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Leon Morris · Citado em PreceptAustin

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Morris notes, No man is what he is in his own eyes. He really is only as he is known to God. At a later time Jesus equated John with the Elijah of Malachi’s prophecy, but that does not carry with it the implication that John himself was aware of the true position.… Jesus confers on John his true significance. No man is what he himself thinks he is. He is only what Jesus knows him to be. (BORROW The Gospel according to John : NICNT135–36) (SEE John 1-11 MacArthur New Testament Commentary scroll up and down for more comments) Matthew records Jesus' commentary on Elijah's appearance at the transfiguration And He (JESUS) answered and said, “Elijah is coming and will restore all things (Mal 4:5); 12 but I say to you that Elijah already came, and they did not recognize him, but did to him whatever they wished (THEY KILLED JOHN THE BAPTIST). So also the Son of Man is going to suffer at their hands.” 13 Then the disciples understood that He had spoken to them about John the Baptist. (BUT THEY DID NOT UNDERSTAND THAT JESUS WAS PREDICTING HIS OWN DEATH) (Mt 17:11-13, cf Mk 9:12-13+) Even calling Jesus "Lord," is not sufficient to save, if you continue to live your life as if you are the "lord" of your life, for this will still result in Jesus' personal condemnation ( "Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven...." - Mt 7:21-23+). Luke records the angel Gabriel's prophecy of John the Baptist speaking to his father Zacharias: You will have joy and gladness, and many will rejoice at his birth. 15 “For he will be great in the sight of the Lord; and he will drink no wine or liquor, and he will be filled with the Holy Spirit while yet in his mother’s womb. 16 “And he will turn many of the sons of Israel back to the Lord their God. 17 “It is he who will go as a forerunner before Him in the spirit and power of Elijah, TO TURN THE HEARTS OF THE FATHERS BACK TO THE CHILDREN, and the disobedient to the attitude of the righteous, so as to make ready a people prepared for the Lord.” (Luke 1:14-17+) COMMENT - John the Baptist was not Elijah returned to earth, but his message to Israel to repent and be reconciled to God was proclaimed in the same spirit and power shown in Elijah's ministry, so he was clearly "Elijah like." As alluded to above his life in the wilderness was similar to Elijah's life. (See additional comments on the prophecy in Luke) NET NOTE on John's denial that he is Elijah - According to the 1st century rabbinic interpretation of 2 Kgs 2:11, Elijah was still alive (ED: WHICH OF COURSE IS PATENTLY NOT TRUE!). In Mal 4:5 it is said that Elijah would be the precursor of Messiah. How does one reconcile John the Baptist's denial here ("I am not") with Jesus' statements in Matt 11:14 (see also Mark 9:13+ and Matt 17:12) that John the Baptist was Elijah? Some have attempted to remove the difficulty by a reconstruction of the text in the Gospel of John which makes the Baptist say that he was Elijah. However, external support for such emendations is lacking. According to Gregory the Great, John was not Elijah, but exercised toward Jesus the function of Elijah by preparing his way. But this avoids the real difficulty, since in John's Gospel the question of the Jewish authorities to the Baptist concerns precisely his function. It has also been suggested that the author of the Gospel here preserves a historically correct reminiscence - that John the Baptist did not think of himself as Elijah, although Jesus said otherwise. Mark 6:14–16 and Mark 8:28 indicate the people and Herod both distinguished between John and Elijah - probably because he did not see himself as Elijah. But Jesus' remarks in Matt 11:14, Mark 9:13, and Matt 17:12 indicate that John did perform the function of Elijah - John did for Jesus what Elijah was to have done for the coming of the Lord. C. F. D. Moule pointed out that it is too simple to see a straight contradiction between John's account and that of the synoptic gospels: "We have to ask by whom the identification is made, and by whom refused. The synoptic gospels represent Jesus as identifying, or comparing, the Baptist with Elijah, while John represents the Baptist as rejecting the identification when it is offered him by his interviewers. Now these two, so far from being incompatible, are psychologically complementary. The Baptist humbly rejects the exalted title, but Jesus, on the contrary, bestows it on him. Why should not the two both be correct?" (The Phenomenon of the New Testament [SBT], 70). Question: Why must Elijah return before the end times (Malachi 4:5-6)? Answer: Malachi 4:5-6 offers an intriguing prophecy: “See, I will send you the prophet Elijah before that great and dreadful day of the Lord comes. He will turn the hearts of the fathers to their children, and the hearts of the children to their fathers; or else I will come and strike the land with a curse.” To this day, Jewish Seders include an empty chair at the table in anticipation that Elijah will return to herald the Messiah in fulfillment of Malachi’s word. According to Malachi 4:6, the reason for Elijah’s return will be to “turn the hearts” of fathers and their children to each other. In other words, the goal would be reconciliation. In the New Testament, Jesus reveals that John the Baptist was the fulfillment of Malachi’s prophecy: “All the prophets and the law prophesied until John. And if you are willing to receive it, he is Elijah who is to come” (Matthew 11:13-14). This fulfillment is also mentioned in Mark 1:2-4 and Luke 1:17; 7:27. Specifically related to Malachi 4:5-6 is Matthew 17:10-13: “His disciples asked Him, saying, ‘Why then do the scribes say that Elijah must come first?’ Jesus answered and said to them, ‘Indeed, Elijah is coming first and will restore all things. But I say to you that Elijah has come already, and they did not know him but did to him whatever they wished. . . .’ Then the disciples understood that He spoke to them of John the Baptist.” The scribes were the Jewish religious teachers, mostly Pharisees and Sadducees, who provided commentary on the Jewish Scriptures. Peter, James, and John were familiar with their teachings and asked Jesus about Elijah after seeing Jesus with Moses and Elijah at the transfiguration (Matthew 17:1-8). Jesus clearly stated that Elijah had already come, but, tragically, he was not recognized and had been killed. Jesus then predicted He would likewise die at the hands of His enemies (Mt 17:13). A brief look at the ministry of John the Baptist reveals many notable ways that he was “Elijah.” First, God predicted John’s work as being like that of Elijah (Luke 1:17). Second, he dressed like Elijah (2 Kings 1:8 and Matthew 3:4). Third, like Elijah, John the Baptist preached in the wilderness (Matthew 3:1). Fourth, both men preached a message of repentance. Fifth, both men withstood kings and had high-profile enemies (1 Kings 18:17 and Matthew 14:3). Some argue that John the Baptist was not the Elijah to come because John himself said that he was not Elijah. “And they asked him, ‘What then? Are you Elijah?’ He said, ‘I am not’” (John 1:21). There are two explanations for this apparent contradiction. First, because Elijah had never died (2 Kings 2:11), many first-century rabbis taught that Elijah was still alive and would reappear before the Messiah’s arrival. When John denied being Elijah, he could have been countering the idea that he was the actual Elijah who had been taken to heaven. Second, John’s words could indicate a difference between John’s view of himself and Jesus’ view of him. John may not have seen himself as the fulfillment of Malachi 4:5-6. However, Jesus did. There is no contradiction, then, simply a humble prophet giving an honest opinion of himself. John rejected the honor (cf. John 3:30), yet Jesus credited John as the fulfillment of Malachi’s prophecy regarding the return of Elijah. As the metaphorical Elijah, John called people to repentance and a life of obedience, preparing the people of his generation for the coming of Jesus Christ, the One who had come “to seek and to save what was lost” (Luke 19:10) and to establish the ministry of reconciliation (2 Corinthians 5:18). GotQuestions.org Eugene Merrill addresses the question of Elijah… In what sense should one understand the coming of Elijah? The answers to this question are varied. The OT record reveals that he did not die but was translated bodily into heaven (2 Kings 2:11). His coming thus could be more easily explained and made possible without the impediment of death. His very ascension perhaps was for the purpose of his later eschatological appearance as forerunner of the coming of YHWH. Jewish tradition from earliest times viewed it in this way, as even the NT suggests. When the Jewish masses learned of the ministry of John the Baptist in the wilderness, they went out to him and inquired as to his identity. Was he the Messiah, they wondered, or Elijah, or the Prophet, that is, the prophet of Deuteronomy 18? To each of these his answer was no. But the very question reflects anticipation of a coming Elijah. Jesus, in an apparent contradiction of John’s own testimony, clearly identified John as "Elijah" (Mt. 11:14), but in a highly nuanced way. John’s inquisitors had wondered if he was not actually Elijah in the flesh returned to earth. This he was not, as he made clear in his reply. But he was, however, an "Elijah figure," one who came in the spirit and power of Elijah. This is why Jesus qualified His assessment of the Elijah-John identification by saying, “If you are willing to receive him, this is Elijah who is to come.” That is, John stands in fulfillment of the promise of Malachi concerning the coming of Elijah but only in the sense that he announced the coming of Christ, just as the messenger would come to announce the coming of Adon (Mal. 3:1+). Jesus touched on this point again in the transfiguration narrative (Matt. 17:1–13; cf. Mark 9:2–13; Luke 9:28–36). When Jesus appeared on the mountain in glory, He was accompanied by Moses and Elijah, the same two figures mentioned by Malachi. In later discussion with His disciples about His resurrection, they reminded Him that before the messianic manifestation could come to pass Elijah must first appear. Jesus agreed that Elijah must restore all things, but then announced that Elijah had already come, only to be rejected. They then understood that Jesus once more was connecting Elijah with John the Baptist. As argued previously, however, in connection with Mal. 3:1, the messenger of the covenant there and John the Baptist are one and the same. Jesus established this linkage (Matt. 11:10–11) and went on to make the further linkage between John and Elijah in the same passage (Matt. 11:14). But Mal. 3:1–6, as we saw, has eschatological as well as messianic overtones. This suggests that the messenger (and thus also Elijah) has an eschatological identification and role as well. There is still a sense, then, in which Elijah is yet to come. This is put beyond question by Mal. 3:23 (EB Mal 4:5), which locates Elijah’s coming in the setting of “the great and terrible day of YHWH,” a description freighted with eschatological language. It is likely, then, that the historical Elijah is not in view but instead an antitype Elijah who, like John, will announce the coming of YHWH in a day yet future. But the fact that he may not be the historical Elijah cannot mitigate against the literalness of the figure himself any more than it could against the literalness of the historical John the Baptistt. Why Elijah is mentioned and not someone else may have to do with his place as a prophet non pareil. Moses appears in Mal. 3:21 (EB 4:4) in connection with the Law; Elijah appears in the next verse, perhaps in connection with the prophets. Thus the whole canon of Malachi’s day is represented, attesting univocally to the certainty of YHWH’s coming salvation. This sublime act of final redemption is confirmed by the word of two witnesses (Deut. 19:15), just as its anticipatory revelation in the Transfiguration of our Lord was accompanied by the same two witnesses, Moses and Elijah (Matt. 17:3) (Ed Comment: Which leads one to ponder the identification of the Two Witnesses in Rev 11:3-13!). The great and terrible day of YHWH is a certainty, as both law and prophecy declare. But it will be a day of salvation for those of Israel, who, by the message of grace preached by Elijah, are thereby made capable of adhering to the covenant of Moses to which YHWH likewise elected them by grace. (Malachi Commentary recommended) John 1:22 Then they said to him, "Who are you, so that we may give an answer to those who sent us? What do you say about yourself?" that: 2Sa 24:13 John 1 Resources - Multiple Sermons and Commentaries WHO ARE YOU? Then they said to him, "Who are you - You can sense their frustration and confusion. The were natural (unsaved) men so how could they understand for "a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised." (1 Cor 2:14+) So that - Purpose clause. Explains why they needed an answer from John. This man was preaching and drawing huge crowds but they still had no clue who he was. We may give an answer to those who sent us? What do you say about yourself? - They did not want to return to the leaders of the Pharisees with no clue as to who this man in the wilderness was. As

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Morris on Levites - Their principal duties were to provide the Temple police and to supply music at the Temple services (for the latter of which there must always be at least twelve of them on the platform, ʿArak. 2:6). (BORROW The Gospel according to John : NICNT))

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Morris - John is here quoting Isaiah 40:3, applying it to the very soon appearance of Jesus to his listeners. In that connection, it is significant that this Messianic prophecy in Isaiah calls the coming One both "LORD" (Jehovah) and "God" (Elohim). John thus recognized that this one who was "before me" (thus, preexistent in eternity--John 1:15) was also the Lord of life and the God of creation. (Study Notes) He said - You've got to love John. How does he answer? With the Word of God, quoting from the passage in Isaiah 40 ("the opening words of the second section of the prophet’s writing, which deals with the long-range prophecies of the future" - Merrill Tenney) which predicted his coming on the scene. This passage is so important that it is quoted in all 4 Gospels - Here and in Mark 1:3+, Matt. 3:3+, and Luke 3:4+ 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 (Play Handel's magnum opus and ponder the day when the King returns in glory!) 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 (cf John's description "we saw His glory, glory as of the only begotten from the Father, full of grace and truth." John 1:14), And all flesh will see it together; For the mouth of the LORD has spoken (IN OTHER WORDS THAT SETTLES IT!).” I am A VOICE OF ONE - John was A voice, not THE Voice. John was a pointer to the Prince of Peace. "The point of the quotation is that it gives no prominence to the preacher whatever. He is not an important person, like a prophet or the Messiah. He is no more than a voice (contrast the reference to Jesus as “the Word”). He is a voice, moreover, with but one thing to say. John’s ethical teaching is not large in amount, nor striking in content." (Leon Morris) John was a Voice for the Word, but he was not the Word! But oh what a word he speaks as he cries out Isaiah's passage! As explained below, this is in a very real sense an urgent call to his hearers to prepare their hearts for the Messiah. John's ministry reminds me of the breed of dog known as a pointer (see picture) whose job is to point steadfastly toward the game birds which the hunter seeks. John was like a human "pointer" (as should be all ministers, all followers of Jesus) for his "job description" was to point people to Jesus and NOT to himself (ourselves)! The hero of the church is Jesus, not a pastor, a music minister, a gifted teacher, etc. THOUGHT - Is "pointer" a good description of your life as a follower of Christ? Are you continually pointing to Savior, not self? And beloved, don't "point" a finger at the pastor, for you are also in ministry as a follower of Christ and your "job description" is to point lost people to the Way, the Truth and the Life found only in Jesus (Jn 14:6+)! Be bold like John! Why was he so bold? He was continually filled with the Spirit (cf Eph 5:18+ and Acts 4:31+). Mattoon - Christ is the Word and John was a voice. We are voices too! A word needs a voice to make it known. A voice is of no value without a word. John was a voice in the wilderness. CRYING (boao - present tense - continually) IN THE WILDERNESS (eremos) - There is surely a play on words here for the nation of Israel had been 400 years without a Word from God (What happened in the intertestamental period?) and they were in a "spiritual wilderness" for their dead religiosity was devoid of a living relationship with the Living God. The Jews (and all scoffers and skeptics) need to remember that "It is a terrifying thing to fall into the hands of the living God. " (Heb 10:31+) (cf Living God - Jer 10:10, Jer 23:36, Ps 42:2, Ps 84:2, Isa 38:16, 17, Mt 16:16, Acts 14:15+, Ro 9:26+, 2 Cor 3:3, 2 Cor 6:16, 1 Ti 3:15, 4:10, Heb 3:12+, Heb 9:14+) The last book of the Old Testament had given the Jews a promise of hope declaring Behold (LISTEN UP!), (GOD PROMISES) I am going to send My messenger (JOHN THE BAPTIST), and he will clear the way before Me. And the Lord (THE MESSIAH), Whom you seek, will suddenly come to His temple; and the Messenger of the covenant (MESSIAH - a "Messianic Title"), in Whom you delight, behold, He is coming (THERE WOULD BE A 400 YEAR DELAY BUT THEN HE CAME = JESUS' FIRST COMING),” says the LORD of hosts. (Malachi 3:1+) John identifies himself to the committee as the forerunner of the Messiah. -- A T Robertson MAKE STRAIGHT (euthuno) THE WAY OF THE LORD - The Lord refers to the Messiah. What is John depicting? Or better what is he commanding because make straight is in the aorist imperative, calling for them to do this now, not to delay (or procrastinate), for the need is urgent? John is not referring to a literal way or literal road, but is figuratively referring to the spiritual wilderness of the hearts of the majority of the Jews. He is calling on them to be willing to remove all obstacles to belief and to open the door of their hearts so that they welcome the Messiah that He might come in and dwell with and commune with them in intimate fellowship. In short John is calling for his Jewish listeners to prepare to BE SAVED by Yeshua! Compare the description of the role of John the Baptist in Luke 1:76-79+ "And you, child (JOHN THE BAPTIST), will be called the prophet of the Most High; For you will go on BEFORE THE LORD TO PREPARE (hetoimazo) HIS WAYS; 77 To give to His people the knowledge of salvation By the forgiveness of their sins, 78 Because of the tender mercy of our God, With which the Sunrise from on high will visit us, 79 TO SHINE UPON THOSE WHO SIT IN DARKNESS AND THE SHADOW OF DEATH, To guide our feet into the way of peace.” THOUGHT - Have you heard and heeded the call of the prophet Isaiah and the echoing cry of the prophet John the Baptist? Have you prepared the way? Have you prepared your heart to receive the Lord? If not today is the best day in all eternity for you to respond to the Spirit's leading. Indeed "Believe in the Lord Jesus Christ and you will be saved." (Acts 16:31+). Do not put this off, for you MUST be born again in order to enter the Kingdom of Heaven (John 3:3+). And this is not a "scare tactic" but a reality -- God may not grant you another "tomorrow!" William MacDonald on make straight the paths - In other words, “The Messiah is coming. Remove everything in your life that would hinder you from receiving Him. Repent of your sins, so that He can come and reign over you as the King of Israel.” (BORROW Believer's Bible Commentary) Leon Morris - John’s real function was not to teach ethics, but to point men to Jesus. ‘Make straight the way of the Lord’ is a call to be ready, for the coming of the Messiah is near.” (BORROW The Gospel according to John : NICNT) As Isaiah the prophet said - He attributes the quote, for otherwise they may not have recognized where it was spoken. Isaiah's prophecy was given about 700 years earlier at a time with there were no paved roads. So when a king would travel, a road had be built and smoothed out so that the royalty would not be bounced around in their chariot or have their wheels bogged down in some muddy mire. As stated above John was challenging his hearers to remove the crooked things from their lives so that they might receive the real King! Brian Bell writes "The highway to heaven is paved over prepared hearts. Repentant hearts; soft hearts; fertile hearts. When you read your Bible & pray, first clear the way for the Lord. When you worship, first smooth the desert path for God. When God seems distant, do a little roadwork of repentance in order to prepare the way for Him." (Sermon) NIV Study Bible has an interesting note on the Essenes use of Isaiah 40:3 - The Jews of Qumran (the community that produced the Dead Sea Scrolls) applied the same words to themselves, but they prepared for the Lord’s coming by isolating themselves from the world to secure their own salvation. John concentrated on helping people come to the Messiah (the Christ). (BORROW NIV Study Bible) Crying (present tense - continually)(994)(boao from boé 995) meant raise a cry, call or shout of joy, pain, etc, by using one’s voice with unusually high volume. Boao - 12x in NT - Matt. 3:3; Mk. 1:3; Mk. 15:34; Lk. 3:4; Lk. 9:38; Lk. 18:7; Lk. 18:38; Jn. 1:23; Acts 8:7; Acts 17:6; Acts 25:24; Gal. 4:27 Make straight (2116)(euthuno from euthus = straight) means literally to cause something (OR SOMEONE) to be straight. Compare the similar verb hetoimazo meaning to prepare, make ready and used in Mt 3:3 for "make ready". Euthuno was used by James 3:4+ (only other NT use) in his metaphorical description of the tongue to speak of a ship that was kept on a straight course, something done by the pilot. Here in the Gospel of John, euthuno speaks of a "road" (THE WAY) that is to be made straight. To reiterate, in context John is using euthuno figuratively calling for his audience to remove any obstacles that are impeding or preventing the Lord from entering into a personal relationship with them. There is a parallel use of euthuno in the Septuagint related to one's heart. And so the figurative use in the Septuagint of Joshua 24:23 euthuno is a command (as in Jn 1:23) "Now therefore, put away (Heb = command; Lxx periaireo in the aorist imperative) the foreign gods (cf A CALL TO REPENT) which are in your midst, and incline (Lxx = euthuno in aorist imperative) your hearts to the LORD, the God of Israel.” Euthuno in the Septuagint - Num. 22:23+ = Balaam trying to make his donkey go straight, back on the path.; Jos. 24:23; Jdg. 14:7; 1 Sam. 18:20; 1 Sam. 18:26; Prov. 20:24 = (Man’s steps are ordained [MADE STRAIGHT - Lxx = euthuno] by the LORD, How then can man understand his way? )

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Morris comments "Baptism was not a new practice in Judaism. It was the regular rite in the admission of converts from other religions. When such a conversion took place, the males of the family were circumcised and all, of both sexes, were baptized. This was seen as the ceremonial removal of all the pollutions contracted in the Gentile world. The novelty in John’s case and the sting in his practice was that he applied to Jews the ceremony that was held to be appropriate in the case of Gentiles coming newly into the faith.34 All Jews were prepared to accept the view that Gentiles were defiled and needed cleansing. But to put Jews in the same class was horrifying. The Jews were God’s people already. It is true that on the basis of certain Old Testament passages some people expected that there would be baptizing when the messianic age dawned (Ezek. 36:25+; Zech. 13:1+). But John had denied being the Messiah. It was all very perplexing and the Pharisees wanted to know more about it." (BORROW The Gospel according to John : NICNT) Baptizing (present tense)(907)(baptizo from bapto = cover wholly with a fluid; stain or dip as with dye; used of the smith tempering the red-hot steel, used of dyeing the hair; of a ship that "dipped" = sank) has a literal and a figurative meaning in the NT. The literal meaning is to submerge, to dip or immerse as in water. A study of the 77 NT uses of baptizo in the Gospels and Acts shows that most are associated with literal water baptism (exceptions are references to Jesus' baptism of others with the Holy Spirit [see note] = Mt 3:11+, Mk 1:8+, Lk 3:16+, Jn 1:33+). The Greeks used baptizo to describe the dyeing of a garment, in which the whole material was plunged in and taken out from the element used. Baptizo was used of the act of sinking ships. Baptizo also meant to bathe of a boat which had been wrecked by being submerged and then stranded on the shore. All uses of BAPTIZO in Gospels - Matt. 3:6; Matt. 3:11; Matt. 3:13; Matt. 3:14; Matt. 3:16; Matt. 28:19; Mk. 1:4; Mk. 1:5; Mk. 1:8; Mk. 1:9; Mk. 6:14; Mk. 6:24; Mk. 10:38; Mk. 10:39; Mk. 16:16; Lk. 3:7; Lk. 3:12; Lk. 3:16; Lk. 3:21; Lk. 7:29; Lk. 7:30; Lk. 11:38; Lk. 12:50; Jn. 1:25; Jn. 1:26; Jn. 1:28; Jn. 1:31; Jn. 1:33; Jn. 3:22; Jn. 3:23; Jn. 3:26; Jn. 4:1; Jn. 4:2; Jn. 10:40; Larry Richards on John's Baptism - All of the Gospels contain a report of the ministry of that stern prophet known as John the Baptist (Mt 3; Mk 1; Lk 3; Jn 1). His name was derived not from his message but from a striking new practice he instituted: John baptized in the waters of the river Jordan those who responded to his preaching by believing his message. The message John preached helps to establish the meaning given to his baptism. John called for the people of Israel to repent and to turn to God wholeheartedly as a preparation for the coming of the Messiah, whose day was rapidly approaching. Those who accepted John’s message were called on to acknowledge their commitment publicly. As John preached repentance, those who went into the waters to be baptized acknowledged their sins and made a commitment to live righteously. Ever blunt, the stern John warned them to “produce fruit in keeping with repentance” (Lk 3:8). The ritual itself had no merit. It must be the changed lives of the baptized that testified to the inner sincerity of their hearts. John’s baptism, then, seems to have involved three significant factors: (1) public identification with his message, (2) a public commitment to live by God’s well-known standards of righteousness, and (3) a public expression of eagerness to welcome the Messiah (who, according to John’s preaching, was near). John’s call to repentance and readiness was carried to the Jewish communities scattered throughout the Roman Empire. Years later the early missionaries would meet Jewish believers who had heard and responded to John’s warning and had identified themselves with his message by accepting “John’s baptism” (cf. Ac 10:37; 18:25; 19:3–4). Invariably, when they heard about Jesus as the one of whom John had spoken, these disciples of John responded to the gospel by believing in Jesus as the Messiah. John’s baptism is not the same in nature or intent as Christian baptism. But the new practice John introduced was picked up by the early church and given new significance—to reflect a reality that goes far beyond the meaning that John gave to baptism. (NIEBW) Question: What was the meaning and importance of the baptism of John the Baptist? Answer: Though today the word baptism generally evokes thoughts of identifying with Christ’s death, burial, and resurrection, baptism did not begin with Christians. For years before Christ, the Jews had used baptism in ritual cleansing ceremonies of Gentile proselytes. John the Baptist took baptism and applied it to the Jews themselves—it wasn’t just the Gentiles who needed cleansing. Many believed John’s message and were baptized by him (Matthew 3:5–6). The baptisms John performed had a specific purpose. In Matthew 3:11, John the Baptist mentions the purpose of his baptisms: “I baptize you with water for repentance.” Paul affirms this in Acts 19:4: “John’s baptism was a baptism of repentance. He told the people to believe in the one coming after him, that is, in Jesus.” John’s baptism had to do with repentance—it was a symbolic representation of changing one’s mind and going a new direction. “Confessing their sins, they were baptized by him in the Jordan River” (Matthew 3:6). Being baptized by John demonstrated a recognition of one’s sin, a desire for spiritual cleansing, and a commitment to follow God’s law in anticipation of the Messiah’s arrival. There were some, like the Pharisees, who came to the Jordan to observe John’s ministry but who had no desire to step into the water themselves. John rebuked them sternly: “When he saw many of the Pharisees and Sadducees coming to where he was baptizing, he said to them: ‘You brood of vipers! Who warned you to flee from the coming wrath? Produce fruit in keeping with repentance’” (Matthew 3:7–8). Even the religious leaders needed to repent of their sin, although they saw no need of it. Christian baptism today also symbolizes repentance, cleansing, and commitment, but Jesus has given it a different emphasis. Christian baptism is a mark of one’s identification with the death, burial, and resurrection of Christ. It is representative of a cleansing that is complete and a commitment that is the natural response of one who has been made new. Jesus’ sacrifice on the cross completely washes away our sins, and we are raised to new life empowered by the Holy Spirit (2 Corinthians 5:17–21; Romans 6:1–11). With John’s baptism, a person repented of sin and was therefore ready to place his faith in Jesus Christ. John’s baptism foreshadowed what Jesus would accomplish, much as the Old Testament sacrificial system did. John prepared the way for Christ by calling people to acknowledge their sin and their need for salvation. His baptism was a purification ceremony meant to ready the peoples’ hearts to receive their Savior. GotQuestions.org Dictionary of Biblical Imagery background on BAPTISM - Jewish Background. Jewish people in Jesus’ day were generally meticulous about the ritual washings commanded in the Hebrew Bible and had added other ritual washings as well. Well-to-do people in the wealthy neighborhoods of Jerusalem even had their own ritual immersion pools. The Essenes of the Qumran community (the people who wrote the Dead Sea Scrolls) were among the most meticulous; besides the initial washing required to join the sect, they were always washing themselves subsequently to insure ritual purity (ANOTHER SOURCE SAYS "The Essenes (a strict, monastic sect of Judaism) practiced baptism for purification, but normally only non-Jews (Gentiles) were baptized when they converted to Judaism."). Ceremonial washing became part of Jewish piety in the Hellenistic period, and in the two centuries before the time of Jesus, Jewish people were immersing themselves at appropriate times. Pharisees began to apply the priestly practice of hand washing. Jewish people practiced one particular kind of once-for-all ritual washing, however. This was the baptism administered to Gentiles when they wished to convert to Judaism and wash away their former impurity. Baptism was so characteristic of Jewish conversion rituals, next to the more painful accompanying practice of male circumcision, that even pagan writers like Epictetus mention it. According to p 73 later Jewish regulations concerning private baptisms, the immersion must be so complete that even if a person were otherwise naked, the immersion would be invalidated if so much as the string of a bean covered the space between two teeth. But full immersion, coupled with circumcision (for males) and a sincere heart, meant conversion. Some later Jewish teachers insisted that a Gentile converted in this manner became “like a newborn child,” completely separated from his or her Gentile past. John the Baptist. John the Baptist obviously did not have Jewish people strip naked for public baptisms in the Jordan, but he probably did insist that they bend forward and submerge completely under the water, according to standard Jewish practice. The term baptism could indicate dipping, sprinkling or immersion, but the Jewish custom was immersion. John proclaimed this as a “baptism of repentance,” a once-for-all sort of act, purifying a person from their former ways in view of the coming kingdom. Quite in contrast to the sort of once-for-all baptism of Gentiles mentioned above, however, John demanded that Jewish people also undergo this rite. He regarded Jewish people as in need of conversion to God’s way as much as Gentiles (Mt 3:9; Lk 3:8). Jordan River and Wilderness. For the Gospel writers, John’s baptizing in the Jordan and his ministry in the wilderness evoke the exodus-conquest tradition of Israel’s beginnings as it is seen through the subsequent Elijah tradition. John calls Israel back to the wilderness and the Jordan. Israel is being prepared for a restoration or reconstitution, their repentance being signified by a renewed encounter with the waters crossed by their ancestors. (The problem for this perspective is that Israel originally crossed on dry ground; however, note in Josh 3:15 and 4:18 that the Jordan was at flood stage at the time). But Josephus tells us that at least one other Jewish prophetic figure, Theudas, thought that the way to signify a moment of deliverance was to take his followers out to the wilderness for a reenactment of the Jordan crossing and the conquest of the land. John is much like Elijah and Elisha, who are associated with the Jordan River. Elijah parts the waters, and Elisha has the Gentile Naaman wash in the Jordan for his healing. The question put to the Baptist in John 1:24–25, “Why then do you baptize if you are not the Christ, nor Elijah, nor the Prophet?” (NIV), implies that the religious leaders of the day took seriously the symbolism of the Jordan/wilderness, which hearkened back to Elijah and symbolized cataclysmic change John 1:26 John answered them saying, "I baptize in water, but among you stands One whom you do not know. Amplified - John answered them, I [only] baptize in (with) water. Among you there stands One Whom you do not recognize and with Whom you are not acquainted and of Whom you know nothing. KJV John 1:26 John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not; BGT John 1:26 ἀπεκρίθη αὐτοῖς ὁ Ἰωάννης λέγων· ἐγὼ βαπτίζω ἐν ὕδατι· μέσος ὑμῶν ἕστηκεν ὃν ὑμεῖς οὐκ οἴδατε, NET John 1:26 John answered them, "I baptize with water. Among you stands one whom you do not recognize, CSB John 1:26 "I baptize with water," John answered them. "Someone stands among you, but you don't know Him. ESV John 1:26 John answered them, "I baptize with water, but among you stands one you do not know, NIV John 1:26 "I baptize with water," John replied, "but among you stands one you do not know. NLT John 1:26 John told them, "I baptize with water, but right here in the crowd is someone you do not recognize. NRS John 1:26 John answered them, "I baptize with water. Among you stands one whom you do not know, NJB John 1:26 John answered them, 'I baptise with water; but standing among you -- unknown to you- NAB John 1:26 John answered them, "I baptize with water; but there is one among you whom you do not recognize, YLT John 1:26 John answered them, saying, 'I baptize with water, but in midst of you he hath stood whom ye have not known, this one it is who is coming after me, who hath been before me, MIT John 1:26 John gave his answer: "I immerse in water. One stands in the community whom you do not know. GWN John 1:26 John answered them, "I baptize with water. Someone you don't know is standing among you. BBE John 1:26 John's answer was: I give baptism with water; but there is one among you of whom you have no knowledge; RSV John 1:26 John answered them, "I baptize with water; but among you stands one whom you do not know, NKJ John 1:26 John answered them, saying, "I baptize with water, but there stands One among you whom you do not know. ASV John 1:26 John answered them, saying, I baptize in water: in the midst of you standeth one whom ye know not, DBY John 1:26 John answered them saying, I baptise with water. In the midst of you stands, whom ye do not know, NIRV John 1:26 "I baptize people with water," John replied. "But One is standing among you whom you do not know. RWB John 1:26 John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not; WEB John 1:26 John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not; I: Mt 3:11 Mk 1:8 Lu 3:16 Ac 1:5 11:16 whom: John 1:10,11 Jn 8:19 Jn 16:3 Jn 17:3,25 Mal 3:1,2; 1 Jn 3:1 John 1 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 3:11+ “As for me, I baptize you with water for repentance, but He who is coming after me is mightier than I, and I am not fit to remove His sandals; He will baptize you with the Holy Spirit and fire. Mark 1:8+ “I baptized you with water; but He will baptize you with the Holy Spirit.” Luke 3:16+ John answered and said to them all, “As for me, I baptize you with water; but One is coming who is mightier than I, and I am not fit to untie the thong of His sandals; He will baptize you with the Holy Spirit and fire. JOHN'S RESPONSE TO QUESTIONING HIS AUTHORITY John answered them saying, "I baptize (baptizo in present tense) in water - John's response is not to explain his authority to baptize, but, as the focused forerunner that he is, he once again points these blind guides to the Wayshower, to the Messiah of Whom he had been commissioned by God to bear witness. (See notes above on John's Baptism") Leon Morris - John’s reply points them to Jesus in accordance with his characteristic role. “I” is emphatic (as is “you”); all that he does is to baptize in water. After this we expect a reference to another kind of baptism, like the baptism in the Holy Spirit to which in fact all three Synoptists refer in a corresponding statement. But instead our Evangelist passes on to the greatness of Jesus and drops the subject of baptism. (BORROW The Gospel according to John : NICNT) THOUGHT - John was faithful to keep his focus on his calling reminding all of us in ministry (we are all in some way into spiritual work for the common good and God's glory - 1 Cor 12:7, 1 Pe 4:10-11+) to don't turn to the right or the left, but focus on the good work He has prepared for you to accomplish in your short time on earth (cf Eph 2:10+). But - Term of contrast implied as there is no Greek word for "but" in the text. The point is that the One to whom John pointed was entirely different in nature and purpose. Among you stands One Whom you do not know (eido, oida) - Not is the ou signifying absolutely do not know. This is almost like a prophecy, for most of the Jews in Jesus' day would in fact never come to know Him as their Messiah and Redeemer. John is saying the One for Whom he was clearing the way was already on the scene (being born 6 months after John's birth). Stands is in the perfect tense signifying a past completed act (I would submit the virgin birth might be that "act", but see also Rev 13:8NIV+) with ongoing effect or impact (for example, when Jesus gave His life "a ransom for many." Mk 10:45+, the atoning work of His blood sacrifice resulted in an "ongoing effect" which will be eternally efficacious!). Henry Morris on One Whom you do not know (eido, oida) - Nor did they want to know (John 1:10,11+). This conversation evidently occurred sometime after Jesus' baptism, but either they had not been present on that day or had not understood what was happening. Jesus had now returned, however, and was there standing among them as they interrogated John. Kostenberger comments "that, by his own acknowledgment, not even John himself knew Jesus’ true identity apart from divine revelation (John 1:31, 33)....John’s self-confessed “ignorance” is a further instance of humility that throws into even starker relief the one who possesses original knowledge (John 1:18; John 7:27–28). (BECNT-Jn) Leon Morris makes an excellent point that John's not going into detail about his baptism "should not be taken as indicating that he does not regard his baptism as important. He does. He does not depreciate it. But his baptism is not an end in itself. Its purpose is to point people to Christ (Jn 1:31). John’s interest is in the Christ and in nothing less." (BORROW The Gospel according to John : NICNT) A T Robertson on do not know - This was the tragedy of the situation (Jn 1:11+). Apparently this startling declaration excited no further inquiry from the committee. (John 1 Word Pictures in the NT) Know (1492)(eido, oida - eido is used only in the perfect tense = oida) means in general to know by perception. Eido/oida is generally distinguished from ginosko (epiginosko, epignosis - the other major NT word group for knowing) because ginosko generally refers to knowledge obtained by experience or "experiential knowledge". On the other hand, eido/oida often refers more to an intuitive knowledge, although this distinction is not always clear cut (and not all experts agree with this distinction). Oida often connotes not only having knowledge but also being able to understand that knowledge (Luke 2:49; Acts 3:17; Ro 6:9). In the Gospel of John, knowing often connotes having the ability to fully understand what one is seeing (John 1:26; 13:7; 19:10). Not knowing what one is doing implies the lack of ability to understand the ramifications of one’s actions (Luke 22:34; Jude 10). John 1:27 "It is He who comes after me, the thong of whose sandal I am not worthy to untie." Who: Joh 1:15,30 Ac 19:4 Whose: Mt 3:11 Mk 1:7 Lu 3:16 John 1 Resources - Multiple Sermons and Commentaries Related Passage: Matthew 3:11 “As for me, I baptize you with water for repentance, but He who is coming after me is mightier than I, and I am not fit to remove His sandals; He will baptize you with the Holy Spirit and fire. Mark 1:7 And he was preaching, and saying, “After me One is coming who is mightier than I, and I am not fit (hikanos - adequate or qualified) to stoop down and untie the thong of His sandals. Comment - Stoop down is kupto which means to bend down the ground and thus is word picture of the root meaning of the Greek word for humility, tapeinos (see below). Luke 3:16+ - John answered and said to them all, “As for me, I baptize you with water; but One is coming who is mightier than I, and I am not fit to untie the thong of His sandals; He will baptize you with the Holy Spirit and fire. Comment - "Good teaching repeats itself" The metaphor of untying a sandal thought makes for dramatic teaching on the depths (and height) of John's humility! Acts 13:25+ (PAUL TEACHING AT "Pisidian Antioch, and on the Sabbath day") “And while John was completing his course, he kept saying, ‘What do you suppose that I am? I am not He. But behold, one is coming after me the sandals of whose feet I am not worthy to untie.’ Dusty Roads, Dirty Feet, Dirty Job Untying Sandal! JOHN'S EXTRAORDINARY HUMILITY: LOWER THAN A SLAVE One might accuse John of a touch of false humility (like Moses in Nu 12:3+), but I don't think so, because Jesus gave him a sterling "character reference" declaring “I say to you, among those born of women there is no one greater than John; yet he who is least in the kingdom of God is greater than he (Why? Because believers have the indwelling Spirit of Christ which John did not have. We are not great per se, but have the "Greatest One" residing in our bodies, His temple!).” (Lk 7:28+). It is He who comes after me - John repeatedly points to the fact that Jesus was coming after him. John did not see himself as the "main attraction." He was like a band who warms up the audience before the internationally known band takes the stage. "John as the forerunner of the Messiah has preceded him in time, but not in rank as he instantly adds." (Robertson John 1 Word Pictures in the NT) 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 1:30 “This is He on behalf of whom I said, ‘After me COMES a Man who has a higher rank than I, for He existed before me.’ The thong of whose sandal I am not worthy to untie - John never "skipped a beat" as we often say -- whenever he might have had an opportunity to drawn attention to himself, he continually pointed to his Savior. John's statement emphasizes how great he considered Jesus by comparison. And what better way to highlight Christ then to "lowlight" himself (as he does here with honesty and sincerity). It reminds me of how they show off the sparkling diamond by setting it on a simply black felt cloth. John was the "black felt cloth" and Jesus Christ was/is the "Flawless Diamond!" His beauty is accentuated as it should be. John understood this principle. Do we? THOUGHT - Is this not one of the characteristics of his extraordinary humility. Are we "humble" in this way like John, continually pointing away from ourselves and to our Savior, the Lord Jesus Christ? That's real humility! To untie a sandal was a job relegated to a lowly slave. John is saying he is even below a slave! (Babylonian Talmud Ketubot 96a = "Said R. Joshua b. Levi, “All acts of labor that a slave performs for his master, a disciple of a sage performs for his master, except for removing his shoe.” This makes Jesus' action in John 13:5 even more poignant and powerful, as He gave us an example of what we too should do (Jn 13:15)! COMMENT: So John was willing to stoop as low as a human can go, even lower than a slave, which is fascinating for the Greek word for humble is tapeinos which is found in an early secular document where it speaks of the Nile River in its low stage as “It runs low.” Thus tapeinos means “not rising far from the ground” a description that fits perfectly with John the Baptist in his self-description in this passage. In a similar example of John's extraordinary humility, when Jesus came to him to be baptized, "John tried to prevent Him, saying, “I have need to be baptized by You, and do You come to me?” (Mt 3:14+). John's ultimate goal in life was always to "lift Jesus higher" declaring "He must (present tense - continual necessity) increase (present tense - continually), but I must (present tense - continual necessity) decrease (present tense - continually)." (Jn 3:30+). Notice the order -- Jesus first, then John. It reminds me of the acronym J.O.Y., Jesus Others Yourself. When Jesus is exalted in our heart and mind and life, we progressively grow smaller and smaller by comparison. Like the hymn says "the things of this earth grow strangely dim in the light of His glory and grace." Let it be so continually in our/my life Lord Jesus. Amen. Making Christ known to the lost was supreme purpose of John's life. He is a good example to follow. -- Pastor Glen Spencer FSB says that "Jewish tradition taught that a disciple must serve his teacher in every task that a slave would perform except for removing his shoe—a task deemed too menial for a disciple." LASB - according to Luke 7:28+, Jesus said that John was the greatest of all prophets. If such a great person felt inadequate even to be Christ's slave, how much more should we lay aside our pride to serve Christ! When we truly understand who Christ is, our pride and self-importance melt away. Jack Andrews - Vance Havner said, “We major nowadays on relevance and minor on reverence.” Not so for John the Baptist. He had the proper reverence for his Lord. He declared that he was not worthy to loose the sandals from the Lord’s feet. John understood who he was in light of who He is! Jesus is Lord! He is King of kings! He is our Creator, Savior, Redeemer! We are to bow before Him in humble submission! John was in essence saying that he was not worthy to approach the Lord, touch the Lord, or be near to the Lord! Leon Morris on not worthy to untie says that John is probably referring to the rabbinical saying that "Every service which a slave performs for his master shall a disciple do for his teacher except the loosing of his sandlethong.” (BORROW The Gospel according to John : NICNT) QUESTION - In what way was John the Baptist the greatest? ANSWER - In a discourse about John the Baptist, Jesus honored the prophet with these words: “Truly I tell you, among those born of women there has not risen anyone greater than John the Baptist” (Matthew 11:11a). John certainly did not see himself as “great”—he did not see himself as worthy enough to baptize Jesus (Matthew 3:13–14) or even to carry His sandals (Matthew 3:11). The “greatness” that Jesus refers to concerning John has to do with John’s unique position in history, not with any special talent, holiness, or personal merit. In fact, immediately after stating that John is the greatest “among those born of women,” Jesus says, “Yet whoever is least in the kingdom of heaven is greater than he” (Matthew 11:11b). More on this paradox later. One reason that Jesus called John the Baptist the “greatest” was that John held the honor of being chosen by God as the forerunner to the Messiah. John’s mission was to personally prepare the world for Christ’s arrival. John’s ministry was predicted in Isaiah 40:3 and Malachi 3:1. After Jesus came, John introduced Him to the world as the Lamb of God who would take away the sin of the world (John 1:35–36). John was the herald who introduced to the world the Hero of all history. It was this introduction that accredited Jesus before the Jewish crowds and leaders, some of whom believed on Jesus, and many of whom did not. John was also the “greatest” in that he preached with the power of Elijah (Luke 1:17; 3:7–18). John shared many qualities with Elijah, including calling a nation to repentance, rebuking the king, and persevering in the face of public misunderstanding and malicious persecution (Matthew 11:16–18; Mark 6:14–19). John was also the “greatest” in that God had chosen him to break the 430 years of divine silence that had existed since the prophet Malachi. John was the Spirit-anointed bridge from the Old Testament to the New. John was the last of the Old Testament prophets and stood on the cusp of a new dispensation. His preaching was the end of the Law and the beginning of the Promise. He was the last in the long line of prophets who predicted Christ, yet he was the only one who could actually see Christ in the flesh. Moses, Isaiah, and the rest of the prophets had pointed to a far-distant personage they could see only faintly. John pointed at an actual human being who stood directly in front of him. No other prophet had that privilege. Jesus’ full statement in Matthew 11:11 is paradoxical: “Truly I tell you, among those born of women there has not risen anyone greater than John the Baptist; yet whoever is least in the kingdom of heaven is greater than he.” How can John be the greatest, if even the “least in the kingdom” is greater than John? Again, the answer has to do with the Christian’s unique position in history, not with his personal merit. John died without seeing the fullness of God’s plan in Christ (see Mark 6:17–29). John never saw the crucifixion of Christ or His glorious resurrection. Yet even the “least in the kingdom of heaven” knows of these events and understands their meaning. The baptism of John was insufficient to save (see Acts 18:24–26; 19:1–7). The disciples of John in Ephesus needed to hear the whole gospel, not just what John had taught. They needed to be baptized in the name of the Lord Jesus, the one John had predicted. They needed the baptism of the Holy Spirit. John was truly the greatest prophet of his era—the Old Testament time—yet all Christians today have a fuller perspective on the work of Christ. GOTQUESTIONS.ORG John 1:28 These things took place in Bethany beyond the Jordan, where John was baptizing. in Bethany: Joh 10:40 Judges 7:24 where John was baptizing: Joh 3:23 John 1 Resources - Multiple Sermons and Commentaries Bethany Beyond the Jordan (compare other Bethany near Mt of Olives on left side) These things took place in Bethany beyond the Jordan (place Jesus later went in Jn 10:40) - This means to the east of the Jordan River so this was not the same Bethany near Jerusalem, near the Mount of Olives (Mk 11:1+ - see map). Beyond (or across) means to the East of the Jordan River. HCSB Study Bible - Luke 3:1+ places this event in the fifteenth year of the reign of Tiberius (A.D. 14-37), or A.D. 29. John would have been about 33 years old. Where John was baptizing (baptizo) - Baptizing is in the present tense picture a continual stream of Jews coming for baptism, for "Jerusalem was going out to him, and all Judea and all the district around the Jordan." (Mt 3:5+). John's "drawing power" or popularity incensed the wicked, jealous hearts of the Pharisees prompting them to send their emissaries to check him out. Later the apostle John records "John also was baptizing in Aenon (on western side of the Jordan - see map) near Salim, because there was much water there; and people were coming and were being baptized." (Jn 3:23+). John 1:29 The next day he saw Jesus coming to him and said, "Behold, the Lamb of God who takes away the sin of the world! Wuest On the next day he sees Jesus coming towards him and says, Look! The Lamb of God who takes away the sin of the world. BGT John 1:29 Τῇ ἐπαύριον βλέπει τὸν Ἰησοῦν ἐρχόμενον πρὸς αὐτὸν καὶ λέγει· ἴδε ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. NET John 1:29 On the next day John saw Jesus coming toward him and said, "Look, the Lamb of God who takes away the sin of the world! NLT John 1:29 The next day John saw Jesus coming toward him and said, "Look! The Lamb of God who takes away the sin of the world! ESV John 1:29 The next day he saw Jesus coming toward him, and said, "Behold, the Lamb of God, who takes away the sin of the world! NIV John 1:29 The next day John saw Jesus coming toward him and said, "Look, the Lamb of God, who takes away the sin of the world! KJV John 1:29 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. YLT John 1:29 on the morrow John seeth Jesus coming unto him, and saith, 'Lo, the Lamb of God, who is taking away the sin of the world; ASV John 1:29 On the morrow he seeth Jesus coming unto him, and saith, Behold, the Lamb of God, that taketh away the sin of the world! CSB John 1:29 The next day John saw Jesus coming toward him and said, "Here is the Lamb of God, who takes away the sin of the world! NKJ John 1:29 The next day John saw Jesus coming toward him, and said, "Behold! The Lamb of God who takes away the sin of the world! NRS John 1:29 The next day he saw Jesus coming toward him and declared, "Here is the Lamb of God who takes away the sin of the world! NAB John 1:29 The next day he saw Jesus coming toward him and said, "Behold, the Lamb of God, who takes away the sin of the world. NJB John 1:29 The next day, he saw Jesus coming towards him and said, 'Look, there is the lamb of God that takes away the sin of the world. GWN John 1:29 John saw Jesus coming toward him the next day and said, "Look! This is the Lamb of God who takes away the sin of the world. Behold: Joh 1:36 Ge 22:7,8 Ex 12:3-13 Nu 28:3-10 Isa 53:7 Ac 8:32 1Pe 1:19 Rev 5:6,8,12,13 6:1,16 Rev 7:9,10,14,17 12:11 13:8 14:1,4,10 15:3 17:14 19:7,9 Rev 21:9,14,22,23,27 22:1-3 Who: Isa 53:11 Ho 14:2 Mt 20:28 Ac 13:39 1Co 15:3 2Co 5:21 Ga 1:4 Ga 3:13 1Ti 2:6 Tit 2:14 Heb 1:3 2:17 9:28 1Pe 2:24 3:18 1Jn 2:2 3:5 4:10 Rev 1:5 Takes away, Ex 28:38 Lev 10:17 16:21,22 Nu 18:1,23 John 1:29 The Baptist’s Message - Spurgeon John 1:29. The Baptist's Message - sermon notes - Spurgeon John 1:47. The Israelite Indeed - sermon notes - Spurgeon John 1:29 Behold the Lamb of God - Spurgeon John 1:29 The Lamb of God - Spurgeon John 1 Resources - Multiple Sermons and Commentaries NOTE: See John 1:29 Commentary for more discussion of The Lamb of God (it repeats much of the material on this page but also has additional material especially toward the bottom of the page.) Behold the Lamb of God THE SECOND DAY THE GREAT PROCLAMATION See the discussion below on the Lamb of God, past, present and future. The next day he saw (blepo) Jesus (Iesous) coming to (pros = towards) him and said - The next day after the visit of the Jews sent by the Pharisees. In this case, the next day introduces a series of events described in John 1:29 through John 2:1. We know from Jn 1:26 and Jn 1:32-33 that John recognized Jesus as the Messiah.

João 1

Morris has a good thought on the significance/meaning of the phrase Lamb of God - Jesus is called "the Lamb" by the Apostle John twice in his gospel (John 1:29, 36) and twenty-eight times in Revelation. The title is derived from the multitude of sacrificial lambs offered in atonement for sins in the old dispensation, soon to be superseded by Christ's "one sacrifice for sins for ever" (Hebrews 10:12+). Note also Isaiah 53:7; Acts 8:32; and 1 Peter 1:19, where Christ's substitutionary sacrifice is also compared to the shedding of the innocent blood of a lamb. (Defender's Study Bible) The Lamb of God The Lamb of God in Greek is "ho amnos tou theou" and in Latin is the well known phrase "Agnus Dei" which is used in liturgies in several denominations. Michael W Smith wrote a well-known Christian song entitled "Agnus Dei." I love the words of the song and have used it for personal worship times but am embarrassed to say that I never knew the meaning of "Agnus Dei" until I wrote these comments on John! The lyrics of Agnus Dei are simple but Scriptural. Take a moment to worship the Worthy Lamb of God in spirit and in truth. Alleluia means "Praise the Lord." Note also that "Lord God Almighty" in Hebrew is Jehovah EL Shaddai. Finally especially notice that the words of the song are directed heavenward, unto the Lamb, for He alone is worthy to receive our praises - “Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing.” (Rev 5:12+) Alleluia Alleluia For our Lord God Almighty reigns Alleluia Alleluia For our Load God Almighty reigns Alleluia Holy Holy Are You Lord God Almighty Worthy is the Lamb Worthy is the Lamb You are Holy Holy Are You Lord God Almighty Worthy is the Lamb Worthy is the Lamb Amen Holy Holy Are You Lord God Almighty Worthy is the Lamb Worthy is the Lamb You are Holy Holy Are You Lord God Almighty Worthy is the Lamb Worthy is the Lamb Amen Steven

João 1

Morris - John gives his final, definitive answer to the Pharisees who were challenging his right to baptize in water. God Himself had sent him to do so (John 1:33), so that when Jesus also would come for baptism (Luke 3:21,22) to "fulfill all righteousness" (Matthew 3:15), God could identify Him by sending the Holy Spirit upon Him in the form of a dove (John 1:32,33), in order that "he should be made manifest to Israel" (John 1:31). Henry Morris on Son of God. John thus recognizes Jesus Christ as Creator (John 1:1), as the life and light of all men (John 1:4,9), as the Word incarnate (John 1:14), as preexistent (John 1:15,30), as the One bringing God's grace and truth into the world (John 1:14,17), as the Savior of those who believe (John 1:12), as the One in whom sinners could be "born again" (1 Peter 1:23) to become children of God (John 1:13), as the One who reveals the Father (John 1:18), as the only begotten Son of God (John 1:14,18), as the sin-bearing, sin-removing Lamb of God (John 1:29), and as the One who would baptize with the Holy Spirit (John 1:33). This is surely a fully developed Christology, not an Old Testament prophecy, as many expositors have claimed. John was indeed a prophet but not of the Old Testament. John the Baptist was the first Christian prophet, the first Christian gospel preacher, the first to administer Christian baptism, the first Christian witness, the first Christian filled with the Spirit, the first Christian missionary, the first Christian pastor and, finally, the first Christian martyr. It is remarkable that so few Christians recognize his unique greatness, as Christ did (Matthew 11:9-11). Swindoll applies the truth of Jesus the Man, and Jesus the Son of God - The truth of Christ’s dual nature—His unblemished deity and His complete humanity—is vitally important theologically, but it’s crucial in a practical sense as well. When I feel tempted to shake a fist at the heavens or wonder if God is being cruelly indifferent while I suffer down here on earth, John’s gospel reminds me of an important truth. When Adam brought sin into the world, and death with sin (Ro 5:12+), the Lord could have incinerated the world as just punishment and He would have been no less holy or righteous. But He didn’t. Furthermore, when we sin—as individuals and collectively as humans—God has every right to turn His back and say, “Fine. Run the world your way. The mess you make of it is yours to bear.” But He doesn’t. On the contrary, the Creator voluntarily became one of us in the person of Jesus Christ, who suffered as we suffer, who was tempted as we are tempted, and who endured injustice as we will never know—yet without sin. I am comforted to know that God understands and empathizes. Through His incarnation, we can appreciate His compassion more fully. Because he lived and died as a man, we can more easily accept that, in His resurrection, the Son is for us even while we feel abandoned, mistreated, or punished by God. (SEE Insights on John ) Question: What does it mean that Jesus is the Son of God? Answer: Jesus is not God’s Son in the sense of a human father and a son. God did not get married and have a son. God did not mate with Mary and, together with her, produce a son. Jesus is God’s Son in the sense that He is God made manifest in human form (John 1:1, 14). Jesus is God’s Son in that He was conceived in Mary by the Holy Spirit. Luke 1:35+ declares, “The angel answered, 'The Holy Spirit will come upon you, and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God.’” During His trial before the Jewish leaders, the High Priest demanded of Jesus, “I charge you under oath by the living God: Tell us if you are the Christ, the Son of God” “‘Yes, it is as you say,’ Jesus replied. ‘But I say to all of you: In the future you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven’” (Matthew 26:63, 64). The Jewish leaders responded by accusing Jesus of blasphemy (Matthew 26:65-66). Later, before Pontius Pilate, “The Jews insisted, ‘We have a law, and according to that law He must die, because He claimed to be the Son of God’” (John 19:7). Why would His claiming to be the Son of God be considered blasphemy and be worthy of a death sentence? The Jewish leaders understood exactly what Jesus meant by the phrase “Son of God.” To be the Son of God is to be of the same nature as God. The Son of God is “of God.” The claim to be of the same nature as God—to in fact be God—was blasphemy to the Jewish leaders; therefore, they demanded Jesus’ death, in keeping with Leviticus 24:15. Hebrews 1:3 expresses this very clearly, “The Son is the radiance of God’s glory and the exact representation of His being.” Another example can be found in John 17:12 where Judas is described as the “son of perdition.” John 6:71 tells us that Judas was the son of Simon. What does John 17:12 mean by describing Judas as the “son of perdition”? The word perdition means “destruction, ruin, waste.” Judas was not the literal son of “ruin, destruction, and waste,” but those things were the identity of Judas' life. Judas was a manifestation of perdition. In this same way, Jesus is the Son of God. The Son of God is God. Jesus is God made manifest (John 1:1, 14). (GotQuestions.org) John 1:35 Again the next day John was standing with two of his disciples, BGT John 1:35 Τῇ ἐπαύριον πάλιν εἱστήκει ὁ Ἰωάννης καὶ ἐκ τῶν μαθητῶν αὐτοῦ δύο NET John 1:35 Again the next day John was standing there with two of his disciples. NLT John 1:35 The following day John was again standing with two of his disciples. ESV John 1:35 The next day again John was standing with two of his disciples, NIV John 1:35 The next day John was there again with two of his disciples. GNT John 1:35 Τῇ ἐπαύριον πάλιν εἱστήκει ὁ Ἰωάννης καὶ ἐκ τῶν μαθητῶν αὐτοῦ δύο KJV John 1:35 Again the next day after John stood, and two of his disciples; YLT John 1:35 On the morrow, again, John was standing, and two of his disciples, ASV John 1:35 Again on the morrow John was standing, and two of his disciples; CSB John 1:35 Again the next day, John was standing with two of his disciples. NKJ John 1:35 Again, the next day, John stood with two of his disciples. NRS John 1:35 The next day John again was standing with two of his disciples, NAB John 1:35 The next day John was there again with two of his disciples, NJB John 1:35 The next day as John stood there again with two of his disciples, Jesus went past, GWN John 1:35 The next day John was standing with two of his disciples. John was standing with two of his disciples: Joh 3:25,26 Mal 3:16 John 1:35-36: The Lamb of God in Scripture - Spurgeon John 1 Resources - Multiple Sermons and Commentaries EVENTS BEGINNING ON THE THIRD DAY Again the next day - Next day in Jn 1:29 (second day), Jn 1:35 (third day), Jn 1:43 (fourth day). The first day begins in Jn 1:19 = "This is the testimony of John, when the Jews sent to him priests and Levites...." So in John 1:19-43 we have the events of four consecutive days. Swindoll summarizes the events of these first four days writing "On the first day, John the Baptizer announced the imminent revelation of the Messiah. On the second day, John identified Jesus as the Messiah. On the third and fourth days, Jesus called His first five disciples, which the gospel writer describes in quick, rapid-fire succession." (SEE Insights on John ) MacArthur on next day - This is now the third day in the sequence, the second one after John’s encounter with the investigative delegation from Jerusalem. The third group is the smallest one, consisting only of two of John’s disciples (Andrew [Jn 1:40], and John [who never names himself in his gospel]).(SEE John 1-11 MacArthur New Testament Commentary scroll up and down for more comments) (Ed: Although MacArthur is probably correct in identifying the second disciple as John, the text does not tell us for certain. The fact that one disciple is later identified as Andrew and the second not specifically identified is very much in keeping with the fact that the apostle John never mentioned himself by his first name in this Gospel.) John was standing with two of his disciples - Although not named here, we learn that from John 1:40 that one was Andrew. Disciples (3101)(mathetes from manthano = to learn which Vine says is "from a root math, indicating thought accompanied by endeavor". Gives us our English = "mathematics" - see matheteuo) describes a person who learns from another by instruction, whether formal or informal. Another sources says mathetes is from from math- which speaks of "mental effort that thinks something through" and thus describes is a learner; a follower who learns the doctrines and the lifestyle of the one they follow. Discipleship includes the idea of one who intentionally learns by inquiry and observation (cf inductive Bible study) and thus mathetes is more than a mere pupil. A mathetes describes an adherent of a teacher. As discussed below mathetes itself has no spiritual connotation, and it is used of superficial followers of Jesus as well as of genuine believers. The Lord calls everyone to grow as a disciple (a learner of Christ; cf. also Mt 11;29,30), one who lives in faith, who lives in and by His Word in the power of the Holy Spirit. Ralph Earle - As followers of Jesus we are to be, first of all, learners. We are to learn from Him by listening to Him, learn the truth that will set us free (John 8:32) and keep us from error. But we are also to learn from Him by looking at Him‑ learn how to live a life of beauty and blessing. James Smith - Handfuls of Purpose -THE FIRST DISCIPLES JOHN 1:35–42 The perfect way is hard to flesh, It is not hard to love: If thou wert sick for want of God, How swiftly wouldst thou move. Be docile to thine unseen Guide; Love Him as He loves thee; Faith and obedience are enough, And thou a saint shalt be.” —Faber. “It is safer to obey than to govern,” although our own foolish hearts would rather lead than follow. There is something like a halo of glory about these two men, who first ventured to “follow Jesus.” It is easy to follow Jesus in a crowd, but in almost every company or family there is need for some one with courage enough to take the initiative, and step out for Christ, and as an example to others. These early disciples became followers of Jesus in much the same way in which disciples are made now. How was that? There was— I. A Simple Testimony. “John stood and, looking upon Jesus as He walked, he said, Behold the Lamb of God” (vv. 35, 36). The preacher was “John.” His attitude was, “looking upon Jesus.” His subject was “The Lamb of God.” His manner was earnest—he “stood,” concentrating his whole soul upon the message. He was also practical—“Behold.” See him now. It was a short message, but it was a word spoken in season, full of power, and was immediately fruitful. II. An Act of Faith. “The two disciples heard him speak, and they followed Jesus” (v. 37). Faith cometh by hearing, and hearing by the word of God. They heard and they followed. They had been following John, but now, on the testimony of John himself, they leave the servant of Christ and follow his Master. John’s desire should be the desire of every herald of the Lord Jesus Christ. “He must increase, I must decrease” (John 3:30). He preached not himself, but Christ the Lamb of God, and so they believed. Their faith was evidenced by their following. It may have cost them much to turn their backs upon their late beloved master, but the sacrifice is readily made for the fellowship of Him who can put away sin. There was no time to delay. The choice had to be made at once, for Jesus “walked,” and would soon be out of sight. III. A Heart-Searching Question. “Jesus turned and said unto them, What seek ye?” (v. 38). Jesus will test the motives of those who follow Him before He commits Himself to them. What seek ye? Do you expect worldly honour and preference by following Me? Is it some earthly gift from Me, or is it ME ye seek? I am the way, the Truth, and the Life. In following me are you seeking the Way to God, the Truth of God, and the Life of God? What seek ye? Let this question search our own hearts. As professed disciples of Christ, what are the secret motives that animate our Christian life? Are we more anxious to be honoured by Christ than to honour Him? “If any man would follow Me, let him deny himself” (Matt. 16:24). IV. An Anxious Inquiry. “They said unto Him, Master, where dwellest Thou?” (v. 38). Perhaps they feel that the Master’s question is difficult to answer in full, and if they knew where He abode they might go and have a lengthened interview with Him, so that they could calmly unburden their whole hearts unto Him. This answer reveals the deep sincerity of their souls. They wish to know HIM as the Lamb of God which taketh away the sin of the world. Where dwellest thou? He dwells (spiritually) in the bosom of the Father (v. 18). and those who would abide with Him will also dwell in God. V. A Gracious Invitation. “He saith unto them, Come and see.” They gladly accepted His invitation, and “came and saw where He dwelt, and abode with Him” (v. 39). This was a blessed and memorable experience, and so John mentions the very hour of the day—“the tenth hour.” “Come and see.” What grace and privilege those sweet words convey to their anxious souls. It is the opening of a wide and effectual door into fullness of blessing. How sad for them if they had failed to enter in. Is not this same privilege ours, in a deeper sense? “Come unto Me, all ye who labour and are heavy laden, and I will give you rest” (Matt. 11:28). Believe, and thou shalt see. VI. A Willing Service. “Andrew findeth his own brother Simon, … and he brought him to Jesus” (vv. 40–42). That quiet time of close fellowship with Jesus results in immediate fruit-bearing. “They that wait on the Lord shall renew their strength.” Companying with Christ leads to clearness of views and boldness of action. He could say, “We have found the Messias.” They had sought and found, so their testimony is clear and persuasive. Their work for Him began after they had been with Him. “This is My beloved Son, hear Him” (Matt. 17:5.), then serve Him. Quiet Andrew did a great work when he brought the boisterous Peter to Jesus. Can we be truly following Christ if our lives are not constraining others to follow Him? Herein is my Father glorified, that ye bear much fruit: so shall ye be My disciples” (John 15:8). J H Jowett - COMMONPLACE PEOPLE John 1:35-47. OUR Lord delights to glorify the commonplace. He loves to fill the common water-pots with His mysterious wine. He chooses the earthen vessels into which to put His treasure. He calls obscure fishermen to be the ambassadors of His grace. He proclaims His great Gospel through provincial dialects, and He fills uncultured mouths with mighty arguments. He turns common meals into sacraments, and while He breaks ordinary bread He relates it to the blessing of heaven. And “this same Jesus” is among us to-day, with the same choices and delights. He will make a humdrum duty shine like the wayside bush that burned with fire and was not consumed. He will make our daily business the channel of His grace. He will take our disappointments, and, just as we sometimes put banknotes into black-edged envelopes, He will fill them with treasures of unspeakable consolation. He will use our poor, broken, stammering speech to convey the wonders of His grace to the weary sinful souls of men. John 1:36 and he looked at Jesus as He walked, and said, "Behold, the Lamb of God!" BGT John 1:36 καὶ ἐμβλέψας τῷ Ἰησοῦ περιπατοῦντι λέγει· ἴδε ὁ ἀμνὸς τοῦ θεοῦ. NET John 1:36 Gazing at Jesus as he walked by, he said, "Look, the Lamb of God!" NLT John 1:36 As Jesus walked by, John looked at him and declared, "Look! There is the Lamb of God!" ESV John 1:36 and he looked at Jesus as he walked by and said, "Behold, the Lamb of God!" NIV John 1:36 When he saw Jesus passing by, he said, "Look, the Lamb of God!" GNT John 1:36 καὶ ἐμβλέψας τῷ Ἰησοῦ περιπατοῦντι λέγει, Ἴδε ὁ ἀμνὸς τοῦ θεοῦ. KJV John 1:36 And looking upon Jesus as he walked, he saith, Behold the Lamb of God! YLT John 1:36 and having looked on Jesus walking, he saith, 'Lo, the Lamb of God;' ASV John 1:36 and he looked upon Jesus as he walked, and saith, Behold, the Lamb of God! CSB John 1:36 When he saw Jesus passing by, he said, "Look! The Lamb of God!" NKJ John 1:36 And looking at Jesus as He walked, he said, "Behold the Lamb of God!" NRS John 1:36 and as he watched Jesus walk by, he exclaimed, "Look, here is the Lamb of God!" NAB John 1:36 and as he watched Jesus walk by, he said, "Behold, the Lamb of God." NJB John 1:36 and John looked towards him and said, 'Look, there is the lamb of God.' GWN John 1:36 John saw Jesus walk by. John said, "Look! This is the Lamb of God." Behold: Joh 1:29 Isa 45:22 65:1,2 Heb 12:2 1Pe 1:19,20 John 1:35-36: The Lamb of God in Scripture - Spurgeon John 1:36: Behold the Lamb! - Spurgeon John 1 Resources - Multiple Sermons and Commentaries LOOK THERE IS THE LAMB OF GOD! NET NOTE is interesting - This section (Jn 1:35–51) is joined to the preceding by the literary expedient of repeating the Baptist’s testimony about Jesus being the Lamb of God (Jn 1:36, cf. Jn 1:29). This repeated testimony (Jn 1:36) no longer has revelatory value in itself, since it has been given before; its purpose, instead, is to institute a chain reaction which will bring John the Baptist’s disciples to Jesus and make them Jesus’ own disciples. And he looked at Jesus as He walked, and said - The Baptist looked attentively at Jesus, fixing his gaze with a searching look on the Lamb of God.

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Morris says "The disciples of John recognize the Messiah and spontaneously attach themselves to Him." Although I agree with the first part of Morris' comment, the word "attach" implies they began to follow Jesus as disciples at this time, but that is difficult to prove from the text. (BORROW The Gospel according to John : NICNT) And they followed Jesus - Note that revelation (they heard John's description of Jesus as the Lamb of God) calls for a response. Revelation without a response is of no value (except that we will be held accountable for the truth we have heard, regardless of whether we respond to it or not! cf Lk 12:48+) Followed (akoloutheo) means literally to follow after someone physically which is the main sense in this context. This use of followed does not signify Andrew and the second disciple (probably John but not provable from the text) became disciples at this time. However, as time went on these two disciples (assuming unnamed disciple was John) of the Baptist did become true followers of Jesus as His disciples, as documented in Mt 4:18-22+ (cf Jn 1:43+). It is notable that most of the uses of the follow (akoloutheo) are in the Gospels and thus this verb is firmly linked with the life of Jesus, for ultimately He is the only One Who should be followed! The verb akoloutheo is used in John's gospel to describe following as a disciple of Jesus (see Jn 8:12, Jn 10:27, Jn 12:26, Jn 21:19). Johann Bengel may be a bit premature but still makes the interesting observation that this is "The origin of the Christian Church.”

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Morris - Truths to Live By “He (Andrew) first findeth his own brother Simon…and he brought him to Jesus.” (John 1:41,42) The normal method of personal evangelism is for Christians to witness for Christ within the context of their daily lives. This does not mean that God never uses the “cold turkey” approach, that is, walking up to total strangers and presenting the Gospel to them. He does! But it is far more convincing when a believer witnesses to people who know him and who can see that Christ makes a difference in his life. This is what Simon did. Walter Henrichsen tells of a young man who was extremely apprehensive about witnessing on his college campus. Henrichsen asked him, “Joe, how many students on campus do you know personally? By that I mean when they see you they know you by name.” After being there for a couple of months, he knew only two or three men. “I said, ‘Joe, in the next four weeks, I want you to get to know as many students on campus as you can. Let’s set our goal at fifty students. You don’t have to witness to them. You don’t even have to tell them you are a Christian. All you have to do is get to know them. Stop by their rooms and chat with them. Play ping-pong with them. Go to athletic events with them. Go to meals together. Do anything you want, but get to know fifty men so that one month from today, when I return, you can introduce me to each one of them by name.’“ When Henrichsen met the young man a month later, this fellow had led six men to Christ. “We didn’t talk about whether he had gotten to know fifty people. We didn’t have to. He had discovered for himself that as he became friends with ‘the publicans and sinners,’ the Lord naturally provided opportunities for him to share his faith.” With regard to this method of evangelizing within the context of our daily lives, two observations should be made. First, the life of the personal worker is important. It makes a difference whether he is walking close to the Lord. He may be ever so glib in presenting a prepackaged message, but if his life isn’t holy, it cancels out his message. The second observation is that this method doesn’t put the emphasis on instant results, and that is in its favor. Jesus likened the salvation process to the growth of grain; you don’t harvest the crop the same day you plant the seed. It is true that some people are saved the first time they hear the gospel, but they represent a small fraction of the total. Generally speaking, conversion is preceded by a period of hearing the message, of being convicted of sin, and of resisting the voice of the Holy Spirit. James Smith - EVIDENCES OF SALVATION. "That ye may know that ye have" (1 John 5:13). Those who are in the enjoyment of salvation show it— 1. By praising God for it, 1 Peter 2:9. 2. By abhorring themselves, Job 42:5, 6. 3. By delighting in prayer, Acts 9:11. 4. By thirsting for the Word of God, Psa. 19:10. 5. By seeking to please the Lord, Col. 1:10. 6. By bringing others to Him, John 1:40-42 Question: Who was Andrew in the Bible? Answer: Andrew in the Bible was a disciple of Jesus. Andrew was Simon Peter’s brother, and they were called to follow Jesus at the same time (Matthew 4:18). The Bible names Andrew as one of the twelve apostles (Matthew 10:2). Like Peter, Andrew was a fisherman by trade; they made their living on the Sea of Galilee. Peter and Andrew were from the city of Bethsaida (John 1:44) on the northwest coast of Galilee (John 12:21). The call of Andrew in the Bible is a memorable story. Andrew and John were originally disciples of John the Baptist. They were present when John the Baptist pointed out Jesus as the Lamb of God (John 1:35–36), and they followed after Jesus (verse 37). Jesus noticed Andrew and John following and invited them to come spend the day with Him (verses 38–39). After spending the time with Jesus, Andrew became convinced that Jesus was the Messiah, and he took action: “Andrew, Simon Peter’s brother, was one of the two who heard what John had said and who had followed Jesus. The first thing Andrew did was to find his brother Simon and tell him, ‘We have found the Messiah’ (that is, the Christ). And he brought him to Jesus” (verses 40–42). Thus Andrew was one of Jesus’ first two followers and the first to bring another person to Him. Later, Jesus was walking by the Sea of Galilee when He came across Andrew and Peter, busy casting nets into the lake in search of fish. Jesus called to them: “Follow me, and I will make you fishers of men” (Matthew 4:19). The Bible says that Andrew and Peter “immediately” followed Jesus, leaving their nets behind (verse 20). Andrew and Peter already knew who Jesus was, based on their contact with Him in John 1, and now when He officially calls them to be disciples, they respond. In leaving behind the family business, Andrew sets a good example for all who would follow Christ; we are all called to “seek first his kingdom and his righteousness” (Matthew 6:33), and we should not let anything get in the way of following Jesus’ call. When Jesus told Andrew and Peter they would be “fishers of men,” He promised that He would use them to save men’s souls. And that’s exactly what the apostles did. There is at least one instance in Andrew’s life, recorded in the Bible, where he was a “fisher of men.” Some Greeks approached Philip, one of Andrew’s fellow disciples, wanting to see Jesus (John 12:20–21). Philip told Andrew what the Greeks wanted, and together Andrew and Philip brought the matter to Jesus (verse 22). In bringing Greeks to Jesus, Andrew had faith that Jesus’ intention was to save all men, and he was right: Jesus responded by referencing His crucifixion, saying, “The hour has come for the Son of Man to be glorified” (John 12:23). His death and resurrection would be the way by which all men, from all races and creeds and families, would be saved. These are the “fish of every kind” from Jesus’ parable of the dragnet (Matthew 13:47–50), and Andrew was one of the first to be involved in an evangelical effort that extended beyond the Jewish people. The incident with the curious Greeks anticipated the day when God would reveal to Peter, Andrew’s brother, that all people are welcome to come to Jesus (Acts 10:1–48).GotQuestions.org From this Verse - Robert

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Morris - (BORROW The Gospel according to John : NICNT) - "We may fairly comment that by recording all these John makes a beginning on the picture of the Lord that he is to paint throughout the Gospel. He wants to show Him as the Christ, and this is how he begins to do it. But one more comment is fitting. All these titles have been used by others. Jesus calls Himself simply, ‘the Son of man’.” the Logos (Jn 1:1), God (Jn 1:1), the light of men (Jn 1:4), the true light (Jn 1:9), the only begotten from the Father (Jn 1:14), a greater than John the Baptist (Jn 1:15, 26f., 30), Jesus Christ (Jn 1:17), the only begotten God (or Son, Jn 1:18), the Lord (Jn 1:23), the Lamb of God (Jn 1:29, 36), He that baptizes with the Holy Spirit (Jn 1:33), probably God’s Chosen One (Jn 1:34), the Son of God (Jn 1:49), Rabbi (Jn 1:38, 49), the Messiah (Jn 1:41), He of whom Moses and the prophets wrote (Jn 1:45), the King of Israel (Jn 1:49). Son of Man (Jn 1:51) (My addition - He is "Jacob’s Ladder" to Heaven) (My addition - One out of Nazareth - Jn 1:46 or "Jesus of Nazareth" Jn 1:45) (BORROW The Gospel according to John) David Thompson has the following related comment on the Names of Jesus, but he adds some names/descriptions not in the previous list - John chapter 1 is unlike any other chapter you will ever read in the entire Bible. If you look carefully at it, you will observe that there are twenty-one names or titles given to Jesus Christ, which are not said of any other person who ever walked on this earth. The list is so comprehensive that there is no other chapter in the entire Bible that begins to compare. These titles are both Divine and Majestic: 1) The Word (v. 1); 2) The God (v. 1); 3) The Creator (v. 3); 4) The Life (v. 4); 5) The Light (v. 4); 6) The Only True Light (v. 9); 7) The Only begotten from the Father (v. 14); 8) The One Full of Grace and Truth (v.14); 9) The Highest ranked Person who always existed (v. 15); 10) The Only begotten God (v. 18); 11) The Lord (v. 23); 12) Jesus (v. 29); 13) The Lamb of the God (v. 29); 14) The Son of God (v. 34); 15) Rabbi (v. 38); 16) Messiah (v. 41); 17) Christ (v. 41); 18) Jesus of Nazareth (v. 45); 19) Jesus of Joseph (v. 45); 20) The King of Israel (v. 49); 21) The Son of Man (v. 51). John 1:50 Jesus answered and said to him, "Because I said to you that I saw you under the fig tree, do you believe? You will see greater things than these." BGT John 1:50 ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ· ὅτι εἶπόν σοι ὅτι εἶδόν σε ὑποκάτω τῆς συκῆς, πιστεύεις; μείζω τούτων ὄψῃ. NET John 1:50 Jesus said to him, "Because I told you that I saw you under the fig tree, do you believe? You will see greater things than these." NLT John 1:50 Jesus asked him, "Do you believe this just because I told you I had seen you under the fig tree? You will see greater things than this." ESV John 1:50 Jesus answered him, "Because I said to you, 'I saw you under the fig tree,' do you believe? You will see greater things than these." NIV John 1:50 Jesus said, "You believe because I told you I saw you under the fig tree. You shall see greater things than that." GNT John 1:50 ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ, Ὅτι εἶπόν σοι ὅτι εἶδόν σε ὑποκάτω τῆς συκῆς, πιστεύεις; μείζω τούτων ὄψῃ. KJV John 1:50 Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these. YLT John 1:50 Jesus answered and said to him, 'Because I said to thee, I saw thee under the fig-tree, thou dost believe; greater things than these thou shalt see;' ASV John 1:50 Jesus answered and said unto him, Because I said unto thee, I saw thee underneath the fig tree, believest thou? thou shalt see greater things than these. CSB John 1:50 Jesus responded to him, "Do you believe only because I told you I saw you under the fig tree? You will see greater things than this." NKJ John 1:50 Jesus answered and said to him, "Because I said to you,`I saw you under the fig tree,' do you believe? You will see greater things than these." NRS John 1:50 Jesus answered, "Do you believe because I told you that I saw you under the fig tree? You will see greater things than these." NAB John 1:50 Jesus answered and said to him, "Do you believe because I told you that I saw you under the fig tree? You will see greater things than this." NJB John 1:50 Jesus replied, 'You believe that just because I said: I saw you under the fig tree. You are going to see greater things than that.' GWN John 1:50 Jesus replied, "You believe because I told you that I saw you under the fig tree. You will see greater things than that." Because I said to you: Joh 20:29 Lu 1:45 7:9 You will see greater things than these: Joh 11:40 Mt 13:12 25:29 John 1:50 Nathanael—Or, the Ready Believer and His Reward - Spurgeon John 1 Resources - Multiple Sermons and Commentaries DO YOU BELIEVE JESUS IS THE SON OF GOD? Jesus answered and said to him "Because I said to you that I saw you under the fig tree, do you believe (pisteuo)? - So Jesus acknowledge Nathanael as believing in Him. As we see with all the disciples, their faith begins small but grows over time and comes to full fruition after the Spirit comes on the Day of Pentecost.

João 1:1

Morris asks rhetorically, “How else [other than theos ēn ho logos] in Greek would one say, ‘the Word was God’?” (The Gospel According to John, The New International Commentary on the New Testament [Grand Rapids: Eerdmans, 1979], 77 n. 15). Under the inspiration of the Holy Spirit, John chose the precise wording that accurately conveys the true nature of the Word, Jesus Christ. “By theos without the article, John neither indicates, on the one hand, identity of Person with the Father; nor yet, on the other, any lower nature than that of God Himself” (H. A. W. Meyer, Critical and Exegetical Hand-Book to the Gospel of John [Reprint; Winona Lake, Ind.: Alpha, 1979], 48). (John 1-11 MacArthur New Testament Commentary) (See also sermon Why Does John Refer to Jesus as -the Word?) Macleod refers to James M Boice's four reasons why it matters that Jesus Christ is God. (The Eternality and Deity of the Word- John 1-1-2) First, it means that believers know what God is like. Is He the god of the philosophers like Plato and Immanuel Kant, the god of the mystics, or the god of new-age pantheism or panentheism? Or is He the God of the Bible? If Jesus Christ is God, then people can know what God is like. To know Jesus Christ is to know God, for Jesus said, “He who has seen Me has seen the Father” (John 14:9). If one wants to know what God is like, he should study the life and teachings of Christ in the Bible. Second, it means that God was always like Jesus. Many have concluded that there is a great difference between the Lord Jesus and the God of the Old Testament. A little girl who was raised under the preaching of a liberal pastor was reading in the Old Testament a bloody story of the defeat of Israel’s enemies. Surely it was wrong for God to order that, she surmised. “Well,” she concluded, “that happened before God became a Christian!” If the Word was with God before time began and if God’s Word is part of the eternal scheme of things, it means that God was always like Jesus. Sometimes people tend to think of God as stern and avenging and that Jesus changed God’s anger into love and altered His attitude toward the human race. The New Testament knows nothing of that idea. Does God the Father hate sin? Yes! Christ has always hated sin also. Does God the Father love sinners? Yes! Therefore Christ loves them also. Third, the truth that Jesus Christ is God means that His death for sin is of infinite value. His death is the only acceptable and sufficient sacrifice for sin. Because He is human and sinless, His sacrifice is appropriate and acceptable, and because He is God, His sacrifice is infinite in value. Fourth, because Jesus Christ is God, it means that He is able to satisfy all the needs of the human heart. In Ephesians 3:18–19 Paul prayed that believers “may be able to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ which surpasses knowledge.” During the Napoleonic wars in Europe some of the emperor’s soldiers opened a prison that had been used by the Spanish Inquisition. In one of the many dungeons they found the skeleton of a prisoner chained to the wall. On the wall, carved into the stone with a sharp piece of metal was a crude cross. And around the cross were the Spanish words for the four dimensions in Ephesians 3:18–19. On one side was the word “breadth,” and on the other side was the word “length,” above was the word “height,” and below was the word “depth.” Left to rot away in chains, this persecuted believer comforted himself with the thought that God was able to satisfy every spiritual need of his heart. (The Eternality and Deity of the Word- John 1-1-2) Ray

João 1:2

Morris says "These Two are not the same, but they belong together. The fact that One may be said to be “with” the Other clearly differentiates Them. Yet though They are distinct, there is no disharmony. John’s expression points us to the perfect unity in which they are joined." (See related topic - How is the doctrine of the Trinity not tritheism?) A T

João 1:3

Morris says “God has written TWO POETIC MASTERPIECES, as it were, one in the physical creation, one in the lives of men and women redeemed and saved by His grace (Eph 2:8). Both give eloquent testimony to the eternal power and Godhead of the Creator-Redeemer.” Two great “divine poems” – the created world and re-created, redeemed men and women in that world. Even as the “heavens are telling of the glory of God and their expanse is declaring the work of His hands” (Ps 19:1-note), we too as God’s MASTER CREATIONS should never be ashamed to let men see His WORKMANSHIP in us by our Spirit enabled obedience to Jesus’ command to “Let your light shine before men in such a way that they see your GOOD WORKS, and glorify (give a proper opinion of) your Father Who is in heaven.” (Mt 5:16-note) As new creatures in Christ, we need to remember that we were created for God’s glory, and created for good deeds, because it is by our good deeds that our Father gets all the glory (cf Ps 115:1-note). Indeed, the chief end of each of our lives is “To glorify God and to enjoy Him forever.” (Westminster Shorter Catechism) Eph 2:8-10 teaches that we are saved not BY good works but FOR good (supernatural) works and in the mystery of His amazing grace He even rewards us for those Spirit enabled works (cf 2Cor 5:10-note, Rev 22:12-note! Paul gives us a parallel passage descriptive of the Word's creative power... Colossians 1:15-note And He (Jesus) is the image of the invisible God, the first-born (prototokos = The 'firstborn' was either the eldest child in a family or a person of preeminent rank, in this context the latter. Jesus was not created as Jehovah's Witnesses falsely teach, but was Creator. The take verse 15 out of context - Context is King of accurate interpretation!) of all creation. 16 For (A very important term of explanation) by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities-- all things have been created by Him and for Him. 17 And He is before all things, and in Him all things hold together. So from Colossians we glean the following about Christ and the Creation. He is... THE ORIGINATOR: BY HIM THE AGENT: THROUGH HIM THE GOAL: FOR HIM Barclay sums it up "In him all things hold together" this way - "This means that not only is the Son the agent of creation in the beginning, and the goal of creation in the end, but between the beginning and the end, during time as we know it, it is he who holds the world together. That is to say, all the laws by which this world is order and not chaos are an expression of the mind of the Son. The law of gravity and the rest, the laws by which the universe hangs together, are not only scientific laws but also divine." So, then, the Son is the beginning of creation, and the end of creation, and the power who holds creation together, the Creator, the Sustainer, and the Final Goal of the world. (Colossians 1 - William Barclay's Daily Study Bible) When your world seems to be falling apart, look to Jesus who holds everything together. Christ not only created us—he sustains us, and we are made for him. We need to submit our personal problems to him, for he knows how to solve them. Ray

João 1:3

Morris - There is a change of tense. Were made (aorist - "came into being") pictures creation in its totality, as one act, but has been made ("come into being") is perfect, which conveys the thought of the continuing existence of created things. What we see around us did not come into existence apart from the Word, any more than what appeared on the first day of creation. (John 1:3) (The Gospel of John The New International Commentary on the New Testament) Wiersbe on has come into being (ginomai) - The verb is perfect tense in the Greek, which means a “completed act.” Creation is finished. It is not a process still going on, even though God is certainly at work in His creation (John 5:17). Creation is not a process; it is a finished product. (The Bible Exposition Commentary) EXCURSUS: JEHOVAH OF THE OLD TESTAMENT IS JESUS OF THE NEW TESTAMENT Related Study: Angel of the LORD Caveats Regarding the Name Jehovah Whenever one reads LORD in all capital letters in the OT (in NAS but not capitalized in ESV), the Hebrew word is Jehovah. Jehovah also identifies Himself as "I Am" in Exodus 3:14. So Who is "I Am"? And Is "Jehovah" mentioned in the New Testament? In John's Gospel we read "These things Isaiah said, because he saw His glory and he spoke of Him." (Jn 12:41). John in explaining the judicial hardening of Israel records 38 that the word of Isaiah the prophet might be fulfilled, which he spoke, "LORD, WHO HAS BELIEVED OUR REPORT? AND TO WHOM HAS THE ARM OF THE LORD BEEN REVEALED? (quoting Isaiah 53:1 - note that in the NAS, NT verses in all caps are indicative of direct OT quotes - and most of the OT quotes are actually from the Septuagint rather than the Hebrew text)" 39 For this cause they could not believe, for Isaiah said again, 40 "HE (Who is He? Jehovah = Jesus) HAS BLINDED THEIR EYES, AND HE HARDENED THEIR HEART; LEST THEY SEE WITH THEIR EYES, AND PERCEIVE WITH THEIR HEART, AND BE CONVERTED, AND I HEAL THEM." 41 These things Isaiah said, because he saw His (Whose? Jesus') glory (When? Isaiah 6:3 "Jehovah of hosts"), and he spoke of Him (Jesus). (John 12:38-41) Here is Isaiah's record of this event in Isaiah 6:1-3 (See also Isaiah 6 Commentary) ... 1 In the year of King Uzziah's death, I saw the Lord (Adonai) sitting on a throne, lofty and exalted, with the train of His robe filling the temple. (This is His glory!) 2 Seraphim stood above Him, each having six wings; with two he covered his face, and with two he covered his feet, and with two he flew. 3 And one called out to another and said, "Holy, Holy, Holy, is the LORD (Jehovah) of hosts, the whole earth is full of His glory." Numerous commentators in this century and prior centuries have concluded from John's passage that Jesus is Jehovah or Yahweh in the context of Isaiah's vision. However as discussed more below, not every use of Jehovah in the OT can be identified as Jesus. .

João 1:4

Morris asks "What is the meaning of “that life was the light of men”?....It is more likely that we should think of Old Testament passages that refer to God as the source of light and life, for example: “For with you is the fountain of life; in your light we see light” (Ps. 36:9). It is this kind of thing that the writer has in mind. But he is writing about the Word, so his meaning will be that the Word, himself the life, is also “the light of men,” John is preparing the way for the thought that he will develop throughout his Gospel, that Jesus is the life-bringer and light-bearer." (The Gospel of John The New International Commentary on the New Testament) Milne has a slightly different interpretation of how the life was the light of men - Traditionally this has been seen as a pointer to God’s general revelation (so Calvin, for example, ‘referring to the common light of Nature’ [Ps 19:1-6-note; Acts 14:17; 17:27; Ro. 1:19-21-note; Ro 2:14-note]). John is alluding here to the Word’s participation, in God’s revealing himself universally to all people through conscience and in creation; a revelation which leaves them without excuse for their ignorance of God (Ed: Ro 1:20-note, cf Ro 2:1-note). John MacArthur on the life was the light of all men - While it is appropriate to make some distinction between life and light, the statement the life was the Light halts any disconnect between the two. In reality, John is writing that life and light cannot be separated. They are essentially the same, with the idea of light emphasizing the manifestation of the divine life. The life was the Light is the same construction as “the Word was God” (Jn 1:1). As God is not separate from the Word, but the same in essence, so life and light share the same essential properties. The light combines with life in a metaphor for the purpose of clarity and contrast. God’s life is true and holy. Light is that truth and holiness manifest against the darkness of lies and sin. Light and life are linked in this same way in John 8:12, in which Jesus says: “I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life.” The connection between light and life is also clearly made in the Old Testament. Psalm 36:9 says: “For with You is the fountain of life; in Your light we see light.” “The light of the gospel of the glory of Christ, who is the image of God” (2Cor 4:4) is nothing more than the radiating, manifest life of God shining in His Son. Paul specifically says: “God … is the One who has shone in our hearts to give the Light of the knowledge of the glory of God in the face of Christ” (Jn 1:6). So light is God’s life manifest in Christ. (John 1-11 MacArthur New Testament Commentary) John Piper on the life was the light of all men - This means that the light that shines in the darkness is the light of LIFE (John 8:12). The life of the Son IS the light of the world. The first reason the light will triumph over the darkness is that it is life. It is living light. What does that mean? Well, if the life of the Son of God IS the light that shines in the darkness (which is what verse 4 says), then there are at least four things we can say about this light. First, the light of life has energy and power because the life of the Son has energy and power. Second, the light of life has purpose and motion. It is not static like a lamppost or a lighthouse on the shore. It plans and moves. It shines now here, now there. It is alive with the life of the Son. Third, the light of life grows and expands. That is the way the life of the Son of God is. His life is a fountain of life (Psalm 36:9). Once the rays start coming out of this light, they extend farther and farther and farther. Fourth, the light of life begets offspring. John 12:36, "Believe in the light, that you may become sons of the light." So the first reason the light shines in the darkness and the darkness does not overcome it is that this light is living—it has energy and purposefulness and growth and reproduction. It is not a static thing, like a stoplight that might be ignored. The light that shines in the world today is the very life of the Son of God. (Triumphant Light - Desiring God) A W

João 1:6

Morris adds that the perfect tense "indicates the permanent character of his mission. He continues in the character of a man sent." John the Baptist himself testifies of his having been sent from God - “And I did not recognize Him, but He who sent (verb pempo) 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.’ (Jn 1:33).“You yourselves bear me witness, that I said, ‘I am not the Christ,’ but, ‘I have been sent (apostello in the perfect tense) before Him.’ (Jn 3:28). POSB - Jesus the Light of the World: The Special Witness of John the Baptist, John 1:6-8 (John 1:6-8) Introduction: there was one person who was a very special witness to Christ, John the Baptist. John's sole purpose on earth was to witness and to bear testimony to the Light of the world. His purpose stands as a dynamic example for every believer. The purpose of the believer is to bear the same witness as John: Jesus Christ is the Light of the world. 1. A man sent from God (Jn 1:6) 2. A man with a mission (Jn 1:7) 3. A man who was great, but was not the Light (Jn 1:8) (Jn 1:6) John the Baptist— Commission: a man sent from God. Note three points. 1. The man "was a man" and only a man. A strong contrast is being made between what had been said about Christ and what is now being said about John. = Christ "was in the beginning"; He was "with God" and He "was God" (John 1:1-2). = John "was a man" who had come into existence at birth, just as all men have the beginning of their existence at birth. John was the son of a man, whereas Jesus Christ was the only begotten Son of God (John 3:16). John was not a divine being, not even an angel. He was a mere man. (See Job 7:17, Ps 8:4, Isa 40:21-22, Jn 3:27) 2. The man, however, was "sent from God"; and he was sent on a very special mission. Two facts show this. a. The word "sent" - "sent" (apestalmenos) means to send out; to commission as a representative, an ambassador, an envoy. Three things are true of the person sent from God. 1. He belongs to God, who has sent him out. 2. He is commissioned to be sent out. 3. He possesses all the authority and power of God, who has sent him out. b. The phrase "from God" (para theou) means from beside God. John was not only sent by God, He was sent from the very side and heart of God. He was only a man, but a man of high calling and mission, of enormous responsibility and accountability. He was a man sent by God, not by man. Thought 1. Note three significant points. The servant and messenger of God… • is not sent forth by men, but by God. He is sent forth as the ambassador of God. • is sent forth from God, from the very side and heart of God. • is a man of high calling and mission, of enormous responsibility and accountability. (See Jn 15:16, 2Cor 5:18-20, 2Cor 3:5-6, Eph. 3:7, 1Ti 1:12, 2Ti 1:11, 1Cor 1:27-29). 3. The man was named John. His name means gracious. He was a man sent forth with a name to match his message: God's grace is now to enter upon the scene of world history. Prepare ye the way of the Lord, the embodiment of God's glorious grace. (full of grace and truth… grace upon grace" Jn 1:14, 16) (Preacher's Outline & Sermon Bible-KJV-John) (POSB - WORDsearch) Westcott on sent from God - from (para) and not simply by God (comp. Jn 15:26). (Ibid) Kostenberger adds that "The phrase “sent from God” is reminiscent of the OT description of a prophet whose role was to function as a spokesperson for God (e.g., 2Chr 24:19; 25:15; Jer. 7:25; 25:4; 28:9; 35:15; 44:4; Ezek 2:3). The Jewish crowds thought of John as a prophet (Matt. 21:26 pars.), and that is how Jesus referred to him as well (Mt. 11:9 = Lk 7:26). John explained in Jn 3:28 - “You yourselves bear me witness, that I said, ‘I am not the Christ,’ but, ‘I have been sent (apostello, also in the perfect tense) before Him." In at least 3 Old Testament prophecies we see where God promises to send John the Baptist before He sends His Son: 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. Let every valley be lifted up (exalted), And every mountain and hill be made low; And let the rough ground become a plain, And the rugged terrain a broad valley; Then the glory of the LORD will be revealed (Jn 1:14), And all flesh will see it together; For the mouth of the LORD has spoken. Pause for Praise - Play Handel's Messiah - Every Valley Shall Be Exalted Malachi 3:1-note = “Behold, I am going to send My messenger, and he will clear the way before Me. And the Lord, whom you seek, will suddenly come to His temple; and the messenger of the covenant, in whom you delight, behold, He is coming,” says the LORD of hosts. Malachi 4:5-note = "Behold (Pay attention!), I am going to send you Elijah the prophet before the coming of the great and terrible Day of the Lord. (See Jesus' words in Mt 11:10-14 especially "And if you care to accept it, he himself [John the Baptist] is Elijah, who was to come." and Mt 17:11-12) - John

João 1:7

Morris explains does not mean "that John continually witnessed (though that, too, was true), but that he accomplished a finished work. He bore his witness to the Word, and there was nothing more that he could do." We repeatedly see John the Baptist fulfilling his purpose of bearing witness of the Light - John 1:15, 1:19, 1:23, 1:29, 1:32-34, 1:36; 3:26, 5:33-36. John 1:15 nicely summarizes the content of John's testimony - "John bore witness of 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.’” D A Carson - John 1:35–37 provides an instance where John’s witness was not only effective but particularly fruitful in its result. Derivatively, because the Baptist’s witness has been bound up in all four canonical Gospels with the beginning of Jesus’ ministry, like Abel ‘he still speaks, even though he is dead’ (Heb. 11:4). All who have ever come to faith are indirectly dependent on his opening proclamation of the identity and saving purpose of Jesus Messiah. (The Gospel according to John The Pillar New Testament Commentary) SUMMUM PROPOSITUM: THAT ALL MIGHT BELIEVE John's bearing witness of the Light was not an end in itself but it had a higher purpose, a "supreme purpose" or we might say in Latin a summum propositum! He came...to testify - This translation does not recognize the Greek conjunction hina which normally introduces a purpose clause and is often translated "so that." The Greek sentence is more literally "He came....in order to testify" which clearly reveals John the Baptist's purpose - his purpose was to prove Jesus was the Messiah, the Son of God (Jn 20:31) and point men to Him and not to himself. See related discussion on the importance of observing and interrogating terms of purpose or result. Bob Utley agrees that "This is a purpose clause. John’s Gospel, like all the Gospels ( a uniquely Christian genre), is an evangelistic tract." Indeed, in the Synoptic Gospels we see John preaching repentance but in the Fourth Gospel the emphasis is only on his role as a witness. And so we see the verb (martureo) and the noun (marturia) used repeatedly referring to his primary purpose -- to bear witness of Jesus (Jn 1:7 [2x], Jn 1:8, 15, 19, 32, 34; 3:26; 5:33). THOUGHT - This word group (martus, martureo, marturia, derivative verb = diamarturomai = to solemnly testify - 15x = Acts 2:40, 8:25, 10:42, 18:5, 20:21, 20:23, 20:24, 23:11, 28:23, 1Th 4:6 1Ti 5:21 2Ti 2:14, 4:1, Heb 2:6) gives us our English word martyr which in the Christian context is defined as one who witnesses or bears testimony especially by his or her death because of their faith in Christ. In other words, when commanded to recant (withdraw or repudiate a belief formally and publicly) Christ or die, these individuals choose instead to die, giving the ultimate testimony that Jesus is Who He said He is! (See Fox's Book of Martyrs) A man named Saul was a firsthand witness to the testimony of Stephen, a martyrdom (see Acts 7:57, 58, 59, 60 and compare Acts 8:1) which undoubtedly impacted Saul, who in turn became the greatest witness for the Gospel of Jesus Christ, ultimately laying down his own life as a martyr (2Ti 4:6-note). Beloved follower of Christ, you may not become a literal martyr, but you can rest assured that when you stand for Christ, the world will stand (come) against you and vilify you (Jn 15:18-20). However you can also be assured that your witness for Jesus will have the effect God intended, either an aroma of death or an aroma of life (2Cor 2:14, 15, 16). Let your life be a visible representation (and fragrance) of Christ! In light of that truth don't compromise your witness but remain "steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord." (1Cor 15:58-note.,cp 1Cor 15:10-note) OUR PURPOSE - BOLDLY PROCLAIM THE LIGHT TO THE DARKNESS

João 1:7

Morris observes that "Believe” is not in the continuous tense (Ed: It is aorist tense), and this is perhaps significant. John came to bring people to decide, to make the definitive act of faith." Kostenberger points out that "Pisteuo is found frequently in the Greek OT to describe the trust that God desires from his people. Abraham “believed the Lord” and thus became the father of all believers (Gen. 15:6; cf. Ro 4:3, 20-24; Gal. 3:6; Heb. 11:8–12; James 2:23). Israel as a nation, however, is known in the OT primarily for unbelief (John 12:38; cf. Isa. 53:1)." The respected Greek lexicon author W E Vine adds that belief that saves a soul consists of "(1) a firm conviction which produces full acknowledgment of God's revelation of Truth - (2Thes 2:12 -"in order that they all may be judged who did not believe [pisteuo] the truth, but took pleasure in wickedness.") (2) a personal surrender to the Truth (Jn 1:12 "But as many as received Him, to them He gave the right to become children of God, even to those who believe [pisteuo] in His name") and (3) a conduct inspired by and consistent with that surrender." (Faith - Vine's Expository Dictionary of NT Words) Note that John the evangelist has believe in the subjunctive mood which is the mood of possibility not reality. It is possible for men to believe and be saved but it is not the reality! (cf the adjectives Jesus uses in Mt 7:13-14-note = "many...few"). Bob Utley rightly says "Belief is not primarily an intellectual or emotional response, but basically a volitional response." Faith, like grace, is not static. Saving faith is more than just understanding the facts and mentally acquiescing. It is inseparable from repentance, surrender, and a supernatural instilled longing to obey (out of love, not legalistic motivation). None of those responses can be classified exclusively as a human work, any more than believing itself is solely a human effort. Kenneth

João 1:8

Morris adds that ekeinos "is a favorite with John, who uses it 70 times, more than any other New Testament writer (Matthew 54 times, Mark 23 times, Luke 33 times, Acts 22 times, Paul 21 times). He uses it significantly often of Christ (10 times), of the Father (6 times), and of the Holy Spirit (5 times). The pronoun is often a way of giving emphasis. Indeed, except when it is used in dialogue it is usually emphatic in this Gospel." Vine - ekeinos denotes “that one, that person”; its use marks special distinction, favorable or unfavorable; this form of emphasis should always be noted; e.g., John 2:21 “(But) He (spake)”; Jn 5:19, “(what things soever) He (doeth)”; Jn 7:11; 2Cor. 10:18, lit., “for not he that commendeth himself, he (ekeinos) is approved”; 2Ti 2:13, “He (in contrast to “we”) abideth faithful”; 1Jn 3:3, “(even as) He (is pure)”; 1Jn 3:5, “He (was manifested)”; 1Jn 3:7, “He (is righteous)”; 1Jn 3:16, “He laid down”; 1Jn 4:17, “(as) He (is).” Gilbrant - Occurring alone as a pronoun ekeinos may refer to a person, thing, or idea—a usage limited mostly to John and 1 John. As an adjective describing another word it refers to “that man, those days.” Nearly four-fifths of its occurrences are in the Gospels and Acts. Often writers attach ekeinos to kai (2532) meaning “and,” to form kakeinos (2548) when the words would otherwise appear side by side. Related New Testament terms are ekei (1550), “there”; ekeithen (1551), “from there”; and ekeise (1553), “there, to there.” Ekeinos has three main applications. First, since pointing to something involves separation, ekeinos appears in statements of contrast or differentiation and denotes “the person or thing considered more remote”: “This man went down to his house justified rather than the other” (Luke 18:14). Second, it often contrasts present time with past or future: “At that time the disciples came to Jesus” (Matthew 18:1, NIV); “Then shall they fast in those days” (Luke 5:35). Differentiation tends further to draw attention to an item. As a result, a third use of ekeinos often comes up in situations where emphasis is appropriate. The word may then refer to a well-known person, whether in respect (1 John 3:3,7) or contempt (John 9:28). (The Complete Biblical Library) A T

João 1:9

Morris - A perennial question has to do with the possibility of salvation for such people, and Peter's testimony to Cornelius seems to suggest a possible answer. Almost three thousand years ago the prophet Hanani said that "the eyes of the Lord run to and fro throughout the whole earth, to shew Himself strong in the behalf of them whose heart is perfect toward Him" (2 Chronicles 16:9). No one can ever be saved simply by working righteousness, for, as Solomon said: "There is no man that sinneth not" (1 Kings 8:46). Nevertheless, God so loved the world that He sent His Son! He would "have all men to be saved, and to come unto the knowledge of the truth" (1 Timothy 2:4). Consequently, God honors those who come to fear the true God of creation and sincerely try to "work righteousness" in accord with the witness of God's law in their own conscience (Romans 2:15) and any other true light they may have received (note John 1:9). Although this in itself was not sufficient to attain salvation, in either the case of Cornelius or that of others in similar situations, nevertheless God in grace sent Peter to Cornelius to give him full understanding of the saving work of Christ, and Cornelius responded with true faith. Although it is not possible to be dogmatic, it may be that God will respond in similar fashion to others who respond to the light that God has provided for all men in nature (John 1:9; Romans 1:20), as well as conscience. ><>><>><> Jesus our Light - A visitor went one cold day last spring to see a poor young girl, kept at home by a lame hip. The room was on the north side of a bleak house. It was not a pleasant prospect without, nor was there much that was pleasant or cheerful within. Poor girl I what a cheerless life she has of it, he thought, as he saw how she was situated; and he immediately said to himself, what a pity it was her room was on the north side of the house. “You never have any sun,” he said; “not a ray comes in at these windows. That I call a misfortune. Sunshine is everything; I love the sun.” “Oh,” she answered, with the sweetest smile, “my sun pours in at every window, and even through the cracks.” The visitor looked surprised. “The Sun of Righteousness,” she said, softly--“Jesus. He shines in here and makes everything bright to me.” Who could doubt her? She looked perfectly happy. Yes! Jesus shining in at the window can make any spot beautiful and any home happy. ><>><>><> Devotional from Dan Wilt - Enter Light - Today, you will enter life again, and the Light of Christ will lead you to the doorway. John 1:9 is a shining thread in the rich, colorful tapestry that is the gospel. In this passage, we are told that at the fullness of time, the Light that will illuminate every soul was already coming into the world. The capacity of light to strike up against darkness and reveal its hidden features is a normal part of our daily lives. For we who live in a world of electricity, light bulbs, and artificial daylight, some of what it means for Christ to be the Light of our world loses its meaning. In the days of candlelight and oil lamps, the shadows ran stark and harsh when light poured into a room. The sunrise was more welcome; overcast skies more saddening. As you enter into today, light greets you, fills you, and welcomes you to live in the full, vivid presence of God. Prayer: Light of the world, I enter through the doorway of Your presence into the God-aware life that awaits me today. Illuminate every hidden space in my heart so I can live in Your freedom. (A Well Worn Path) ><>><>><> Herbert Lockyer - He Is Light - "The whole world was lost in the darkness of sin." The sorrow is that men love such darkness, rather than light, because their deeds are evil (John 1:5; 3:19). But to those in total spiritual darkness, as natural men are, Christ offers Himself as the Light of the World (John 1:9; 9:5). And all receiving Him cease to walk in darkness, seeing they have the Light of life. Children of darkness become children of light, and as lights in the world, seek to bring others out of darkness into the Kingdom of God's dear son (Colossians 1:13). ><>><>><> Iain Paisley - The Light Which Will Never Go Out "He promised to give a light to him and to his sons forever" 2Chronicles 21:7 "That is the true light." John 1:9 Man-lit lamps and lights all go out. They go out because of age, wear, difficulties, opposition, inadequacies and lack of supply. Not so with the true light. It is an everlasting light. It always shone and always will shine. The Promised Light = "He promised" The Light which will never go out is the promised light. Amid the darkness of the chaotic earth God said "Light be" and the Light was. To the earth in greater darkness than the chaotic earth, an earth plunged into the darkest of all possible nights by man's sin, God promised the Light. See its first glimmering in Genesis 3:15 "And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel." And in the fullness of time that Light came. Yes, and for every day with its many darknesses we have the sure promise of that light which shineth more and more unto a perfect day. The Light depends not on our performance but on God's promise. Solomon and his sons were fitful. God, to His promise, was faithful. The Proffered Light = "to give a light" The light is a proffered light. It is offered graciously, unconditionally and abundantly. It is a burning and a shining light for all. It cannot be rented or purchased. It is freely offered. Let us bear our souls to its life giving rays. "For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ" (II Corinthians 4:6). The Permanent Light - "forever" Christ the Light has been shining forever and will shine forever. Christ's light is permanent. It is eternal. It is unchangeable. It is immutable. It will still shine when darkness has perished from the world of the saints and when night is forgotten in endless day. In this blessed Light may we see light. (A Text A Day Keeps the Devil Away) ><>><>><> TRUE LIGHT - During World War II, some of America’s cities ordered citywide blackouts because of the bomb threat. Windows were covered with black shades, cars drove without headlights, and men were not to smoke a cigarette outside—it was said a lighted match could be seen from the air miles away. One family was instructed to extinguish the fire in their fireplace because of the glow from the chimney. The block warden warned, “One small light could change everything.” In the darkness of that long-ago night in Bethlehem, Jesus became that one small light. He changed everything! ><>><>><> DEVOTIONAL - An artist was painting a winter scene. Snow covered the ground and blanketed the pine boughs. Night was falling, and the landscape was enveloped in semi-darkness. A log cabin was barely visible in the shadows. The whole scene was one of gloom. Then the artist, using some of the yellow tints, with a few skillful strokes of his brush put into one of the cabin windows the cheerful glow of a lamp. And that lone light, its golden rays reflecting on the snow, completely transformed the impression given by the painting. In contrast to the cold darkness of the surrounding forest, that light in the window created a warm feeling of love and security. What happened on that canvas is a striking portrayal of one of the most dramatic events of all history. When the Christ-child was horn in Bethlehem's stable, a Light was placed in the window of this sin-darkened world. He is truly a Light in the darkness! Yes, He is "the true Light which gives light to every man who comes into the world" (John 1:9). —R. W DeHaan CHRIST WAS BORN HERE BELOW THAT WE MIGHT BE BORN FROM ABOVE. ><>><>><> A Great Light - I was driving through the mountains of western Maryland on a cold December night. As I topped a ridge near Rocky Gap State Park, a brilliant sea of lights caught my attention. What in the world is that? I wondered as the exit road flashed past. It so aroused my curiosity that 5 miles down the interstate I turned around and drove back to see what it was—a local community’s celebration in lights during the Christmas season. At noon, I wouldn’t have noticed anything. But at night, the dazzling display couldn’t be ignored. Strange, isn’t it, that we complain about the moral and spiritual darkness of our world, yet it is the perfect setting for the radiance of the Lord Jesus Christ. At Christmas, we often read these prophetic words: “The people who walked in darkness have seen a great light; those who dwelt in the land of the shadow of death, upon them a light has shined” (Isaiah 9:2). Jesus said of Himself: “I am the light of the world” (John 8:12), and to His disciples, “You are the light of the world. A city that is set on a hill cannot be hidden” (Matthew 5:14). In a dark world, people don’t see a great light without wondering why it’s there and what it means. We get to tell them. O Holy One of glorious birth Who lives within our heart, May we to all men everywhere Your wondrous love impart. —Brandt To lead others out of the darkness, let them see your light. (Ed: And let them hear the Gospel from your lips!)

João 1:9

Morris - His giving light “to every man” is not closely defined. There is a sense in which the Word gives light only to those who believe, for those who do not believe in him are yet in darkness (Jn 3:19–20). But, as James tells us, “Every good and perfect gift is from above” (Jas. 1:17). There is a general illumination of the whole race, and it is the common teaching of the New Testament writers that God has revealed something of Himself to all people (Rom. 1:20), sufficient at least for them to be blameworthy when they take the wrong way instead of the right way. John attributes this general illumination to the activity of the Word. (The Gospel of John The New International Commentary on the New Testament) The Holman Apologetics Commentary disputes Morris - "John does not speak here of internal illumination in the sense of general revelation (contra Morris 1995, 84), but of external illumination in the sense of objective revelation requiring a response (Brown 1966, 9). The rest of the Gospel illustrates clearly that not all did in fact receive the light, though it was available to all through Jesus’ presence and teaching. In the present verse, John is emphasizing the universal scope of Jesus’ coming and the potential spiritual enlightenment available to all who believe, an enlightenment available not only to Jews but to all people (cf. 1:12-13; 3:16; 10:16; 12:32; cf. 1:10; 3:19-21).

João 1:10

Morris - John is affirming that the Word existed before creation, which makes it clear that the Word was not created. As

João 1:10

Morris - “The world’s characteristic reaction to the Word is one of indifference.” John explains at least in large part why the world did not know the Word Who came into the World He created... And this is the judgment, that the Light is come (perfect tense = speaks of having arrived at a point in time with enduring or permanent impact) into the world, and men loved the darkness rather than the light; for (explains how one can discern their love of darkness) their deeds were evil. For everyone who does evil hates the light, and does not come to the light, lest his deeds should be exposed. But he who practices the truth comes to the light, that his deeds may be manifested as having been wrought in God.” (Jn 3:19-21)

João 1:12

Morris says ""The end of the story is not the tragedy of rejection, but the grace of acceptance." (Ed: Or one might say the tragedy of rejection and the triumph of reception) A W

João 1:14-18

Morris says monogenēs "is derived from gínomai, not gennáō – monogenēs has one 'n,' not two. Etymologically, monogenēs is not connected with begetting (see also D. Moody, BT, 10, 1959, pp 145-147)" (Borrow John, 105). Monogenes was used of an only son (Lk 7:12), of a son who was "unique" (Isaac - Heb 11:17 = son of promise, not son of flesh as was Abraham's first biologic son Ishmael) or an only daughter (of Jairus - Lk 8:42). BDAG says monogenes "pertains to being the only one of its kind or class, unique (in kind) of something that is the only example of its category… Of a mysterious bird, the Phoenix (mythology) (1 Cl 25:2). The phrase "monogenes huios" is used only of Jesus. Jesus is the only unique, "one of a kind" Son of God. Moulton-Milligan - Monogenes is literally "one of a kind," "only," "unique" (unicus), not "only-begotten," which would be monogennetos. Monogenes is applied in a special sense to Christ in Jn 1:14, 18, 3:16, 18, 1Jn 4:9, where the emphasis is on the thought that, as the "only" Son of God, He has no equal and is able fully to reveal the Father. Monogenēs is used of "the only child" in a family throughout antiquity, both in Greek and Jewish literature (see DNTT, 3, 1202).] Monogenēs conveys Christ, the God-man, stands apart from all other people – fully divine and authentically physical (human, cf. Jn 1:1-18; Phil 2:6,7). Christ emerged from eternity, coming into time through His incarnation. His birth therefore was absolutely unique – the only birth free from original sin and joining deity (Christ's eternal divine nature) to a flawless, human nature. Monogenēs is used of Christ's "unique descent" from heaven to earth declaring Him as "absolutely unique" (TDNT IV, 738). Monogenēs "is centered in the Personal existence of the Son, and not in the Generation of the Son" (B. F. Westcott, The Epistles of St John [1883] 1966, 170). Richard Longnecker, "The word monogenēs, with its variants mounogeneia (an early feminine poetic form) and mounogonos (a later masculine form), occurs first in extant Greek literature in the writings of the eighth-century bc poet Hesiod. . . . Literally monogenēs means 'sole descent' or 'the only child of one's parents.' It is a stronger term than the simple monos, for it denotes that the parents have never had more than this one child. This is one way it was used by Hesiod (Works and Days 376; Theogony 426), Plato (Critias 113d), Herodotus (History 7.221), and Antoninus Liberalis (Mythographi Graeci, ed. E. Martini, II [1896], 32.1). "The word, however, was also used by Hesiod (Works and Days 374; Theogony 448) and the writers of the Orphic Hymns (29:2; 32:1; 40:16) in the sense of 'peerless,' 'matchless,' 'unique,' 'of singular importance,' or 'the only one of its kind,' which ideas have more to do with quality than derivation or descent. The sixty-fifth century bc philosopher Parmenides spoke of Being as 'ungenerated [agenēton], imperishable, whole, unique [monogenēs], and without end' (Frag. 8.3-4), thereby ignoring – particularly in parallel with agenēton – any idea of generation in the word as might be found etymologically in genos. "The translation 'only begotten Son,' though venerable, fails to capture adequately John's point in his use of monogenēs huios (or monogenēs theos in Jn 1:18), . . . in Johannine usage monogenēs is an adjective connoting quality, which should be translated in a manner signaling primarily uniqueness, and that huios as a christological appellative in John's gospel and Letters connotes primarily divine nature. So, to be true to John's intent, monogenēs huios is best translated into current English as 'one and only Son'" (The NIV, BORROW The Making of a contemporary translation, 120-126, Grand Rapids: Zondervan, 1986). NET Note - "of the unique one." Although this word is often translated "only begotten," such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Lk 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clem. 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant., 1.13.1 [1.222]) who was not Abraham's only son, but was one-of-a-kind because he was the child of the promise. Thus the word means "one-of-a-kind" and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God, Jesus is God's Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18

João 1:29

Morris has a good thought on the significance/meaning of the phrase Lamb of God - Jesus is called "the Lamb" by the Apostle John twice in his gospel (John 1:29, 36) and twenty-eight times in Revelation. The title is derived from the multitude of sacrificial lambs offered in atonement for sins in the old dispensation, soon to be superseded by Christ's "one sacrifice for sins for ever" (Hebrews 10:12). Note also Isaiah 53:7; Acts 8:32; and 1 Peter 1:19, where Christ's substitutionary sacrifice is also compared to the shedding of the innocent blood of a lamb. The Lamb of God in Greek is "ho amnos tou theou" and in Latin is the well known phrase "Agnus Dei" which is used in liturgies in several denominations. Michael W Smith wrote a well-known Christian song entitled "Agnus Dei." I love the words of the song and have used it for personal worship times but am embarrassed to say that I never knew the meaning of "Agnus Dei" until I wrote these comments on John! The lyrics of Agnus Dei are simple but Scriptural. Take a moment to worship the Worthy Lamb of God in spirit and in truth. Alleluia means "Praise the Lord." Note also that "Lord God Almighty" in Hebrew is Jehovah EL Shaddai. Finally especially notice that the words of the song are directed heavenward, unto the Lamb, for He alone is worthy to receive our praises - “Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing.” (Rev 5:12+) Alleluia Alleluia For our Lord God Almighty reigns Alleluia Alleluia For our Load God Almighty reigns Alleluia Holy Holy Are You Lord God Almighty Worthy is the Lamb Worthy is the Lamb You are Holy Holy Are You Lord God Almighty Worthy is the Lamb Worthy is the Lamb Amen Holy Holy Are You Lord God Almighty Worthy is the Lamb Worthy is the Lamb You are Holy Holy Are You Lord God Almighty Worthy is the Lamb Worthy is the Lamb Amen Steven