John 1

There is no good reason to doubt that the author is the apostle John, who refers to himself only as, “the disciple whom Jesus loved”.  It seems to me this was the very opposite of a boast.  Rather, because of his high view of who Jesus was, and his corresponding sense of his own unworthiness, just as Paul called himself the chief of sinners, he says in gratitude, “He loved me — even me”.  It could not be that he thought Jesus loved none of the others, or that there were one of the twelve other than himself whose name he could not remember, or would not say.

     Apparently John wrote his gospel after the others, for he seems to repeat little of what the other three have already covered.  He does cover much of what Jesus did and said in Jerusalem, while the others focus on Galilee.  For a Galilean fisherman, he seems to have had a surprising connection and acquaintance with the inner circle of Jerusalem, being known (apparently favorably) by the high priest, if 18:15-16 is a reference to John, as I believe it is.  In view of this passage, is it possible that James and John were of priestly lineage?  This is speculation, but very possible.

  Jesus’ mother, Mary, was a relative of John the Baptist’s mother, Elizabeth, who was “of the daughters of Aaron” (Lk.1:5,36). Elizabeth was likely Mary’s aunt on her mother’s side. The mother of James and John is thought to be Mary’s sister (cf. Jn.19:25), thus being Jesus’ aunt, and her sons his cousins. Comparing Mt.27:56 and Mk.15:40 (16:1), many conclude that “the mother of the sons of Zebedee” and “Salome” are the same woman, Jesus’ mother’s sister. The point here is that James and John may well have been of priestly lineage (as it appears Jesus was through Mary’s maternal line). This would explain John being known by the high priest with easy entry into his court, unlike Peter (Jn.18:15,16).  

There were so many priests that most of them also practiced secular occupations.  Jesus would likely not have taken most of the disciples with him to Jerusalem, as it was too dangerous (John 7:1,10).  But was John perhaps an exception?

     To our great benefit, John also focuses more strongly on Jesus as the eternal Son of God, though he never lets us forget that he is also the Son of Man.  The symbolic significance of what Jesus does and says is stronger in John.  For example, he records seven miracles during Jesus’ ministry.  (See 2:1-11; 4:46-54; 5:1-18; 6:1-14; 6:16-21; 9:1-41; 11:1-46).  Each miracle shows a different aspect of Jesus’ divine power.  Also, the number seven stands as a symbol for the whole complete multitude of his works of power and authority over both the natural and spiritual creation.  Jesus is Lord.

     Eight is also a symbolic number.  Like one, it stands for a new beginning, since it follows the complete seven.  Purification ceremonies, such as circumcision, were done on an eighth day.  And First Fruits was on the first (eighth) day of the week, etc.  Therefore, the seven miracles preceding Jesus’ death are followed by the greatest sign of all – his resurrection.  It is the eighth miracle on the eighth day, or the first day of the new week.  It is the sign that Jesus has conquered the last enemy, death, and has ushered in a new age, these last days of grace.

     1:1-3.  These verses clearly call attention to Gen.1:1, and place the eternal Word with the Father before all time, and as the One who according to the Father’s plan and purpose, brought all things into being (cf.17:5; Col.1:15-17).   In the infinite wisdom and power of God, he spoke and it was, and it was very good (cf. Ps.104:24).

     1:4-5.  The Word was the life and light that continued to bless and sustain men even in a dead and dark world, though he was not comprehended.  (Or, the darkness did not “overcome it”, RSV and cf. margin.  This is an alternate translation.  Either is true, but the context supports “comprehend” rather strongly, as in vv. 10, 26, 31).

     1:6-8.  John’s mission was that of herald of the light, to call out to a dark world that the light was real, and to prepare a blind people to receive it.

     1:9-13.  The dark world does not necessarily want to recognize or welcome the light.  Even though men were created by the Word to be creatures of the light, they no longer are.  Even that specially chosen and prepared nation does not receive him (cf. John 8:37ff.).  But those who are born again of the Spirit of light do receive the Word, and become God’s children (11-12; cf. 3:3-8).  God’s children are not begotten by virtue of their blood lineage, or the regeneration natural to the flesh, or by the reason, will, and choice of man, but by God (13; cf. Ro.9:8).

     1:14-18.  The Word — the glory, wisdom, and power of the only Son, eternally begotten of the Father — has come to us clothed in flesh as the Son of Man.  He dwelt, or better “tabernacled” among us in a tent of flesh (cf. Ex.40:34ff.; Rev.21:3).  He was full of grace and truth (14,17).  These two qualities, like mercy and justice, often seem to us to militate against each other, but were in perfect uncompromised harmony and peace in him.  “Lovingkindness and truth have met together; righteousness and peace have kissed each other.”  Ps.85:10.

     1:18.  Cf.14:9.

     1:19-34.  The apostle John takes up his story of Jesus’ ministry at a point after the wilderness temptation, probably as he returned from the wilderness to the place where John had baptized him (see John’s witness, vv.29,32).  The witness of John is therefore very strong.  He has seen and heard the testimony of the Father that this is his beloved Son, the One for whom John had been sent to prepare the way (25).

     1:25.  They expected the Messiah to come with a baptism of repentance (cf. Is.52:15; Ezek.36:24ff.).

     1:28.  Not the Bethany of Mary and Martha (11:1), unless this is a way of speaking about a road that may have run from Bethany to the Jordan.

     1:29.  Metaphorically Jesus is the Lamb of God.  Thus John sees the entire OT system as God’s allegory of his grace (cf. Gal.4:24f.).  Every sacrifice set forth the substitutionary atonement by which the sins of the elect world are paid for.  Like John himself, the OT sacrifices pointed to something greater.  As Jesus’ blood was greater than all sacrifices, so is his baptism better than the baptism of water (33).  Only the Holy Spirit gives life.

       1:35-51.  This is not in conflict with the reports of the other gospels that Jesus called these men to follow him later in Galilee.  Rather, this supplements the others.  When Jesus called some of these men off their fishing boats, they knew him, and were already committed to him in some degree.  John’s preaching and witness had prepared them to receive him.

     1:39.  The margin is correct that John uses Roman time (as we do).  The tenth hour is 10 a.m., or about the fourth hour Jewish time, which the other gospels use.  This becomes very important later in reconciling the various trial and passion narratives.  It is also one more indication that John wrote later for a church swelling with Gentile converts, as is his habit of translating Jewish terms (38, 41, 42).  See margin for the English.

     1:40.  The unnamed disciple with Andrew is likely John himself.

     1:45-50.  Nathanael is almost certainly the same man known as Bartholomew.

     1:46.  Galilee wasn’t highly esteemed by those in Judea, but even in Galilee, Nazareth was apparently a proverb for worthlessness.

     1:51.  This is a reference to Gen.28:12.  Jacob saw a ladder, and the angels (messengers) of God ascending and descending on it.  This is a picture of the Mediator between God and man, Christ himself, who was Jacob’s ladder.  See notes at Gen.28.