About John

John presents Jesus as the divine Son of God, using seven signs and seven "I am" statements to demonstrate His deity and the promise of eternal life through belief in Him.

Author: John the ApostleWritten: c. AD 85-95Reading time: ~6 minVerses: 51
Deity of ChristEternal LifeBeliefSignsLoveHoly Spirit

King James Version

John 1

51 verses with commentary

The Word Became Flesh

In the beginning was the Word, and the Word was with God, and the Word was God.

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KJV Study Commentary

<strong>In the beginning was the Word, and the Word was with God, and the Word was God.</strong> This profound theological statement opens John Gospel with direct allusion to Genesis 1:1 while introducing Christ eternal deity and distinct personhood within the Trinity.<br><br>'In the beginning' deliberately echoes Genesis 1:1, but with crucial difference. Genesis describes the beginning of creatio...
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Ellicott’s Commentary for English Readers

(1) **In the beginning.**—The reference to the opening words of the Old Testament is obvious, and is the more striking when we remember that a Jew would constantly speak of and quote from the book of Genesis as *Berēshîth* (“in the beginning”). It is quite in harmony with the Hebrew tone of this Gospel to do so, and it can hardly be that St. John wrote his *Berēshîth* without having that of Moses ...
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The same was in the beginning with God.

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KJV Study Commentary

This verse reinforces the eternal pre-existence of the Logos with emphatic repetition. The Greek phrase 'houtos en en arche pros ton theon' (οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν) literally reads 'This one was in the beginning with God.' The demonstrative pronoun 'houtos' (this one) points back to the Logos, emphasizing personal identity rather than abstract concept. The imperfect tense 'en' (was) again ...
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Ellicott’s Commentary for English Readers

(2) **The same was.**—This is a summary in one clause of the three assertions made in the first verse. **The same,** that is, the Word who was God, existed before any act of creation, and in that existence was a person distinct from God. Yet it is more than a re-statement. We have arrived at the thought that the Word was one in nature with God. From this higher point of view, the steps below us ar...
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Jamieson-Fausset-Brown Bible Commentary

Lu 23:39-43. The Two Thieves. **39. railed on him--**catching up the universal derision, but with a turn of his own. Jesus, "reviled, reviles not again"; but another voice from the cross shall nobly wipe out this dishonor and turn it to the unspeakable glory of the dying Redeemer.

All things were made by him; and without him was not any thing made that was made.

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KJV Study Commentary

This verse establishes Christ's role as Creator, affirming His deity and pre-existence. The Greek 'egeneto' (came into being) distinguishes created things from the eternal Logos. Paul echoes this in Colossians 1:16, showing Christ's supremacy over all creation. This theological foundation refutes any notion that Christ was a created being, central to orthodox Christology.

Ellicott’s Commentary for English Readers

(3) From the person of the Word we are guided to think of His creative work. The first chapter of Genesis is still present to the mind, but a fuller meaning can now be given to its words. All things came into existence by means of the pre-existent Word, and of all the things that now exist none came into being apart from Him. **All things.**—The words express in the grandeur of an unthinkable arra...
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Jamieson-Fausset-Brown Bible Commentary

**40. Dost not thou--**"thou" is emphatic: "Let others jeer, but dost thou?" **fear God--**Hast thou no fear of meeting Him so soon as thy righteous Judge? Thou art within an hour or two of eternity, and dost thou spend it in reckless disregard of coming judgment? **in the same condemnation--**He has been condemned to die, but is it better with thee? Doth even a common lot kindle no sympathy i...
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In him was life; and the life was the light of men.

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KJV Study Commentary

The dual concepts of 'life' (Greek 'zoe', referring to spiritual life) and 'light' introduce John's major themes. Christ is the source of both physical and spiritual life, and illuminates humanity's path to God. This echoes Genesis 1 where God creates light before all else, suggesting Christ as the eternal Light present at creation.

Ellicott’s Commentary for English Readers

(4) **In him was life.**—The creation, the calling into existence life in its varied forms, leads up to the source of this life. It is in the Word by original being, while of the highest creature made “in the image of God” we are told that God “breathed into his nostrils the breath of life, and man became a living soul” (Genesis 2:7). “Life” has here no limitation, and is to be understood in its w...
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Jamieson-Fausset-Brown Bible Commentary

**41. we ... justly, &amp;c.--**He owns the worst of his crimes and deserts, and would fain shame his fellow into the same. **nothing amiss--**literally, "out of place"; hence "unnatural"; a striking term here. Our Lord was not charged with ordinary crime, but only with laying claim to office and honors which amounted to blasphemy. The charge of treason had not even a show of truth, as Pilate to...
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And the light shineth in darkness; and the darkness comprehended it not. comprehended: or, did not admit, or, receive

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KJV Study Commentary

The present tense 'shineth' indicates Christ's ongoing illumination despite humanity's darkness. The darkness 'comprehended it not' uses Greek 'katelaben', meaning both 'understood' and 'overcame', showing darkness's double failure. This anticipates the Gospel's conflict between belief and unbelief, light and darkness—themes fulfilled at the cross where darkness literally covered the earth yet cou...
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Ellicott’s Commentary for English Readers

(5) **And the light shineth in darkness.**—The vision of brightness is present but for a moment, and passes away before the black reality of the history of mankind. The description of Paradise occupies but a few verses of the Old Testament. The outer darkness casts its gloom on every page. But in the moral chaos, too, God said, “Let there be light; and there was light.” The first struggle of light...
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Jamieson-Fausset-Brown Bible Commentary

**42. said unto Jesus, &amp;c.--**Observe here (1) The "kingdom" referred to was one beyond the grave; for it is inconceivable that he should have expected Him to come down from the cross to erect any temporal kingdom. (2) This he calls Christ's own (Thy) kingdom. (3) As such, he sees in Christ the absolute right to dispose of that kingdom to whom He pleased. (4) He does not presume to ask a place...
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There was a man sent from God, whose name was John.

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KJV Study Commentary

John the Baptist is introduced with deliberate contrast to the Logos. The verb 'egeneto' (came into being, was sent) differs from the Logos' 'en' (was)—John came into existence at a point in time; the Logos eternally exists. The phrase 'sent from God' (apestalmenos para theou) establishes John as a commissioned messenger, a prophet with divine authority but subordinate to the one he announces. His...
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Ellicott’s Commentary for English Readers

(6) **There was a man, or,** ***There appeared a man.*** The word is the same as that which is used in John 1:3, “were made,” “was made,” and, as contrasted with the verb “was” in John 1:1-2; John 1:4, signifies the coming into being, as contrasted with original existence. In the same way “man” is emphatically opposed to “the Word,” who is the subject of the previous verses. “The Word was God:” th...
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Jamieson-Fausset-Brown Bible Commentary

**43. Jesus said, &amp;c.--**The dying Redeemer speaks as if He Himself viewed it in this light. It was a "song in the night." It ministered cheer to His spirit in the midnight gloom that now enwrapt it. **Verily I say unto thee--**"Since thou speakest as to the king, with kingly authority speak I to thee." **To-day--**"Thou art prepared for a long delay before I come into My kingdom, but not ...
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The same came for a witness, to bear witness of the Light, that all men through him might believe.

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KJV Study Commentary

John's purpose is defined: 'for a witness, to bear witness of the Light' (eis martyrian, hina martyrese peri tou photos). The noun 'martys' (witness) and verb 'martyreo' (testify) emphasize legal testimony—reliable, verifiable attestation. John's entire ministry exists to testify about Christ, the Light. The purpose clause 'that all men through him might believe' shows the evangelistic goal—faith ...
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Ellicott’s Commentary for English Readers

(7) **For a Witness.**—Stress is laid upon the work of John as “witness.” This was generally the object of his coming. It was specially to “bear witness of the Light.” The purpose of testimony is conviction “that all men through him might believe,” *i.e.,* through John, through his witness. Compare with this purpose of the Baptist’s work the purpose of the Apostle’s writing, as he himself expresse...
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He was not that Light, but was sent to bear witness of that Light.

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KJV Study Commentary

The emphatic negative 'ouk en ekeinos to phos' (He was NOT that Light) guards against elevating John too highly. The Baptist had significant following; some even wondered if he was the Messiah (Luke 3:15). John's role was to 'bear witness of that Light' (hina martyrese peri tou photos). The distinction between Christ and His witnesses remains crucial—no matter how powerful the preacher, the messag...
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Ellicott’s Commentary for English Readers

(8) **He was not that Light, but was sent.**—It is necessary to repeat the statement of John’s position and work in an emphatic form. Now first for 400 years a great teacher had appeared in Israel. The events of his birth and life had excited the attention of the masses; his bold message, like the cry of another Elias, found its way in burning words to the slumbering hearts of men; and even from t...
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That was the true Light, which lighteth every man that cometh into the world.

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KJV Study Commentary

The Logos is identified as 'the true Light' (to phos to alethinon)—not merely genuine as opposed to false, but the ultimate reality to which all other lights point. This Light 'lighteth every man that cometh into the world,' indicating universal availability of revelation. While interpretations vary (common grace, general revelation, or the gospel's offer to all), the emphasis is on Christ as the ...
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Ellicott’s Commentary for English Readers

(9) **That was the true Light.**—The right rendering of this verse is uncertain. It would, probably, give a better sense to translate it, *The true Light which lighteth every man was coming into the world, i.e.,* was manifesting itself at the time when John was bearing witness and men were mistaking the lamp for the light. (Comp. John 5:35, Note.) **The true Light** was not “true” as opposed to “f...
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He was in the world, and the world was made by him, and the world knew him not.

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KJV Study Commentary

The tragic irony intensifies: 'He was in the world, and the world was made by him, and the world knew him not.' The verb 'egn' (knew) uses the aorist tense, indicating decisive rejection. The Creator entered His creation, but creation failed to recognize its Maker. The word 'kosmos' (world) appears three times, shifting meaning: first as the sphere where Christ operated, second as His creation, th...
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Ellicott’s Commentary for English Readers

(10) **In the world.**—This manifestation in the flesh recalls the pre-incarnate existence during the whole history of the world, and the creative act itself. (Comp. John 1:2-3, Note). The two facts are the constant presence of the true Light, and the creation of the world by Him. The world, then, in its highest creature man, with spiritual power for seeing the true Light, ought to have recognised...
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He came unto his own, and his own received him not.

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KJV Study Commentary

The rejection narrows from world to 'his own' (ta idia)—His own property, His own people Israel. The Jewish nation, prepared through centuries of revelation, prophecy, and covenant relationship, 'received him not' (ou parelabon). The verb 'paralambano' means to take, receive, or accept—Israel refused to welcome their own Messiah. This is the supreme tragedy of the incarnation: those most prepared ...
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Ellicott’s Commentary for English Readers

(11) He came, as distinct from the “was” of the previous verse, passes on to the historic advent; but as that was but the more distinct act of which there had been foreshadowings in every appearance and revelation of God, these Advents of the Old Testament are not excluded. **His own** is neuter, and the same word which is used in John 19:27, where it is rendered “his own *home.”* (Comp. John 16:3...
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But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: power: or, the right, or, privilege

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KJV Study Commentary

This verse unveils the stunning privilege offered to all who receive Christ: they are given 'power to become the sons of God' (ἐξουσίαν τέκνα θεοῦ γενέσθαι). The word 'power' (ἐξουσία/exousia) means authority, right, or privilege—not merely ability but legitimate status. This is adoption language: those who receive Christ are granted the legal right and authority to be called and to become God's c...
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Ellicott’s Commentary for English Readers

(12) Yet the light ever shineth, and the better things lie hidden. **As many as received him.**—The words are less wide and yet more wide than “His own.” The nation as such rejected Him; individuals in it accepted Him; but not individuals of that nation only. All who according to their light and means accept Him, receive from Him an authority and in Him a moral power, which constitutes them member...
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Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

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KJV Study Commentary

This verse explains the origin of spiritual birth, using three negatives: 'not of blood' (biological inheritance), 'nor of the will of the flesh' (human effort), 'nor of the will of man' (another person's decision). Divine birth originates solely 'of God' (ek theou). The Greek 'haima' (bloods, plural) may reference both parents—no human lineage produces spiritual children. Salvation is monergistic...
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Ellicott’s Commentary for English Readers

(13) **Which were born.**—The result of receiving Him remains to be explained. How could they become “sons of God?” The word which has been used (John 1:12) excludes the idea of adoption, and asserts the natural relation of child to father. The nation claimed this through its descent from Abraham. But they are Abraham’s children who are of Abraham’s faith. There is a higher generation, which is sp...
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And the Word was made 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.

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KJV Study Commentary

This verse represents the theological apex of the Incarnation: the eternal Logos (Word) became sarx (flesh). The Greek word logos encompasses reason, divine expression, and creative power, while sarx emphasizes the full humanity assumed - not merely appearance but actual embodiment. The phrase 'dwelt among us' uses eskenosen, literally 'tabernacled,' evoking the Old Testament Tabernacle where God'...
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Ellicott’s Commentary for English Readers

(14) **And the Word was made flesh, and dwelt.**—The reality of the moral power and change wrought in those that believed recalls and is itself evidence of the reality of that in which they believed. Man came to be a son of God, because the Son of God became man. They were not, as the Docetæ of that time said, believers in an appearance. “The Word was made flesh.” The term “flesh” expresses human ...
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John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me.

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KJV Study Commentary

John the Baptist's testimony creates a temporal paradox: 'He that cometh after me is preferred before me: for he was before me.' Jesus was born six months after John (Luke 1:26) and began ministry later, yet John declares Jesus existed 'before' him. The Greek 'protos mou en' (was first/before me) asserts Christ's pre-existence. John's ministry chronologically preceded Jesus' public ministry, yet o...
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Ellicott’s Commentary for English Readers

(15) **John bare witness of him, and cried.**—Better, *John beareth witness of him, and crieth.* The latter verb is past in tense, but present in meaning. For the sense comp. Note on John 7:37. The writer thinks of the testimony as ever present, ever forceful. Twice on successive days had he heard them from the lips of the Baptist; three times within a few verses does he himself record them. (Comp...
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And of his fulness have all we received, and grace for grace.

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KJV Study Commentary

Believers testify: 'of his fulness have all we received, and grace for grace' (charin anti charitos). The word 'pleroma' (fullness) indicates Christ possesses complete divine attributes and blessings. From this inexhaustible reservoir, believers continuously receive. The phrase 'charin anti charitos' is debated: 'grace upon grace' (accumulating grace), 'grace replacing grace' (new covenant replaci...
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Ellicott’s Commentary for English Readers

(16) **And of his fulness.**—Not a continuance of the witness of John, but the words of the evangelist, and closely connected with John 1:14. This is seen in the “all we,” and in “fulness” (“full”) and “grace,” which are key-words of both verses. **Fulness** is a technical theological term, meeting us again in this sense in the Epistles to, as here in the Gospel from, the Asiatic Churches. (Comp. ...
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For the law was given by Moses, but grace and truth came by Jesus Christ.

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KJV Study Commentary

The contrast between Moses and Christ is explicit: 'the law was given by Moses, but grace and truth came by Jesus Christ.' The law was 'given' (edothe, passive voice)—Moses was merely an instrument. Grace and truth 'came' (egeneto)—came into being, arrived personally in Christ. The law was good, holy, and revealed God's will, but it couldn't save. Christ brings what the law pointed toward: redempt...
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Ellicott’s Commentary for English Readers

(17) The word “for” connects this verse by way of explanation with what has gone before. The Old Testament thought of grace and truth has been already present in John 1:14. The fulness of these divine attributes has been beheld in the glory of the Word. The revelation of them, that is, the removing of the veil which hides the knowable, has been made dependent on the use of the already known. But t...
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No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.

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KJV Study Commentary

This climactic verse of the prologue declares: 'No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.' God's invisibility poses a problem—how can humanity know the unknowable? Christ solves this: the Son 'exegesato' (declared, explained, exegeted) the Father. Jesus is God's self-interpretation. The phrase 'in the bosom of the Father' in...
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Ellicott’s Commentary for English Readers

(18) **No man hath seen God at any time.**—The full knowledge of truth is one with the revelation of God, but no man has ever had this full knowledge. The primary reference is still to Moses (comp. Exodus 33:20; Exodus 33:23), but the words hold good of every attempt to bridge from the human stand-point the gulf between man and God. “The world by wisdom knew not God” (1Corinthians 1:21), and syste...
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The Testimony of John the Baptist

And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?

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KJV Study Commentary

The narrative transitions from prologue to testimony. Jerusalem's religious establishment sends priests and Levites to investigate John the Baptist. Their question 'Who art thou?' reflects official concern about this wilderness prophet drawing massive crowds. John's answer is emphatically negative: 'he confessed, and denied not; but confessed, I am not the Christ.' The threefold emphasis ('confess...
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Ellicott’s Commentary for English Readers

(19) The narrative is connected with the prologue by the record of John, which is common to both (John 1:15), and opens therefore with “And.” **The Jews.**—This term, originally applied to the members of the tribe of Judah, was extended after the Captivity to the whole nation of which that tribe was the chief part. Used by St. John more than seventy times, it is to be understood generally of the r...
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And he confessed, and denied not; but confessed, I am not the Christ.

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KJV Study Commentary

John the Baptist's emphatic double confession ('confessed, and denied not; but confessed') demonstrates the biblical pattern of faithful witness. His clear denial of being the Christ exhibits humility and proper understanding of his role as forerunner. This threefold repetition emphasizes the importance of acknowledging Christ's supremacy over all ministries, a Reformed principle of sola Christus.

Ellicott’s Commentary for English Readers

(20) **Confessed, and denied not; but confessed.**—Comp. for the style, Note on John 1:3. **I am not.**—The better reading places the pronoun in the most emphatic position: “It is not *I* who am the Messiah.” He understands their question, then, “Who art thou?” as expressing the general expectation, “Is it thou who art the Messiah?”

And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. that prophet: or, a prophet?

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KJV Study Commentary

The interrogators probe whether John fulfills prophecies of Elijah's return (Malachi 4:5) or 'the prophet' like Moses (Deuteronomy 18:15). John's denials show that while he came in Elijah's spirit (Luke 1:17), he is not literally Elijah reincarnated. This reflects Reformed hermeneutics: prophecy finds its ultimate fulfillment in Christ, not in preliminary figures.

Ellicott’s Commentary for English Readers

(21) **What then?**—Not “What art thou then?” but expressing surprise at the answer, and passing on with impatience to the alternative, “Art thou Elias?” (Comp. on this and the following question, Deuteronomy 18:15; Deuteronomy 18:18; Isaiah 40 ff.; Malachi 4:5; 2 Maccabees 2:1-8; and Note on Matthew 16:14). The angel had announced that “he shall go before Him in the spirit and power of Elias.” Th...
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Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?

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KJV Study Commentary

The delegation demands John define himself, seeking to categorize him within their theological framework. This question ('What sayest thou of thyself?') invites self-testimony, but John will respond by pointing to his mission rather than his person. True Reformed ministry focuses on office and calling, not personal glory.

Ellicott’s Commentary for English Readers

(22) **That we may give an answer.**—He has given the “No” to all the ideas they had formed of him. There is nothing left to them but to draw the definite statement from himself, or to return to their senders empty handed.

He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.

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KJV Study Commentary

John identifies himself through Isaiah 40:3: 'I am the voice of one crying in the wilderness, Make straight the way of the Lord.' He claims no personal title but defines himself by function—a voice preparing for another. The imagery of making paths straight derives from ancient Near Eastern custom of preparing roads for approaching royalty. John's preaching prepared hearts for the King's arrival. ...
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Ellicott’s Commentary for English Readers

(23) But he still gives the “No.” They think of his person and his work. He thinks of neither. His eye is fixed on the coming One. In this presence his own personality has no existence. He is as a voice, not to be inquired about but heard. They are acting as men who ask questions about the messenger of a great king who is coming to them and is at hand, instead of hastening with every effort to mak...
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And they which were sent were of the Pharisees.

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KJV Study Commentary

The identification of the questioners as Pharisees is significant—they represent the religious establishment most concerned with correct doctrine and practice. Their presence elevates the seriousness of the interrogation. John's Gospel consistently shows Pharisees struggling with Christ's identity, illustrating how religious knowledge without spiritual regeneration leads to unbelief.

Ellicott’s Commentary for English Readers

(24) **They which were sent.**—The best MSS. omit the relative, and the verse thus becomes, “And they had been sent from the Pharisees.” (For account of the Pharisees, see Note on Matthew 3:7.) The statement is made to explain the question which follows, but it should be observed that in this Gospel, where the Sadducees are nowhere mentioned, the term “Pharisees” seems to be used almost in the sen...
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And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?

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KJV Study Commentary

The Pharisees' question reveals their assumption that only the Messiah, Elijah, or the prophet would have authority to baptize. Their logic is sound within their framework, but they fail to recognize that God can commission servants for preparatory work. This illustrates the Reformed doctrine that God's sovereignty extends to raising up servants according to His purposes, not human expectations.

Ellicott’s Commentary for English Readers

(25) **Why baptizest thou then?**—Baptism, which was certainly one of the initiatory rites of proselytes in the second or third century A.D., was probably so before the work of the Baptist. It is not baptism, therefore, which is strange to the questioners, but the fact that he places Jews and even Pharisees (Matthew 3:7) in an analogous position to that of proselytes, and makes them to pass throug...
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Jamieson-Fausset-Brown Bible Commentary

CHAPTER 24 Lu 24:1-12. Angelic Announcement to the Women That Christ Is Risen--Peter's Visit to the Empty Sepulchre. (See on Mr 16:1-8; and Mt 28:1-5). **5. Why, &amp;c.--**Astonishing question! not "the risen," but "the Living One" (compare Re 1:18); and the surprise expressed in it implies an incongruity in His being there at all, as if, though He might submit to it, "it was impossible He sh...
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John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;

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KJV Study Commentary

John reveals a mysterious presence: 'there standeth one among you, whom ye know not.' This is the first hint of Christ's presence in the narrative. The religious leaders question John's authority to baptize if he's neither Messiah nor prophet, yet the true answer stands unrecognized among them. The irony is profound—the one who authorizes all authority stands unnoticed. John's water baptism contra...
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Ellicott’s Commentary for English Readers

(26) **I baptize with water.**—The passage of Ezekiel is probably present to the mind, with its contrast between water and spirit.

Jamieson-Fausset-Brown Bible Commentary

**6. in Galilee--**to which these women themselves belonged (Lu 23:55).

He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose.

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KJV Study Commentary

John declares himself unworthy of the most menial service for Christ: 'whose shoe's latchet I am not worthy to unloose.' Untying sandals was a slave's task, beneath even a disciple's duties. John, the greatest prophet born of women (Matthew 11:11), considers himself unworthy of the lowest servant role to Christ. This expresses the infinite qualitative difference between the greatest human and the ...
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Ellicott’s Commentary for English Readers

(27) **He it is . . . is preferred before me.**—Insertions made to harmonise the verse with John 1:15; John 1:30. Omitting them we have, “He who cometh after me” as the subject of the verb “standeth,” and the whole sentence, is “He who cometh after me, the thong of whose sandal I am not worthy to unloose, standeth among you and ye know Him not.” This is the authority for baptism, the outer sign of...
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Jamieson-Fausset-Brown Bible Commentary

**7. Saying, &amp;c.--**How remarkable it is to hear angels quoting a whole sentence of Christ's to the disciples, mentioning where it was uttered, and wondering it was not fresh in their memory, as doubtless it was in theirs! (1Ti 3:16, "seen of angels," and 1Pe 1:12).

These things were done in Bethabara beyond Jordan, where John was baptizing.

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KJV Study Commentary

The geographical note 'Bethabara beyond Jordan' (some manuscripts read 'Bethany') situates John's ministry in the wilderness, fulfilling Isaiah 40:3. This location outside Judea's religious establishment symbolizes the radical nature of his message. God often works at the margins, calling His people away from human institutions to encounter Him directly.

Ellicott’s Commentary for English Readers

(28) **Bethabara beyond Jordan** should be, *Bethany beyond Jordan.* Origen found “Bethany” in “almost all the copies,” but not being able to find the place, he came to the conclusion that it must be Bethabara which he heard of, with a local tradition that John had baptised there; and in this he is followed by the Fathers generally. In support of this the etymology of Bethabara (= “ford-house”) is...
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Behold, the Lamb of God

The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. taketh away: or, beareth

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KJV Study Commentary

John the Baptist's proclamation 'Behold the Lamb of God, which taketh away the sin of the world' represents one of Scripture's most theologically rich statements. The command 'Behold' (ἴδε/ide) is emphatic—look intently, fix your gaze upon this person. The title 'Lamb of God' (ὁ ἀμνὸς τοῦ θεοῦ) contains multiple Old Testament allusions. Primarily, it evokes the Passover lamb (Exodus 12) whose bloo...
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Ellicott’s Commentary for English Readers

(29) **The next day.**—We pass on to the witness of John on the second day, when he sees Jesus coming unto him, probably on the return from the Temptation. Forty days had passed since they met before, and since John knew at the baptism that Jesus was the Messiah. These days were for the One a period of loneliness, temptation, and victory. They must have been for the other a time of quickened energ...
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This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.

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KJV Study Commentary

John's declaration that Christ 'was before me' despite being born after John reveals Christ's pre-existence, a cornerstone of Johannine Christology. The phrase 'preferred before me' (Greek: protos, meaning 'first' in rank) acknowledges Christ's ontological superiority. This testifies to the Reformed doctrine of Christ's eternal deity and His economic subordination in the incarnation for our redemp...
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Ellicott’s Commentary for English Readers

(30) **This is he.**—These words meet us here for the third time. They come in John 1:15, and in part in John 1:27. Here, as before, they are a quotation of an earlier and unrecorded statement of the Baptist, uttered in proverbial form, and to be understood in their fulfilment. (Comp. John 3:30.)

Jamieson-Fausset-Brown Bible Commentary

**10. Joanna--**(See on Lu 8:1-3).

And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.

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KJV Study Commentary

John's repeated 'I knew him not' emphasizes that his witness came through divine revelation, not natural acquaintance (though they were relatives). His baptismal ministry served the singular purpose of manifesting Christ to Israel. This illustrates the Reformed principle that all means of grace exist to reveal Christ and draw His people to Him.

Ellicott’s Commentary for English Readers

(31) **And I knew him not.**—Better, *and I also knew Him not;* so again in John 1:33. The reference is to “whom ye know not” of John 1:26, and the assertion is not, therefore, inconsistent with the fact that John did know Him on His approach to baptism (Matthew 3:13, see Note). In the sense that they did not know Him standing among them, he did not know Him, though with the incidents of His birth...
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And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.

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KJV Study Commentary

John's testimony of the Spirit descending 'like a dove' and abiding on Christ confirms his divine anointing for messianic ministry. The verb 'abode' (Greek: menō) signifies permanent residence, not temporary visitation—Christ possesses the Spirit without measure (John 3:34). This trinitarian scene reveals the Spirit's work in equipping the incarnate Son for His redemptive mission.

Ellicott’s Commentary for English Readers

(32, 33) In these verses the Evangelist again makes prominent the solemn witness of John, giving the process by which conviction had come to his own mind. (32) **I saw.**—Better, *I have seen,* or *beheld.* The vision is in its result ever present, and is all-conclusive evidence. (Comp. the words in their historic setting, Matthew 3:16, Note.)

Jamieson-Fausset-Brown Bible Commentary

**12. Peter, &amp;c.--**(See on Joh 20:1-10).

And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.

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KJV Study Commentary

God gave John a specific sign: the one on whom the Spirit descends and remains is the one who baptizes with the Holy Spirit. This contrasts John's water baptism (preparatory, external) with Christ's Spirit baptism (regenerating, internal). The Reformed understanding sees Spirit baptism as the application of redemption, incorporating believers into Christ's body and sealing them for salvation.

Jamieson-Fausset-Brown Bible Commentary

Lu 24:13-35. Christ Appears to the Two Going to Emmaus. **13. two of them--**One was Cleopas (Lu 24:18); who the other was is mere conjecture. **Emmaus--**about seven and a half miles from Jerusalem. They probably lived there and were going home after the Passover.

And I saw, and bare record that this is the Son of God.

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KJV Study Commentary

John's climactic testimony—'this is the Son of God'—declares Christ's unique divine sonship, not mere messianic status. The perfect tense 'I saw' (Greek: heōraka) emphasizes the continuing validity of his eyewitness testimony. This verse exemplifies the Gospel's purpose: presenting evidence that Jesus is the Christ, the Son of God (John 20:31).

Ellicott’s Commentary for English Readers

(34) **And I saw and bare record.**—Better, *and I have seen and have borne witness,* as in John 1:32. The result of personal conviction was, that he forthwith testified to others, and continued to do so until the present. One of the sayings taught to his scholars was, “He was (existed) before me.” The revelation of the baptism and the voice heard from heaven (Matthew 3:17) has given to this its t...
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Jamieson-Fausset-Brown Bible Commentary

**14-16. communed and reasoned--**exchanged views and feelings, weighing afresh all the facts, as detailed in Lu 24:18-24. **drew near--**coming up behind them as from Jerusalem. **eyes holden--**Partly He was "in another form" (Mr 16:12), and partly there seems to have been an operation on their own vision; though certainly, as they did not believe that He was alive, His company as a fellow t...
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Jesus Calls the First Disciples

Again the next day after John stood, and two of his disciples;

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KJV Study Commentary

On the following day, John again sees Jesus and declares: 'Behold the Lamb of God.' This repetition emphasizes the central identification of Christ. John stands with two disciples, deliberately directing them to Jesus. True teachers point students beyond themselves to Christ. This verse marks the beginning of disciple-making that will form Christ's inner circle. John's willingness to transfer foll...
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Ellicott’s Commentary for English Readers

(35) **Again the next day after John stood.**—Better, *The next day again John was standing.* The description is of a scene present to the mind, and by one of the two disciples (John 1:40). The “again” refers to John 1:29. **Two of his disciples.**—There is no reason for thinking that these were absent on the previous day, and that the testimony is specially repeated for them. Rather it is that, i...
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Jamieson-Fausset-Brown Bible Commentary

**14-16. communed and reasoned--**exchanged views and feelings, weighing afresh all the facts, as detailed in Lu 24:18-24. **drew near--**coming up behind them as from Jerusalem. **eyes holden--**Partly He was "in another form" (Mr 16:12), and partly there seems to have been an operation on their own vision; though certainly, as they did not believe that He was alive, His company as a fellow t...
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And looking upon Jesus as he walked, he saith, Behold the Lamb of God!

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KJV Study Commentary

John, 'looking upon Jesus as he walked' (emblepsas to Iesou peripatounti), repeats his testimony: 'Behold the Lamb of God.' The verb 'emblepo' means to gaze intently, fix attention upon. John's concentrated focus on Christ models contemplative devotion that leads to proclamation. The repetition of 'Lamb of God' from verse 29 emphasizes this central identification. Jesus' walking suggests ordinary ...
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Ellicott’s Commentary for English Readers

(36) **And looking upon.**—Better, *and he looked upon Jesus as He was walking, and saith.* The word “looked upon” expresses a fixed, earnest gaze. (Comp. John 1:42; Matthew 19:26; Mark 10:21; Mark 10:27; &c.) At this look, all the old thoughts in their fulness come crowding back. Yes. It is He. “Behold the Lamb of God!”

Jamieson-Fausset-Brown Bible Commentary

**14-16. communed and reasoned--**exchanged views and feelings, weighing afresh all the facts, as detailed in Lu 24:18-24. **drew near--**coming up behind them as from Jerusalem. **eyes holden--**Partly He was "in another form" (Mr 16:12), and partly there seems to have been an operation on their own vision; though certainly, as they did not believe that He was alive, His company as a fellow t...
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And the two disciples heard him speak, and they followed Jesus.

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KJV Study Commentary

The two disciples 'heard him speak, and they followed Jesus.' Faith comes by hearing (Romans 10:17). John's testimony produced immediate response—they followed. The verb 'akoloutheo' (followed) indicates more than physical movement; it implies discipleship, commitment to follow a teacher. These disciples demonstrate the proper response to gospel testimony—hearing leads to following. The simplicity...
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Ellicott’s Commentary for English Readers

(37) The disciples understand the words as the teacher meant them. There is no word cutting the link between himself and them; that would have been hard to speak, hard to hear. There is no word bidding them follow Jesus; that cannot be needed.

Jamieson-Fausset-Brown Bible Commentary

**17-24. communications, &amp;c.--**The words imply the earnest discussion that had appeared in their manner.

Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou? dwellest: or, abidest

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KJV Study Commentary

Jesus' first recorded words in John's Gospel are a question: 'What seek ye?' (Ti zeteite;). This penetrating inquiry exposes motivation—why do you follow? The disciples' response, 'Rabbi, where dwellest thou?' shows desire for relationship, not just information. They want to know where Jesus abides, indicating desire for extended fellowship rather than brief encounter. Jesus' invitation 'Come and ...
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Ellicott’s Commentary for English Readers

(38) **Jesus turned, and saw them following.**—They follow wishing, and yet not daring, to question Him. He sees this, and seeks to draw them forth by Himself asking the first question. They are not prepared for this question, and wish for more than a passing interview. They inquire, “Where dost thou sojourn?” “Where are you staying for the night?” They will visit Him and ask the many things they ...
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Jamieson-Fausset-Brown Bible Commentary

**17-24. communications, &amp;c.--**The words imply the earnest discussion that had appeared in their manner.

He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour. about: that was two hours before night

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KJV Study Commentary

The disciples came, saw, and 'abode with him that day.' The verb 'meno' (abide, remain) becomes a key theological term in John—believers abide in Christ, His words abide in them. These first disciples experienced what every believer is called to: dwelling with Christ. The specific time notation—'about the tenth hour' (4 PM)—suggests eyewitness memory, likely from John who never forgot this transfo...
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Ellicott’s Commentary for English Readers

(39) **Come and see.**—They think of a visit later, it may be, on the following day. He bids them come at once. We know not where. We have no hint of any words spoken. It was the sacred turning-point of the writer’s own life, and its incidents are fixed in a depth of thought and feeling that no human eye may penetrate. But he remembers the very hour. It was as we should say four o’clock in the aft...
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Jamieson-Fausset-Brown Bible Commentary

**17-24. communications, &amp;c.--**The words imply the earnest discussion that had appeared in their manner.

One of the two which heard John speak, and followed him, was Andrew, Simon Peter's brother.

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KJV Study Commentary

Andrew is identified as 'Simon Peter's brother'—John assumes his readers know Peter's prominence. Andrew immediately goes to find his brother, demonstrating the evangelistic impulse of genuine conversion—those who find Christ want others to find Him too. Family evangelism often proves most effective and challenging. Andrew's quiet, consistent ministry of bringing others to Jesus (also John 6:8-9, ...
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Ellicott’s Commentary for English Readers

(40) **One of the two.**—The Evangelist will even here draw the veil over his own identity (see *Introduction*)*.* The *one* is Andrew, even now marked out as brother of the better-known Simon Peter. On these names comp. Note on Matthew 10:2-4; but it should be observed here, that on this first day, as the earnest of the harvest to come, we have the two pairs of brothers, the sons of Zebedee (comp...
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Jamieson-Fausset-Brown Bible Commentary

**17-24. communications, &amp;c.--**The words imply the earnest discussion that had appeared in their manner.

He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ. the Christ: or, the Anointed

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KJV Study Commentary

Andrew's testimony is simple yet complete: 'We have found the Messias, which is, being interpreted, the Christ.' Both Hebrew (Messias) and Greek (Christos) terms meaning 'Anointed One' are given for John's diverse audience. This confession identifies Jesus as the long-awaited King, Priest, and Prophet anointed by God to deliver His people. Andrew's 'we have found' suggests searching that ended in ...
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Ellicott’s Commentary for English Readers

[(2) JESUS MANIFESTS HIMSELF TO INDIVIDUALS (John John 1:41 to John 2:11): (*a*)*To the first disciples*—*the witness of man *(John 1:41-51); (*b*)*At Cana of Galilee*—*the witness of nature* (John 1:1-11).] (41) **He first findeth his own brother.**—The probable explanation of this verse, and the only one which gives an adequate meaning to “first” and “his own,” is that each of the two disciples ...
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Jamieson-Fausset-Brown Bible Commentary

**17-24. communications, &amp;c.--**The words imply the earnest discussion that had appeared in their manner.

And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.

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KJV Study Commentary

Andrew brings Simon to Jesus, who immediately renames him: 'Thou art Simon... thou shalt be called Cephas, which is by interpretation, A stone.' Jesus sees not just who Simon is but who he will become. The name change from Simon (heard) to Peter/Cephas (rock/stone) prophesies transformation. The unstable fisherman will become a foundational apostle. This naming demonstrates Christ's authority and ...
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Ellicott’s Commentary for English Readers

(42) **Beheld.**—See Note on John 1:29. **A Stone.**—Better, *Peter,* as in margin. The word means a stone, but the writer translated for Greek, not for English readers. The rule of the previous verse, which places the Greek word in the text and the English word in the margin, should be followed here. **Cephas.**—The word occurs only in this place in the Gospels, elsewhere in the New Testament onl...
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Jamieson-Fausset-Brown Bible Commentary

**17-24. communications, &amp;c.--**The words imply the earnest discussion that had appeared in their manner.

Jesus Calls Philip and Nathanael

The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me.

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KJV Study Commentary

Jesus deliberately goes to Galilee and 'findeth Philip.' The verb 'heuriskei' (finds) indicates intentional seeking—Jesus chose Philip, not vice versa. The sovereign initiative in calling disciples echoes Jesus' later words: 'Ye have not chosen me, but I have chosen you' (John 15:16). Philip is from Bethsaida, the same town as Andrew and Peter, suggesting networks of relationship that Christ uses ...
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Ellicott’s Commentary for English Readers

(43) **The day following,** that is, the fourth day from the inquiry by the Sanhedrin (see John 1:29; John 1:35; John 1:43). **Findeth Philip.**—Just as he was going forth from his lodging of the previous night (John 1:39). Philip is mentioned in the other Gospels only in the lists of the Twelve. The touches of character are all found in St. John. (Comp. John 6:5; John 12:21; John 14:8.) **Follow ...
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Jamieson-Fausset-Brown Bible Commentary

**17-24. communications, &amp;c.--**The words imply the earnest discussion that had appeared in their manner.

Now Philip was of Bethsaida, the city of Andrew and Peter.

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KJV Study Commentary

Philip's origin from Bethsaida links him to Andrew and Peter, establishing a network of Galilean disciples. That Christ finds Philip (rather than Philip finding Christ) illustrates the Reformed doctrine of sovereign election and effectual calling. God initiates salvation; we respond to His seeking love.

Ellicott’s Commentary for English Readers

(44) **Of** (or rather, *from*) **Bethsaida**, is added as one of the minute touches of local knowledge which give to this Gospel the colour and vividness that an eye-witness only could impart. It explains the meeting. Philip was going home, and Bethsaida was on the way which Jesus would naturally take from Bethania to Cana (John 2:1-2). It explains, too, the process by which Philip passed from Me...
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Jamieson-Fausset-Brown Bible Commentary

**17-24. communications, &amp;c.--**The words imply the earnest discussion that had appeared in their manner.

Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.

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KJV Study Commentary

Philip finds Nathanael with testimony grounded in Scripture: 'We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth.' This connects Jesus to the entire Old Testament witness—the law (Pentateuch) and the prophets testify of Him. Philip's evangelism combines personal witness ('we have found') with scriptural foundation ('Moses and the prophets'). Effective witne...
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Ellicott’s Commentary for English Readers

(45) **Philip findeth Nathanael.**—See John 1:41; John 1:44. Nathanael is the Hebrew of the Greek word Theodorus, God’s gift. The former is found in Numbers 1:8; 1Chronicles 2:14. The latter is preserved in the names Theodore and Dorothea. He belonged to the town to which Jesus was going (Cana of, Galilee, John 21:2). Philip then probably went with Jesus and found Nathanael at or near Cana (John 1...
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Jamieson-Fausset-Brown Bible Commentary

**25-27. fools--**senseless, without understanding.

And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.

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KJV Study Commentary

Nathanael's skepticism—'Can there any good thing come out of Nazareth?'—reflects regional prejudice. Nazareth was an obscure Galilean village without prophetic significance. Yet Philip's response—'Come and see'—invites investigation rather than argument. Skepticism is best answered by encounter with Christ Himself. Philip doesn't debate geography but offers experience. This approach models effecti...
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Ellicott’s Commentary for English Readers

(46) The question is not, “Can the Messiah come out of Nazareth,” but “Can there any good thing come?” The question is asked by an inhabitant of a neighbouring village who looks upon the familiar town with something of local jealousy and scorn; but the form of the question would seem to point to an ill repute in reference to its people. The place is unknown to earlier history, and is not mentioned...
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Jamieson-Fausset-Brown Bible Commentary

**25-27. fools--**senseless, without understanding.

Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile!

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KJV Study Commentary

Jesus sees Nathanael approaching and declares: 'Behold an Israelite indeed, in whom is no guile!' This supernatural knowledge of character demonstrates Christ's deity. The word 'dolos' (guile, deceit) indicates Nathanael's sincerity—unlike Jacob who was known for deceit, Nathanael is a true Israelite of honest heart. Jesus distinguishes ethnic Israel from spiritual Israel; Nathanael belongs to the...
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Ellicott’s Commentary for English Readers

(47) **Jesus saw Nathanael coming.**—Nathanael is at once willing that his prejudice should give way before the force of truth. He is coming, when the look directed towards others rests also upon him. It finds the character which it tests earnest and honest. What gave rise to the form in which this is expressed is not stated. There is clearly some unexpressed link with the history of Jacob. The wo...
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Jamieson-Fausset-Brown Bible Commentary

**25-27. fools--**senseless, without understanding.

Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee.

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KJV Study Commentary

Nathanael's astonished question—'Whence knowest thou me?'—exposes the supernatural nature of Jesus' knowledge. Jesus reveals He saw Nathanael 'under the fig tree' before Philip called him. This detail, unknown to any human witness, demonstrates divine omniscience. The fig tree may have been Nathanael's place of private prayer or Scripture meditation. Jesus sees into hidden places and knows us inti...
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Ellicott’s Commentary for English Readers

(48) The natural explanation of the verse seems to be that Nathanael was at his own house when Philip called him to hear the glad news of the Messiah. The words rendered “under the fig-tree” include the going there and being there. It was *the* fig-tree of his own garden (1Kings 4:25; Micah 4; Zechariah 3:10) where, and not at the corners of the streets, or to be seen of men, he was in the honesty...
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Jamieson-Fausset-Brown Bible Commentary

**28-31. made as though, &amp;c.--**(Compare Mr 6:48; Ge 18:3, 5; 32:24-26).

Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel.

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KJV Study Commentary

Nathanael's confession escalates remarkably: 'Rabbi, thou art the Son of God; thou art the King of Israel.' From skeptic to worshiper in moments—this is the transforming power of encountering Christ. 'Son of God' transcends messianic title to assert divine sonship; 'King of Israel' acknowledges royal authority. Nathanael's confession combines priestly and kingly elements, recognizing Jesus as the ...
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Ellicott’s Commentary for English Readers

(49) **Thou art the Son of God.**—The recognition begets recognition. That strange Presence he had felt as a spiritual power quickening hope and thought, making prophets’ words living truths, filling with a true meaning the current beliefs about the Messiah;—yes; it goes through and through him again now. It is there before him. “Rabbi, Thou art the Son of God; Thou art the King of Israel.” (For t...
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Jamieson-Fausset-Brown Bible Commentary

**28-31. made as though, &amp;c.--**(Compare Mr 6:48; Ge 18:3, 5; 32:24-26).

Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these.

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KJV Study Commentary

Jesus affirms Nathanael's faith but points to greater things: 'Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these.' Initial faith based on supernatural knowledge will deepen through greater revelation. The 'greater things' include Christ's signs, teaching, death, and resurrection. Faith begins somewhere but should never stop growing. W...
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Ellicott’s Commentary for English Readers

(50) **Believest thou.**—This is not necessarily a question, and a fuller sense is obtained by taking it as an assertion. (Comp. the same word in John 16:31; John 20:29.) On this evidence *thou believest;* the use of the faith-faculty strengthens it. Thou shalt see greater things than these.

Jamieson-Fausset-Brown Bible Commentary

**28-31. made as though, &amp;c.--**(Compare Mr 6:48; Ge 18:3, 5; 32:24-26).

And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.

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KJV Study Commentary

Jesus unveils cosmic vision: 'Ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.' This alludes to Jacob's ladder (Genesis 28:12), where Jacob saw angels ascending and descending on a ladder connecting heaven and earth. Jesus declares Himself the true ladder—the connection between divine and human realms. In Him, heaven opens and communion between God and ...
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Ellicott’s Commentary for English Readers

(51) **Verily, verily.**—This is the first use of this formula of doubled words, which is not found in the New Testament outside St. John’s Gospel. They are always spoken by our Lord, and connected with some deeper truth, to which they direct attention. They represent, in a reduplicated form, the Hebrew “Amen,” which is common in the Old Testament as an adverb, and twice occurs doubled (Numbers 5:...
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Jamieson-Fausset-Brown Bible Commentary

**28-31. made as though, &amp;c.--**(Compare Mr 6:48; Ge 18:3, 5; 32:24-26).

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