The Grace Commentary – Your free verse-by-verse Bible commentary John 1

João 1:1

No princípio era o Verbo, e o Verbo estava com Deus, e o Verbo era Deus.

(uma) A palavra de Deus é o caminho pelo qual Deus dá a conhecer a si mesmo e sua vontade (1 Sam. 3:21). A palavra de Deus é poderosa, criativa e sustenta todas as coisas. Sua palavra é o meio pelo qual o universo veio a existir (Gn 1:3). Sua palavra dá vida aos mortos (Ez 37:4). Sua palavra é uma lâmpada que nos guia no caminho da vida (Sl 119:105). A palavra de Deus sempre acontece (Is. 55:11).

(b) The Word was God. The primary way God reveals himself is through his Son. Jesus is the Word of God made flesh (John 1:14, Rev. 19:13), and the exact radiance or representation of God the Father (Heb. 1:3).

Ver entrada para a Palavra de Deus.

John 1:2

He was in the beginning with God.

In the previous verse, the Word was God; here he is with God. God the Father and God the Son are separate yet one (John 10:30). Their union with each other and the Holy Spirit – the mystery of the Trinity – is beyond our understanding.

John 1:3

All things came into being through Him, and apart from Him nothing came into being that has come into being.

(uma) All things. All of creation including the heavens and the earth (Eph. 1:10).

(b) Came into being through him. The Son is God’s agent of creation. “For by him all things were created, both in the heavens and on earth” (Col. 1:16).

João 1:4

Nele estava a vida, e a vida era a Luz dos homens.

(uma) Life. Two kinds of life are described in the Bible; the psuche- or soul life we inherited from Adam and the zoe- or spirit life that comes from God (John 5:26). It’s the second kind of life that is described here. See entrada para a Nova Vida.

(b) The Light of men. Jesus is the light of the world (John 8:12). Adam’s fallen race lives in the valley of the shadow of death. Into this dark valley comes Jesus with the bright and shining revelation that God offers us a new life.

John 1:5

The Light shines in the darkness, and the darkness did not comprehend it.

(uma) The Light shines. Jesus came to our dark and orphaned world to reveal the light of the Father’s love.

(b) Darkness. Unbelieving humanity.

(c) Did not comprehend it. Although God’s invisible attributes – his love, power and wisdom – are evident throughout creation (Rom. 1:20), a refusal to acknowledge God dulls our spiritual senses to the light of his love (Eph. 4:17–19).

John 1:6

There came a man sent from God, whose name was John.

John the Baptist (Mark 1:4) or John the Baptizer (John 1:26), was sent by God to prepare the way for the Messiah (Luke 3:2). John’s arrival was foretold by the prophet Isaiah (see Mark 1:2–4).

John 1:7–8

He came as a witness, to testify about the Light, so that all might believe through him. He was not the Light, but he came to testify about the Light.

(uma) Testify. Like all good preachers, John did not desire to build a name for himself. His purpose was to point people to Jesus so that they might believe in him and have life in his name (John 20:31).

(b) The Light; Vejo entrada for John 1:4.

João 1:9

Ali estava a verdadeira Luz que, vindo ao mundo, ilumina todo homem.

A verdadeira Luz e a Luz da Vida e a Luz do mundo e a Luz dos homens são todos nomes para Jesus (João 1:4, 8:12, 9:5). Jesus é a Luz do Mundo. Ver entrada para João 9:5.

John 1:10

He was in the world, and the world was made through Him, and the world did not know Him.

(uma) The world was made through Him. Jesus is God’s agent of creation and the Maker of the world (John 1:3, Col. 1:16).

(b) The world did not know him. Many of those who encountered Jesus did not know his true identity. They may have called him rabbi, but they did not believe he was the Son of God.

João 1:11

Ele veio para os seus, e aqueles que eram seus não o receberam.

(uma) His own. The Jews knew from the prophets that a Messiah from God would come, but when Jesus came they did not receive him.

(b) Receba-o. Recebe-lo é acreditar nele.

No Novo Testamento, há mais de 200 declarações imperativas ligadas à fé. Algumas dessas declarações nos exortam a: receber Jesus (João 5:43), receber a mensagem de Jesus (João 17:8), obedecer ou dar atenção à mensagem ou boas novas de Jesus (João 17:6) e voltar-se para Deus em arrependimento (Atos 26:20).

Outras escrituras nos encorajam a aceitar a palavra (Marcos 4:20), confessar Jesus como Senhor (Romanos 10:9), invocar o nome do Senhor (Atos 2:21), comer o pão da vida (João 6: 50-51), reconciliar-se com Deus (2 Coríntios 5:20), submeter-se à justiça de Deus (Romanos 10:3) e nascer de novo (João 3:3, 7). Mas o único imperativo que aparece muito mais do que qualquer outro é a instrução para crer. Nós devemos acreditam em Jesus (ver entrada para João 3:16).

João 1:12

Mas a todos quantos o receberam, deu-lhes o direito de se tornarem filhos de Deus, mesmo aos que crêem em seu nome,

(uma) O recebeu. Recebe-lo pela fé é crer em seu nome (ver versículo anterior).

(b) Filhos de Deus. Embora Deus seja o Pai de todos (Atos 17:29, 1 Coríntios 8:6, Efésios 3:15), a frase “filhos de Deus” geralmente se refere aos crentes. Ver entrada para Filhos de Deus.

João 1:13

que nasceram, não do sangue, nem da vontade da carne, nem da vontade do homem, mas de Deus.

(uma) Born, not of blood nor of the will of the flesh. The children of God are God begotten, and not born of natural descent.

(b) Born … of God. To be born of God is to be born of the Spirit or born again. See entrada para João 3:3.

João 1:14

E o Verbo se fez carne e habitou entre nós, e vimos a sua glória, glória como do unigênito do Pai, cheio de graça e de verdade.

(uma) A Palavra se fez carne. A principal maneira pela qual Deus se revela é através de seu Filho. Jesus é a personificação da vontade do Pai (Ap 19:13), e a representação exata de seu ser (Heb. 1:3).

Ver entrada para a Palavra de Deus.

(b) We saw his glory. The majesty, splendor, and beauty of the Father is revealed in the Son (Heb. 1:3).

(d) Full of grace and truth. Ver entrada for John 1:17.

John 1:15

John testified about Him and cried out, saying, “This was He of whom I said, ‘He who comes after me has a higher rank than I, for He existed before me.’”

(uma) John the Baptist; Vejo entrada for John 1:6.

(b) He existed before me. Although John was six months older than Jesus (Luke 1:26), he knew that Jesus was the Messiah sent by God to take away the sins of the world (John 1:29). He was the first to recognize that Jesus was the Son of God (John 1:34).

João 1:16

Pois de Sua plenitude todos nós recebemos, e graça sobre graça.

(uma) Sua plenitude. Dizer que Deus é cheio de graça é como dizer que o oceano está cheio de ondas.

(b) Graça sobre graça significa que Deus pode abençoá-lo com onda após onda de graça e nunca se esgotar. Ver entrada pela Graça de Deus.

João 1:17

Pois a Lei foi dada por meio de Moisés; a graça e a verdade foram realizadas por meio de Jesus Cristo.

(uma) A lei given through Moses points to our need for the grace that comes through Jesus (Gal. 3:24).

(b) Moisés. The first recorded act of Moses is he killed a man (Ex. 2:11–12). The ministry of Moses, which is represented by the law, is associated with death (2 Cor. 3:6–7). The law ministers death, but Jesus gives life (John 10:10).

(c) Graça e verdade are inseparable. Grace and law are different, but grace and truth are one and the same thing. Living under grace can be contrasted with living under law (Rom. 6:14–15), but only when you are in the grace of God are you walking in truth.

In Christ, we find the perfect and harmonious expression of God’s grace and truth. If you would preach the truth, preach grace. When you are preaching grace, you are preaching the truth, and the truth is that God sits on a throne of grace, not a throne of law (Heb. 4:16). Alternatively, if you preach the law, you are not preaching the gospel truth. You are preaching Moses instead of Jesus.

(d) Graça. A graça de Deus is embodied in Jesus Christ (1 Cor. 1:4). O evangelho da graça é sinônimo do evangelho de Jesus. Não há diferença.

(e) Verdade é definido em Cristo. Jesus é a definição e personificação da Verdade (ver entrada for John 14:6).

(f) Jesus Christ. To refer to Jesus as Christ is to recognize that he is the prophesied Messiah or Rescuer (John 1:41). The word Christ means anointed one.

João 1:18

Ninguém jamais viu Deus; o Deus unigênito que está no seio do Pai, Ele O explicou.

(uma) O pai; Vejo entrada para João 4:21.

(b) Ele o explicou. Jesus é Deus se explicando à raça humana (Hb 1:2-3).

João 1:19

Este é o testemunho de João, quando os judeus lhe enviaram sacerdotes e levitas de Jerusalém para lhe perguntar: “Quem é você?”

(uma) John the Baptizer; Vejo entrada for John 1:6.

(b) Priests and Levites. All priests were Levites, but most Levites were not priests. Priests were descended from Aaron and his sons. Levites who weren’t from Aaron’s line served as priests’ assistants in the temple.

John 1:20

And he confessed and did not deny, but confessed, “I am not the Christ.”

John was a popular preacher who attracted crowds (Luke 3:7), but his sole purpose was to point people to Christ (John 1:7–8).

João 1:21

Eles lhe perguntaram: “E então? Você é Elias?” E ele disse: “Eu não sou”. “Você é o Profeta?” E ele respondeu: “Não”.

(uma) Elijah? The priests and Levites wanted to know if John was the Elijah foretold by Malachi. “Behold, I am going to send you Elijah the prophet before the coming of the great and terrible day of the Lord” (Mal. 4:5). John demurred, but Jesus spoke plainly. “If you are willing to accept it, John himself is Elijah who was to come” (Matt. 11:14).

(b) The Prophet. The Jews revered Moses, but Moses said that the Lord would send another prophet that they should listen to (Deu. 18:15). The Jews wondered if John the Baptist might be the prophet (John 1:21), but they soon came to realize the Prophet was Jesus (John 6:14). Peter and Stephen said the same thing (Acts 3:22, 7:37).

John 1:22

Then they said to him, “Who are you, so that we may give an answer to those who sent us? What do you say about yourself?”

(uma) Who are you? John’s only interest was in pointing people to Jesus (John 1:8, 15). He had no interesting in drawing attention to himself or building a reputation. He did not tell the priests and Levites about the angel who said he would “minister in the spirit and power of Elijah” (Luke 1:17). He simply quoted a prophecy about clearing the way for the Lord (see next verse).

(b) Those who sent us. It was the Pharisees who sent the priests and Levites to interrogate John.

John 1:23

He said, “I am A VOICE OF ONE CRYING IN THE WILDERNESS, ‘MAKE STRAIGHT THE WAY OF THE LORD,’ as Isaiah the prophet said.”

The prophecy comes from Isaiah 40:3.

John 1:24

Now they had been sent from the Pharisees.

The Pharisees were one of the powerful parties that controlled the Sanhedrin; see entrada for Matt. 3:7.

João 1:25

Eles lhe perguntaram e lhe disseram: “Por que então você está batizando, se você não é o Cristo, nem Elias, nem o Profeta?”

Embora a lavagem cerimonial fosse praticada pelos judeus sob a antiga aliança, o estilo de batismo em água de João foi considerado estranho pelos fariseus e eles se recusaram a participar (Lucas 7:30). Eles não entenderam seu significado profético. Ver entrada para Marcos 1:8.

João 1:26

João respondeu-lhes dizendo: “Eu batizo em água, mas entre vocês está Aquele que vocês não conhecem.

(uma) Baptize. A palavra original implica imersão total. Ver entrada para o Batismo.

(b) Among you. John knew that the long-awaited Messiah was already among them. No doubt he had learned from his parents that their relative Mary had given birth to the Savior (Luke 1:39–45).

John 1:27

“It is He who comes after me, the thong of whose sandal I am not worthy to untie.”

John understood Jesus’ true identity as the Savior sent by God to take away the sins of the world (John 1:29).

João 1:28

Essas coisas aconteceram em Betânia, além do Jordão, onde João estava batizando.

Betânia além do Jordão should not be confused with the Bethany of Martha and Mary which was near Jerusalem (John 11:18). Bethany beyond the Jordan was also known as Bethabara, and when Jesus’ life was threatened in Jerusalem, he went there (John 10:40).

João 1:29

No dia seguinte, ele viu Jesus vindo até ele e disse: “Eis o Cordeiro de Deus, que tira o pecado do mundo!

(uma) O Cordeiro de Deus. Jesus é o Cordeiro sacrificial de Deus (João 1:36, Atos 8:32, 1 Pe. 1:19, Apoc. 5:6).

João foi o maior dos profetas da antiga aliança e tinha uma compreensão da antiga aliança do ministério de Cristo. Assim como os cordeiros foram trazidos como ofertas pelo pecado, ofertas pelas transgressões e sacrifícios para os Dias da Expiação e da Páscoa, Jesus é o Cordeiro de Deus que leva todos os nossos pecados. “Como o cordeiro que é levado ao matadouro, e como a ovelha que se cala diante dos seus tosquiadores, assim ele não abriu a boca… ele mesmo levou o pecado de muitos” (Is. 53:7, 12).

Somente um Cordeiro de Deus pode levar os pecados do mundo. Um filho de Adão não poderia carregar nossos pecados, mas um Filho de Deus pode.

Veja a entrada para Nascimento Virginal.

(b) The sin of the world! On the cross, the Lamb of God took away the sins of the world (Heb. 7:27). The startling announcement of the gospel is that God holds nothing against you, and that all may freely come to his throne of grace to receive grace. See entrada para 1 João 2: 2 .

(c) World. In context, the world (cosmos) refers to fallen humanity or those for whom Jesus died (John 3:16). It is also the self-serving civilization which is under the influence of Satan and the powers of darkness (1 John 5:19).

John 1:30

“This is He on behalf of whom I said, ‘After me comes a Man who has a higher rank than I, for He existed before me.’

He existed before me; Vejo entrada for John 1:15.

João 1:31

“Eu não o reconheci, mas para que Ele fosse manifestado a Israel, vim batizando em água”.

(uma) I did not recognize him. It may seem strange to us that there was a time when John did not understand that his cousin Jesus was the Messiah. But Jesus’ own family did not recognize him (Mark 3:20–21).

(b) Batizando em água. A palavra original implica imersão total. Ver entrada para o Batismo.

John 1:32

John testified saying, “I have seen the Spirit descending as a dove out of heaven, and He remained upon Him.

(uma) I have seen. John had seen the Holy Spirit descend on Jesus while baptizing him (Matt. 3:16).

(b) A dove out of heaven. John saw something descend from heaven and alight upon Jesus. He understood that he was seeing the Holy Spirit settling upon the Son of God.

João 1:33

“Eu não o reconheci, mas aquele que me enviou a batizar nas águas me disse: 'Aquele sobre quem você vir o Espírito descer e permanecer sobre ele, este é o que batiza no Espírito Santo'.

(uma) I did not recognize him; Vejo entrada for John 1:31.

(b) He who sent me. God sent John (John 1:6). God told John in advance how to recognize the coming Messiah.

(d) Water… Holy Spirit; John’s baptism of water prophetically foreshadowed the baptism of the Holy Spirit. See entrada para Marcos 1:8.

(e) O espírito Santo também é conhecido como Espírito de Deus ou Espírito de Cristo; ver entrada for John 14:26.

João 1:34

“Eu mesmo vi e testemunhei que este é o Filho de Deus”.

(uma) Seen. John saw the sign that God had told him to watch for – the Spirit descending and remaining on Jesus.

(b) The Son of God. John the Baptist was the first person to recognize that Jesus is God’s Son. Jesus is o Cristo (o ungido), e o Senhor (supremo acima de tudo), mas em última análise, Jesus é o Filho de Deus. Ver entrada para João 20:31.

John 1:35

Again the next day John was standing with two of his disciples,

(uma) The next day. The day after Jesus had been baptized.

(b) Disciples. A disciple is a student. One of John’s disciples was Andrew, the brother of Simon Peter (John 1:40). The other disciple was possibly John (see entrada for John 1:38).

João 1:36

and he looked at Jesus as He walked, and said, “Behold, the Lamb of God!”

O Cordeiro de Deus; Vejo entrada for John 1:29.

John 1:37

The two disciples heard him speak, and they followed Jesus.

Disciples; Vejo entrada for John 1:35.

John 1:38

And Jesus turned and saw them following, and said to them, “What do you seek?” They said to Him, “Rabbi (which translated means Teacher), where are You staying?”

The two disciples of John the Baptist were now following Jesus. One of the disciples was Andrew (John 1:40), but the other is unnamed. Since this conversation is recorded nowhere else in the Gospels, it is possible that John, the author of this Gospel, was the other disciple.

John 1:39

He said to them, “Come, and you will see.” So they came and saw where He was staying; and they stayed with Him that day, for it was about the tenth hour.

The tenth hour. Either four in the afternoon (if John was using Jewish time) or ten in the morning (if he was using Roman time). The fact that he can recall the specific time suggests that it was John himself, the author of this Gospel, who met Jesus.

John 1:40

One of the two who heard John speak and followed Him, was Andrew, Simon Peter’s brother.

(uma) Andrew, the brother of Simon Peter, was one of the Lord’s first disciples. With his brother, he was a fisherman who fished in the Sea of Galilee, and he lived in Bethsaida (John 1:44) near Capernaum (Mark 1:21, 29). Andrew introduced his brother to Jesus (see next verse). Later, Jesus called both Andrew and Simon Peter to follow him (Mark 1:17).

(b) Simão; Vejo entrada for John 1:42.

João 1:41

Ele encontrou primeiro seu próprio irmão Simão e disse-lhe: “Encontramos o Messias” (que traduzido significa Cristo).

messias is a Hebrew word which means “Anointed One” (Ps. 2:2, Dan. 9:25–26). The Greek equivalent is Cristo o que nos dá a palavra inglesa Cristo (John 1:41).

João 1:42

Ele o trouxe até Jesus. Jesus olhou para ele e disse: “Tu és Simão, filho de João; você será chamado Cefas” (que é traduzido como Pedro).

(uma) Simão was a common Biblical name. Since there were two disciples named Simon, they were distinguished as Simon the son of John or Simon Peter and Simon the zealot (Matt. 10:4). In addition, the New Testament names seven other Simons including Simon the step-brother of Jesus (Matt. 13:55), Simon the leper (Matt. 26:6), Simon of Cyrene (Matt. 27:32), Simon the Pharisee (Luke 7:36–40), Simon, the father of Judas Iscariot (John 13:2), Simon the sorcerer (Acts 8:9), and Simon the tanner (Acts 10:6). Simon Peter lived with his brother Andrew in Bethsaida (John 1:44) near Capernaum (Mark 1:21, 29).

(b) O filho de João or Jonah, see Matt. 16:17.

John 1:43

The next day He purposed to go into Galilee, and He found Philip. And Jesus said to him, “Follow Me.”

(uma) Galilee was a region of northern Israel that was administered as part of the Roman province of Judea. Much of Christ’s life and ministry took place in the Galilean cities of Nazareth and Capernaum.

(b) Philip, who was from Bethsaida at the northern end of Galilee (see next verse), met Jesus at the Jordan River near where John was baptizing.

John 1:44

Now Philip was from Bethsaida, of the city of Andrew and Peter.

(uma) Bethsaida was located on the northern tip of the Sea of Galilee in the plain of Gennesaret (Mark 6:53). It was about four miles northeast of Capernaum. Jesus performed many miracles there (Matt. 11:21). It was known as the home town of three disciples.

(b) Andrew, see entrada for John 1:40.

John 1:45

Philip found Nathanael and said to him, “We have found Him of whom Moses in the Law and also the Prophets wrote—Jesus of Nazareth, the son of Joseph.”

(uma) Nathanael; see next verse.

(b) Nazareth was an insignificant town in lower Galilee. Evidently Jesus had told Philip that he grew up there (Matt. 2:23).

(c) The Law. The law is not your teacher, your friend, or your protector. The law is a guide who leads you to Jesus (Rom. 3:21). See entrada for The Law.

(d) Joseph, the husband of Mary; see entrada for Matt. 1:16.

João 1:46

Natanael disse-lhe: “Pode vir alguma coisa boa de Nazaré?” Filipe disse-lhe: “Venha e veja”.

(uma) Nathanael was from Cana in Galilee (John 21:2), just a few miles from Nazareth. Either he was prejudiced towards Nazareth, another Galilean town, or he did not expect the Messiah to come from there. Jesus’ first recorded miracle was performed in Nathanael’s home town (John 2:1). Scholars believe that the Nathanael written about in John’s Gospel is the Bartholomew recorded in the others (Matt. 10:3, Mark 3:18, Luke 6:14). Bartholomew was his patronymic name (bar-Tolmai or “son of Tolmai”).

(b) Qualquer coisa boa. No Novo Testamento, a frase “coisa boa” pode se referir ao próprio Jesus. Veja o entrada para hebr. 10:1.

(c) Come and see. Philip shows us how to introduce people to Jesus. He does not try to convince Nathanael with clever arguments or the terror of Hell. He gives a testimony (“We have found him!”) grounded in scripture (“of whom Moses and the Prophets wrote”) and invites Nathanael to see for himself. Nathanael, to his everlasting credit, got up and went to see for himself.

John 1:47

Jesus saw Nathanael coming to Him, and said of him, “Behold, an Israelite indeed, in whom there is no deceit!”

Jesus saw Nathanael and realized he was seeing a true seeker and a true Israelite. Jesus encountered many Jews who played religious games and quoted the scriptures for their own advancement, but Nathanael was not one of them.

John 1:48

Nathanael said to Him, “How do You know me?” Jesus answered and said to him, “Before Philip called you, when you were under the fig tree, I saw you.”

(uma) The fig tree could represent Nathanael’s home (1 Kgs. 4:25).

(b) I saw you. Judging by Nathanael’s astonished reaction (see next verse), Jesus had perceived something in him that only the Holy Spirit could have revealed.

João 1:49

Natanael respondeu-lhe: “Rabi, tu és o Filho de Deus; Você é o Rei de Israel”.

The Son of God. If John the Baptist was the first person in the New Testament to recognize that Jesus as God’s Son (John 1:30), Nathanael may have been the second. Jesus is o Cristo (o ungido), e o Senhor (supremo acima de tudo), mas em última análise, Jesus é o Filho de Deus. Ver entrada para João 20:31.

John 1:50

Jesus answered and said to him, “Because I said to you that I saw you under the fig tree, do you believe? You will see greater things than these.”

Unlike some of his sceptical countrymen, Nathanael was quick to believe the truth about Jesus. Jesus promised that he would see many miracles, and he did.

John 1:51

And He said to him, “Truly, truly, I say to you, you will see the heavens opened and the angels of God ascending and descending on the Son of Man.”

(uma) Truly. The original word (amēn) is sometimes translated as “amen” and it means “truly” or “so be it.” It’s a word to introduce a statement of truth, as in this verse, or convey a strong affirmation. In the New Testament, the word “amen” often concludes expressions of praise and prayers to God (e.g., Jude 1:25, Rev. 7:12). It is also used as a name of the Lord (Rev. 3:14).

(b) You will see. If Jesus said it, it surely happened and Nathanael saw it. But nowhere in the gospels do we find any account of something like angels ascending and descending on the Son of Man. Possibly Jesus was referring to Jacob’s famous dream of angels ascending and descending a stairway between heaven and earth (Gen. 28:12). Jacob believed he had seen the gate of heaven (Gen. 28:17). That dream foreshadowed the coming of Christ who is, for us, the gate or way to the heavenly kingdom of God.

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