John Chapter 1 verse 34 Holy Bible

John 1 : 34 Bible Verse Songs

• I tesify - Testimonies by Ada Ehi

Pulpit Commentary

Pulpit CommentaryVerse 34. - I for my part have seen and have borne testimony that this is the Son of God. The Old Testament standpoint which John occupied enabled him from the first to identify the Messiah with the "Son of God;" but surely this is the record of the first occasion when the Baptist recognized the token that One who sustained such relation with the Father stood before him. There is much in this Gospel and the synoptic narrative to show that the disciples (Matthew 16:16, 17) identified the Christ with the Son of God. The tempter and the demoniacs are familiar with the idea (Matthew 4:1-11; Mark 3:11; Mark 5:7). The high priest at the trial and the Roman centurion (Matthew 26:63; Matthew 27:40; Mark 14:61), Nathanael (John 1:49), Martha (John 11:27), hail him as Son of God. Though the Lord for the most part preferred to speak of himself as "Son of man," yet in this Gospel (John 5:19-23; John 6:40; John 10:36) he frequently claims this lofty designation. Nor is it confined to this Gospel, for in Matthew 11:25-27, we have practically the same confession. Now, the declaration of this verse is in intimate connection with what precedes. Neither the Baptist nor the evangelist implies that, by Christ's baptism, and by that which John saw of the descent and abiding of the Spirit upon the Lord, he was there and then constituted "the Son of God." From this misapprehension of the Gospel arose the Gnostic-Ebionite view of the heavenly Soter descending on Christ, to depart from him at the Crucifixion. The main significance of the entire paragraph is the special revelation given to John, his consequent illumination and momentous testimony, one that sank into the soul of his most susceptible disciples, and thus made this declaration the "true birth hour of Christendom" (Ewald, Meyer). The narrative does not imply that Christ's own consciousness of Divine sonship then commenced. He knew who he was when he spoke, at twelve years of age, of "the business of my Father;" but it would be equally inadequate exegesis to suppose that no communication was then made to the sacred humanity which had been fashioned by the Holy Spirit in the womb of the virgin, and by which he became from the first "the Son of God." The Lord's humanity did become alive to the solemn and awful responsibilities of this public recognition. He knew that the hour was come for his Messianic activity, and the distinct admission of this was the basis of each of the diabolic temptations from which he immediately suffered. There was a unique glory in this sonship which differed from all other usage of the same phrase. Many an Oriental mystic and Egyptian pharaoh and even Roman emperor had thus described themselves; but the Baptist did not speak of himself in this or any other sense as "Son of God." There was flashed into his mind the light of a Divine relationship between Jesus and the Father which convinced him of the preexisting life of him who was chronologically coming after him. It was probably this momentous utterance which led to the deputation of the Sanhedrin, and induced them to ask for the explanation of a mystery transcending all that John had said from the day of his showing unto Israel" (see my 'John the Baptist,' lect. 6. § 1). Many commentators here encounter the unquestionable difficulty of John the Baptist's message from the prison. I prefer to discuss it at the close of ch. 3. (see my 'John the Baptist,' lect. 7: "The Ministry of the Prison"). Here it is sufficient to observe that the vivid intuition and revelation which John obtained touching the deep things of God in Christ, and the vast and far-reaching testimonies which he bore to the Son of God, to the Baptizer with the Holy Ghost, the pre-existent glory of him that came after him, and to "the Lamb of God which taketh away the sin of the world," were, nevertheless, in the evangelist's mind historically coincident with the fact that John never did unite himself to the circle of Christ's immediate followers. The "John" of the Fourth Gospel remained in an independent position - friendly, rejoicing in the Bridegroom's voice, but not one of his followers. The preparatory work with which he began his ministry he continued and pursued to the tragic end.

Ellicott's Commentary

Ellicott's Commentary for English Readers(34) And I saw and bare record.--Better, and I have seen and have borne witness, as in John 1:32. The result of personal conviction was, that he forthwith testified to others, and continued to do so until the present. One of the sayings taught to his scholars was, "He was (existed) before me." The revelation of the baptism and the voice heard from heaven (Matthew 3:17) has given to this its true meaning. Teacher has now learnt, and learner is now taught, that Jesus is this pre-existent Being, the Messiah, the Son of God.