| John 1:7 | |
|---|---|
← 1:6 1:8 → | |
 John 1:1–16 in Papyrus 75 (AD 175–225) | |
| Book | Gospel of John |
| Christian Bible part | New Testament |
John 1:7 is the seventh verse in the first chapter of the Gospel of John in the New Testament of the Christian Bible.
| John 1:7 | |
|---|---|
← 1:6 1:8 → | |
| John 1:1–16 in Papyrus 75 (AD 175–225) | |
| Book | Gospel of John |
| Christian Bible part | New Testament |
John 1:7 is the seventh 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:
According to Witham, "That all might believe through him;" is John's preaching, who was the instrument of God to induce them to believe in Christ, their Redeemer. [1] According to MacEvilly, “the light” refers to the person of Christ. [2]
Augustine: "Wherefore came he? The same came for a witness, to bear witness of the Light." [3]
Origen: "Some try to undo the testimonies of the Prophets to Christ, by saying that the Son of God had no need of such witnesses; the wholesome words which He uttered and His miraculous acts being sufficient to produce belief; just as Moses deserved belief for his speech and goodness, and wanted no previous witnesses. To this we may reply, that, where there are a number of reasons to make people believe, persons are often impressed by one kind of proof, and not by another, and God, Who for the sake of all men became man, can give them many reasons for belief in Him. And with respect to the doctrine of the Incarnation, certain it is that some have been forced by the Prophetical writings into an admiration of Christ by the fact of so many prophets having, before His advent, fixed the place of His nativity; and by other proofs of the same kind. It is to be remembered too, that, though the display of miraculous powers might stimulate the faith of those who lived in the same age with Christ, they might, in the lapse of time, fail to do so; as some of them might even get to be regarded as fabulous. Prophecy and miracles together are more convincing than simply past miracles by themselves. We must recollect too that men receive honour themselves from the witness which they bear to God. He deprives the Prophetical choir of immeasurable honour, whoever denies that it was their office to bear witness to Christ. John when he comes to bear witness to the light, follows in the train of those who went before him." [3]
Chrysostom: "Not because the light wanted the testimony, but for the reason which John himself gives, viz. that all might believe on Him. For as He put on flesh to save all men from death; so He sent before Him a human preacher, that the sound of a voice like their own, might the readier draw men to Him." [3]
Bede: "He saith not, that all men should believe in him; for, cursed be the man that trusteth in man; (Jer. 17:5) but, that all men through him might believe; i. e. by his testimony believe in the Light." [3]
Theophylact of Ohrid: " Though some however might not believe, he is not accountable for them. When a man shuts himself up in a dark room, so as to receive no light from the sun’s rays, he is the cause of the deprivation, not the sun. In like manner John was sent, that all men might believe; but if no such result followed, he is not the cause of the failure." [3]
In religion, a prophet or prophetess is an individual who is regarded as being in contact with a divine being and is said to speak on behalf of that being, serving as an intermediary with humanity by delivering messages or teachings from the supernatural source to other people. The message that the prophet conveys is called a prophecy.
Matthew 1:22 is the twenty-second verse of the first chapter of the Gospel of Matthew in the New Testament. Joseph has just been spoken to in a dream by an angel.
John 1 is the first chapter in the Gospel of John in the New Testament of the Holy Bible. The author of the book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that John composed this gospel.
John 5 is the fifth chapter of the Gospel of John of the New Testament of the Christian Bible. It relates Jesus' healing and teaching in Jerusalem, and begins to evidence the hostility shown him by the Jewish authorities.
Matthew 9:4 is a verse in the ninth chapter of the Gospel of Matthew in the New Testament.
Matthew 9:6 is the sixth verse in the ninth chapter of the Gospel of Matthew in the New Testament.
Matthew 14:2 is the second verse in the fourteenth chapter of the Gospel of Matthew in the New Testament.
Matthew 10:36 is a verse in the tenth chapter of the Gospel of Matthew in the New Testament.
The New Testament frequently cites Jewish scripture to support the claim of the Early Christians that Jesus was the promised Jewish Messiah, but few of these citations are actual predictions in their original context. The majority of these quotations and references are taken from the Book of Isaiah, but they range over the entire corpus of Jewish writings.
In the Book of Revelation, the two witnesses are two prophets who are mentioned in Revelation 11:1-14. Christian eschatology interprets this as two people, two groups of people, or two concepts. The two witnesses are never identified in the Christian Bible. Some believe they are Enoch and Elijah, as in the Gospel of Nicodemus, since they are the only two that did not see death as required by the Scriptures. Others believe them to be Moses and Elijah because they appeared during the transfiguration of Jesus, or because Enoch was not Abraham's descendant. Some also believe that they are Moses and Elijah due to the description of what they are to do. They have the power to shut the heavens (Elijah) and turn water into blood (Moses)
Continuous revelation or continuing revelation is a theological belief or position that God continues to reveal divine principles or commandments to humanity.
Cessationism versus continuationism involves a Christian theological dispute as to whether spiritual gifts remain available to the church, or whether their operation ceased with the Apostolic Age of the church. The cessationist doctrine arose in the Reformed theology, initially in response to claims of Roman Catholic miracles. Modern discussions focus more on the use of spiritual gifts in the Pentecostal and Charismatic movements, though this emphasis has been taught in traditions that arose earlier, such as Methodism.
The calling of the disciples is a key episode in the life of Jesus in the New Testament. It appears in Matthew 4:18–22, Mark 1:16-20 and Luke 5:1–11 on the Sea of Galilee. John 1:35–51 reports the first encounter with two of the disciples a little earlier in the presence of John the Baptist. Particularly in the Gospel of Mark, the beginning of the Ministry of Jesus and the call of the first disciples are inseparable.
John 1:29 is the twenty-ninth verse in the first chapter of the Gospel of John in the New Testament of the Christian Bible.
Malachi 4 is the fourth chapter of the Book of Malachi in the Hebrew Bible or the final chapter in the Old Testament of the Christian Bible. This book contains the prophecies attributed to the prophet Malachi, and is a part of the Book of the Twelve Minor Prophets.
John 1:8 is the eighth 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.
Matthew 14:15-21 is a set of verses in the fourteenth 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 1:6 | Gospel of John Chapter 1 | Succeeded by John 1:8 |
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