| John 1:33 | |
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← 1:32 1:34 → | |
 "John the Baptist witnessed the Spirit descended upon Jesus" (Bible Illustrations by Jim Padgett, Sweet Media, 1984). | |
| Book | Gospel of John |
| Christian Bible part | New Testament |
John 1:33 is the 33rd verse in the first chapter of the Gospel of John in the New Testament of the Christian Bible.
In the original Greek according to Westcott-Hort this verse is:
In the King James Version of the Bible the text reads:
The New International Version translates the passage as:
MacEvilly comments on the phrase "I knew Him not," saying that since John had been in the wilderness he did not personally know Christ. However God, who sent him to baptize, revealed Jesus apart from the large crowds by divine revelation in the same way that he revealed him in his mother's womb to John. And so John responded with the words of Matthew 3:14, "I ought to be baptized by you." [1]
Augustine: "But who sent John? If we say the Father, we say true; if we say the Son, we say true. But it would be truer to say, the Father and the Son. How then knew he not Him, by Whom he was sent? For if he knew not Him, by Whom he wished to be baptized, it was rash in him to say, I have need to be baptized by Thee. So then he knew Him; and why saith he, I knew Him not?" [2]
Chrysostom: "When he saith, I knew Him not, he is speaking of time past, not of the time of his baptism, when he forbad Him, saying, I have need to be baptized of Thee." [2]
Augustine: "Let us turn to the other Evangelists, who relate the matter more clearly, and we shall find most satisfactorily, that the dove descended when our Lord ascended from the water. If then the dove descended after baptism, but John said before the baptism, I have need to be baptized of Thee, he knew Him before His baptism also. How then said he, I knew him not, but He which sent me to baptize? Was this the first revelation made to John of Christ's person, or was it not rather a fuller disclosure of what had been already revealed? John knew the Lord to be the Son of God, knew that He would baptize with the Holy Ghost: for before Christ came to the river, many having come together to hear John, he said unto them, He that comes after me is mightier than I: He shall baptize you with the Holy Ghost and with fire. (Matt. 3:11) What then? He did not know that our Lord (lest Paul or Peter might say, my baptism, as we find Paul did say, my Gospel,) would have and retain to Himself the power of baptism, the ministering of it however passing to good and bad indiscriminately. What hindrance is the badness of the minister, when the Lord is good? So then we baptize again after John's baptism; after a homicide's we baptize not: because John gave his own baptism, the homicide gives Christ's; which is so holy a sacrament, that not even a homicide's ministration can pollute it. Our Lord could, had He so willed, have given power to any servant of His to give baptism as it were in His own stead; and to the baptism, thus transferred to the servant, have imparted the same power, that it would have had, when given by Himself. But this He did not choose to do; that the hope of the baptized might be directed to Him, Who had baptized them; He wished not the servant to place hope in the servant. And again, had He given this power to servants, there would have been as many baptisms as servants; as there had been the baptism of John, so should we have had the baptism of Paul and of Peter. It is by this power then, which Christ retains in His own possession exclusively, that the unity of the Church is established; of which it is said, My dove is one. (Cant. 6:9) A man may have a baptism besides the dove; but that any besides the dove should profit, is impossible." [2]
Chrysostom: "The Father having sent forth a voice proclaiming the Son, the Holy Spirit came besides, bringing the voice upon the head of Christ, in order that no one present might think that what was said of Christ, was said of John. But it will be asked: How was it that the Jews believed not, if they saw the Spirit? Such sights however require the mental vision, rather than the bodily. If those who saw Christ working miracles were so drunken with malice, that they denied what their own eyes had seen, how could the appearance of the Holy Spirit in the form of a dove overcome their incredulity? Some say however that the sight was not visible to all, but only to John, and the more devotional part. But even if the descent of the Spirit, as a dove, was visible to the outward eye, it does not follow that because all saw it, all understood it. Zacharias himself, Daniel, Ezechiel, and Moses saw many things, appearing to their senses, which no one else saw: and therefore John adds, And I saw and bare record that this is the Son of God. He had called Him the Lamb before, and said that He would baptize with the Spirit; but he had no where called Him the Son before." [2]
John the Baptist was an itinerant preacher active in the area of the Jordan River in the early 1st century AD. He is also known as John the Forerunner in Christianity, John the Immerser in some Baptist Christian traditions, and Prophet Yaḥyā in Islam. He is sometimes alternatively referred to as John the Baptizer.
The epiclesis refers to the invocation of one or several gods. In ancient Greek religion, the epiclesis was the epithet used as the surname given to a deity in religious contexts. The term was borrowed into the Christian tradition, where it designates the part of the Anaphora by which the priest invokes the Holy Spirit upon the Eucharistic bread and wine in some Christian churches. In most Eastern Christian traditions, the Epiclesis comes after the Anamnesis ; in the Western Rite it usually precedes. In the historic practice of the Western Christian Churches, the consecration is effected at the Words of Institution though during the rise of the Liturgical Movement, many denominatons introduced an explicit epiclesis in their liturgies.
In Christian theology, baptism with the Holy Spirit, also called baptism in the Holy Spirit or baptism in the Holy Ghost, has been interpreted by different Christian denominations and traditions in a variety of ways due to differences in the doctrines of salvation and ecclesiology. It is frequently associated with incorporation into the Christian Church, the bestowal of spiritual gifts, and empowerment for Christian ministry. Spirit baptism has been variously defined as part of the sacraments of initiation into the church, as being synonymous with regeneration, as being synonymous with Christian perfection that empowers a person for Christian life and service. The term baptism with the Holy Spirit originates in the New Testament, and all Christian traditions accept it as a theological concept.
Matthew 3 is the third chapter of the Gospel of Matthew in the New Testament. It is the first chapter dealing with the ministry of Jesus with events taking place some three decades after the close of the infancy narrative related in the previous two chapters. The focus of this chapter is on the preaching of John the Baptist and the Baptism of Jesus.
Matthew 3:11 is the eleventh verse of the third chapter of the Gospel of Matthew in the New Testament. The verse occurs in the section relating the preachings of John the Baptist. In this verse he predicts that he will be followed by someone much greater than himself. The main theme of this verse is that John will soon be supplanted by a much greater figure and that John's water baptism is just a preparation for the much greater baptism by fire and spirit that will occur under the second coming of the Christian messiah Jesus, an original Christian concept that, according to Jewish scholars, lacks any fundament in the Hebrew scripture.
Matthew 3:14 is the fourteenth verse of the third chapter of the Gospel of Matthew in the New Testament. Jesus has come to John the Baptist to be baptized, but in this verse John balks at doing so.
Matthew 3:15 is the fifteenth verse of the third chapter of the Gospel of Matthew in the New Testament. Jesus has come to John the Baptist to be baptized, but John balked at this, saying that he should be the one baptized. In this verse, Jesus explains why it is right that He should be baptized.
Matthew 3:16 is the sixteenth verse of the third chapter of the Gospel of Matthew in the New Testament. Jesus has just been baptized by John the Baptist and in this verse the Holy Spirit comes to him like a dove.
Matthew 3:17 is the seventeenth verse of the third chapter of the Gospel of Matthew in the New Testament. Jesus has just been baptized by John the Baptist and in this verse God announces that Jesus is his son.
In Eastern Orthodox and Byzantine Catholic churches, an entrance is a procession during which the clergy enter into the sanctuary through the Holy Doors. The origin of these entrances goes back to the early church, when the liturgical books and sacred vessels were kept in special storage rooms for safe keeping and the procession was necessary to bring these objects into the church when needed. Over the centuries, these processions have grown more elaborate, and nowadays are accompanied by incense, candles and liturgical fans. In the liturgical theology of the Eastern Orthodox Church, the angels are believed to enter with the clergy into the sanctuary, as evidenced by the prayers which accompany the various entrances.
The Sinner's Prayer is an evangelical Christian term referring to any prayer of repentance, prayed by individuals who feel convinced of the presence of sin in their lives and have the desire to form or renew a personal relationship with God through Jesus Christ. It is a popular prayer in evangelical circles. It is not intended as liturgical like a creed or a confiteor, but rather, is intended to be an act of initial conversion to Christianity. While some Christians see reciting the sinner's prayer as the moment defining one's salvation, others see it as a beginning step of one's lifelong faith journey.
Matthew 14:3 is the third verse in the fourteenth chapter of the Gospel of Matthew in the New Testament.
For the majority of Christian denominations, the Holy Spirit, or Holy Ghost, is believed to be the third person of the Trinity, a Triune God manifested as God the Father, God the Son, and God the Holy Spirit, each entity itself being God. Nontrinitarian Christians, who reject the doctrine of the Trinity, differ significantly from mainstream Christianity in their beliefs about the Holy Spirit. In Christian theology, pneumatology is the study of the Holy Spirit. Due to Christianity's historical relationship with Judaism, theologians often identify the Holy Spirit with the concept of the Ruach Hakodesh in Jewish scripture, on the theory that Jesus was expanding upon these Jewish concepts. Similar names, and ideas, include the Ruach Elohim, Ruach YHWH, and the Ruach Hakodesh. In the New Testament it is identified with the Spirit of Christ, the Spirit of Truth, the Paraclete and the Holy Spirit.
John 1:25 is the twenty-fifth verse in the first chapter of the Gospel of John in the New Testament of the Christian Bible.
John 1:31 is the 31st verse in the first chapter of the Gospel of John in the New Testament of the Christian Bible.
John 1:32 is the 32nd verse in the first chapter of the Gospel of John in the New Testament of the Christian Bible.
John 1:42 is the 42nd verse in the first chapter of the Gospel of John in the New Testament of the Christian Bible.
John 1:21 is a verse in the first chapter of the Gospel of John in the New Testament.
Matthew 11:2-3 are the second and third verses in the eleventh chapter of the Gospel of Matthew in the New Testament.
Matthew 12:31-32 are two verses in the twelfth chapter of the Gospel of Matthew in the New Testament.
This article incorporates text from this source, which is in the public domain .| Preceded by John 1:32 | Gospel of John Chapter 1 | Succeeded by John 1:34 |
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