1 In the beginning was the Word, & the Word was with God, and the Word was God.
2 The same was in the beginning with God.
3 All things were made by him, and without him was not any thing made that was made.
4 In him was life, and the life was the light of men.
5 And the light shineth in darknesse, and the darknesse comprehended it not.
6 ¶ There was a man sent from God, whose name was Iohn.
7 The same came for a witnesse, to beare witnesse of the light, that all men through him might beleeue.
8 Hee was not that light, but was sent to beare witnesse of that light.
9 That was the true light, which lighteth euery man that commeth into the world.
10 Hee was in the world, and the world was made by him, and the world knew him not.
11 Hee came vnto his owne, and his owne receiued him not.
12 But as many as receiued him, to them gaue hee power to become the sonnes of God, euen to them that beleeue on his Name:
13 Which were borne, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
14 And the Word was made flesh, and dwelt among vs (& we beheld his glory, the glory as of the onely begotten of the Father) full of grace and trueth.
15 ¶ Iohn bare witnesse of him, and cried, saying, This was he of whom I spake, He that commeth after me, is preferred before me, for he was before me.
16 And of his fulnesse haue all wee receiued, and grace for grace.
17 For the Law was giuen by Moses, but grace and trueth came by Iesus Christ.
18 No man hath seene God at any time: the onely begotten Sonne, which is in the bosome of the Father, he hath declared him.
19 ¶ And this is the record of Iohn, when the Iewes sent Priests and Leuites from Hierusalem, to aske him, Who art thou?
20 And he confessed, and denied not: but confessed, I am not the Christ.
21 And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that Prophet? And hee answered, No.
22 Then said they vnto him, Who art thou, that we may giue an answere to them that sent vs? What sayest thou of thy selfe?
23 He said, I am the voice of one crying in the wildernesse: Make straight the way of the Lord, as said the Prophet Esaias.
24 And they which were sent, were of the Pharises.
25 And they asked him, and said vnto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that Prophet?
26 Iohn answered them, saying, I baptize with water, but there standeth one among you, whom ye know not,
27 He it is, who comming after me, is preferred before me, whose shoes latchet I am not worthy to vnloose.
28 These things were done in Bethabara beyond Iordane, where Iohn was baptizing.
29 ¶ The next day, Iohn seeth Iesus comming vnto him, and saith, Behold the Lambe of God, which taketh away the sinne of the world.
30 This is he of whom I said, After me commeth a man, which is preferred before me: for he was before me.
31 And I knew him not: but that he should be made manifest to Israel, therfore am I come baptizing with water.
32 And Iohn bare record saying, I saw the Spirit descending from heauen, like a Doue, and it abode vpon him.
33 And I knew him not: but he that sent me to baptize with water, the same said vnto me, Upon whom thou shalt see the Spirit descending, & remaining on him, the same is he which baptizeth with the holy Ghost.
34 And I saw, and bare record, that this is the sonne of God.
35 ¶ Againe the next day after, Iohn stood, and two of his disciples.
36 And looking vpon Iesus as he walked, he saith, Behold the Lambe of God.
37 And the two disciples heard him speake, and they followed Iesus.
38 Then Iesus turned, and saw them following, and saith vnto them, What seeke ye? They said vnto him, Rabbi, (which is to say being interpreted, Master) where dwellest thou?
39 He saith vnto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth houre.
40 One of the two which heard Iohn speake, and followed him, was Andrew, Simon Peters brother.
41 He first findeth his owne brother Simon, and saith vnto him, We haue found the Messias, which is, being interpreted, the Christ.
42 And he brought him to Iesus. And when Iesus beheld him, he said, Thou art Simon the sonne of Iona, thou shalt be called Cephas, which is by interpretation, a stone.
43 ¶ The day following, Iesus would goe foorth into Galilee, & findeth Philip, & saith vnto him, Follow me.
44 Now Philip was of Bethsaida, the citie of Andrew and Peter.
45 Philip findeth Nathaneel, and saith vnto him, We haue found him of whom Moses in the Law, and the Prophets did write, Iesus of Nazareth the sonne of Ioseph.
46 And Nathaneel said vnto him, Can there any good thing come out of Nazareth? Philip saith vnto him, Come and see.
47 Iesus saw Nathaneel comming to him, and saith of him, Behold an Israelite indeed in whom is no guile.
48 Nathaneel sayeth vnto him, Whence knowest thou me? Iesus answered, and said vnto him, Before that Philip called thee, when thou wast vnder the figge tree, I saw thee.
49 Nathaneel answered, and saith vnto him, Rabbi, thou art the Sonne of God, thou art the king of Israel.
50 Iesus answered, and said vnto him, Because I said vnto thee, I saw thee vnder the figge tree, beleeuest thou? thou shalt see greater things then these.
51 And hee saith vnto him, Uerily, verily I say vnto you, heereafter yee shall see heauen open, and the Angels of God ascending, and descending vpon the sonne of man.
The apostle and evangelist, John, seems to have been the youngest of the twelve. He was especially favoured with our Lord's regard and confidence, so as to be spoken of as the disciple whom Jesus loved. He was very sincerely attached to his Master. He exercised his ministry at Jerusalem with much success, and outlived the destruction of that city, agreeably to Christ's prediction, ch. #21:22|. History relates that after the death of Christ's mother, John resided chiefly at Ephesus. Towards the close of Domitian's reign he was banished to the isle of Patmos, where he wrote his Revelation. On the accession of Nerva, he was set at liberty, and returned to Ephesus, where it is thought he wrote his Gospel and Epistles, about A. D. 97, and died soon after. The design of this Gospel appears to be to convey to the Christian world, just notions of the real nature, office, and character of that Divine Teacher, who came to instruct and to redeem mankind. For this purpose, John was directed to select for his narrative, those passages of our Saviour's life, which most clearly displayed his Divine power and authority; and those of his discourses, in which he spake most plainly of his own nature, and of the power of his death, as an atonement for the sins of the world. By omitting, or only briefly mentioning, the events recorded by the other evangelists, John gave testimony that their narratives are true, and left room for the doctrinal statements already mentioned, and for particulars omitted in the other Gospels, many of which are exceedingly important.The Divinity of Christ. (1-5) His Divine and human nature. (6-14) John the Baptist's testimony to Christ. (15-18) John's public testimony concerning Christ. (19-28) Other testimonies of John concerning Christ. (29-36) Andrew and another disciple follow Jesus. (37-42) Philip and Nathanael called. (43-51)1-5 The plainest reason why the Son of God is called the Word, seems to be, that as our words explain our minds to others, so was the Son of God sent in order to reveal his Father's mind to the world. What the evangelist says of Christ proves that he is God. He asserts, His existence in the beginning; His coexistence with the Father. The Word was with God. All things were made by him, and not as an instrument. Without him was not any thing made that was made, from the highest angel to the meanest worm. This shows how well qualified he was for the work of our redemption and salvation. The light of reason, as well as the life of sense, is derived from him, and depends upon him. This eternal Word, this true Light shines, but the darkness comprehends it not. Let us pray without ceasing, that our eyes may be opened to behold this Light, that we may walk in it; and thus be made wise unto salvation, by faith in Jesus Christ.
6-14 John the Baptist came to bear witness concerning Jesus. Nothing more fully shows the darkness of men's minds, than that when the Light had appeared, there needed a witness to call attention to it. Christ was the true Light; that great Light which deserves to be called so. By his Spirit and grace he enlightens all that are enlightened to salvation; and those that are not enlightened by him, perish in darkness. Christ was in the world when he took our nature upon him, and dwelt among us. The Son of the Highest was here in this lower world. He was in the world, but not of it. He came to save a lost world, because it was a world of his own making. Yet the world knew him not. When he comes as a Judge, the world shall know him. Many say that they are Christ's own, yet do not receive him, because they will not part with their sins, nor have him to reign over them. All the children of God are born again. This new birth is through the word of God as the means, #1Pe 1:23|, and by the Spirit of God as the Author. By his Divine presence Christ always was in the world. But now that the fulness of time was come, he was, after another manner, God manifested in the flesh. But observe the beams of his Divine glory, which darted through this veil of flesh. Men discover their weaknesses to those most familiar with them, but it was not so with Christ; those most intimate with him saw most of his glory. Although he was in the form of a servant, as to outward circumstances, yet, in respect of graces, his form was like the Son of God His Divine glory appeared in the holiness of his doctrine, and in his miracles. He was full of grace, fully acceptable to his Father, therefore qualified to plead for us; and full of truth, fully aware of the things he was to reveal.
15-18 As to the order of time and entrance on his work, Christ came after John, but in every other way he was before him. The expression clearly shows that Jesus had existence before he appeared on earth as man. All fulness dwells in him, from which alone fallen sinners have, and shall receive, by faith, all that renders them wise, strong, holy, useful, and happy. Our receivings by Christ are all summed up in this one word, grace; we have received "even grace," a gift so great, so rich, so invaluable; the good will of God towards us, and the good work of God in us. The law of God is holy, just, and good; and we should make the proper use of it. But we cannot derive from it pardon, righteousness, or strength. It teaches us to adorn the doctrine of God our Saviour, but it cannot supply the place of that doctrine. As no mercy comes from God to sinners but through Jesus Christ, no man can come to the Father but by him; no man can know God, except as he is made known in the only begotten and beloved Son.
19-28 John disowns himself to be the Christ, who was now expected and waited for. He came in the spirit and power of Elias, but he was not the person of Elias. John was not that Prophet whom Moses said the Lord would raise up to them of their brethren, like unto him. He was not such a prophet as they expected, who would rescue them from the Romans. He gave such an account of himself, as might excite and awaken them to hearken to him. He baptized the people with water as a profession of repentance, and as an outward sign of the spiritual blessings to be conferred on them by the Messiah, who was in the midst of them, though they knew him not, and to whom he was unworthy to render the meanest service.
29-36 John saw Jesus coming to him, and pointed him out as the Lamb of God. The paschal lamb, in the shedding and sprinkling of its blood, the roasting and eating of its flesh, and all the other circumstances of the ordinance, represented the salvation of sinners by faith in Christ. And the lambs sacrificed every morning and evening, can only refer to Christ slain as a sacrifice to redeem us to God by his blood. John came as a preacher of repentance, yet he told his followers that they were to look for the pardon of their sins to Jesus only, and to his death. It agrees with God's glory to pardon all who depend on the atoning sacrifice of Christ. He takes away the sin of the world; purchases pardon for all that repent and believe the gospel. This encourages our faith; if Christ takes away the sin of the world, then why not my sin? He bore sin for us, and so bears it from us. God could have taken away sin, by taking away the sinner, as he took away the sin of the old world; but here is a way of doing away sin, yet sparing the sinner, by making his Son sin, that is, a sin-offering, for us. See Jesus taking away sin, and let that cause hatred of sin, and resolutions against it. Let us not hold that fast, which the Lamb of God came to take away. To confirm his testimony concerning Christ, John declares the appearance at his baptism, in which God himself bore witness to him. He saw and bare record that he is the Son of God. This is the end and object of John's testimony, that Jesus was the promised Messiah. John took every opportunity that offered to lead people to Christ.
37-42 The strongest and most prevailing argument with an awakened soul to follow Christ, is, that it is he only who takes away sin. Whatever communion there is between our souls and Christ, it is he who begins the discourse. He asked, What seek ye? The question Jesus put to them, we should all put to ourselves when we begin to follow Him, What do we design and desire? In following Christ, do we seek the favour of God and eternal life? He invites them to come without delay. Now is the accepted time, #2Co 6:2|. It is good for us to be where Christ is, wherever it be. We ought to labour for the spiritual welfare of those related to us, and seek to bring them to Him. Those who come to Christ, must come with a fixed resolution to be firm and constant to him, like a stone, solid and stedfast; and it is by his grace that they are so.
43-51 See the nature of true Christianity, it is following Jesus; devoting ourselves to him, and treading in his steps. Observe the objection Nathanael made. All who desire to profit by the word of God, must beware of prejudices against places, or denominations of men. They should examine for themselves, and they will sometimes find good where they looked for none. Many people are kept from the ways of religion by the unreasonable prejudices they conceive. The best way to remove false notions of religion, is to make trial of it. In Nathanael there was no guile. His profession was not hypocritical. He was not a dissembler, nor dishonest; he was a sound character, a really upright, godly man. Christ knows what men are indeed. Does He know us? Let us desire to know him. Let us seek and pray to be Israelites indeed, in whom is no guile; truly Christians, approved of Christ himself. Some things weak, imperfect, and sinful, are found in all, but hypocrisy belongs not to a believer's character. Jesus witnessed what passed when Nathanael was under the fig-tree. Probably he was then in fervent prayer, seeking direction as to the Hope and Consolation of Israel, where no human eye observed him. This showed him that our Lord knew the secrets of his heart. Through Christ we commune with, and benefit by the holy angels; and things in heaven and things on earth are reconciled and united together.
Commentary by Matthew Henry, 1710.