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John 1

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

The same was in the beginning with God.

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

In him was life; and the life was the light of men.

And the light shineth in darkness; and the darkness comprehended it not.

There was a man sent from God, whose name was John.

The same came for a witness, to bear witness of the Light, that all men through him might believe.

He was not that Light, but was sent to bear witness of that Light.

That was the true Light, which lighteth every man that cometh into the world.

He was in the world, and the world was made by him, and the world knew him not.

He came unto his own, and his own received him not.

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:

Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

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.

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.

And of his fulness have all we received, and grace for grace.

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

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

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

And he confessed, and denied not; but confessed, I am not the Christ.

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

Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?

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

And they which were sent were of the Pharisees.

And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?

John answered them, saying, I baptize with water: but 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.

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

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

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

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

And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.

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.

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

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

And looking upon Jesus as he walked, he saith, Behold the Lamb of God!

And the two disciples heard him speak, and they followed Jesus.

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?

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.

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

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

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

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

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.

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

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

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

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.

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.

What does John 1:12 mean?

Explanation

John 1:12 is a profound verse that addresses the nature of spiritual rebirth and the identity of those who believe in Jesus Christ.

Literally, this verse states that those who accept Jesus Christ (“as many as received him”) are granted a special status or ability (“power”) to become children of God (“the sons of God”).

This is not a physical but a spiritual transformation that takes place when an individual exercises faith in Jesus Christ (“even to them that believe on his name”).

On a deeper level, the verse emphasizes the transformative effect of faith in Jesus.

The "power" mentioned here refers not to physical strength but to the authority or right to claim a new identity as children of God.

This adoption into God's family is seen as a privilege that is offered to all, but becomes effective only for those who actively receive Christ.

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Historical Context

John 1:12 is situated in the opening chapter of the Gospel of John, which is one of the four canonical gospels in the New Testament.

The Gospel of John was written to offer a theological account of Jesus' life, death, and resurrection, and to prove that Jesus is the Messiah, the Son of God.

The author is traditionally believed to be John the Apostle, and the gospel is thought to have been written in the late first century AD, although exact dates are debated.

In the historical context of the Gospel of John, this verse serves as a counterpoint to prevailing Jewish beliefs about sonship with God, which were commonly connected to ethnic descent from Abraham.

Instead, John’s gospel presents a more inclusive understanding of this relationship with God, based on faith in Jesus Christ rather than lineage.

Theological Insights

John 1:12 provides significant theological insights, including:

The concept of spiritual rebirth: It suggests that becoming a child of God is a spiritual transformation initiated by faith in Jesus.
The universality of the gospel: This verse indicates that anyone, regardless of background, can become a child of God.
The concept of adoption: The verse reflects the idea that believers are adopted into God’s family, and this theme is also echoed in other parts of the New Testament.
The divinity of Jesus: Implicit in this verse is the recognition of Jesus as the one through whom this spiritual adoption is made possible; thus, underlining his divine status.

Different Christian denominations may emphasize various aspects of these theological insights. For instance, Reformed theology heavily underscores the sovereignty of God in the process of becoming children of God, while Arminian theology might emphasize the human response of faith.

Practical Applications

John 1:12 can inform how believers live their daily lives in several ways:

Encouraging inclusivity: This verse reiterates the importance of extending the message of the gospel to all people, without discrimination.
Identity in Christ: It reminds believers that their primary identity is as children of God, which can influence their self-perception and interactions with others.
Living with authority: Understanding the "power" to become children of God can inspire believers to live with confidence and purpose.

Cross-References

Romans 8:14-17: "For as many as are led by the Spirit of God, they are the sons of God."
Galatians 3:26: "For ye are all the children of God by faith in Christ Jesus."
1 John 3:1: "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God."

Language Study

In the original Greek text, key words include:

"received" (ελαβον, elabon): To take hold of, to accept with willingness.
"power" (εξουσιαν, exousian): The authority or right, or freedom to act.
"to become" (γενέσθαι, genesthai): To come into being, to enter a new state.
"sons of God" (τέκνα Θεού, tekna Theou): Children or offspring of God; implies a familial relationship.
"believe" (πιστεύουσιν, pisteuousin): To have faith in, to trust, implying reliance and commitment.

The language conveys transformation through acceptance and faith, and the use of "sons" rather than "children" in the original Greek also reflects a legal standing in Roman society, where sons often had inheritance rights.

Cultural and Religious Comparisons

The concept of becoming children of a deity is not unique to Christianity and can be found in various religious traditions. In the Greco-Roman world, certain individuals were sometimes regarded as sons or daughters of gods through myths or honorary titles.

However, in the ancient myths, this status is typically exclusive to specific heroes or demigods.

In contrast, John 1:12 reveals a democratization of this divine filial relationship, extending it to all who have faith in Jesus.

It is a spiritual and moral status rather than a physical or heroic quality.

Scientific Perspectives

From a scientific standpoint, John 1:12 cannot be evaluated in the same way as empirical claims because it deals with spiritual or metaphysical concepts.

Science generally does not address theological beliefs about divine sonship or spiritual rebirth since these fall outside the scope of measurable phenomena.

However, the psychological effects of holding such beliefs, such as increased well-being, sense of purpose, and community belonging, are areas where psychology and religion might intersect and can be empirically studied.

Commentaries

Various biblical scholars and theologians have commented on John 1:12:

Matthew Henry’s commentary emphasizes the grace of God in giving believers the right to be called children of God and the necessity of faith for this transformation.
John Calvin speaks of the honor bestowed upon believers and the greatness of God's mercy, asserting that faith is the key to our adoption by God.
William Barclay notes the Greek concept of the "logos" and the Jewish understanding of God's word, suggesting that this verse is an invitation to personally know God through Jesus.

Through these commentaries, it's evident that John 1:12 continues to be an important verse for understanding the nature of belief and the identity of believers in relation to God.

John 1

John 1

What does John 1:12 mean?

Explanation

Top Rated John Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does John 1:12 mean?

Explanation

Top Rated John Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?