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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 1:2 mean?

Explanation

John 1:2, "The same was in the beginning with God," follows the opening verse of the Gospel of John, which introduces the Word (Greek: Logos) and its divine nature.

This verse affirms that the Word was not only present at the very beginning of time but also that the Word was with God, indicating a distinct person but in close association with God.

The phrase "in the beginning" echoes the opening of Genesis, establishing that the Word's existence is eternal and outside the confines of created time.

This verse emphasizes the pre-existence of the Word and its intimate relationship with God before the creation of the world.

Top Rated John Books

Historical Context

The Gospel of John was written in the latter part of the first century AD, estimated between AD 85 and 95.

John's Gospel contrasts with the Synoptic Gospels (Matthew, Mark, and Luke) in style and content, offering a unique theological perspective that focuses heavily on the divinity of Jesus Christ.

The cultural and historical context of this verse reflects the challenges the early church faced, particularly related to various philosophical influences and rising heresies, such as Gnosticism, which offered differing views of creation and the nature of God.

By stating that the Word was with God in the beginning, the author establishes a clear rebuttal to any philosophy or religious belief that questioned Jesus' divine nature.

Theological Insights

From a Trinitarian Christian perspective, John 1:2 is foundational for understanding the relationship between Jesus (the Word) and God.

It underlines the distinct personhood within the Godhead and Jesus' pre-existence as the Son of God.

Non-Trinitarian perspectives, such as Arianism or Unitarianism, might interpret this verse differently, positing that while the Word was with God and had a special status, it does not necessarily imply co-equal divinity with God the Father.

This verse also speaks against Modalism, which suggests that God has different modes rather than distinct persons, as it clearly differentiates the Word from God while simultaneously affirming unity.

Practical Applications

John 1:2 can be applied in daily life by encouraging believers to recognize and reflect upon the eternal nature and divinity of Jesus Christ. This acknowledgment can deepen one's faith, understanding of God, and the concept that Jesus is both distinct from and united with God.

The verse also challenges believers to remain grounded in the foundational doctrines of their faith amidst diverse and changing cultural philosophies.

Cross-References

John 1:1 – "In the beginning was the Word, and the Word was with God, and the Word was God."
Genesis 1:1 – "In the beginning God created the heaven and the earth."
Colossians 1:17 – "And he is before all things, and by him all things consist."
Hebrews 1:2 – "Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;"

Language Study

The key phrase in the original Greek text is "οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν Θεόν," which can be transliterated as "houtos ēn en archē pros ton Theon." The term "ἦν" (ēn) is the imperfect tense of the verb "to be," indicating continuous action in the past; in the context, it reflects the continuous existence of the Word. "ἐν ἀρχῇ" (en archē) literally translates to "in (the) beginning," drawing a parallel to the opening of Genesis. "πρὸς" (pros) is often translated "with" but can convey directionality or movement towards, which suggests a dynamic relationship between the Word and God.

Cultural and Religious Comparisons

The concept in John 1:2 of a divine being or force existing alongside a supreme deity is not unique to Christianity and can be found in various ancient religions and myths.

For example, in Egyptian mythology, the god Ptah is said to have existed in the primordial waters before creation and thought the world into existence.

In Greek philosophy, particularly in the works of Philo of Alexandria, the Logos is described as an intermediary divine being.

While these parallels exist, the Christian understanding as presented in the Gospel of John is distinct in the personhood and role of Jesus as the Word.

Scientific Perspectives

John 1:2 is primarily a theological statement and does not directly engage with scientific perspectives.

However, it does touch on concepts of origins and existence, which intersect with scientific inquiries into the nature of the universe and its beginning.

While science investigates the physical realm and can describe processes from the Big Bang onwards, the verse speaks to a metaphysical reality beyond the scope of scientific tools and methods.

Commentaries

Various biblical scholars and theologians offer insights into John 1:2:

D.A.

Carson explains that the verse sets forth the Word's eternal fellowship with God, establishing both distinction and close relationship.

William Barclay suggests that this verse places the Word in the correct standing, as essential to the very existence of the universe.
Leon Morris emphasizes the Word's pre-existence and that the 'beginning' refers not to the start of Jesus' life on earth, but to the beginning of everything.
Matthew Henry's commentary views this verse as explicitly stating the divinity of Christ from eternity, never being created or coming into existence as all other things.

John 1

John 1

What does John 1:2 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 1:2 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?