Verse by Verse

32 And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon Him.

33 And I knew Him not: but He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on Him, the same is He which baptizeth with the Holy Ghost.

This took place right after Jesus’ baptism by John.

dove — a type of the Holy Spirit throughout Scripture

He that sent me — God

John knew of Christ, but did not know Him until he saw the Spirit and knew Him to be the Son of God.

Spirit descending — And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the Spirit of the Lord shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord (Isaiah 11:1-2).

The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; He hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound (Isaiah 61:1).

baptizeth with the Spirit — Christ’s entire life-giving ministry.

abode — came and stayed

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.

30 This is He of whom I said, After me cometh a man which is preferred before me: for He was before me.

31 And I knew Him not: but that He should be made manifest to Israel, therefore am I come baptizing with water.

John knew of the prophecies of Jesus as Lamb. He was oppressed, and He was afflicted, yet He opened not his mouth: He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not his mouth (Isaiah 53:7).

taketh away = take up, bear

taketh away sin (singular) — Christ’s cross-work, but also the ultimate removal of sin and its consequences in the new Heaven and new Earth. And He said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely (Revelation 21:6).

This is He — John reminds his listeners of what he said the day before.

In the other gospels, John the Baptist announced Jesus as a lion — but that’s His second (kingdom) coming. This time, He came as a lamb.

I did not know Him — Probably John hadn’t seen Jesus before this, but even if he had, he didn’t know Him as Messiah until he saw the Spirit like a dove.

John came and baptized to make Israel aware of Christ’s coming, to prepare them.

Lamb:

• sinless — But with the precious blood of Christ, as of a lamb without blemish and without spot (1 Peter 1:19)

• willing (led) — He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened He not His mouth (Acts 8:32).

• sacrifice — For then must He often have suffered since the foundation of the world: but now once in the end of the world hath He appeared to put away sin by the sacrifice of Himself (Hebrews 9:26).

23 He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.

24 And they which were sent were of the Pharisees.

25 And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?

26 John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not.

27 He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose.

28 These things were done in Bethabara beyond Jordan, where John was baptizing.

Quote from Isaiah 40:3— The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. This is a prophecy of Christ’s first and second coming. The Lord is a highway for God.

John heralds Christ, but he is only a voice. Again, his humility shows.

in the wilderness (the spiritual barrenness of Israel) — outside the dead temple and religious system

The Pharisees were big on rituals. They wanted to know what authority John had to baptize. Baptism expressed repentance. The Jordan River (lit. “descending) is a type of death. To be baptized meant an admittance that death was deserved.

Neither John’s kingdom message or his baptism has anything to do with the church.

Prior to this, baptism had been for Gentiles, a purification rite for converting to Judaism. For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land. Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you (Ezekiel 36:24-25). But John was baptizing Jews!

John administered repentance; Jesus provided a new heart and spirit.

When John spoke of Christ, there is no indication the Pharisees responded.

shoe lachet — untying a sandal, the lowest of tasks

Bethabara — House of Passage — probably the same place where Joshua crossed the Jordan into the Promised Land. Now John was preparing passage into a new kingdom.

19 And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?

20 And he confessed, and denied not; but confessed, I am not the Christ.

21 And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No.

22 Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?

In the other gospels, John the Baptist witnesses to Israel of the coming kingdom. In John, he witnesses to the person of Christ.

The priests and Levites were probably sent by the Sanhedrin — “the Jews”

They wondered if John was the Christ. And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not (Luke 3:15).

John denied being Elijah because he wasn’t literally (showing his humility). Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord (Malachi 4:5).

Jesus said John was Elijah because John ministered in the power and spirit of Elijah. And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them (Matthew 17:11-12).

Each coming of Christ is preceded by Elijah.

That prophet — The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken (Deuteronomy 18:15).

This was actually a prophecy of Christ Himself. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; Him shall ye hear in all things whatsoever He shall say unto you (Acts 3:22).

18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, He hath declared Him.

Old Testament manifestations of God were the Son.

The Son came to make the invisible visible.

And He said, Thou canst not see My face: for there shall no man see Me, and live (Exodus 33:20).

Not that any man hath seen the Father, save He which is of God, He hath seen the Father (John 6:46).

only begotten Son — Literally “an only one, God”

is (not was) in the bosom — indicates closeness, comfort, companionship

declared Him = explained Him. No man can know God except through Jesus Christ, the expression of God (John 1:1).

In the Old Testament, Moses saw only the back of God — Law. And I will take away Mine hand, and thou shalt see My back parts: but My face shall not be seen (Exodus 33:23).

But we see the face of Christ — Grace. 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 (2 Corinthians 4:6).

15 John bare witness of Him, and cried, saying, This was He of whom I spake, He that cometh after me is preferred before me: for He was before me.

16 And of His fulness have all we received, and grace for grace.

17 For the law was given by Moses, but grace and truth came by Jesus Christ.

John — John the Baptist. John, the writer of the book, never mentions himself by name.

bare witness — in Greek, “bearing witness” (present tense). John the Baptist was was dead by the time this was written, but his witness continues.

John the Baptist appeared first, but Christ had greater glory and honor — and existed before John.

fulness —of the Godhead. Literally, plentitude and totality. For it pleased the Father that in Him should all fulness dwell (Colossians 1:19). For in Him dwelleth all the fulness of the Godhead bodily (Colossians 2:9).

of His fulness — out of His inexhaustible fullness

grace for grace — inexhaustible new grace in the place of old grace, grace replenishing grace.

came = came into being

law — showed man that he should live a life that reflects God’s nature — and that he couldn’t do so.

Grace does not ignore the law (righteousness/truth). It establishes the law because it reigns through righteousness. It brings righteousness instead of demanding it.

Do we then make void the law through faith? God forbid: yea, we establish the law (Romans 3:31).

14 And the Word was made flesh, and dwelt among us, (and we beheld His glory, the glory as of the only begotten of the Father), full of grace and truth.

made — should be “became”

The eternal Word, which is God, became flesh.

He emptied Himself of His outward glory, but not of His Deity. But made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men (Philippians 2:7). Two natures, perfect God and perfect man, were united in one Person.

He became flesh, but not sinful flesh. He could not sin. For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens (Hebrews 7:26).

Death had no claim on Jesus Christ because He was without sin and without the potential to sin. But He did have a real human body, and so He could die for us.

The Word became flesh — and still is flesh. He will return in the same body.

dwelt = tabernacled. He didn’t tabernacle in His body (that is eternal). But He tabernacled with men.

We beheld His glory — John and his fellow disciples were eye-witnesses. For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty. For He received from God the Father honor and glory, when there came such a voice to Him from the excellent glory, This is My beloved Son, in whom I am well pleased (2 Peter 1:16-17).

only begotton — refers to Jesus Christ’s enternal Sonship. only = unique

Verse 14 is an extension of verse 1. In the beginning was the Word, and the Word was with God, and the Word was God. And the Word was made flesh …

John may have used “flesh” and not “man” to combat Docetism, which claimed that Christ only took on the appearance of man.

full = always. He is always grace and always truth.

grace = loving-kindness, that which brings joy, that which is a free gift

truth = reality, verity. In John, it usually is used in connection with Divine revelation.

He was, and is, the God-man, yet the Divine and human in Him were never confounded. His Deity, though veiled, was never laid aside; His humanity, though sinless, was a real humanity; for as incarnate, He “increased in wisdom and stature, and in favor with God and man” (Luke 2:52). As “the Word” then, He is the Son of God; as “flesh,” the Son of man.

This union of the two natures in the Person of Christ was necessary in order to fit Him for the office of Mediator. Three great ends were accomplished by God becoming incarnate, by the Word being made flesh. First, it was now possible for Him to die. Second, He can now be touched with the feeling of our infirmities. Third, He has left us an example, that we should follow His steps.— Pink, page 33.

12 But as many as received Him, to them gave He power to become the sons of God, even to them that believe on His name:

13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

Verse 11 is referring to Israel, so verse 12 must be too. It applies to Gentiles by application, but refers to the Jews.

received = accepted

power = right, authority. God, and He alone, can give it.

Paul explains the believers’ sonship, but John only refers to the “children of God.”

Believers become children of God by the action of the Holy Spirit based on faith in Christ — NOT by inheritance (blood) or works (will of the flesh) or the aid of another person such as a priest or the rites of a church (will of man).

children — from “to give birth”

9 That was the true Light, which lighteth every man that cometh into the world.

10 He was in the world, and the world was made by Him, and the world knew Him not.

11 He came unto His own, and His own received Him not.

Christ came to Israel, but He cast light on every man. Romans 9:4-5 — Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.

Verse 9 literally reads, “This was the light, which, coming into the world, lightens every man.”

He was in the world as God, evident through the creation He made. Romans 1:19-22 — Because that which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead; so that they are without excuse. Because that, when they knew God, they glorified Him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools.

His own (first usage) — His own things. His own world that He made. His own country and temple.

His own (second usage) — Israel. Literally, His own subjects. It wasn’t that Israel didn’t recognize Him — they refused to receive Him.

Receive = welcome

6 There was a man sent from God, whose name was John.

7 The same came for a witness, to bear witness of the Light, that all men through him might believe.

8 He was not that Light, but was sent to bear witness of that Light.

Prophecies about John:

The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God (Isaiah 49:3)

Behold, I will send my messenger, and he shall prepare the way before Me: and the LORD, whom ye seek, shall suddenly come to His temple, even the messenger of the covenant, whom ye delight in: behold, He shall come, saith the LORD of hosts (Malachi 3:1).

John is referred to as a light — candle — in John 5:35 — He was a burning and a shining light: and ye were willing for a season to rejoice in his light.

Light (referring to Christ) = the light, the source of light

through him (verse 7) — John as a witness

Christ cast light on every man to show the contrast between them and Him, and their need for Him.

John = the gift from God, or, God is gracious.

When light is shining, only the blind have to be told.

There is a striking contrast between the ministry of John as recorded by Matthew and the witness he bore of the Light as in John. These two contrasting messages of John can be understood only as it is remembered that he was the forerunner of One Who Himself had a two-fold ministry, (1) to the circumcision (Jews) to confirm the promises made to the fathers and (2) that the Gentiles might glorify God [through Israel] for His mercy (Romans 15:8-9). Space will not permit a detailed comparison of these two messages by John but suffice it to say that in Matthew his message is one of wrath and judgment and a call to bring forth “fruits meet for repentance” (Matthew 3:1-12). This is the message of the law [as is fitting in a book the presents Christ as King of the Jews].

In the Gospel of John it is entirely different; “Of His fulness have we all received, and grace for grace” (v. 16). Here is no call to do; it is a message concerning a gift of the fulness of the Word and grace upon grace. He was not only Himself “full of grace and truth” but of that same “fulness have we all received” not only grace but “grace upon grace.” [as is fitting in a book that presents Christ as the Son of God] — Strombeck, page 20-21.