John 1

John 1:3 All things were made by him; and without him was not any thing made that was made.

The truth of the Deity of Christ is further expanded. All things were made by him; and without him was not any things made that was made. Refer once again to Ge 1:1. There Holy Writ states, “In the beginning, God created the heavens and the earth.” Ge 2; 3 go on to describe the rest of His creative work. John says that in fact, the Word made all things. Notice first that the Word is referred to as him. Clearly, the Word is a person of the masculine gender. Then notice how Joh 1:3 complements and not contradicts Genesis 1. The personality within the Godhead, which the Father delegated to do the actual work of creation, was Jesus Christ, the eternally pre-existent Word of God. Joh 1:3 in fact gives additional detail describing which part of the Trinity did the actual work of creation. The remainder of the New Testament further develops this point. See Eph 3:9; Col 1:16, and Re 4:11. Jesus Christ, as God was the actual Creator.

John 1:4 In him was life; and the life was the light of men.

John moves on to additional truth. In him was life; and the life was the light of men. Jesus Christ, the pre-existent Word of God islife. He is the source of life. He is the creator of life. He is the giver of life, both physically and spiritually. See Joh 14:6.

Moreover, He who has given life is also the “light of men.” Light is that which reveals the way. It gives guidance. It dispels darkness and fear. It encourages. In other places in John, Jesus is called light. See Joh 1:9; 3:19; 8:12; 9:5; 12:46et al. Joh 1:14 alludes to His glory. The essence of glory is of brilliant blinding light. At His transfiguration, He was seen in brilliant light. In His post-ascension appearances, He was revealed as light powerful enough to blind (e.g., Saul on the road to Damascus and John on Patmos). He is light.

John 1:5And the light shineth in darkness; and the darkness comprehended it not.

Verse 5 is a sad commentary upon how the light of Jesus Christ has been received to this day. The phrase, “And the light shineth in darkness” could literally be translated as ‘and the light is shining in darkness.’ The verb translated as shineth(φαινω phaino) is in the present indicative tense. It implies ongoing action. The light of Jesus Christ continues to shine to the present in a dark world. However, “the darkness comprehended it not.” The word translated as comprehended(καταλαμβανω katalambano) could also be translated as ‘apprehended.’ The idea is not so much that the darkness of the world could not understand the light of Jesus Christ. Rather they did nothing about it. In other words, the world essentially ignored Him. That remains true to this present hour. Joh 3:19 reenforces this idea. There we read that “light is come into the world, and men loved darkness rather than light, because their deeds were evil.” Sin abhors light. A great majority of sin and evil are done under the cover of darkness. Spiritually, the darkness of this world hates the light of Jesus Christ. It reveals.

John 1:6-8There was a man sent from God, whose name was John.[7] The same came for a witness, to bear witness of the Light, that all men through him might believe. [8] He was not that Light, but was sent to bear witness of that Light.

The introduction continues, with the focus shifting briefly to John the Baptist. He was sent from God! He came to bear witness of the Light, “that all men through him might believe.” The purpose of John’s ministry was to direct men’s attention to the coming Light. The ultimate goal was for them to believe in the Light of the world. John (the writer) makes it clear that John the Baptist was “not that Light, but was sent to bear witness of that Light.”

John 1:9That was the true Light, which lighteth every man that cometh into the world.

Not only is Jesus Christ the true Light but an interesting statement continues. He “lighteth every man that cometh into the world.” The word translated as lighteth (φωτιζω photidzo) is also translated as ‘enlightens.’ Its parsing is present tense, active voice, indicative mood which implies continual and ongoing action. The word translated as cometh (ερχομαι erchomai) is a present passive participle. Therefore, the phrase could literally be translated as, ‘He is enlightening every man that has come into the world.’ What is implied is that the light of Jesus Christ, to some degree, has penetrated the heart of every man who has ever set foot upon this planet. This may be to what Ro 1:18-21, in part, is alluding. What is implied in John 1 as well as Romans 1 is that the human race has noticed the light of Christ, but has either ignored it or has willfully rejected it. Therefore, as Paul wrote in Ro 1:20, “they are without excuse.” Men are lost not because they are ignorant of God. They are lost because they have chosen to reject God. What is implied here is that God has given to every man a degree of innate light from Jesus Christ. Yet, they have apprehended it not.

John 1:10He was in the world, and the world was made by him, and the world knew him not.

Here is some of the great pathos of the New Testament. He was in the world, the world was made by him, and the world knew him not. Though not explicit, what seemingly is implied is that the world would notknow Him. The world then willfully rejected Him. Little has changed to this day.

John 1:11He came unto his own, and his own received him not.

But taking it a step further, Jesus Christ came unto his own, and his own received him not. Not only did the world at large ignore and reject the blessed Son of God, His own people did the same. He came as a Jew to the Jews. Yet, their willful rejection is well documented throughout the gospels.

John 1:12But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:

Yet, the wonderful promise is made, 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. In contrast, as many who would receive Him, He granted sonship with God. The word translated as power (εξουσια excousia) also has the sense of ‘authority.’ As people will receive Him, Jesus grants to them the authority to become sons of God. That sonship evidently is by adoption as addressed by Paul in Ro 8:395 and Ga 4:5-6. Jesus Christ is the only begotten son of God. We are sons by adoption. Jesus has granted unto us that authorization upon faith in Him.

The verb translated as believe (πιστευω pisteuo) has the sense of ‘total reliance upon’ or of ‘total dependance.’ Hence is the word trust. Believing in Jesus Christ is more than a mere acceptance of the historical and theological facts concerning Him. It is willfully turning to Him and totally relying upon Him as one’s Savior. It is trusting Him completely and exclusively. This is the first of eighty-six times John uses the word ‘believe.’ By the conclusion of the gospel, the simple truth that salvation is by believing in Jesus Christ (as noted above) will have been hammered home many, many times.

John 1:13Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

John now addresses another major aspect of salvation: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. As one trusts Jesus Christ as Savior, he also is born of God. This is a reference to the new birth which takes place internally in the life of each believer. That spiritual birth is not of human blood or descent. It is not of the will of the flesh. The word translated as will (θελημα thelema) has the idea of ‘willful desire.’ This may be an allusion to sexual desire resulting in conception. Nor is the new birth “of the will of man.” It is not something any human instrumentality or design can accomplish. It is of God. The new birth emanates from God and God alone. It, again, is accomplished as people are willing to “believe on his name”—the name of Jesus.

John 1:14And 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.

The incarnation of Jesus is herein powerfully presented. “The Word was made flesh, and dwelt among us.” The eternally pre-existent Word of God voluntarily took upon Himself a human body. The fact he dwelt among them adds force to the testimony of the disciples. They lived with Him and from personal experience knew Him well. That is powerful testimony.

They beheld His glory. The word translated as glory(δοξα doxa) has the sense of ‘brilliant light’ to the point of being blinding. Not only was Jesus the light of the world spiritually, on more than one occasion, the disciples saw His physical light (on the mount of transfiguration and the Road to Damascus, for example).

His glory revealed Him to be the only begotten of the father. The word translated as only begotten(μονογενηςmonogenes) is a reference to the fact Jesus Christ was the only son God ever begot physically. It ultimately is a reference to the virgin conception of Mary. Jesus Christ is unique in that regard. Our sonship is by adoption. His sonship was by the Father through the Holy Ghost at Bethlehem. The term is a reference to the incarnation of Christ.

Finally, our Lord was witnessed as being “full of grace and truth.” The twin spiritual nature of our Lord is in view. He is love and yet holy. He is merciful and yet the judge. He is long-suffering and yet unbending. His grace is a reference to each of the former. His grace emanates from His more basic attribute of love. It could essentially be equated to kindness, mercy, compassion, and help. His truth is the derivative of His absolute eternal holiness. Truth as holiness never changes. It never bends. It is absolute. It cuts in its severity. However, our Lord is the infinitely perfect blend of grace and truth. In fact, He is complete in both.

John 1:15John 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.

The ‘John’ mentioned here is John the Baptist. There is a curious use of verb tense here. Though the Apostle John wrote more than sixty years later, he used the present tense in writing, John bare witness of him. The thought is how the witness of Christ to this day is ongoing. Specifically, that witness is, this is he of whom I spake, He that cometh after me is preferred before me: for he was before me.

John the Baptist’s reference to Jesus Christ being beforehim is significant in several ways. (1) Jesus was a second cousin of John the Baptist. However, from the account in Luke’s gospel (Lu 1:36), John the Baptist was six months older than Jesus. (2) The reference to Jesus not only being preferred before John and existing before John clearly is a reference to his eternality. Jesus Christ, the incarnate Logos is eternally preexistent. He therefore not only preceded John chronologically (though not by birth), but also in rank.

The word translated as fulness (πληρωμα pleroma) may be a reference to the general perfection of our Lord. It alternatively may be a reference to the coming fullness of the Spirit which each of the apostles experienced. The fact His grace flowed from His fullness lends credence to the former. Moreover, they all received “grace for grace” from Him. The thought might be paraphrased how we have received grace on top of grace—abundant grace. That grace evidently has flowed from His fulness.

John 1:17For the law was given by Moses, but grace and truth came by Jesus Christ.

John contrasts how the law was given by Moses, butgrace and truth came by Jesus Christ.Grace is that wonderful quality of God emanating from His love. It is broad in scope, yet simple in its understanding. In its simplest form, grace is the goodness, kindness, and mercy of God towards us. In its broader sense, it also conveys the idea of strength and help from God. It has cryptically been defined as ‘unmerited favor.’ But in its simplicity, it is the wonderful goodness and love of God toward us through Jesus Christ. Truth, once again is the unchanging, unbending, un-relative reality of God and His work. It derives ultimately from His holiness. Both these spiritual poles are perfected in Jesus. The grace of God and the truth of God are embodied and available in our Lord Jesus Christ.

John 1:18No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.

“No man has seen God at any time” because God is a spirit (Joh 4:24). Moreover, sinful man can never approach an infinitely holy God. In various theophanies recorded in the Scripture, a manifestation was seen but not God Himself (e.g., the burning bush and at Mount Sinai, etc.).

However, the resurrected Christ now in the bosom of the Father clearly declared Him throughout His earthly ministry. The word translated as only begotten (μονογενηςmonogenes) is once again reference to the incarnation (embodiment) of Jesus Christ. It literally means the only-sired-son. It refers to the male aspect of physical conception. Through the Gospel of John, Jesus Christ is referred to as the only begotten Son of God on six occasions. Indeed, Jesus Christ is the only son which God the Father has begotten. His sonship by His Father refers to His physical incarnation. Our sonship, as believers, is by adoption.

What further is clearly implied is that Jesus Christ, as the only begotten Son of God, is now abiding “in the bosom of the Father.” His ascension and glorification are indeed thus implied. The word translated as bosom (κολπος kolpos) refers to the front of the body between the arms. Here is an anthropomorphism of God. (That is, He is described in terms as if He had a human body.) However, the greater truth implied is of family love and affection. Jesus Christ, having humbled Himself and endured the cross, has not only been highly exalted, but now also is at the height of endearment by the Father. The deep, pure, love of God the Father to the Son is clearly in view.

John 1:19And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?

The narrative of John’s Gospel commences. The priests and Levites from Jerusalem sent a delegation to John the Baptist enquiring who he was and what he was doing. (Each of the other synoptic Gospels provide further detail into the ministry of John the Baptist. His message was essentially “Repent for the Kingdom of heaven is at hand.” It was further manifested by baptizing Jewish hearers who would so repent. His ministry was as a forerunner, preparing the way before Jesus’ ministry.)

John 1:20And he confessed, and denied not; but confessed, I am not the Christ.

John the Baptist freely admitted to all that he was not the Christ, the long sought-for Messiah.

John 1:21And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No.

The Jerusalem delegation asked further if John were Elijah. They were aware that Malachi had foretold God would send Elijah as a forerunner of the day of the Lord. John innocently answered, he was not. (John may not have fully understood his role vis-à-vis Elijah. Jesus later said, “If ye will receive it, this is Elias, which was for to come” (Mt 11:14). Jesus also alluded in Mt 17:12 how that Elijah had indeed already come and had been killed by official Israel. Whether John the Baptist was the embodiment of Elijah or just preached in his spirit, we perhaps will not know until we get to glory. (Because Elijah never physically died, some have thought he will be one of the two witnesses described in Revelation 11.)

The delegation then asked John if he were “that prophet.” This, in all likelihood, is a reference to the prophet foretold in De 18:15. Actually, ‘that prophet’ is the Messiah. John again answered in the negative.

John 1:22-24 Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? [23] He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. [24] And they which were sent were of the Pharisees.

John was again queried as to who he was. His reply was a direct quotation from Isa 40:3. John indeed was literally “a voice crying in the wilderness.” His ministry was to prepare the way for the Messiah by straightening out the crookedness of the day. Interestingly, Isa 40:3 is in the context of the revelation of glory of the Lord. That is not only prophetic of the incarnation of Jesus Christ, but also looks toward the glorious day of the Lord when Jesus will reign upon His throne forever.

Verse 24 reveals that John’s interrogators were Pharisees. The Pharisees were a ‘denomination’ within Judaism of the day. They were the conservatives and very legalistic in their application of the Law for day-to-day living.

John 1:25-28 John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not; [27] He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose. [28] These things were done in Bethabara beyond Jordan, where John was baptizing.

John’s reply is pregnant with mystery. Though he baptized with water, “there standeth one among you, whom ye know not. He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose.” John obviously refers to the Incarnate One. Though Jesus’ ministry had not yet begun, it was imminent. Moreover, what seemingly is implied is that Jesus may have been there in their midst.

The phrase, “who coming after me is preferred before me,” literally could read, ‘who coming after me is before me.’ The answer to that enigmatic statement again is though Jesus was born six months after John, He had eternally preceded him. John realized the greatness of Him. He literally said, ‘I am not worthy to untie His shoes.’

These events were near a town called Bethabara which was just east of and adjacent to the Jordan River. There John was baptizing.

John 1:29 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.

The great classic declaration of John the Baptist concerning Jesus was made the next day. “Behold the Lamb of God, which taketh away the sin of the world.” The Apostle John, more than any other Scriptural writer, describes Jesus Christ as the Lamb of God. In fact, excluding one indirect reference to a lamb in 1Pe 1:19, John is the only New Testament writer describing Jesus as the Lamb of God. Clearly, this is a fulfillment of the pictures of Christ in the Passover lamb described in Exodus 12 and of the sin offering of a lamb in Leviticus 4.

Jesus, as the Lamb of God, “taketh away the sin of the world.” The word translated as taketh away(αιρω airo) has a rich meaning. It conveys the idea of taking upon oneself a burden to thus carry it away. It denotes taking up the heavy load upon one’s back or shoulders. What a beautiful picture of our Lord. As he hung upon the cross, “the Lord . . . laid upon him the iniquity of us all.” He then took our sin and buried it in the deepest sea, as far as the east is from the west. Moreover, this bearing of sin is not just for an elect few, but for the whole world. The hyper-Calvinistic notion of Christ’s sacrificial work being effectual only for the elect is not found in John, or the rest of the Bible.

John 1:30 This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.

John the Baptist again reiterated what he said in verse 15. He left no doubt that the object of His message was Jesus.

John 1:31-33 And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water. [32] And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. [33] 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.

Twice John confesses, “I knew him not.” The word translated as knew (ειδω eido) is found in the pluperfect tense. What that describes is completed past action. Here, what John the Baptist evidently is indicating is that at the time he did not know Jesus intimately (though they were second cousins). Nor did he know that He was the Messiah.

However, God through His Spirit had evidently revealed to John the following. The One upon whom the Spirit of God descended from heaven like a dove, remaining upon Him, was theOne. He was the Messiah. He would baptize with the Holy Ghost.

Though the baptism of Christ is not explicitly so stated here, it clearly is implied. Each of the other three synoptic gospels clearly place the descent of the Spirit as a dove at Jesus’ baptism. Here, we read the same. Matthew’s account records that Jesus at His baptism admonished John to baptize Him to fulfill all righteousness. That is, He said it was right. Jesus identified with the message of John—repentance unto the impending kingdom of heaven. However, here a more prosaic reason is given for Jesus’s baptism. It revealed to John who the Son of God actually was. And thus, He, to that degree, was manifested unto Israel.

The Holy Spirit was portrayed like a dove in resting upon Jesus at His baptism. He did not come down as a literal dove. Rather, there evidently was a visible manifestation of the Holy Ghost which descended upon Jesus and resembled the flight of a dove in so appearing. Curiously, apart from the four gospel accounts of Christ’s baptism, the word dove does not appear again in the New Testament, much less in the context of the Holy Spirit. It would seem the religious symbolism of the Holy Spirit as a dove in contemporary religious symbols is overworked.

Note the end of verse 33 and the phrase, “baptizeth with the Holy ghost.” The word translated as with (εν en) is also translated as ‘by.’ The baptism of the Holy Ghost is not further elaborated upon here. However, the preposition byregarding the baptism of the Spirit is more consistent with what Paul taught in 1Co 12:12-13. There, Paul explained that the Holy Spirit of God has baptized (immersed) all believers into the body of Christ at their salvation.

John 1:34-36 And I saw, and bare record that this is the Son of God. [35] Again the next day after John stood, and two of his disciples; [36] And looking upon Jesus as he walked, he saith, Behold the Lamb of God!

John the Baptist, thus witnessing the Spirit of God descending like a dove upon Jesus at His baptism, knew He was the Son of God. The word translated as saw (‘οραω horao) has sense of to ‘perceive.’ The word translated as bare record(μαρτυρεω martureo) literally means ‘to bear witness.’ John, in effect said, ‘I perceived and bore witness that this is the Son of God.’

The day after Jesus’ baptism, John the Baptist again proclaimed Him to be the Lamb of God. There is added prophetic portent in John’s proclamation. This evidently is the third and last glimpse of Jesus Christ by John the Baptist—His baptism, verse 29, and here. John, no doubt by revelation of the Holy Ghost, clearly foresaw the greater work of Jesus Christ. His initial message had been of Christ as King. It now changed to Christ as sacrificial Lamb. John did not further elaborate in as much as Jesus’ ministry was beginning. However, God evidently through the Spirit gave John insight into the ultimate work of Christ—taking away the sin of the world upon the cross as God’s sacrificial Lamb.

John 1:37-40 And the two disciples heard him speak, and they followed Jesus. [38] 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? [39] 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. [40] One of the two which heard John speak, and followed him, was Andrew, Simon Peter’s brother.

Witnessing the above were two of John’s disciples. They both began to follow Jesus. When Jesus asked them for what they sought, they asked Him where he was staying. The term Rabbi is a Hebrew term also translated as ‘teacher.’ It was a term of honor for Jews. It is evident John anticipated the readers of his gospel to not be familiar with Hebrew terminology. He makes effort here and elsewhere to interpret (or translate) Hebrew terminology into Greek, the lingua franca of the Roman empire.The word translated as interpreted (‘ερμηνευω hermeneuo) is whence the English word hermeneutics derives. It has the sense of ‘interpreting’ as in translating from language to another. It is objective in nature and not subjective. The word translated as Master (διδασκαλος didaskalos) is a basic word for ‘teacher.’ This is the practical sense of both Rabbi and Master.

These two disciples, in turn, spent the night with Jesus. Of these two, one is named: Andrew, Simon Peter’s brother. The name Andrew is a Greek name meaning ‘masculine’ or ‘manly.’ Simon Peter is a hybrid combination of two languages. Simon is Hebrew and derives from the Old Testament ‘Simeon.’ Peter is Greek and means ‘a stone.’ Hence, his name essentially meant, Simon the stone. It may be inferred that the Peter portion of his name was a nickname.

John 1:41-42 He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.

It is noteworthy that one day after coming to Christ, Andrew sought out his brother Simon Peter and brought him to Jesus. Two principles are in view. (1) Young converts often are most zealous in winning others to Christ. (2) We ought to begin our witnessing efforts with our own family.

Again, John points out the Greek translation of the Hebrew word Messias. It is Christ (Christos in Greek). Both words essentially mean, ‘the Anointed One.’ The term finds its roots in how Jewish kings were coronated into office, being anointed with (olive) oil according to Old Testament Scripture. Therefore, the term Christ, which is more a title than a proper name, has direct reference to Him being King of Israel.

42 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. The omniscience of our Lord is seen in verse 42. There is no record that Jesus had ever been introduced to Simon Peter. Though they were from the same region (Peter from Bethsaida and Jesus from Nazareth) there is no indication they had ever met. Nevertheless, Jesus immediately mentioned his lineage, “the son of Jona.” He went on to inform Peter how he also would be called Cephas. Peter is a Greek word. Cephas is an Aramaic word. It, like Peter, means a ‘stone.’

John 1:43 The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me.

The following day, Jesus decided to head back to Galilee, His home area. In the process, “he findeth Philip.” His message is as simple as it is forceful. He said, “Follow me.” The essence of discipleship is following Jesus. It is more than mere belief. All disciples are believers, but not all believers are disciples. Moreover, Jesus’ call to Philip was an imperative. He essentially commanded Philip to follow Him. It may well be inferred that discipleship is not an option, but a command.

John 1:44 Now Philip was of Bethsaida, the city of Andrew and Peter.

Philip, Andrew, Peter, and John the apostle all came from Bethsaida. It was a small fishing village along the northwest shore of the Sea of Galilee. It literally means ‘house of fish’ in Hebrew. This makes sense in as much as each of these first four disciples were fishermen. Evidently, the village’s local economy was based upon the commercial fishing of Galilee.

John 1:45 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.

Philip in turn forthwith found his friend Nathanael and told him, “We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.” There is an evident excitement as Philip informs Nathanael, they had found the Christ.

The name Nathanael is Hebrew and has the sense, ‘gift of God.’ In all likelihood, he also is called Bartholomew in the synoptic gospels. (Curiously, Nathanael is not found in the synoptic gospels, and Bartholomew is not found in John.) He haled from Cana of Galilee, which was nearby.

The reference to “Moses . . . and the prophets” was an idiom the Jews of the day had for referring to what we today call the Old Testament. Essentially, Philip proclaimed to Nathanael, we have found the One the entire Bible speaks of. (The only Bible then, of course, was the Old Testament.) Though the Apostle John had made clear in verse 18 that Jesus was the only begotten of God, Philip no doubt as yet was not aware of that. Moreover, he only knew Jesus as Joseph’s son. There is therefore no diminution of the greater truth of the virgin birth or the Deity of Christ. John only records Philip’s excitement as a new convert.

John 1:46 And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.

Nathanael was unimpressed. He said, “Can any good thing come out of Nazareth.” His scorn and sarcasm may have stemmed from local rivalry. Nevertheless, Nathanael was not overwhelmed when first witnessed to by Philip. Philip did not argue. He simply said, “Come and see.” The word translated as see (ειδω eido) refers not so much to physical sight as to overall knowledge or perception. In effect, Philip said, ‘Come and find out.’

John 1:47 Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile!

As Nathanael approached Jesus, Jesus said, “Behold an Israelite indeed, in whom is no guile!” The thought is, here was a true Israelite—one who was honest.

John 1:48 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.

Nathanael, upon hearing this, was taken aback and asked, “Whence knowest thou me?” He in effect asked Jesus, ‘How do you know me?’ Jesus, again revealing His omniscience, informed Nathanael that before Philip called him while he was sitting under a fig tree, He saw him. Not only did Jesus see him earlier sitting under a tree, He also saw his heart. Only God can do that! Again, the Deity of our Lord is clear.

John 1:49 Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel.

That was enough for Nathanael. He immediately confessed, “Rabbi, thou art the Son of God; thou are the King of Israel.” Whether by revelation of the Holy Spirit or by his own deduction, Nathanael hit the nail on the head. In perceiving the omniscience of Jesus, he realized He indeed was the long-prophesied Son of God. He understood the implication of that. He also was the long awaited King of Israel. He was the Christ!

John 1:50-51 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. [51] 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.

Jesus in effect replied, you will see greater things than these. Jesus then proceeded to inform Nathanael that he would later see “heaven open, and the angels of God ascending and descending upon the Son of man.” Precisely what Jesus is referring to is not clear. There is no recorded instance in the New Testament of such an event having taken place. What may be in view, however, is a prophetic reference to events in the yet-to-come kingdom of God. The word translated as upon (επι epi) can also be translated as ‘to’ or ‘by.’ Hence, the sense may be that someday Nathanael would have the privilege of witnessing the angels of God ascending and descending to or by Jesus. The logical forum of that would be when He is seated upon His throne in His kingdom someday.

Interestingly, in Jacob’s ladder-dream (Ge 28:12), he saw angels of God ascending and descending from heaven. Perhaps God gave Jacob a prophetic preview of what evidently is a kingdom event.

It is also noteworthy that Jesus, for the first time in John’s gospel, calls himself “the Son of man.” What clearly and forcefully has been established earlier in the chapter is that Jesus is the eternal Son of God. Now, the other side of His divine person is presented. He also is the son of man. Jesus Christ, as the God-man, is both God and yet man. It is alluded to in Joh 1:14 wherein the Eternal Word became flesh and dwelt among us. As Son of man, He would undergo in all ways the human experience. As Son of man, He would die with and for our sin as our Substitute. As Son of man, He would rise from the grave in a glorified body. As Son of man, He will someday sit upon the throne of David as King over all the earth.