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John 1:6-9 meaning

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The gospel prologue pivots from eternal truths about the Logos/Word to a specific moment in human history. John introduces John the Baptizer, a divinely sent witness tasked with testifying about the Light so that all might believe. Though not the Light himself, John’s mission was to prepare hearts and point people to the true Light, which was coming into the world. This Light, the ultimate source of life and enlightenment, shines universally, offering hope and truth to every person.

John 1:6-9 has no apparent parallel gospel account.

In John 1:6-9, John narrows his focus to a concrete and pivotal moment in human history, introducing the one sent by God to prepare the way for the Light's arrival into the world He made.

The opening verses of the prologue to John’s gospel account soar with lofty themes of the divine Logos and His creation of all things, and the cosmic conflict between His eternal Light and the darkness (John 1:1-5). John introduced Jesus as the Logos (God) and the Light (Messiah). Now he introduces John the Baptizer, who announces Jesus’s arrival.

There came a man sent from God, whose name was John (v 6).

The man whose name was John is not the author of this gospel and Jesus’s disciple; but rather, he is Jesus’s cousin: John the Baptizer.

This verse contains three thoughts:

There came a man
(who was) sent from God
whose name was John.

The Bible Says will begin its commentary of verse 6 with its third idea.

The third thought of verse 6 is the expression, whose name was John.

The man whose name was John refers to John the Baptizer. (Again, this John does not refer to the author of this gospel who was one of Jesus’s twelve disciples and also named “John.”)

John the Baptizer was Jesus’s cousin. His father was Zacharias, the priest, and his mother was Elizabeth, the relative of Mary, mother of Jesus (Luke 1:36). John was miraculously born to his parents when they were both extremely old and beyond the age when couples are able to conceive a child without God’s power.

Gabriel the angel told Zacharias while he was serving in the temple that he and his wife would have a son (Luke 1:7-13). Zacharias’s son was to be the prophesied forerunner who prepared the way for the Messiah (Luke 1:14-17). When Zacharias heard this, he doubted and was struck mute until the prophecy was fulfilled and his son was eight days old (Luke 1:18-20).

As will soon be explained, John was the Messianic forerunner who was foretold by the prophets (Isaiah 40:3-5, Malachi 4:5-6).

There came a man…

The first thought of verse 6 is perhaps more profound than it seems. As it is translated in English, the expression There came a man seems straightforward enough. The English translation conveys the idea that a man simply came along or showed up on the scene and presumably did some important things. Important individuals show up all the time throughout history and in stories and then make a significant impact. The English translation expression seems to be conveying that this is what was happening when this man came along—no more, no less.

But if we look at this expression as it is in the Greek, we see that there is far more than meets the eye.

The expression is ἐγένετο ἄνθρωπος (pronounced: “eh-gehn-eh-tah an-thrō-pos”).

“Anthropos” is the Greek word for man or human. The English word “anthropology,” meaning “the study of humans,” is derived from anthropos.

But the word, translated as—There came—is ἐγένετο—pronounced “eh-gehn-eh-tah.” Eh-gehn-eh-tah is a form of the Greek word γίνομαι (G1096, pronounced “ghin'-om-ahee”). Ghin-om-ahee means more than “happen to be” or “came along.” Ghin-om-ahee means “to be,” “to come into being,” “to be made.”

In the context of John’s prologue, a more descriptive translation of John 1:6 might be:

“a man came into being”
“a man came into existence”
“a man was made into being.”

In fact, ἐγένετο and other forms of γίνομαι were repeatedly used when John described how the Logos created all things:

“All things came into being [ἐγένετο] through Him, and apart from Him nothing came into being [ἐγένετο] that has come into being [γέγονεν, another form of ἐγένετο].”
(John 1:3)

John was one of the things which came into being through the Logos. John was a person created by the Logos. John was both created by God, and he was sent from God.

That he was sent from God is the second thought of verse 6.

God had a special purpose for John’s life. This purpose was to be the Messianic forerunner who was foretold by the prophets (Isaiah 40:3-4, Malachi 4:5-6). God sent John to prepare the way for Jesus, the Messiah.

The Apostle John (the author of this gospel) explains this in the next verse:

He came as a witness, to testify about the Light, so that all might believe through him (v 7).

John came as a witness. A witness is someone who testifies and tells others the truth about what he sees or knows. The Greek words that are translated as: witness, and testify are functionally the same root word.

The Greek word which is translated here as witness is μαρτυρία (G3141, pronounced “mar-too-ree'-ah”).

The Greek word which is translated here as testify is μαρτυρέω (G3140, pronounced “mar-too-reh'-ō”).

The English word “martyr” comes from these Greek words. The modern concept of a martyr typically refers to someone who is put to death for a cause. The modern idea of a martyr is someone who testifies and serves as a witness to a cause with their life. The biblical idea of a “martyr” is someone who is a faithful witness regardless of rejection, loss, or even death.

John was sent by God to testify about what he knew concerning the Light’s (Messiah’s) impending arrival. John faithfully testified of Jesus, and he was put to death (martyred) for his testimony.

The Light refers to Jesus as the Messiah. Jesus is not only a Messiah for the Jews—“His own” (John 1:11)—He also is a Messiah for all people. He is “the Light of men” (John 1:4) who “shines in the darkness” (John 1:5) and “the Light of the World” (John 8:12, 9:5).

Jesus is also God—the Logos—who created all things (John 1:3).

The reason God sent John to testify about the Light was so that all might believe in the Light through John’s testimony.

God’s purpose for John the Baptizer and his witness was similar to the purpose of Jesus’s disciple John in writing this gospel to explain who Jesus was and is. John’s gospel was:

“written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name.”
(John 20:31)

John the Baptizer came to prepare the way for the Messiah (Isaiah 40:3, John 1:23, 30). John, the author, wrote this gospel to explain to those who came after Jesus who Jesus was and the significance of His life, death, and resurrection.

John 1:7 is the first time John’s gospel refers to belief and/or faith. John’s gospel uses the Greek verb translated as believe 98 times. This verb is a form of πιστεύω (G4100, pronounced: “pist-yoo'-ō”). “Pist-eu-ō” means to:

“think true,”
“believe,”
“put confidence in,”
“trust,”
“believe,”
“have faith in.”

“Pisteuō” is the verbal form of the Greek noun for faith—πίστις (G4102, pronounced: “pis'-tis”).

Believing (“pisteuō”) and having faith (“pistis”) are necessary to receive God’s Gift of Eternal Life.

John’s gospel clearly states again and again that if we believe in Jesus, then we will have eternal life (John 1:12-13, 3:15-16, 5:24, 6:40, 11:25, 12:46, 14:6, 20:31).

Interestingly, the Greek word that is translated as came in verse 7 is not the same term that was translated as came in verse 6.

The Greek term translated as came in verse 6 is “ἐγένετο.” This term means “came into existence” and it refers to how John the Baptizer was created by the Logos.

The Greek term translated as came in verse 7 is a form of ἔρχομαι (G2064, pronounced: “er'-khom-ahee”). This word simply means “come” or “go.”

Before John continues his gospel account, he takes a moment to distinguish John the Baptizer from the Logos (Jesus).

He was not the Light, but he came to testify about the Light (v 8).

Even though John the Baptizer was sent from God, he was not the Messiah (or the Logos who created all things—John 1:3). John the Baptizer was only a messenger sent from God to testify about the coming Light/Messiah.

John was the Messianic forerunner, prophesied by Isaiah and Malachi.

Isaiah describes this forerunner as a “voice”:

“A voice is calling,
‘Clear the way for the Lord in the wilderness;
Make smooth in the desert a highway for our God.’”
(Isaiah 40:3)

“‘Behold, I am going to send My messenger, and he will clear the way before Me. And the Lord, whom you seek, will suddenly come to His temple; and the messenger of the covenant, in whom you delight, behold, He is coming,’ says the LORD of hosts.”
(Malachi 3:1)

All four gospels state that John the Baptizer was the fulfillment of Isaiah’s prophecy (Matthew 3:3, Mark 1:2-4, Luke 3:4, John 1:23). According to John 1:23, John the Baptizer knew he was sent from God as the fulfillment of Isaiah 40:3.

John the Baptizer’s ministry was one of preparation, calling the people of Israel to repentance in anticipation of the coming Light/Messiah. He preached in the wilderness of Judea, urging the masses to “repent, for the kingdom of heaven is at hand” (Matthew 3:2). His message emphasized turning away from sin and bearing fruit in keeping with repentance, warning that judgment was imminent for those who remained unrepentant (Matthew 3:7-10). John’s ministry included baptizing (immersing in water) those who confessed their sins. This immersion symbolized spiritual cleansing and renewal.

John identified himself as the fulfillment of Isaiah’s prophecy (Isaiah 40:3, John 1:23). John denied being the Christ himself (John 1:20). Instead, John boldly pointed to Jesus as the eternal God and the promised Light/Messiah, and directed the people’s attention to the Savior, when he declared:

“This was He of whom I said, ‘He who comes after me has a higher rank than I, for He existed before me.’”
(John 1:15—see also 1:30)

“Behold, the Lamb of God who takes away the sin of the world!”
(John 1:29).

John’s personal denial of being the Messiah affirms the gospel writer’s statement that he was not the Light.

John identified Jesus as the Son of God:

“I myself have seen, and have testified that this is the Son of God.”
(John 1:34)

John also appears to be first person besides Jesus to understand and explain the gospel:

“He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him.”
(John 3:36)

These are the last recorded words of the Baptizer in the Gospel of John.

John the Baptizer’s lifestyle was unusual. He was an extreme ascetic, dwelling in the wilderness and relying on God for his sustenance. He wore clothing made of camel’s hair with a leather belt and ate locusts and wild honey (Matthew 3:4). His lifestyle was part of his message of spiritual preparation for the coming of the Messiah. John’s humble way of life reflected his role as a prophet, calling the people to repentance and detachment from worldly comforts.

John’s entire message was to testify about the Light/Messiah. And he did. The gospel writer sums up John the Baptizer’s message this way:

There was the true Light which, coming into the world, enlightens every man (v 9).

John’s lifestyle and message of repentance clashed with the teachings and lifestyles of Israel’s religious leaders.

John the Baptizer openly confronted the religious leaders of his time, particularly the Pharisees and Sadducees, accusing them of hypocrisy and spiritual pride. When they came to him for baptism, he called them a “brood of vipers” and warned them to bear fruit in keeping with repentance (Matthew 3:7-8). John challenged their reliance on their heritage as descendants of Abraham, declaring that God could raise up children of Abraham from stones (Matthew 3:9). His bold denunciation of their corruption and failure to lead the people spiritually made him a controversial and unwelcome figure among the religious elite.

John’s message and zeal for the truth led to his imprisonment and death.

His bold preaching extended to condemning the sins of powerful leaders, including Herod Antipas. He publicly rebuked Herod for his unlawful marriage, which angered the ruler and resulted in John’s imprisonment (Matthew 14:3-4, Mark 6:17-18, Luke 3:19-20). John’s unwavering stand for righteousness ultimately led to his execution (Matthew 14:10, Mark 6:27).

In this sense, John the Baptizer was like the philosopher in Socrates’s “Allegory of the Cave,” who went to tell the prisoners about the light and was hated and killed for telling the truth. The Greek readers of John’s gospel may have made this connection. One of our articles has more to say about the parallels between the prologue of John’s gospel and Socrates’s allegory: “How the Light of John's Prologue Illuminates Socrates's Allegory of the Cave.”

The Jews strongly associated the Messianic forerunner with the prophet Elijah. This association was from the end of the Book of Malachi:

“Behold, I am going to send you Elijah the prophet before the coming of the great and terrible day of the Lord. He will restore the hearts of the fathers to their children and the hearts of the children to their fathers, so that I will not come and smite the land with a curse.”
(Malachi 4:5-6)

Some Jews took this literally, and believed the actual Elijah would be the person God sent to prepare the way for the Messiah. This is why they asked John the Baptizer if he was Elijah (John 1:21). John the Baptizer came “in the spirit and power of Elijah” (Luke 1:17), but he was not the same human being as Elijah, nor Elijah reincarnated.

Jesus also affirmed this when He said of His cousin:

“And if you are willing to accept it, John himself is Elijah who was to come.”
(Matthew 11:14—see also Matthew 17:12-13)

Thus, John the Baptizer and his mission to prepare the way for the Messiah was one fulfillment of Malachi 4:5-6.

A second fulfillment of Malachi 4:5-6 might be found in Revelation 11 when the two witnesses come to testify of the Lord and warn of His imminent day of judgment. The Book of Revelation does not identify Elijah by name, but it does say that the two witnesses will perform miracles similar to those of Moses and Elijah. Elijah prayed and shut up the sky, so that no rain fell (Kings 17:1), which is power the two witnesses will have during their ministry (Revelation 11:3-6).

After He was transfigured, Jesus told three of His disciples that Elijah will come again (Matthew 17:11). Perhaps Jesus was referring to the second fulfillment of Malachi 4:5-6 and the events of Revelation 11:3-6 when He told them these things.

But the Jews (especially the religious leaders) largely disregarded John the Baptizer’s message. They did not understand that he was the Messianic forerunner—the Elijah who was to come. Consequently, the Jews also failed to understand that Jesus was God and/or their Messiah (John 1:10-11).

The Jews are still waiting for Elijah to come announce the impending arrival of the Messiah. They believe Elijah will come at Passover. During their Passover Seder celebrations, Jews to this day pour a cup of wine and set a place for Elijah at their table in anticipation of his arrival. Their Seder celebrations often conclude with a young child checking the door to see if Elijah has come at last. Elijah has already come but they did not recognize him when they saw John the Baptizer (Matthew 17:12-13).

Additional layers of irony abound concerning the Messiah and His forerunner’s arrivals.

The first is that John the Baptizer was likely born around the time of Passover.

Another is that the probable time Jesus, the true Light who shines in the darkness (John 1:4-5), was miraculously conceived was during the Jewish festival of light—the festival of Hanukkah.

And another is that the probable time the divine Word became flesh and tabernacled among humans (John 1:12) was during the Jewish festival of tabernacles—Shavuot.

To learn more about these divine alignments of Jewish Festivals and the coming of the Messiah, see The Bible Says article: “Was Jesus Born on December 25? Exploring the Biblical Clues and Jewish Festivals that Frame the Messiah’s Birth.”

The Gospel of John explains John the Baptizer’s ministry and role in John 1:19-34 and John 3:22-36.

There was the true Light which, coming into the world, enlightens every man (v 9).

As mentioned above, this was John the Baptizer’s core message about Jesus. It is also one of the core themes of this written gospel account.

Jesus is the true Messiah whose coming into the world enlightens every man. Jesus is not only a Messiah for the Jews. He is a Messiah—the true Light—for every person who has ever lived or who will live in human history.

The gospel writer identifies Jesus as the true Light. This is a direct connection to the earlier verses of the prologue where the Logos is described as the source of life and light:

“In Him was life, and the life was the Light of men.”
(John 1:4)

The expression—true Light—means Jesus is the true Messiah.

John’s Jewish audience would have been familiar with their scriptures prophecies describing the Messiah as the Light (Numbers 24:7, 2 Samuel 23:2-4a, Psalm 118:27a, 132:17, Isaiah 9:2, 42:6, 49:6, 58:5, 60:1-3, 62:1, Zechariah 14:6-7, Malachi 4:2) and would have likely picked up on this connection.

Moreover, the term true Light distinguishes Jesus from all other forms of illumination, whether philosophical, religious, or otherwise. The Logos, who is eternal and coexistent with God (John 1:1-2), is now revealed as the ultimate revelation of God, capable of enlightening every human being. John emphasizes that Jesus is the genuine and ultimate source of enlightenment, as opposed to the incomplete or deceptive "lights" offered by human wisdom or other spiritual claims. This is consistent with later declarations of Jesus in the gospel, such as:

“I am the Light of the world; he who follows Me will not walk in the darkness but will have the Light of life.”
(John 8:12—see also John 9:5 and John 12:35-36)

As the true Light, Jesus provides the light necessary for humanity to understand God, themselves, and their purpose.

The themes of light and darkness, introduced in John 1:5, are revisited here. The true Light coming into the world continues the Cosmic Conflict between the forces of divine revelation and human sin.

The phrase—coming into the world—anticipates the Messiah’s arrival and the incarnation: “And the Word became flesh, and dwelt among us” (John 1:14).

This marks the climactic moment of John’s prologue when the eternal Logos, the Creator of the world (John 1:3), stepped inside His own creation as a human. The incarnation bridges the infinite divide between God and humanity, enabling the true Light to penetrate the evil darkness of a sinful, fallen world.

The scope of the phrase—enlightens every man—is universal. It means Jesus is the Messiah for every person. It signifies how the Light of Christ is available to everyone. The true Light’s brilliance transcends ethnic, social, and national boundaries. This inclusivity reflects God’s heart for all humanity. And it shows how the Good News of Jesus—the subject of John’s gospel account—is offered to everyone, Jew and Gentile.

The Messiah’s coming into the world offers life to everyone who believes in Him. God’s coming into the world in human form during the life of Jesus was divine Light that enlightens every man. The true Messiah brought blessing for all people. The true Light’s shining in the darkness was the fulfillment of two divine promises recorded in the Old Testament.

The first divine promise this fulfilled was God’s promise to Abraham that all the families and nations of the world would be blessed through his seed,

“And in you all the families of the earth will be blessed.”
(Genesis 12:3, see also Genesis 22:18)

The second divine promise Jesus’s coming as the true Light/Messiah and “the Light of the world” (John 8:12, 9:5) who enlightens every man fulfilled is a promise the LORD made to His Servant, the Messiah, in Isaiah’s second Servant Song (Isaiah 49:1-26),

“I will also make You a light of the nations
So that My salvation may reach the ends of the earth.”
(Isaiah 49:6b)

The Messiah’s coming into the world offers life to everyone who believes in Him. God’s coming into the world in human form during the life of Jesus was divine Light that enlightens every man. Jesus, the true Messiah, brought blessing for all people.

The universality of the true Light/Messiah shining for all men is displayed later in the John’s gospel narrative:

Jesus ministers not only to Jewish men but also to Samaritan women
(John 4:7-26)

Jesus even ministers to Gentiles.
(John 12:20-32)

Most significantly, as Jesus explained to Nicodemus, the Messiah’s offer of eternal life is available to “whoever believes in Him”
(John 3:15-16).

But although the true Light/Messiah shines on everyone, not everyone accepts His offer (John 1:10-11). Many people encountered and still encounter the true Light yet fail to recognize Him as the Messiah and/or God.

John 1:9 foreshadows the mixed responses Jesus will receive throughout His earthly ministry and beyond.

Some believed in Him (John 4:39-41, 6:67-68, 10:42, 11:45). Many did not (John 6:66, 13:27-30). Ultimately, the true Light/Messiah was rejected by Israel in the most blasphemous way imaginable (John 19:15) and they crucified Him (John 19:16). But their blasphemous and murderous darkness did not stop the Messiah. Their darkness did not prevent the true Light from continuing to shine (John 1:5b).

The enlightenment offered by the true Light/Messiah requires a response of faith in Jesus as God’s Son and that He is the Messiah who is able to save (John 3:16-19)—The Gift of Eternal Life. If believers walk in fellowship with Him they also receive the Prize of Eternal Life. To receive the Prize requires actively living by faith and walking in the light as He is in the light (1 John 1:5-7).

For those who do accept Jesus as the true Light (the Messiah) and as the Logos (God), the result is transformative:

“But as many as received Him, to them He gave the right to become children of God.”
(John 1:12)

The true Light/Messiah does more than reveal truth. The Light of men transforms those who embrace it.

The true Light/Messiah’s coming into the world is not just a historical event but an eternal reality. Jesus, His life, His miracles, His teachings, and His character revealed God to men (John 1:18). Jesus’s role as the Light/Messiah continues even after His earthly ministry, as He sent His Spirit to guide His followers into all truth (John 16:13).

John 1:6-9 bridges the cosmic truths of the prologue with the concrete realities of Jesus’s Messianic ministry. It sets the stage for the Messiah to enter the world, and for the Light to confront the darkness, call people to faith, and transform those who receive Him.