John is thus a book with a complex history whose origins are not entirely clear to us. Yet even if its author can no longer be identified with certainty, its conception of Jesus remains important.
Date and Place of Writing
JOHN HAS ALWAYS BEEN RECOGNIZED as the latest of the four Gospels. Its references to expulsion of Christians from the synagogue and its highly developed theology suggest a date in the last decade of the first century or in the first decades of the second century. Second-century tradition placed the writing of John in Ephesus, and this remains quite possible, though other places have also been suggested.
Theology and Religious Background
JOHN LAYS MORE STRESS on the divinity of Jesus than do any of the other Gospels, so much so that Jesus is presented as being alien to this world (8.23). Such beliefs were the focus of the conflict between the Christian community and the synagogue authorities, which left the community itself feeling alienated from the world. A number of parallels to John’s language and thought are found in other ancient religious writings, including the Dead Sea Scrolls and other Jewish writings, Greco-Roman texts such as the Corpus hermeticum, and speculative and esoteric texts from the second century associated with “gnostic” circles. Along with the synagogue conflict, influences from such traditions may have had a part in the development of this Gospel’s distinctive traits. John states quite clearly that the community’s ideas about Jesus changed after Jesus’ life time and describes this development as the work of the Holy Spirit (12.16; 14.25–26; 16.12–13). By claiming that the divine Son of God truly “became flesh,” i.e., was fully human, John presents the Christian belief that in Jesus God entered into human history to save human beings. What ever other traditions it may appropriate, this belief is central to the symbolism and paradoxes of this Gospel. [DAVID K. RENSBERGER, revised by HAROLD W. ATTRIDGE]
John 1
The Word Became Flesh
1In the beginning was the Word, and the Word was with God, and the Word was God. 2He was in the beginning with God. 3All things came into being through him, and without him not one thing came into being. What has come into being 4in him was life,a and the life was the light of all people. 5The light shines in the darkness, and the darkness did not overcome it.
6There was a man sent from God, whose name was John. 7He came as a witness to testify to the light, so that all might believe through him. 8He himself was not the light, but he came to testify to the light. 9The true light, which enlightens everyone, was coming into the world.b
10He was in the world, and the world came into being through him; yet the world did not know him. 11He came to what was his own,c and his own people did not accept him. 12But to all who received him, who believed in his name, he gave power to become children of God, 13who were born, not of blood or of the will of the flesh or of the will of man, but of God.
14And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son,d full of grace and truth. 15(John testified to him and cried out, “This was he of whom I said, ‘He who comes after me ranks ahead of me because he was before me.’”) 16From his fullness we have all received, grace upon grace. 17The law indeed was given through Moses; grace and truth came through Jesus Christ. 18No one has ever seen God. It is God the only Son,e who is close to the Father’s heart,f who has made him known.
The Testimony of John the Baptist
19This is the testimony given by John when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?” 20He confessed and did not deny it, but confessed, “I am not the Messiah.”g 21And they asked him, “What then? Are you Elijah?” He said, “I am not.” “Are you the prophet?” He answered, “No.” 22Then they said to him, “Who are you? Let us have an answer for those who sent us. What do you say about yourself?” 23He said,
“I am the voice of one crying out in the wilderness,
‘Make straight the way of the Lord,’”
as the prophet Isaiah said.
24Now they had been sent from the Pharisees. 25They asked him, “Why then are you baptizing if you are neither the Messiah,h nor Elijah, nor the prophet?” 26John answered them, “I baptize with water. Among you stands one whom you do not know, 27the one who is coming after me; I am not worthy to untie the thong of his sandal.” 28This took place in Bethany across the Jordan where John was baptizing.
The Lamb of God
29The next day he saw Jesus coming toward him and declared, “Here is the Lamb of God who takes away the sin of the world! 30This is he of whom I said, ‘After me comes a man who ranks ahead of me because he was before me.’ 31I myself did not know him; but I came baptizing with water for this reason, that he might be revealed to Israel.” 32And John testified, “I saw the Spirit descending from heaven like a dove, and it remained on him. 33I myself did not know him, but the one who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain is the one who baptizes with the Holy Spirit.’ 34And I myself have seen and have testified that this is the Son of God.”i
The First Disciples of Jesus
35The next day John again was standing with two of his disciples, 36and as he watched Jesus walk by, he exclaimed, “Look, here is the Lamb of God!” 37The two disciples heard him say this, and they followed Jesus. 38When Jesus turned and saw them following, he said to them, “What are you looking for?” They said to him, “Rabbi” (which translated means Teacher), “where are you staying?” 39He said to them, “Come and see.” They came and saw where he was staying, and they remained with him that day. It was about four o’clock in the afternoon. 40One of the two who heard John speak and followed him was Andrew, Simon Peter’s brother. 41He first found his brother Simon and said to him, “We have found the Messiah” (which is translated Anointedj). 42He brought Simonk to Jesus, who looked at him and said, “You are Simon son of John. You are to be called Cephas”(which is translated Peterl).
Jesus Calls Philip and Nathanael
43The next day Jesus decided to go to Galilee. He found Philip and said to him, “Follow me.” 44Now Philip was from Bethsaida, the city of Andrew and Peter. 45Philip found Nathanael and said to him, “We have found him about whom Moses in the law and also the prophets wrote, Jesus son of Joseph from Nazareth.” 46Nathanael said to him, “Can anything good come out of Nazareth?” Philip said to him, “Come and see.” 47When Jesus saw Nathanael coming toward him, he said of him, “Here is truly an Israelite in whom there is no deceit!” 48Nathanael asked him, “Where did you get to know me?” Jesus answered, “I saw you under the fig tree before Philip called you.” 49Nathanael replied, “Rabbi, you are the Son of God! You are the King of Israel!” 50Jesus answered, “Do you believe because I told you that I saw you under the fig tree? You will see greater things than these.” 51And he said to him, “Very truly, I tell you,m you will see heaven opened and the angels of God ascending and descending upon the Son of Man.”
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a Or3through him. And without him not one thing came into being that has come into being. 4In him was life
b Or He was the true light that enlightens everyone coming into the world
c Or to his own home
d Or the Father’s only Son
e Other ancient authorities read It is an only Son, God, or It is the only Son
f Gk bosom
g Or the Christ
h Or the Christ
i Other ancient authorities read is God’s chosen one
j Or Christ
k Gk him
l From the word for rock in Aramaic (kepha) and Greek (petra), respectively
m Both instances of the Greek word for you in this verse are plural
1.1–18 The prologue introduces the central theme of this Gospel: the divine Savior has come into the world, has been rejected by many, but has given eternal life to those who accepted him. Some hold that at least parts of the prologue (e.g., vv. 1–5, 10–11, 14, 16) were originally
a separate poem, adapted for this purpose. In these verses a word in one clause often leads into the next clause. Also cf. 1 Jn 1.1–4, which is probably based on this prologue.
1.1 In the beginning. See Gen 1.1. Word, not simply a spoken word (like God’s words of creation in Gen 1), but the Logos, in Greek thought the divine principle of reason that gives order to the universe and links the human mind to the mind of God. Jewish traditions about divine Wisdom (Prov 8.22) lie behind this image. The first-century Jewish philosopher Philo identified divine Wisdom and Word, evoking both biblical and Greek traditions. With God…was God succinctly expresses the sense of unity and distinction of divine Persons that under-girds classical expressions of Christian theism.
1.2–4 He, him, or possibly “it,” i.e., the Logos.
1.4 A major part of John’s message is that Jesus brought divine life into the world. Here this life is associated with creation; elsewhere it is described as “eternal life,” the life of resurrection beyond death that is given now to those who believe in Jesus. See 3.16; 5.21–29; 6.32–40, 51–58; 11.25–26; 14.6; 17.1–3.
1.5 Light, darkness. See Gen 1.3–4; 1 Jn 2.8–11. Overcome, or “comprehend” see also 12.35 (overtake).
1.6–8 The contrast with John the Baptist (also v. 15) links the prologue to the beginning of the story itself (vv. 19–34); see also 3.22–36. The strong insistence in all these places that John was not the Messiah suggests some rivalry between his followers and the Christian community for which this Gospel was written.
1.9 Light. See 3.18–19; 8.12; 9.5;12.46; Isa 9.2; 42.6–7; 60.1–3.
1.10 The world, not simply the natural order, but the human beings who should have known their Creator in the coming of Christ.
1.11 Did not accept him foreshadows the opposition to Jesus that will run through the Gospel.
1.13 Born…of God. See 3.3–8; 1 Jn 2.29–3.1; 4.7; 5.1.
1.14–18 There are references here to events on Mount Sinai, where Moses desired to see God’s glory but was told that no one could see God; however, God was revealed to Moses as full of steadfast love and faithfulness, concepts related to grace and truth (see Ex 33.18–34.8).
1.14 Word. See note on 1.1. Flesh, i.e., human, with all the limitations of mortality that this implies. Such a statement about the divine Logos would have seemed extraordinary in ancient religious thought. Lived among us. The OT speaks several times of God coming to live among the people of God (e.g., Ex 25.8; Ezek 37.27; Zech 2.10–11) and associates the presence of God with God’s glory (Ex 16.10; 24.15–18; 29.43–46; 40.34–38; 1 Kings 8.10–11; Pss 26.8; 63.2; Ezek 11.22–23; 44.4). Many of these passages have to do with the tabernacle or the temple; cf. 2.18–22. Lived, literally “pitched a tent,” an image used in Sir 24.8 for the dwelling of God’s wisdom in Israel through the law. A father’s only son, lit. “an only one from a [or the] father.”
1.15 See vv. 27, 30; note on 1.6–8.
1.17 Came, or “came into existence.”
1.18 No one has ever seen God. See also 1 Jn 4.12. God the only Son, lit. “the only God.” Made him known. The primary function of Jesus is that of a revealer, although unlike other such figures in ancient religion he makes God known on the cross.
1.19–34 John the Baptist’s testimony to Jesus is more developed in John than in the other Gospels (cf. Mt 3.1–12; Mk 1.2–8; Lk 3.1–18). Only Luke also includes speculation that John might be the Messiah, the anointed king expected at the end of time (cf. Jn 1.20; Lk 3.15; see also Acts 13.25; note on Jn 1.6–8).
1.19 The Jews, i.e., the Jewish authorities, identified inv. 24 as the Pharisees (see Introduction). Levites in NT times assisted the priests in the temple rituals and worked as administrators, guards, musicians, singers, etc.
1.21 Many Jews expected the return of Elijah (Mal 4.5–6; see also Mt 11.14; Mk 6.15; 8.28; 9.4–5, 11–13; Lk 1.17) or the rise of a prophet like Moses (Deut 18.15; see also Jn 6.14; 7.40, 52; Acts 3.22–24; 7.37) in the last days.
1.23 John the Baptist quotes Isa 40.3. Cf. Mt 3.3; Mk 1.3; Lk 3.4.
1.26 Whom you do not know. See v. 10.
1.27 The one…coming after me. See v. 15.
1.28 Bethany across the Jordan (i.e., east of the Jordan River). Location unknown.
1.29 Lamb of God…world. Cf. 1 Jn 2.2. Why Jesus is called the Lamb is not quite clear. Bulls, goats, and sheep were used as sacrifices for sin (see Lev 4–5), but not lambs. John presents Jesus as the Passover lamb (see notes on 19.14;19.36), but that lamb is not a sacrifice for sin. A reference to Isa 53.7 is possible but uncertain.
1.30 See v. 15.
1.32–34 Unlike in the other Gospels, Jesus’ baptism itself is not described, only John’s response to it; cf. Mt 3.13–17; Mk 1.9–11; Lk 3.21–22. The purpose of John’s ministry is interpreted in strictly Christian terms. His baptism was not for repentance but that Jesus might be revealed (v. 31).
1.35–51 Only John says that Jesus’ first disciples came from among the disciples of John the Baptist. They seem to increasingly recognize Jesus’ special status (vv. 38, 41, 45, 49, 51), although Jesus finally tells them they will see something unexpected (v. 51).
1.36 Lamb of God. See v. 29.
1.38 What are you looking for…Teacher. Cf. 20.15–16.
1.40 On Andrew and Simon Peter, cf. Mk 1.16–17.
1.42 On the naming of Peter, cf. Mt 16.17–18.
1.43 Philip appears in all the lists of the twelve apostles (e.g., Mk 3.18). He appears with Andrew in Jn 6.5–9;12.21–22; and alone in 14.8. The calling of the disciples takes place in Bethany (see note on 1.28).
1.44 Bethsaida, a town near the northern end of the Sea of Galilee.
1.45 Nathanael appears only in John (here and in 21.2). Son of Joseph. Cf. v. 49.
1.46 Nazareth, a small secluded village.
1.47 An Israelite in whom there is no deceit. “Israel” was the name given to Jacob (Gen 32.28), who had been deceitful (Gen 27.34–36).
1.49 The Son of God, the King of Israel. In ancient Israel, the king might be thought of metaphorically as God’s son (2 Sam 7.14; Pss 2.7; 89.26), but in John Jesus’ sonship means his divinity. John also associates Jesus’ messianic kingship with prophetic powers (see note on 6.14–15), here seen in Jesus’ supernatural knowledge about Nathanael.
1.50 Greater things. See 5.20; 14.12.
1.51 Angels of God ascending and descending, another reference to Jacob/Israel (see note on 1.47), here to his dream of a ladder to heaven (Gen 28.12). Son of Man, a mysterious title that in the Gospels probably derives, at least in part, from Dan 7.13–14. In John, it often represents Jesus’ role as a link between heaven and earth; see 3.13; 5.26–27; 6.62;8.26–27; 12.32–33; see also Mk 14.62.
John 2
The Wedding at Cana
1On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there. 2Jesus and his disciples had also been invited to the wedding. 3When the wine gave out, the mother of Jesus said to him, “They have no wine.” 4And Jesus said to her, “Woman, what concern is that to you and to me? My hour has not yet come.” 5His mother said to the servants, “Do whatever he tells you.” 6Now standing there were six stone water jars for the Jewish rites of purification, each holding twenty or thirty gallons. 7Jesus said to them, “Fill the jars with water.” And they filled them up to the brim. 8He said to them, “Now draw some out, and take it to the chief steward.” So they took it. 9When the steward tasted the water that had become wine, and did not know where it came from (though the servants who had drawn the water knew), the steward called the bridegroom 10and said to him, “Everyone serves the good wine first, and then the inferior wine after the guests have become drunk. But you have kept the good wine until now.” 11Jesus did this, the first of his signs, in Cana of Galilee, and revealed his glory; and his disciples believed in him.
12After this he went down to Capernaum with his mother, his brothers, and his disciples; and they remained there a few days.
Jesus Cleanses the Temple
13The Passover of the Jews was near, and Jesus went up to Jerusalem. 14In the temple he found people selling cattle, sheep, and doves, and the money changers seated at their tables. 15Making a whip of cords, he drove all of them out of the temple, both the sheep and the cattle. He also poured out the coins of the money changers and overturned their tables. 16He told those who were selling the doves, “Take these things out of here! Stop making my Father’s house a marketplace!” 17His disciples remembered that it was written, “Zeal for your house will consume me.” 18The Jews then said to him, “What sign can you show us for doing this?” 19Jesus answered them, “Destroy this temple, and in three days I will raise it up.” 20The Jews then said, “This temple has been under construction for forty-six years, and will you raise it up in three days?” 21But he was speaking of the temple of his body. 22After he was raised from the dead, his disciples remembered that he had said this; and they believed the scripture and the word that Jesus had spoken.
23When he was in Jerusalem during the Passover festival, many believed in his name because they saw the signs that he was doing. 24But Jesus on his part would not entrust himself to them, because he knew all people 25and needed no one to testify about anyone; for he himself knew what was in everyone.
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2.1–12 This miracle is found only in John.
2.1 The third day continues the series of days from 1.29, 35, 43. Wedding festivities usually lasted a week; those invited might be expected to contribute provisions such as wine. According to 21.2, Cana, in central Galilee, was the hometown of Nathanael (1.45).
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