The Meaning of John 1:15 Explained

John 1:15

KJV: John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me.

YLT: John doth testify concerning him, and hath cried, saying, 'This was he of whom I said, He who after me is coming, hath come before me, for he was before me;'

Darby: (John bears witness of him, and he has cried, saying, This was he of whom I said, He that comes after me is preferred before me, for he was before me;)

ASV: John beareth witness of him, and crieth, saying, This was he of whom I said, He that cometh after me is become before me: for he was before me.

KJV Reverse Interlinear

John  bare witness  of  him,  and  cried,  saying,  This  was he  of whom  I spake,  He that cometh  after  me  is preferred  before  me:  for  he was  before  me. 

What does John 1:15 Mean?

Verse Meaning

John the Baptist was another witness beside John the Apostle and the other disciples of Jesus who testified to Jesus" person.
"John the Baptist is one of six persons named in the Gospel of John who gave witness that Jesus Is God. The others are Nathanael ( John 1:49), Peter ( John 6:69), the blind man who was healed ( John 9:35-38), Martha ( John 11:27), and Thomas ( John 20:28). If you add our Lord Himself ( John 5:25; John 10:36), then you have seven clear witnesses." [1]
Even though John the Baptist was slightly older and began his ministry before Jesus, He acknowledged Jesus" superiority to himself.
"In a society where age and precedence bestowed peculiar honour, that might have been taken by superficial observers to mean John the Baptist was greater than Jesus." [2]
Jesus" superiority rested in His preexistence with the Father and therefore His deity. John the Baptist"s witness to Jesus" identity was important to the writer of this Gospel (cf. John 1:6-8; John 1:19-36).

Context Summary

John 1:14-28 - The Voice Of Promise
Note that the Revised Version changes the words was made to became, John 1:14. Evidently Jesus had existed before this becoming; and evidently there was a process of self-limitation. Dwelt, that is, tabernacled. As the Shechinah light was veiled by the curtain of the Tabernacle, so the divine essence in Jesus was veiled by His humanity, though it shone out at the Transfiguration. He was full of grace, the unmerited love of God; full of truth, coming to bear witness to it; full of glory, that of the only begotten Son. There are many sons, but only one Son.
What a beautiful testimony John the Baptist gave! He was not the Christ, not Elijah (except in spirit), not the expected prophet, but just a voice, announcing the Christ and dying away. He was content to decrease before the greater whom he had been taught to expect and was sent to herald. There is a sense in which the preacher of repentance must always precede the Christ. There must be a putting away of known sin, previous to the recognition of the Lamb of God. But how great must Christ be, when so noble a man as the Baptist felt unworthy to unloose His sandals! [source]

Chapter Summary: John 1

1  The divinity, humanity, office, and incarnation of Jesus Christ
15  The testimony of John
39  The calling of Simon and Andrew, Philip and Nathanael

Greek Commentary for John 1:15

Beareth witness [μαρτυρει]
Historical (dramatic) present indicative of this characteristic word in John (cf. John 1:17.). See John 1:32, John 1:34 for historical examples of John‘s witness to Christ. This sentence is a parenthesis in Westcott and Hort‘s text, though the Revised Version makes a parenthesis of most of John 1:14. The witness of John is adduced in proof of the glory full of grace and truth already claimed for the Incarnate Logos. Crieth Second perfect active indicative of κραζω — krazō old verb for loud crying, repeated in dramatic form again for emphasis recalling the wonderful Voice in the wilderness which the Beloved Disciple can still hear echoing through the years. This was Imperfect indicative where John throws the tense back in past time when he looked forward to the coming of the Messiah as in Acts 3:10 where we should prefer “is” Gildersleeve (Syntax, p. 96) calls this the “imperfect of sudden appreciation of the real state of things.” Of whom I said But B C and a corrector of Aleph (Westcott and Hort) have ο ειπων — ho eipōn “the one who said,” a parenthetical explanation about the Baptist, not the words of the Baptist about Christ. After me See also John 1:27. Later in time John means. He described “the Coming One” The Beloved Disciple had heard the Baptist say these very words, but he also had the Synoptic Gospels. Is become Second perfect active indicative of γινομαι — ginomai It is already an actual fact when the Baptist is speaking. Before me In rank and dignity, the Baptist means, ο ισχυροτερος μου — ho ischuroteros mou “the one mightier than I” (Mark 1:7) and ισχυροτερος μου — ischuroteros mou “mightier than I” (Matthew 3:11). In John 3:28 εμπροστεν εκεινου — emprosthen ekeinou (before him, the Christ) does mean priority in time, but not here. This superior dignity of the Messiah John proudly recognizes always (John 3:25-30). For he was before me Paradox, but clear. He had always been So also πρωτον υμων — prōton humōn in John 15:18 means “before you” as if it were προτερον υμων — proteron humōn John 1:30 repeats these words almost exactly. [source]
Bare witness [μαρτυρεῖ]
Present tense. Rev., correctly, beareth witness. The present tense describes the witness of the Baptist as abiding. The fact of the Word's becoming flesh is permanently by his testimony. [source]
Cried [κέκραγεν]
See on Mark 5:5; see on Mark 9:24; see on Luke 18:39. The verb denotes an inarticulate utterance as distinguished from words. When used is connection with articulate speech, it is joined with λέγειν or εἰπεῖν , to say, as Luke 7:28, cried, saying. Compare Luke 7:37; Luke 12:44. The crying corresponds with the Baptist's description of himself as a voice ( φωνή , sound or tone ), Mark 1:3; Luke 3:4; John 1:23. The verb is in the perfect tense, but with the usual classical sense of the present. [source]
Was He [ἦν]
The imperfect tense, pointing back to a testimony historically past. [source]
After me [ὀπίσω μου]
Literally, behind me: in His human manifestation. [source]
Is preferred before me [ἔμπροσθέν μου γέγονεν]
Literally, “is become,” so Rev., “or is here (compare John 6:25) before me.” Before is used of time, not of dignity or rank. The expression is enigmatical in form: “my successor is my predecessor.” The idea of the superior dignity of Christ is not a necessary inference from His coming after John, as, on that interpretation, the words would imply. On the contrary, the herald who precedes is inferior in dignity to the Prince whom he announces. [source]
For [ὅτι]
Or because. The reason for the preceding statement: the key to the enigma. [source]
He was before me [πρῶτός μου ἦν]
Literally, first in regard of me (Rev., in margin). The reference to dignity would require ἐστίν , is (see Matthew 3:11, “is mightier”). A similar expression occurs in John 15:18: the world hated me before (it hated) you ( πρῶτον ὑμῶν ). The reference is to the pre-existence of Christ. When speaking of Christ's historic manifestation, is become before me, the Baptist says γέγονεν . When speaking of Christ's eternal being, He was before me, he uses ἦν . The meaning is, then, that Christ, in His human manifestation, appeared after John, but, as the Eternal Word, preceded him, because He existed before him. Compare John 8:58. [source]

Reverse Greek Commentary Search for John 1:15

John 3:15 Have eternal life []
A characteristic phrase of John for live forever. See John 3:16, John 3:36; John 5:24; John 6:40, John 6:47, John 6:54; 1 John 3:15; 1 John 5:12. The interview with Nicodemus closes with John 3:15; and the succeeding words are John's. This appears from the following facts: 1. The past tenses loved and gave, in John 3:16, better suit the later point of view from which John writes, after the atoning death of Christ was an accomplished historic fact, than the drift of the present discourse of Jesus before the full revelation of that work. 2. It is in John's manner to throw in explanatory comments of his own (John 1:16-18; John 12:37-41), and to do so abruptly. See John 1:15, John 1:16, and on and, John 1:16. 3. John 3:19is in the same line of thought with John 1:9-11in the Prologue; and the tone of that verse is historic, carrying the sense of past rejection, as loved darkness; were evil. 4. The phrase believe on the name is not used elsewhere by our Lord, but by John (John 1:12; John 2:23; 1 John 5:13). 5. The phrase only-begotten son is not elsewhere used by Jesus of himself, but in every case by the Evangelist (John 1:14, John 1:18; 1 John 4:9). 6. The phrase to do truth (John 3:21) occurs elsewhere only in 1 John 1:6. -DIVIDER-
-DIVIDER-
[source]

John 2:25 Testify [μαρτυρήσῃ]
Rev., better, bear witness. The same word is in John 1:7, John 1:8, John 1:15, John 1:32(see on John 1:7). [source]
John 15:18 Before it hated you [πρῶτον ὑμῶν]
Literally, first in regard of you. See on John 1:15. [source]
John 1:30 Of whom [υπερ ου]
Not περι — peri but υπερ — huper “On behalf of whom.” John points to Jesus as he speaks: “This is he.” There he is. See John 1:15 for discussion of these words of John. [source]
John 15:18 If the world hateth you [ει ο κοσμος υμας μισει]
Condition of the first class. As it certainly does. Ye know Present active second person plural indicative of γινωσκω — ginōskō or present active imperative (know), same form. Hath hated Perfect active indicative, “has hated and still hates.” Before it hateth you Ablative case υμων — humōn after the superlative πρωτον — prōton as with πρωτος μου — prōtos mou in John 1:15. [source]
John 3:28 I said [eipon)]
As in John 1:20, John 1:23. He had always put Jesus ahead of him as the Messiah (John 1:15). Before him “Before that one” (Jesus) as his forerunner simply. I am sent Periphrastic perfect passive indicative of apostellō f0). [source]
John 1:19 And this is the witness of John [και αυτη εστιν η μαρτυρια του Ιωανου]
He had twice already alluded to it (John 1:7. and John 1:15) and now he proceeds to give it as the most important item to add after the Prologue. Just as the author assumes the birth narratives of Matthew and Luke, so he assumes the Synoptic accounts of the baptism of Jesus by John, but adds various details of great interest and value between the baptism and the Galilean ministry, filling out thus our knowledge of this first year of the Lord‘s ministry in various parts of Palestine. The story in John proceeds along the same lines as in the Synoptics. There is increasing unfolding of Christ to the disciples with increasing hostility on the part of the Jews till the final consummation in Jerusalem. When the Jews sent unto him John, writing in Ephesus near the close of the first century long after the destruction of Jerusalem, constantly uses the phrase “the Jews” as descriptive of the people as distinct from the Gentile world and from the followers of Christ (at first Jews also). Often he uses it of the Jewish leaders and rulers in particular who soon took a hostile attitude toward both John and Jesus. Here it is the Jews from Jerusalem who sent Priests and Levites Sadducees these were. Down below in John 1:24 the author explains that it was the Pharisees who sent the Sadducees. The Synoptics throw a flood of light on this circumstance, for in Matthew 3:7 we are told that the Baptist called the Pharisees and Sadducees “offspring of vipers” (Luke 3:7). Popular interest in John grew till people were wondering “in their hearts concerning John whether haply he were the Christ” (Luke 3:15). So the Sanhedrin finally sent a committee to John to get his own view of himself, but the Pharisees saw to it that Sadducees were sent. To ask him Final ινα — hina and the first aorist active subjunctive of ερωταω — erōtaō old verb to ask a question as here and often in the Koiné to ask for something (John 14:16) like αιτεω — aiteō Who art thou? Direct question preserved and note proleptic position of συ — su “Thou, who art thou?” The committee from the Sanhedrin put the question sharply up to John to define his claims concerning the Messiah. [source]
John 1:32 Bare witness [εμαρτυρησεν]
First aorist active indicative of μαρτυρεω — martureō Another specimen of John‘s witness to the Messiah (John 1:7, John 1:15, John 1:19, John 1:29, John 1:35, John 1:36). I have beheld Perfect middle indicative of τεαομαι — theaomai the realization of the promise of the sign (John 1:33) by which he should recognize the Messiah. As a matter of fact, we know that he so recognized Jesus as Messiah when he came for baptism before the Holy Spirit came (Matthew 3:14.). But this sight of the Spirit descending as a dove upon Jesus at his baptism (Mark 1:10; Matthew 3:16; Luke 3:22) became permanent proof to him. John‘s allusion assumes the Synoptic record. The Semites regarded the dove as a symbol of the Spirit. [source]
Acts 19:4 That they should believe on him that should come after him, that is on Jesus [εις τον ερχομενον μετ αυτον ινα πιστευσωσιν τουτ εστιν εις τον Ιησουν]
Note the emphatic prolepsis of ινα πιστευσωσιν — eis ton erchomenon met' auton before hina pisteusōsin with which it is construed. This is John‘s identical phrase, “the one coming after me” as seen in Mark 1:7; Matthew 3:11; Luke 3:16; John 1:15. It is not clear that these “disciples” believed in a Messiah, least of all in Jesus. They were wholly unprepared for the baptism of John. Paul does not mean to say that John‘s baptism was inadequate, but he simply explains what John really taught and so what his baptism signified. [source]
Acts 1:1 The Title []
is simply Acts (Πραχεις — Praxeis) in Aleph, Origen, Tertullian, Didymus, Hilary, Eusebius, Epiphanius. The Acts of the Apostles (Πραχεις αποστολων — Praxeis apostolōn) is the reading of B D (Aleph in subscription) Athanasius, Origen, Tertullian, Cyprian, Eusebius, Cyril of Jerusalem, Theodoret, Hilary. The Acts of the Holy Apostles (Πραχεις των αγιων αποστολων — Praxeis tōn hagiōn apostolōn) is read by A2 E G H A K Chrysostom. It is possible that the book was given no title at all by Luke, for it is plain that usage varied greatly even in the same writers. The long title as found in the Textus Receptus (Authorized Version) is undoubtedly wrong with the adjective “Holy.” The reading of B D, “The Acts of the Apostles,” may be accepted as probably correct.The former treatise (τον μεν πρωτον — ton men prōton). Literally, the first treatise. The use of the superlative is common enough and by no means implies, though it allows, a third volume. This use of πρωτος — prōtoswhere only two are compared is seen between the Baptist and Jesus (John 1:15), John and Peter (John 20:4). The idiom is common in the papyri (Robertson, Grammar, pp. 662, 669). The use of μεν σολιταριυμ — men solitariumhere, as Hackett notes, is common in Acts. It is by no means true that μεν — menrequires a following δε — deby contrast. The word is merely a weakened form of μην — mēn=surely, indeed. The reference is to the “first treatise” and merely emphasizes that. The use of λογος — logos(word) for treatise or historical narrative is common in ancient Greek as in Herodotus 6 and 9. Plato (Phaedo, p. 61 B) makes a contrast between μυτος — muthosand λογος — logosI made (εποιησαμην — epoiēsamēn). Aorist middle indicative, the middle being the usual construction for mental acts with ποιεω — poieōO Theophilus (Ο Τεοπιλε — O Theophile). The interjection Ο — Ohere as is common, though not in Luke 1:3. But the adjective κρατιστε — kratiste(most excellent) is wanting here. See remarks on Theophilus on Luke 1:3. Hackett thinks that he lived at Rome because of the way Acts ends. He was a man of rank. He may have defrayed the expense of publishing both Luke and Acts. Perhaps by this time Luke may have reached a less ceremonious acquaintance with Theophilus. Which Jesus began (ων ηρχατο Ιησους — hōn ērxato Iēsous). The relative is attracted from the accusative α — hato the genitive ων — hōnbecause of the antecedent παντων — pantōn(all). The language of Luke here is not merely pleonastic as Winer held. Jesus “began” “both to do and to teach” (ποιειν τε και διδασκειν — poiein te kai didaskein). Note present infinitives, linear action, still going on, and the use of τεκαι — tė̇kaibinds together the life and teachings of Jesus, as if to say that Jesus is still carrying on from heaven the work and teaching of the disciples which he started while on earth before his ascension. The record which Luke now records is really the Acts of Jesus as much as the Acts of the Apostles. Dr. A. T. Pierson called it “The Acts of the Holy Spirit,” and that is true also. The Acts, according to Luke, is a continuation of the doings and teachings of Jesus. “The following writings appear intended to give us, and do, in fact, profess to give us, that which Jesus continued to do and teach after the day in which he was taken up” (Bernard, Progress of Doctrine in the N.T.). [source]
Galatians 4:6 Crying [κρᾶζον]
A strong word, expressing deep emotion. The verb originally represents the sound of a croak or harsh scream; thence, generally, an inarticulate cry; an exclamation of fear or pain. The cry of an animal. So Aristoph. Knights, 1017, of the barking of a dog: 285,287, of two men in a quarrel, trying to bawl each other down: Frogs, 258, of the croaking of frogs. This original sense appears in N.T. usage, as Matthew 14:26; Matthew 15:23; Matthew 27:50; Mark 5:5, etc., and is recognized even where the word is used in connection with articulate speech, by adding to it the participles λέγων, λέγοντες sayingor διδάσκων teachingSee Matthew 8:29; Matthew 15:22; Mark 3:11; John 7:28, etc. In Mark 10:47the inarticulate cry and the articulate utterance are distinguished. At the same time, the word is often used of articulate speech without such additions, as Mark 10:48; Mark 11:9; Mark 15:13, Mark 15:14; Luke 18:39; Acts 7:60; Acts 19:34; Romans 8:15. It falls into more dignified association in lxx, where it is often used of prayer or appeal to God, as 4:3; 6:7; Psalm 21:2,5; 27:1,54:16; and in N.T., where it is applied to solemn, prophetic utterance, as Romans href="/desk/?q=ro+9:27&sr=1">Romans 9:27; John 1:15, and is used of Jesus himself, as John 7:28, John 7:37; John 12:44, and of the Holy Spirit, as here. The Spirit gives the inspiration of which the believer is the organ. In Romans 8:15the statement is inverted. The believer cries under the power of the Spirit. [source]
1 John 5:6 He that came [ὁ ἐλθὼν]
Referring to the historic fact. See Matthew 11:3; Luke 7:19; John 1:15, John 1:27. Compare, for the form of expression, John 1:33; John 3:13. [source]
1 John 1:2 Was manifested [επανερωτη]
First aorist passive indicative of πανεροω — phaneroō to make known what already exists, whether invisible (B. Weiss) or visible, “intellectual or sensible” (Brooke). In Colossians 3:4 Paul employs it of the second coming of Christ. 1 John 1:2 here is an important parenthesis, a mark of John‘s style as in John 1:15. By the parenthesis John heaps reassurance upon his previous statement of the reality of the Incarnation by the use of εωρακαμεν — heōrakamen (as in 1 John 1:1) with the assertion of the validity of his “witness” (μαρτυρουμεν — marturoumen) and “message” (απαγγελλομεν — apaggellomen), both present active indicatives (literary plurals), απαγγελλω — apaggellō being the public proclamation of the great news (John 16:25). [source]
Revelation 7:14 I said [εἴρηκα]
Lit., I have said. Rev., renders by the present, I say. See on cried, John 1:15. [source]
Revelation 7:14 I say [ειρηκα]
Perfect active indicative of ειπον — eipon “I have said.” “To the Seer‘s mind the whole scene was still fresh and vivid” (Swete) like κεκραγεν — kekragen in John 1:15 and ειληπεν — eilēphen in Revelation 5:7, not the so-called “aoristic perfect” which even Moulton (Prol. p. 145) is disposed to admit. [source]

What do the individual words in John 1:15 mean?

John witnesses concerning Him and he cried out saying This was He of whom I was saying The [One] after me coming precedence over me has because before He was
Ἰωάννης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων Οὗτος ἦν ὃν εἶπον ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν ὅτι πρῶτός ἦν

Ἰωάννης  John 
Parse: Noun, Nominative Masculine Singular
Root: Ἰωάννης 
Sense: John the Baptist was the son of Zacharias and Elisabeth, the forerunner of Christ.
μαρτυρεῖ  witnesses 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: μαρτυρέω  
Sense: to be a witness, to bear witness, i.e. to affirm that one has seen or heard or experienced something, or that he knows it because taught by divine revelation or inspiration.
περὶ  concerning 
Parse: Preposition
Root: περί 
Sense: about, concerning, on account of, because of, around, near.
κέκραγεν  he  cried  out 
Parse: Verb, Perfect Indicative Active, 3rd Person Singular
Root: κράζω  
Sense: to croak.
λέγων  saying 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: λέγω 
Sense: to say, to speak.
Οὗτος  This 
Parse: Demonstrative Pronoun, Nominative Masculine Singular
Root: οὗτος  
Sense: this.
ἦν  was  He 
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
ὃν  of  whom 
Parse: Personal / Relative Pronoun, Accusative Masculine Singular
Root: ὅς 
Sense: who, which, what, that.
εἶπον  I  was  saying 
Parse: Verb, Aorist Indicative Active, 1st Person Singular
Root: λέγω  
Sense: to speak, say.
  The  [One] 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
ὀπίσω  after 
Parse: Preposition
Root: ὀπίσω 
Sense: back, behind, after, afterwards.
μου  me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
ἐρχόμενος  coming 
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular
Root: ἔρχομαι  
Sense: to come.
ἔμπροσθέν  precedence 
Parse: Preposition
Root: ἔμπροσθεν  
Sense: in front, before.
μου  over  me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
ὅτι  because 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
πρῶτός  before 
Parse: Adjective, Nominative Masculine Singular
Root: πρῶτος  
Sense: first in time or place.
ἦν  He  was 
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.