John 1: The Word Made Flesh and the First Witnesses

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Who Was John?

John was one of Jesus’ twelve disciples and is traditionally understood to be the youngest among them. He was a fisherman from Galilee, raised in a working family alongside his brother James, living an ordinary life shaped by long days, physical labour, and close community.

He was not known for public authority or leadership in the way Peter was, but he was deeply attentive, loyal, and emotionally present. Early on, John could be intense and impulsive, earning the nickname “son of Thunder,” yet over time his faith was refined into something steady and enduring.

John remained close to Jesus throughout His ministry and was present at key moments when others withdrew. He stood at the foot of the cross and was entrusted with the care of Mary, Jesus’ mother, a sign of deep trust and intimacy.

Later in life, John wrote this Gospel, as well as letters to the early church and the Book of Revelation. His writings consistently centre on light, love, truth, and relationship, as realities embodied in Jesus Christ.

The Archeological Evidence For John

When we read the Gospels, or any book of the Bible, it’s natural to pause and wonder how closely what we are reading today reflects what was originally written. That question is a fair one, and it deserves a real answer.

In the case of the Bible, this is not something we have to guess at. The Scriptures are supported by an enormous number of archaeologically discovered manuscripts, written in Hebrew for the Old Testament and Koine Greek for the New Testament. Some Old Testament manuscripts we possess are actually older than Jesus Christ Himself.

When it comes to the Gospel of John specifically, we are not relying on a single fragile copy passed down through the centuries. We have multiple early manuscript witnesses, preserved on papyrus, that allow us to see the text as it was circulating in the first and second centuries.

As we move through this Bible study, I want to share two of those manuscript collections with you. Not to overwhelm you with technical details, but so that as you read, you can do so with confidence. What you are holding does not rest on faith alone, but on history.

The words we will be walking through together are the same words John wrote in the first century, carefully preserved, copied, and passed on long before modern Christianity ever existed.

Papyrus 52 (𝔓52)

Papyrus 52, often referred to as P52, is the earliest known fragment of the New Testament that we possess. It is a small papyrus fragment containing portions of John 18:31–33 on one side and John 18:37–38 on the other.

Most scholars date P52 to the early second century, around AD 100, placing it within a generation of the Gospel of John’s original composition. This makes it remarkably close in time to the author himself.

The fragment was discovered in Egypt in the early twentieth century and was first published in 1935. Its significance lies not in its size, but in its age. P52 shows that John’s Gospel was already being copied, circulated, and read far beyond its place of origin very early in Christian history.

In other words, the Gospel of John was not a late invention or a text that slowly developed over centuries. It was already in international circulation while eyewitness memory of Jesus was still alive.

Here is a side by side look at the P52 verses next to the ESV we read today. As you will see, it is over 99% consistent, with only minor variations that do not change the meaning of the text.

Verse	English (𝔓52)	English (ESV)
18:33	So Pilate entered his headquarters again and called Jesus and said to him, “Are you the King of the Jews?”	So Pilate entered his headquarters again and called Jesus and said to him, “Are you the King of the Jews?”
18:37	Pilate said to him, “So you are a king?” Jesus answered, “You say that I am a king. For this purpose I was born, and for this purpose I have come into the world—to bear witness to the truth. Everyone who is of the truth hears my voice.”	Then Pilate said to him, “So you are a king?” Jesus answered, “You say that I am a king. For this purpose I was born and for this purpose I have come into the world—to bear witness to the truth. Everyone who is of the truth listens to my voice.”
18:38	Pilate said to him, “What is truth?” After he had said this, he went back outside to the Jews and told them, “I find no guilt in him.”	Pilate said to him, “What is truth?” After he had said this, he went back outside to the Jews and told them, “I find no guilt in him.”

Papyrus 66 (𝔓66)

Papyrus 66, commonly referred to as P66, is one of the most important early manuscripts of the Gospel of John. Unlike P52, which preserves only a few verses, P66 contains a substantial portion of the Gospel, nearly the entire text of John,¹ making it invaluable for understanding how the Gospel was transmitted.

Most scholars date P66 to around AD 175, with some placing it slightly earlier. It was discovered in Egypt in the mid-twentieth century and published in the 1950s. Because of its size and early date, P66 allows scholars to compare long sections of John’s Gospel with later manuscripts and modern translations.

What makes P66 especially significant is how carefully it was copied. While it contains normal scribal variations, the text aligns closely with what we read today. It shows that the Gospel of John was not changing or evolving in its core message, but being preserved and passed on with remarkable consistency from the earliest centuries of the Church.

Here is the side by side comparison of Papyrus 66 and the ESV translation.

Verse	English (𝔓66)	English (ESV)
1:1	In the beginning was the Word, and the Word was with God, and the Word was God.	In the beginning was the Word, and the Word was with God, and the Word was God.
1:2	He was in the beginning with God.	He was in the beginning with God.
1:3	All things came into being through him, and apart from him not one thing came into being that has come into being.	All things were made through him, and without him was not any thing made that was made.
1:4	In him was life, and the life was the light of men.	In him was life, and the life was the light of men.
1:5	And the light shines in the darkness, and the darkness did not overcome it.	The light shines in the darkness, and the darkness has not overcome it.

With that said, let’s begin the Bible study by turning to John 1:1, where John opens his Gospel by placing Jesus unmistakably within the identity of God.

Prologue: Christ, the Eternal Word

1 In the beginning the Word already existed.

The Word was with God,

and the Word was God.

² He existed in the beginning with God.

John 1-2

“In the beginning, the Word already existed”

John opens his Gospel by deliberately echoing Genesis 1:1, taking us back to the very start of everything. Before creation existed, before time and matter, Jesus already was. He did not come into existence at some later point in history, but existed eternally, prior to and independent of the created order.

By beginning this way, John wants us to understand immediately that Jesus is not merely part of creation, but stands before it, outside of it, and over it.

“The Word was with God”

When John says, “the Word was with God,” he is affirming that there was never a moment when God existed alone or without Jesus. Relationship and communion have always existed within God Himself.

Everything that is true of God is true of Jesus.

“The Word was God”

John then removes any possibility of misunderstanding by stating that The Word was not merely similar to God or close to God, but fully God. Jesus is not another prophet in a long line of messengers like Moses or Isaiah, He shares God’s very nature.

John is making it clear that everything that is true of God is true of Jesus. He is not less than God, nor a created being, but fully divine.

“The Word”

You may be wondering why John chooses to use the term the Word rather than simply calling Jesus by His name. The New Testament was written in Koine Greek (ancient Greek), the common language of the first century, much like English is today. In the original text, John uses the Greek word Logos, which carries the meaning of expression, communication, or self-revelation.

By calling Jesus the Word, John is saying that everything God desires to reveal about Himself is made known in Jesus.

³ God created everything through him, and nothing was created except through him.

⁴ The Word gave life to everything that was created, and his life brought light to everyone.

⁵ The light shines in the darkness, and the darkness can never extinguish it.

John 1:3-5

“God created everything through him”

The focus now shifts from who the Word is to what the Word does. Simply put, everything that exists, everything that has existed, and everything that ever will exist came into being through Jesus Christ. Nothing was created independently of Him, and nothing exists apart from His involvement. If something exists at all, the Word stands behind it.

“The Word gave life to everything that was created”

The movement goes deeper still, from creation itself to the source of life. The Word is not only responsible for bringing everything into existence, but is also the source from which all life flows. Life does not come from Him at a distance, it flows through Him. He is the origin of life, the one who sustains it, and the one who gives it meaning.

This means life is not random or accidental. Every breath, every moment of existence, is held together by the One who created it, and His life is present in every part of who you are.

“The light shines in the darkness”

That life is then described as light, a contrast that runs throughout the Gospel. Light reveals what is true, gives direction, and allows us to see clearly. Without light, we stumble. With light, we begin to understand who God is and who we are meant to be.

Darkness, by contrast, represents everything that stands opposed to God, fear, sin, suffering, and evil.

Yet the light continues to shine even when darkness is present. Darkness may surround it, resist it, or attempt to suppress it, but it cannot overcome it. No matter how powerful darkness appears, it cannot extinguish the light that comes from Christ.

So what does this mean for you? It means that when you walk through seasons of struggle, loss, illness, or deep exhaustion, the light of Christ remains with you.

Even when you cannot feel Him, even when fear, grief, or doubt feels overwhelming, the light is still there. Darkness may surround you, but it does not get the final say.

⁶ God sent a man, John the Baptist, ⁷ to tell about the light so that everyone might believe because of his testimony. ⁸ John himself was not the light; he was simply a witness to tell about the light. ⁹ The one who is the true light, who gives light to everyone, was coming into the world.

John 1:6-9

“God sent a man, John the Baptist”

When you first read this, it’s easy to assume that John the Baptist and the Gospel writer John are the same person, but they are not.

The Gospel writer, John, was one of Jesus’ disciples, a close follower and eyewitness to His ministry. John the Baptist, on the other hand, was Jesus’ first cousin on His mother’s side, sent by God with a very specific role.

It’s important to note, however, that although John was related to Jesus, they did not grow up closely together. Jesus was raised in Nazareth, while John lived a far more secluded life and later ministered in the wilderness of Judea.

As the Gospel soon reveals, John did not recognise Jesus as the Messiah at first. It was only after he witnessed the Holy Spirit descend upon Jesus in the form of a dove at His baptism in the River Jordan that the truth was made clear to him.

“John himself was not the light; he was simply a witness to tell about the light.”

Imagine knowing that God was about to step into humanity, while the people closest to you did not. You wouldn’t keep that knowledge to yourself; you would feel compelled to speak, to call hearts back to God, and to urge people to prepare. This is exactly what John was doing.

The people of Israel had been waiting for the Messiah for well over a thousand years,² as He had been promised throughout the Old Testament. God sent John the Baptist to prepare those hearts and point people toward Him, announcing that the long-awaited moment had finally arrived.

Here is one such prophecy about Jesus, written approximately 700 years before His birth:

He was despised and rejected—a man of sorrows, acquainted with deepest grief. We turned our backs on him and looked the other way. He was despised, and we did not care.
Yet it was our weaknesses he carried; it was our sorrows that weighed him down. And we thought his troubles were a punishment from God, a punishment for his own sins!

But he was pierced for our rebellion, crushed for our sins. He was beaten so we could be whole. He was whipped so we could be healed.
All of us, like sheep, have strayed away. We have left God’s paths to follow our own. Yet the Lord laid on him the sins of us all.

He was oppressed and treated harshly, yet he never said a word. He was led like a lamb to the slaughter. And as a sheep is silent before the shearers, he did not open his mouth.

Unjustly condemned, he was led away. No one cared that he died without descendants, that his life was cut short in midstream. But he was struck down for the rebellion of my people.
He had done no wrong and had never deceived anyone. But he was buried like a criminal; he was put in a rich man’s grave.

Isaiah 53:3–9

John was that voice. He was not the light itself, but the one sent to point toward it.

¹⁰ He came into the very world he created, but the world didn’t recognize him. ¹¹ He came to his own people, and even they rejected him. ¹² But to all who believed him and accepted him, he gave the right to become children of God. ¹³ They are reborn—not with a physical birth resulting from human passion or plan, but a birth that comes from God.

John 1:10-13

“He came into the very world he created, but the world didn’t recognize him.”

John (the Gospel writer) is honest about something uncomfortable, yet confronting, right away. Even when we know the Scriptures and believe in God with all our hearts, it doesn’t guarantee we will recognise Him when He shows up in our lives, especially when He acts in ways we do not expect. Jesus came into the very world He created, and yet many people still didn’t see Him for who He was.

This is something we can all relate to. God can be answering our prayers right in front of us, and we may still miss it completely. Not because He is silent, but because He isn’t answering in the way we expect. We often carry a picture in our minds of how God should work, who He should be, and what His answers should look like. When He works differently than we anticipated, we can fail to recognise Him.

For example, we might pray for money because we believe it will bring the happiness and security we long for. But instead of money, God places the right people, at the right time, into our lives, relationships that bring healthy love, purpose, growth, healing, and a deeper joy.

In moments like this, we can mistakenly conclude that God is absent, failing to recognise His grace, when in truth, He has answered the deeper need the heart yearns for, the one we do not yet see.

“He came to his own people, and even they rejected him”

So why did many of the people of Israel reject Jesus when He was prophesied to come? There are two main reasons.

The first has everything to do with expectation. Many of the Jews, those who followed the Old Testament, were expecting a Saviour who would free them from the political oppression of Rome and restore Israel’s earthly kingdom. When Jesus came preaching love, peace, humility, repentance, and forgiveness, rather than military power and conquest, they could not accept Him.

The second reason reveals something deeper about human nature. It is often easier to move toward darkness than light. Darkness can feel familiar and safe. It doesn’t challenge us, call us to change, or require us to give of ourselves.

Light, by contrast, exposes, reveals, and invites transformation, which can feel uncomfortable and even frightening. Jesus’ presence forced people to confront their sin and misdirected hearts, and many resented that, especially the Pharisees and Sadducees, the Jewish religious leaders, as we will see later in John’s Gospel.

Jesus invites us into the light.

“But to all who believed him and accepted him, he gave the right to become children of God”

Here, the tone shifts to hope. To those who receive Jesus and believe in Him, God gives the right to become His children.

This “right” is not about being good enough, earning our way, or passing a test. If it were, none of us would be worthy. It is about relationship. It is something God shares freely, because Jesus has already paid that cost on the cross.

“They are reborn, not with a physical birth resulting from human passion or plan, but a birth that comes from god”

This birth is not physical, and it is not baptism, although it can occur at such a time. It is a spiritual rebirth, a renewing of the soul, and it begins when we accept Jesus Christ with our hearts and our lives, not just our words. When we do, God gives us new life, and His Spirit, the Holy Spirit, comes to live within us, changing us from the inside out.

John is showing us that while many miss the light, those who receive it are given something far greater than they ever expected. They are given a new identity and a restored relationship with the King of Kings, God Almighty, Jesus Christ.

¹⁴ So the Word became human and made his home among us. He was full of unfailing love and faithfulness. And we have seen his glory, the glory of the Father’s one and only Son.

¹⁵ John testified about him when he shouted to the crowds, “This is the one I was talking about when I said, ‘Someone is coming after me who is far greater than I am, for he existed long before me.’”

John 1:14-15

“So the Word became human and made his home among us”

Instead of choosing to remain distant or speaking only through prophets, God chose to step into humanity. He came to be with us, to walk among us, and to show us what real, unconditional love looks like in its purest form.

He did not remain an untouchable or elusive deity demanding worship from a distance while giving nothing of Himself. Instead, He came as a loving, relatable God, willing to suffer alongside us and for us.

Jesus knew the cost before He ever stepped into humanity. He knew rejection, pain, and the cross were coming, and He chose to come anyway. Because that is what love does, and that is the kind of love John wants us to see.

“We have seen his glory, the glory of the Father’s one and only Son”

When John speaks of God’s glory, he is not pointing to power or greatness for their own sake. God’s glory is revealed in Jesus through humility, self-giving love, obedience, and faithfulness. The glory of God is what love looks like when it is lived out fully and completely.

So what does John mean when he calls Jesus the Father’s one and only Son? This is not a literal description, as though God physically gave birth to Jesus. In the world John was writing in, first-century Judea, “son of” language described shared nature and identity. Jesus is called the Son of God because He shares God’s very nature. He is God revealed.

This is also why believers can be called children of God without contradiction. Jesus is the Son by nature, eternal and uncreated. We become children by grace, invited into God’s family through Him. He is God’s Son in a way no one else is, and it is precisely because of who He is that we are welcomed as sons and daughters at all.

“This is the one I was talking about when I said, ‘Someone is coming after me who is far greater than I am, for he existed long before me”

John the Baptist speaks again, declaring that Jesus is far greater than him. Although Jesus came after John in earthly time, He existed long before him eternally. John is recognising what the Gospel has already made clear, that the Word existed in the beginning with God.

This statement also reveals John’s humility and devotion. He understands that no matter how faithful or righteous a person may be, it will never compare to the mission Jesus came to fulfil. While John did not yet see the full shape of that mission, he recognised that Jesus would give Himself in a way no one else could.

For this reason, we do not deserve His love, His presence, or His grace, and yet He gives Himself fully anyway.

What becomes clear in this section is that God is a relational God. He is not distant, detached, or interested in one-way communication. Relationship with Him is not transactional or built on earning His favour.

That is why He stepped into our brokenness, chose pain over comfort, and gave Himself fully so that what was lost could be restored. He came not because we deserved it, but because we didn’t. Love compelled Him to come, and that same love compelled Him to stay, even when the cost was the cross.

¹⁶ From his abundance we have all received one gracious blessing after another. ¹⁷ For the law was given through Moses, but God’s unfailing love and faithfulness came through Jesus Christ. ¹⁸ No one has ever seen God. But the unique One, who is himself God, is near to the Father’s heart. He has revealed God to us.

John 1:16-18

“From his abundance we have all received one gracious blessing after another”

Here, John brings the opening of his Gospel to rest by drawing a final contrast. From Jesus’ fullness, we have received grace upon grace.

This tells us that God’s grace is not limited or rationed. It does not arrive once and then run dry. What we receive in Christ is not a single gift or a one-time answer to a prayer, but an ongoing outpouring of grace, given again and again.

Grace is not something we exhaust. It flows from who Jesus is.

“For the law was given through Moses, but God’s unfailing love and faithfulness came through Jesus Christ”

John now contrasts Moses and the Law with Jesus Christ. The Law, given through Moses, was good and necessary. It revealed God’s standard, clarified right and wrong, and shaped the moral and spiritual life of Israel. It prepared hearts, slowly and deliberately, for what was to come.

But the Law could not heal the broken relationship between God and humanity. It could show the problem, but it could not solve it.

That restoration comes through Jesus. In Him, God’s unfailing love and faithfulness are no longer written on stone tablets, they are lived out in human flesh. Jesus does not merely tell us what God desires. He shows us.

“No one has ever seen God”

God the Father, in His essence, exists beyond human sight and comprehension. He is eternal, outside of time and space. Yet Jesus, who is Himself God and who lives in perfect unity with the Father, has made Him known.

In other words, if you want to know what God is like, you look at Jesus. He doesn’t just speak about God, He reveals Him in His nature, His love, and His faithfulness. They are two sides of the same coin.

This section closes by making one thing unmistakably clear. Everything God wants us to know about Himself is revealed in Jesus Christ. And the entire purpose of that revelation, from the first word of Genesis to the final word of Revelation, is an invitation into relationship with Him, because God wants nothing more than your heart.

The Testimony of John the Baptist

¹⁹ This was John’s testimony when the Jewish leaders sent priests and Temple assistants from Jerusalem to ask John, “Who are you?” ²⁰ He came right out and said, “I am not the Messiah.”

²¹ “Well then, who are you?” they asked. “Are you Elijah?”

“No,” he replied.

“Are you the Prophet we are expecting?”

“No.”

²² “Then who are you? We need an answer for those who sent us. What do you have to say about yourself?”

²³ John replied in the words of the prophet Isaiah:

“I am a voice shouting in the wilderness, ‘Clear the way for the Lord’s coming!’”

John 1:19-23

“This was John’s testimony when the Jewish leaders sent priests and Temple assistants from Jerusalem to ask John”

John’s preaching, authority, and the response of the people raised an important question among those in positions of power: who was he, and what authority did he carry?

So religious leaders from Jerusalem sent priests and Temple assistants (nethinim)³ to ask him directly who he claimed to be.

John answered without hesitation, stating that he was not the Messiah, addressing a misunderstanding that had been circulating across the land.

“Are you Elijah?”

This question came from the Old Testament expectation that Elijah would return before the coming of the Lord (Malachi 4:5). Elijah was one of Israel’s greatest prophets, and many believed his return would signal that the Messiah was near. Because John preached repentance and appeared in the wilderness like Elijah, the question made sense.

John simply responded, no.

They then asked if he was the Prophet, the promised figure like Moses spoken of in the Law (Deuteronomy 18:15). Again, John answered no.

Finally, they asked what he had to say about who he was. John responded by quoting Isaiah 40:3, calling himself a voice, not the message, but the one preparing the way for it.

What this reveals about John is his clarity about his role. He understood that he was not the fulfilment of God’s promises, but part of the preparation. His purpose was not to draw attention to himself, but to direct that attention beyond himself, to Jesus.

²⁴ Then the Pharisees who had been sent ²⁵ asked him, “If you aren’t the Messiah or Elijah or the Prophet, what right do you have to baptize?”

²⁶ John told them, “I baptize with water, but right here in the crowd is someone you do not recognize. ²⁷ Though his ministry follows mine, I’m not even worthy to be his slave and untie the straps of his sandal.”

²⁸ This encounter took place in Bethany, an area east of the Jordan River, where John was baptizing.

John 1:24-28

“If you aren’t the Messiah or Elijah or the Prophet, what right do you have to baptize?”

By this point, John the Baptist’s ministry had drawn significant attention, even from rulers and officials. Imagine spreading the good news of Jesus’ forthcoming arrival, only to discover that the king, president, or prime minister of your country knew your name and the message you were preaching. This is how influential, and unsettling for those in power, John’s ministry had become.

His baptising methods raised serious questions, particularly among the Pharisees (Jewish religious leaders), about what authority he had to baptise people at all.

In Jewish tradition, washing rituals already existed, but they were acts of self-purification for ceremonial cleansing, not for the forgiveness of sins. While there were no strict rules about who could call people to repentance, John’s approach was highly unusual because he was baptising others publicly and directly linking baptism to repentance and preparation for God’s coming work. This was not how things were normally done, which is why his authority was questioned.

“I’m not even worthy to be his slave and untie the straps of his sandal.”

In that time and culture, untying the straps of someone’s sandals was a slave’s task and was considered too low even for a disciple. By saying this, John was acknowledging Jesus’ absolute superiority. He was affirming that Jesus carried an authority far beyond his own, an authority that ultimately belonged to God Himself.

This was John’s way of placing himself entirely beneath Christ. It was an expression of humility, devotion, and full surrender to God’s will, and it sets the posture we are all called to reflect when we encounter who Jesus truly is.

As we reflect on John’s unwavering faith in our Lord Jesus Christ, it invites us to examine our own faith, and how far that trust truly goes when it is tested. Faith without challenge is easy, because it asks little of us. But faith when we are standing in the face of loss, pain, or death is another matter entirely.

I want to share with you a real-world example that powerfully demonstrates what true, modern-day faith and devotion can look like.

The documentary follows a father, along with his wife and family, whose three children, aged eight, twelve, and thirteen, and his niece, aged eleven, were killed by a drunk driver in a high-speed crash. Instead of responding with the hatred, anger, and resentment that most of us would understandably feel, he chose to forgive the man responsible, and even to love him, in the midst of unimaginable grief.

Over time, the two developed a close relationship, which ultimately led to the drunk driver surrendering his life to Jesus Christ.

This story beautifully demonstrates the power of forgiveness, love, and trusting in God’s plan, even when we cannot understand it.

“Above all, love one another deeply. Because love covers over a multitude of sins.”

1 Peter 4:8

“This encounter took place in Bethany, an area east of the Jordan River, where John was baptizing.”

The disciple John also notes that this interaction took place in Bethany, identified today as modern-day al-Eizariya. It is located about two miles east of Jerusalem, near the Jordan River, and is currently under Palestinian control.

Jesus, The Lamb of God

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! ³⁰ He is the one I was talking about when I said, ‘A man is coming after me who is far greater than I am, for he existed long before me.’ ³¹ I did not recognize him as the Messiah, but I have been baptizing with water so that he might be revealed to Israel.”

³² Then John testified, “I saw the Holy Spirit descending like a dove from heaven and resting upon him. ³³ I didn’t know he was the one, but when God sent me to baptize with water, he told me, ‘The one on whom you see the Spirit descend and rest is the one who will baptize with the Holy Spirit.’ ³⁴ I saw this happen to Jesus, so I testify that he is the Chosen One of God.”

John 1:29-34

“The Lamb of God”

In the Bible, a lamb symbolises purity, innocence, sacrifice, and atonement. In the Old Testament, lambs were offered as sacrifices for sin, most clearly seen in the Passover lamb (Exodus 12) and in the suffering servant described as a lamb led to the slaughter (Isaiah 53:7). The idea of a sacrificial lamb was already deeply embedded in Jewish understanding.

By calling Jesus the Lamb of God, John is identifying Him as the ultimate and final sacrifice, not offered by humans to God, but by God Himself for humanity. This was the fulfilment of everything the Old Testament had been pointing towards all along.

“Who takes away the sin of the world!”

The wages of sin is death. When we read this, we often think only of physical death, but in this context it refers to spiritual death, meaning separation from God. As we are all sinners by nature, this meant humanity was destined to be separated from God, and this separation was something we could not repair or overcome on our own.

It’s worth noting here that when we hear the term sinner, it can carry negative connotations, as though we are born evil or viewed that way by God. But this isn’t the case at all. To be a sinner by nature simply means that we fall short of God’s perfection. We make mistakes, we are tempted, and we often choose darkness over light, a condition of our being since Adam.

John is declaring that Jesus’ sacrifice would deal with sin at its root. Through Jesus, forgiveness, healing, and reconciliation with God are made possible, not just for Israel, but for the whole world.

“Messiah”

Messiah is a Hebrew word, and Christ is the Greek equivalent. Both mean “anointed one.” In the Old Testament, kings, priests, and prophets were anointed for specific roles. The Messiah was expected to be God’s chosen and empowered servant, sent with a unique mission.

By identifying Jesus as the Messiah, John is saying that Jesus is the One God has chosen and anointed to bring about His ultimate plan of salvation.

“I have been baptizing with water so that he might be revealed to Israel”

This marks the moment when Jesus was publicly identified as the Messiah to the people of Israel. After Jesus’ baptism in the River Jordan, around the age of thirty, John’s role became clear.

As seen in earlier verses, John’s baptism was never the end goal, it was preparation. He was calling people to repentance, cleansing hearts, and readying them for the arrival of the One who would bring God’s final and complete salvation. This took place roughly six months before Jesus’ public ministry began.

“The one on whom you see the Spirit descend and rest is the one who will baptize with the Holy Spirit.”

Despite being related to Jesus by family, John did not fully understand or recognise the nature of Jesus’ divine mission on his own.

Instead, God gave John a clear sign. The Messiah would be the One upon whom the Holy Spirit descended and remained. When John witnessed this at Jesus’ baptism, the identity of Jesus was confirmed to him by God the Father Himself.

John being Jesus’ cousin and still not knowing that it was He who would be revealed shows something beautiful about God’s nature. Even when we cannot see the full picture in our own lives, God is still at work.

In the same way that God had perfectly aligned the foundations that were later revealed to John, He is also working quietly and purposefully in our own lives, often long before we recognise what He is doing.

All we are called to do is trust. Trust in His nature, His love, and His plans for you and your life.

The First Disciples

³⁵ The following day John was again standing with two of his disciples. ³⁶ As Jesus walked by, John looked at him and declared, “Look! There is the Lamb of God!” ³⁷ When John’s two disciples heard this, they followed Jesus.

³⁸ Jesus looked around and saw them following. “What do you want?” he asked them.

They replied, “Rabbi” (which means “Teacher”), “where are you staying?”

³⁹ “Come and see,” he said. It was about four o’clock in the afternoon when they went with him to the place where he was staying, and they remained with him the rest of the day.

⁴⁰ Andrew, Simon Peter’s brother, was one of these men who heard what John said and then followed Jesus. ⁴¹ Andrew went to find his brother, Simon, and told him, “We have found the Messiah” (which means “Christ”).

⁴² Then Andrew brought Simon to meet Jesus. Looking intently at Simon, Jesus said, “Your name is Simon, son of John—but you will be called Cephas” (which means “Peter”).

John 1:35-42

“Disciple”

A disciple is best understood today as a student. But in first-century Judea, being a disciple meant far more than attending lessons. Disciples lived with their rabbi, followed him closely, and learned by observing how he lived, spoke, and related to God and others. They would often shadow their rabbi day and night, seeking to become like him in every way.

“Rabbi”

Rabbi is a Hebrew term that literally means teacher or master. It was a respectful title used for someone recognised as having authority to teach Scripture and guide others spiritually. When the disciples call Jesus “Rabbi,” they are acknowledging Him as someone worth learning from, even before fully understanding who He is.

“Andrew, Simon Peter’s Brother”

Andrew was one of John the Baptist’s disciples and among the first to follow Jesus. He was a fisherman from Galilee and the brother of Simon.

In the Gospels, Andrew is often presented quietly rather than as a public speaker or leader, someone who recognises Jesus early and responds faithfully. His role highlights how God often works through ordinary and seemingly unlikely people rather than the prominent figures we might expect.

“Simon (Peter)”

Simon was also a fisherman by trade. At this point in the story, he is far from the bold leader he will later become. What matters here, however, is not who Simon is in this moment, but who Jesus knows he (and you) will become.

“Your name is Simon, son of John — but you will be called Cephas”

Jesus renames Simon at their very first meeting, and in Scripture, name changes often signal identity and calling. Cephas is an Aramaic word meaning rock, and in Greek it translates to Peter.

Again, Jesus is not commenting on Simon’s present character, but on his future. By his very nature, Simon is impulsive and inconsistent, yet Jesus speaks to what He sees in him, not what he currently is. This moment powerfully demonstrates that Jesus sees beyond our shortcomings and calls us according to God’s purpose, not our past.

Jesus invites you to step forward and experience His eternal glory, not to have everything figured out. When Jesus calls you, He does so with full knowledge of who you are and who you are capable of becoming. So surrender what you think you know about yourself, and trust in His plan, because it is far greater than anything you could ever create on your own.

It’s worth noting, for historical context, that Aramaic was Jesus’ native language and the one He used in daily life. However, He also spoke Koine Greek, as we later see when He converses directly with Pontius Pilate, a Roman governor and Greek speaker, during His trial (John 18:33–38).

In addition to Greek, Jesus also spoke Hebrew, which He demonstrates when He reads from the scroll of Isaiah in the synagogue (Luke 4:16–21), as the Old Testament was written in Hebrew.

The New Testament was written in Koine Greek (Ancient Greek) because it was the universal language of the first century, much like English is today. This shows that the Gospel writers were intentional in ensuring the Scriptures could reach the widest possible audience across cultures, regions, and languages.

⁴³ The next day Jesus decided to go to Galilee. He found Philip and said to him, “Come, follow me.” ⁴⁴ Philip was from Bethsaida, Andrew and Peter’s hometown.

⁴⁵ Philip went to look for Nathanael and told him, “We have found the very person Moses and the prophets wrote about! His name is Jesus, the son of Joseph from Nazareth.”

⁴⁶ “Nazareth!” exclaimed Nathanael. “Can anything good come from Nazareth?”

“Come and see for yourself,” Philip replied.

John 1:29-34

“Philip”

Philip was one of the first people Jesus personally called to follow Him. Unlike Andrew, who was introduced to Jesus by someone else, Philip was sought out directly by Jesus Himself.

He was familiar with the Scriptures and with Israel’s expectation of a coming Messiah. So when he became convinced that Jesus was the One written about by Moses and the prophets, he did not hesitate. His immediate response was to go and tell someone else.

His story shows us that faith does not always begin with full certainty, but often with recognition and obedience. He followed first, and understanding came later.

“Bethsaida”

Bethsaida was a small fishing town on the northern shore of the Sea of Galilee. It was not a centre of learning or religious influence, but a working town made up of fishermen and tradesmen.

Several of Jesus’ earliest disciples came from Bethsaida, including Peter, Andrew, and Philip. By worldly standards, it was an ordinary place with little significance.

God’s choice to call His first followers from towns like Bethsaida reminds us that He often begins His work among ordinary people living ordinary lives.

“Nathanael”

Nathanael (also known as Bartholomew) was likely from Cana in Galilee, a small village near Nazareth. Like most men of his time, he would have worked a local trade, though Scripture does not tell us which.

Jesus later describes Nathanael as a true Israelite without deceit. He took his faith seriously and wasn’t quick to accept claims at face value. His questions didn’t come from rebellion, but from a genuine desire to understand.

When he realises who Jesus is, everything changes. His hesitation disappears, and he makes one of the strongest early confessions in the Gospel, calling Jesus the Son of God.

“Can anything good come from Nazareth?”

Nathanael’s reaction reflected the common view of Nazareth at the time. It was a small, unimportant village with no reputation for learning, prophecy, or leadership. It is not mentioned in the Old Testament and carried no sense of importance.

From his perspective, the idea that the Messiah would come from Nazareth simply did not make sense.

Put yourself in his shoes. Imagine being told that God had chosen your own small, overlooked town or village to step into human history, a place no one talks about or remembers; probably couldn’t even point it out on a map. You would likely struggle to take that claim seriously. This was Nathanael’s response.

⁴⁷ As they approached, Jesus said, “Now here is a genuine son of Israel—a man of complete integrity.”

⁴⁸ “How do you know about me?” Nathanael asked.

Jesus replied, “I could see you under the fig tree before Philip found you.”

⁴⁹ Then Nathanael exclaimed, “Rabbi, you are the Son of God—the King of Israel!”

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.” ⁵¹ Then he said, “I tell you the truth, you will all see heaven open and the angels of God going up and down on the Son of Man, the one who is the stairway between heaven and earth.”

John 1:47-51

“Now here is a genuine son of Israel — a man of complete integrity”

Jesus isn’t offering Nathanael a compliment here, and He isn’t trying to flatter him. He is naming something true about his character. Nathanael is genuine, sincere, without deceit, not performing religion or hiding behind appearances. What he believes on the inside is what he shows on the outside.

That matters, because much of the religious world Jesus stepped into was built on outward devotion and inward corruption. Nathanael doesn’t pretend to have everything worked out. He questions, he thinks, he weighs things carefully, but he does so honestly. Jesus sees that immediately, and He names it out loud.

“I could see you under the fig tree before Philip found you”

Whatever Nathanael was doing under that fig tree, it wasn’t done in public; it was a private moment of prayer between him and God, one that no one else witnessed. So when Jesus says this, Nathanael realises that he isn’t standing in front of a mere man, but in front of someone who already knows him, who had seen him when no one else was there, who had heard the prayers he thought were spoken in secret. This kind of knowing can only come from God.

“Rabbi, you are the Son of God — the King of Israel!”

In Jewish understanding, to be the Son of God was to share in God’s nature and authority, to belong uniquely to Him, not by adoption or title alone, but by identity. Nathanael is confessing that Jesus comes from God in a way no one else does.

At the same time, when he calls Him the King of Israel, Nathanael is identifying Jesus as the long-awaited Messiah, the promised ruler spoken of throughout the Old Testament, the descendant of David whose kingdom would not be temporary or political, but eternal. This was the King Israel had been waiting for, not one who would overthrow Rome by force, but one who would restore what was broken at its deepest level.

What makes this confession so striking is how early it comes. Nathanael sees, almost instantly, what many others will struggle to accept for the rest of the Gospel. In a single sentence, he recognises both who Jesus is in relation to God, and who He is in relation to Israel, divine Son and promised King, heaven touching earth in one person.

“You will see greater things than this”

This shows Jesus’ awareness of what lies ahead. He knows where His path is leading, He knows His destiny, the signs, the rejection, the suffering, and ultimately the cross. Even at this early stage, Jesus understands the full weight of what is to come, long before anyone else does, and He makes it clear that what Nathanael has just witnessed is only the beginning.

“You will all see heaven open and the angels of God going up and down on the Son of Man”

Here, Jesus reaches back into Israel’s Scriptures, to Jacob’s dream in Genesis 28:12, where heaven and earth are connected and angels move between the two. Nathanael would have known this story well, it was deeply familiar to him.

But Jesus reshapes the image entirely. He doesn’t describe a ladder standing between heaven and earth. He reveals that He is the ladder. By placing Himself at the centre of the vision, Jesus is saying that He is the meeting point between God and humanity, the place where heaven and earth now come together. Heaven is achieved, only through Him.

“The one who is the stairway between heaven and earth”

This line cements that very claim. Jesus is stating that access to God no longer comes through a place, a system, or our own religious effort. The connection between heaven and earth now runs through Him, it’s not something we climb toward, but someone who comes down to meet us.

Nathanael came looking for clarity and truth, and what he found was a relationship. And John wants us to see that this invitation wasn’t just for Nathanael; it’s for anyone willing to seek God.

If you’d like to continue studying Scripture, you can find more Bible studies in the Gospels section of the site, where each book is explored in the same careful, verse-by-verse way.

Footnotes

1. P66 Verses — The P66 preserves large continuous sections of John, including:
   John 1:1–14
   John 1:18–51
   John 2–6 (with some gaps)
   John 6:35–14:26
   John 15–21 (fragmentary but present) ↩︎
2. Old Testament Verses Prophesying Jesus —
   Genesis 22:18;
   Psalm 2:6–7;
   Psalm 110:1, 4;
   Isaiah 7:14;
   Isaiah 9:6–7;
   Micah 5:2;
   Isaiah 53:3–9;
   Psalm 22:1, 16–18;
   Daniel 9:24–26 ↩︎
3. Nethinim — (Hebrew: נְתִינִים, meaning “the given ones”) were a group of Temple servants in ancient Israel who assisted the priests and Levites (members of the tribe of Levi who supported the priests by carrying out religious and practical duties connected to Temple worship) with practical and manual duties connected to worship at the Temple. They are mentioned in the Old Testament (for example, Ezra 2:43–58; Nehemiah 7:46–60) and likely originated as non-Israelites who were later incorporated into Israel’s religious life to support the Temple service. ↩︎