| John 1:6 | |
|---|---|
← 1:5 1:7 → | |
 John 1:1–16 in Papyrus 75 (AD 175–225) | |
| Book | Gospel of John |
| Christian Bible part | New Testament |
John 1:6 is the sixth verse in the first chapter of the Gospel of John in the New Testament of the Christian Bible.
| John 1:6 | |
|---|---|
← 1:5 1:7 → | |
| John 1:1–16 in Papyrus 75 (AD 175–225) | |
| Book | Gospel of John |
| Christian Bible part | New Testament |
John 1:6 is the sixth 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:
It seems that the object of John here is to correct a prevailing error that the Baptist was the Messiah (Luke 3:15; John 1:19). While doing this he refers to John, who was commonly thought to be a Prophet (Matthew 21:26), as a key witness to prove that Jesus was the Christ, "the Son of God," for this was the chief aim of this gospel (John 20:31). [1]
Augustine: "What is said above, refers to the Divinity of Christ. He came to us in the form of man, but man in such sense, as that the Godhead was concealed within Him. And therefore there was sent before a great man, to declare by his witness that He was more than man. And who was this? He was a man." [2]
Theophylact of Ohrid: " Not an Angel, as many have held. The Evangelist here refutes such a notion." [2]
Augustine: "And how could he declare the truth concerning God, unless he were sent from God." [2]
Chrysostom: "After this esteem nothing that he says as human; for he speaketh not his own, but his that sent him. And therefore the Prophet calls him a messenger, I send My messenger, (Mal. 3:1) for it is the excellence of a messenger, to say nothing of his own. But the expression, was sent, does not mean his entrance into life, but to his office. As Esaias was sent on his commission, not from any place out of the world, but from where he saw the Lord sitting upon His high and lofty throne; (Isai. 6:1.) in like manner John was sent from the desert to baptize; for he says, 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. (John 1:33)" [2]
Augustine: "What was he called? whose name was John?" [2]
Alcuin: " That is, the grace of God, or one in whom is grace, who by his testimony first made known to the world the grace of the New Testament, that is, Christ. Or John may be taken to mean, to whom it is given: because that through the grace of God, to him it was given, not only to herald, but also to baptize the King of kings." [2]
John the Baptist was a Jewish itinerant preacher in the early 1st century AD. Other titles for John include John the Forerunner in Eastern Christianity, John the Immerser in some Baptist traditions, and the prophet John (Yaḥyā) in Islam. He is sometimes alternatively called John the Baptizer.
Two names and a variety of titles are used to refer to Jesus in the New Testament. In Christianity, the two names Jesus and Emmanuel that refer to Jesus in the New Testament have salvific attributes. After the crucifixion of Jesus the early Church did not simply repeat his messages, but focused on him, proclaimed him, and tried to understand and explain his message. One element of the process of understanding and proclaiming Jesus was the attribution of titles to him. Some of the titles that were gradually used in the early Church and then appeared in the New Testament were adopted from the Jewish context of the age, while others were selected to refer to, and underscore the message, mission and teachings of Jesus. In time, some of these titles gathered significant Christological significance.
Matthew 3:1 is the first verse of the third chapter of the Gospel of Matthew in the New Testament. This verse takes up the narrative some thirty years after Matthew 2:23 beginning the description of Jesus' ministry. This verse introduces the figure of John the Baptist.
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 3:17 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.
John 1 is the first chapter in the Gospel of John in the New Testament of the Christian Bible. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that John composed this gospel.
John 3 is the third chapter of the Gospel of John in the New Testament of the Christian Bible. It deals with Jesus' conversation with Nicodemus, one of the Jewish pharisees, and John the Baptist's continued testimony regarding Jesus. Baptist preacher Charles Spurgeon said of this chapter that it is the chapter he would choose "to read to a dying man who did not know the gospel, [as] the most suitable one for such an occasion".
John 4 is the fourth chapter of the Gospel of John in the New Testament of the Christian Bible. The major part of this chapter recalls Jesus' interaction with the Samaritan woman at the well.
John 5 is the fifth chapter of the Gospel of John of the New Testament of the Christian Bible.
Matthew 7:21 is the twenty-first verse of the seventh chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This verse continues Jesus' warning against false prophets.
Revelation 1 is the first chapter of the Book of Revelation or the Apocalypse of John in the New Testament of the Christian Bible. The book is traditionally attributed to John the Apostle, but the precise identity of the author remains a point of academic debate. This chapter contains the prologue of the book, followed by the vision and commission of John.
1 Corinthians 1 is the first chapter of the First Epistle to the Corinthians in the New Testament of the Christian Bible. It is authored by Paul the Apostle and Sosthenes in Ephesus, composed between 52–55 CE, and sent to the church in Corinth.
John 1:9 is the ninth verse in the first chapter of the Gospel of John in the New Testament of the Christian Bible.
John 1:10 is the tenth verse in the first chapter of the Gospel of John in the New Testament of the Christian Bible.
John 1:15 is the fifteenth verse in the first chapter of the Gospel of John in the New Testament of the Christian Bible.
John 1:19 is the nineteenth verse in the first chapter of the Gospel of John in the New Testament of the Christian Bible.
John 1:23 is the twenty-third verse in the first chapter of the Gospel of John in the New Testament of the Christian Bible.
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 1:33 is the 33rd verse in the first chapter of the Gospel of John in the New Testament of the Christian Bible.
John 1:36 is the 36th verse in the first chapter of the Gospel of John in the New Testament of the Christian Bible.
This article incorporates text from this source, which is in the public domain.| Preceded by John 1:5 | Gospel of John Chapter 1 | Succeeded by John 1:7 |
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