John 1 - CSB Study Bible for Women

1:1-5 The introductory phrase, in the beginning (Gk archē, “starting point,” referring to the time before creation), deliberately recalls the opening words of Genesis, implicitly emphasizing the identity of Jesus Christ—the Word—with the God who is the preexistent Creator. The translators have capitalized “word” to reflect their conviction that John is referring to Jesus Christ, whom he later identifies as “the Son” (1:34). Verse 2 explicitly reinforces Christ’s divine nature by asserting His integral role in creation both with God (indicating His distinction of identity) and as God (recognizing His equality as deity Himself). Logically, then, “the Word” was not created; He already was when this beginning occurred. Rather, Christ is the source of all there is.

Title The simple title in the Greek text, “According to John” (Gk kata Iōannēn), identifying by name the apostle who, writing under the inspiration of the Holy Spirit, bears witness to Jesus the Christ.

1:5 Verse 5 previews the victorious outcome of Christ’s work on the cross—overpowering darkness (i.e., the forces of evil in the world) with light (i.e., the Truth, who is God Himself). John—both in this Gospel and in his letters—brings into focus the mutual exclusivity of life (Gk zōe) and death and of light (Gk phōs) and darkness (Gk skotia, “darkness that is due to the absence of daylight”; cp. 8:12; 12:46; 1Jn 1:5; 2:8-9,11). Often, “light” and “darkness” metaphorically express the truth, goodness, and holiness of God (“light”) in stark contrast to wickedness and rebellion—anyone and anything opposing Him.

1:6-8 That John the Baptist was sent [Gk apestalmenos, “commission”] from God conveys this prophet’s sense of authority as a personal representative of the Lord. The primary function of John the Baptist was to testify [Gk marturēsē, “bear witness, affirm what one has experienced firsthand or received as revelation”] about the light (i.e., Jesus Christ), serving, therefore, as a witness (Gk marturian, “one who testifies; testimony”; cp. v. 19) concerning Jesus. The Greek word is the source of the later English word “martyr,” a reference to one who suffers or dies for his beliefs.

1:9-13 Christ is presented as the true [Gk alēthinon, “real, genuine, authentic”] light. The emphasis here is on completeness and clarity, as if coming out of the shadows. Under the radiance and brightness of Christ, all else seems dim and inadequate. Ultimately, revelation is only in and through Him. The phrase gives light (Gk phōtizei, “shed light, instruct”) emphasizes His purpose of revealing God to everyone (cp. 3:16).

The failure of the world (Gk kosmos) to recognize (Gk egnō, “know”) “the true light” does not mean that Christ’s divine character was not made evident. The term is volitional, involving a deliberate choice to stay in the “comfort zone” of sin instead of submitting to the authority of God in Christ (cp. 3:19). Generally, people—although created by God—do not “know,” acknowledge, or “recognize” Him in the sense of giving Him the honor He is due because they have consciously determined to reject God’s revelation of Himself in Christ.

The word children (Gk tekna) suggests endearment and connection. These were not linked biologically of natural descent or by human decision (i.e., the will of the flesh); they were not natural children of God. But by believing and receiving, they became His children; the relationship was spiritual.

1:18 The Son is said to be at the Father’s side (Gk eis ton kolpon, lit. “being in the bosom”), a Hebrew idiom denoting the intimate relationship between a child and his parents. Is (Gk ōn, a present participle, “being, existing”) implies not only preincarnate existence but also constant and continual association. No statement more clearly expresses intimate association and close following and thus God’s compassion for the world.

The verb has revealed (Gk exēgēsato, “explain or interpret”) is transliterated into English as exegesis. The incarnation is the ultimate teaching or expounding of God’s Word and was often used to proclaim divine secrets. God cannot be understood by ordinary human senses, but the life and words of Jesus provide all one needs to know God and His purposes for life. God as a being is so beyond human comprehension that He cannot be seen. Only through spiritual eyes can you know Him. However, He chose to reveal Himself in physical form through Jesus. Thus, John reveals in his prologue that Jesus is both divine and human.

1:19-51 John the Baptist’s primary function was to testify of Jesus. He clearly stated that he was not the Messiah. He was the one who was to testify concerning the Messiah. There is no explicit mention of Jesus’s baptism by John in this Gospel. The focus is exclusively on Jesus. The apostle John may have been attempting to combat a sect worshiping John the Baptist in his community.

1:27 John the Baptist understood his role in contradistinction to that of Jesus the Christ. Untying sandals was the menial task of a servant, and thus John did not see himself even as worthy of being a servant of Jesus, emphasizing again the exalted nature of Jesus.

1:28 Bethany across the Jordan is not the same village (located near Jerusalem) in which Lazarus and Mary and Martha lived (12:1). Since the site has not been identified with any certainty, some suggest that it is Betharba (lit. “the place of crossing”). However, the only sure information about the village is that it was not a populated area, which may be why the location is uncertain.

1:29-50 This section records a series of happenings that occurred on successive days:

First, John testified to Jesus’s identity (vv. 29-34). Here is the Lamb of God, who takes away the sin of the world!

Second, John the Baptist introduced Jesus to his own disciples (vv. 35-42). Two disciples took notice (vv. 35-37). One was Andrew; the other was not named. They quickly turned from following John the Baptist to following Jesus. Andrew called Peter (vv. 40-42).

Third, Jesus left for Galilee (vv. 43-51). Jesus found Philip, who then brought Nathanael to Jesus. This initial calling in Judea seems to have occurred before the formal calling of the disciples by the Sea of Galilee, which is recorded in the Synoptic Gospels (Mt 10:1-15; Mk 3:13-19; Lk 6:12-16).

Many titles were used to describe Jesus in the Law and the Prophets (Jn 1:45):

• the Lamb of God (v. 35; a picture of the Passover lamb slain when the children of Israel were delivered from Egypt, Ex 12:12-13);

• Rabbi (lit. “master or teacher,” a title of respect used by students in addressing a wise and honored teacher, v. 38);

• the Messiah (lit. “anointed one,” v. 41);

• the Son of God (v. 49); and

• the King of Israel (v. 49).

1:30 A significant change sets this verse apart from verse 15 with the words after me comes a man (Gk anēr, “man or husband,” emphasizing maleness, more than does the generic term anthrōpos). Some commentators see this distinction as alluding to the headship of Christ over His followers as paralleled in the husband’s headship over the wife in marriage (see 1Co 11:3; Eph 5:22-23), a principle clearly taught in the Pauline epistles.

1:42 Cephas, a Greek transliteration of an Aramaic term meaning “rock,” was not commonly used as a proper name in either language. The Greek equivalent is used in Matthew’s Gospel (Mt 16:18). The term was used as a nickname and became so popular (perhaps because it seemed to suit him well) that his given name Simon became secondary in importance. Note also the common way of identification—referring to a boy or a man with the phrase son of (Hb bēn or Aramaic bar) attached to the name of his father.

1:47-51 Jesus referred to Nathanael as truly . . . an Israelite in whom there was no deceit. Perhaps here there is a play on words between two names—Jacob and Israel. Jacob means “deceiver,” and yet here Jesus identified a man from Israel (i.e., the house of Jacob) as one without deceit. Overwhelmed with wonder at the omniscience of Jesus, Nathanael called Him the Son of God and the King of Israel. Jesus’s description of the angels of God ascending and descending on the Son of Man recalls Jacob’s dream about the ladder to heaven (Gn 28:10-12). As Jacob received an overwhelming blessing from God despite his deceitful life, so Nathanael, in whom there was “no deceit,” could anticipate even more.