John Chapter One
In the Beginning
1:1 In the beginning was the Word, and the Word was with God, and the Word was God.
John takes his readers all the way back to the beginning of time and creation to point out that ‘the Word’ was there and already existed, He preexisted before anything was made. He was with God and was God. But who, or what, is ‘the Word’? John progressively answers that question by giving clues in each of the following verses, eventually revealing ‘the Word’ as being Jesus. But why use that word? While the Greek word ‘logos’[1] does refer to speaking intelligently or some other expression of intelligence, the word alone does not offer any clues, as it is used in variety of ways as we see in its 330 New Testament appearances.
John is connecting the “Word of God” to Jesus. This may sound strange until we realize that the Bible, the source of everything we know about God, is all about Jesus. From the book of Genesis where the physical world with perfect life was created only to see how man fell into sin, through the gospels showing us redemption from sin, then on to the book of Revelation where we read about the end of the world and life thereafter. The whole story is about God’s plan of restoring perfection. A plan that cannot be changed, nor in any way become corrupted. The Word of God is eternal (Psalm 119:89; Matthew 24:35; Luke 21:33; 1 Peter 1:25), and since it was inspired by the Holy Spirit, it is truly alive (dynamic, see Hebrews 4:12; 1 Peter 1:21), and powerful (everything was instantly created by God speaking, see Genesis 1:3, 9, 14, 20, 24, 26, 28, see also Romans 1:16; 1 Corinthians 1:18-25).
The author of Hebrews wrote: “For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart.” (Hebrews 4:12) The two-edged sword refers to one side being the condemnation of the law (it is through God’s law that we understand that everyone is a sinner) and the other side being the mercy of God through Jesus (salvation). This ’sword’ pierces and separates the soul (perhaps the easiest way to interpret ’soul’ here would be to say it refers to our sinful bodies) and the spirit (the portion of us that is redeemed and forgiven) which, while we are alive, remain in conflict with each other. Every person battles thoughts of temptations, lusts, sinful desires, etc. in their hearts (see Jeremiah 17:9). The Word of God invites people to choose Jesus for their salvation. Can you now see how ‘the Word’ is Jesus?
Plus, the Bible is more than ‘ink’ on paper like every other book in the world, the Word of God is alive and dynamic. Does that mean it changes in time or is open for varied interpretations? Absolutely not. It means that it can be read by believers and offer guidance that address specific issues the reader is experiencing in their life at that time. How is that possible? Have you ever read a passage in the Bible that, even though read several times in the past that touches on a current need or understanding? First, we need to remember that the Word of God is the truth and does not change, nor does the interpretation change. Perhaps the best way to explain would be to compare reading the Word of God to listening to a friend who knows your needs and presents the truth in a way that heals or provides insight to meet your current needs. And since it is from God, there are no ‘ifs’ or empty hopes, God has the power to provide and delights in fulfilling all of His promises. In addition, since the Word of God is eternal, there is no expiration date.
John notes that the Word was with God and the Word was God, giving the reader a glimpse at the Godhead, and that Jesus is revealed as God.
1:2 He was in the beginning with God. 3 All things were made through him, and without him was not any thing made that was made.
John restates that Jesus was in the beginning with God, but adds a curious fact that many readers miss, that Jesus is also the Creator. He made all things, nothing was made without Him. The apostle Paul clarified this when he wrote, “For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together.” (Colossians 1:16-17) Not only did Jesus create all things, He is holding everything together (see Considerations below).
1:4 In him was life, and the life was the light of men. 5 The light shines in the darkness, and the darkness has not overcome it.
The mystery as to how life began is solved, Jesus has always been alive and all life comes from Him. John begins to emphasize the life of Jesus, not only that he is stating that Jesus is the source of life, but that His life was the light of men. In Scripture, ‘light’ is always beneficial, most often as a guide to God, for example, “Your word is a lamp to my feet and a light to my path.” (Psalm 119:105) and it can also describe the purity of God. Then, as everyone knows, the absence of light is ‘darkness’, a subject that not only refers to the opposite, being detrimental, it is also used to describe influences that oppose God and promote godlessness, lusts, evil behavior, pride, etc., all of which leads away from God and ultimately into condemnation. Being the “Light of men,” describes how Jesus came to provide a way out from being condemned (salvation, see John 3:18).
John confidently states that Jesus, the light that shines in the darkness, is not overcome by the darkness. Meaning that those dark influences are no match for Jesus, as He has overcome them. Paul tells us that, “For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places.” (Ephesians 6:12) How does a believer fight dark influences? Victory can only be found with Jesus. Paul would remind us that all Christians are in this war between light and dark, and that when engaged in battle to be prepared, beginning with the armor of God (see Ephesians 6:13-18). It is important to remember that Jesus has overcome the darkness.
1:6 There was a man sent from God, whose name was John. 7 He came as a witness, to bear witness about the light, that all might believe through him. 8 He was not the light, but came to bear witness about the light.
John interrupts his description of Jesus twice to introduce John the Baptist, who was sent by God (see also verse 15). After a lengthy period of time (see Considerations below), God sends John the Baptist, as a prophet to proclaim the coming of Jesus, the promised Messiah (his testimony is recorded in verses 19-34). John’s witness was to point people to Jesus so that they might believe in Him. John, the author, quickly interjects that John the Baptist was not “the light” (the Messiah), but was sent to witness to others about Jesus, who is the Light, the Messiah.
1:9 The true light, which gives light to everyone, was coming into the world. 10 He was in the world, and the world was made through him, yet the world did not know him. 11 He came to his own, and his own people did not receive him.
The true Light, Jesus, who freely offers ‘light’ to everyone to eradicate the darkness, was coming into His creation, the world. But when He arrived, even though He made everything, being their Creator, the people of the world did not know Him. When He came to the Jews, they did not recognize Him either and did not receive Him as the Messiah.
1:12 But to all who did receive him, who believed in his name, he gave the right to become children of God, 13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.
But not everyone rejected Jesus, those that did receive Him and believed, He gave them the right to become adopted children of God (see Romans 8:15-17). Those that were born, not referring to another physical birth that would become corrupt with earthly desires and passions, but a Spiritual rebirth of God (see 1 Peter 1:23).
1:14 And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.
John (the author), who has been progressively revealing the Word as being Jesus, now clearly states that the Word became flesh and was living among people. This is a stunning statement, God, the Creator of all things, steps into His own creation as a human being. This is often referred to as the “Incarnation” (from the Latin ‘incarnāre’, meaning to embody flesh), a subject that has been widely interpreted and debated. One argument centers on the belief that Jesus was born at this time and did not exist prior to His birth, just like all other human births. However, the Bible clearly teaches that Jesus is eternal, the author of Hebrews wrote, “Jesus Christ is the same yesterday and today and forever.” (Hebrews 13:8, see also Revelation 1:4-5, 8) Our on-going status as being saved depends on Jesus being eternal (see Hebrews 10:10).
John testifies that “we have seen,” undoubtedly referring to him and his fellow disciples, Jesus’ glory. His glory being something that would be unnatural, such as miracles, healings, and supernatural appearances, all pointing to the fact that He is the Son of God. John further notes that Jesus is full of grace (the giving of things undeserved) and truth (unlike man, Jesus is incapable of lying, see Numbers 23:19; Psalm 89:34, He can only speak the truth). Therefore, through His undeserved grace, His offer of salvation is absolute.
1:15 (John bore witness about him, and cried out, “This was he of whom I said, ‘He who comes after me ranks before me, because he was before me.’ ”) 16 For from his fullness we have all received, grace upon grace. 17 For the law was given through Moses; grace and truth came through Jesus Christ.
In what is considered a parenthetical statement, John briefly returns to the subject of John the Baptist, who said about Jesus, “This is the one I was talking about when I said, ‘Someone is coming after me who is far greater than I am, for he existed long before me.’ ” (Verse 15b, NLT) John the Baptist’s primary mission was to prepare the people for the coming Messiah. He then testifies that Jesus is Him, the long-awaited Savior. John (the author) then explains that from Jesus’ ‘fullness’ (Greek ‘plērōmatos’,[2] to make full, can figuratively refer to abundance, having plenty, in context having no end of resources) that believers have received “grace upon grace,” being multiple blessings that were not deserved. John further explains that the law that was given to Moses laid out what should be done, being protocols that were expected to be followed and accomplished precisely as written, with no room for omissions or errors. But with Jesus, grace (which includes forgiveness) and truth (the correct view of God) are now available.
1:18 No one has ever seen God; the only God, who is at the Father’s side, he has made him known.
John next adds an interesting fact about Jesus, that whenever anyone has ever seen God, they saw Jesus, as He has made His Father known. A curious statement, as the Bible clearly states that no one who sees God the Father can survive that encounter (see Exodus 33:20). John is saying that when God was seen and subsequently did not die, saw Jesus. Which would include: Abraham (see Genesis 12:7-9; 18:1-33); Jacob at Peniel (see Genesis 32:30); Moses at the burning bush, plus several other locations (see Exodus 3:1-4:17; Deuteronomy 5:24); Gideon (see Judges 6:22-23); Job (see Job 38-42) and Isaiah (see Isaiah 6:5). These appearances are called ‘Christophanies’, the ‘pre-incarnate’ sightings of Jesus (see Considerations below). This is another theological dilemma that man cannot easily comprehend, as Jesus “became flesh” being born in Bethlehem, but He always existed as a man. And as a result of it being a difficult subject to understand (if not impossible), a lot of conflicting explanations have emerged.
Considerations
Today’s science teaches that there are four basic forces of nature: 1) gravity; 2) electromagnetic forces, which include radio and light; 3) ‘strong’ nuclear forces and 4) ‘weak’ nuclear forces (source of nuclear radiation, heat from the Sun, etc.) To keep the nucleus of every atom from flying apart each is held together by both ‘strong’ and ‘weak’ nuclear forces. Scientists are puzzled as to where the energy that holds an atom together comes from. The author of the book, The Atom Speaks and Echoes the Word of God, D. Lee Chesnut explains the nature of this mystery:
Consider now, the dilemma of the nuclear physicist when he finally looks in utter amazement at the pattern he had now drawn of the oxygen nucleus. For here are eight positively charged protons closely associated together within the confines of this tiny nucleus. With them are eight neutrons—a total of sixteen particles—eight positively charged, eight with no charge. Each of these particles was known to have its own individual identity.
An earlier physicist had discovered a law which had said that "like charges of electricity or magnetism repel each other, and unlike charges attract each other." And the entire history of electrical phenomena and electrical equipment had been built up on this solid fact, known as Coulomb’s law of repulsion between like charges. What was wrong? What holds the nucleus together? Why doesn’t it fly apart? And therefore, why don't all atoms fly apart?[3]
Even though some of the terms and concepts have been updated since that was written, the description is still valid. Scientists have recently discovered that there is an active force imposed on the universe, which appears to actively hold every atom together and it is often referred to as, “zero-point energy” or “vacuum energy” (this does not mean zero energy, it is quite the opposite!). This energy has been estimated to be 1.071 times 10 to the 117th power kilowatts per square meter per second. Physicists John Wheeler and Richard Feynman calculated that the zero-point radiation of the vacuum of the size of teacup could boil all the world’s oceans. The author of Hebrews said, “God promised everything to the Son as an inheritance, and through the Son he created the universe. The Son radiates God’s own glory and expresses the very character of God, and he sustains everything by the mighty power of his command.” (Hebrews 1:2b-3a, NLT) What is Paul (see commentary under John 1:6-7 above) and the author of Hebrews saying? That Jesus is the source of that power! He literally is holding everything together, all the way down to the sub-atomic level!
The time period between the end of the Old Testament and the beginning of the New Testament is known as the “Intertestimental Period.” From the prophet Malachi (approximately 400 B.C.) to the appearance and preaching of John the Baptist, often referred to as the “400 Silent Years.” Even though indeed ’silent’ during that time, God gave the prophet Daniel a very detailed prophetic view of that period long before it occurred.[4] Several events took place during this time, including: the fall of the Persian Kingdom; the rise of the Greek Empire; the break up of the Greek Empire; the Seleucid reign over Judea, the problems with the Seleucid king Antiochus Epiphanies that led to a successful Jewish revolt; which was then followed by the Roman takeover of Judea.
It may be impossible for humans to understand just how big the gap is between God and man. The Bible also teaches that God is pure, without sin, meaning He is perfect. But His creation disobeyed, resulting in all of creation being cursed (see Genesis chapter three), which due to that sin, fellowship with God was made impossible. Nothing man can do to close, or even reduce, that gap.[5] Man would be doomed to an eternity in hell, condemned, if it wasn’t for God closing that gap for all of humanity. John wrote, that “The Word became flesh and dwelt among us.” (Verse 14a) God came to us, God did all the work so that our fellowship with Him could be restored. But there is one thing that needs to be done before restoration can occur, Jesus’ invitation must be accepted. Every sinner must confess of their sins (which begins by recognizing that they are sinners) and accept Jesus as their Savior. Remember what James wrote, “Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts” (James 4:8a) This is an ongoing challenge, as the world, the devil, and our own sinful desires will attempt to lure us away from God. If we stay close to Jesus, we will be safe. He chose to come and dwell among us, our salvation was His idea, not ours. This is truly a mind-boggling concept, the Creator wants to live with you and all other believers, His love for us is beyond comprehension. Paul understood just how incomprehensible this concept was when he wrote, “For this reason I bow my knees before the Father, from whom every family in heaven and on earth is named, that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being, so that Christ may dwell in your hearts through faith—that you, being rooted and grounded in love, may have strength to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God.” (Ephesians 3:14-19)
Theophanies and Christophanies
All appearances of God in the Old Testament that were seen in a tangible and visible form, are considered theophanies. Some examples include Genesis 12:7-9; 18:1-33; 32:22-30; Exodus 3:2-4:17; 24:9-11; and Deuteronomy 31:14-15. While many visible encounters include sights like a cloud by day or a pillar of fire at night, those that appeared as human are considered Christophanies; being pre-incarnation visits of Jesus. Since Jesus is the same yesterday, today and tomorrow (see John 8:58; Hebrews 13:8; Revelation 1:4, 8), we know that He always existed, not just since the day of His earthly birth, as recorded in the gospels. He is eternal.
The Testimony of John the Baptist
1:19 And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?” 20 He confessed, and did not deny, but confessed, “I am not the Christ.” 21 And they asked him, “What then? Are you Elijah?” He said, “I am not.” “Are you the Prophet?” And he answered, “No.” 22 So they said to him, “Who are you? We need to give an answer to those who sent us. What do you say about yourself?” 23 He said, “I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord,’ as the prophet Isaiah said.”
Even though his ministry was at the time many miles away from Jerusalem, John the Baptist caught the attention of the Jewish leadership. John lists both priests and Levites were sent to investigate but does not mention which sects they were from, but does later mention that the Pharisees sent them (see verse 24). They ask, “Who are you?” A straightforward, yet oddly worded question, that essentially is asking if he was the Messiah, the Christ. John the Baptist ‘confesses’ (Greek ‘hōmologēsen’,[6] to concede, admit) that he is not the Christ. They then ask him, “What then? Are you Elijah?” A question based on the prophet Elijah being prophesied to return.[7] John replied, “No.” They next ask John if he is “the Prophet?” In what appears to be a vague question actually refers to a statement made by Moses, “The LORD your God will raise up for you a prophet like me from among you, from your brothers—it is to him you shall listen” (Deuteronomy 18:15). Since the word ‘prophet’ refers to a single prophet, many believe that Moses is referring to a unique individual that will rise and become a leader of the people of Israel like Moses. This unnamed prophet has been another source of great debate and many names have been suggested through the years including, Joshua, one of the judges, Samuel, David, the Messiah, or a prophet that comes before the end of days. Again, John answers, “No.” They then ask one more time, “Who are you?” They plead with John to give them an answer, as they need to give an answer to those that sent them to investigate. John then connects himself to the voice referenced in Isaiah 40:3, “A voice cries: “In the wilderness prepare the way of the LORD; make straight in the desert a highway for our God.”[8]
1:24 (Now they had been sent from the Pharisees.) 25 They asked him, “Then why are you baptizing, if you are neither the Christ, nor Elijah, nor the Prophet?” 26 John answered them, “I baptize with water, but among you stands one you do not know, 27 even he who comes after me, the strap of whose sandal I am not worthy to untie.” 28 These things took place in Bethany across the Jordan, where John was baptizing.
John now notes that these inquisitors were sent by the Pharisees, a conservative but very legalistic and self-righteous Jewish sect.[9] After hearing that John the Baptist was not the Christ, Elijah, nor the prophet, they ask him, “Then why are you baptizing?” This group understood the difference between the cleaning rituals of the Old Testament[10], which included the Jewish regulations for ceremonial cleansing (also known as a ’Mikva’ in the Mishnah) where they are typically done by themselves, versus those performed for someone else. It appears that they interpreted verses like Ezekiel 36:25 (“I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you.”) and Zechariah 13:1 (“On that day there shall be a fountain opened for the house of David and the inhabitants of Jerusalem, to cleanse them from sin and uncleanness.”) as references to baptism being offered by someone else, but they apparently took these to mean that it could only be done physically by the Messiah or a designated recognizable prophet. So when John denied that he was none of them, they were confused. John quickly pointed out that while he may not be the person who they thought should be baptizing, there was One coming soon that was more than qualified, someone that he was not even worthy to untie their sandals.
John (the author) notes that these things took place in “Bethany across the Jordan,” to differentiate this town from the Bethany near Jerusalem. This Bethany was located on the east side of the Jordan River, across from Jericho.
Considerations
Prophetic Text Overview No. 25
John the Baptist’s ministry is mentioned in all four of the gospel accounts. Included in each of the account is the same Old Testament reference to Isaiah 40:3-5 (see Matthew 3:16; Mark 1:26; Luke 3:4-6). See Considerations under Matthew 3:11-12 “Prophetic Text Overview No. 6” for an overview of the Isaiah passage, see also the Considerations under Mark 1:4-8 “Prophetic Text Overview No. 18.”
Behold, the Lamb of God
1:29 The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world!
The day after John the Baptist was interrogated by the representatives sent by the Pharisees, John sees Jesus approach. John boldly proclaims, “Behold, the Lamb of God, who takes away the sin of the world!”[11] With this announcement, John connects Jesus to Passover, and just like the blood of the unblemished lambs that saved the lives of the first-born children during that ominous night years earlier in Egypt, the blood of Jesus saves those that believe in Him from condemnation. John’s proclamation is essentially the gospel message. This introduction to Jesus undoubtedly got the attention of many.
1:30 This is he of whom I said, ‘After me comes a man who ranks before me, because he was before me.’ 31 I myself did not know him, but for this purpose I came baptizing with water, that he might be revealed to Israel.” 32 And John bore witness: “I saw the Spirit descend from heaven like a dove, and it remained on him. 33 I myself did not know him, but he who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit.’ 34 And I have seen and have borne witness that this is the Son of God.”
John (the author) records John the Baptist’s testimony, first pointing to the fact that Jesus is the One he has been preaching about. Being a man that came after him, but yet ranks higher than him since He was before John. This somewhat convoluted statement is saying that Jesus was before all, even though Jesus was only now being seen, He actually proceeded John and all of mankind, implying He is eternal. John admits that he does not know Him, but that his mission of baptizing people with water was to reveal Jesus to Israel. He explains that when God sent him to baptize with water, God informed him that when he saw a man on which the Holy Spirit descended on and remains, that is the Son of God. John then testifies that when he saw Jesus, the Spirit descended from heaven like a dove and remained on Him. Giving witness that Jesus is truly the Son of God, who, instead of baptizing with water, He baptizes with the Holy Spirit.
The First Disciples: Andrew and Simon Peter
1:35 The next day again John was standing with two of his disciples, 36 and he looked at Jesus as he walked by and said, “Behold, the Lamb of God!” 37 The two disciples heard him say this, and they followed Jesus. 38 Jesus turned and saw them following and said to them, “What are you seeking?” And they said to him, “Rabbi” (which means Teacher), “where are you staying?” 39 He said to them, “Come and you will see.” So they came and saw where he was staying, and they stayed with him that day, for it was about the tenth hour. 40 One of the two who heard John speak and followed Jesus was Andrew, Simon Peter’s brother. 41 He first found his own brother Simon and said to him, “We have found the Messiah” (which means Christ). 42 He brought him to Jesus. Jesus looked at him and said, “You are Simon the son of John. You shall be called Cephas” (which means Peter).
On the next day, when Jesus walked near John the Baptist, John once again proclaims Jesus as being the “Lamb of God.” Two of John’s disciples overheard his proclamation and decided to follow Jesus, possibly just to learn more about Him. When Jesus saw that they were following Him, He asked them, what were they looking for? They first call Him ‘Rabbi,” which John (the author) adds that the word in this context means ‘teacher’ and then answers with the question, “where are you staying?” Often thought to be a response from not knowing what else to say, the question implies that they want to know more about Him. Jesus invites them to come and see for themselves. So the two followed and stayed with Jesus that day. Towards evening, near the tenth hour (approximately 4:00 PM) they decided to stay. One of the followers was named Andrew who at that time went looking for his brother Simon, when he found him, Andrew told him that they had found the Messiah (John transliterated the Hebrew[12] and then used the Greek equivalent)[13] and brought Simon to see Jesus. When Jesus saw him, He told him that he was Simon, son of John and that he will be called Cephas,[14] a Syriac name that John provides the translation to ‘Petros’[15] in Greek (or Peter in the English), which refers to a stone.
Note the number of times John explains or translates certain terms for the reader. In a manner similar to Mark in his gospel account, John will regularly add clarification to aid in the reader’s comprehension.
Philip and Nathanael
1:43 The next day Jesus decided to go to Galilee. He found Philip and said to him, “Follow me.” 44 Now Philip was from Bethsaida, the city of Andrew and Peter. 45 Philip found Nathanael and said to him, “We have found him of whom Moses in the Law and also the prophets wrote, Jesus of Nazareth, the son of Joseph.” 46 Nathanael said to him, “Can anything good come out of Nazareth?” Philip said to him, “Come and see.” 47 Jesus saw Nathanael coming toward him and said of him, “Behold, an Israelite indeed, in whom there is no deceit!” 48 Nathanael said to him, “How do you know me?” Jesus answered him, “Before Philip called you, when you were under the fig tree, I saw you.” 49 Nathanael answered him, “Rabbi, you are the Son of God! You are the King of Israel!” 50 Jesus answered him, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these.” 51 And he said to him, “Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending on the Son of Man.”
John records Jesus going to the Sea of Galilee the following day where He found Philip who was also invited to follow Him. Philip was from Bethsaida, the same city where Andrew and Peter were from. Philip found Nathanael (called Bartholomew in the other gospel accounts), presumably a friend of his, and told him that he had found the Messiah, the One that Moses and the prophets had written about and His name is Jesus of Nazareth, the Son of Joseph. Nathanael gave a curious response, “Can anything good come out of Nazareth?” It was believed that the Messiah would come from a location ‘worthy’ of such an honor, and Nazareth was certainly not that important as it was never mentioned in the Old Testament. Plus, it was widely understood that Bethlehem (in Judea) would be the likely place where the Messiah would come from. Since Nathanael, who was also from an insignificant city, Cana (see John 21:2), it is often thought that there may have been a “cross-town rivalry” between the two cities. Regardless of the reason for the comment, Nathanael is skeptical of Philip’s assessment. Instead of arguing, Philip simply responds, “Come and see.”
When Jesus saw Nathanael approach, He said, “Now here is a genuine son of Israel—a man of complete integrity” (verse 47b, NLT). Nathanael asked Jesus, “How do you know me?” Jesus tells him that He saw him under the fig tree before talking to Philip. This was enough evidence for Nathanael, as he quickly proclaims Jesus as the Son of God and King of Israel. Jesus was impressed that Nathanael didn’t need more proof, and said that he will see greater things than these. Jesus adds that they will see heaven be opened and the angels of God ascend and descend on Him. Using the well-known illustration from Jacob’s dream in Bethel (see Genesis 28:10-22) of angels going in and out of heaven, Jesus tells them that they will see Him perform many supernatural acts that will obviously be from God in heaven.
⇐Previous Chapter (Introduction/Index) Next Chapter⇒
[1] Strong’s Greek 3056.
[2] Strong’s Greek 4138.
[3] Chesnut, D. Lee (1953). The Atom Speaks and Echoes the Word of God (pp 55-56). Grand Rapids: Wm. B Eerdmans Publishing Company.
[4] See Daniel chapters 2, 7, and 8 and 11. See also Considerations under Matthew 24:23-28 "A Breakdown of the Abominations and Desolations in the Book of Daniel."
[5] See "The Problem of Sin" in the Introduction of the book.
[6] Strong’s Greek 3670.
[7] See commentary under Matthew 11:12-15.
[8] See also Matthew 3:3; Mark 1:3; Luke 3:4, and Malachi 3:1.
[9] See Considerations under Matthew 3:11-12 "Pharisees."
[10] See commentary under Luke 3:3-6.
[11] See The Introduction to Passover between Matthew 26:16 and Matthew 26:17.
[12] ‘Mā·šîaḥ’ Strong’s Hebrew 4899 and ‘Messias’ Strong’s Greek 3323.
[13] ‘Christós’ Strong’s Greek 5547.
[14] Strong’s Greek 2786.
[15] Strong’s Greek 4074.