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A.T. Robertson · Citado em PreceptAustin

João 1

Robertson adds "The future work of the Lamb of God here described in present tense as in 1 John 1:7+ about the blood of Christ."

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Robertson - Philip followed the method of Jesus with Andrew and John (Jn 1:39), probably without knowing it. Wise is the one who knows how to deal with the sceptic. (John 1 Word Pictures in the NT)

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Robertson says "This time they opened wide the door without giving any hint at all." (John 1 Word Pictures in the NT) John 1:23 He said, "I am A VOICE OF ONE CRYING IN THE WILDERNESS, 'MAKE STRAIGHT THE WAY OF THE LORD,' as Isaiah the prophet said." I am: John 3:28 Mt 3:3 Mk 1:3 Lu 1:16,17,76-79 Lk 3:4-6 As said: Isaiah 40:3-5 John 1 Resources - Multiple Sermons and Commentaries Related Passages: Isaiah 40:3-5 A voice is calling, “Clear the way for the LORD in the wilderness; Make smooth in the desert a highway for our God. 4 “Let every valley be lifted up, And every mountain and hill be made low; And let the rough ground become a plain, And the rugged terrain a broad valley; 5 Then the glory of the LORD will be revealed, And all flesh will see it together; For the mouth of the LORD has spoken.” John Continually Pointed Others to Jesus! PROPHET POINTS TO A PRINCE Mattoon - There is no bragging here. No list of credentials and accomplishments are given because John was not a glory seeker. (ED: He was a "glory pointer!" - John is ever the Jn 3:30+ Man") Henry

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Robertson says saw...coming is a "Dramatic historical present indicative (blepei) with vivid present middle participle (erchomenon). Graphic picture." Addendum note - Verbs in present tense in the context of the so-called historical present call for a vivid imagination on the part of the reader. The historical present describes a past event as though it were actually taking place. Here the present is a pictorial tense, displaying the action vividly before our eyes. In English we often use the historical present when recounting personal experiences such as "then he says to me" even though what he said occurred in the past. The Gospel of Mark frequently uses historical present - see peculiarities of Mark. Mark wants us to picture these Pharisees surrounding Jesus like a "brood of vipers" with serpentine precision surrounding Jesus, as if preparing their "victim" for a kill! (John 1 Word Pictures in the NT) Behold (see idou below) is a command to look, see, perceive. This command is in aorist imperative which means "Look now!," "Don't delay!," "Do not procrastinate!" In short John was saying Look at the Lamb. See Who the Lamb actually is. Perceive His purpose (e.g., Jews knew that literal lambs were sacrificed as sin offerings). There is a passage in the King James version in Isaiah 45 which commands OT readers to "Look", Isaiah writing Look (a command; Lxx = epistrepho in the aorist imperative = turn to Me [aka "be converted"] ) unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else. Comment: Some 1900 years later a 15 year old boy under amazing providential circumstances was confronted by a layman substituting for the absent preacher (because of a fierce snowstorm) with Isaiah 45:22KJV and implored to "Look!" Spurgeon later records this untrained laymen's words as he remembered them "My dear friends, this is a very simple text indeed. It says, ‘Look.’ Now lookin’ don’t take a deal of pain. It ain’t liftin’ your foot or your finger; it is just, ‘Look.’ Well, a man needn’t go to College to learn to look. You may be the biggest fool, and yet you can look. A man needn’t be worth a thousand a year to be able to look. Anyone can look; even a child can look.” Then he pointed out that the text says, “Look unto Me,” not to yourself. He went on about ten minutes or so telling everyone who Christ was that they were to look to. He seemed to be at the end of his tether when he looked directly at young Spurgeon and said (1:88), “Young man, you look very miserable. And you always will be miserable-miserable in life, and miserable in death-if you don’t obey my text; but if you obey now, this moment, you will be saved.” Then he shouted, “Young man, look to Jesus Christ. Look! Look! Look! You have nothin’ to do but to look and live.” Spurgeon said that he had been waiting to do fifty things, but that word “look” cleared away the clouds. He looked to Christ and the boy who would go on to become the greatest preacher of the 19th century was saved! And you will be saved too, if you look in faith to Jesus, the Lamb that God provided to take away your sins. (Adapted from Steven Cole). THOUGHT - This incredible story of Spurgeon's salvation begs the question - Have you looked at the Lamb, the only One Who can save you from a Christ-less eternity? (Eph 2:8-9+, Jn 8:24) If not, then, like Spurgeon, procrastinate no further. Simply Look to Jesus by faith and be saved eternally. See more detailed discussion of C H Spurgeon's Testimony.

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Robertson - He had predicted the Messiah and described him before he met him and baptized him. (John 1 Word Pictures in the NT) Gilbrant explains "What John was saying was that he had not recognized Jesus for what He was. Knowing Christ for who He is is a work of the Holy Spirit. The recognition of who Christ was was not to be John's alone." (Complete Biblical Library – John) But so that (purpose clause) - What is one purpose of John's baptizing? John now gives us the purpose. He might be manifested to Israel, I came baptizing in water - The point the Baptist makes here is that one of the purposes of his baptizing ministry was that the Messiah would be publicly identified. John does not record the baptism of Jesus for it happened several weeks prior and was followed by Jesus 40 days temptation. Mark 1:5+ describes John's work "And all the country of Judea was going out to him, and all the people of Jerusalem; and they were being baptized by him in the Jordan River, confessing their sins." Might be manifested (disclosed, revealed) (5319)(phaneroo from phanerós = manifest, visible, conspicuous in turn from phaino = give light; become visible in turn from phos = light) is literally "to bring to light" and primarily means "to make visible" or to cause to become visible. The basic meaning of phaneroo is to make known, to clearly reveal, to manifest (see Vine's below), to cause to be seen or to make something clear.

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Robertson - The Semites regarded the dove as a symbol of the Spirit." (Note however that C. K. Barrett does not agree the dove was considered by the Jews as a symbol of the Holy Spirit). (John 1 Word Pictures in the NT) William

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Robertson - this sight of the Spirit descending as a dove upon Jesus at his baptism (Mark 1:10=Matt. 3:16=Luke 3:22) became permanent proof to him. John’s allusion assumes the Synoptic record. The Semites regarded the dove as a symbol of the Spirit. (John 1 Word Pictures in the NT) And He remained (meno) upon Him - Remained is in the present tense signifying He continually remained upon Jesus. Was this visible? There is nothing in the NT which would suggest that Jesus walked around with a halo or an aura or a dove-like glow over His head (compare "tongues as of fire" in Acts 2:3+ which certainly did not remain on the Spirit baptized disciples). In fact, the very fact that John needed to see the Spirit descended to identify Jesus indicates there was nothing unique about the appearance of Jesus. (cf Isa 53:2+) The idea is that the Spirit's abiding presence was with the Man Jesus, continually empowering His ministry giving all believer's His model Spirit controlled life to imitate (SEE The Holy Spirit-Walking Like Jesus Walked!) This is one of those divine mysteries that we should be careful to not do too much speculation. John saw something indicative of the Spirit (and He was NOT a dove but descended like a dove!) and tells us he saw it and that is enough. Perhaps one day in Heaven we will have a further clarification, but for now this truth is enough. God said it, so we believe it, whether we can fully comprehend it or not. Don't be confused by this passage. Jesus ALWAYS had the Holy Spirit, for Jesus was God even as babe and as a young boy. So from the Old Testament prophecy in Isaiah to the NT passage in Revelation, Jesus ALWAYS had the Spirit. Lenski on Jesus' baptism - The truth is: no new relation was established; what happened was an act of God, that great act by which he inaugurated Jesus into his mighty office of Prophet, High Priest, and King....We are not told what became visible when the heavens were suddenly opened as we are told in the cases of Ezekiel and of Stephen. We may say that the heavenly glory became visible, and that Jesus, John, and any others who were present beheld its radiance (cf Jn 1:32-34) (The Interpretation of St. Mark's Gospel) In Isaiah 11:2+ we read "The Spirit of the LORD will rest on Him (MESSIAH), The spirit of wisdom and understanding, The spirit of counsel and strength, The spirit of knowledge and the fear of the LORD." Rev 3:1+ describes Jesus "Who has the seven Spirits of God" where "Seven Spirits" refers to the Holy Spirit. (cf Isaiah 42:1, Isaiah 61:1+, Lk 4:18,19+) The descending of the Spirit in a sense fulfills the prophecy uttered by Isaiah... Isaiah 11:2+ - The Spirit of the LORD will rest on Him (MESSIAH - Lxx = anapauo used figuratively here of the Spirit's resting in place, remaining -- anapauo is used in this same sense in 1 Pe 4:14+), The spirit of wisdom and understanding, The spirit of counsel and strength, The spirit of knowledge and the fear of the LORD. (Isaiah's point is that that He would be supernaturally energized by the Spirit!) Isaiah 61:1+ - The Spirit of the Lord GOD is upon Me (MESSIAH), Because the LORD has anointed Me To bring good news to the afflicted; He has sent me to bind up the brokenhearted, To proclaim liberty to captives And freedom to prisoners; (Quoted in Luke 4:18+) COMMENT - Note here the Spirit upon Messiah is paralleled with His anointing. Isaiah 42:1 - “Behold, My Servant, whom I uphold; My chosen one in whom My soul delights. I have put My Spirit upon Him; He will bring forth justice to the nations. NET NOTE - Isaiah 42:1–7 contain the first of Isaiah's "servant songs," which describe the ministry of a special, ideal servant who accomplishes God's purposes for Israel and the nations. This song depicts the servant as a just king who brings justice to the earth and relief for the oppressed. Leon Morris on remained (meno) - "The verb is emeinen, aorist of meno, a characteristic word of this Evangelist, here denoting the beginning of the Spirit’s permanent dwelling in Jesus and the inception of the new order: the whole of Jesus’ ministry is accomplished in the power of the Spirit." (BORROW The Gospel according to John : NICNT) NET NOTE - John says the Spirit remained on Jesus. The Greek verb meno is a favorite Johannine word, used 40 times in the Gospel and 27 times in the Epistles (67 together) against 118 times total in the NT. The general significance of the verb meno for John is to express the permanency of relationship between Father and Son and Son and believer. Here the use of the word implies that Jesus permanently possesses the Holy Spirit, and because He does, He will dispense the Holy Spirit to others in baptism (Jn 16:7, Acts 2:33+). Remained (continued, stayed) (3306)(meno) in simple terms means to remain in the same place or position over a period of time. It means to reside, stay, live, lodge, tarry or dwell. Menō describes something that remains where it is, continues in a fixed state, or endures. Meno can mean "to take up permanent residence." More than one half of the uses of meno are by John in his Gospel and letters. One of the greatest is Jesus instruction in John 15:5 “I am the vine, you are the branches; he who abides (meno) in Me and I in him, he bears much fruit, for apart from Me you can do nothing (OF ETERNAL VALUE)." Meno used 67 times by John - Jn. 1:32; Jn. 1:33; Jn. 1:38; Jn. 1:39; Jn. 2:12; Jn. 3:36; Jn. 4:40; Jn. 5:38; Jn. 6:27; Jn. 6:56; Jn. 7:9; Jn. 8:31; Jn. 8:35; Jn. 9:41; Jn. 10:40; Jn. 11:6; Jn. 11:54; Jn. 12:24; Jn. 12:34; Jn. 12:46; Jn. 14:10; Jn. 14:17; Jn. 14:25; Jn. 15:4; Jn. 15:5; Jn. 15:6; Jn. 15:7; Jn. 15:9; Jn. 15:10; Jn. 15:16; Jn. 19:31; Jn. 21:22; Jn. 21:23; 1 Jn. 2:6; 1 Jn. 2:10; 1 Jn. 2:14; 1 Jn. 2:17; 1 Jn. 2:19; 1 Jn. 2:24; 1 Jn. 2:27; 1 Jn. 2:28; 1 Jn. 3:6; 1 Jn. 3:9; 1 Jn. 3:14; 1 Jn. 3:15; 1 Jn. 3:17; 1 Jn. 3:24; 1 Jn. 4:12; 1 Jn. 4:13; 1 Jn. 4:15; 1 Jn. 4:16; 2 Jn. 1:2; 2 Jn. 1:9; Rev. 17:10 Matt Slick has an interesting thought regarding why Jesus received the baptism of John asking "Have you ever wondered why Jesus was baptized into John's baptism of repentance? Some say it was to identify with us; there is much truth in that. Others say it was to be an example; there is also much truth there, too. Probably the main reason that Jesus was baptized was because it was at His baptism that He began His ministry and entered into the Melchizedek priesthood so He could become the High Priest and be the Holy Sacrifice. Amos 3:7 "Surely the Sovereign LORD does nothing without revealing his plan to his servants the prophets." Exodus 29:1,4-7+ "This is what you are to do to consecrate them, so they may serve me as priests:... (after offering a blood sacrifice) 4 Then bring Aaron and his sons to the entrance to the Tent of Meeting and wash them with water. 5 Take the garments and dress Aaron with the tunic, the robe of the ephod, the ephod itself and the breast piece. Fasten the ephod on him by its skillfully woven waistband. 6 Put the turban on his head and attach the sacred diadem to the turban. 7 Take the anointing oil and anoint him by pouring it on his head" (NIV). Numbers 4:3 "Count all the men from thirty to fifty years of age who come to serve in the work in the Tent of Meeting" (NIV). So Jesus was probably 30 years old when He began His ministry (ED: Lk 3:23+) . (Carm.org Reference) HERETICAL ERROR - Robertson says "The Cerinthian Gnostics took the dove to mean the heavenly aeon Christ that here descended upon the man Jesus and remained with him till the Cross when it left him, a sort of forecast of the modern distinction between the Jesus of history and the theological Christ." Hiebert adds "Cerinthus (c. A.D. 100), a late contemporary of John the Apostle at Ephesus, separated Jesus from Christ. He taught that the “Christ spirit” came upon the man Jesus, the son of Joseph and Mary, at his baptism and empowered his ministry but left him before his crucifixion; it was only the man Jesus who died and rose again. Cerinthus thus rejected the doctrine of the incarnation and consequently obliterated the Christian doctrine of the atonement." (John 1 Word Pictures in the NT) Question: Why is the dove often used as a symbol for the Holy Spirit? Answer: All four Gospel accounts refer to the baptism of Jesus by John at the Jordan River (Matthew 3:16; Mark 1:10; Luke 3:22; John 1:32). Luke says, “And the Holy Spirit came down in a bodily shape, like a dove on Him.” Because the Holy Spirit is just that—spirit—He is not visible to us. On this occasion, however, the Spirit took on a visible appearance and was doubtless seen by the people. The dove is an emblem of purity and harmlessness (Matthew 10:16), and the form of the dove at Jesus’ baptism signified that the Spirit with which Jesus was endowed was one of holiness and innocence. Another symbol involving the dove comes from the account of the Flood and Noah’s ark in Genesis 6-8. When the earth had been covered with water for some time, Noah wanted to check to see if there was dry land anywhere, so he sent out a dove from the ark; the dove came back with an olive branch in her beak (Genesis 8:11). Since that time, the olive branch has been a symbol of peace. Symbolically, the story of Noah’s dove tells us that God declared peace with mankind after the Flood had purged the earth of its wickedness. The dove represented His Spirit bringing the good news of the reconciliation of God and man. Of course, this was only a temporal reconciliation, because lasting, spiritual reconciliation with God only comes through Jesus Christ. But it is significant that the Holy Spirit was pictured as a dove at Jesus’ baptism, thereby once again symbolizing peace with God. At Pentecost, the Holy Spirit assumed the form of “tongues of fire” (Acts 2:3) to signify the miraculous power of the apostles’ message and their radically changed lives. The Spirit’s appearance as the dove at Jesus’ baptism symbolizes the gentle Savior bringing peace to mankind through His sacrifice. (GotQuestions.org) John 1:33 "I did not recognize Him, but He who sent me to baptize in water said to me, 'He upon whom you see the Spirit descending and remaining upon Him, this is the One who baptizes in the Holy Spirit.' BGT John 1:33 κἀγὼ οὐκ ᾔδειν αὐτόν, ἀλλ᾽ ὁ πέμψας με βαπτίζειν ἐν ὕδατι ἐκεῖνός μοι εἶπεν· ἐφ᾽ ὃν ἂν ἴδῃς τὸ πνεῦμα καταβαῖνον καὶ μένον ἐπ᾽ αὐτόν, οὗτός ἐστιν ὁ βαπτίζων ἐν πνεύματι ἁγίῳ. NET John 1:33 And I did not recognize him, but the one who sent me to baptize with water said to me, 'The one on whom you see the Spirit descending and remaining– this is the one who baptizes with the Holy Spirit.' NLT John 1:33 I didn't know he was the one, but when God sent me to baptize with water, he told me, 'The one on whom you see the Spirit descend and rest is the one who will baptize with the Holy Spirit.' ESV John 1:33 I myself did not know him, but he who sent me to baptize with water said to me, 'He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit.' NIV John 1:33 I would not have known him, except that the one who sent me to baptize with water told me, 'The man on whom you see the Spirit come down and remain is he who will baptize with the Holy Spirit.' GNT John 1:33 κἀγὼ οὐκ ᾔδειν αὐτόν, ἀλλ᾽ ὁ πέμψας με βαπτίζειν ἐν ὕδατι ἐκεῖνός μοι εἶπεν, Ἐφ᾽ ὃν ἂν ἴδῃς τὸ πνεῦμα καταβαῖνον καὶ μένον ἐπ᾽ αὐτόν, οὗτός ἐστιν ὁ βαπτίζων ἐν πνεύματι ἁγίῳ. KJV John 1:33 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. YLT John 1:33 and I did not know him, but he who sent me to baptize with water, He said to me, On whomsoever thou mayest see the Spirit coming down, and remaining on him, this is he who is baptizing with the Holy Spirit; ASV John 1:33 And I knew him not: but he that sent me to baptize in water, he said unto me, Upon whomsoever thou shalt see the Spirit descending, and abiding upon him, the same is he that baptizeth in the Holy Spirit. CSB John 1:33 I didn't know Him, but He who sent me to baptize with water told me, 'The One you see the Spirit descending and resting on-- He is the One who baptizes with the Holy Spirit.' NKJ John 1:33 "I did not know Him, but He who sent me to baptize with water said to me,`Upon whom you see the Spirit descending, and remaining on Him, this is He who baptizes with the Holy Spirit.' NRS John 1:33 I 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.' NAB John 1:33 I did not know him, but the one who sent me to baptize with water told me, 'On whomever you see the Spirit come down and remain, he is the one who will baptize with the holy Spirit.' NJB John 1:33 I did not know him myself, but he who sent me to baptise with water had said to me, "The man on whom you see the Spirit come down and rest is the one who is to baptise with the Holy Spirit." GWN John 1:33 I didn't know who he was. But God, who sent me to baptize with water, had told me, 'When you see the Spirit come down and stay on someone, you'll know that person is the one who baptizes with the Holy Spirit.' I did not recognize Him: Joh 1:31 Mt 3:13-15 He who sent me to baptize in water said to me: John 3:5,34 Mt 3:11,14 Mk 1:7,8 Lu 3:16 Luke 24:49 Acts 1:4-5 Acts 2:1-4 Acts 10:44-47 Acts 11:15,16 19:2-6 1Co 12:13 Titus 3:5,6 Map of ministry of John the Baptist John 1 Resources - Multiple Sermons and Commentaries SIGN OF THE SPIRIT PROMISED Related Passages: Luke 24:49+ (JESUS PREDICTS THE BAPTISM AND GIVES THE PLACE IT WILL OCCUR) “And behold, I am sending forth the promise of My Father upon you; but you are to stay in the city (JERUSALEM) until you are clothed with power (dunamis) from on high (NOTE SPIRIT IS EQUATED WITH POWER - cf Acts 1:8+).” Acts 1:4-5+ (JESUS PREDICTS THE BAPTISM AND GIVES THE TIMING OF WHEN IT WILL OCCUR) Gathering them together, He commanded them not to leave Jerusalem, but to wait for what the Father had promised, “Which,” He said, “you heard of from Me; 5 for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.” Acts 2:1-4+ (THE BAPTISM WITH THE HOLY SPIRIT TAKES PLACE IN JERUSALEM) When the day of Pentecost had come, they were all together in one place (IN JERUSALEM). 2 And suddenly there came from heaven a noise like (Term of comparison = simile) a violent rushing wind, and it filled the whole house where they were sitting. 3 And there appeared to them tongues as of fire (Term of comparison = simile) distributing themselves, and they rested on each one of them. 4 And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit was giving them utterance. I did not recognize Him - The Baptist repeats Jn 1:31+ "I did not recognize Him." As explained, John did not recognize Jesus as the Messiah until he baptized Him as explained in this passage. But He Who sent me to baptize in water said to me - Who sent John to baptize in water? By implication this must refer to God the Father's directive to John. He upon Whom you see the Spirit descending and remaining upon Him - This is divine revelation. Note that the Baptist gives a clear testimony regarding the Trinity (He Who sent = Father; He upon Whom = Jesus; The Spirit descending). The Trinity is a mystery but it is a true mystery! Passages such as this strongly refute the dangerous, deadly false teaching of Oneness Pentecostalism (Jesus Only) See also resources below. THOUGHT - Just as the Baptist could not know Jesus unless the Spirit revealed Him to John, so too we as spiritually blinded sinners cannot know or recognize Jesus unless the Spirit opens the eyes of our heart, the spiritual eyes as He did Lydia in Acts 16:14+. This is the One Who baptizes in the Holy Spirit - This sums up Jesus' ministry for He came to seek and save the lost (Lk 19:10+). In order for one to be baptized with the Spirit, He must first believe in the Savior, so they are intimately, integrally related. Note that the critical point is that one is baptized in the Spirit, not that he or she is baptized in water. The former is a supernatural work, while the latter is a human work and no one will be saved by their works! (Titus 3:5+; see also Is baptism necessary for salvation?). See "Related Passages" above. John's baptism was literally in water, whereas Jesus' baptism is figuratively in the Holy Spirit. The baptism of the Spirit in Acts 2:1-4 on the Day of Pentecost resulted in the birth of the Church. All believers since that time have been baptized with the Spirit the moment they place their faith in Jesus. (See below for further explanation of baptism in/with the Holy Spirit) As an aside the question often arises as to whether those being baptized by John were genuinely saved? The short answer is not necessarily. See explanations. Mattoon on baptizes - This word was used of clothes that were dipped in dye. It was used to describe a ship that was submerged beneath the waves of the sea or of a person that was so drunk, he was considered to be soaked in drink. John baptized with water, but Jesus baptized men with the Holy Spirit of God. He brought the Spirit of God to us in such a way that we are saturated with His Spirit. Our life and being are flooded with God's Spirit. The Holy Spirit illumines and strengthens us. He fills us when we are yielded to Him. He is grieved by sin, hate, and bitterness in our lives. NIVSB has practical note on baptizes in the Holy Spirit - John baptized with water, but Jesus would baptize with the Spirit—by which He would cause those who believe in Him (JESUS) to participate in the power and grace of the new life He came to give (Jn 20:22; Ac 1:5; 2:4; 11:15–16; 19:4–6; 1 Co 12–14; Gal 3:5, 14; 4:6; 5:16–25; Eph 1:13; 3:16; 5:18; Php 3:3; 1 Th 4:8). (Related - See our need to depend on the Holy Spirit to obey the NT commands; The Holy Spirit-Walking Like Jesus Walked!; Filled with His Spirit/Richly Indwelt with His Word) Baptizes (present tense = continually)(907) see baptizo Related Resources: Why was Jesus baptized? Why was Jesus’ baptism important? | GotQuestions.org What was the meaning and importance of the baptism of John the Baptist? | GotQuestions.org What are the seven baptisms mentioned in the Bible, and what do they mean? | GotQuestions.org What does the Bible teach about the Trinity? | GotQuestions.org What are some popular illustrations of the Holy Trinity? How can there be subordination / hierarchy in the Trinity? How is the doctrine of the Trinity not tritheism? What is Trinitarianism? Is Trinitarianism biblical? What are the Beliefs of Jesus Only/Oneness Pentecostals? What is Sabellianism (Modalism)? Dr Wayne Grudem's discussion of the Trinity and Modalism in his online text Systematic Theology) - "Modalism gains its attractiveness from the desire to emphasize clearly the fact that there is only one God." (Grudem) Question: What is the baptism of the Holy Spirit? Answer: The baptism of the Holy Spirit may be defined as that work whereby the Spirit of God places the believer into union with Christ and into union with other believers in the body of Christ at the moment of salvation. The baptism of the Holy Spirit was predicted by John the Baptist (Mark 1:8+) and by Jesus before He ascended to heaven: For John baptized with water, but in a few days you will be baptized with the Holy Spirit” (Acts 1:5+). This promise was fulfilled on the Day of Pentecost (Acts 2:1–4+); for the first time, people were permanently indwelt by the Holy Spirit, and the church had begun. 1 Corinthians 12:12–13 is the central passage in the Bible regarding the baptism of the Holy Spirit: “For we were all baptized by one Spirit into one body—whether Jews or Greeks, slave or free—and we were all given the one Spirit to drink” (1 Corinthians 12:13). Notice that we “all” have been baptized by the Spirit—all believers have received the baptism, synonymous with salvation, and it is not a special experience for only a few. While Romans 6:1–4+ does not mention specifically the Spirit of God, it does describe the believer’s position before God in language similar to the 1 Corinthians passage: “ What shall we say, then? Shall we go on sinning so that grace may increase? By no means! We died to sin; how can we live in it any longer? Or don’t you know that all of us who were baptized into Christ Jesus were baptized into his death? We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.” The following facts are necessary to help solidify our understanding of Spirit baptism: First, 1 Corinthians 12:13 clearly states that all have been baptized, just as all been given the Spirit to drink (the indwelling of the Spirit). Second, nowhere in Scripture are believers told to be baptized with, in or by the Spirit, or in any sense to seek the baptism of the Holy Spirit. This indicates that all believers have had this experience. Third, Ephesians 4:5+ seems to refer to Spirit baptism. If this is the case, Spirit baptism is the reality for every believer, just as “one faith” and “one Father” are. In conclusion, the baptism of the Holy Spirit does two things, 1) it joins us to the body of Christ, and 2) it actualizes our co-crucifixion with Christ. Being in His body means we are risen with Him to newness of life (Romans 6:4+). We should then exercise our spiritual gifts to keep that body functioning properly as stated in the context of 1 Corinthians 12:13. Experiencing the one Spirit baptism serves as the basis for keeping the unity of the church, as in the context of Ephesians 4:5+. Being associated with Christ in His death, burial, and resurrection through Spirit baptism establishes the basis for our separation from the power of indwelling sin and our walk in newness of life (Romans 6:1-10; Colossians 2:12).(GotQuestions.org Bolding and numbering added) Norman Geisler - JOHN 1:33—Did John the Baptist know Jesus before His baptism or not? PROBLEM: Before His baptism John said categorically, “I did not know Him.” Yet in Matthew 3:13–14 John recognized Jesus before he baptized Him and said, “I have need to be baptized by You.” SOLUTION: John may have known Jesus before His baptism only by reputation, not by recognition. Or, he may have known Jesus only by personal acquaintance, but not by divine manifestation. After all, Jesus and John were relatives (Luke 1:36), even though they were reared in different places (Luke 1:80; 2:51). However, even though John may have had some previous family contact with Jesus, He had never known Jesus as He was revealed at His baptism when the Spirit descended on Him and the Father spoke from heaven (Matt. 3:16–17). The context indicates that, up to His baptism, no one really knew Jesus as He would then “be revealed to Israel” (John 1:31). (When Critics Ask) John 1:34 "I myself have seen, and have testified that this is the Son of God." BGT John 1:34 κἀγὼ ἑώρακα καὶ μεμαρτύρηκα ὅτι οὗτός ἐστιν ὁ υἱὸς τοῦ θεοῦ. NET John 1:34 I have both seen and testified that this man is the Chosen One of God." NLT John 1:34 I saw this happen to Jesus, so I testify that he is the Chosen One of God. " ESV John 1:34 And I have seen and have borne witness that this is the Son of God." NIV John 1:34 I have seen and I testify that this is the Son of God." GNT John 1:34 κἀγὼ ἑώρακα καὶ μεμαρτύρηκα ὅτι οὗτός ἐστιν ὁ υἱὸς τοῦ θεοῦ. KJV John 1:34 And I saw, and bare record that this is the Son of God. YLT John 1:34 and I have seen, and have testified, that this is the Son of God.' ASV John 1:34 And I have seen, and have borne witness that this is the Son of God. CSB John 1:34 I have seen and testified that He is the Son of God!" NKJ John 1:34 "And I have seen and testified that this is the Son of God." NRS John 1:34 And I myself have seen and have testified that this is the Son of God." NAB John 1:34 Now I have seen and testified that he is the Son of God." NJB John 1:34 I have seen and I testify that he is the Chosen One of God.' GWN John 1:34 I have seen this and have declared that this is the Son of God." this is the Son of God: John 1:18,49 3:16-18,35,36 5:23-27 6:69 10:30,36 11:27 19:7 20:28,31 Ps 2:7 89:26,27 Mt 3:17 4:3,6 8:29 11:27 16:16 17:5 26:63 Mt 27:40,43,54 Mk 1:1,11 Lu 1:35 3:22 Ro 1:4 2Co 1:19 Heb 1:1,2,5,6 7:3 1Jn 2:23 3:8 4:9,14,15 5:9-13,20 2Jn 1:9 Rev 2:18 Map of ministry of John the Baptist John 1 Resources - Multiple Sermons and Commentaries Related Passage: John 20:30,31 Therefore many other signs Jesus also performed in the presence of the disciples, which are not written in this book; but these have been written so that you may believe that Jesus is the Christ (MESSIAH), the Son of God; and that believing you may have life in His name. ONCE AGAIN JOHN GIVES PERSONAL TESTIMONY I myself have seen - This testimony follows based on the fact that the Baptist had seen the Spirit descending and remaining on Jesus. And have testified - Testified is perfect tense signifying completed action in the past with ongoing or continuing effect. It speaks of his abiding testimony. John is like a witness in a court of law giving personal testimony. Six times in this first chapter, the Baptist testifies or bears witness concerning Christ (John 1:7,8,15,19,32,34). John knew what (Who) he had seen and wanted everyone to know Him! We too should have the same passion and purpose as the Baptist, for we too have "seen" Jesus with the eyes of faith! Have you (under grace, not law) witnessed to anyone this past year? Have testified (witnessed) (3140)(martureo from martus/martys = witness = one who has information or knowledge of something and can bring to light or confirm something. English = martyr) in its most basic sense refers to a legal witness. Thus the verb martureo means to be a witness, to testify, to give evidence, to give solemn testimony, to bear record, to affirm that one has seen or heard or experienced something. It refers to speaking or acting to confirm information about oneself or others. To offer evidence of actual events, evidence based on direct personal knowledge. Richards adds "The emphasis in Greek culture and in the Bible on one’s personal experience of objective reality as a basis for one’s witness or testimony, makes an important statement about Christian faith. Our faith is based on historic events. The resurrection of Jesus was not some subjective experience but an objective event that took place in the real world." (NIEBW) Martureo or testify/testimony is clearly a major emphasis in the Gospel of John (31 of 74 verses with martureo are in John's Gospel) - Jn. 1:7; Jn. 1:8; Jn. 1:15; Jn. 1:32; Jn. 1:34; Jn. 2:25; Jn. 3:11; Jn. 3:26; Jn. 3:28; Jn. 3:32; Jn. 4:39; Jn. 4:44; Jn. 5:31; Jn. 5:32; Jn. 5:33; Jn. 5:36; Jn. 5:37; Jn. 5:39; Jn. 7:7; Jn. 8:13; Jn. 8:14; Jn. 8:18; Jn. 10:25; Jn. 12:17; Jn. 13:21; Jn. 15:26; Jn. 15:27; Jn. 18:23; Jn. 18:37; Jn. 19:35; Jn. 21:24. Note also that 14 of 33 NT verses that use the related noun marturia/martyria are found in the Gospel of John - That this is the Son of God - In the passage above (Jn 20:30,31) we see that one of the main purposes for writing John's Gospel is to show that Jesus is the Messiah, the Son of God. John now identifies the Lamb of God (Jn 1:29+) as the Son of God. The Lamb is the Son. The Sacrifice is God. Recall that in John 1:18+ we read that "No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him." And now John explains how the Son can "explain" the unseen God and the answer is because He too is God! As Jesus declared in Jn 10:30 “I and the Father are one.” In John 14 Jesus answered Philip's request to "show us the Father" declaring "He who has seen Me has seen the Father." (Jn 14:8,9)" In a sense John's declaration is a fulfillment of the prophecy in Isaiah 7:14+, which Matthew quoted writing “BEHOLD, THE VIRGIN SHALL BE WITH CHILD AND SHALL BEAR A SON, AND THEY SHALL CALL HIS NAME IMMANUEL,” which translated means, “GOD WITH US." (Mt 1:23+) Tenney writes "John’s emphatic declaration was the reason why the disciples left him to follow Jesus." (EBC) Robertson son Son of God - Nathanael uses it as a Messianic title (John 1:49) as does Martha (Jn 11:27). The Synoptics use it also of Christ (Mark 3:11; Matt. 14:33; Luke 22:70). Caiaphas employs it to Christ as a Messianic title (Matt. 26:63) and Jesus confessed under oath that he was (verse 64), thus applying the term to himself as he does in John’s Gospel (Jn 5:25; 10:36; 11:4) and by implication (the Father, the Son) in Matt. 11:27 (=Luke 10:22). Hence in the Synoptics also Jesus calls himself the Son of God. The phrase means more than just Messiah and expresses the peculiar relation of the Son to the Father (John 3:18; 5:25; 17:5; 19:7; Jn 20:31+) like that of the Logos with God in John 1:1. (John 1 Word Pictures in the NT) Son of God - 43x in 43v - Matt. 4:3; Matt. 4:6; Matt. 8:29; Matt. 26:63; Matt. 27:40; Matt. 27:43; Matt. 27:54; Mk. 1:1; Mk. 3:11; Mk. 15:39; Lk. 1:35; Lk. 3:38; Lk. 4:3; Lk. 4:9; Lk. 4:41; Lk. 22:70; Jn. 1:34; Jn. 1:49; Jn. 3:18; Jn. 5:25; Jn. 10:36; Jn. 11:4; Jn. 11:27; Jn. 19:7; Jn. 20:31+; Acts 8:37; Acts 9:20; Rom. 1:4; 2 Co. 1:19; Gal. 2:20; Eph. 4:13; Heb. 4:14; Heb. 6:6; Heb. 7:3; Heb. 10:29; 1 Jn. 3:8; 1 Jn. 4:15; 1 Jn. 5:5; 1 Jn. 5:10; 1 Jn. 5:12; 1 Jn. 5:13; 1 Jn. 5:20; Rev. 2:18 John

João 1

Robertson adds that this verb for looked at "vividly pictures the rapture of John in this vision of Jesus, so far as we know the third and last glimpse of Jesus by John (the baptism, Jn 1:29, and here)." (John 1 Word Pictures in the NT) Looked (1689)(emblepo from en = in or on + blépo = to look) means to look in the face, fix the eyes upon and so to stare at. It includes the idea of to contemplate or consider. One of the most dramatic NT uses is when "The Lord turned and looked at Peter" (Lk 22:61+) after he had denied Him three times! 10v in NT - Matt. 6:26; Matt. 19:26; Mk. 10:21; Mk. 10:27; Mk. 14:67; Lk. 20:17; Lk. 22:61; Jn. 1:36; Jn. 1:42; Acts 22:11 Walked (present tense) (4043)(peripateo) means literally to walk around as in Jn 1:36 and with a connotation of spending some time in a place. Figuratively it refers to one's conduct, behavior, lifestyle as in 1 John 2:6 where believers are called to follow Jesus' example - "the one who says he abides (present tense) in Him ought (dei in present tense = not optional, but obligatory!) himself to walk in the same manner as He walked (present tense)." Behold, the Lamb of God - As noted above behold is actually a command (aorist imperative) so John is addressing two of his very own disciples charging them not just to "look" at Jesus, but in essence (from the context) to follow Him. John's humility should not be missed! How tempting it would have been for John to desire to keep these two disciples under his charge, for he was man with a nature just like we have (fallen flesh is selfish and desires "self-glorification"). And yet he encouraged (in essence commanded) them to follow Jesus. John's "mantra" clearly was "He (present tense = continually) must (not optional!) (dei in present tense = continually) increase (present tense = "be increasing"), but I must (dei in present tense = continually not optional!) decrease (present tense = continually be decreasing)!" (John 3:30+). Beloved, enabled by the Spirit of Jesus, may we be imitators of John's humility (cf Heb 6:12+), remembering that "God is opposed to the proud, but gives grace to the humble!" (James 4:6+). Behold (2400) see previous note on idou Lamb (286) see note above on amnos

João 1

Robertson - These two disciples of the Baptist (Andrew and John) took him at his word and acted on it. John the Baptist had predicted and portrayed the Messiah, had baptized him, had interpreted him, and now for the second time had identified him. (John 1 Word Pictures in the NT) THOUGHT - How often we hear God's clear word of caution or command and yet fail or refuse willfully to heed! Woe! Leon

João 1

Robertson says "John often explains Aramaic words (John 1:38, 41, 42; 4:25; 9:7, etc.)" (John 1 Word Pictures in the NT) Translated (interpreted)(3177)(methermeneuo from meta = after, with + hermeneuo = translate, interpret) means literally to translate with and thus to translate from one language to another. The KJV translates it as "interpreted" (or "interpretation") which is accurate. Methermeneuo - 8x in 8v - Matt. 1:23; Mk. 5:41; Mk. 15:22; Mk. 15:34; Jn. 1:38; Jn. 1:41; Acts 4:36; Acts 13:8. No uses in the Septuagint. Rabbi (4461) rhabbi from Hebrew rab 07227 = >400x in OT - great one, master, chief) means my master (most common rendering in KJV) or my teacher. It was an respectful title of honor by which one would address a teacher who was recognized for their expertise in the Mosaic Law or Scriptures. Jesus' disciples repeatedly address Him as Rabbi (Jn. 4:31; Jn. 6:25; Jn. 9:2; Jn. 11:8). In John 1:38 rabbi equates with the Greek didaskalos or teacher. The suffix -bi signified "my master" "and was a title of respect by which teachers were addressed. The suffix soon lost its specific force, and in the NT the word is used as courteous title of address." (Vine) It is interesting that In Mt. 23:7-8 Jesus forbade His disciples to desire to use it ("do not be called Rabbi")." Zodhiates says Rabbi "was introduced as a title into the Jewish schools under a three-fold form, Rab, as the lowest degree of honor; Rab with the first person suffix i, Rabbi, my master, with higher dignity; and Rabboni, meaning my great master, the most honorable of all. This was publicly given to only seven persons, all of the school of Hillel and of great eminence.... In the days of Christ the title (RABBI) was misused by Jewish teachers in that they used it to require implicit obedience to their decisions and traditions and words rather than to those of the law and the prophets. Our Lord charged the Jewish scribes and Pharisees with being very fond of this presumptuous title, but commands His disciples not to be called Rabbi in the Jewish acceptance of the word (Mt. 23:7, 8). Although the title Rabbi was often given to the Lord Jesus, we do not find that He ever rebuked those who gave it to Him because He was in truth the Teacher sent from God, even that great Prophet who should come into the world, and of whom the Lord had said by Moses in Dt. 18:18, 19: "It shall come to pass that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him." (Complete Word Study Dictionary) (Was Jesus a rabbi?) Rabbi - 15 verses - Matt. 23:7; Matt. 23:8; Matt. 26:25; Matt. 26:49; Mk. 9:5; Mk. 11:21; Mk. 14:45; Jn. 1:38; Jn. 1:49; Jn. 3:2; Jn. 3:26; Jn. 4:31; Jn. 6:25; Jn. 9:2; Jn. 11:8 Teacher (1320)(didaskalos from didasko = teach to shape will of one being taught by content of what is taught <> cp didaskalía) is one who provides instruction or systematically imparts truth. The teacher teaches in such a way as to shape will of one being taught by content of what is taught. Someone has said that "The great teacher is the one who turns our ears into eyes so that we can see the truth." Henry Brooks added that "A (Bible) teacher affects eternity; he can never tell where his influence stops." Didaskalos refers to Jesus (the Master Teacher) in 41 of 58 NT uses. Twice Jesus calls Himself Teacher (Mt 26:18, Jn 13:13-14). He is referred to as Teacher by His disciples (Mk 4:38+; Mk 9:38+; Mk 13:1+; Lk 7:40+; Lk 21:7+), by the Pharisees (Mt 8:19, 12:38), by Pharisees and Herodians (Mt 22:16); Sadducees (Mk 12:19+), a teacher of the law (Mk 12:32+), Jewish deceivers (Lk 20:21+); the rich young ruler (Lk 18:18+), tax collectors (Lk 3:12+) and His friend Martha (Jn 11:28+). As an aside someone has said our great Teacher writes many of His best lessons on the blackboard of affliction. All of John's uses of didaskalos - Jn. 1:38; Jn. 3:2; Jn. 3:10; Jn. 8:4; Jn. 11:28; Jn. 13:13; Jn. 13:14; Jn. 20:16 Henry Mahan - The Master turned and asked, ‘What seek ye?’ At first it may seem strange that the all-knowing Lord should ask such a question of them. His question was to reveal the true motive and purpose of these men. He asked Cain, ‘Where is your brother?’ He asked Adam, ‘Where art thou?’ In those days many followed him for various reasons – the miracles (John 2:23), the loaves and fishes (John 6:26), or because it was the popular thing to do. But some followed him because of their need and because they believed (John 6:66-69). The question is, ‘What seek ye?’ or ‘On what is your heart set?’ (Psalm 42:1). Their reply was, ‘Master, where dwellest thou?’ It was not a ‘what’ but a ‘whom’ that their hearts were set upon. It was not a blessing, but the blesser himself they were interested in (2 Tim. 1:12). James Smith -WHAT SEEK YE? “Then Jesus turned and saw them following, and saith unto them, What seek ye?” (John 1:38). Jesus did not say, “Whom seek ye?” because He knew they sought Himself; but, “What seek ye?” What is it in Me that ye seek? Ah, this opens a wide door of entrance, there is so much in Jesus worth seeking. Some only seek to look at Him, others seek His forgiving smile. There are others who seek to know His dwelling-place, that they might abide with Him. What seekest thou, O my soul? Seek His wisdom to guide thee. Seek His peace to possess thee, His power to keep thee, His Spirit to abide in thee and transform thee into His Divine image. Seek that His will may be done in thee as it is done in Heaven, and that His presence may be an abiding reality with thee. Seek, and ye shall find. Henry Blackaby - Come and See They said to Him, “Rabbi” (which means “Teacher”), “where are You staying?” “Come and you’ll see,” He replied. So they went and saw where He was staying, and they stayed with Him that day.—John 1:38b–39 There comes a time for each of us when merely talking about the Christian pilgrimage is not sufficient. We must actually set out on the journey! We can spend many hours debating and discussing issues related to the Christian life, but this means little if we never actually step out and follow Christ! For generations, the coming of the Messiah had been pondered and predicted by the nation of Israel. Perhaps no topic garnered more discussion among Jews than the nature and work of the Messiah. Andrew had listened to John the Baptist and had heard of the coming Messiah. Now, suddenly, he was face to face with the One he had yearned to see! Andrew's mind was filled with questions he longed to ask. Instead of entering into a theological dialogue with Andrew, however, Jesus turned and began to walk. Andrew's questions would not be answered by discussion alone, but by walking with Him. Christianity is not a set of teachings to understand. It is a Person to follow. As he walked with Jesus, Andrew watched Jesus heal the sick, teach God's wisdom, and demonstrate God's power. Andrew not only learned about God; he actually experienced Him! Moments will come when you stand at a crossroads with your Lord. You will have a hundred questions for Him. Rather than answering the questions one by one, Jesus may say, “Put on your shoes, step out onto the road, and follow Me.” As you walk daily with Him, Jesus will answer your questions, and you will discover far more than you even knew to ask. Warren

João 1

Robertson - The more formal call of Andrew and Simon, James and John, comes later (Mark 1:16ff+.=Matt. 4:18ff+=Luke 3:1–11+). (John 1 Word Pictures in the NT)

João 1

Robertson - Andrew and John had made the greatest discovery of the ages, far beyond gold or diamond mines. The Baptist had told about him. “We have seen him.” (John 1 Word Pictures in the NT) What did they understand about the Messiah at this time? We cannot be sure, but the term in its fullness spoke of a "coming one," the expected "Anointed One" who was anointed prophet, priest and king. There is little question that Jesus "unpacked" the Old Testament Scriptures that spoke of Him as they stayed with Him in John 1:38 and from the Word of God it became clear that Jesus was the Messiah. And of course the Holy Spirit was at work in the background, opening the eyes of the hearts of Andrew and John to the Word of Truth. “We have found Him Whom all Israel has been looking for!” - Lenski

João 1

Robertson - Philip carries on the work. One wins one. If that glorious beginning had only kept on! Now it takes a hundred to win one. (John 1 Word Pictures in the NT)

João 1

Robertson - Philip does not argue the point (i.e., - "Can any good thing come out of Nazareth?"). A saying had arisen that no prophet comes out of Galilee (John 7:52), untrue like many such sayings. (John 1 Word Pictures in the NT) Mahan -The Saviour's lowly birth, beginning, and surroundings were a stumbling block to those who expected a great and glorious Messiah who would restore the kingdom to Israel. Many looked for a lion, not a lamb. They did not understand the types and sacrifices of the Old Testament. Phillip did not argue; he simply said, ‘Come and see for yourself.’

João 1

Robertson - Nathanael was a student of the Old Testament as Philip implied (Nn 1:45) and was quick to put together his knowledge, the statement of Philip, and the manifest supernatural knowledge of Jesus as just shown. There is no reason for toning down the noble confession of Nathanael in the light of Christ’s claim in verse 51. Cf. the confession of Peter in Jn 6:69 and Matt. 16:16 and Martha’s in John 11:27. Nathanael goes further. Thou art King of Israel (Basileus ei tou Israēl). To us this seems an anti-climax, but not so to Nathanael for both are Messianic titles in Psalm 2:6,7 and Jesus is greeted in the Triumphal Entry as the King of Israel (John 12:13). (John 1 Word Pictures in the NT) Son of God - Matt. 4:3; Matt. 4:6; Matt. 8:29; Matt. 26:63; Matt. 27:40; Matt. 27:43; Matt. 27:54; Mk. 1:1; Mk. 3:11; Mk. 15:39; Lk. 1:35; Lk. 3:38; Lk. 4:3; Lk. 4:9; Lk. 4:41; Lk. 22:70; Jn. 1:34; Jn. 1:49; Jn. 3:18; Jn. 5:25; Jn. 10:36; Jn. 11:4; Jn. 11:27; Jn. 19:7; Jn. 20:31+; Acts 8:37; Acts 9:20; Rom. 1:4; 2 Co. 1:19; Gal. 2:20; Eph. 4:13; Heb. 4:14; Heb. 6:6; Heb. 7:3; Heb. 10:29; 1 Jn. 3:8; 1 Jn. 4:15; 1 Jn. 5:5; 1 Jn. 5:10; 1 Jn. 5:12; 1 Jn. 5:13; 1 Jn. 5:20; Rev. 2:18 Jesus’ followers repeatedly acknowledged that He was the Son of God (cf. John 6:69; 11:27; Matt. 14:33; 16:16; cf. Luke 1:32, 35) You are the King (basileus) of Israel - The title King of Israel most likely reflected Nathanael's hope that Jesus would give the Jews political deliverance from the romans. As Jesus entered Jerusalem to begin His last week, "Passion Week," the Jews were exuberantly welcoming Him because they thought this meant the end of Roman oppression. Luke records their welcome as they were "shouting “BLESSED IS THE KING WHO COMES IN THE NAME OF THE LORD; Peace in heaven and glory in the highest!” (Lu 19:38+) Related Passages: Zephaniah 3:15+ The LORD has taken away His judgments against you, He has cleared away your enemies. The King of Israel, the LORD, is in your midst; You will fear disaster no more. Zechariah 9:9 Rejoice greatly, O daughter of Zion! Shout in triumph, O daughter of Jerusalem! Behold, your king is coming to you; He is just and endowed with salvation, Humble, and mounted on a donkey, Even on a colt, the foal of a donkey. Micah 5:2+ “But as for you, Bethlehem Ephrathah, Too little to be among the clans of Judah, From you One will go forth for Me to be ruler in Israel. His goings forth are from long ago, From the days of eternity.” John 6:15+ So Jesus, perceiving that they were intending to come and take Him by force to make Him king, withdrew again to the mountain by Himself alone. John 12:13+ took the branches of the palm trees and went out to meet Him, and began to shout, “Hosanna! BLESSED IS HE WHO COMES IN THE NAME OF THE LORD, even the King of Israel.” John 18:33-39 Therefore Pilate entered again into the Praetorium, and summoned Jesus and said to Him, “Are You the King of the Jews?” (cf Mark 15:2+, Lk 23:3+) 34 Jesus answered, “Are you saying this on your own initiative, or did others tell you about Me?” 35 Pilate answered, “I am not a Jew, am I? Your own nation and the chief priests delivered You to me; what have You done?” 36 Jesus answered, “My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews; but as it is, My kingdom is not of this realm.” 37 Therefore Pilate said to Him, “So You are a king?” Jesus answered, “You say correctly that I am a king. For this I have been born, and for this I have come into the world, to testify to the truth. Everyone who is of the truth hears My voice.” 38 Pilate said to Him, “What is truth?” And when he had said this, he went out again to the Jews and *said to them, “I find no guilt in Him. 39 “But you have a custom that I release someone for you at the Passover; do you wish then that I release for you the King of the Jews?” NET NOTE - Nathanael’s confession—You are the Son of God; you are the King of Israel—is best understood as a confession of Jesus’ messiahship. It has strong allusions to Ps 2:6–7, a well-known messianic psalm. What Nathanael’s exact understanding was at this point is hard to determine, but “son of God” was a designation for the Davidic king in the OT, and Nathanael parallels it with King of Israel here. Warren Wiersbe on King of Israel - Israel’s people were tired of Roman rule and wanted a king. Because Christ fed them, they wanted to make Him King (John 6:15), but He left the crowd. He offered Himself as their King (recorded in John 12:12–19) but the chief priests said, “We have no king but Caesar!” (John 19:15) (Wiersbe's Expository Outlines on the New Testament ) Names/Descriptions of Christ John Chapter 1 From Leon

João 1:2

Robertson on houtos - “This one,” the Logos of John 1:1-note, repeated for clarity, characteristic of John‘s style. He links together into one phrase two of the ideas already stated separately, “in the beginning He was with God,” “afterwards in time He came to be with man” (Marcus Dods). Thus John clearly states of the Logos Pre-existence before Incarnation, Personality, Deity. (John 1 Word Pictures in the NT) Horner - “This [Word] was existing in the beginning before [in intimate union with] God.” In typical Johannine fashion, the main thought of Jn 1:1-note is repeated and refined (Ed: John uses the tool of repetition frequently in his writing - e.g., even in the prologue compare - Jn 1:1, 2, 18 = Jesus in intimate fellowship with the Father; Jn 1:1, 18 = Jesus sharing God the Father's essence; Jn 1:9,14 - deity becoming Man; Jn 1:12,13 = God the Father’s means of redemption and adoption). Jesus Christ did not come to be with God, as if at a point of origination; rather Jesus Christ is being with God in the beginning. There was never a time when Jesus Christ did not exist with the Father. (John 1:1-18 The Prologue Ministry of Jesus Christ) Albert Barnes on Jn 1:2 - This seems to be a repetition of what was said in the first verse; but it is stated over again to “guard the doctrine,” (cf 1Ti 6:20, 2Ti 1:14-note) and to prevent the possibility of a mistake. John had said that He existed before the creation, and that He was “with God;” but he had not said in the first verse “that the union with God existed in the beginning.” He now expresses that idea, and assures us that that union was not one which was commenced in time, and which might be, therefore, a mere union of feeling, or a compact, like that between any other beings, but was one which existed in eternity, and which was therefore a union of nature or essence. (John 1 Commentary) John

João 1:3

Robertson says "Came into being is "Second aorist middle indicative of ginomai — the constative aorist covering the creative activity looked at as one event in contrast with the continuous existence of ēn (imperfect tense) in John 1:1-note and John 1:2-note. All things “came into being.” Creation is thus presented as a becoming (ginomai) in contrast with being (eimi). Even as the worlds came into being by the Word, so those in darkness are transferred into light by the proclamation of the same Word, and now " we are His workmanship (poiema), created (ktizo) in Christ Jesus for good works, which God prepared beforehand, that we should walk in them." (Eph 2:10) We are the result of His Spirit's work on those dead in their trespasses and sins, those who now are His "poetic masterpiece". Ponder this truth for a moment! John

João 1:3

Robertson says "Not even one thing!" Has come into being - The verb ginomai is in the perfect tense.

João 1:5

Robertson says "The light kept on shining in spite of the darkness that was worse than a London fog as the Old Testament and archaeological discoveries in Egypt, Assyria, Babylonia, Persia, Crete, Asia Minor show." Hendriksen favors the sense in Jn 1:5 that the darkness did not appropriate or apprehend the light. Hendriksen goes on to explain that "From passages such as Jn 3:20 (cf. Eph. 6:12) it is evident that this darkness does not merely behave negatively; on the contrary, it hates the light. It refers to the world of mankind viewed as a hostile power, which actively resists the light and refuses to accept it. What we have here is a manifestation of the absolute antithesis between light and darkness, kingdom of God and the world, Christ and the forces of the evil one." (New Testament Commentary Exposition of the Gospel According to John) John frequently contrasts light and darkness - John 1:5, 3:19, 8:12, 12:35, 12:46. Steven Cole's conclusion of John 1:1-5 - So John’s point in this opening stunning description of Jesus Christ is to tell us that He is the eternal Word, the Creator of everything, and that He reveals the life and light of God to this dark world. Have you ever been stunned like that soldier in Ben Hur because God opened your eyes to see who Jesus really is? Because He is the eternal God, we should believe in Him and submit everything in our lives to Him as the Sovereign Lord. Because He is the Creator, we should worship Him as we see His handiwork in what He has made. If His life is in us, our salvation is secure. Because He is our life, we should be filled with hope because we will spend eternity with Him. Because He is our light, we should let Him shine into every decision we make and into every area of our lives. To know God, look to Jesus, the eternal Word of God! (John 1:1-5 Jesus: Revealer of God ) Hendriksen's synthesis of John 1:1-5 - a. In the beginning. When the universe was created, he already existed; he is from everlasting. He enjoyed an eternity of infinitely close communion with his Father, rejoicing always before him. He was himself God. b. At the creation. All things, one by one, came into being through him. Of all that exists today there is nothing that originated apart from him. In him from eternity and also c. After the fall, throughout the entire old dispensation, the full, rich life of God resided. Throughout that same old dispensation that life was made manifest: God’s glorious attributes, exhibited in the work of salvation, were proclaimed to mankind. Life which is made manifest is called light. Thus, the life was the light of men. But the light is shining still, also during the new dispensation: it is the very nature of light to shine. However, the world did not appropriate the light: is steadfastly refused and actively opposed the message of God’s truth and love. It hated the Christ in whom the life of God resided and from whom as light it shines forth to those in darkness. (New Testament Commentary Exposition of the Gospel According to John)

João 1:8

Robertson commenting on the use of ekeinos in reference to Christ in 1Jn 2:6 explains this is "the emphatic use of the demonstrative ekeinos in reference to Christ as in 1Jn 3:3, 5, 7, 16; 4:17 and John 7:11; 9:12, 28; 19:21." In Jn 9:37 literally it reads “And the one speaking with thee is that man.” In Mt 27:63 ("that [ekeinos] deceiver") presents "a picturesque sidelight on their intense hatred of and fear of Jesus." In Jn 5:19 "whatever the Father does" is literally "whatever that One (ekeinos) does," about which Robertson says regarding ekeinos = "emphatic demonstrative, that one, referring to the Father. This sublime claim on the part of Jesus will exasperate his enemies still more." In Jn 13:25 "He (ekeinos - literally - "that one"), leaning back thus on Jesus’ breast." NASB Dictionary (obviously does not have all 243 uses) Translates ekeinos as "that one (or neut. that thing), often intensified by the art. preceding:—once*(3), one(4), other(1), these(1), this(2), those(35), those things(1), very(1), what(1)." Click for Thayer's full definition of ekeinos - scroll down Click for Liddell-Scott-Jones' full definition of ekeinos - scroll down (also has Thayer's) Ekeinos - 243x in 236v - SYNOPTIC GOSPELS - Mt 3:1; 7:22, 25, 27; 8:13, 28; 9:22, 26, 31; 10:14f, 19; 11:25; 12:1, 45; 13:1, 11, 44; 14:1, 35; 15:22, 28; 17:18, 27; 18:1, 27f, 32; 20:4; 21:40; 22:7, 10, 23, 46; 24:19, 22, 29, 36, 38, 43, 46, 48, 50; 25:7, 19; 26:24, 29, 55; 27:8, 19, 63; Mark 1:9; 2:20; 3:24f; 4:11, 20, 35; 6:55; 7:20; 8:1; 12:7; 13:11, 17, 19, 24, 32; 14:21, 25; 16:10, 13, 20; Luke 2:1; 4:2; 5:35; 6:23, 48f; 7:21; 8:32; 9:5, 36; 10:12, 31; 11:26; 12:37f, 43, 45ff; 13:4; 14:24; 15:14f; 17:31; 18:3, 14; 19:4; 20:18, 35; 21:23, 34; 22:22; JOHN - John 1:8, 18, 33, 39; 2:21; 3:28, 30; 4:25, 39, 53; 5:9, 11, 19, 35, 37ff, 43, 46f; 6:29; 7:11, 45; 8:42, 44; 9:9, 11f, 25, 28, 36f; 10:1, 6, 35; 11:13, 29, 49, 51, 53; 12:48; 13:25-27, 30; Jn 14:20-21, 26; 15:26; 16:8, 13f, 23, 26; 18:13, 15, 17, 25; 19:15, 21, 27, 31, 35; 20:13, 15f, 19; 21:3, 7, 23; ACTS - Acts 1:19; 2:18, 41; 3:13, 23; 7:41; 8:1, 8; 9:37; 10:9; 12:1, 6; 14:21; 16:3, 33, 35; 19:16, 23; 20:2; 21:6; 22:11; 28:7; Rom 6:21; 14:14f; 1 Cor 9:25; 10:11, 28; 15:11; 2 Cor 7:8; 8:9, 14; 10:18; Eph 2:12; 2Th 1:10; 2 Tim 1:12, 18; 2:13, 26; 3:9; 4:8; Titus 3:7; Heb 4:2, 11; 6:7; 8:7, 10; 10:16; 11:15; 12:25; Jas 1:7; 4:15; 2 Pet 1:16; FIRST JOHN - 1 John 2:6; 3:3, 5, 7, 16; 4:17; 5:16; Rev 9:6; 11:13 Ekeinos - about 551 verses in the Septuagint - Ge 2:12 = ("that land"), Ge 6:4 = ("in those days"), Ge 6:21; Ge 10:11 = ("that land"); Ge 15:18 = ("on that day"); Ge 17:14 = ("that person shall be cut off"), Ge 17:23, 26; 19:9, 22, 33, 35; 21:22, 31; 22:14; 24:65; 26:12, 21, 24, 32; 28:11, 19; 29:2; 30:16, 35; 32:2, 13, 21f, 30; 33:16f; 35:22; 37:19; 38:1; 41:13; 43:28, 34; 47:17f; 48:6, 20; Exod 1:6; 2:11, 23; 3:8; 4:19; 7:12; 8:22; 9:4; 10:13; 12:15, 19, 42, 51; 13:8; 14:30; 15:23; 17:7; 19:13; 31:14; 32:28; 34:3; Lev 7:20f, 25, 27; 17:4, 9; 20:3ff; 22:3, 30; 23:30; 27:23; Num 5:6, 31; 6:11; 9:6f, 13; 10:32; 11:3, 34; 13:24; 14:1, 38, 45; 15:30f; 16:14; 19:13, 20; 21:3; 22:4, 33; 32:10; Deut 1:9 = ("I spoke to you at that time"), Dt 1:16, 18f, 44; 2:7, 34; 3:4, 8, 12f, 18, 21, 23; 4:14; 5:5; 7:19, 24; 8:15; 9:20; 10:1, 8; 12:3; 13:3, 5, 15; 14:28; 17:5, 9, 12; 18:9, 20, 22; 19:17; 21:3f, 6, 23; 22:18; 24:7; 26:3; 27:11; 28:65; 29:3, 18, 20, 22, 27; 31:10, 17f, 22; 32:44; Josh 2:24; 3:4; 4:14; 5:9, 12; 6:26; 8:25; 9:26f; 10:28, 35; 11:10, 21; 14:9, 12; 15:63; 24:25, 29, 33; Judg 2:5, 10; 3:29f; 4:4, 23; 5:1; 6:20, 25, 32, 40; 7:9; 9:45; 10:8; 11:21, 26; 12:6; 14:4; 15:13, 17; 17:6; 18:1, 12; 19:1; 20:15, 21, 26, 28, 35, 46; 21:14, 24f; 1 Sam 3:1f, 12; 4:1, 12; 6:15f; 7:6, 10; 8:18; 9:24; 10:9; 12:18; 14:1, 18, 23f, 31, 37, 45; 16:13; 18:9; 19:11, 24; 20:19, 26; 21:7, 10, 13; 22:18, 22; 23:28; 27:6; 28:1, 20, 25; 29:4; 30:20, 25; 31:6; 2 Sam 2:16f, 29; 3:37; 5:8, 20; 6:8f; 7:4; 11:12; 17:13; 18:7f; 19:2f; 23:10, 19; 24:18; 1 Kgs 2:25, 37; 3:21; 8:64f; 9:9; 10:10; 11:29; 13:3, 11; 16:16, 22; 19:8; 22:25, 35; 2 Kgs 3:6; 4:25; 8:22; 10:32; 15:37; 16:6; 17:4; 18:4, 16; 20:1, 12; 23:15, 17; 24:10; 1 Chr 7:24; 10:6; 12:19; 13:11f; 14:11; 16:7; 17:3; 21:28f; 29:22; 2 Chr 1:7; 7:2, 8; 9:9; 13:18; 15:5, 11; 16:7, 10; 18:24, 34; 20:26; 21:8, 10; 28:16; 30:3; 32:24; 35:16f; Ezra 4:13, 15f, 19, 21; 5:8f, 16f; 6:7f, 12; 8:34; Neh 4:16, 22; 6:1, 17; 8:17; 12:43f; 13:1, 15, 21, 23; Esth 6:1; Job 1:1, 3; 3:4, 6ff; 5:5; 15:28; 31:15; Ps 95:10; 146:4; Prov 6:6f; 26:4; 28:28; 29:16; Eccl 5:14; 9:15; Isa 2:11, 17, 20; 3:7, 18; 4:2; 5:30; 7:18, 20f, 23; 10:17, 20, 27; 11:10f; 12:1, 4; 14:3f; 17:4, 7, 9; 18:7; 19:16, 18f, 21, 23f; 22:8, 12, 20, 25; 23:15; 25:9; 26:1; 27:1f, 12f; 28:5; 29:18; 30:23, 25; 31:7; 38:1, 12; 39:1; 52:6; 54:9; 57:6; Jer 3:1, 16ff; 4:9, 11; 5:18; 8:1, 3; 12:17; 18:8; 20:16; 23:34; 25:12f; 30:7f; 31:1, 29, 33; 33:11; 38:4; 39:17; 46:10; 49:22; 50:4, 20; Ezek 3:18f; 14:8f, 17, 19; 20:6; 24:26f; 29:21; 30:9; 32:31; 36:35; 38:10, 14, 17ff; 39:11; 40:1, 46; 41:15; 45:22; 46:3; Dan 2:31, 44; 3:7f, 12, 21, 27; 4:22, 36; 5:1, 5f; 6:6, 11, 15, 24; 7:11, 20f; 8:16; 10:2; 11:14, 20; 12:1; Hos 1:5; 2:16, 18, 21; Joel 2:29; 3:1, 18; Amos 2:16; 5:13; 8:3, 9, 13; 9:11; Obad 1:8; Mic 2:4; 3:4; 4:6; 5:10; 7:11f; Zeph 1:9f, 12, 15; 3:11, 16, 19f; Hag 2:23; Zech 2:4, 11; 3:9f; 6:10; 8:6, 10, 23; 9:16; 11:11; 12:3f, 6, 8f, 11; 13:1f, 4; Zech 14:3 = ("against those nations"); Zech 14:4, Zech 14:6 = ("in that day") Zech 14:6-8, 13, 15, 17, 20-21; Later John declared "You yourselves bear me witness, that I said, ‘I am not the Christ (the Messiah),’ but, ‘I have been sent before Him.’ He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom’s voice. And so this joy of mine has been made full. He must increase, but I must decrease." (Jn 3:28-30-note) Westcott on why John repeats the phrase "to testify about the Light" (also in Jn 1:7-note) - From this passage and other similar passages (Jn 1:20, Jn 3:26-36) it has been plausibly argued that the Evangelist was familiar with some who unduly exalted the Baptist. Comp. Acts 19:1-5). John was “the lamp” (Jn 5:35) and not the Light. (The Gospel According to St John) POSB - (John 1:8) Humility— Ministers: a man who was great, but he was not the Light. John the Baptist was extraordinarily great. Jesus Himself said, "Among them that are born of women there hath not risen a greater than John the Baptist" (Matthew 11:11). But, he was not the Light. The humility of John was striking. (Read John 1:19-23, 27 for the impact of his humility and the example he set for every servant of God.) No matter how great the ministry of a man may be in the eyes of men, that man's ministry is eclipsed by the greatness of John. Yet John says, "[His] shoe's latchet I am not worthy to unloose." (John 1:27) (Matthew 23:12, Phil. 2:3-4; cp. Ro 12:3, 1 Peter 5:5). (Preacher's Outline & Sermon Bible-John) (POSB - WORDsearch) Steven Cole on the fact that John the Baptist was not the Light - John may have simply added this to make it crystal clear, or it could be that there were still some in Ephesus in John’s day similar to those whom Paul found there, who held to the baptism of John, but had not believed in Jesus (Acts 19:1-7). (John 1:6-13 God’s Witness, Your Verdict) Here are two other passages that suggest John the Baptist had considerable influence and may therefore have caused some confusion as to the identity of the Messiah. Recall that John wrote some time after the other Gospel writers, so there may have been time for the development of this problem (but this is speculation). Luke 3:15 Now while the people were in a state of expectation and all were wondering in their hearts about John, as to whether he might be the Christ, Acts 18:25 This man had been instructed in the way of the Lord; and being fervent in spirit, he was speaking and teaching accurately the things concerning Jesus, being acquainted only with the baptism of John He came… to testify - More literally this reads "that he might testify about the Light." That is the Greek conjunction hina which introduces a purpose clause often identified by the English phrase "so that." Here as in John 1:7, the apostle clearly emphasizes the Baptist's purpose. See discussion on the importance of observing and interrogating terms of purpose or result. And so we see that while John the Baptist was a chief agent of belief in the beginning of Jesus' ministry, Jesus Christ is the always to be the chief object of belief. Although John’s person and ministry were vitally important (Mt 11:11), he was merely the forerunner who announced the coming of the Messiah. Clearly John the Baptist exerted a great influence in Israel, for even several years after his death, some of his disciples still failed to understand the forerunner was the agent whose role was subordinate to Jesus And it came about that while Apollos was at Corinth, Paul having passed through the upper country came to Ephesus, and found some disciples, 2 and he said to them, “Did you receive the Holy Spirit when you believed?” And they said to him, “No, we have not even heard whether there is a Holy Spirit.” 3 And he said, “Into what then were you baptized?” And they said, “Into John’s baptism.” 4 And Paul said, “John baptized with the baptism of repentance, telling the people to believe in Him who was coming after him, that is, in Jesus.” 5 And when they heard this, they were baptized in the name of the Lord Jesus. (Acts 19:1-5). What a testimony to John the Baptist, that he was so Christlike in his life and teachings that people kept mistaking him for the promised Messiah, requiring John in his Gospel (inspired by the Holy Spirit) to assure people that, despite all appearances, John the Baptist was not Christ (John 1:20). Would it be true of us that others would see Christ in us to such a degree as John!

João 1:14-18

Robertson - Second perfect active indicative of krazo, old verb for loud crying, repeated in dramatic form again for emphasis recalling the wonderful Voice in the wilderness which the Beloved Disciple can still hear echoing through the years. (Ed Note: The perfect tense pictures his voice as still crying out even in our day to all who would hear his voice in the wilderness! Cp Jesus crying out [also krazo] in Jn 7:37-39!) Krazo - 55x in 54v - NAS Usage: cried(20), cries(2), cry(5), crying(12), screaming(1), screams(1), shout(1), shouted(4), shouting(8). Mt. 8:29; 9:27; 14:26, 30; Mt 15:22-23; Mt 20:30-31; Mt 21:9, 15; Mt 27:23, 50; Mk. 3:11; 5:5, 7; 9:24, 26; 10:47f; 11:9; 15:13f; Lk. 9:39; 18:39; 19:40; Jn. 1:15; 7:28, 37; 12:44; Acts 7:57, 60; 14:14; 16:17; 19:28, 32, 34; 21:28, 36; 23:6; 24:21; Rom. 8:15; 9:27; Gal. 4:6; Jas. 5:4; Rev. 6:10; 7:2, 10; 10:3; 12:2; 14:15; 18:2, 18f; 19:17 Here are all of John's uses of krazo… John 1:15 John *testified about Him and cried out, saying, “This was He of whom I said, ‘He who comes after me has a higher rank than I, for He existed before me.’” John 7:28 Then Jesus cried out in the temple, teaching and saying, “You both know Me and know where I am from; and I have not come of Myself, but He who sent Me is true, whom you do not know. John 7:37 Now on the last day, the great day of the feast, Jesus stood and cried out, saying, “If anyone is thirsty, let him come to Me and drink. John 12:44 And Jesus cried out and said, “He who believes in Me, does not believe in Me but in Him who sent Me. Rev 6:10 and they cried out with a loud voice, saying, “How long, O Lord, holy and true, will You refrain from judging and avenging our blood on those who dwell on the earth?” Rev 7:2 And I saw another angel ascending from the rising of the sun, having the seal of the living God; and he cried out with a loud voice to the four angels to whom it was granted to harm the earth and the sea, Rev 7:10 and they (Beloved, while this is primarily identified as those who come out of the Great Tribulation, I think this cry probably includes the saints of the church age -- why not rehearse it today in your devotional time!) cry out with a loud voice, saying, “Salvation to our God who sits on the throne, and to the Lamb.” Rev 10:3 and he cried out with a loud voice, as when a lion roars; and when he had cried out, the seven peals of thunder uttered their voices. Rev 12:2 and she was with child; and she (Israel personified as a woman for out of "her" would come the Messiah) *cried out, being in labor and in pain to give birth. Rev 14:15 And another angel came out of the temple, crying out with a loud voice to Him who sat on the cloud, “Put in your sickle and reap, for the hour to reap has come, because the harvest of the earth is ripe.” Rev 18:2 And he cried out with a mighty voice, saying, “Fallen, fallen is Babylon the great! She has become a dwelling place of demons and a prison of every unclean spirit, and a prison of every unclean and hateful bird. Rev 18:18 and were crying out as they saw the smoke of her burning, saying, ‘What city is like the great city?’ Rev 19:17 Then I saw an angel standing in the sun, and he cried out with a loud voice, saying to all the birds which fly in midheaven, “Come, assemble for the great supper of God, He who comes after me has a higher rank than I - Jesus was born after John the Baptist, but "birth order" was trumped by Christ's eternal existence (See God's Attribute of Eternality) with the Father, which is what John goes on to explain. D A Carson says this could be translated, “He who comes after me has surpassed me because he was before me,” or “he was first with respect to me” For - Always stop and interrogate this small but strategic term of explanation. He existed before me - John came into existence in time, being born some 6 months before Jesus (Lk 1:24-31 speaks of the gestation and parturition of John's mother Elizabeth). Jesus has been in existence for eternity, outside of time. Clearly John the Baptist (and John the writer of this Gospel) is inspired to present this revelation (something he could not have known, had the Spirit not revealed it to him) and in so doing he testifies to the Deity of Jesus Christ (whether he fully understands he is doing or not). Why would this statement speak to the Deity of Jesus? Because as a medical doctor I know that before the ovum is fertilized, the egg is incomplete, and only comes into existence as a human being when united with the seed of the man. Yes, as a medical doctor I know from the moment of conception that life comes into existence, and as a believer I know that this life is sacred and unique and to carry out a voluntary abortion is to take a human life, regardless of its age or size! Embryology 101 (independent of the Bible) substantiates fact this regardless of how stridently the so-called "experts" argue it is not so! John is saying that Christ did not come into existence in this manner. The implication is not only that He pre-existed, reaffirming what he had already said about Christ's pre-existence in John 1:1-3 In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through Him, and apart from Him nothing came into being that has come into being. Donald Grey Barnhouse - The history of every other human being begins at birth: but the Lord Jesus Christ exists eternally as the Second Person of the Godhead. Before He was born at Bethlehem, He lived; He was one with the Father in essence and being. Before He came to earth as a baby, He walked among men and revealed Himself to them. The Old Testament, which was completed four centuries before His birth, contains many stories of His appearing among men before He came as babe, child, and man. (The Cross through the Open Tomb) Before me - A T Robertson - "In rank and dignity." (cp Mk 1:7, Mt 3:11) In John 3:28 (emprosthen ekeinou = before him, the Christ) does mean priority in time, but not here. This superior dignity of the Messiah John proudly recognizes always (John 3:25–30). Steven

João 1:14-18

Robertson - It is grace in contrast with law as Paul sets forth in Galatians and Romans. Paul had made grace “a Christian commonplace” (Bernard) before John wrote. It is truth as opposed to Gnostic and all other heresy as Paul shows in Colossians and Ephesians. The two words aptly describe two aspects of the Logos and John drops the use of Logos and charis, but clings to alētheia (see Jn 8:32 for the freedom brought by truth), though the ideas in these three words run all through his Gospel.

João 1:14-18

João 1:15

Robertson - Second perfect active indicative of krazo, old verb for loud crying, repeated in dramatic form again for emphasis recalling the wonderful Voice in the wilderness which the Beloved Disciple can still hear echoing through the years. (Ed Note: The perfect tense pictures his voice as still crying out even in our day to all who would hear his voice in the wilderness! Cp Jesus crying out [also krazo] in Jn 7:37-39!) Krazo - 55x in 54v - Mt. 8:29; 9:27; 14:26, 30; Mt 15:22-23; Mt 20:30-31; Mt 21:9, 15; Mt 27:23, 50; Mk. 3:11; 5:5, 7; 9:24, 26; 10:47f; 11:9; 15:13f; Lk. 9:39; 18:39; 19:40; Jn. 1:15; 7:28, 37; 12:44; Acts 7:57, 60; 14:14; 16:17; 19:28, 32, 34; 21:28, 36; 23:6; 24:21; Rom. 8:15; 9:27; Gal. 4:6; Jas. 5:4; Rev. 6:10; 7:2, 10; 10:3; 12:2; 14:15; 18:2, 18f; 19:17 NAS Usage: cried(20), cries(2), cry(5), crying(12), screaming(1), screams(1), shout(1), shouted(4), shouting(8). Here are all of John's uses of krazo... John 1:15 John *testified about Him and cried out, saying, “This was He of whom I said, ‘He who comes after me has a higher rank than I, for He existed before me.’” John 7:28 Then Jesus cried out in the temple, teaching and saying, “You both know Me and know where I am from; and I have not come of Myself, but He who sent Me is true, whom you do not know. John 7:37 Now on the last day, the great day of the feast, Jesus stood and cried out, saying, “If anyone is thirsty, let him come to Me and drink. John 12:44 And Jesus cried out and said, “He who believes in Me, does not believe in Me but in Him who sent Me. Rev 6:10 and they cried out with a loud voice, saying, “How long, O Lord, holy and true, will You refrain from judging and avenging our blood on those who dwell on the earth?” Rev 7:2 And I saw another angel ascending from the rising of the sun, having the seal of the living God; and he cried out with a loud voice to the four angels to whom it was granted to harm the earth and the sea, Rev 7:10 and they (Beloved, while this is primarily identified as those who come out of the Great Tribulation, I think this cry probably includes the saints of the church age -- what not rehearse it today in your devotional time!) cry out with a loud voice, saying, “Salvation to our God who sits on the throne, and to the Lamb.” Rev 10:3 and he cried out with a loud voice, as when a lion roars; and when he had cried out, the seven peals of thunder uttered their voices. Rev 12:2 and she was with child; and she (Israel personified as a woman for out of "her" would come the Messiah) *cried out, being in labor and in pain to give birth. Rev 14:15 And another angel came out of the temple, crying out with a loud voice to Him who sat on the cloud, “Put in your sickle and reap, for the hour to reap has come, because the harvest of the earth is ripe.” Rev 18:2 And he cried out with a mighty voice, saying, “Fallen, fallen is Babylon the great! She has become a dwelling place of demons and a prison of every unclean spirit, and a prison of every unclean and hateful bird. Rev 18:18 and were crying out as they saw the smoke of her burning, saying, ‘What city is like the great city?’ Rev 19:17 Then I saw an angel standing in the sun, and he cried out with a loud voice, saying to all the birds which fly in midheaven, “Come, assemble for the great supper of God, He who comes after me has a higher rank than I - Jesus was born after John the Baptist, but "birth order" was trumped by Christ's eternal existence (See God's Attribute of Eternality) with the Father, which is what John goes on to explain. D A Carson says this could be translated, “He who comes after me has surpassed me because he was before me,” or “he was first with respect to me” For - Always stop and interrogate this small but strategic term of explanation. He existed before me - John came into existence in time, being born some 6 months before Jesus (Lk 1:24-31 speaks of the gestation and parturition of John's mother Elizabeth). Jesus has been in existence for eternity, outside of time. Clearly John the Baptist (and John the writer of this Gospel) is inspired to present this revelation (something he could not have known, had the Spirit not revealed it to him) and in so doing he testifies to the Deity of Jesus Christ (whether he fully understands he is doing or not). Why would this statement speak to the Deity of Jesus? Because as a medical doctor I know that before the ovum is fertilized, the egg is incomplete, and only comes into existence as a human being when united with the seed of the man. Yes, as a medical doctor I know from the moment of conception that life comes into existence, and as a believer I know that this life is sacred and unique and to carry out a voluntary abortion is to take a human life, regardless of its age or size! Embryology 101 (independent of the Bible) substantiates fact this regardless of how stridently the so-called "experts" argue it is not so! John is saying that Christ did not come into existence in this manner. The implication is not only that He pre-existed, reaffirming what he had already said about Christ's pre-existence in John 1:1-3 In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through Him, and apart from Him nothing came into being that has come into being. Donald Grey Barnhouse - The history of every other human being begins at birth: but the Lord Jesus Christ exists eternally as the Second Person of the Godhead. Before He was born at Bethlehem, He lived; He was one with the Father in essence and being. Before He came to earth as a baby, He walked among men and revealed Himself to them. The Old Testament, which was completed four centuries before His birth, contains many stories of His appearing among men before He came as babe, child, and man. (The Cross through the Open Tomb) Before me - A T Robertson - "In rank and dignity." (cp Mk 1:7, Mt 3:11) In John 3:28 (emprosthen ekeinou = before him, the Christ) does mean priority in time, but not here. This superior dignity of the Messiah John proudly recognizes always (John 3:25–30). Steven

João 1:17

João 1:18

Robertson - Three times (Acts 14:27; 15:4, 12) Paul is described as telling the facts about their mission work, facts more eloquent than argument (Page). One of the crying needs in the churches is fuller knowledge of the facts of mission work and progress with enough detail to give life and interest. Acts 15:14 “Simeon has related how God first concerned Himself about taking from among the Gentiles a people for His name. Acts 21:19 After he had greeted them, he began to relate one by one the things which God had done among the Gentiles through his ministry. A T Robertson - Imperfect middle of exegeomai, old verb to lead out, to draw out in narrative, to recount. So Paul is pictured (by use of the imperfect tense = over and over) as taking his time for he had a great story to tell of what had happened since they saw him last. G Campbell Morgan -"Declared" is a beautiful word. ..."He hath exegeted Him." What is exegesis? The word means bringing out from into visibility; to bring forth authoritatively into visibility. Exegesis is the authoritative bringing forth into visibility of that which was there all the time, but which was not seen until brought forth. Jesus is the Exegesis of God. He is the One through Whom there is brought forth authoritatively into visibility the things men had not seen." (The Gospel According to John) A T Robertson - Exegeomai means to lead out, to draw out in narrative, to recount. Here only in John....This word fitly closes the Prologue in which the Logos is pictured in marvelous fashion as the Word of God in human flesh, the Son of God with the Glory of God in Him, showing men who God is and what He is. Steven

João 1:29

Robertson says saw...coming is a "Dramatic historical present indicative (blepei) with vivid present middle participle (erchomenon). Graphic picture." Addendum note - Verbs in present tense in the context of the so-called historical present call for a vivid imagination on the part of the reader. The historical present describes a past event as though it were actually taking place. Here the present is a pictorial tense, displaying the action vividly before our eyes. In English we often use the historical present when recounting personal experiences such as "then he says to me" even though what he said occurred in the past. The Gospel of Mark frequently uses historical present - see peculiarities of Mark. Mark wants us to picture these Pharisees surrounding Jesus like a "brood of vipers" with serpentine precision surrounding Jesus, as if preparing their "victim" for a kill! Behold (see idou below) is a command to look, see, perceive. This command is in aorist imperative which means "Look now!," "Don't delay!," "Do not procrastinate!" In short John was saying Look at the Lamb. See Who the Lamb actually is. Perceive His purpose (e.g., Jews knew that literal lambs were sacrificed as sin offerings). There is a passage in the KJV of Isaiah which commands OT readers to "Look", Isaiah writing Look (a command; Lxx = epistrepho in the aorist imperative = turn to Me [aka "be converted"] ) unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else. Comment: Some 1900 years later a 15 year old boy under amazing providential circumstances was confronted by a layman substituting for the absent preacher (because of a fierce snowstorm) with Isaiah 45:22KJV and implored to "Look!" Spurgeon later records this untrained laymen's words as he remembered them "My dear friends, this is a very simple text indeed. It says, ‘Look.’ Now lookin’ don’t take a deal of pain. It ain’t liftin’ your foot or your finger; it is just, ‘Look.’ Well, a man needn’t go to College to learn to look. You may be the biggest fool, and yet you can look. A man needn’t be worth a thousand a year to be able to look. Anyone can look; even a child can look.” Then he pointed out that the text says, “Look unto Me,” not to yourself. He went on about ten minutes or so telling everyone who Christ was that they were to look to. He seemed to be at the end of his tether when he looked directly at young Spurgeon and said (1:88), “Young man, you look very miserable. And you always will be miserable-miserable in life, and miserable in death-if you don’t obey my text; but if you obey now, this moment, you will be saved.” Then he shouted, “Young man, look to Jesus Christ. Look! Look! Look! You have nothin’ to do but to look and live.” Spurgeon said that he had been waiting to do fifty things, but that word “look” cleared away the clouds. He looked to Christ and the boy who would go on to become the greatest preacher of the 19th century was saved! And you will be saved too, if you look in faith to Jesus, the Lamb that God provided to take away your sins. (Adapted from Steven Cole). THOUGHT - This incredible story of Spurgeon's salvation begs the question - Have you looked at the Lamb, the only One Who can save you from a Christ-less eternity? (Eph 2:8-9+, Jn 8:24) If not, then, like Spurgeon, procrastinate no further. Simply Look to Jesus by faith and be saved eternally. See a complete discussion of C H Spurgeon's Testimony. The ISBE (old edition) has an interesting note - In Testament of the Twelve Patriarchs an apocryphal book, probably of the 2nd century - we have the term used for the Messiah, "Honor Judah and Levi, for from them shall arise for you the Lamb of God, saving all nations by grace." But the term does not seem to have been of any general use until it received its distinctly Christian significance. It has been generally understood as referring to the prophetic language of Jeremiah 11:19 , and Isaiah 53:7. Henry