PrevJohn 1:27Next

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 1:27 mean?

Explanation

John 1:27 refers to a pronouncement by John the Baptist regarding Jesus.

In this verse, John the Baptist is identifying Jesus as someone of such high stature and holiness that even the act of loosening His sandal strap, a task typically performed by the lowliest servant, would be beyond John's worthiness.

It is a statement of humility, recognizing the imminent ministry of Jesus and affirming His superiority.

The verse expresses the concept that Jesus is preeminent, having a higher rank and greater honor than John, despite Jesus' public ministry starting after John's own.

Top Rated John Books

Historical Context

The verse is part of the Gospel of John, traditionally believed to have been written around the end of the first century A.D.

The Gospels are accounts of Jesus' life, death, and resurrection.

John the Baptist, a prophetic figure known for baptizing and calling people to repentance, foretold the coming of the Messiah.

In the Jewish culture of the time, sandals were significant, as they were part of daily attire, and dealing with them was considered a very lowly job, typically for servants.

John the Baptist positions himself as less than a servant to Jesus, indicating Jesus’ divine status.

Theological Insights

Different theological viewpoints pay attention to different aspects of this verse.

From a Trinitarian Christian perspective, the verse reinforces the divine nature of Jesus and His preexistence prior to earthly ministry.

In contrast, Unitarians may focus on the acknowledgement of Jesus' special mission and favor from God. Regardless of the specific interpretation, the verse is widely seen as acknowledgment of Jesus' exceptional role in salvation history.

Practical Applications

In practical terms, John 1:27 can inspire individuals towards humility, recognizing that there is always someone greater to learn from and serve.

It encourages believers to esteem others more highly than themselves, a principle that can lead to selfless service and community building.

In the Christian tradition, this would mean following Jesus' example of service, even to the point of performing tasks that are viewed as menial or servile.

Cross-References

Matthew 3:11: "I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:"
Mark 1:7: "And preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose."
Luke 3:16: "John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire:"

Language Study

In the original Greek text, the phrase "whose shoe's latchet" translates to "οὗ τοῦ ὑποδήματος," with "ὑποδήματος" referring to the sandal or shoe and "οὗ" specifying ownership or association.

The term "latchet" comes from "ἱμᾶντος," meaning thong or strap.

"I am not worthy to unloose" translates to "οὐκ εἰμὶ ἄξιος ἵνα λύσω," where "εἰμὶ ἄξιος" signifies "I am worthy," and "λύσω" means "I might unloose" or "unbind." The construction demonstrates a humility that was deeply ingrained in the cultural understanding of the era.

Cultural and Religious Comparisons

In the cultural and religious contexts of the time, the act of untying someone's sandals was reserved for the lowest of servants, reflecting the utmost humility.

Comparing this to other ancient religions, such humility before the divine is a common theme, where deities are served with complete submission.

In similar ancient myths, gods often demand reverence and service from humans, but rarely is a god or holy figure depicted as someone who insists on a lower status than the worshippers, as is implied in the Christian narrative.

Scientific Perspectives

Scientific perspectives may not directly relate to this verse, as the concepts of humility and worthiness are not within the scope of scientific inquiry.

However, the understanding of social hierarchies, human psychology around self-worth and status, and the impact of these factors on community dynamics can be studied.

Research into these areas may lend insights into why such expressions of humility were important in the narratives of religious texts and how they influence social structures.

Commentaries

Biblical scholars and theologians often comment on the humility expressed by John the Baptist as significant.

Many agree that the purpose of John the Baptist’s statement was to elevate Jesus and prepare the way for his ministry.

Commentators like Matthew Henry have elaborated on the worthiness mentioned here as reflective of an attitude that glorifies Christ above all.

Other scholars see this as an example of the acknowledgment of personal limitations and the need for a greater redeemer, which is a cornerstone of Christian doctrine.

These interpretations emphasize a fundamental principle of Christian theology, where Jesus is superbly positioned above all human teachers and prophets.

John 1

John 1

What does John 1:27 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 1:27 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?