph.”
46“Can anything good come from Nazareth?” Nathanael asked.
“Come and see,” said Philip.
47When Jesus saw Nathanael approaching, He said of him, “Here is a true Israelite, in whom there is no deceit.”
48“How do You know me?” Nathanael asked.
Jesus replied, “Before Philip called you, I saw you under the fig tree.”
49“Rabbi,” Nathanael answered, “You are the Son of God! You are the King of Israel!”
50Jesus said to him, “Do you believe just because I told you I saw you under the fig tree? You will see greater things than these.” 51Then He declared, “Truly, truly, I tell you, you will all see heaven open and the angels of God ascending and descending on the Son of Man.”
Footnotes (10)
- a v5 Or comprehended
- b v14 Or and tabernacled among us
- c v14 Or the Only Begotten or the Unique One
- d v18 Or but the only begotten God, who; BYZ and TR but the only begotten Son, who
- e v18 Greek in the Fatherʼs bosom
- f v23 Isaiah 40:3(see also LXX)
- g v26 Or in; also in verse 31 and twice in 33
- h v34 SBL the Chosen One of God
- i v39 That is, about four in the afternoon
- j v51 See Genesis 28:12.
Study notes on this chapter · 8
Let there be light, and the new creation
Paul compares God's first command ('Let light shine out of darkness') to the light that shines in believers' hearts in the face of Christ. John's gospel opens with the words 'In the beginning', echoing Genesis 1 and describing the Word as the agent of creation and the light that shines in darkness.
When: Genesis; 2 Corinthians, c. AD 55–56; John, c. AD 80–95.
Editorial note by BibleWay. Interpretations vary; dates are approximate scholarly estimates.
Jacob's ladder and the opened heaven
Jacob dreams of a stairway to heaven with angels ascending and descending and wakes saying 'this is the gate of heaven'. When Jesus first meets Nathanael he says the angels of God will be seen ascending and descending on the Son of Man, presenting himself as the meeting place between heaven and earth.
When: Genesis (traditionally c. 1900 BC); Jesus' words to Nathanael, c. AD 27.
Ways people read this (2)
- Jesus takes the place of the ladder: the point of contact between God and humanity.
- Some also connect the scene with the temple as a meeting place between heaven and earth (John 2:19-21).
Editorial note by BibleWay. Interpretations vary; dates are approximate scholarly estimates.
The Passover lamb
Israel's Passover lamb, whose blood marked the doors and whose bones were not to be broken, becomes a pattern for understanding Jesus' death. John the Baptist calls Jesus the 'Lamb of God', Paul says 'Christ our Passover lamb has been sacrificed', and John notes that Jesus' bones were not broken.
When: Exodus (traditionally c. 1446 or c. 1250 BC); Jesus' crucifixion around Passover, c. AD 30–33.
Editorial note by BibleWay. Interpretations vary; dates are approximate scholarly estimates.
The tabernacle and the Word made flesh
God's glory filled the tabernacle in the wilderness. John says the Word became flesh and 'dwelt' (literally 'tabernacled') among us, and we saw his glory. Revelation says the dwelling of God is with humanity in the new creation.
When: Exodus (c. 1446 or c. 1250 BC); John, c. AD 80–95.
Editorial note by BibleWay. Interpretations vary; dates are approximate scholarly estimates.
The scapegoat carrying sins away
On the Day of Atonement the high priest laid the people's sins on a live goat and sent it into the wilderness. The New Testament does not cite the scapegoat by name, but Christian tradition has linked it with Christ bearing sin (as in Isaiah 53:6, 12), alongside the goat that was slain.
When: Leviticus (Sinai era).
Ways people read this (3)
- The two goats together illustrate Christ's death and the removal of sin (a common patristic reading).
- The goat for Azazel is seen by some as sent to a demonic figure; by others as a symbol of sin's removal.
- Jewish tradition reads the ritual as atonement and forgiveness for the people, without a messianic dimension.
Editorial note by BibleWay. Interpretations vary; dates are approximate scholarly estimates.
Moses and Christ, servant and Son
Hebrews compares Moses and Jesus directly: Moses was faithful as a servant in God's house, while Christ is faithful as a Son over God's house, and is worthy of greater honor. John's prologue says the law was given through Moses, but grace and truth came through Jesus Christ.
When: Moses, traditionally c. 1446 or c. 1250 BC; Hebrews, before AD 70 (most likely).
Editorial note by BibleWay. Interpretations vary; dates are approximate scholarly estimates.
Wisdom at creation's side
In Proverbs 8 personified Wisdom says the LORD 'possessed' or 'created' her at the beginning, and that she was beside him as a craftsman when he made the world. Paul says all things were created in and through Christ, and John calls the Word the agent of creation. Early Christians read Proverbs 8 as speaking of the Son, which led to a long dispute over the verb.
When: Proverbs, c. 950–700 BC; John and Colossians, c. AD 60–95.
Ways people read this (3)
- Wisdom is a poetic personification of a divine attribute, without reference to Christ.
- Early Christian writers read Wisdom as the pre-existent Son; Arius used the verb 'created' (in the Greek) in his argument and Nicene writers responded that the verse described the incarnation or was figurative.
- Jewish tradition sees Wisdom as identified with the Torah (as in Sirach 24).
Editorial note by BibleWay. Interpretations vary; dates are approximate scholarly estimates.
A voice in the wilderness
'In the wilderness prepare the way of the LORD.' All four gospels identify this voice with John the Baptist preparing the way for Jesus. Mark also joins it with Malachi 3:1.
When: Spoken to comfort exiles in Babylon (dating of Isaiah 40–66 is debated: c. 700 BC or c. 540 BC); John's ministry c. AD 27–29.
Editorial note by BibleWay. Interpretations vary; dates are approximate scholarly estimates.