João 1
Kenneth Wuest · Citado em PreceptAustin
João 1
Wuest - All things through His intermediate agency came into being, and without Him there came into being not even one thing which has come into existence. NET All things were created by him, and apart from him not one thing was created that has been created. CSB All things were created through Him, and apart from Him not one thing was created that has been created. ESV All things were made through him, and without him was not any thing made that was made. NIV Through him all things were made; without him nothing was made that has been made. KJV All things were made by him; and without him was not any thing made that was made. Literally - All things through Him did happen, and without Him happened not even one thing that has happened.
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Wuest - In Him life was existing. And this aforementioned life was the light of men. Him was life: John 5:21,26 John 11:25 John 14:6 1Co 15:45 Col 3:4 1Jn 1:2 1Jn 5:11 Rev 22:1 life: John 1:8,9 John 8:12 John 9:5 John 12:35,46 Ps 84:11 Isa 35:4,5 Isa 42:6,7,16 Ps 49:6 Ps 60:1-3 Mal 4:2 Mt 4:16 Lu 1:78,79 Lk 2:32 Ac 26:23 Eph 5:14 1Jn 1:5-7 Rev 22:16 John 1 Resources - Multiple Sermons and Commentaries See full commentary John 1:4 Commentary John 1:5 The Light shines in the darkness, and the darkness did not comprehend it. CSB That light shines in the darkness, yet the darkness did not overcome it. ESV The light shines in the darkness, and the darkness has not overcome it. NIV The light shines in the darkness, but the darkness has not understood it. NET And the light shines on in the darkness, but the darkness has not mastered it. NLT The light shines in the darkness, and the darkness can never extinguish it. Wuest - And the light in the darkness is constantly shining. And the darkness did not overwhelm it.
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Wuest: And the Word, entering a new mode of existence, became flesh, and lived in a tent [His physical body] among us. And we gazed with attentive and careful regard and spiritual perception at His glory, a glory such as that of a uniquely-begotten Son from the Father, full of grace and truth. Young's Literal: And the Word became flesh, and did tabernacle among us, and we beheld his glory, glory as of an only begotten of a father, full of grace and truth. the Word: Joh 1:1 Isa 7:14 Mt 1:16,20-23 Lu 1:31-35 2:7,11 Ro 1:3,4 9:5 1Co 15:47 Ga 4:4 Php 2:6-8 1Ti 3:16 Heb 2:11,14-17 10:5 1Jn 4:2,3 2Jn 1:7 we: Joh 2:11 11:40 12:40,41 14:9 Isa 40:5 53:2 60:1,2 Mt 17:1-5 2Co 4:4-6 Heb 1:3 1Pe 2:4-7 2Pe 1:17 1Jn 1:1,2 the only: Joh 1:18 3:16,18 Ps 2:7 Ac 13:33 Heb 1:5 5:5 1Jn 4:9 full: Joh 1:16,17 Ps 45:2 2Co 12:9 Eph 3:8,18,19 Col 1:19 2:3,9 1Ti 1:14-16 John 1 Resources - Multiple Sermons and Commentaries GOD BECAME MAN WITHOUT CEASING TO BE GOD! See full commentary John 1:14 Commentary Saw (2300) see note on theaomai WHO IS JESUS? Ask a conservative, "Was Jesus human or divine?" and he will answer emphatically, "Divine!" (John 1:1) Ask a liberal the same question and he may reply, "Human." (John 1:14) Both are right and both are wrong. Why? Because the correct answer is "Both." Jesus was both human and divine. Related Resources: John 1:14 What does it mean that the Word became flesh? Commentary notes on 1 John 4:2 What is Cerinthianism? | CARM.org Dr Wayne Grudem's outline on the The Humanity of Christ (See also his Systematic Theology chapter on the Humanity of Christ). Is Jesus God in the flesh- Why is it important that Jesus is God in the flesh? Why is the humanity of Jesus important? What is the meaning of the Incarnation of Christ? What does incarnate mean? How was Jesus God incarnate? How can the Incarnation be reconciled with God's immutability? What is the hypostatic union? How can Jesus be both God and man at the same time? Cerinthus - Wikipedia = "Cerinthus distinguished between the man Jesus and the Christ. He denied the supernatural virgin birth of Jesus, making him the biological son of Joseph and Mary, and taught that the Christ descended upon Him in the form of a dove from the Supreme Ruler at baptism and left Him again at his crucifixion—never to embody the flesh.(See Irenaeus, Against Heresies, 1.26.1) Norman Geisler - Correcting the Cults - Does this verse mean that when Jesus became a human being he lost his deity, as Herbert Armstrong argued? John 1:14 MISINTERPRETATION: In John 1:14 we read, "And the Word became flesh, and dwelt among us, and we beheld His glory, glory as of the only begotten from the Father, full of grace and truth." Herbert Armstrong, founder of the Worldwide Church of God, took the phrase "the Word became flesh" and concluded that it meant "conversion into flesh." Christ the Word did not merely assume an additional, human nature; rather, he experienced metamorphosis into human flesh. He became exclusively human. CORRECTING THE MISINTERPRETATION: The Old Testament backdrop helps us to understand what John is saying in this important verse. John's choice of words in describing the incarnation is highly revealing. The phrase Jesus "dwelt among us," is more accurately translated "made his dwelling among us" or "pitched his tent [tabernacle] among us." In using this terminology, John was drawing heavily from the Old Testament. That Jesus "pitched his tabernacle" among us harkens back to the Old Testament tabernacle of Israel's wilderness wanderings. God's people had been instructed to erect the tabernacle as a reminder that God's dwelling-place was among them. Exodus 25:8 quotes God as saying, "Let them construct a sanctuary for Me, that I may dwell among them" (NASB). Hence, as God formerly dwelt among his people in Old Testament times in the tabernacle that was erected for him, so now in a fuller sense he has taken up residence on earth in a tabernacle of human flesh. Furthermore, John's use of the Greek word eskēnōsen ("pitched his tabernacle") becomes even more significant when it is realized that the glory that resulted from the immediate presence of the Lord in the tabernacle came to be associated with the shekinah, a word that refers to the radiance, glory, or presence of God dwelling in the midst of his people. When Christ became flesh (John 1:14), the glorious presence of God was fully embodied in him, for he is the true shekinah. The same glory that Moses beheld in the tabernacle in Exodus 40:34-38 was revealed in the person of Jesus Christ on the Mount of Transfiguration (Matthew 17). What is more, it is critical to recognize that Christ the Logos did not cease to be the Logos when he "became flesh." Christ still had the fullness of the shekinah glory in him, but that glory was veiled so he could function in the world of humanity. The Word did not cease to be what he was before; but he took on an additional nature—a human nature. This is the mystery of the Incarnation: Christ the Logos was fully God and fully human. The shekinah glory dwelt in the tabernacle of the flesh of Jesus. Of course, while Jesus' human body was, in one sense, a "temple" in which the shekinah glory dwelt, his body was not an exact parallel to the Old Testament tabernacle. For, in the Old Testament, God always remained distinct from the tabernacle, even though he dwelt in the tabernacle. In the New Testament, we learn that Jesus in the incarnation permanently took upon himself a human nature. Hence, Jesus' human body was not a mere temple that embodied the shekinah glory, but rather became a very real part of his person as the God-man. John 1:1-14 Bah! Humbug! By David C. Egner The Word became flesh and dwelt among us. —John 1:14 Many Christians do a lot of complaining about Christmas. “Too commercial,” they say. “It has pagan origins. We’ve got to put Christ back into Christmas.” The only thing they haven’t said is, “Bah! Humbug!” Yes, Christmas has become very commercial. But as we purchase and wrap gifts, every present can be a silent testimony to the supreme gift, God’s “only begotten Son” (Jn. 3:16). Yes, we know that Santa is a myth and that reindeer don’t fly. It’s pure fiction. But instead of griping about these nonessentials, which only focuses on them, we need to call attention to the truth of the Baby who was born in Bethlehem. And what about the cry to put Christ back into Christmas? Well, He never left. Listen to the words of the carols heard over and over in stores, malls, and on the streets. They proclaim more truth in one holiday than many pulpits do in 3 months. They put into the minds of young and old the wonderful truth that “the Lord is come” and that He is to be adored. Hark! the herald angels sing, “Glory to the newborn King; Peace on earth, and mercy mild— God and sinners reconciled.” —Wesley To see the real meaning of Christmas, focus on Christ. John 1:14 Bridging The Gap By Joe Stowell Read: John 1:10-18 The Word became flesh and dwelt among us. —John 1:14 When my kids were young, I thought they would be impressed with what few accomplishments I may have had—that they would read my books and be impressed by my speaking engagements. But then I discovered that they hadn’t read any of my books and had no idea where I had been on a speaking gig. When my oldest son finally read one of my books, he told me that the only reason he read it was so that I would stop telling people that my children have never read my books! Let’s face it—for the most part, kids are not impressed with our accomplishments. So the only way to bridge the gap is to meet them where they are, to get into their world—like getting into a game of Chutes and Ladders or playing catch in the backyard. Our Lord is worthy all our days Of all our love and highest praise; He died to take our sin and shame— Oh, bless the Savior’s holy name! —Egner Jesus bridged the gap between the infinite God and finite man. John 1:16 Fresh Daily By Joanie Yoder Read: John 1:1-18 Of His fullness we have all received, and grace for grace. —John 1:16 I once heard someone describe his troublesome life like this: “Each day is just yesterday warmed up!” Yes, life sometimes dishes up a diet of old problems disguised as new ones. It’s like the frugal housewife who feeds her family for a week on leftovers from Sunday dinner, serving the same old food in different disguises. It was into such a tiresome, troublesome world that Jesus came. The apostle John said that Jesus is full of grace and truth, and He supplies us with “grace for grace” (1:14,16). Years ago, Amy Carmichael shared some helpful insights about the phrase, “grace for grace.” Drawing from the writings of Bishop Moule (1841-1920), she wrote that the Greek word translated “for” literally means “instead of.” He illustrated the meaning by describing a river. “Stand on its banks,” he wrote, “and contemplate the flow of waters. A minute passes, and another. Is it the same stream still? Yes. But is it the same water? No.” The old water, he explained, had been displaced by new—”water instead of water.” Each day God sends His loving grace To strengthen you and me; We need but use this day's supply And let tomorrow be. —Anon. God gives special grace for each trial we face. John 1:14 Earth Walk By Mart De Haan Read: Matthew 1:18-25, John 1:11-18 The Word became flesh and dwelt among us, and we beheld His glory. —John 1:14 After the Apollo XV mission, Colonel James Irwin related some of the high points of his experience. He told of weightless bodies floating free in the space capsule, the rising crescent of the earth as seen from the moon, and the triumphal splashdown before a watching world. Irwin also spoke of the impact the experience had on his spiritual life. He said that from the lunar surface he sensed both the glory of God and the plight of earthbound man. As he came back to earth, he realized he couldn’t content himself with being merely a celebrity. He would have to be a servant, telling his fellowman of a better way to live. Irwin concluded by saying that if we think it a great event to go to the moon, how much greater is the wonder that God came to earth in the person of Jesus Christ! Down from His glory, ever-living story, My God and Savior came, and Jesus was His name. Born in a manger, to His own a stranger, A Man of sorrows, tears, and agony. —Booth-Clibborn God made His home with us that we might make our home with God. John 1:14 Kind Criticism By Dennis J. De Haan Read: Galatians 6:1-5 Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness. —Galatians 6:1 Dave and his wife Sue were asked about the delicate art of constructive criticism. Sue said, “I think Christ’s example in John 1:14 is helpful. That verse describes Jesus as being ‘full of grace and truth.’ I see a mother with her child. If the child has a dirty face, the mother doesn’t scold her for having a dirty face. She does the loving thing. She gets out the washcloth, and as she is gently applying soap and water she may say, ‘My, what a dirty face you have! Tell me how you got your face so dirty.’ But all the time she is washing her child’s face. If I’m going to be honest with Dave, I need to be sure that I’m acting in loving, gracious ways—in a sense, getting out the washcloth—even while I’m talking about the dirt.” In Galatians 6:1, Paul also reflected a gentle and gracious attitude, showing us how we are to treat all people. When confronting others about their sin, let’s remember how gentle Christ is in showing us our own sins. Although we grieve Him when we fall, He is never bitter. He holds us accountable, yet supports us with His love. His convicting is kind and persistent, yet He is always quick to forgive. Father, help me live today With thoughtfulness in what I say, Confronting wrong with truth and fact Expressing gentleness and tact. —Hess Kind criticism is always the right kind. John 1:14 Something Happened Here By Haddon W. Robinson The Word became flesh and dwelt among us, and we beheld His glory. —John 1:14 Christians are divided in their views of Christmas. Some want to give up on it and hand it over to the stores. Others want to salvage it and use it to say something important about the birth of Jesus to a weary secular world. I, for one, would like to take my place with the second group. Years ago an old pioneer journeyed westward across the Great Plains of North America until he came to an abrupt halt at the edge of the Grand Canyon. He gawked at the sight before him—a vast chasm 1 mile deep, 18 miles across, and stretching out of sight. He gasped, “Something must have happened here!” At the Christmas season, anyone who stops to look and listen must ask what the hustle and bustle is all about. A thoughtful man or woman, seeing the lights, the decorations, the festivities, and the religious services might also conclude, “Something must have happened here!” That’s why we can rejoice at Christmas. One day has left its mark in time For all mankind to see; It is the day when Christ was born— That day made history. —D. De Haan To make the most of Christmas, focus on Christ. John 1:1-14 Contact With The Almighty By Herbert Vander Lugt The Word became flesh and dwelt among us. —John 1:14 After spending millions of dollars in a 40-year project, scientists have still made no contact with extraterrestrial beings. But their search continues. Robert Jastrow, director of the Mount Wilson Institute, says that he expects to find “beings superior to us . . . , not only technically, but perhaps spiritually and morally.” Jastrow and his fellow scientists hope that an alien civilization billions of years old will be able to tell us why we are here and how to overcome our destructive tendencies, which make advances in weapons technology so terrifying. This fear that humanity might destroy itself, as well as the innate desire for meaning in life, may account for the many popular books and movies about extraterrestrial beings. In his book Show Me God, Fred Heeren says of this interest in alien beings: “People want a higher companion, but not too high. . . . People are looking for an intermediate, . . . but someone who can still identify with us as a fellow creature.” To get a clear view of God, focus on Jesus Christ. John 1:14 The Meaning Of Christmas By Joanie Yoder Read: Luke 1:26-38 Each year it seems that Christ’s birth is acknowledged less and less during the Christmas season. An editorial in a British newspaper stated, “Christ has been detached from Christmas, and the season is now apparently just a time for being kind and ensuring that no one is lonely.” We have a magnificent opportunity to spread the good news that Jesus is the reason for the season. Here are three perspectives on the true meaning of Christmas that we can share with others: * Christmas is a birthday celebration, honoring Jesus. God’s Son took on human flesh and “dwelt among us” (John 1:14). * Jesus came for our sake. He was born to die on a cross for our sins, and He was resurrected to give us forgiveness and eternal life (1 Corinthians 15:3-4). * We can urge people to respond to Jesus with faith, accepting His offer of salvation (John 1:12; 3:16). When we look beyond the manger To the cross of Calvary, We will know the reason Christmas Brings such joy to you and me. —D. De Haan Bethlehem's stable was the first step in God's journey of love to the cross. 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.'" Greek: Ioannes marturei (3SPAI) peri autou kai kekragen (3SRAI) legon, (PAPMSN) houtos en (2SIAI) on eipon, (1SAAI) O opiso mou erchomenos (PMPMSN) emprosthen mou gegonen, (2SRAI) hoti protos mou en. (3SIAI) Amplified: John testified about Him and cried out, This was He of Whom I said, He Who comes after me has priority over me, for He was before me. [He takes rank above me, for He existed before I did. He has advanced before me, because He is my Chief.] ESV: (John bore witness about him, and cried out, “This was he of whom I said, ‘He who comes after me ranks before me, because he was before me.’ ”) 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. NET: John testified about him and shouted out, "This one was the one about whom I said, 'He who comes after me is greater than I am, because he existed before me.'" NLT: John pointed him out to the people. He shouted to the crowds, "This is the one I was talking about when I said, 'Someone is coming who is far greater than I am, for he existed long before I did.'"
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Wuest: John is constantly bearing witness concerning Him and calls out aloud, saying, This One is He concerning whom I said, The One who comes after me was in existence before me because He preceded me, Young's Literal: 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;' Testified: Jn 1:7,8,29-34, 3:26-36 5:33-36 Mt 3:11,13-17 Mk 1:7 Lk 3:16 He was: Jn 1:1,2,30, Jn 8:58, Jn 17:5 Pr 8:22 Isa 9:6 Mic 5:2 Php 2:6,7 Col 1:17 Heb 13:8 Rev 1:11,17,18 2:8 John 1 Resources - Multiple Sermons and Commentaries See full commentary John 1:15 Commentary Testified (witnessed) (3140) see note below on martureo John 1:16 For of His fullness we have all received, and grace upon grace. Greek: hoti ek tou pleromatos autou hemeis pantes elabomen, (1PAAI) kai charin anti charitos; Amplified: For out of His fullness (abundance) we have all received [all had a share and we were all supplied with] one grace after another and spiritual blessing upon spiritual blessing and even favor upon favor and gift [heaped] upon gift. ESV: And from his fullness we have all received, grace upon grace. KJV: And of his fulness have all we received, and grace for grace. NLT: We have all benefited from the rich blessings he brought to us--one gracious blessing after another.
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Wuest: for out of His fulness as a source we all received, and grace in exchange for grace. Young's Literal: and out of his fulness did we all receive, and grace over-against grace; Of his: Jn 3:34, Jn 15:1-5 Mt 3:11,14 Lk 21:15 Acts 3:12-16 Ro 8:9 1Co 1:4,5 Eph 4:7-12 Col 1:19, 2:3,9,10 1Pe 1:11 Grace upon grace: Zec 4:7 Mt 13:12 Ro 5:2,17,20 Eph 1:6-8 2:5-10 4:7 1Pe 1:2 John 1 Resources - Multiple Sermons and Commentaries See full commentary John 1:16 Commentary Note: Origen and Luther took these words as John the Baptist's words. Indeed, John the Baptist was just quoted in the preceding passage, but most modern scholars feel that Jn 1:16-18 represents John the Gospel writer's comments. John 1:17 For the Law was given through Moses; grace and truth were realized through Jesus Christ. Greek: hoti o nomos dia Mouseos edothe, (3SAPI) e charis kai e aletheia dia Iesou Christou egeneto. (3SAMI) Amplified: For while the Law was given through Moses, grace (unearned, undeserved favor and spiritual blessing) and truth came through Jesus Christ. [Ex 20:1] ESV: For the law was given through Moses; grace and truth came through Jesus Christ. KJV: For the law was given by Moses, but grace and truth came by Jesus Christ. NLT: For the law was given through Moses; God's unfailing love and faithfulness came through Jesus Christ.
João 1
Wuest: Because the law through the intermediate agency of Moses was given, the aforementioned grace and the truth came through Jesus Christ. Young's Literal: for the law through Moses was given, the grace and the truth through Jesus Christ did come; The law: Jn 5:45 9:29 Ex 20:1-17 Dt 4:44 5:1 33:4 Acts 7:38 28:23 Ro 3:19,20 5:20,21 2Co 3:7-10 Gal 3:10-13,17 Heb 3:5,6 8:8-12 Grace: Jn 8:32 14:6 Ge 3:15 22:18 Ps 85:10 89:1,2 98:3 Mic 7:20 Lk 1:54,55,68-79 Acts 13:34-39 Ro 3:21-26 5:21 6:14 15:8-12 2Co 1:20 Heb 9:22 10:4-10 11:39,40 Rev 5:8-10 7:9-17 John 1 Resources - Multiple Sermons and Commentaries See full commentary John 1:17 Commentary John 1:18 No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him. Greek: theon oudeis eoraken (3SRAI) popote; monogenes theos o on (PAPMSN) eis ton kolpon tou patros ekeinos exegesato (3SAMI) Amplified: No man has ever seen God at any time; the only unique Son, or the only begotten God, Who is in the bosom [in the intimate presence] of the Father, He has declared Him [He has revealed Him and brought Him out where He can be seen; He has interpreted Him and He has made Him known]. [Prov. 8:30.] ESV: No one has ever seen God; the only God, who is at the Father’s side, he has made him known. KJV: No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. NLT: No one has ever seen God. But his only Son, who is himself God, is near to the Father's heart; he has told us about him. (NLT - Tyndale House)
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Wuest: Absolute deity in its essence no one has ever yet seen. God uniquely-begotten, He who is in the bosom of the Father, that One fully explained deity. Young's Literal:God no one hath ever seen; the only begotten Son, who is on the bosom of the Father -- he did declare. Seen: Jn 6:46 Ex 33:20 Dt 4:12 Mt 11:27 Lk 10:22 Col 1:15 1Ti 1:17 1Ti 6:16 1Jn 4:12,20 The only: Jn 1:14 Jn 3:16-18 1Jn 4:9 In the bosom: Jn 13:23 Pr 8:30 Isa 40:11 La 2:12 Lk 16:22,23 He has explained Him: Jn 12:41 Jn 14:9 Jn 17:6,26 Ge 16:13 Ge 18:33 Ge 32:28-30 Ge 48:15,16 Ex 3:4-6 Ex 23:21 Ex 33:18-23 Ex 34:5-7 Nu 12:8 Jos 5:13-15 6:1,2 Jdg 6:12-26 Jdg 13:20-23 Isa 6:1-3 Eze 1:26-28 Ho 12:3-5 Mt 11:27 Lk 10:22 1Jn 5:20 John 1 Resources - Multiple Sermons and Commentaries See full commentary John 1:18 Commentary Norman Geisler - JOHN 1:18—Why does John say no one has seen God when other verses declare we will see God? - PROBLEM: On the one hand the Bible claims no one can see God, but on the other hand it says “Blessed are the pure in heart for they shall see God” (Matt. 5:8) and His servants “shall see His face” (Rev. 22:4) and “we shall see Him as He is” (1 John 3:2). SOLUTION: The verses which teach that no man can see God are referring to no mortal man in this life. Even Moses was refused this honor (Ex. 33:23). Mortal man is not suited for that exposure. However, what mortal man cannot see in this life, immortal man will see in the next life (1 Cor. 13:12; Rev. 22:4). This is known as the beatific (blessed) vision and will be the spiritual climax of the believer to see God face-to-face, to know Him directly in His essence and not merely indirectly as reflected through created things (Rom. 1:18–20). (When Critics Ask - free online) Norman Geisler - JOHN 1:18—Was Jesus alone the Son of God? - When Critics Ask - free online PROBLEM: Jesus is called “the only begotten Son” in this verse. Yet only a few verses earlier John informs us that we can by faith “become children of God” (1:12). If then we are sons of God, how can Jesus be the only Son of God? SOLUTION: There is a gigantic difference between the senses in which Jesus is the “Son of God” and we are “sons of God.” First, He is the unique Son of God; I am only a son of God. He is the Son of God with a capital “S”; human beings can become sons of God only with a small “s.” Jesus was the Son of God by eternal right of inheritance (Col. 1:15); we are only the sons of God by adoption (Rom. 8:15). He is the Son of God because He is God by His very nature (John 1:1), whereas we are only made in the image of God (Gen. 1:27) and remade in “the image of Him” by redemption (Col. 3:10). Jesus is of God by His very nature; we are only from God. He is divine in nature, but we only participate in it by salvation (2 Peter 1:4). And we can participate only in God’s moral attributes (like holiness and love), not in His non-moral attributes (like infinity and eternality). To summarize the differences: JESUS AS THE SON OF GOD Natural Son No beginning Creature God by nature HUMANS AS SONS OF GOD Adopted sons Beginning Creator Not God by nature WHAT DOES "NO ONE HAS SEEN GOD" MEAN? Has no man ever seen the uncreated God? This fascinating question is answered with three excerpts taken from Hard Sayings (edited by Walter Kaiser, et al) (1) Exodus 24:9–11 Did Moses and the Elders See God? (go to page 126 in Hard Sayings) The claim that Moses and his company “saw the God of Israel” appears to contradict the flat denials of such a possibility in texts such as Exodus 33:20. John 1:18 affirms that “no one has ever seen God, but God the One and Only [the only Son], who is at the Father’s side, has made him known.” Similarly, 1 Timothy 6:16 teaches that God is the one “who alone is immortal and who lives in unapproachable light, whom no one has seen or can see.” What are we to believe? Did some see God who is spirit and without form, or did they not? These passages surely look as if they contradict each other. The translators who compiled the Greek version of the Old Testament, the Septuagint, were so concerned about any wrong connotations in Exodus 24:9 that they added “in the place where he stood” to the words “they saw the God of Israel.” There is no basis for such an addition, however, except the tendency of this translation to avoid any descriptions of God in terms that are used of human beings (the so-called antianthropomorphic trend of the LXX). Even though Ex 24:10 clearly says that the leaders “saw the God of Israel,” the text does not go on to describe him, any more than did Isaiah when he saw Adonai exalted in the (heavenly) temple (Isaiah 6). The verb used in Ex 24:10 is used of seeing with one’s eyes. Only when we get to verse 11 is there a qualification, for it uses another verb that means “to see in a vision.” Moreover, despite the assertion that Moses and the leaders saw God, the description of what they saw is of what was at his feet, not the appearance of God himself. It could well be that the group was not given permission to lift their faces toward God, but saw only the pavement beneath his feet. Maybe that is what the Greek translators were attempting to get at when they added the above-mentioned phrase. When Moses asked to be shown the glory of God, he was refused on the grounds that humans cannot see the face of God and live (Ex 33:18–20). In the earlier text, since no request to see God’s glory is cited, we must assume that what Moses and his companions experienced was a theophany of the presence of God. Even what little they saw of the setting of God’s presence so humbled and awed them that they apparently flung themselves down in an act of obeisance. Hence, what they saw and reported was no higher than the level of the pavement. In spite of the uniqueness and unnaturalness of this experience, Moses and his companions were not harmed or disciplined by God; he “did not raise his hand” against them (Ex 24:11). But they did experience a special nearness to God as they partook together of a covenantal meal. We conclude that no one has ever seen God except the Son. What Moses, Aaron, Nadab, Abihu and the seventy elders experienced was the real presence of God and the place where he stood. When God is said to have shown his “back” or his “face” to anyone, it is an anthropomorphic usage—a description of God in terms used of humans so as to point to a definite reality, but only in ways that approximate that reality. God’s “back” suggests his disapproval, and his “face” suggests his blessing and smile of approval. In no sense can these terms be used to denote any shape or form of God. God remains unseen but mightily able to manifest the reality and majesty of his presence. (2) Exodus 33:18–23 Did Moses See God’s Back? (go to page 128 in Hard Sayings) Is it possible to see God? On the one hand some texts indicate that God was seen. Genesis 32:30 says, “So Jacob called the place Peniel, saying, ‘It is because I saw God face to face.’” Exodus 24:9–10 likewise teaches that “Moses and Aaron, Nadab and Abihu, and the seventy elders of Israel … saw the God of Israel.” Exodus 33:11 strikes another intimate note: “The LORD would speak to Moses face to face, as a man speaks with his friend.” Judges 13:22 states that Manoah said to his wife, “We are doomed to die! … We have seen God!” Again, in Isaiah 6:1, “In the year that King Uzziah died, I saw the Lord seated on a throne, high and exalted.” Finally, Daniel 7:9 affirms, “As I looked, thrones were set in place, and the Ancient of Days took his seat. His clothing was as white as snow; the hair of his head was white like wool. His throne was flaming with fire.” All these texts appear to claim that at times God can be seen and was seen. However, there are other passages that appear to argue that it is impossible to see God. Foremost among them is Exodus 33:20. Likewise, Deuteronomy 4:15 warns, “You saw no form of any kind the day the LORD spoke to you at Horeb out of the fire.” Even more to the point is John 1:18, “No one has ever seen God, but God the One and Only, who is at the Father’s side, has made him known.” And again in John 5:37, “You have never heard his voice nor seen his form.” Indeed, God is described in 1 Timothy 1:17 as “the King eternal, immortal, invisible,” the one “whom no one has seen or can see” (1 Tim 6:16). To resolve this dilemma, note first that some of these sightings are visions, such as the cases of Isaiah and Daniel. In others the terms for sight stress the directness of access. For instance, in Exodus 24:9–11, Moses, Aaron, Nadab, Abihu and the seventy elders eat and drink in God’s presence, but they describe only his feet and what he stood on. They were apparently not permitted to look on God’s face. In another instance, Jacob’s access to God is described as being “face to face,” (See discussion of question "With Whom Did Jacob Wrestle?" on page 103 ) similar to Moses’ later friendship with God. (The difference may arise from the way the term face of God was used in various contexts. In one, it expressed familiarity beyond previous visions or divine appearances; in others, it referred to knowledge of God which exceeds our abilities and hopes.) Others, such as Manoah and his wife, experienced a christophany or a theophany, which means an appearance of Christ or God through a vision or a preincarnate appearance. What Moses requests in Exodus 33:18, “Now show me your glory,” was more than the Lord would grant for Moses’ own good. Even so, God allowed his “goodness” to pass in front of Moses and proclaimed his “name” in Moses’ presence. Thus, instead of showing Moses his person or describing his appearance, the Lord gave Moses a description of who he is. The “name” of God included his nature, character (Ps 20:1; Lk 24:47; Jn 1:12), doctrine (Ps 22:22; Jn 17:6, 26) and standards for living righteously (Mic 4:5). Romans 9:15 quotes Exodus 33:19 and applies it to God’s sovereignty. After God proclaims his name and sovereignty, he promises Moses a look at certain of his divine aspects. What these aspects were is still debated—needlessly, when one considers the range of meaning for the word back or the context in which it is used. God placed Moses in a cleft in the rock, apparently a cavelike crevice, and he then caused his glory to pass by. The glory of God refers first and foremost to the sheer weight of the reality of his presence. The presence of God would come near Moses in spatial terms. But Moses would not be able to endure the spectacular purity, luminosity and reality of staring at the raw glory of God himself. Instead, God would protect Moses from accidental (and apparently fatal) sight of that glory. Therefore, in a striking anthropomorphism (a description of the reality of God in terms or analogies understandable to mortals), God would protect Moses from the full effects of looking directly at the glory of God by placing his hand over Moses’ face until all his glory had passed by. That this is a figure of speech is clear from the double effect of God passing by while simultaneously protecting Moses with the divine “hand.” Only after his glory, or presence, had passed by would God remove his gracious, protecting “hand.” Then Moses would view what God had permitted. But what was left for Moses to see? The translators say God’s “back.” But since God is spirit (Is 31:3; Jn 4:24) and formless, what would this refer to? The word back can as easily be rendered the “after effects” of the glory that had passed by. This would fit the context as well as the range of meanings for the Hebrew word used. Moses did not see the glory of God directly, but once it had gone past, God did allow him to view the results, the afterglow, that his presence had produced. (3) John 1:18 No One Has Ever Seen God? (go to page 458 in Hard Sayings) This verse is clearly saying that no one has ever seen God, but in Exodus 33:20 we read, “You cannot see my face … and live,” and in Exodus 24:11, “They saw God, and they ate and drank.” How can John claim that no one has ever seen God when the Old Testament text indicates that people did see God on at least two occasions? First, notice that even the Old Testament indicates that no one has seen the face of God: “You cannot see my face, for no one may see me and live” (Ex 33:20). It is in this context that the two theophanies occur. In the earlier theophany it appears that what the elders see is “a pavement made of sapphire” (which will appear again in the early chapters of Ezekiel as the floor of the divine chariot). No form is seen, although they may have had some awareness of a Being above the pavement. In this sense they “saw God” but apparently did not see his “face.” In the later theophany Moses asks to see God’s “glory” (Ex 33:18). In the view of the author of Exodus, he is asking for more than what he saw along with the elders of Israel. God grants more, but not all that Moses asks for. The only experience God will allow is for Moses to be hidden while God passes by and declares his character audibly; then Moses will get to see God’s “back,” which some commentators identify with an “afterglow,” but which could mean the back side of a retreating form (in Near Eastern fashion this would be shrouded with clothing so only an outline would be visible). Even this experience is so powerful that Moses’ face glows afterward (Ex 34:29). John is clearly contrasting Jesus with Moses (Jn 1:17; Moses’ theophany was at the giving of the law), but even later theophanies in the Old Testament do not contradict our observation. Isaiah has some awareness of a throne and a being on it, but the only things that he can describe are the hem of God’s “robe” and the seraphim who are associated with him (Is 6:1–5). Ezekiel in a vision sees a form on a throne (Ezek 1:26–28), but there is no face and no features, only burning fire in a vaguely human shape. The face of God is never seen. Now we can understand what John is saying. The Word is with God (Jn 1:1), and the image implied in the preposition is the face-to-face position of equals. What is more, the Word is what God is (as we noted in the previous chapter). Now the Word becomes a human being (“flesh,” Jn 1:14), and he has a “glory” or character or reputation which is that of one who is exactly like his Father, full of grace and truth (which are Greek equivalents of “love and faithfulness” of Ex 34:6). So Moses brought law from God (Jn 1:17), but Jesus brought the very character of the Father to us. Thus while no one has ever seen God, Jesus makes him known with an accuracy brought about by his being in the most intimate contact with him (“at the Father’s side” in the NIV or, better, “in the bosom of the Father” [RSV]). They may have seen a form or outline in the Old Testament, but Jesus, the Word incarnate, has not only seen the Father face to face, but has also looked into his soul and contains within himself his very character. This is an important theological point. Ever since Marcion in the second century there have been those who contrast the distant and harsh Father with the gracious and kind Son. The Father seems to be law and the Son grace. The Father seems to be difficult or impossible to relate to, apparently existing without feeling, and the Son seems to be caring and even warm and friendly. This contrast is entirely false. What John is saying is that if we want to find out what the Father is like, we only have to look at the Son. The “love and faithfulness” we see in Jesus is the “love and faithfulness” of the Father. The kindness we see in Jesus is the kindness of the Father. The healing we seen in Jesus is his doing the works of the Father (Jn 5:19). In sum, Jesus is the place where we get our best view of the face of the Father; in Jesus we can see what the Father’s heart is really like. When this truth sinks into our heart, many of us will receive a renewed vision of the Father and thus develop a new love for and intimacy with God. QUESTION - Did Moses see God? ANSWER - In Exodus 33:20, God tells Moses, “You cannot see my face, for no one can see me and live.” However, earlier, in Exodus 33:11, we read, “Thus the Lord used to speak to Moses face to face, as a man speaks to his friend.” So, did Moses see God, and if so, how did he live? Also, how does this agree with John 1:18, which says, “No one has ever seen God, but the one and only Son”? In Exodus 33:18, Moses asks God, “Please show me your glory.” God responds, “‘I will cause all my goodness to pass in front of you, and I will proclaim my name, the Lord, in your presence. I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. But,’ he said, ‘you cannot see my face, for no one may see me and live.’ Then the Lord said, ‘There is a place near me where you may stand on a rock. When my glory passes by, I will put you in a cleft in the rock and cover you with my hand until I have passed by. Then I will remove my hand and you will see my back; but my face must not be seen.’” (Exodus 33:19–23). So, clearly, Moses never truly or fully saw God. What, then, does Exodus 33:11 mean by saying God and Moses spoke “face to face”? Since God is spirit (John 4:24), He does not truly have a “face.” Exodus 33:11 is simply saying that God and Moses had a close relationship. They were in harmony with each other, just as close friends are. God and Moses were not literally face to face, but their relationship and communication was very much like two people who spoke to one another as close friends would. While God can appear in human form (or in other physical form) if He wants to, He is, in His essence, not a physical being. Many people in the Bible witnessed theophanies, or appearances of God. No one, though, other than Jesus Christ (John 1:18), has seen God in all of His glory. Even the seraphim in heaven cover their eyes as they worship God (Isaiah 6:1–4). GotQuestions.org QUESTION - Has anyone ever seen God? ANSWER - The Bible tells us that no one has ever seen God (John 1:18) except the Lord Jesus Christ. In Exodus 33:20, God declares, “You cannot see my face, for no one may see me and live.” These Scriptures seem to contradict other Scriptures which describe various people “seeing” God. For example, Exodus 33:11 describes Moses speaking to God “face to face.” How could Moses speak with God “face to face” if no one can see God’s face and live? In this instance, the phrase “face to face” is a figure of speech indicating they were in very close communion. God and Moses were speaking to each other as if they were two human beings having a close conversation. In Genesis 32:30, Jacob saw God appearing as a man; he did not truly see God. Samson’s parents were terrified when they realized they had seen God (Judges 13:22), but they had only seen Him appearing as an angel. Jesus was God in the flesh (John 1:1, 14) so when people saw Him, they were seeing God. So, yes, God can be “seen” and many people have “seen” God. At the same time, no one has ever seen God revealed in all His glory. In our fallen human condition, if God were to fully reveal Himself to us, we would be consumed and destroyed. Therefore, God veils Himself and appears in forms in which we can “see” Him. However, this is different than seeing God with all His glory and holiness displayed. People have seen visions of God, images of God, and appearances of God, but no one has ever seen God in all His fullness (Exodus 33:20).GotQuestions.org Related Resources: If Moses met face to face with God, why, later, was he not allowed to see God’s face? | GotQuestions.org What does it mean that God is spirit? | GotQuestions.org Why was God so evident in the Bible, and seems so hidden today? | GotQuestions.org What is an epiphany? | GotQuestions.org What is a theophany? What is a Christophany? | GotQuestions.org Who were the three men who visited Abraham in Genesis 18? | GotQuestions.org Did God literally and visibly walk in the garden (Genesis 3:8)? | GotQuestions.org John 1:19 This is the testimony of John, when the Jews sent to him priests and Levites from Jerusalem to ask him, "Who are you?" NET John 1:19 Now this was John's testimony when the Jewish leaders sent priests and Levites from Jerusalem to ask him, "Who are you?" GNT John 1:19 Καὶ αὕτη ἐστὶν ἡ μαρτυρία τοῦ Ἰωάννου, ὅτε ἀπέστειλαν [πρὸς αὐτὸν] οἱ Ἰουδαῖοι ἐξ Ἱεροσολύμων ἱερεῖς καὶ Λευίτας ἵνα ἐρωτήσωσιν αὐτόν, Σὺ τίς εἶ; NLT John 1:19 This was John's testimony when the Jewish leaders sent priests and Temple assistants from Jerusalem to ask John, "Who are you?" KJV John 1:19 And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? ESV John 1:19 And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you?" ASV John 1:19 And this is the witness of John, when the Jews sent unto him from Jerusalem priests and Levites to ask him, Who art thou? CSB John 1:19 This is John's testimony when the Jews from Jerusalem sent priests and Levites to ask him, "Who are you?" NIV John 1:19 Now this was John's testimony when the Jews of Jerusalem sent priests and Levites to ask him who he was. NKJ John 1:19 Now this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you?" NRS John 1:19 This is the testimony given by John when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you?" YLT John 1:19 And this is the testimony of John, when the Jews sent out of Jerusalem priests and Levites, that they might question him, 'Who art thou?' when: John 5:33-36 Deut 17:9-11 24:8 Mt 21:23-32 Lu 3:15-18 Who: John 10:24 Acts 13:25 Acts 19:4 John 1 Resources - Multiple Sermons and Commentaries John the Baptist's Ministry - click to enlarge Holman Bible Atlas (purchase either digital or Hardcover) © 1998 B&H Publishing Group used by permission. Please do not reproduce in any way. THE TESTIMONY OF JOHN THE BAPTIST The Prologue is finished (John 1:1-18) and we move to the first main division which is the Testimony of John the Baptist (John 1:19-51). While John is not specifically called "the Baptist" clearly his ministry is associated with his baptizing activities in John 1:25–33 and John 3:23+ assuring us that this is the same person we find in the Synoptic Gospels. John's primary function in the Gospel of John is to be a witness as previously stated John 1:7-8+ - He came as a witness (marturia), to testify (martureo) about the Light, (WHY? WHAT WAS JOHN'S PREEMINENT PURPOSE?) so that all might believe through him. He was not the Light, but he came to testify (martureo) about the Light. John 1:15 John testified (martureo) 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.’” Steven
João 1
Wuest - It was the invisible God Who in the Person of His Son was made visible to human eyesight by assuming a human body and human limitations." A person may “appear” in a false guise or without a disclosure of what he truly is; to be manifested is to be revealed in one’s true character; this is especially the meaning of phaneroo. COMMENT - John's Gospel uses phaneroo 8x, more than all other Gospels combined - Jn. 1:31; Jn. 2:11 = manifested His glory; Jn. 3:21 = so that his deeds may be manifested as having been wrought in God; Jn. 7:4 = show Yourself to the world.; Jn. 9:3 = so that the works of God might be displayed in him.; Jn. 17:6 = I have manifested Your name to the men whom You gave Me; Jn. 21:1 = After these things Jesus manifested Himself again to the disciples; Jn. 21:14 = the third time that Jesus was manifested to the disciples Baptizing (present tense = continually baptizing)(907) see baptizo John 1:32 John testified saying, "I have seen the Spirit descending as a dove out of heaven, and He remained upon Him. BGT John 1:32 Καὶ ἐμαρτύρησεν Ἰωάννης λέγων ὅτι τεθέαμαι τὸ πνεῦμα καταβαῖνον ὡς περιστερὰν ἐξ οὐρανοῦ καὶ ἔμεινεν ἐπ᾽ αὐτόν. NET John 1:32 Then John testified, "I saw the Spirit descending like a dove from heaven, and it remained on him. NLT John 1:32 Then John testified, "I saw the Holy Spirit descending like a dove from heaven and resting upon him. ESV John 1:32 And John bore witness: "I saw the Spirit descend from heaven like a dove, and it remained on him. NIV John 1:32 Then John gave this testimony: "I saw the Spirit come down from heaven as a dove and remain on him. GNT John 1:32 Καὶ ἐμαρτύρησεν Ἰωάννης λέγων ὅτι Τεθέαμαι τὸ πνεῦμα καταβαῖνον ὡς περιστερὰν ἐξ οὐρανοῦ καὶ ἔμεινεν ἐπ᾽ αὐτόν. KJV John 1:32 And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. YLT John 1:32 And John testified, saying -- 'I have seen the Spirit coming down, as a dove, out of heaven, and it remained on him; ASV John 1:32 And John bare witness, saying, I have beheld the Spirit descending as a dove out of heaven; and it abode upon him. CSB John 1:32 And John testified, "I watched the Spirit descending from heaven like a dove, and He rested on Him. NKJ John 1:32 And John bore witness, saying, "I saw the Spirit descending from heaven like a dove, and He remained upon Him. NRS John 1:32 And John testified, "I saw the Spirit descending from heaven like a dove, and it remained on him. NAB John 1:32 John testified further, saying, "I saw the Spirit come down like a dove from the sky and remain upon him. NJB John 1:32 And John declared, 'I saw the Spirit come down on him like a dove from heaven and rest on him. GWN John 1:32 John said, "I saw the Spirit come down as a dove from heaven and stay on him. I have seen: John 5:32 Mt 3:16 Mk 1:10 Lu 3:22 Map of ministry of John the Baptist John 1 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 3:13-17+ Then Jesus *arrived from Galilee at the Jordan coming to John, to be baptized by him. 14 But John tried to prevent Him, saying, “I have need to be baptized by You, and do You come to me?” 15 But Jesus answering said to him, “Permit it at this time; for in this way it is fitting for us to fulfill all righteousness.” Then he *permitted Him. 16 After being baptized, Jesus came up immediately from the water; and behold, the heavens were opened, and he saw the Spirit of God descending as a dove and lighting on Him, 17 and behold, a voice out of the heavens said, “This is My beloved Son, in whom I am well-pleased.” Luke 3:21-22+ Now when all the people were baptized, Jesus was also baptized, and while He was praying, heaven was opened, 22 and the Holy Spirit descended upon Him in bodily form like a dove, and a voice came out of heaven, “You are My beloved Son, in You I am well-pleased.” Mark 1:10+ Immediately coming up out of the water, He saw the heavens opening, and the Spirit like a dove descending upon Him; John Baptism of Jesus SURE SIGN OF SPIRIT SETTLING ON SAVIOR John testified saying - The Baptist fulfilled his purpose as the Forerunner and repeatedly testified about Jesus (witnessed, gave testimony) in John 1:7, 15, 19, 29, 35, 36. Testified (witnessed) (3140) see note on martureo I have seen - This is the Baptist's affidavit to which he solemnly attests. Vincent (John 1 Greek Word Studies) says have seen "denotes calm, continuous contemplation of an object which remains before the spectator" and thus means "calmly and thoughtfully" saw the Spirit descending, adding that the perfect tense signifies "the abiding effect of the vision." "John is not writing of something that he saw once and that soon passed away, but of something that had continuing effects." (L. Morris)
João 1:3
Wuest - All things through His intermediate agency came into being, and without Him there came into being not even one thing which has come into existence. NET All things were created by him, and apart from him not one thing was created that has been created. CSB All things were created through Him, and apart from Him not one thing was created that has been created. ESV All things were made through him, and without him was not any thing made that was made. NIV Through him all things were made; without him nothing was made that has been made. KJV All things were made by him; and without him was not any thing made that was made. Literally - All things through Him did happen, and without Him happened not even one thing that has happened.
João 1:4
Wuest - In Him life was existing. And this aforementioned life was the light of men. LIFE IN THE WORD "In Him was (continually) life" (Jn 1:4) and "believing you may have life in His name." (Jn 20:31-note) So in a sense we see John's Gospel begins and ends with an emphasis on LIFE. Real life, supernatural life requires a supernatural Source and John says this quality of life has forever been present in Jesus. In Him was life - Remember that John has just explained that the Word created everything without exception, and everything would include physical life. So from the context it would make sense that one meaning of "life" is physical life. But John's ultimate purpose is not for men to have physical life (everyone born has that attribute), but for them to have life in His Name (the Word, the Logos, Jesus) by being born a second time! So surely life in Him has a double meaning which is a common motif of John. See discussion below by Boice. James Montgomery Boice sees a double meaning for the term life in Him in John 1:4 - (1) Physical life - But what does it mean to say that Jesus is the source of life or that he is the life? The first answer to that question is one that takes us back to the opening pages of the Book of Genesis and therefore to the role of the Lord Jesus Christ in giving life to all living things in the world. We have already seen in our previous studies that the writer intends a reference to the first chapters of Genesis in his introductory verses; this is also the case here....“Through him all things were made; without him nothing was made that has been made. In him was life” (John 1:3, 4), every Bible student should think instantly of the life that went forth out of God to bring life to inanimate matter at the beginning of the creation of the world. In other words, John is saying that our physical life comes from God through the Lord Jesus.....(2) Spiritual Life - However, this is only the beginning of our understanding of what John intends by the use of the word “life” in the Gospel. He is speaking of Christ’s role in creation, in one sense. But this is only the groundwork for the spiritual interpretation of the word that he unfolds in the pages of the Gospel. It is true that John speaks of physical life here, but as the book goes on he speaks increasingly of spiritual life. And the point is that just as Jesus is the source of physical life, so is he the source of the spiritual life that we receive when we believe on Him....(and) the life that God gives through Jesus Christ is not merely an earthly life or a life of such quality that it can be lost, but eternal life. It can never be lost....(and) he has also given us a life that is meant to be abundant even in our present circumstances...It is unfortunate that many Christians, though they have eternal life, nevertheless do not have life abundantly. This was not meant to be. Instead of living a miserable life and always complaining, Christians are meant to live lives of such joy and exuberance that their lives will be a blessing to others....Oh, the joys of living out the abundant life of Christ! They are the joys of increasingly finding him to be the bread of life that satisfies all our hunger and the water of life that quenches our deepest thirst. (Gospel of John) In Him - "He was the fountain of life—physical, moral, and eternal—its principle and source." (Vincent) Notice that John does not say (as with the Creation by the Logos) that life is "through" Jesus but is in Him. (cf Jn 3:15, 16, Jn 3:36, Jn 6:40, Jn 11:25) Paul takes this a step further in Colossians 3:4 (note) when he describes "Christ [Who is] our life" (literally "Christ our life"). John explains later that "just as the Father has life in Himself, even so He gave to the Son also to have life in Himself. " (Jn 5:26) Was (1510) (eimi) means to be and is the usual verb for existence. In the metaphysical sense as in John 1:1, “In the beginning was the Word,” meaning it had been before there was any beginning or existed before the beginning of anything; John 8:50, estín, in the pres. tense indicating." (Zodhiates) Notice John does not say Jesus became life but that He was always life. Was is in the imperfect tense which speaks of continuous action in the past. In a word, the Word was continually life! This means that "from all eternity and throughout the entire old dispensation, life resided in the Word." (Leon Morris) William
João 1:5
Wuest - And the light in the darkness is constantly shining. And the darkness did not overwhelm it.
João 1:7
Wuest adds that when pisteuo refers "to the faith which a lost sinner must place in the Lord Jesus in order to be saved, and includes the following ideas -- the act of considering the Lord Jesus worthy of trust as to His character and motives, the act of placing confidence in His ability to do just what He says He will do, the act of entrusting the salvation of one's soul into the hands of the Lord Jesus, the act of committing the work of saving one's soul to the care of the Lord. This means a definite taking of one’s self out of one’s own keeping and entrusting one’s self into the keeping of the Lord Jesus. (Wuest's Word Studies from the Greek New Testament) This is John's first use of the verb pisteuo which is a major key word in his Gospel and his epistles as it is used 78x in the Gospel and 24x in his letters (out of a total of 241 uses in the NT, compared to only 34 times in Matthew, Mark and Luke combined). In fact as noted elsewhere fully one third of all the occurrences of the English word believe (or believes) are found in the writings of John, especially in the Gospel of John. If follows that if you want someone to understand what it means to believe then direct them to read and study John. It is not surprisingly either that we often here the statement that more souls have come to believe in Jesus through reading the Gospel of John than any other source. It would certainly make sense. I wonder if God will reveal the "supernatural stats" to us when we are all together in heaven? - John 1:7, 12, 50; 2:11, 22-24; 3:12 (2x), Jn 3:15-16, 18 (3x), Jn 3:36; 4:21, 39, 41-42, 48, 50, 53; 5:24, 38, 44, 46-47 (2x in each verse), Jn 6:29-30, 35-36, 40, 47, 64 (2x), Jn 6:69; 7:5, 31, 38-39, 48; 8:24, 30-31, 45-46; 9:18, 35-36, 38; 10:25-26, 37, 38 (2x), Jn 10:42; 11:15, 25, 26 (2x), Jn 11:27, 40, 42, 45, 48; 12:11, 36-38, 42, 44 (2x), Jn 12:46; 13:19; 14:1, 10, 11 (2x), Jn 14:12, 29; 16:9, 27, 30-31; 17:8, 20-21; 19:35; 20:8, 25, 29 (2x), Jn 20:31 (2x). As an aside it is interesting and somewhat surprising that John's Gospel and his 3 epistles (with one exception = 1Jn 5:4-note) never use the noun pistis (faith) which is found over 243 times in the NT. Hendricksen writes that "Synonymous expressions (for "believe") are used at times; such as, to come to Jesus, to receive or to confess Him (Mt. 10:32, 40; 11:28). Moreover, how is it ever possible to give meaning to passages like Mt. 7:22, 23; 25:31ff. without accepting the fact that Christ viewed himself as the legitimate object of faith and trust, so that unwillingness to accept him meant everlasting punishment? Paul, too, proclaims the necessity of faith in the Person of Christ and in his atonement (Ro. 3:22, 25; Gal. 2:16, 20; 3:22, 26; Eph. 1:5; Phil. 3:9; Col. 1:4; 2:5; etc.). (Ed: I would add another synonym - "come to know Him" - 1Jn 2:3-4). THROUGH HIM: JESUS OR JOHN? Through him - Earlier John had used the same phrase "through Him" (same exact Greek - di' autou) in John 1:3-note referring to "all things came into being through Him." The preposition dia primarily denotes the channel of an act. Stated another way dia is a marker of instrumentality whereby something is accomplished or effected and in John 1:3-note the "accomplishment" is the creation of the world and in John 1:7 it is the redemption of a soul, John serving as the conduit (so to speak) of the Gospel of salvation (Eph 1:13-note). While some might interpret "through him" as referring to Jesus rather than John (e.g., Peter says "who through Him do believe in God" - 1Pe 1:21YLT), the context favors this a reference to John who has just been described as a witness. When a jury hears a credible witness, they come to believe a certain fact through what the witness has stated. That is the immediate context. Clearly all come to faith only through Jesus, but that is not the primary emphasis in this verse. In support of this interpretation note that John never uses the phrase "through Him" to refer to believing through Him. And beloved, ALL God's children can share in this same incredible privilege, but it does require that we be witnesses of Jesus. Luke records the exhortation of our Lord to His early disciples (and by "default" to us His later disciples) "you shall receive power (dunamis = supernatural power to accomplish a task) when the Holy Spirit has come upon you, and you shall be My witnesses (martus/martys) both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.” (Acts 1:8-note) There was a popular song entitled "People Need People" and although it was secular, it has a spiritual counterpart. For people to believe in Jesus, there must be people who tell about Jesus. As witnesses we are agents of belief but Christ is the object of belief. THE COSMIC TRIAL Bennema on witness - The concept of witness in the Fourth Gospel has a forensic dimension in that the author narrates his story of Jesus within the framework of a cosmic trial or lawsuit. In this trial, “the Jews” prosecute Jesus for His divine claims to provide eternal life, to work on God’s behalf, and to have a unique relationship with Him (e.g. Jn 5:16-18, 40; 9:16; 10:30-39; 19:7). As in any trial, it is crucial to have credible witnesses and to sustain their testimony lest the case be lost. In this context, Jesus calls up various witnesses, including John (Jn 5:31-38). The Fourth Gospel gives special attention to eyewitnesses—those who have seen and heard Jesus and can give a first-hand testimony. John is one such eyewitness but there are others: the Samaritan woman testifies to her kinfolk (Jn 4:28-29); the man born blind testifies before the hostile Jewish authorities (Jn 9:13-17, 24-34); Mary Magdalene, the first eyewitness to Jesus’ resurrection, testifies to the disciples (Jn 20:11-18); the disciples are appointed to testify before the hostile world because they have been eyewitnesses from the beginning (Jn 15:18-27); finally, the Fourth Gospel is commended to the reader as a trustworthy account of Jesus’ life since it is based on the eyewitness testimony of the beloved disciple (Jn 19:35; 21:24, cf 1Jn 1:1-2). It is important that a witness testifies about Jesus and does not remain silent. The Fourth Gospel mentions the “fear of the Jews” as a major factor that prevents people from testifying (Jn 7:13; 9:22; 12:42; 19:38; 20:19). How does John fare? John 1:19-28 contains John’s testimony before the religious authorities. We read that “the Jews”/Pharisees from Jerusalem sent a delegation to John to find out who he was (Jn 1:19-24). Behind their questions were the suspicions: Was he going to be a threat to them? Was he going to start a revolutionary movement? As a true witness, John testifies openly, denying that he is an important end-time figure like the Messiah, Elijah (cf. Mal 4:5-note), or the Prophet-like-Moses (Jn 1:20-21; cf. Deut 18:15-18). When the delegation pushes him, John describes himself as a herald (Ed: an officer sent by a king or other high official to proclaim a message or announce good news - Da 3:4) but this does not satisfy them and they want to know why, and by what authority, John is baptizing if he is not a major eschatological figure (Jn 1:22-25). Instead of answering their question (Jn 1:33 shows that John is well aware of his authority—God had sent him to baptize), John points to the importance of Jesus (Jn 1:26-27). Thus, even when John is not asked to testify about Jesus, he essentially does. We make two further observations. First, John’s role as a witness has a cosmic scope. Besides his participation in Jesus’ cosmic trial, John’s testimony before the Judean religious authorities also has cosmic dimensions since “the Jews” are the primary representatives of the hostile world. Second, John’s role of a witness occurs in the context of his baptizing activity (Jn 1:28), implying that John is not a witness apart from his role as baptizer but precisely as baptizer. The purpose of John’s testimony is to elicit belief (Jn 1:7)—a life-giving belief in Jesus as the immediate and wider context indicates (Jn 1:12; 3:36; 20:31). Two passages demonstrate that John’s testimony indeed causes people to believe in Jesus. First, John directs his own disciples to Jesus, with the result that they leave their master, start to follow Jesus (Jn 1:35-39), and soon express their belief in him (Jn 2:11). Second, when Jesus comes to John’s former baptismal site to escape from “the Jews,” many people believe in him as a result of John’s earlier testimony (Jn 10:40-42). This salvific intention of testimony—testimony regarding Jesus aims at evoking a saving belief in him—is an important Johannine theme: based on the Samaritan woman’s testimony, many fellow-villagers believe in Jesus (Jn 4:28-29, 39); the disciples’ future testimony is expected to elicit belief (Jn 17:20); and indeed the entire gospel (as a written testimony) intends to produce a life-giving belief among its readers (Jn 19:35; 20:31). We shall now examine John’s other roles and elucidate that these roles characterize him as a witness. (The Character of John in the Fourth Gospel - JETS 52/2, 6/2009, 271-284) Digital Transmission - A motel chain once had a series of radio commercials that ended with the reassuring words, “We’ll leave the light on for you.” My mother used to say the same thing to me. Sometimes I worked the late shift at the factory, or I would come home late from college. No matter what the reason or the time, the porch light was burning. Its warm beams seemed to say, “This is where you belong. Someone loves you here. You are home.” Jesus said that we who know Him as Savior and Lord are lights in this sin-darkened world (Matthew 5:14-16). We are reflections of Christ, who is “the true Light” (John 1:9). As John the Baptist was a “witness of the Light” and pointed people to Jesus (v.7), so can we. Our faithful walk of obedience to Him is a beacon of God’s love and truth. Our lives and words are beams of warm light piercing the cold darkness of this world. We are like a porch light late at night, drawing unbelievers to Jesus, assuring them that Someone loves them and waits to welcome them home. Perhaps a member of your family is still in the darkness. Maybe you’re concerned about a friend or co-worker. Don’t stop praying for them. Keep finding ways to draw their attention to the Lord. Be sure to leave the light on. If we should hide our shining light And not reflect God's Son, Then how will people in sin's night Be guided, helped, and won? —Branon You can attract people to Christ when you have His light in your life. Sun Reflector - The cozy little village of Rjukan, Norway, is a delightful place to live—except during the dark days of winter. Located in a valley at the foot of the towering Gaustatoppen Mountain, the town receives no direct sunlight for nearly half of the year. Residents had long considered the idea of placing mirrors at the top of the mountain to reflect the sun. But the concept was not feasible until recently. In 2005, a local artist began “The Mirror Project” to bring together people who could turn the idea into reality. Eight years later, in October 2013, the mirrors went into action. Residents crowded into the town square to soak up the reflected sunlight. In a spiritual sense, much of the world is like the village of Rjukan—mountains of troubles keep the light of Jesus from getting through. But God strategically places His children to act as reflectors. One such person was John the Baptist, who came “to bear witness of the Light”—Jesus—who gives light “to those who sit in darkness and the shadow of death” (John 1:7; Luke 1:79). Just as sunlight is essential for emotional and physical health, so exposure to the light of Jesus is essential for spiritual health. Thankfully, every believer is in a position to reflect His light into the world’s dark places. Dear Father, help me to reflect Your light into the world around me today. May all that I say and do bear witness of Your light and truth. May others see how wonderful You are. A world in darkness needs the light of Jesus.
João 1:14
Wuest: And the Word, entering a new mode of existence, became flesh, and lived in a tent [His physical body] among us. And we gazed with attentive and careful regard and spiritual perception at His glory, a glory such as that of a uniquely-begotten Son from the Father, full of grace and truth. Young's Literal: And the Word became flesh, and did tabernacle among us, and we beheld his glory, glory as of an only begotten of a father, full of grace and truth. Paraphrase The eternal Word of God took on human nature and lived among us. We actually saw His glory — the glory that belongs to God’s only Son — overflowing with grace and truth. Paraphrase The divine Word entered our world in human flesh and pitched His tent in our midst. We gazed upon His glory, the unique glory of the Father’s one and only Son, radiant with grace and faithful truth. Paraphrase God’s Word became a real man and made His home with us. We beheld the shining beauty of His life — a glory that could only belong to the Father’s unique Son, filled completely with loving grace and unwavering truth. Paraphrase The Word became flesh and tabernacled among us. In Him we saw the visible glory of God — glory like no other, the glory of the Father’s unique Son, full of grace and truth. GOD BECAME MAN WITHOUT CEASING TO BE GOD! John 1:14 is the breathtaking climax of John's prologue. After describing the eternal Word Who was with God and was God (John 1:1–3+), John now declares the unthinkable: that this divine Word became flesh. This is the mystery of the Incarnation — God entering history, taking on human nature, yet without ceasing to be God. The language “dwelt among us” literally means “tabernacled,” reminding us of God’s presence in the Old Testament sanctuary, now fully revealed in Christ. Unlike the shadow of the earthly tabernacle, here God’s glory is personally displayed in the Son. John and the other disciples could testify that they had seen His glory, not veiled and frightening like at Mt Sinai, but revealed in the grace and truth of the Father’s only begotten Son. This verse is one of the most profound statements in Scripture: The eternal became temporal, the invisible became visible, and the infinite became touchable — all to bring us salvation. John 1:14 summarizes the entire book of John and as such is the focal point of this Gospel! God in the flesh. God "con carne" as my Latin American brothers might say! Divinity and humanity indivisible and incomprehensible, but full of truth. Believe it and live forever. Reject the God-Man and be separated forever from His glorious presence. (2Th 1:8, 9+) J C
João 1:14
Wuest - Only begotten” is monogenes, “single of its kind, only.” Thayer says: “Used of Christ, denotes the only Son of God or one who in the sense in which He Himself is the Son of God has no brethren.” Our Lord is the uniquely begotten Son of God in the sense that He proceeds by eternal generation from God the Father as God the Son in a birth that never took place because it always was, possessing co-eternally with God the Father and God the Spirit, the essence of Deity. From the Father - From is the preposition para, which primarily means near or nearby, expressing the idea of immediate vicinity or proximity. Steven Cole cautions - Sadly, many supposedly evangelical missionaries to Muslims are producing and endorsing translations of the New Testament that replace the terms “Father” and “Son” with other terms that are less offensive to Muslims. They argue that Muslims wrongly think that Christians believe that Jesus is the result of God having sexual relations with Mary. To remove that stumbling block, they change the terms. But in so doing, they change the very nature of God as He has revealed Himself to us in Scripture. God is the eternal Father and Jesus is His eternal Son. The Holy Spirit is also eternal God; three persons but one God. While it is humanly impossible to fully understand it, we dare not tamper with it to somehow make the message less offensive. Bob
João 1:14-18
Wuest: And the Word, entering a new mode of existence, became flesh, and lived in a tent [His physical body] among us. And we gazed with attentive and careful regard and spiritual perception at His glory, a glory such as that of a uniquely-begotten Son from the Father, full of grace and truth. (Eerdmans) Young's Literal: And the Word became flesh, and did tabernacle among us, and we beheld his glory, glory as of an only begotten of a father, full of grace and truth. The Word: Jn 1:1 Isa 7:14 Mt 1:16,20-23 Lk 1:31-35 2:7,11 Ro 1:3,4 9:5 1Co 15:47 Gal 4:4 Php 2:6-8 1Ti 3:16 Heb 2:11,14-17 Heb 10:5 1Jn 4:2,3 2Jn 1:7 We: Jn 2:11 Jn 11:4, 40 Jn 12:40,41 Jn 14:9 Isa 40:5 53:2 60:1,2 Mt 17:1-5 2Co 4:4-6 Heb 1:3 1Pe 2:4-7 2Pe 1:17 1Jn 1:1,2 The only: Jn 1:18 Jn 3:16,18 Ps 2:7 Acts 13:33 Heb 1:5 Heb 5:5 1Jn 4:9 Full: Jn 1:16,17 Ps 45:2 2Co 12:9 Eph 3:8,18,19 Col 1:19 Col 2:3,9 1Ti 1:14-16 See John 1:14 Commentary for additional notes John 1 Resources - Multiple Sermons and Commentaries Related Passages: 1 Timothy 3:16+ By common confession, great is the mystery of godliness: He who was revealed in the flesh, Was vindicated in the Spirit, Seen by angels, Proclaimed among the nations, Believed on in the world, Taken up in glory. GOD BECAME MAN WITHOUT CEASING TO BE GOD! John 1:14 summarizes the entire book of John and as such is the focal point of this Gospel! God in the flesh. God "con carne" as my Latin American brothers might say! Divinity and humanity indivisible and incomprehensible, but full of truth. Believe it and live forever. Reject the God-Man and be separated forever from His glorious presence. (2Th 1:8, 9) This passage refutes the false teaching of Docetism (see below). J C
João 1:14-18
Wuest - Only begotten” is monogenes, “single of its kind, only.” Thayer says: “Used of Christ, denotes the only Son of God or one who in the sense in which He Himself is the Son of God has no brethren.” Our Lord is the uniquely begotten Son of God in the sense that He proceeds by eternal generation from God the Father as God the Son in a birth that never took place because it always was, possessing co-eternally with God the Father and God the Spirit, the essence of Deity. Gilbrant - Monogenēs occurs in the Septuagint 10 times (ED: ACTUALLY ONLY 4 TIMES DEFINITIVELY - Jdg. 11:34; Ps. 22:20; Ps. 25:16; Ps. 35:17), although some of these texts are questionable (e.g., Psalm 35:17 [LXX 34;17]; Baruch 4:16). The Hebrew translated by monogenēs is yāchîdh, which is also rendered by agapētos (27), “beloved,” quite regularly in the Septuagint (e.g., Genesis 22:2,12,16). Agapētos and monogenēs appear together in Judges 11:34. Jephthah’s daughter is described in the Septuagint as “beloved and an only-child.” Under most circumstances the term monogenēs suggests an emphasis upon the relationship between the “only-begotten” one and his/her parents (cf. Tobit 6:10ff.; 8:17; cf. in the New Testament John 1:14,18; 3:16,18 of Jesus; see Büchsel, “monogenēs,” Kittel, 4:739). The uniqueness of the only-begotten makes it possible that monogenēs stresses the incomparable aspect without necessarily making reference to a child’s genealogical status (e.g., Psalm 22:20 [LXX 21:20]; 35:17 [34:17]).(Complete Biblical Library) From the Father - From is the preposition para, which primarily means near or nearby, expressing the idea of immediate vicinity or proximity. Steven Cole cautions - Sadly, many supposedly evangelical missionaries to Muslims are producing and endorsing translations of the New Testament that replace the terms “Father” and “Son” with other terms that are less offensive to Muslims. They argue that Muslims wrongly think that Christians believe that Jesus is the result of God having sexual relations with Mary. To remove that stumbling block, they change the terms. But in so doing, they change the very nature of God as He has revealed Himself to us in Scripture. God is the eternal Father and Jesus is His eternal Son. The Holy Spirit is also eternal God; three persons but one God. While it is humanly impossible to fully understand it, we dare not tamper with it to somehow make the message less offensive. Bob
João 1:14-18
Wuest: John is constantly bearing witness concerning Him and calls out aloud, saying, This One is He concerning whom I said, The One who comes after me was in existence before me because He preceded me, Young's Literal: 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;' Testified: A.M. 4030, A.D. 26, Jn 1:7,8,29-34, 3:26-36 5:33-36 Mt 3:11,13-17 Mk 1:7 Lk 3:16 He was: Jn 1:1,2,30, Jn 8:58, Jn 17:5 Pr 8:22 Isa 9:6 Mic 5:2 Php 2:6,7 Col 1:17 Heb 13:8 Rev 1:11,17,18 2:8 See John 1:15 Commentary for additional notes John 1 Resources - Multiple Sermons and Commentaries CAN I HEAR A WITNESS? John the Gospel writer first calls John the Baptizer to the witness stand to give his testimony. Recall that the purpose of John's Gospel is to testify that Jesus is the long expected Messiah… But these (Contrast = Jn 21:30) have been 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) Testified (3140) (martureo from martus = witness = one who has information or knowledge of something and can bring to light or confirm something. English = martyr) in its most basic sense refers to a legal witness. Thus the verb martureo means to be a witness, to testify, to give evidence, to give testimony, to bear record, to affirm that one has seen or heard or experienced something. The words testified related to fact, not opinion, as in a courtroom setting. As discussed below in the passive voice martureo takes on the sense of to be well testified of or to have a good report.
João 1:14-18
Wuest: for out of His fulness as a source we all received, and grace in exchange for grace. Young's Literal: and out of his fulness did we all receive, and grace over-against grace; Of his: Jn 3:34, Jn 15:1-5 Mt 3:11,14 Lk 21:15 Acts 3:12-16 Ro 8:9 1Co 1:4,5 Eph 4:7-12 Col 1:19, 2:3,9,10 1Pe 1:11 Grace upon grace: Zec 4:7 Mt 13:12 Ro 5:2,17,20 Eph 1:6-8 2:5-10 4:7 1Pe 1:2 See John 1:16 Commentary for additional notes John 1 Resources - Multiple Sermons and Commentaries RECIPIENTS OF HIS FULLNESS Note: Origen and Luther took these words as John the Baptist's words. Indeed, John the Baptist was just quoted in the preceding passage, but most modern scholars feel that Jn 1:16-18 represents John the Gospel writer's comments. For - Always stop and interrogate this small but strategic term of explanation. Steven Cole favors John 1:16 as explaining John 1:14. Of His fullness (pleroma) - To what does this refer? John has just stated that Jesus is "full of grace and truth," and it certainly is reasonable that these blessings are those to which John refers, especially in view of his repetition of "grace upon grace" a phrase which speaks of abundant, sufficient grace.
João 1:14-18
Wuest - The word “fulness” is pleroma. Thayer gives the following: “that which is or has been filled; used of a ship inasmuch as it is filled (i.e., manned) with sailors, rowers, and soldiers; in the NT, the body of believers, as that which is filled with the presence, power, agency, riches of God and of Christ.” Alford says, “the meaning being, that the Church, being the Body of Christ, is dwelt in and filled with God: it is His pleroma (fulness) in an especial manner—His fulness abides in it and is exemplified by it.” Salmond (Expositor's Greek Testament) Pleroma is to be taken in the passive sense here, as is done by most commentators, and the idea is that the Church is not only Christ’s body but that which is filled by Him. In Col 1:19, 2:9, the whole pleroma or every plenitude of the Godhead, the very fulness of the Godhead, the totality of the divine powers and qualities, is said to be recognized as Framer and Governor of the world, and there is neither need nor place for any intermediate beings as agents in those works of creating, upholding and administering. Here the conception is that this plenitude of the divine powers and qualities which is in Christ is imparted by Him to His Church, so that the latter is pervaded by His presence, animated by His life, filled with His gifts and energies and graces. He is the sole Head of the universe, which is supplied by Him with all that is needed for its being and order. He is also the sole Head of the Church, which receives from Him what He Himself possesses, and is endowed by Him with all that it requires for the realization of its vocation.” “The all things” is “the whole system of things, made by Christ, and having in Him the ground of its being, its continuance, its order (Heb. 1:3, Col. 1:16, 17, 1Cor. 8:6), ‘with all things,’… the universe itself and all the things that make its fulness." (Commentary) Eph 3:19 and to know the love of Christ which surpasses knowledge, that you may be filled up to all the fullness of God.
João 1:14-18
Wuest: Because the law through the intermediate agency of Moses was given, the aforementioned grace and the truth came through Jesus Christ. Young's Literal: for the law through Moses was given, the grace and the truth through Jesus Christ did come; The law: Jn 5:45 9:29 Ex 20:1-17 Dt 4:44 5:1 33:4 Acts 7:38 28:23 Ro 3:19,20 5:20,21 2Co 3:7-10 Gal 3:10-13,17 Heb 3:5,6 8:8-12 Grace: Jn 8:32 14:6 Ge 3:15 22:18 Ps 85:10 89:1,2 98:3 Mic 7:20 Lk 1:54,55,68-79 Acts 13:34-39 Ro 3:21-26 5:21 6:14 15:8-12 2Co 1:20 Heb 9:22 10:4-10 11:39,40 Rev 5:8-10 7:9-17 See John 1:17 Commentary for additional notes John 1 Resources - Multiple Sermons and Commentaries For - Steven Cole sees this as John's elaboration (explanation) "on the fact (from John 1:14) that Jesus is also full of truth." The Law was given - Strictly speaking the Law referred to the Torah (Genesis through Deuteronomy), but in this context probably is a reference to the entire OT (cf Jn 5:39 below), especially in view of the fact that the entire OT pointed to the Logos, the Messiah. And in the present passage John is in effect presenting a contrast between Old and New, Moses and Jesus, Law and grace and truth. Even the Law was to have pointed Israel to Jesus for as Jesus Himself said “You search the Scriptures (in context this refers to the OT, including the Torah) because you think that in them you have eternal life; it is these that testify about Me." (John 5:39) Jesus Christ - The first use of His Name by John. John's only other use of this full Name is John 17:3 (cp Jn 20:31 where Jesus and Christ are separately used). John used the Name Jesus almost as many times as all the other Gospel writers combined (there are a total of 979 uses of Jesus in the NT, and John has 242 of these uses in his Gospel. Recall John's purpose… (John 20:31) but these have been written SO THAT (PURPOSE) you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name. Jesus - Used by John 242x in 233v (Matthew used Jesus 150x, Mark 81x, Lk 89x) - John 1:17, 29, 36ff, 42f, 45, 47f, 50; 2:1ff, 7, 11, 13, 19, 22, 24; 3:2f, 5, 10, 22; 4:1f, 6f, 10, 13, 17, 21, 26, 34, 40, 44, 47f, 50, 53f; 5:1, 6, 8, 13ff, 19; 6:1, 3, 5, 10f, 15, 17, 19, 22, 24, 26, 29, 32, 35, 42f, 53, 61, 64, 67, 70; 7:1, 6, 14, 16, 21, 28, 33, 37, 39; 8:1, 6, 10ff, 14, 19, 25, 28, 31, 34, 39, 42, 49, 54, 58f; 9:3, 11, 14, 35, 37, 39, 41; 10:6f, 23, 25, 32, 34; 11:4f, 9, 13f, 17, 20f, 23, 25, 30, 32f, 35, 38ff, 44, 46, 51, 54, 56; 12:1, 3, 7, 11f, 14, 16, 21ff, 30, 35f, 44; 13:1, 3, 7f, 10, 21, 23, 26f, 29, 31, 36, 38; 14:6, 9, 23; 16:19, 31; 17:1, 3; 18:1f, 4f, 7f, 11f, 15, 19f, 22f, 28, 32ff, 36f; 19:1, 5, 9, 11, 13, 17ff, 23, 25f, 28, 30, 33, 38, 40, 42; 20:2, 12, 14ff, 19, 21, 24, 26, 29ff; 21:1, 4f, 7, 10, 12ff, 17, 20ff, 25; Tenney - The contrast between law and grace as methods of God’s dealing with men is expressed here as plainly as in the Pauline writings (see Ro 5:20–21; Eph 2:8). The law represented God’s standard of righteousness; grace exhibited his attitude to human beings who found that they could not keep the law. This attitude was depicted in the person and life of Jesus. (The Expositor's Bible Commentary) Grace and truth - While these attributes were present in the Torah, they are consummated and reached their pinnacle in the incarnate Son of God. These divine gifts/attributes are fully realized in the Son Who gives grace (2Cor 12:9, 2Ti 2:1), something neither Moses nor the Torah could provide. In addition, the Son declared Himself to be the personification of truth (Jn 14:6). While grace and truth that come to man through Jesus Christ is clearly the "better way," the Law has not been discarded but in the New Covenant is written on our hearts (Jer 31:33). In fact in the Sermon on the Mount Jesus repeatedly alludes to the internal aspect of the law when He says “You have heard that it was said…But I tell you” (Mt 5:21–22, 27–28, 22:33–34, 38–39, 43–44). As Jesus Himself declared “Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill." (Mt 5:17) Paul amplifies Jesus' declaration explaining that "Christ is the end of the law for righteousness to everyone who believes." (Ro 10:4) As Paul says in Romans 6 believers "are not under law, but under grace." (Ro 6:14)
João 1:14-18
Wuest: Absolute deity in its essence no one has ever yet seen. God uniquely-begotten, He who is in the bosom of the Father, that One fully explained deity. Young's Literal:God no one hath ever seen; the only begotten Son, who is on the bosom of the Father -- he did declare. Seen: Jn 6:46 Ex 33:20 Dt 4:12 Mt 11:27 Lk 10:22 Col 1:15 1Ti 1:17 1Ti 6:16 1Jn 4:12,20 The only: Jn 1:14 Jn 3:16-18 1Jn 4:9 In the bosom: Jn 13:23 Pr 8:30 Isa 40:11 La 2:12 Lk 16:22,23 See John 1:18 Commentary for additional notes John 1 Resources - Multiple Sermons and Commentaries He has explained Him: Jn 12:41 Jn 14:9 Jn 17:6,26 Ge 16:13 Ge 18:33 Ge 32:28-30 Ge 48:15,16 Ex 3:4-6 Ex 23:21 Ex 33:18-23 Ex 34:5-7 Nu 12:8 Jos 5:13-15 6:1,2 Jdg 6:12-26 Jdg 13:20-23 Isa 6:1-3 Eze 1:26-28 Ho 12:3-5 Mt 11:27 Lk 10:22 1Jn 5:20 1 John 4:12 No one has seen God at any time; if we love one another, God abides in us, and His love is perfected in us. John 5:37 "And the Father who sent Me, He has borne witness of Me. You have neither heard His voice at any time, nor seen His form. John 6:46 “Not that anyone has seen the Father, except the One who is from God; He has seen the Father. John 8:19 And so they were saying to Him, "Where is Your Father?" Jesus answered, "You know neither Me, nor My Father; if you knew Me, you would know My Father also." John 14:9 Jesus said to him, "Have I been so long with you, and yet you have not come to know Me, Philip? He who has seen Me has seen the Father; how do you say, 'Show us the Father'? 10 "Do you not believe that I am in the Father, and the Father is in Me? The words that I say to you I do not speak on My own initiative, but the Father abiding in Me does His works. John 15:24 "If I had not done among them the works which no one else did, they would not have sin; but now they have both seen and hated Me and My Father as well. JESUS EXEGETES THE INVISIBLE GOD No one has seen God at any time - No one is absolute negation = "absolutely no one." The point is that no one has ever seen God, in His full and complete way (cf. Jn 6:46+), but some people did see partial revelations of God in the OT. However, most commentators feel that the One Who was seen in the OT was Christ, presenting Himself in a so-called pre-incarnate Theophany (or "Christophany") (See study of Angel of the LORD, almost certainly a Christophany). Later, John records under the inspiration of the Holy Spirit that the prophet Isaiah "saw His (Jesus') glory, and he spoke of Him." (Jn 12:41+, cp Isa 6:1-5+ = Isaiah declared "my eyes have seen the King, the LORD of hosts.") One reason no one had seen the essence of God was that to do so would have brought instant death (Ex. 33:20; cf. Ge. 32:30; Dt. 5:26; Jdg. 13:22) Paul writes that the essence of God is invisible = "Now to the King eternal, immortal, invisible, the only God, be honor and glory forever and ever. Amen." (1Tim 1:17), "Who Alone possesses immortality and dwells in unapproachable light, Whom no man has seen or can see. To Him be honor and eternal dominion! Amen." (1Ti 6:16) What Paul is saying is that no man has ever seen the very essence of God, or God in His essential nature. John is saying that the only way to see the inner nature of God is to see Jesus. Jesus Himself was asked by Philip “Lord, show us the Father, and it is enough for us.” (John 14:8) Jesus responded "Have I been so long with you, and yet you have not come to know Me, Philip? He who has seen Me has seen the Father; how can you say, ‘Show us the Father’?" (John 14:9) Let us fix our eyes on Jesus (Heb 12:2)!
João 1:15
Wuest: John is constantly bearing witness concerning Him and calls out aloud, saying, This One is He concerning whom I said, The One who comes after me was in existence before me because He preceded me, Young's Literal: 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;' Testified: A.M. 4030, A.D. 26, Jn 1:7,8,29-34, 3:26-36 5:33-36 Mt 3:11,13-17 Mk 1:7 Lk 3:16 He was: Jn 1:1,2,30, Jn 8:58, Jn 17:5 Pr 8:22 Isa 9:6 Mic 5:2 Php 2:6,7 Col 1:17 Heb 13:8 Rev 1:11,17,18 2:8 John 1 Resources - Multiple Sermons and Commentaries CAN I HEAR A WITNESS? John the Gospel writer first calls John the Baptizer to the witness stand to give his testimony. Recall that the purpose of John's Gospel is to testify that Jesus is the long expected Messiah... But these (Contrast = Jn 21:30) have been 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) Testified (3140) (martureo from martus = witness = one who has information or knowledge of something and can bring to light or confirm something. English = martyr) in its most basic sense refers to a legal witness. Thus the verb martureo means to be a witness, to testify, to give evidence, to give testimony, to bear record, to affirm that one has seen or heard or experienced something. The words testified related to fact, not opinion, as in a courtroom setting. As discussed below in the passive voice martureo takes on the sense of to be well testified of or to have a good report.
João 1:16
Wuest: for out of His fulness as a source we all received, and grace in exchange for grace. Young's Literal: and out of his fulness did we all receive, and grace over-against grace; Of his: Jn 3:34, Jn 15:1-5 Mt 3:11,14 Lk 21:15 Acts 3:12-16 Ro 8:9 1Co 1:4,5 Eph 4:7-12 Col 1:19, 2:3,9,10 1Pe 1:11 Grace upon grace: Zec 4:7 Mt 13:12 Ro 5:2,17,20 Eph 1:6-8 2:5-10 4:7 1Pe 1:2 Note: Origen and Luther took these words as John the Baptist's words. Indeed, John the Baptist was just quoted in the preceding passage, but most modern scholars feel that Jn 1:16-18 represents John the Gospel writer's comments. For - Always stop and interrogate this small but strategic term of explanation. Steven Cole favors John 1:16 as explaining John 1:14. Of His fullness - To what does this refer? John has just stated that Jesus is "full of grace and truth," and it certainly is reasonable that these blessings are those to which John refers, especially in view of his repetition of "grace upon grace" a phrase which speaks of abundant, sufficient grace.
João 1:16
Wuest - The word “fulness” is pleroma. Thayer gives the following: “that which is or has been filled; used of a ship inasmuch as it is filled (i.e., manned) with sailors, rowers, and soldiers; in the NT, the body of believers, as that which is filled with the presence, power, agency, riches of God and of Christ.” Alford says, “the meaning being, that the Church, being the Body of Christ, is dwelt in and filled with God: it is His pleroma (fulness) in an especial manner—His fulness abides in it and is exemplified by it.” Salmond (Expositor's Greek Testament) Pleroma is to be taken in the passive sense here, as is done by most commentators, and the idea is that the Church is not only Christ’s body but that which is filled by Him. In Col 1:19, 2:9, the whole pleroma or every plenitude of the Godhead, the very fulness of the Godhead, the totality of the divine powers and qualities, is said to be recognized as Framer and Governor of the world, and there is neither need nor place for any intermediate beings as agents in those works of creating, upholding and administering. Here the conception is that this plenitude of the divine powers and qualities which is in Christ is imparted by Him to His Church, so that the latter is pervaded by His presence, animated by His life, filled with His gifts and energies and graces. He is the sole Head of the universe, which is supplied by Him with all that is needed for its being and order. He is also the sole Head of the Church, which receives from Him what He Himself possesses, and is endowed by Him with all that it requires for the realization of its vocation.” “The all things” is “the whole system of things, made by Christ, and having in Him the ground of its being, its continuance, its order (Heb. 1:3, Col. 1:16, 17, 1Cor. 8:6), ‘with all things,’...the universe itself and all the things that make its fulness." (Commentary) Eph 3:19 and to know the love of Christ which surpasses knowledge, that you may be filled up to all the fullness of God.
João 1:17
Wuest: Because the law through the intermediate agency of Moses was given, the aforementioned grace and the truth came through Jesus Christ. Young's Literal: for the law through Moses was given, the grace and the truth through Jesus Christ did come; The law: Jn 5:45 9:29 Ex 20:1-17 Dt 4:44 5:1 33:4 Acts 7:38 28:23 Ro 3:19,20 5:20,21 2Co 3:7-10 Gal 3:10-13,17 Heb 3:5,6 8:8-12 Grace: Jn 8:32 14:6 Ge 3:15 22:18 Ps 85:10 89:1,2 98:3 Mic 7:20 Lk 1:54,55,68-79 Acts 13:34-39 Ro 3:21-26 5:21 6:14 15:8-12 2Co 1:20 Heb 9:22 10:4-10 11:39,40 Rev 5:8-10 7:9-17 For (term of explanation) - Steven Cole sees this as John's elaboration (explanation) "on the fact (from John 1:14) that Jesus is also full of truth." The Law was given - Strictly speaking the Law referred to the Torah (Genesis through Deuteronomy), but in this context probably is a reference to the entire OT (cf Jn 5:39 below), especially in view of the fact that the entire OT pointed to the Logos, the Messiah. And in the present passage John is in effect presenting a contrast between Old and New, Moses and Jesus, Law and grace and truth. Even the Law was to have pointed Israel to Jesus for as Jesus Himself said “You search the Scriptures (in context this refers to the OT, including the Torah) because you think that in them you have eternal life; it is these that testify about Me." (John 5:39) Jesus declared "Do not think that I will accuse you before the Father; the one who accuses you is Moses, in whom you have set your hope." (Jn 5:45) Through Moses Dt 4:44 Now this is the law which Moses set before the sons of Israel; Dt 5:1 Then Moses summoned all Israel, and said to them, "Hear, O Israel, the statutes and the ordinances which I am speaking today in your hearing, that you may learn them and observe them carefully. D L Moody - The Law begins with commands and ends with blessings; but the blessings are fruit upon lofty branches, which fallen man can never reach: he cannot and will not climb the tree. The Gospel, on the contrary, begins with promises, and promises give birth to precepts. The Law demands justice; the Gospel delights in mercy through satisfied justice. Moses blesses the law-doer; Jesus pardons the guilty and saves the lost. Grace (5485)(charis from from chairo = to rejoice. English = charity. Beggars need "charity" even as sinners need grace, for we are all spiritual paupers outside of Christ, but "God gives where He finds empty hands"-Augustine [cp Mt 5:3-note]) is a word which defies a simple definition but at its core conveys the sense of favor while the specific nuances of charis depend on the context in which it is used. Someone has written that the word grace is probably the greatest word in the Scriptures, even greater even than “love,” because grace is love in action, and therefore includes it. It is hardly too much to say that God has in no word uttered Himself and all that was in His heart more distinctly than in this word grace (charis)! Truth (225)(aletheia from a = indicates following word has the opposite meaning ~ without + lanthano= to be hidden or concealed, to escape notice, cp our English "latent" from Latin = to lie hidden) has the literal sense of that which contains nothing hidden. Aletheia is that which is not concealed. Aletheia is that which that is seen or expressed as it really is. The basic understanding of aletheia is that it is the manifestation of a hidden reality (eg, click discussion of Jesus as "the Truth"). Truth then is the correspondence between a reality and a declaration which professes to set forth or describe the reality. Jesus (2424)(Iesous is transliteration of the Greek Iesous, which in turn is the transliteration of the Hebrew name Jehoshua (Yehoshua) or Jeshua (Yeshua) which mean Jehovah is help or Jehovah is salvation. Stated another way the Greek Iesous corresponds to the OT Jehoshua (Yehoshua) which is contracted as Jeshua (Yeshua) NET Note on Jesus - The Greek form of the name Iēsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “LORD” in the OT). Christ (5547)(Christos from chrio = to rub or anoint, consecrate to an office) means one who has been anointed, symbolizing appointment to a task. The majority of the NT uses refer to Jesus (exceptions = "false Christs" - Mt 24:24, Mk 13:22). Jesus Christ - The first use of His Name by John. John's only other use of this full Name is John 17:3 (cp Jn 20:31 where Jesus and Christ are separately used). John used the Name Jesus almost as many times as all the other Gospel writers combined (there are a total of 979 uses of Jesus in the NT, and John has 242 of these uses in his Gospel. Recall John's purpose... (John 20:31-note) but these have been written SO THAT (PURPOSE) you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name. Jesus - Used by John 242x in 233v (Matthew used Jesus 150x, Mark 81x, Lk 89x) - John 1:17, 29, 36ff, 42f, 45, 47f, 50; 2:1ff, 7, 11, 13, 19, 22, 24; 3:2f, 5, 10, 22; 4:1f, 6f, 10, 13, 17, 21, 26, 34, 40, 44, 47f, 50, 53f; 5:1, 6, 8, 13ff, 19; 6:1, 3, 5, 10f, 15, 17, 19, 22, 24, 26, 29, 32, 35, 42f, 53, 61, 64, 67, 70; 7:1, 6, 14, 16, 21, 28, 33, 37, 39; 8:1, 6, 10ff, 14, 19, 25, 28, 31, 34, 39, 42, 49, 54, 58f; 9:3, 11, 14, 35, 37, 39, 41; 10:6f, 23, 25, 32, 34; 11:4f, 9, 13f, 17, 20f, 23, 25, 30, 32f, 35, 38ff, 44, 46, 51, 54, 56; 12:1, 3, 7, 11f, 14, 16, 21ff, 30, 35f, 44; 13:1, 3, 7f, 10, 21, 23, 26f, 29, 31, 36, 38; 14:6, 9, 23; 16:19, 31; 17:1, 3; 18:1f, 4f, 7f, 11f, 15, 19f, 22f, 28, 32ff, 36f; 19:1, 5, 9, 11, 13, 17ff, 23, 25f, 28, 30, 33, 38, 40, 42; 20:2, 12, 14ff, 19, 21, 24, 26, 29ff; 21:1, 4f, 7, 10, 12ff, 17, 20ff, 25; Tenney - The contrast between law and grace as methods of God’s dealing with men is expressed here as plainly as in the Pauline writings (see Ro 5:20–21; Eph 2:8). The law represented God’s standard of righteousness; grace exhibited his attitude to human beings who found that they could not keep the law. This attitude was depicted in the person and life of Jesus. (The Expositor's Bible Commentary) Grace and truth - While these attributes were present in the Torah, they are consummated and reached their pinnacle in the incarnate Son of God. These divine gifts/attributes are fully realized in the Son Who gives grace (2Cor 12:9, 2Ti 2:1), something neither Moses nor the Torah could provide. In addition, the Son declared Himself to be the personification of truth (Jn 14:6). While grace and truth that come to man through Jesus Christ is clearly the "better way," the Law has not been discarded but in the New Covenant is written on our hearts (Jer 31:33). In fact in the Sermon on the Mount Jesus repeatedly alludes to the internal aspect of the law when He says “You have heard that it was said.…But I tell you” (Mt 5:21–22, 27–28, 22:33–34, 38–39, 43–44). As Jesus Himself declared “Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill." (Mt 5:17) Paul amplifies Jesus' declaration explaining that "Christ is the end of the law for righteousness to everyone who believes." (Ro 10:4) As Paul says in Romans 6 believers "are not under law, but under grace." (Ro 6:14)
João 1:18
Wuest: Absolute deity in its essence no one has ever yet seen. God uniquely-begotten, He who is in the bosom of the Father, that One fully explained deity. Young's Literal:God no one hath ever seen; the only begotten Son, who is on the bosom of the Father -- he did declare. Seen: Jn 6:46 Ex 33:20 Dt 4:12 Mt 11:27 Lk 10:22 Col 1:15 1Ti 1:17 1Ti 6:16 1Jn 4:12,20 The only: Jn 1:14 Jn 3:16-18 1Jn 4:9 In the bosom: Jn 13:23 Pr 8:30 Isa 40:11 La 2:12 Lk 16:22,23 He has explained Him: Jn 12:41 Jn 14:9 Jn 17:6,26 Ge 16:13 Ge 18:33 Ge 32:28-30 Ge 48:15,16 Ex 3:4-6 Ex 23:21 Ex 33:18-23 Ex 34:5-7 Nu 12:8 Jos 5:13-15 6:1,2 Jdg 6:12-26 Jdg 13:20-23 Isa 6:1-3 Eze 1:26-28 Ho 12:3-5 Mt 11:27 Lk 10:22 1Jn 5:20 JESUS EXEGETES THE INVISIBLE GOD No one has seen God at any time - No one is absolute negation = "absolutely no one." The point is that no one has ever seen God, in His full and complete way (cf. Jn 6:46), but some people did see partial revelations of God in the OT. However, most commentators feel that the One Who was seen in the OT was Christ, presenting Himself in a so-called pre-incarnate Theophany (or "Christophany") (See study of Angel of the LORD, almost certainly a Christophany). Later, John records under the inspiration of the Holy Sprit that the prophet Isaiah "saw His (Jesus') glory, and he spoke of Him." (Jn 12:41, cp Isa 6:1-5 = Isaiah declared "my eyes have seen the King, the LORD of hosts.") Even Moses did not see God but only His glory (Ex 33:20). Numerous passages emphasize that no one has seen the Father... 1John 4:12 No one has seen God at any time; if we love one another, God abides in us, and His love is perfected in us. John 5:37 "And the Father who sent Me, He has borne witness of Me. You have neither heard His voice at any time, nor seen His form. John 6:46 “Not that anyone has seen the Father, except the One who is from God; He has seen the Father. John 8:19 And so they were saying to Him, "Where is Your Father?" Jesus answered, "You know neither Me, nor My Father; if you knew Me, you would know My Father also." John 14:9 Jesus said to him, "Have I been so long with you, and yet you have not come to know Me, Philip? He who has seen Me has seen the Father; how do you say, 'Show us the Father'? 10 "Do you not believe that I am in the Father, and the Father is in Me? The words that I say to you I do not speak on My own initiative, but the Father abiding in Me does His works. John 15:24 "If I had not done among them the works which no one else did, they would not have sin; but now they have both seen and hated Me and My Father as well. One reason no one had seen the essence of God was that to do so would have brought instant death (Ex. 33:20; cf. Ge. 32:30; Dt. 5:26; Jdg. 13:22) Paul writes that the essence of God is invisible = "Now to the King eternal, immortal, invisible, the only God, be honor and glory forever and ever. Amen." (1Tim 1:17), "Who Alone possesses immortality and dwells in unapproachable light, Whom no man has seen or can see. To Him be honor and eternal dominion! Amen." (1Ti 6:16) What Paul is saying is that no man has ever seen the very essence of God, or God in His essential nature. John is saying that the only way to see the inner nature of God is to see Jesus. Jesus Himself was asked by Philip “Lord, show us the Father, and it is enough for us.” (John 14:8) Jesus responded "Have I been so long with you, and yet you have not come to know Me, Philip? He who has seen Me has seen the Father; how can you say, ‘Show us the Father’?" (John 14:9) Let us fix our eyes on Jesus (Heb 12:2)!