John 1:30 kjv

This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.

John 1:30 nkjv

This is He of whom I said, 'After me comes a Man who is preferred before me, for He was before me.'

John 1:30 niv

This is the one I meant when I said, 'A man who comes after me has surpassed me because he was before me.'

John 1:30 esv

This is he of whom I said, 'After me comes a man who ranks before me, because he was before me.'

John 1:30 nlt

He is the one I was talking about when I said, 'A man is coming after me who is far greater than I am, for he existed long before me.'

John 1 verses

John 1 30 Meaning

John chapter 1 verse 30 presents John the Baptist's solemn declaration regarding Jesus of Nazareth. In this statement, John articulates two fundamental truths about Jesus: His temporal sequence in public ministry relative to John, and His eternal superiority. John acknowledges that Jesus will appear "after" him in the course of their respective ministries, but emphatically asserts Jesus' preeminence ("preferred before me") based on His pre-existence ("for He was before me"). This verse underscores Jesus' divine nature and inherent supremacy, making clear that His greatness stems not from worldly status or human timeline, but from His eternal being.

John 1 30 Context

John 1:30 is a pivotal statement delivered by John the Baptist, building upon his initial witness regarding the identity of Jesus Christ. The immediate context (John 1:19-28) involves priests and Levites sent by the Jewish authorities in Jerusalem questioning John about his identity and the source of his authority to baptize. John firmly denies being the Christ, Elijah, or the Prophet. Instead, he defines his role as the "voice of one crying in the wilderness," preparing the way for the Lord (Isa 40:3). Having deflected attention from himself, John points directly to Jesus on the following day (Jn 1:29), identifying Him as "the Lamb of God who takes away the sin of the world." Verse 30 is a continuation of this profound testimony, reiterating and expanding on an earlier, brief mention from John (Jn 1:15), further explaining why Jesus is preeminent. Historically, John’s audience was steeped in messianic expectation. His counter-cultural emphasis on Jesus' pre-existence—giving superiority to one younger in human terms—would have profoundly challenged the prevailing value placed on age and traditional lineage, asserting Jesus' divine origin over conventional societal markers of importance.

John 1 30 Word analysis

• This (οὗτος, houtos): A demonstrative pronoun, referring directly to Jesus, whom John the Baptist had just identified as "the Lamb of God" (Jn 1:29). It signifies an emphatic pointing, establishing Jesus as the subject of the prophecy.
• is He (ἐστιν, estin): A form of "to be," asserting identification. It's a definitive declaration, making a direct and undeniable link between the spoken prophecy and the person standing before them.
• of whom (ὑπὲρ οὗ, hyper hou): "Concerning whom" or "on behalf of whom." John is declaring that the one he had previously spoken about is now present.
• I said (ἐγὼ εἶπον, egō eipon): Emphatic first-person "I said," referring back to John’s consistent public testimony about the one coming after him, particularly as noted in John 1:15. This underscores the continuity and consistency of John’s message.
• After me (ὀπίσω μου, opisō mou): Literally "behind me" or "following me." This refers to the chronological sequence of their public ministries. John’s ministry began before Jesus' public ministry.
• comes (ἔρχεται, erchetai): Present tense, indicating His current active coming into prominence or His being present now.
• a Man (ἀνήρ, anēr): Specifically refers to an adult male. John emphasizes Jesus' true humanity, affirming He is not a spirit or apparition but a real human being.
• who is preferred before me (ὃς ἔμπροσθέν μου γέγονεν, hos emprósthen mou gégonen):
  • ἔμπροσθέν (emphrosthen): Literally "in front of," or "before," but in this context implies precedence, superiority, or preeminence in rank or honor. It suggests "has taken His place before me" or "has become before me."
  • γέγονεν (gegonen): Perfect tense of γίνομαι (ginomai), "to become" or "to come into being." Here, in combination with "emphrosthen," it means "has been placed before me" or "has come into prominence before me." It denotes an accomplished state or result of having priority.
• for (ὅτι, hoti): A causal conjunction, meaning "because" or "for." It introduces the reason or basis for Jesus’ preeminence stated in the preceding clause.
• He was before me (πρῶτός μου ἦν, prōtos mou ēn):
  • πρῶτος (prōtos): "First," denoting primary in time, rank, or importance. In this phrase, it clearly refers to chronological priority.
  • ἦν (ēn): Imperfect tense of εἰμί (eimi), "to be." Unlike "gegonen," which denotes coming into being or a completed state, "ēn" denotes continuous, enduring existence in the past. This signifies Jesus’ eternal pre-existence, that He already existed, before John, even before creation. It moves beyond the concept of simple priority in public appearance to underscore Christ's ontological pre-existence.
• Words-group analysis:
• "After me comes a Man who is preferred before me": This phrase establishes the temporal and honorific relationship between John and Jesus. Although Jesus follows John chronologically in public ministry, He is fundamentally superior in position and worth.
• "for He was before me": This provides the definitive and divine justification for Jesus’ supremacy. John clarifies that Jesus’ preeminence isn't an arbitrary assignment but is rooted in His eternal existence and divine nature, which precedes all created time and beings, including John himself. This second part explains the first, revealing a paradox from a human perspective that resolves in the light of divine truth.

John 1 30 Bonus section

• This statement by John the Baptist actively dispels any potential confusion or rivalry between his ministry and Jesus' ministry among their respective followers. It acts as a deliberate self-subordination by John.
• The paradox of "after me comes a Man... for He was before me" served to immediately challenge conventional Jewish thinking, which valued seniority and chronological appearance in establishing authority or status. John explicitly overturns this human perspective, pointing to a divine reality.
• John’s witness here mirrors the theological thrust of the Gospel’s Prologue (Jn 1:1-18), where Jesus is introduced as the pre-existent Logos, God with God. John's earthly testimony aligns perfectly with the Gospel's grand divine revelation.
• The use of perfect tense "gegonen" followed by imperfect tense "ēn" shows precision in John’s choice of words or perhaps more accurately, the inspired record of his words. While "gegonen" (has come to be/has become) implies Jesus' manifest precedence or recognized supremacy over John in a divinely established sense, "ēn" (was) unambiguously asserts His timeless and continuous prior existence.
• John's prophetic office required him to truly recognize and declare the one who was greater. This moment validates his prophetic authenticity and humility as he fulfills Malachi's prophecy of a messenger preparing the way for the Lord (Mal 3:1).

John 1 30 Commentary

John the Baptist's witness in John 1:30 is a powerful testimony to Jesus' unparalleled identity and nature. Having served as the prophesied forerunner, John, through divine revelation, correctly identified Jesus as the Messiah, emphasizing His sacrificial role as the "Lamb of God" (Jn 1:29). This verse adds depth to that revelation by asserting Jesus' divine preeminence. Despite beginning his public ministry prior to Jesus, John acknowledges that Jesus possesses an inherent superiority ("preferred before me"). The profound explanation for this superiority lies in the clause, "for He was before me." This is not a reference to Jesus being born slightly earlier or having a brief encounter before John's birth. Rather, it signifies Jesus' eternal pre-existence, His being before all things, including the creation of the world and John himself (Col 1:17, Jn 1:1-3). John's humble confession highlights the contrast between the temporal (John's coming) and the eternal (Jesus' existing). It teaches that true greatness and authority are not based on human timelines or popular recognition but on divine origin and inherent being. This statement safeguards against any undue elevation of John the Baptist, consistently directing focus away from himself and onto Christ, preparing listeners to grasp the true identity of the divine Son.