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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 1:30 mean?

Explanation

John 1:30 is a verse spoken by John the Baptist referring to Jesus Christ.

The verse conveys the deep spiritual truth that Jesus, although coming into public ministry after John the Baptist, is accorded a higher rank ("preferred before me") because of his pre-existence and divine nature ("for he was before me").

John acknowledges Jesus not just as another man, but as the eternal Logos (Word) who was with God from the beginning (John 1:1).

The phrase "for he was before me" emphasizes Jesus' preeminence and existence before his physical incarnation.

Top Rated John Books

Historical Context

This verse is situated within the Gospel of John, which is one of the four canonical gospels in the New Testament.

Traditionally, it was believed to have been written by John the Apostle, although some modern scholars attribute it to a community of Johannine Christians.

John the Baptist was a Jewish itinerant preacher who baptized people with a baptism of repentance.

He played a crucial role in preparing the way for Jesus' ministry.

The historical context of John the Baptist's ministry was the early 1st century in Judea, where there was a great expectation for a Messiah to deliver the Jewish people.

Theological Insights

From an orthodox Christian theological perspective, this verse emphasizes the pre-existence of Christ, an important doctrine asserting that Jesus existed before his incarnation, and is, therefore, divine.

It reflects the high Christology of the Gospel of John.

Alternatively, from a historical-critical perspective, scholars may argue that this verse represents an evolved Christological position of the early Christian community, emphasizing the spiritual authority of Jesus over John, who was a very popular figure himself.

Practical Applications

One practical application of this teaching is the humility demonstrated by John the Baptist, who, despite his significant following, acknowledges the supremacy of Christ.

Christians might draw from this humility in their own lives by recognizing that personal achievements should not overshadow the profound acknowledgment of Christ's precedence in their faith.

This humility can further be applied to leadership roles, where those in authority can learn to serve others and elevate their needs.

Cross-References

John 1:15: "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."
John 1:1: "In the beginning was the Word, and the Word was with God, and the Word was God."
Colossians 1:17: "And he is before all things, and by him all things consist."
Philippians 2:5-7: "Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men."

Language Study

The term "preferred" (Greek: γενόμενος, genomenos) in the original Koine Greek indicates a becoming or coming into being and carries a sense of ranking or priority.

The words "before me" (Greek: πρῶτός μου, protos mou) can indicate both temporal priority ("he was before me" in time, referencing Jesus' pre-existence) and superiority in rank or importance.

Cultural and Religious Comparisons

In other religious contexts, the idea of pre-existence is found, for example, in certain strands of Judaism which have concepts of pre-existent wisdom.

In Greek mythology, some gods are described as eternal or having attributes of pre-existence.

The notion of someone coming later but being greater could also be compared to the theme of the younger son or younger hero who surpasses the elder, a motif found in many cultural myths and religious narratives.

Scientific Perspectives

Scientific understandings generally do not intersect directly with theological claims of pre-existence, as they pertain to different domains of inquiry (natural vs. metaphysical).

The concept of pre-existence challenges temporal linear thinking that is foundational to scientific methodologies, wherein cause and effect follow a chronological order.

However, it's worth noting that some concepts in theoretical physics, like those exploring the nature of time and space, can sometimes seem to echo these theological ideas in abstract ways.

commentaries

Various biblical scholars and theologians provide insights on John 1:30:

William Barclay notes that John the Baptist insists on the supreme greatness of Jesus, someone who ranks above him because he existed before him.
D.A.

Carson mentions that the Baptist's ministry was to bear witness to the preeminence of Christ.

Matthew Henry emphasizes humility as a key takeaway, as even the greatest among men, like John the Baptist, are to exalt Christ above themselves.
F.F.

Bruce focuses on the theological significance of pre-existence, reinforcing the deity of Christ as central to the Christian faith.

These commentaries echo a consensus that John the Baptist recognizes the superior nature of Christ's mission and being, affirming the theological tenet of Christ's preeminence in Christian doctrine.

John 1

John 1

What does John 1:30 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 1:30 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?