1Na počiatku bolo Slovo, to Slovo bolo u Boha a to Slovo bolo Boh. 2Ono bolo na počiatku u Boha. 3Ním vzniklo všetko a bez neho nevzniklo nič z toho, čo jestvuje. 4V ňom bol život(1) a život bol svetlom ľudí.(1) Var.: Čo jestvuje, má v ňom život. 5A to svetlo vo tme svieti, ale tma ho nepohltila(1).(1) Prekl.: neprijala. 6Od Boha bol poslaný človek; volal sa Ján. 7Prišiel ako svedok vydať svedectvo o svetle, aby všetci prostredníctvom neho uverili. 8On nebol svetlom, ale prišiel vydať svedectvo o tom svetle. 9Bolo tu pravé svetlo, čo osvecuje každého človeka, to prichádzalo do sveta(1).(1) Var.: Bolo pravé svetlo, ktoré osvecuje každého človeka prichádzajúceho na svet. 10Bol vo svete a svet ním vznikol, ale svet ho nespoznal. 11Do svojho vlastného prišiel, ale jeho vlastní ho neprijali. 12Tým však, čo ho prijali a veria v jeho meno, dal moc stať sa Božími deťmi; 13tí, čo sa nenarodili ani z krvi, ani z telesnej žiadosti, ani z vôle muža, ale z Boha. 14A Slovo sa stalo telom a prebývalo medzi nami a my sme videli jeho slávu, slávu, akú má od Otca jednorodený Syn, plný milosti a pravdy. 15Ján vydal o ňom svedectvo a volal: To je ten, o ktorom som povedal: Ten, čo prichádza po mne, je predo mnou, lebo bol prv ako ja. 16Z jeho plnosti sme my všetci prijali, milosť za milosťou. 17Zákon bol totiž daný skrze Mojžiša, no milosť a pravda prišli skrze Ježiša Krista. 18Boha nikto nikdy nevidel. Jednorodený Syn, Boh(1), ktorý je v lone Otca, nám ho zjavil.(1) Titul Ježiša v štvrtom evanjeliu v Jn 1,14.18; 3,16.18 tu dosahuje popri stručnosti maximálnu teologickú výpoveď. Iné preklady volia medzi titulmi: jednorodený Syn, resp. jednorodený Boh. 19Toto je Jánovo svedectvo: Keď Židia z Jeruzalema poslali k nemu kňazov a levitov, aby sa ho opýtali: Kto si ty? 20On vyznal a nezaprel. Vyznal: Ja nie som Mesiáš. 21Pýtali sa ho: Čo teda? Si Eliáš? Povedal: Nie som. — Si azda ten prorok? Odpovedal: Nie. 22Povedali mu teda: Tak kto si? Aby sme dali odpoveď tým, čo nás poslali. Čo hovoríš sám o sebe? 23Povedal: Ja som hlas volajúceho na púšti:Vyrovnajte Pánovu cestu,ako povedal prorok Izaiáš. 24Tí vyslaní boli spomedzi farizejov. 25Opýtali sa ho: Prečo teda krstíš, keď nie si Mesiáš ani Eliáš, ani prorok? 26Ján im odpovedal: Ja krstím vodou, ale medzi vami stojí ten, ktorého vy nepoznáte, 27ten, čo prichádza po mne; ja nie som hoden rozviazať mu remienok na obuvi. 28Toto sa stalo v Betánii za Jordánom, kde Ján krstil. 29Keď na druhý deň videl, ako Ježiš prichádza k nemu, povedal: Hľa, Baránok Boží, ktorý sníma hriech sveta. 30To je ten, o ktorom som povedal: Po mne prichádza muž, ktorý je predo mnou, pretože bol skôr ako ja. 31Ja som ho nepoznal, ale preto som prišiel a krstím vodou, aby sa stal známym Izraelu. 32A Ján svedčil: Videl som Ducha, ktorý ako holubica zostupoval z neba a spočíval na ňom. 33Ja som ho nepoznal, ale ten, čo ma poslal krstiť vodou, mi povedal: Na koho uvidíš zostupovať Ducha a spočívať na ňom, to je ten, čo krstí Duchom Svätým. 34A ja som videl a vydávam svedectvo, že toto je Boží Syn. 35Na druhý deň Ján zasa stál s dvomi zo svojich učeníkov, 36a keď zbadal Ježiša, ktorý šiel okolo, povedal: Hľa, Baránok Boží! 37Tí dvaja učeníci počuli, čo hovorí, a šli za Ježišom. 38Ježiš sa obrátil a keď videl, že idú za ním, opýtal sa ich: Čo hľadáte? Oni mu povedali: Rabbi — čo v preklade znamená Učiteľ —, kde bývaš? 39Povedal im: Poďte a uvidíte! Šli teda, videli, kde býva, a zostali v ten deň u neho. Bolo to okolo desiatej hodiny(1).(1) Okolo štvrtej popoludní. 40Jeden z tých dvoch, čo to počuli od Jána a šli za Ježišom, bol Ondrej, brat Šimona Petra. 41Ten našiel najprv svojho brata Šimona a povedal mu: Našli sme Mesiáša, čo v preklade znamená Pomazaný(1).(1) T. j. Kristus. 42Priviedol ho k Ježišovi. Ježiš sa naňho zahľadel a povedal: Ty si Šimon, Jánov syn(1). Budeš sa volať Kéfas, čo v preklade znamená Skala(2).(1) Var.: Jonášov. (2) T. j. Peter. 43Na druhý deň sa Ježiš rozhodol odísť do Galiley. Našiel Filipa a povedal mu: Nasleduj ma! 44Filip bol z Betsaidy, Ondrejovho a Petrovho mesta. 45Filip našiel Natanaela a povedal mu: Našli sme toho, o ktorom písal Mojžiš v Zákone i proroci, Ježiša, Jozefovho syna z Nazareta. 46Nato mu povedal Natanael: Z Nazareta? Čo odtiaľ môže byť dobré? Filip mu odpovedal: Poď a uvidíš! 47Keď Ježiš videl prichádzať Natanaela, povedal o ňom: Hľa, pravý Izraelita, v ktorom nieto lesti! 48Natanael sa ho opýtal: Odkiaľ ma poznáš? Ježiš mu odpovedal: Skôr ako ťa Filip zavolal, videl som ťa, keď si bol pod figovníkom. 49Natanael mu povedal: Rabbi, ty si Boží Syn, ty si kráľ Izraela! 50Ježiš mu povedal: Veríš len preto, lebo som ti povedal, že som ťa videl pod figovníkom? Uvidíš väčšie veci ako tieto. 51Potom mu povedal: Amen, amen, hovorím vám, uvidíte otvorené nebo a Božích anjelov vystupovať a zostupovať na Syna človeka.
Matthew Henry - Concise Commentary 1 The plainest reason why the Son of God is called the Word, seems to be, that as our words explain our minds to others, so was the Son of God sent in order to reveal his Father's mind to the world. What the evangelist says of Christ proves that he is God. He asserts, His existence in the beginning; His coexistence with the Father. The Word was with God. All things were made by him, and not as an instrument. Without him was not any thing made that was made, from the highest angel to the meanest worm. This shows how well qualified he was for the work of our redemption and salvation. The light of reason, as well as the life of sense, is derived from him, and depends upon him. This eternal Word, this true Light shines, but the darkness comprehends it not. Let us pray without ceasing, that our eyes may be opened to behold this Light, that we may walk in it; and thus be made wise unto salvation, by faith in Jesus Christ.
6 John the Baptist came to bear witness concerning Jesus. Nothing more fully shows the darkness of men's minds, than that when the Light had appeared, there needed a witness to call attention to it. Christ was the true Light; that great Light which deserves to be called so. By his Spirit and grace he enlightens all that are enlightened to salvation; and those that are not enlightened by him, perish in darkness. Christ was in the world when he took our nature upon him, and dwelt among us. The Son of the Highest was here in this lower world. He was in the world, but not of it. He came to save a lost world, because it was a world of his own making. Yet the world knew him not. When he comes as a Judge, the world shall know him. Many say that they are Christ's own, yet do not receive him, because they will not part with their sins, nor have him to reign over them. All the children of God are born again. This new birth is through the word of God as the means,
1Pet 1:23, and by the Spirit of God as the Author. By his Divine presence Christ always was in the world. But now that the fulness of time was come, he was, after another manner, God manifested in the flesh. But observe the beams of his Divine glory, which darted through this veil of flesh. Men discover their weaknesses to those most familiar with them, but it was not so with Christ; those most intimate with him saw most of his glory. Although he was in the form of a servant, as to outward circumstances, yet, in respect of graces, his form was like the Son of God His Divine glory appeared in the holiness of his doctrine, and in his miracles. He was full of grace, fully acceptable to his Father, therefore qualified to plead for us; and full of truth, fully aware of the things he was to reveal.
15 As to the order of time and entrance on his work, Christ came after John, but in every other way he was before him. The expression clearly shows that Jesus had existence before he appeared on earth as man. All fulness dwells in him, from which alone fallen sinners have, and shall receive, by faith, all that renders them wise, strong, holy, useful, and happy. Our receivings by Christ are all summed up in this one word, grace; we have received even grace, a gift so great, so rich, so invaluable; the good will of God towards us, and the good work of God in us. The law of God is holy, just, and good; and we should make the proper use of it. But we cannot derive from it pardon, righteousness, or strength. It teaches us to adorn the doctrine of God our Saviour, but it cannot supply the place of that doctrine. As no mercy comes from God to sinners but through Jesus Christ, no man can come to the Father but by him; no man can know God, except as he is made known in the only begotten and beloved Son.
19 John disowns himself to be the Christ, who was now expected and waited for. He came in the spirit and power of Elias, but he was not the person of Elias. John was not that Prophet whom Moses said the Lord would raise up to them of their brethren, like unto him. He was not such a prophet as they expected, who would rescue them from the Romans. He gave such an account of himself, as might excite and awaken them to hearken to him. He baptized the people with water as a profession of repentance, and as an outward sign of the spiritual blessings to be conferred on them by the Messiah, who was in the midst of them, though they knew him not, and to whom he was unworthy to render the meanest service.
29 John saw Jesus coming to him, and pointed him out as the Lamb of God. The paschal lamb, in the shedding and sprinkling of its blood, the roasting and eating of its flesh, and all the other circumstances of the ordinance, represented the salvation of sinners by faith in Christ. And the lambs sacrificed every morning and evening, can only refer to Christ slain as a sacrifice to redeem us to God by his blood. John came as a preacher of repentance, yet he told his followers that they were to look for the pardon of their sins to Jesus only, and to his death. It agrees with God's glory to pardon all who depend on the atoning sacrifice of Christ. He takes away the sin of the world; purchases pardon for all that repent and believe the gospel. This encourages our faith; if Christ takes away the sin of the world, then why not my sin? He bore sin for us, and so bears it from us. God could have taken away sin, by taking away the sinner, as he took away the sin of the old world; but here is a way of doing away sin, yet sparing the sinner, by making his Son sin, that is, a sin-offering, for us. See Jesus taking away sin, and let that cause hatred of sin, and resolutions against it. Let us not hold that fast, which the Lamb of God came to take away. To confirm his testimony concerning Christ, John declares the appearance at his baptism, in which God himself bore witness to him. He saw and bare record that he is the Son of God. This is the end and object of John's testimony, that Jesus was the promised Messiah. John took every opportunity that offered to lead people to Christ.
37 The strongest and most prevailing argument with an awakened soul to follow Christ, is, that it is he only who takes away sin. Whatever communion there is between our souls and Christ, it is he who begins the discourse. He asked, What seek ye? The question Jesus put to them, we should all put to ourselves when we begin to follow Him, What do we design and desire? In following Christ, do we seek the favour of God and eternal life? He invites them to come without delay. Now is the accepted time,
2Cor 6:2. It is good for us to be where Christ is, wherever it be. We ought to labour for the spiritual welfare of those related to us, and seek to bring them to Him. Those who come to Christ, must come with a fixed resolution to be firm and constant to him, like a stone, solid and stedfast; and it is by his grace that they are so.
43 See the nature of true Christianity, it is following Jesus; devoting ourselves to him, and treading in his steps. Observe the objection Nathanael made. All who desire to profit by the word of God, must beware of prejudices against places, or denominations of men. They should examine for themselves, and they will sometimes find good where they looked for none. Many people are kept from the ways of religion by the unreasonable prejudices they conceive. The best way to remove false notions of religion, is to make trial of it. In Nathanael there was no guile. His profession was not hypocritical. He was not a dissembler, nor dishonest; he was a sound character, a really upright, godly man. Christ knows what men are indeed. Does He know us? Let us desire to know him. Let us seek and pray to be Israelites indeed, in whom is no guile; truly Christians, approved of Christ himself. Some things weak, imperfect, and sinful, are found in all, but hypocrisy belongs not to a believer's character. Jesus witnessed what passed when Nathanael was under the fig-tree. Probably he was then in fervent prayer, seeking direction as to the Hope and Consolation of Israel, where no human eye observed him. This showed him that our Lord knew the secrets of his heart. Through Christ we commune with, and benefit by the holy angels; and things in heaven and things on earth are reconciled and united together.