Religions > Bible > INTRO CORRECTED: The Deity of Jesus Christ As Taught In John 1:1,14
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Religions > Bible |
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"Carl" |
| Date: |
12 Jun 2007 01:05:50 PM |
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INTRO CORRECTED: The Deity of Jesus Christ As Taught In John 1:1,14 |
There are a few on Usenet who continue to promote the notion that John
1:1,14 does not teach the deity of Jesus Christ. They make claims with no
merit nor substance. However the scriptures do teach the deity of Jesus
Christ and John 1:1,14 is one of the clearest passages teaching it so it's
no surprise that deniers of Jesus's deity would aim at John 1:1,14 so
vehemently. Here are several reputable sources, all agreeing that John
1:1,14 teaches the deity of Jesus Christ. Feel free to copy-and-paste it to
have on hand.
May God bless,
Carl
website -- http://www.nettally.com/saints/
blog -- http://www.anniemayhem.com/cgi-bin/wordpress/
---
John 1:1, 14
1 In the beginning was the Word, and the Word was with God, and the Word was
God.
14 The Word became flesh and made his dwelling among us. We have seen his
glory, the glory of the One and Only, who came from the Father, full of
grace and truth.
NIV
1 In the beginning was the Word, and the Word was with God, and the Word was
God.
14 And the Word was made flesh, and dwelt among us, (and we beheld his
glory, the glory as of the only begotten of the Father,) full of grace and
truth.
KJV
1 In the beginning was the Word, and the Word was with God, and the Word was
God.
14And the Word became flesh and dwelt among us, and we beheld His glory, the
glory as of the only begotten of the Father, full of grace and truth.
NKJV
1 In the beginning was the Word, and the Word was with God, and the Word was
God.
14 And the Word became flesh, and dwelt among us, and we saw His glory,
glory as of the only begotten from the Father, full of grace and truth.
NASU
1 In the beginning was the Word, and the Word was with God, and the Word was
God.
14 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.
ASV
1 In the beginning was the Word, and the Word was with God, and the Word was
God.
14 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.
NASB
1 In the beginning was the Word, and the Word was with God, and the Word was
God;
14 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.
YLT
---
John 1:1-5
The divinity of Christ
Austin says (de Civitate Dei, lib. 10, cap. 29) that his friend Simplicius
told him he had heard a Platonic philosopher say that these first verses of
St. John's gospel were worthy to be written in letters of gold. The learned
Francis Junius, in the account he gives of his own life, tells how he was in
his youth infected with loose notions in religion, and by the grace of God
was wonderfully recovered by reading accidentally these verses in a bible
which his father had designedly laid in his way. He says that he observed
such a divinity in the argument, such an authority and majesty in the style,
that his flesh trembled, and he was struck with such amazement that for a
whole day he scarcely knew where he was or what he did; and thence he dates
the beginning of his being religious. Let us enquire what there is in those
strong lines. The evangelist here lays down the great truth he is to prove,
that Jesus Christ is God, one with the Father.
Observe,
I. Of whom he speaks - The Word - ho logos. This is an idiom peculiar to
John's writings. See 1 John 1:1; 5:7; Rev 19:13. Yet some think that Christ
is meant by the Word in Acts 20:32; Heb 4:12; Luke 1:2. The Chaldee
paraphrase very frequently calls the Messiah Memra-the Word of Jehovah, and
speaks of many things in the Old Testament, said to be done by the Lord, as
done by that Word of the Lord. Even the vulgar Jews were taught that the
Word of God was the same with God. The evangelist, in the close of his
discourse (v. 18), plainly tells us why he calls Christ the Word-because he
is the only begotten Son, who is in the bosom of the Father, and has
declared him. Word is two-fold: logos endiathetos - word conceived; and
logos prophorikos - word uttered. The logos ho eso and ho exo, ratio and
oratio-intelligence and utterance.
1. There is the word conceived, that is, thought, which is the first and
only immediate product and conception of the soul (all the operations of
which are performed by thought), and it is one with the soul. And thus the
second person in the Trinity is fitly called the Word; for he is the
first-begotten of the Father, that eternal essential Wisdom which the Lord
possessed, as the soul does its thought, in the beginning of his way, Prov
8:22. There is nothing we are more sure of than that we think, yet nothing
we are more in the dark about than how we think; who can declare the
generation of thought in the soul? Surely then the generations and births of
the eternal mind may well be allowed to be great mysteries of godliness, the
bottom of which we cannot fathom, while yet we adore the depth.
2. There is the word uttered, and this is speech, the chief and most natural
indication of the mind. And thus Christ is the Word, for by him God has in
these last days spoken to us (Heb 1:2), and has directed us to hear him,
Matt 17:5. He has made known God's mind to us, as a man's word or speech
makes known his thoughts, as far as he pleases, and no further. Christ is
called that wonderful speaker (see notes on Dan 8:13), the speaker of things
hidden and strange. He is the Word speaking from God to us, and to God for
us. John Baptist was the voice, but Christ the Word: being the Word, he is
the Truth, the Amen, the faithful Witness of the mind of God.
II. What he saith of him, enough to prove beyond contradiction that he is
God. He asserts,
1. His existence in the beginning: In the beginning was the Word. This
bespeaks his existence, not only before his incarnation, but before all
time. The beginning of time, in which all creatures were produced and
brought into being, found this eternal Word in being. The world was from the
beginning, but the Word was in the beginning. Eternity is usually expressed
by being before the foundation of the world. The eternity of God is so
described (Ps 90:2), Before the mountains were brought forth. So Prov 8:23.
The Word had a being before the world had a beginning. He that was in the
beginning never began, and therefore was ever, achronos - without beginning
of time. So Nonnus.
2. His co-existence with the Father: The Word was with God, and the Word was
God. Let none say that when we invite them to Christ we would draw them from
God, for Christ is with God and is God; it is repeated in v. 2: the same,
the very same that we believe in and preach, was in the beginning with God,
that is, he was so from eternity. In the beginning the world was from God,
as it was created by him; but the Word was with God, as ever with him. The
Word was with God,
(1.) In respect of essence and substance; for the Word was God: a distinct
person or substance, for he was with God; and yet the same in substance, for
he was God, Heb 1:3.
(2.) In respect of complacency and felicity. There was a glory and happiness
which Christ had with God before the world was (John 17:5), the Son
infinitely happy in the enjoyment of his Father's bosom, and no less the
Father's delight, the Son of his love, Prov 8:30.
(3.) In respect of counsel and design. The mystery of man's redemption by
this Word incarnate was hid in God before all worlds, Eph 3:9. He that
undertook to bring us to God (1 Peter 3:18) was himself from eternity with
God; so that this grand affair of man's reconciliation to God was concerted
between the Father and Son from eternity, and they understand one another
perfectly well in it, Zech 6:13; Matt 11:27. He was by him as one brought up
with him for this service, Prov 8:30. He was with God, and therefore is said
to come forth from the Father.
3. His agency in making the world, v. 3. This is here,
(1.) Expressly asserted: All things were made by him. He was with God, not
only so as to be acquainted with the divine counsels from eternity, but to
be active in the divine operations in the beginning of time. Then was I by
him, Prov 8:30. God made the world by a word (Ps 33:6) and Christ was the
Word. By him, not as a subordinate instrument, but as a co-ordinate agent,
God made the world (Heb 1:2), not as the workman cuts by his axe, but as the
body sees by the eye.
(2.) The contrary is denied: Without him was not any thing made that was
made, from the highest angel to the meanest worm. God the Father did nothing
without him in that work. Now,
[1.] This proves that he is God; for he that built all things is God, Heb
3:4. The God of Israel often proved himself to be God with this, that he
made all things: Isa 40:12,28; 41:4; and see Jer 10:11-12.
[2.] This proves the excellency of the Christian religion, that the author
and founder of it is the same that was the author and founder of the world.
How excellent must that constitution needs be which derives its institution
from him who is the fountain of all excellency! When we worship Christ, we
worship him to whom the patriarchs gave honour as the Creator of the world,
and on whom all creatures depend.
[3.] This shows how well qualified he was for the work of our redemption and
salvation. Help was laid upon one that was mighty indeed; for it was laid
upon him that made all things; and he is appointed the author of our bliss
who was the author of our being.
4. The original of life and light that is in him: In him was life, v. 4.
This further proves that he is God, and every way qualified for his
undertaking; for,
(1.) He has life in himself; not only the true God, but the living God. God
is life; he swears by himself when he saith, As I live.
(2.) All living creatures have their life in him; not only all the matter of
the creation was made by him, but all the life too that is in the creation
is derived from him and supported by him. It was the Word of God that
produced the moving creatures that had life, Gen 1:20; Acts 17:25. He is
that Word by which man lives more than by bread, Matt 4:4.
(3.) Reasonable creatures have their light from him; that life which is the
light of men comes from him. Life in man is something greater and nobler
than it is in other creatures; it is rational, and not merely animal. When
man became a living soul, his life was light, his capacities such as
distinguished him from, and dignified him above, the beasts that perish. The
spirit of a man is the candle of the Lord, and it was the eternal Word that
lighted this candle. The light of reason, as well as the life of sense, is
derived from him, and depends upon him. This proves him fit to undertake our
salvation; for life and light, spiritual and eternal life and light, are the
two great things that fallen man, who lies so much under the power of death
and darkness, has need of. From whom may we better expect the light of
divine revelation than from him who gave us the light of human reason? And
if, when God gave us natural life, that life was in his Son, how readily
should we receive the gospel-record, that he hath given us eternal life, and
that life too is in his Son!
5. The manifestation of him to the children of men. It might be objected, If
this eternal Word was all in all thus in the creation of the world, whence
is it that he has been so little taken notice of and regarded? To this he
answers (v. 5), The light shines, but the darkness comprehends it not.
Observe,
(1.) The discovery of the eternal Word to the lapsed world, even before he
was manifested in the flesh: The light shineth in darkness. Light is
self-evidencing, and will make itself known; this light, whence the light of
men comes, hath shone, and doth shine.
[1.] The eternal Word, as God, shines in the darkness of natural conscience.
Though men by the fall are become darkness, yet that which may be known of
God is manifested in them; see Rom 1:19-20. The light of nature is this
light shining in darkness. Something of the power of the divine Word, both
as creating and as commanding, all mankind have an innate sense of; were it
not for this, earth would be a hell, a place of utter darkness; blessed be
God, it is not so yet.
[2.] The eternal Word, as Mediator, shone in the darkness of the
Old-Testament types and figures, and the prophecies and promises which were
of the Messiah from the beginning. He that had commanded the light of this
world to shine out of darkness was himself long a light shining in darkness;
there was a veil upon this light, 2 Cor 3:13.
(2.) The disability of the degenerate world to receive this discovery: The
darkness comprehended it not; the most of men received the grace of God in
these discoveries in vain.
[1.] The world of mankind comprehended not the natural light that was in
their understandings, but became vain in their imaginations concerning the
eternal God and the eternal Word, Rom 1:21,28. The darkness of error and sin
overpowered and quite eclipsed this light. God spoke once, yea twice, but
man perceived it not, Job 33:14.
[2.] The Jews, who had the light of the Old Testament, yet comprehended not
Christ in it. As there was a veil upon Moses's face, so there was upon the
people's hearts. In the darkness of the types and shadows the light shone;
but such as the darkness of their understandings that they could not see it.
It was therefore requisite that Christ should come, both to rectify the
errors of the Gentile world and to improve the truths of the Jewish church.
John 1:6-14
Christ's incarnation
The evangelist designs to bring in John Baptist bearing an honourable
testimony to Jesus Christ, Now in these verses, before he does this,
I. He gives us some account of the witness he is about to produce. His name
was John, which signifies gracious; his conversation was austere, but he was
not the less gracious. Now,
1. We are here told concerning him, in general, that he was a man sent of
God. The evangelist had said concerning Jesus Christ that he was with God
and that he was God; but here concerning John that he was a man, a mere man.
God is pleased to speak to us by men like ourselves. John was a great man,
but he was a man, a son of man; he was sent from God, he was God's
messenger, so he is called, Mal 3:1. God gave him both his mission and his
message, both his credentials and his instructions. John wrought no miracle,
nor do we find that he had visions and revelations; but the strictness and
purity of his life and doctrine, and the direct tendency of both to reform
the world, and to revive the interests of God's kingdom among men, were
plain indications that he was sent of God.
2. We are here told what his office and business were (v. 7): The same came
for a witness, an eye-witness, a leading witness. He came eis martyrian -
for a testimony. The
legal institutions had been long a testimony for God in the Jewish church.
By them revealed religion was kept up; hence we read of the tabernacle of
the testimony, the ark of the testimony, the law and the testimony: but now
divine revelation is to be turned into another channel; now the testimony of
Christ is the testimony of God, 1 Cor 1:6; 2:1. Among the Gentiles, God
indeed had not left himself without witness (Acts 14:17), but the Redeemer
had no testimonies borne him among them. There was a profound silence
concerning him, till John Baptist came for a witness to him. Now observe,
(1.) The matter of his testimony: He came to bear witness to the light.
Light is a thing which witnesses for itself, and carries its own evidence
along with it; but to those who shut their eyes against the light it is
necessary there should be those that bear witness to it. Christ's light
needs not man's testimony, but the world's darkness does. John was like the
night watchman that goes round the town, proclaiming the approach of the
morning light to those that have closed their eyes, and are not willing
themselves to observe it; or like that watchman that was set to tell those
who asked him what of the night that the morning comes, and, if you will
enquire, enquire ye, Isa 21:11-12. He was sent of God to tell the world that
the long-looked-for Messiah was now come, who should be a light to enlighten
the Gentiles and the glory of his people Israel; and to proclaim that
dispensation at hand which would bring life and immortality to light.
(2.) The design of his testimony: That all men through him might believe;
not in him, but in Christ, whose way he was sent to prepare. He taught men
to look through him, and pass through him, to Christ; through the doctrine
of repentance for sin to that of faith in Christ. He prepared men for the
reception and entertainment of Christ and his gospel, by awakening them to a
sight and sense of sin; and that, their eyes being thereby opened, they
might be ready to admit those beams of divine light which, in the person and
doctrine of the Messiah, were now ready to shine in their faces. If they
would but receive this witness of man, they would soon find that the witness
of God was greater, 1 John 5:9. See John 10:41. Observe, it was designed
that all men through him might believe, excluding none from the kind and
beneficial influences of his ministry that did not exclude themselves, as
multitudes did, who rejected the counsel of God against themselves, and so
received the grace of God in vain.
3. We are here cautioned not to mistake him for the light who only came to
bear witness to it (v. 8): He was not that light that was expected and
promised, but only was sent to bear witness of that great and ruling light.
He was a star, like that which guided the wise men to Christ, a morning
star; but he was not the Sun; not the Bridegroom, but a friend of the
Bridegroom; not the Prince, but his harbinger. There were those who rested
in John's baptism, and looked no further, as those Ephesians, Acts 19:3. To
rectify this mistake, the evangelist here, when he speaks very honourably of
him, yet shows that he must give place to Christ. He was great as the
prophet of the Highest, but not the Highest himself. Note, We must take heed
of over-valuing ministers, as well as of under-valuing them; they are not
our lords, nor have they dominion over our faith, but ministers by whom we
believe, stewards of our Lord's house. We must not give up ourselves by an
implicit faith to their conduct, for they are not that light; but we must
attend to, and receive, their testimony; for they are sent to bear witness
of that light; so then let us esteem them, and not otherwise. Had John
pretended to be that light he had not been so much as a faithful witness of
that light. Those who usurp the honour of Christ forfeit the honour of being
the servants of Christ; yet John was very serviceable as a witness to the
light, though he was not that light. Those may be of great use to us who yet
shine with a borrowed light.
II. Before he goes on with John's testimony, he returns to give us a further
account of this Jesus to whom John bore record. Having shown in the
beginning of the chapter the glories of his Godhead, he here comes to show
the graces of his incarnation, and his favours to man as Mediator.
1. Christ was the true Light (v. 9); not as if John Baptist were a false
light, but, in comparison with Christ, he was a very small light. Christ is
the great light that deserves to be called so. Other lights are but
figuratively and equivocally called so: Christ is the true light. The
fountain of all knowledge and of all comfort must needs be the true light.
He is the true light, for proof of which we are not referred to the
emanations of his glory in the invisible world (the beams with which he
enlightens that), but to those rays of his light which are darted downwards,
and with which this dark world of ours is enlightened. But how does Christ
enlighten every man that comes into the world?
(1.) By his creating power he enlightens every man with the light of reason;
that life which is the light of men is from him; all the discoveries and
directions of reason, all the comfort it gives us, and all the beauty it
puts upon us, are from Christ.
(2.) By the publication of his gospel to all nations he does in effect
enlighten every man. John Baptist was a light, but he enlightened only
Jerusalem and Judea, and the region round about Jordan, like a candle that
enlightens one room; but Christ is the true light, for he is a light to
enlighten the Gentiles. His everlasting gospel is to be preached to every
nation and language, Rev 14:6. Like the sun which enlightens every man that
will open his eyes, and receive its light (Ps 19:6), to which the preaching
of the gospel is compared. See Rom 10:18. Divine revelation is not now to be
confined, as it had been, to one people, but to be diffused to all people,
Matt 5:15.
(3.) By the operation of his Spirit and grace he enlightens all those that
are enlightened to salvation; and those that are not enlightened by him
perish in darkness. The light of the knowledge of the glory of God is said
to be in the face of Jesus Christ, and is compared with that light which was
at the beginning commanded to shine out of darkness, and which enlightens
every man that comes into the world. Whatever light any man has, he is
indebted to Christ for it, whether it be natural or supernatural.
2. Christ was in the world, v. 10. He was in the world, as the essential
Word, before his incarnation, upholding all things; but this speaks of his
being in the world when he took our nature upon him, and dwelt among us; see
John 16:28. I am come into the world. The Son of the Highest was here in
this lower world; that light in this dark world; that holy thing in this
sinful polluted world. He left a world of bliss and glory, and was here in
this melancholy miserable world. He undertook to reconcile the world to God,
and therefore was in the world, to treat about it, and settle that affair;
to satisfy God's justice for the world, and discover God's favour to the
world. He was in the world, but not of it, and speaks with an air of triumph
when he can say, Now I am no more in it, John 17:11. The greatest honour
that ever was put upon this world, which is so mean and inconsiderable a
part of the universe, was that the Son of God was once in the world; and, as
it should engage our affections to things above that there Christ is, so it
should reconcile us to our present abode in this world that once Christ was
here. He was in the world for awhile, but it is spoken of as a thing past;
and so it will be said of us shortly, We were in the world. O that when we
are here no more we may be where Christ is! Now observe here,
(1.) What reason Christ had to expect the most affectionate and respectful
welcome possible in this world; for the world was made by him. Therefore he
came to save a lost world because it was a world of his own making. Why
should he not concern himself to revive the light that was of his own
kindling, to restore a life of his own infusing, and to renew the image that
was originally of his own impressing? The world was made by him, and
therefore ought to do him homage.
(2.) What cold entertainment he met with, notwithstanding: The world knew
him not. The great Maker, Ruler, and Redeemer of the world was in it, and
few or none of the inhabitants of the world were aware of it. The ox knows
his owner, but the more brutish world did not. They did not own him, did not
bid him welcome, because they did not know him; and they did not know him
because he did not make himself known in the way that they expected-in
external glory and majesty. His kingdom came not with observation, because
it was to be a kingdom of trail and probation. When he shall come as a Judge
the world shall know him.
3. He came to his own (v. 11); not only to the world, which was his own, but
to the people of Israel, that were peculiarly his own above all people; of
them he came, among them he lived, and to them he was first sent. The Jews
were at this time a mean despicable people; the crown was fallen from their
head; yet, in remembrance of the ancient covenant, bad as they were, and
poor as they were, Christ was not ashamed to look upon them as his own. Ta
idia - his own things; not tous idious - his own persons, as true believers
are called, John 13:1. The Jews were his, as a man's house, and lands, and
goods are his, which he uses and possesses; but believers are his as a man's
wife and children are his own, which he loves and enjoys. He came to his
own, to seek and save them, because they were his own. He was sent to the
lost sheep of the house of Israel, for it was he whose own the sheep were.
Now observe,
(1.) That the generality rejected him: His own received him not. He had
reason to expect that those who were his own should have bidden him welcome,
considering how great the obligations were which they lay under to him, and
how fair the opportunities were which they had of coming to the knowledge of
him. They had the oracles of God, which told them beforehand when and where
to expect him, and of what tribe and family he should arise. He came among
them himself, introduced with signs and wonders, and himself the greatest;
and therefore it is not said of them, as it was of the world (v. 10), that
they knew him not; but his own, though they could not but know him, yet
received him not; did not receive his doctrine, did not welcome him as the
Messiah, but fortified themselves against him. The chief priests, that were
in a particular manner his own (for the Levites were God's tribe), were
ring-leaders in this contempt put upon him. Now this was very unjust,
because they were his own, and therefore he might command their respect; and
it was very unkind and ungrateful, because he came to them, to seek and save
them, and so to court their respect. Note, Many who in profession are
Christ's own, yet do not receive him, because they will not part with their
sins, nor have him to reign over them.
(2.) That yet there was a remnant who owned him, and were faithful to him.
Though his own received him not, yet there were those that received him (v.
12): But as many as received him. Though Israel were not gathered, yet
Christ was glorious. Though the body of that nation persisted and perished
in unbelief, yet there were many of them that were wrought upon to submit to
Christ, and many more that were not of that fold. Observe here,
[1.] The true Christian's description and property; and that is, that he
receives Christ, and believes on his name; the latter explains the former.
Note, First, To be a Christian indeed is to believe on Christ's name; it is
to assent to the gospel discovery, and consent to the gospel proposal,
concerning him. His name is the Word of God; the King of kings, the Lord our
righteousness; Jesus a Saviour. Now to believe on his name is to acknowledge
that he is what these great names bespeak him to be, and to acquiesce in it,
that he may be so to us. Secondly, Believing in Christ's name is receiving
him as a gift from God. We must receive his doctrine as true and good;
receive his law as just and holy; receive his offers as kind and
advantageous; and we must receive the image of his grace, and impressions of
his love, as the governing principle of our affections and actions.
[2.] The true Christian's dignity and privilege are twofold:-
First, The privilege of adoption, which takes them into the number of God's
children: To them gave he power to become the sons of God. Hitherto, the
adoption pertained to the Jews only (Israel is my son, my first-born); but
now, by faith in Christ, Gentiles are the children of God, Gal 3:26. They
have power, exousian - authority; for no man taketh this power to himself,
but he who is authorized by the gospel charter. To them gave he a right; to
them gave he this pre-eminence. This power have all the saints. Note,
1. It is the unspeakable privilege of all good Christians, that they are
become the children of God. They were by nature children of wrath, children
of this world. If they be the children of God, they become so, are made so
Fiunt, non nascuntur Christiani-Persons are not born Christians, but made
such. - Tertullian . Behold what manner of love is this, 1 John 3:1. God
calls them his children, they call him Father, and are entitled to all the
privileges of children, those of their way and those of their home.
2. The privilege of adoption is entirely owing to Jesus Christ; he gave this
power to them that believe on his name. God is his Father, and so ours; and
it is by virtue of our espousals to him, and union with him, that we stand
related to God as a Father. It was in Christ that we were predestinated to
the adoption; from him we receive both the character and the Spirit of
adoption, and he is the first-born among many brethren. The Son of God
became a Son of man, that the sons and daughters of men might become the
sons and daughters of God Almighty.
Secondly, The privilege of regeneration (v. 13): Which were born. Note, All
the children of God are born again; all that are adopted are regenerated.
This real change evermore attends that relative one. Wherever God confers
the dignity of children, he creates the nature and disposition of children.
Men cannot do so when they adopt. Now here we have an account of the
original of this new birth.
1. Negatively.
(1.) It is not propagated by natural generation from our parents. It is not
of blood, nor of the will of the flesh, nor of corruptible seed, 1 Peter
1:23. Man is called flesh and blood, because thence he has his original: but
we do not become the children of God as we become the children of our
natural parents. Note, Grace does not run in the blood, as corruption does.
Man polluted begat a son in his own likeness (Gen 5:3); but man sanctified
and renewed does not beget a son in that likeness. The Jews gloried much in
their parentage, and the noble blood that ran in their veins: We are
Abraham's seed; and therefore to them pertained the adoption because they
were born of that blood; but this New-Testament adoption is not founded in
any such natural relation.
(2.) It is not produced by the natural power of our own will. As it is not
of blood, nor of the will of the flesh, so neither is it of the will of man,
which labours under a moral impotency of determining itself to that which is
good; so that the principles of the divine life are not of our own planting,
it is the grace of God that makes us willing to be his. Nor can human laws
or writings prevail to sanctify and regenerate a soul; if they could, the
new birth would be by the will of man. But,
2. Positively: it is of God. This new birth is owing to the word of God as
the means (1 Peter 1:23), and to the Spirit of God as the great and sole
author. True believers are born of God, 1 John 3:9; 5:1. And this is
necessary to their adoption; for we cannot expect the love of God if we have
not something of his likeness, nor claim the privileges of adoption if we be
not under the power of regeneration.
4. The word was made flesh, v. 14. This expresses Christ's incarnation more
clearly than what went before. By his divine presence he always was in the
world, and by his prophets he came to his own. But now that the fulness of
time was come he was sent forth after another manner, made of a woman (Gal
4:4); God manifested in the flesh, according to the faith and hope of holy
Job; Yet shall I see God in my flesh, Job 19:26. Observe here,
(1.) The human nature of Christ with which he was veiled; and that expressed
two ways.
[1.] The word was made flesh. Forasmuch as the children, who were to become
the sons of God, were partakers of flesh and blood, he also himself likewise
took part of the same, Heb 2:14. The Socinians agree that Christ is both God
and man, but they say that he was man, and was made a God, as Moses (Ex
7:1), directly contrary to John here, who saith, Theos en - He was God, but
sarxegeneto - He was made flesh. Compare v. 1 with this. This intimates not
only that he was really and truly man, but that he subjected himself to the
miseries and calamities of the human nature. He was made flesh, the meanest
part of man. Flesh bespeaks man weak, and he was crucified through weakness,
2 Cor 13:4. Flesh bespeaks man mortal and dying (Ps 78:39), and Christ was
put to death in the flesh 1 Peter 3:18. Nay, flesh bespeaks man tainted with
sin (Gen 6:3), and Christ, though he was perfectly holy and harmless, yet
appeared in the likeness of sinful flesh (Rom 8:3), and was made sin for us,
2 Cor 5:21. When Adam had sinned, God said to him, Dust thou art; not only
because made out of the dust, but because by sin he was sunk into dust. His
fall did, somatoun ten psychen, turn him as it were all into body, made him
earthly; therefore he that was made a curse for us was made flesh, and
condemned sin in the flesh, Rom 8:3. Wonder at this, that the eternal Word
should be made flesh, when flesh was come into such an ill name; that he who
made all things should himself be made flesh, one of the meanest things, and
submit to that from which he was at the greatest distance. The voice that
ushered in the gospel cried, All flesh is grass (Isa 40:6), to make the
Redeemer's love the more wonderful, who, to redeem and save us, was made
flesh, and withered as grass; but the Word of the Lord, who was made flesh,
endures for ever; when made flesh, he ceased not to be the Word of God.
[2.] He dwelt among us, here in this lower world. Having taken upon him the
nature of man, he put himself into the place and condition of other men. The
Word might have been made flesh, and dwelt among the angels; but, having
taken a body of the same mould with ours, in it he came, and resided in the
same world with us. He dwelt among us, us worms of the earth, us that he had
no need of, us that he got nothing by, us that were corrupt and depraved,
and revolted from God. The Lord God came and dwelt even among the
rebellious, Ps 68:18. He that had dwelt among angels, those noble and
excellent beings, came and dwelt among us that are a generation of vipers,
us sinners, which was worse to him than David's swelling in Mesech and
Kedar, or Ezekiel's dwelling among scorpions, or the church of Pergamus
dwelling where Satan's seat is. When we look upon the upper world, the world
of spirits, how mean and contemptible does this flesh, this body, appear,
which we carry about with us, and this world in which our lot is cast, and
how hard is it to a contemplative mind to be reconciled to them! But that
the eternal Word was made flesh, was clothed with a body as we are, and
dwelt in this world as we do, this has put an honour upon them both, and
should make us willing to abide in the flesh while God has any work for us
to do; for Christ dwelt in this lower world, bad as it is, till he had
finished what he had to do here, John 17:4.
He dwelt among the Jews, that the scripture might be fulfilled, He shall
dwell in the tents of Shem, Gen 9:27. And see Zech 2:10. Though the Jews
were unkind to him, yet he continued to dwell among them; though (as some of
the ancient writers tell us) he was invited to better treatment by Abgarus
king of Edessa, yet he removed not to any other nation. He dwelt among us.
He was in the world, not as a wayfaring man that tarries but for a night,
but he dwelt among us, made a long residence, the original word is
observable, eskenosen en hemin - he dwelt among us, he dwelt as in a
tabernacle, which intimates, First, That he dwelt here in very mean
circumstances, as shepherds that dwell in tents. He did not dwell among us
as in a palace, but as in a tent; for he had not where to lay his head, and
was always upon the remove. Secondly, That his state here was a military
state. Soldiers dwell in tents; he had long since proclaimed war with the
seed of the serpent, and now he takes the field in person, sets up his
standard, and pitches his tent, to prosecute this war. Thirdly, That his
stay among us was not to be perpetual. He dwelt here as in a tent, not as at
home. The patriarchs, by dwelling in tabernacles, confessed that they were
strangers and pilgrims on earth, and sought the better country, and so did
Christ, leaving us an example, Heb 13:13-14.
Fourthly, That as of old God dwelt in the tabernacle of Moses, by the
shechinah between the cherubim, so now he dwells in the human nature of
Christ; that is now the true shechinah, the symbol of God's peculiar
presence. And we are to make all our addresses to God through Christ, and
from him to receive divine oracles.
(2.) The beams of his divine glory that darted through this veil of flesh:
We beheld his glory, the glory as of the only begotten of the Father, full
of grace and truth. The sun is still the fountain of light, though eclipsed
or clouded; so Christ was still the brightness of his Father's glory, even
when he dwelt among us in this lower world. And how slightly soever the Jews
thought of him there were those that saw through the veil. Observe,
[1.] Who were the witnesses of this glory: we, his disciples and followers,
that conversed most freely and familiarly with him; we among whom he dwelt.
Other men discover their weaknesses to those that are most familiar with
them, but it was not so with Christ; those that were most intimate with him
saw most of his glory. As it was with his doctrine, the disciples knew the
mysteries of it, while others had it under the veil of parables; so it was
with his person, they saw the glory of his divinity, while others saw only
the veil of his human nature. He manifested himself to them, and not unto
the world. These witnesses were a competent number, twelve of them, a whole
jury of witnesses; men of plainness and integrity, and far from any thing of
design or intrigue.
[2.] What evidence they had of it: We saw it. They had not their evidence by
report, at second hand, but were themselves eye-witnesses of those proofs on
which they built their testimony that he was the Son of the living God: We
saw it. The word signifies a fixed abiding sight, such as gave them an
opportunity of making their observations. This apostle himself explains
this: What we declare unto you of the Word of life is what we have seen with
our eyes, and what we have looked upon, 1 John 1:1.
[3.] What the glory was: The glory as of the only begotten of the Father.
The glory of the Word made flesh was such a glory as became the only
begotten Son of God, and could not be the glory of any other. Note, First,
Jesus Christ is the only begotten of the Father. Believers are the children
of God by the special favour of adoption and the special grace of
regeneration. They are in a sense homoiousioi - of a like nature (2 Peter
1:4), and have the image of his perfections; but Christ is homousios - of
the same nature, and is the express image of his person, and the Son of God
by an eternal generation. Angels are sons of God, but he never said to any
of them, This day have I begotten thee, Heb 1:5. Secondly, He was evidently
declared to be the only begotten of the Father, by that which was seen of
his glory when he dwelt among us. Though he was in the form of a servant, in
respect of outward circumstances, yet, in respect of graces, his form was as
that of the fourth in the fiery furnace, like the Son of God. His divine
glory appeared in the holiness and heavenliness of his doctrine; in his
miracles, which extorted from many this acknowledgment, that he was the Son
of God; it appeared in the purity, goodness, and beneficence, of his whole
conversation. God's goodness is his glory, and he went about doing good; he
spoke and acted in every thing as an incarnate Deity. Perhaps the evangelist
had a particular regard to the glory of his transfiguration, of which he was
an eye-witness; see 2 Peter 1:16-18. God's calling him his beloved Son, in
whom he was well pleased, intimated that he was the only begotten of the
Father; but the full proof of this was at his resurrection.
[4.] What advantage those he dwelt among had from this. He dwelt among them,
full of grace and truth. In the old tabernacle wherein God dwelt was the
law, in this was grace; in that were types, in this was truth. The incarnate
Word was every way qualified for his undertaking as Mediator; for he was
full of grace and truth, the two great things that fallen man stands in need
of; and this proved him to be the Son of God as much as the divine power and
majesty that appeared in him. First, He has a fulness of grace and truth for
himself; he had the Spirit without measure. He was full of grace, fully
acceptable to his Father, and therefore qualified to intercede for us; and
full of truth, fully apprized of the things he was to reveal, and therefore
fit to instruct us. He had a fulness of knowledge and a fulness of
compassion. Secondly, He has a fulness of grace and truth for us. He
received, that he might give, and God was well pleased in him, that he might
be well pleased with us in him; and this was the truth of the legal types.
(from Matthew Henry's Commentary on the Whole Bible: New Modern Edition)
---
In the beginning was the Word, and the Word was with God, and the Word was
God.
John's introduction is from John 1:1 to John 1:15, inclusive. Some
harmonists suppose it to end with John 1:14; but, from the connection of the
whole, John 1:18 appears to be its natural close, as it contains a reason
why the Logos or Word was made flesh. John 1:15 refers to John 1:6-8, and in
these passages John's testimony is anticipated in order of time, and is very
fitly mentioned to illustrate Christ's pre-eminence.-John 1:16-17 have a
plain reference to John 1:14.
[In the beginning] That is, before anything was formed-ere God began the
great work of creation. This is the meaning of the word in Gen 1:1, to which
the evangelist evidently alludes. This phrase fully proves, in the mouth of
an inspired writer, that Jesus Christ was no part of the creation, as he
existed when no part of that existed; and that consequently he is no
creature, as all created nature was formed by him: for without him was
nothing made that is made, John 1:3. Now, as what was before creation must
be eternal, and as what gave being to all things, could not have borrowed or
derived its being from anything, therefore Jesus, who was before all things
and who made all things, must necessarily be the ETERNAL GOD.
[Was the Word] Or, existed the Logos. This term should be left untranslated,
for the very same reason why the names Jesus and Christ are left
untranslated. The first I consider as proper an apellative of the Saviour of
the world as I do either of the two last. And as it would be highly improper
to say, the Deliverer, the Anointed, instead of Jesus Christ, so I deem it
improper to say, the Word, instead of the Logos. But as every appellative of
the Saviour of the world, was descriptive of some excellence in his person,
nature, or work, so the epithet Logos, which signifies a word spoken,
speech, eloquence, doctrine, reason, or the faculty of reasoning, is very
properly applied to him, who is the true light which lighteth every man who
cometh into the world, John 1:9; who is the fountain of all wisdom; who
giveth being, life, light, knowledge, and reason, to all men; who is the
grand Source of revelation, who has declared God unto mankind; who spake by
the prophets, for the testimony of Jesus is the spirit of prophecy, Rev
19:10; who has illustrated life and immortality by his Gospel, 2 Tim 1:10;
and who has fully made manifest the deep mysteries which lay hidden in the
bosom of the invisible God from all eternity, John 1:18.
The apostle does not borrow this mode of speech from the writings of Plato,
as some have imagined he took it from the Scriptures of the Old Testament,
and from the subsequent style of the ancient Jews.-It is true the Platonists
make mention of the Logos in this way:-kath' hon, aei onta, ta genomena
egeneto-by whom, eternally existing, all things were made. But as Plato,
Pythagoras, Zeno, and others, traveled among the Jews, and conversed with
them, it is reasonable to suppose that they borrowed this, with many others
of their most important notions and doctrines, from them.
[And the Word was God.] Or, God (Deity), theos, was the Logos: therefore no
subordinate being, no second to the Most High, but the supreme eternal
Yahweh.
And the Word was made flesh, and dwelt among us, (and we beheld his glory,
the glory as of the only begotten of the Father,) full of grace and truth.
[And the Word was made flesh] That very person who was in the beginning-who
was with God-and who was God, John 1:1, in the fullness of time became
flesh-became incarnated by the power of the Holy Spirit, in the womb of the
virgin. Allowing this apostle to have written by divine inspiration, is not
this verse, taken in connection with John 1:1, an absolute and incontestable
proof of the proper and eternal Godhead of Christ Jesus?
[And dwelt among us] Kai eskeenoosen en heemin, And tabernacled among us:
the human nature which he took of the virgin, being as the shrine, house, or
temple, in which his immaculate Deity condescended to dwell. The word is
probably an allusion to the divine Shechinah in the Jewish temple; and as
God has represented the whole Gospel dispensation by the types and
ceremonies of the old covenant, so the Shechinah in the tabernacle and
temple pointed out this manifestation of God in the flesh. The word is thus
used by the Jewish writers: it signifies with them a manifestation of the
divine Shechinah.
The original word, skeenooo, from skia, a shadow, signifies:
1. To build a booth, tent, or temporary hut, for present shelter or
convenience; and does not properly signify a lasting habitation or dwelling
place; and is therefore fitly applied to the human nature of Christ, which,
like the tabernacle of old, was to be here only for a temporary residence
for the eternal Divinity.
2. It signifies to erect such a building as was used on festival occasions,
when a man invited and enjoyed the company of his friends. To this meaning
of the word, which is a common one in the best Greek writers, the evangelist
might allude, to point out Christ's associating his disciples with himself;
living, conversing, eating, and drinking with them: so that, while they had
the fullest proof of his Divinity by the miracles which he performed, they
had the clearest evidence of his humanity, by his tabernacling among,
eating, drinking, and conversing with them. Concerning the various
acceptations of the verb skeenooo, see Raphelius on this verse.
The doctrine of vicarious sacrifice and the incarnation of the Deity have
prevailed among the most ancient nations in the world, and even among those
which were not favoured with the letter of Divine revelation. The Hindus
believe that their god has already become incarnate, not less than nine
times, to save the wretched race of man.
On this subject, Krishna, an incarnation of the supreme God, according to
the Hindu theology, is represented in the Bhagvat Gita, as thus addressing
one of his disciples: "Although I am not in my nature subject to birth or
decay, and am the Lord of all created beings, yet, having command over my
own nature, I am made evident by my own power; and, as often as there is a
decline of virtue and an insurrection of vice and injustice in the world, I
make myself evident; and thus I appear from age to age, for the preservation
of the just, the destruction of the wicked, and the establishment of
virtue." Gita, pp. 51,52.
The following piece, already mentioned, Luke 1:68, translated from the
Sanskrit, found on a stone, in a cave near the ancient city of Gya in the
East Indies, is the most astonishing and important of anything found out of
the compass of the Sacred Writings, and a proper illustration of this text.
"The Deity, who is the Lord, the possessor of all, APPEARED in this ocean of
natural beings, at the beginning of the Kalee Yoog (the age of contention
and baseness.) He who is omnipresent, and everlastingly to be contemplated,
the Supreme Being, the eternal ONE, the Divinity worthy to be
adored-APPEARED here, with a PORTION of his
DIVINE NATURE. Reverence be onto thee in the form of:
(a) Buddha! (NOTE: Buddha, The name of the Deity, as author of happiness.)
Reverence be unto the Lord of the earth! Reverence be unto thee, an
INCARNATION of the Deity, and the Eternal ONE! Reverence be unto thee, O
GOD! in the form of the God of mercy! the dispeller of PAIN and TROUBLE, the
Lord of All things, the Deity who overcometh the sins of the Kalee Yoog, the
guardian of the universe, the emblem of mercy toward those who serve thee!
(b) O'M! the possessor of all things, in VITAL FORM! (NOTE: O'M, a mystic
emblem of the Deity, forbidden to be pronounced but in silence. It is a
syllable formed of the Sanscreet letters a, o o, which in composition
coalesce, and make o, and the nasal consonant m. The first letter stands for
the Creator, the second for the Preserver, and the third for the Destroyer.
It is the same among the Hindus as Yahweh is among the Hebrews.) (c) Thou
art Brahma (NOTE: Brahma, the Deity in his creative quality.) (d) Vishnu
(NOTE: Vishnu, he who filleth all space: the Deity in his preserving
quality.) and (e) Mahesa! (NOTE: Mahesa, the Deity in his destroying
quality. This is properly the Hindnu Trinity: for these three names belong
to the same God. See the notes to the Bhagvat Gita.) Thou art Lord of the
universe: Thou art under the form of all things, movable and immovable, the
possessor of the whole! And thus I adore thee! Reverence be unto the
BESTOWER of SALVATION, and the ruler of the faculties! Reverence be unto
thee, the DESTROYER of the EVIL SPIRIT! (f) O Damordara, show me favour! I
adore thee who art celebrated by a thousand names, and under various forms,
in the shape of Buddha, the God of mercy! Be propitious, O most high God? -
Asiatic Researches, vol. 1 p. 284,285. (NOTE: Damordara or Darmadadeve, the
Indian god of virtue.)
[We beheld his glory] This refers to the transfiguration, at which John was
present, in company with Peter and James.
[The glory as of the only begotten] That is, such a glory as became, or was
proper to, the Son of God; for thus the particle hoos; should be here
understood. There is also here an allusion to the manifestations of God
above the ark in the tabernacle: see Ex 25:22; Num 7:89; and this connects
itself with the first clause, he tabernacled, or fixed his tent among us.
While God dwelt in the tabernacle, among the Jews, the priests saw his
glory; and while Jesus dwelt among men his glory was manifested in his
gracious words and miraculous acts.
[The only begotten of the Father] That is, the only person born of a woman,
whose human nature never came by the ordinary way of generation; it being a
mere creation in the womb of the virgin, by the energy of the Holy Spirit.
[Full of grace and truth.] Full of favour, kindness, and mercy to men;
teaching the way to the kingdom of God, with all the simplicity, plainness,
dignity, and energy of truth.
(from Adam Clarke's Commentary)
---
1:1 In the beginning. Before time began, Christ was already in existence
with God. That is what is meant by the term "the pre-existent Christ." See
Gen. 1:1 and 1 John 1:1. "Word" (Gk. "logos"). "Logos" means "word, thought,
concept, and the expressions thereof." In the OT the concept conveyed
activity and revelation, and the word or wisdom of God is often personified
(Ps. 33:6; Prov. 8). In the Targums (Aramaic paraphrases of the OT) it
expressed the ideas of reason and creative control. Revelation is the
keynote idea in the "logos" concept. Here it is applied to Jesus, who is all
that God is and the expression of Him (1:1, 14). In this verse the Word
(Christ) is said to be "with God" (i.e., in communion with and yet distinct
from God) and to be God (I.e., identical in essence with God).
1:14 "The Word became flesh." Jesus Christ was unique, for He was God from
all eternity and yet joined Himself to sinful humanity in the Incarnation.
The God-man possessed all the attributes deity (Phil. 2:6) and the
attributes common to humanity (apart from sin), and He will exist forever as
the God-man in His resurrected body (Acts 1:11; Rev. 5:6). Only the God-man
could be an adequate Savior; for He must be human in order to be able to
suffer and die, and He must be God to make that death effective as a payment
for sin. The use of the word "flesh" contradicts the Gnostic teaching that
pure deity could not be unified with flesh, which was regarded as entirely
evil. "glory." In the OT, glory expressed the splendor of divine
manifestation and attested the divine presence. Here it means the visible
manifestation of God in Christ. "the One and Only." Used here (and in
1:18;3:16, 18) of Christ, meaning the unique Son in a way totally different
from any other who believes and is born as a child of God simply because He
is equal with God. Also used of the widow of Nain's only son (Luke 7:12),
Jairus's only daughter (Luke 8:42), and Isaac, Abraham's unique son (Heb.
11:17).
(from The Ryrie Study Bible)
---
1:1 In the beginning. A deliberate echo of Ge 1:1 to link God's action in
behalf of the world through Jesus Christ (cf. 3:16) with his first work, the
creation of the world. Word. Greek logos, a term Greeks used not only of the
spoken word but also of the unspoken word, the word still in the mind-the
reason. When they applied it to the universe, they meant the rational
principle that governs all things. The Jews, however, used it to refer to
the "word" of God by which he created the world and governs it (see the
Septuagint [the pre-Christian Greek translation of the OT] rendering of Ps
33:6; 119:89; 147:15, 18) and to refer to the law of God that he gave Israel
to be their life. Of the law the rabbis said that it was "created before the
world," that it "lay on God's bosom while God sat on the throne of glory,"
that it was divine, that it was God's "firstborn" through whom he "created
the heaven and the earth," that it is "light" and "life" for the world and
that it "is truth." This Jewish use of logos as that which comes from God to
fulfill his purpose in and for the world appears to lie behind the heavily
freighted affirmation with which John begins his Gospel. with God. The Word
was distinct from the Father. was God. Jesus was God in the fullest sense.
The prologue (vv. 1-18) begins and ends with a ringing affirmation of his
deity.
1:14 flesh. A strong, almost crude, word that stresses the reality of Christ's
humanity. made his dwelling among us. We have seen his glory. The Greek for
"made his dwelling" is connected with the word for "tent/tabernacle"; the
verse would have reminded John's Jewish readers of the Tent of Meeting,
which was filled with the glory of God (Ex 40:34-35). Christ revealed his
glory to his disciples by the miracles he performed and by his death and
resurrection. grace and truth. The corresponding Hebrew terms are often
translated "(unfailing) love and faithfulness." grace. A significant
Christian concept, though John never uses the word after the prologue (vv.
1-18). truth. John uses the Greek word for "truth" 25 times and links it
closely with Jesus, who is the truth.
(from The NIV Study Bible)
---
1:1 "In the beginning" (Gr. "en archei," lit., "in beginning") "with God"
signifies the perfect fellowship between God the Father and God the Son in
eternity. "The Word was God": Just as the previous expression ("the Word was
with God") emphasizes distinction in the Godhead, this phrase stresses the
essential unity. In the Greek text of this verse, "God" is a predicate
adjective, appearing without article and preceding "the Word," thus
emphasizing Jesus' divinity. John could not have expressed the full divinity
of Christ more completely.
1:14 "Made flesh" indicates the incarnation of God the Son. The use of
"flesh" contradicts the Gnostic heresy that God could not be united with
human flesh, which was seen as evil. "Dwelt among us:" John uses the word
"tabernacled," here translated "dwelt." The Old Testament tabenacle was
where God dwelt among the Jews in the wilderness. In this context, God is
dwelling in the person of Jesus Christ. "We behald his glory": Perhaps John
refers to the shekinah glory which appeared in the tabernacle of the Old
Testament. The expression signifies the visible manifestation of God. John
later uses "glory" to refer to Jesus' life (2:11), death, and resurrection
(12:23).
(from The King James Study Bible)
---
In the beginning was the Word, and the Word was with God, and the Word was
God.
[In the beginning] This expression is used also in Gen 1:1. John evidently
has allusion here to that place, and he means to apply to "the Word" an
expression which is there applied "to God." In both places it clearly means
BEFORE creation, before the world was made, when as yet there was nothing.
The meaning is: that the "Word" had an existence before the world was
created. This is not spoken of the MAN Jesus, but of that which "became" a
man, or was incarnate, John 1:14. The Hebrews, by expressions like this,
commonly denoted eternity. Thus. the eternity of God is described (Ps 90:2):
"Before the mountains were brought forth, etc.;" and eternity is commonly
expressed by the phrase, before the foundation of the world." Whatever is
meant by the term "Word," it is clear that it had an existence before
"creation." It is not, then, a "creature" or created being, and must be,
therefore, uncreated and eternal. There is only ONE Being that is uncreated,
and Jesus must be therefore divine. Compare the Saviour's own declarations
respecting himself in the following places: John 8:58; 17:5; 6:62; 3:13;
6:46; 8:14; 16:28.
[Was the Word] Greek, "was the Logos." This name is given to him who
afterward became "flesh," or was incarnate (John 1:14 - that is, to the
Messiah. Whatever is meant by it, therefore, is applicable to the Lord Jesus
Christ. There have been many opinions about the reason why this name was
given to the Son of God. It is unnecessary to repeat those opinions. The
opinion which seems most plausible may be expressed as follows:
1. A "word" is that by which we communicate our will; by which we convey our
thoughts; or by which we issue commands the medium of communication with
others.
2. The Son of God may be called "the Word," because he is the medium by
which God promulgates His will and issues His commandments. See Heb 1:1-3.
3. This term was in use before the time of John
(a) It was used in the Aramaic translation of the Old Testament, as, "e.g.,"
Isa 45:12: "I have made the earth, and created man upon it." In the Aramaic
it is, "I, 'by my word,' have made," etc. Isa 48:13: "Mine hand also hath
laid the foundation of the earth." In the Aramaic, "`By my word' I have
founded the earth." And so in many other places.
(b) This term was used by the Jews as applicable to the Messiah. In their
writings he was commonly known by the term "Mimra" - that is, "Word;" and no
small part of the interpositions of God in defense of the Jewish nation were
declared to be by "the Word of God." Thus, in their Targum on Deut 26:17-18,
it is said, "Ye have appointed THE WORD OF GOD a king over you this day,
that he may be your God."
(c) The term was used by the Jews who were scattered among the Gentiles, and
especially those who were conversant with the Greek philosophy.
(d) The term was used by the followers of Plato among the Greeks, to denote
the Second Person of the Trinity. The Greek term nous or "mind," was
commonly given to this second person, but it was said that this [nous] was
"the word" or "reason" of the First Person of the Trinity. The term was
therefore extensively in use among the Jews and Gentiles before John wrote
his Gospel, and it was certain that it would be applied to the Second Person
of the Trinity by Christians. whether converted from Judaism or Paganism. It
was important, therefore, that the meaning of the term should be settled by
an inspired man, and accordingly John, in the commencement of his Gospel, is
at much pains to state clearly what is the true doctrine respecting the
Logos, or Word. It is possible, also, that the doctrines of the Gnostics had
begun to spread in the time of John. They were an Oriental sect, and held
that the Logos or "Word" was one of the "Aeones" that had been created, and
that this one had been united to the man Jesus. If that doctrine had begun
then to prevail, it was of the more importance for John to settle the truth
in regard to the rank of the Logos or Word. This he has done in such a way
that there need be no doubt about its meaning.
[Was with God] This expression denotes friendship or intimacy. Compare Mark
9:19. John affirms that he was "with God" in the beginning-that is, before
the world was made. It implies, therefore, that he was partaker of the
divine glory; that he was blessed and happy with God. It proves that he was
intimately united with the Father, so as to partake of his glory and to be
appropriately called by the name God. He has himself explained it. See John
17:5: "And now, O Father, glorify thou we with thine own self, with the
glory which I had with thee before the world was." See also John 1:18: "No
man hath seen God at any time; the only-begotten Son, which is in the bosom
of the Father, he hath declared him." See also John 3:13: "The Son of man,
which is in heaven." Compare Phil 2:6-7.
[Was God] In the previous phrase John had said that the Word was "with God."
Lest it should be supposed that he was a different and inferior being, here
John states that "he was God." There is no more unequivocal declaration in
the Bible than this, and there COULD be no stronger proof that the sacred
writer meant to affirm that the Son of God was equal with the Father;
because:
1. There is no doubt that by the Logos is meant Jesus Christ.
2. This is not an "attribute" or quality of God, but is a real subsistence,
for it is said that the Logos was made flesh sarx - that is, became a human
being.
3. There is no variation here in the manuscripts, and critics have observed
that the Greek will bear no other construction than what is expressed in our
translation-that the Word "was God."
4. There is no evidence that John intended to use the word "God" in an
INFERIOR sense. It is not "the Word was a god," or "the Word was 'like
God,'" but the Word "WAS God." He had just used the word "God" as evidently
applicable to Yahweh, the true God; and it is absurd to suppose that he
would in the same verse, and without any indication that he was using the
word in an inferior sense, employ it to denote a being altogether inferior
to the true God.
5. The name "God" is elsewhere given to him, showing that he is the supreme
God. See Rom 9:5; Heb 1:8-12; 1 John 5:20; John 20:28.
The meaning of this important verse may then be thus summed up:
1. The name Logos, or Word, is given to Christ in reference to his becoming
the Teacher or Instructor of mankind; the medium of communication between
God and man.
2. The name was in use at the time of John, and it was his design to state
the correct doctrine respecting the Logos.
3. The "Word," or Logos, existed "before creation" - of course was not a
"creature," and must have been, therefore, from eternity.
4. He was "with God" - that is, he was united to him in a most intimate and
close union BEFORE the creation; and, as it could not be said that God was
"with himself," it follows that the Logos was in some sense DISTINCT from
God, or that there was a DISTINCTION between the Father and the Son. When we
say that one is "with another," we imply that there is some sort of
distinction between them.
5. Yet, lest it should be supposed that he was a "different" and "inferior"
being-a creature-he affirms that he was God-that is, was EQUAL with the
Father.
This is the foundation of the doctrine of the Trinity:
1. that the second person is in some sense "distinct" from the first.
2. that he is intimately united with the first person in essence, so that
there are not two or more Gods.
3. that the second person may be called by the same name; has the same
attributes; performs the same works; and is entitled to the same honors with
the first, and that therefore he is "the same in substance, and equal in
power and glory," with God.
And the Word was made flesh, and dwelt among us, (and we beheld his glory,
the glory as of the only begotten of the Father,) full of grace and truth.
[And the Word was made flesh] The word "flesh," here, is evidently used to
denote "human nature" or "man." See Matt 16:17; 19:5; 24:22; Luke 3:6; Rom
1:3; 9:5. The "Word" was made "man." This is commonly expressed by saying
that he became "incarnate." When we say that a being becomes "incarnate," we
mean that one of a higher order than man, and of a different nature, assumes
the appearance of man or becomes a man. Here it is meant that "the Word," or
the second person of the Trinity, whom John had just proved to be equal with
God, became a man, or was united with the man Jesus of Nazareth, so that it
might be said that he "was made flesh."
[Was made] This is the same word that is used in John 1:3: "All things were
made by him." It is not simply affirmed that he was flesh, but that he was
MADE flesh, implying that he had pre-existence, agreeably to John 1:1. This
is in accordance with the doctrine of the Scriptures elsewhere. Heb 10:5: "A
'body' hast thou prepared me." Heb 2:14: "As the children are partakers of
flesh and blood, he also himself likewise took part of the same." 1 John
4:2: "Jesus Christ is come in the flesh." See also 1 Tim 3:16; Phil 2:6; 2
Cor 8:9; Luke 1:35. The expression, then, means that he became a man, and
that he became such by the power of God providing for him a body. It cannot
mean that the divine nature was "changed" into the human, for that could not
be; but it means that the Logos, or "Word," became so intimately UNITED to
Jesus that it might be said that the Logos, or "Word" "became" or "was" a
man, as the soul becomes so united to the body that we may say that it is
one person or a man.
[And dwell among us] The word in the original denotes "dwelt as in a
tabernacle or tent;" and some have supposed that John means to say that the
human body was a tabernacle or tent for the Logos to abide in, in allusion
to the tabernacle among the Jews, in which the Shechinah, or visible symbol
of God, dwelt; but it is not necessary to suppose this. The object of John
was to prove that "the Word" became "incarnate." To do this he appeals to
various evidences. One was that he "dwelt" among them; sojourned with them;
ate, drank, slept, and was with them for years, so that they "saw him with
their eyes, they looked upon him, and their hands handled him," 1 John 1:1.
To "dwell in a tent with one" is the same as to be in his family; and when
John says he "tabernacled" with them, he means that he was with them as a
friend and as one of a family, so that they had full opportunity of becoming
familiarly acquainted with him, and could not be mistaken in supposing that
"he was really a man."
[We beheld his glory] This is a new proof of what he was affirming - "that
THE WORD OF GOD became man." The first was, that they had seen him as a man.
He now adds that they had seen him in his proper glory "as God and man
united in one person," constituting him the unequalled Son of the Father.
There is no doubt that there is reference here to the transfiguration on the
holy mount. See Matt 17:1-9. To this same evidence Peter also appeals, 2
Peter 1:16-18. John was one of the witnesses of that scene, and hence he
says, "WE beheld his glory," Mark 9:2. The word "glory" here means majesty,
dignity, splendor.
[The glory as of the only-begotten of the Father] The dignity which was
appropriate to the only-begotten Son of God; such glory or splendor as could
belong to no other. and as properly expressed his rank and character. This
glory was seen eminently on the mount of transfiguration. It was also seen
in his miracles, his doctrine, his resurrection, his ascension; all of which
were such as to illustrate the perfections, and manifest the glory that
belongs only to the Son of God.
[Only-begotten] This term is never applied by John to any but Jesus Christ.
It is applied by him five times to the Saviour, John 1:14,18; 3:16,18; 1
John 4:9. It means literally an only child. Then, as an only child is
especially dear to a parent, it means one that is especially beloved.
Compare Gen 22:2,12,16; Jer 6:26; Zech 12:10. On BOTH these accounts it is
bestowed on the Saviour.
1. As he was eminently the Son of God, sustaining a special relation to Him
in His divine nature, exalted above all human beings and angels, and thus
worthy to be called, by way of eminence, His only Son. Saints are called His
"sons" or children, because they are born of His Spirit, or are like Him;
but the Lord Jesus is exalted far above all, and deserves eminently to be
called His only-begotten Son.
2. He was especially dear to God, and therefore this appellation, implying
tender affection, is bestowed upon him.
[Full of grace and truth] The word "full" here refers to the "Word made
flesh," which is declared to be full of grace and truth. The word "grace"
means "favors," gifts, acts of beneficence. He was kind, merciful, gracious,
doing good to all, and seeking man's welfare by great sacrifices and love;
so much so, that it might be said to be characteristic of him, or he
"abounded" in favors to mankind. He was also "full of truth." He declared
the truth. In him was no falsehood. He was not like the false prophets and
false Messiahs, who were wholly impostors; nor was he like the emblems and
shadows of the old dispensation, which were only types of the true; but he
was truth itself. He represented things as they are, and thus became the
"truth" as well as "the way and the life."
(from Barnes' Notes)
---
In 1 the a beginning b was c the Word, and the Word was d with God, and the
e Word was God.
(1) The Son of God is of one and the selfsame eternity or everlastingness,
and of one and the selfsame essence or nature with the Father.
(a) From the beginning, as the evangelist says in 1 John 1:1; it is as
though he said that the Word did not begin to have his being when God began
to make all that was made: for the Word was even then when all things that
were made began to be made, and therefore he was before the beginning of all
things.
(b) Had his being.
(c) This word "the" points out to us a peculiar and choice thing above all
others, and puts a difference between this "Word", which is the Son of God,
and the laws of God, which are also called the word of God.
(d) This word "with" points out that there is a distinction of persons
here.
(e) This word "Word" is the first in order in the sentence, and is the
subject of the sentence, and this word "God" is the latter in order, and is
the predicate of the sentence.
7 And the Word was made u flesh, and x dwelt among us, (and we beheld his y
glory, the glory z as of the only begotten of the Father,) a full of grace
and truth.
(7) That Son who is God from everlasting took upon himself man's nature,
so that one and the selfsame might be both God and man, who manifestly
appeared to many witnesses that saw him, amongst whom he was conversant and
unto whom by sure and undoubted arguments he showed both of his natures.
(u) That is, man: so that, by the figure of speech synecdoche, the part is
taken for the whole: for he took upon himself our entire nature, that is to
say, a true body, and a true soul.
(x) For a time, and when that was ended, he went up into heaven: for the
word which he uses is used with reference to tents: and yet nonetheless he
is always present with us, though not in flesh, but by the power of his
spirit.
(y) The glory which he speaks of here is that manifestation of Christ's
majesty, which was as it were openly placed before our eyes when the Son of
God appeared in the flesh.
(z) This word "as" does not indicate here a likeness, but rather the truth
of the matter, for his meaning is this, that we saw such a glory which
suited and was proper for the true and only begotten Son of God, who is Lord
and King over all the world.
(a) He was not only a partaker of grace and truth, but was full of the
very substance of grace and truth.
(from Geneva Notes)
---
In the beginning was the Word, and the Word was with God, and the Word was
God.
As the Fourth Gospel was not written until the other three had become the
household words and daily bread of the Church of Christ-thus preparing it,
as babes are by milk, for the strong meat of this final Gospel-so, even in
this Gospel, the great keynote of it, that "The Word was made Flesh," is not
sounded until, by 13 introductory verses, the reader has been raised to the
altitude and attempered to the air of so stupendous a truth.
In the beginning was the Word, and the Word was with God, and the Word was
God.
Three great things are here said of The Word: First, He was "in the
beginning" [en archee = bªree'shiyt Gen 1:1]. Thus does our Evangelist
commence his Gospel with the opening words of the book of Genesis. Only, as
Meyer remarks, he raises the historical conception of the phrase, which in
Genesis denotes the first moment of time, to the absolute idea of
pre-temporality. That the words "In the beginning" are here meant to
signify, 'Before all time' and all created existence, is evident from John
1:3, where all creation is ascribed to this Word, who Himself, therefore, is
regarded as uncreated and eternal See John 17:5,24; Col 1:17.
Second, The Word "was with God" [pros ton Theon]. This conveys two
ideas-that He 'had a conscious personal existence distinct from God,' as one
is distinct from the person he is "with;" and that He 'was associated with
Him in mutual fellowship.' See the note at John 1:18, and observe Zech 13:7,
"My Fellow, saith the Lord of hosts" [`ªmiytiy 'My Associate']. Observe that
He who is called "God" here is in 1 John 1:1-2, called "THE FATHER:" - "The
Word of Life (says this same exalted penman) was with the Father, and was
manifested unto us." And such is the familiar language of Scripture, with
respect to Him who absolutely is "God," but personally, and relatively to
the Son, is "the Father."
Third, The Word "was God" [Theos een ho logos]. No other translation of this
great clause is grammatically possible. Even should the order of the
original words be retained (as in Luther's German version) - "and God was
the Word," the sense will still be the same: 'and God the Word was' But this
is against the genius of the English language.
Each of these three pregnant statements is the complement of the other; each
successive one correcting any misapprehension to which the others might give
rise. Thus: The Word, says the Evangelist, was eternal. Yet this was not the
eternity of the Father, nor the eternity of a mere attribute of the Father,
but of One who is consciously and personally distinct from, and associated
with, the Father. But neither is this the distinctness and fellowship of two
different Beings-as if there were a plurality of Gods, but of two
subsistences in the one absolute Godhead; in such sort that the absolute
Unity of the Godhead-the great principle of all Region-instead of being
thereby compromised, is only transferred from the region of shadowy
abstraction to that of warm personal life and love.
But why all these sharp definitions? it may be asked. Not to tell us of
certain mysterious internal distinctions in the Godhead, which but for the
Incarnation could never perhaps, have been apprehended at all; but for the
purpose of throwing light upon that stupendous assumption of our nature
about to be announced, even as that assumption throws light back again upon
the eternal distractions and fellowships of the Godhead.
And the Word was made flesh, and dwelt among us, (and we beheld his glory,
the glory as of the only begotten of the Father,) full of grace and truth.
And the Word was made flesh - or 'made man,' or took Human Nature in its
present state of frailty and infirmity-in contrast both with what it was
before the fall, and with what it will be in the ate of Glory-without
reference to its sinfulness. So we read, "All flesh is Grass" (1 Peter
1:24); "I will pour out my Spirit upon all flesh" (Acts 2:17); "Thou hast
given Him power over all flesh" (John 17:2); "All flesh shall see the
salvation of God" (Luke 3:6). In this sense the word "flesh" is applied to
Christ's human nature before His resurrection in Heb 5:7, "Who in the days
of His flesh," etc. And this is plainly the meaning of "flesh here-`The Word
was made,' or became Man, in the present condition of manhood, apart from
its sinfulness in us. The other sense of "flesh" as applied to man in
Scripture-`human nature under the law of sin and death,' as in Gen 6:3; John
3:6; Rom 7:8: is wholly inapplicable to Him who was born "the Holy Thing;"
who in life was "holy, harmless, undefiled, separate from sinners; and who
in death "offered Himself without spot to God." Thus, by His Incarnation,
married to our nature, He is henceforth and forever personally conscious of
all that is strictly human, as truly as of all that is properly divine; and
our nature in His Person is redeemed and quickened, ennobled and
transfigured. This glorious statement of our Evangelist was probably
directed specially against those who alleged that Christ took flesh not
really, but only apparently (afterward called 'Docetoe, or advocates of 'the
apparent theory'). Against these this gentle spirit is vehement in his
Epistles - 1 John 4:3; 2 John 7,10-11. Nor could he be too much so; for with
the verity of the incarnation all that is substantial in Christianity
vanishes.
And dwelt among us, [eskeenoosen en heemin]. The word strictly signifies
'tabernacled' or 'pitched His tent;' a word unique to John, who uses it four
times in the Revelation-and in every case in the sense not of a temporary
sojourn, as might be supposed, but of a permanent stay: Rev 7:15, "Therefore
are they before the Throne of God, and serve Him day and night in His
temple, and He that sitteth upon the Throne shall dwell [skeenoosei] among
them;" and John 21:3, "And I heard a great voice out of heaven, saying,
Behold the tabernacle of God is with men, and He will dwell [skeenoosei]
with them." (So Rev 12:12; 13:6.) Thus, then, is He wedded forever to our
flesh; He has entered this tabernacle to go no more out. But the specific
allusion in this word is doubtless to that tabernacle where dwelt the
Shechinah, as the Jews called the manifested "glory of the Lord" (see the
notes at Matt 22:38-39): and this again shadowed forth Gods glorious
residence, in the person of Christ, in the midst of His redeemed people: Ps
68:18, "Thou hast ascended on high, Thou hast led captivity captive: Thou
hast received gifts for men; yea, for the rebellious also, that the Lord God
might dwell [among them]" [lishkown; tou kataskeenoosai]. See also Lev
26:11-12, "And I will set my tabernacle among you, and my soul shall not
abhor you. And I will walk among you, and be your God, and ye shall be my
people;" and Ps 132:13-14; Ezek 37:27. That all this was before the
Evangelist's mind, is put almost beyond doubt by what immediately follows.
So Lucke, Olshausen, Meyer, De Wetts-which last critic, rising higher than
usual, says that thus were perfected air former partial manifestations of
God in an essentially personal and historically human manifestation.
(And we beheld his glory.} The word [etheasametha] is more emphatic than the
simple "saw" [eidomen]: 'This glory,' the Evangelist would say, was revealed
to our gaze; yet not to sense, which saw in Him only "the carpenter" - no,
it was spiritually discerned' (1 Cor 2:14). Hence, it was that Peter's noble
testimony is ascribed, by Him who knew its Source, to Divine teaching (Matt
16:16-17).
The glory as [hoos] of the only begotten of the Father - not a glory
'resembling' or 'like to;' but, according to a well-known sense of the word,
a glory 'such as became' or 'was befitting' the Only begotten of the Father.
(So Chrysostom, Calvin, Lucke, Tholuck, Olshausen, etc.) On the meaning of
the word "Only begotten" [monogenees], see the note at John 1:18. But the
whole phrase is expressed somewhat peculiarly here: it is 'the Only
begotten'-not of [ek], but '[forth] from the Father' [para Patros]; on the
sense of which, see the note at John 1:18.
Full of grace and truth. Our translators have here followed the grammatical
construction of the verse, connecting this last clause with "the Word" [ho
Logos ... pleerees], and thus throwing the intermediate words into a long
parenthesis. But if we take it otherwise, and view this last as an
independent clause, not unusual in the New Testament, and not requiting to
be grammatically connected with any of the preceding words-which we
prefer-the sense will still be the same. These words "Grace and Truth" - or
in Old Testament phraseology, "Mercy and Truth." - are the great key-notes
of the Bible. By "GRACE" is meant 'the whole riches of God's redeeming love
to sinners of mankind in Christ.' Up to the period of the Incarnation, this
was, strictly speaking, only in promise; but in the fullness of time it was
turned into performance or "TRUTH" - that is, fulfillment. The Old Testament
word, "Mercy," denotes the rich Messianic promises made to David; while
"Truth" stands for God's faithfulness to thee promises.
Thus, Ps 89 sings, almost from beginning to end, of these two things, and
pleads upon them, as the two great features of one and the same thing: "I
will sing of the mercies of the Lord forever: with my mouth will I make
known thy faithfulness to all generations. For I have said, Mercy shall be
built up forever: thy faithfulness shalt thou establish in the very heavens.
I have found David my servant ... my faithfulness and my mercy shall be with
Him. My loving-kindness will I not utterly take from Him, nor suffer my
faithfulness to fail. O Lord, where are thy former loving-kindnesses which
thou swearest unto David in thy truth?" And, not to quote more passages, in
one great word of the evangelical prophet, and in one of his richer
evangelical predictions, we have both ideas combined in that one familiar
expression, "The Sure Mercies of David." (Isa 55:3; see also Acts 13:34; 2
Sam 23:5.) In Christ's Person all that Grace and Truth which had for long
been floating in shadowy forms, and darting into the souls of the poor and
needy
its broken beams, took everlasting possession of human flesh, and filled it
full. By this Incarnation of Grace and Truth, the teaching of thousands of
years was at once transcended and beggared, and the family of God sprang
into manhood.
(from Jamieson, Fausset, and Brown Commentary)
---
In the beginning was the Word, and the Word was with God, and the Word was
God.
In the beginning en archee. Archee is definite, though anarthrous like our
at home, in town, and the similar Hebrew bªre'shiyth in Gen 1:1. But
Westcott notes that here John carries our thoughts beyond the beginning of
creation in time to eternity. There is no argument here to prove the
existence of God any more than in Genesis. It is simply assumed. Either God
exists and is the Creator of the universe as scientists like Eddington and
Jeans assume or matter is eternal or it has come out of nothing.
Was een. Three times in this sentence John uses this imperfect of eimi to be
which conveys no idea of origin for God or for the Logos, simply continuous
existence. Quite a different verb egeneto, became) appears in John 1:14 for
the beginning of the Incarnation of the Logos . See the distinction sharply
drawn in John 8:58 "before Abraham came genesthai I am" eimi, timeless
existence).
The Word ho logos. Logos is from legoo, an old word in Homer to lay by, to
collect, to put words side by side, to speak, to express an opinion. Logos
is common for reason as well as speech. Heraclitus used it for the principle
which controls the universe. The Stoics employed it for the soul of the
world (anima mundi) and Marcus Aurelius used spermatikos logos for the
generatire principle in nature. The Hebrew memra was used in the Targums for
the manifestation of God like the Angel of Jehovah and the Wisdom of God in
Prov 8:23. Dr. J. Rendel Harris thinks that there was a lost wisdom book
that combined phrases in Proverbs and in the Wisdom of Solomon which John
used for his Prologue (The Origin of the Prologue to John, p. 43) which he
has undertaken to reproduce. At any rate John's standpoint is that of the
Old Testament and not that of the Stoics nor even of Philo who uses the term
Logos, but not John's conception of personal pre-existence. The term Logos
is applied to Christ only in John 1:1,14 and Rev 19:13 and 1 John 1:1
"concerning the Word of life" (an incidental argument for identity of
authorship). There is a possible personification of "the Word of God" in Heb
4:12.
But the personal pre-existence of Christ is taught by Paul (2 Cor 8:9; Phil
2:6 f; Col 1:17) and in Heb 1:2 f and in John 17:5. This term suits John's
purpose better than sophia (wisdom) and is his answer to the Gnostics who
either denied the actual humanity of Christ (Docetic Gnostics) or who
separated the aeon Christ from the man Jesus (Cerinthian Gnostics). The
pre-existent Logos "became flesh" sarx egeneto, John 1:14) and by this
phrase John answered both heresies at once.
With God pros ton Theon. Though existing eternally with God the Logos was in
perfect fellowship with God. Pros with the accusative presents a plane of
equality and intimacy, face to face with each other. In 1 John 2:1 we have a
like use of pros: "We have a Paraclete with the Father" parakleeton echomen
pros ton patera. See prosoopon pros prosoopon (face to face, 1 Cor 13:12), a
triple use of pros. There is a papyrus example of pros in this sense to
gnooston tees pros alleelous suneetheias, "the knowledge of our intimacy
with one another" (Moulton and Milligan, Vocabulary) which answers the claim
of Rendel Harris, Origin of Prologue, p. 8) that the use of pros here and in
Mark 6:3 is a mere Aramaism. It is not a classic idiom, but this is Koine,
not old Attic. In John 17:5 John has para soi the more common idiom.
And the Word was God kai Theos een ho logos. By exact and careful language
John denied Sabellianism by not saying ho Theos een ho logos. That would
mean that all of God was expressed in ho logos and the terms would be
interchangeable, each having the article. The subject is made plain by the
article ho logos and the predicate without it Theos just as in John 4:24
pneuma ho Theos can only mean "God is spirit," not "spirit is God." So in 1
John 4:16 ho Theos agapee estin can only mean "God is love," not "love is
God" as a so-called Christian scientist would confusedly say. For the
article with the predicate see Robertson, Grammar, pp. 767 f. So in John
1:14 ho Logos sarx egeneto, "the Word became flesh," not "the flesh became
Word." Luther argues that here John disposes of Arianism also because the
Logos was eternally God, fellowship of Father and Son, what Origen called
the Eternal Generation of the Son (each necessary to the other). Thus, in
the Trinity, we see personal fellowship on an equality.
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.
And the Word became flesh kai ho logos sarx egeneto. See John 1:3 for this
verb and note its use for the historic event of the Incarnation rather than
een of John 1:1. Note also the absence of the article with the predicate
substantive sarx, so that it cannot mean "the flesh became the Word." The
Pre-existence of the Logos has already been plainly stated and argued. John
does not here say that the Logos entered into a man or dwelt in a man or
filled a man. One is at liberty to see an allusion to the birth narratives
in Matt 1:16-25 and Luke 1:28-38, if he wishes, since John clearly had the
Synoptics before him and chiefly supplemented them in his narrative. In
fact, one is also at liberty to ask what intelligent meaning can one give to
John's language here apart from the Virgin Birth? What ordinary mother or
father ever speaks of a child "becoming flesh"? For the Incarnation see also
2 Cor 8:9; Gal 4:4; Rom 1:3; 8:3; Phil 2:7 f; 1 Tim 3:16; Heb 2:14. "To
explain the exact significance of egeneto in this sentence is beyond the
powers of any interpreter" (Bernard). Unless, indeed, as seems plain, John
is referring to the Virgin Birth as recorded in Matthew and Luke. "The Logos
of philosophy is, John declares, the Jesus of history" (Bernard). Thus, John
asserts the deity and the real humanity of Christ. He answers the Docetic
Gnostics who denied his humanity.
Dwelt among us eskeenoosen en heemin. First aorist ingressive aorist active
indicative of skeenooo, an old verb, to pitch one's tent or tabernacle
skeenos or skeenee, in the New Testament only here and Rev 7:15; 12:12;
13:6; 21:3. In Revelation it is used of God tabernacling with men and here
of the Logos tabernacling, God's Shekinah glory here among us in the person
of his Son.
We beheld his glory etheasametha teen doxan autou. First aorist middle
indicative of theaomai (from thea, spectacle). The personal experience of
John and of others who did recognize Jesus as the Shekinah glory doxa of God
as James, the brother of Jesus, so describes him (James 2:1). John employs
theaomai again in John 1:32 (the Baptist beholding the Spirit coming down as
a dove) and John 1:38 of the Baptist gazing in rapture at Jesus. So also
John 4:35; 11:45; 1 John 1:1 f; 4:12,14. By this word John insists that in
the human Jesus he beheld the Shekinah glory of God who was and is the Logos
who existed before with God. By this plural John speaks for himself and all
those who saw in Jesus what he did.
As of the only begotten from the Father hoos monogenous para patros.
Strictly, "as of an only born from a father," since there is no article with
monogenous or with patros. In John 3:16 and 1 John 4:9 we have ton monogenee
referring to Christ. This is the first use in the Gospel of pateer of God in
relation to the Logos. Monogenees (only born rather than only begotten) here
refers to the eternal relationship of the Logos (as in John 1:18) rather
than to the Incarnation. It distinguishes thus between the Logos and the
believers as children tekna of God. The word is used of human relationships
as in Luke 7:12; 8:42; 9:38. It occurs also in the Septuagint and Heb 11:17,
but elsewhere in the New Testament only in John's writings. It is an old
word in Greek literature. It is not clear whether the words para patros
(from the Father) are to be connected with monogenous (cf. John 6:46; 7:29,
etc.) or with doxan (cf. John 5:41,44). John clearly means to say that "the
manifested glory of the Word was as it were the glory of the Eternal Father
shared with His only Son" (Bernard). Compare John 8:54; 14:9; 17:5.
Full pleerees. Probably indeclinable accusative adjective agreeing with
doxan (or genitive with monogenous) of which we have papyri examples
(Robertson, Grammar, p. 275). As nominative pleerees can agree with the
subject of eskeenoosen.
Of grace and truth charitos kai aleetheias. Curiously this great word charis
(grace), so common with Paul, does not occur in John's Gospel except in John
1:14,16-17, though aleetheia (truth) is one of the keywords in the Fourth
Gospel and in 1 John, occurring 25 times in the Gospel and 20 in the
Johannine Epistles, 7 times in the Synoptics and not at all in Revelation
(Bernard). In John 1:17 these two words picture the Gospel in Christ in
contrast w of Moses. See Epistles of Paul for origin and use of both words.
(from Robertson's Word Pictures in the New Testament)
---
In the beginning was en archee een. With evident allusion to the first word
of Genesis. But John elevates the phrase from its reference to a point of
time, the beginning of creation, to the time of absolute pre-existenee
before any creation, which is not mentioned until John 1:3. This beginning
had no beginning (compare John 1:3; 17:5; Eph 1:1,4; Prov 8:23; Ps 90:2).
This heightening of the conception, however, appears not so much in archee,
"beginning," which simply leaves room for it, as in the use of een, "was,"
denoting "absolute" existence (compare eimi, "I am," John 8:58) instead of
egeneto, "came into being," or "began to be," which is used in John 1:3,14,
of the coming into being of creation and of the Word becoming flesh. Note
also the contrast between en archee, "in the beginning," and the expression
ap' archees, "from the beginning," which is common in John's writings (John
8:44; 1 John 2:7,24; 3:8) and which leaves no room for the idea of eternal
pre-existence. "In Gen 1:1, the sacred historian starts from the beginning
and comes downward, thus keeping us in the course of time.
Here he starts from the same point, but goes upward, thus taking us into the
eternity preceding time" (Milligan and Moulton). See the note at Col 1:15.
This notion of "beginning" is still further heightened by the subsequent
statement of the relation of the Logos to the eternal God. The archee must
refer to the creation-the primal beginning of things; but if, in this
beginning, the Logos already "was," then he belonged to the order of
eternity. "The Logos was not merely existent, however, in the beginning, but
was also the efficient principle, the beginning of the beginning. The
archee, "beginning," in itself and in its operation dark, chaotic, was, in
its idea and its principle, comprised in one single luminous word, which was
the Logos. And when it is said the Logos was in this beginning, His eternal
existence is already expressed, and His eternal position in the Godhead
already indicated thereby" (Lange). "Eight times in the narrative of
creation (in Genesis) there occur, like the refrain of a hymn, the words,
'And God said.' John gathers up all those sayings of God into a single
saying, living and endowed with activity and intelligence, from which all
divine orders emanate: he finds as the basis of all spoken words, the
speaking Word" (Godet).
The Word ho logos: LOGOS. This expression is the keynote and theme of the
entire gospel. Logos is from the root leg-, appearing in legoo, the
primitive meaning of which is "to lay:" then, "to pick out, gather, pick
up:" hence, to gather or put words together, and so, "to speak." Hence,
logos is, first of all, "a collecting or collection" both of things in the
mind, and of words by which they are expressed. It therefore signifies both
the outward form by which the inward thought is expressed, and the inward
thought itself, the Latin oratio and ratio: compare the Italian ragionare,
"to think" and "to speak."
As signifying the outward form it is never used in the merely grammatical
sense, as simply the name of a thing or act epos, onoma, reema, but means a
word "as the thing referred to:" the "material," not the "formal" part: a
word as embodying a conception or idea. See, for instance, Matt 22:46; 1 Cor
14:9,19. Hence, it signifies "a saying," of God, or of man (Matt 19:21-22;
Mark 5:35-36): "a decree, a precept" (Rom 9:28; Mark 7:13). The Ten
Commandments are called in the Septuagint, hoi deka logoi, "the ten words"
(Ex 34:28), and hence, the familiar term "decalogue." It is further used of
"discourse:" either of the "act" of speaking (Acts 14:12), of "skill and
practice" in speaking (Eph 6:19), or of "continuous speaking" (Luke
4:32,36). Also of "doctrine" (Acts 18:15; 2 Tim 4:15), specifically the
doctrine of salvation through Christ (Matt 13:20-23; Phil 1:14); of
"narrative," both the relation and the thing related (Acts 1:1; John 21:23;
Mark 1:45); of "matter under discussion," an affair, a case in law (Acts
15:6; 19:38).
As signifying "the inward thought," it denotes "the faculty of thinking and
reasoning" (Heb 4:12); "regard or consideration" (Acts 20:24); "reckoning,
account" (Phil 4:15,17; Heb 4:13); "cause or reason" (Acts 10:29).
John uses the word in a peculiar sense, here, and in John 1:14; and, in this
sense, in these two passages only. The nearest approach to it is in Rev
19:13, where the conqueror is called "the Word of God;" and it is recalled
in the phrases "Word of Life," and "the Life was manifested" (1 John 1:1-2).
Compare Heb 4:12. It was a familiar and current theological term when John
wrote, and therefore he uses it without explanation.
OLD TESTAMENT USAGE OF THE TERM.
The word here points directly to Gen 1, where the act of creation is
effected by God speaking (compare Ps 33:6). The idea of God, who is in his
own nature hidden, revealing himself in creation, is the root of the
Logos-idea, in contrast with all materialistic or pantheistic conceptions of
creation. This idea develops itself in the Old Testament on three lines.
(1) "The Word, as embodying the divine will, is personified in Hebrew
poetry." Consequently divine attributes are predicated of it as being the
continuous revelation of God in law and prophecy (Ps 33:4; Isa 40:8; Ps
119:105). The Word is "a healer" in Ps 107:20; "a messenger" in Ps 147:15;
"the agent of the divine decrees" in Isa 55:11.
(2) "The personified wisdom" (Job 28:12 following; Prov 8; 9). Here also is
the idea of the revelation of that which is hidden. For wisdom is concealed
from man: "he knoweth not the price thereof, neither is it found in the land
of the living. The depth saith, It is not in me; and the sea saith, It is
not with me. It cannot be gotten for gold, neither shall silver be weighed
for the price thereof. It is hid from the eyes of all living, and kept close
from the fowls of the air" (Job 28). Even Death, which unlocks so many
secrets, and the underworld, know it only as a rumor (John 1:22). It is only
God who knows its way and its place (John 1:23). He made the world, made the
winds and the waters, made a decree for the rain and a way for the lightning
of the thunder (John 1:25-26). He who possessed wisdom in the beginning of
his way, before His works of old, before the earth with its depths and
springs and mountains, with whom was wisdom as one brought up with Him (Prov
8:26-31), declared it. "It became, as it were, objective, so that He beheld
it" (Job 28:27) and embodied it in His creative work. This personification,
therefore, is based on the thought that wisdom is not shut up at rest in
God, but is active and manifest in the world. "She standeth in the top of
high places, by the way in the places of the paths. She crieth at the gates,
at the entry of the city, at the coming in at the doors" (Prov 8:2-3). She
builds a palace and prepares a banquet, and issues a general invitation to
the simple and to him that wanteth understanding (Prov 9:1-6). It is viewed
as the one guide to salvation, comprehending all revelations of God, and as
an attribute embracing and combining all His other attributes.
(3) "The Angel of Jehovah." The messenger of God who serves as His agent in
the world of sense, and is sometimes distinguished from Jehovah and
sometimes identical with him (Gen 16:7-13; 32:24-28; Hos 12:4-5; Ex
23:20-21; Mal 3:1).
APOCRYPHAL USAGE
In the Apocryphal writings this mediative element is more distinctly
apprehended, but with a tendency to pantheism. In the Wisdom of Solomon (at
least 100 BC), where wisdom seems to be viewed as another name for the whole
divine nature, while nowhere connected with the Messiah, it is described as
a being of light, proceeding essentially from God; a true image of God,
co-occupant of the divine throne; a real and independent principle,
revealing God in the world and mediating between it and Him, after having
created it as his organ-in association with a spirit which is called
monogenes, "only begotten" (John 7:22). "She is the breath of the power of
God, and a pure influence flowing from the glory of the Almighty; therefore
can no defiled thing fall into her. For she is the brightness of the
everlasting light, the unspotted mirror of the power of God, and the image
of his goodness" (see John 7, throughout). Again: "Wisdom reacheth from one
end to another mightily, and sweetly doth she order all things. In that she
is conversant with God, she magnifieth her nobility: yea, the Lord of all
things Himself loved her. For she is privy to the mysteries of the knowledge
of God, and a lover of His works. Moreover, by the means of her I shall
obtain immortality, and leave behind me an everlasting memorial to them that
come after me" (John 9). In John 16:12, it is said, "Thy word, O Lord,
healeth all things" (compare Ps 107:20); and in John 18:15-16, "Thine
almighty word leaped from heaven out of thy royal throne, as a fierce man of
war into the midst of a land of destruction, and brought thine unfeigned
commandment as a sharp sword, and, standing up, filled all things with
death; and it touched the heaven, but it stood upon the earth." See also
Wisdom of Sirach, chapters 1; 24, and Baruch 3; 4:1-4.
LATER JEWISH USAGE.
After the Babylonish captivity the Jewish doctors combined into one view the
theophanies, prophetic revelations and manifestations of Jehovah generally,
and united them in one single conception, that of a permanent agent of
Jehovah in the sensible world, whom they designated by the name Memra
("word," logos) of Jehovah. The learned Jews introduced the idea into the
Targums, or Aramaean paraphrases of the Old Testament, which were publicly
read in the synagogues, substituting the name "the word of Jehovah" for that
of Jehovah, each time that God manifested himself. Thus, in Gen 39:21, they
paraphrase, "The Memra was with Joseph in prison." In Ps 110. Jehovah
addresses the first verse to the Memra. The Memra is the angel that
destroyed the first-born of Egypt, and it was the Memra that led the
Israelites in the cloudy pillar.
USAGE IN THE JUDAEO-ALEXANDRINE PHILOSOPHY
From the time of Ptolemy I. (323 BC - 285 BC), there were Jews in great
numbers in Egypt. Philo ( A.D. 50) estimates them at a million in his time.
Alexandria was their headquarters. They had their own senate and
magistrates, and possessed the same privileges as the Greeks. The Septuagint
translation of the Hebrew Scriptures into Greek ( B.C. 280-150) was the
beginning of a literary movement among them, the key-note of which was the
reconciliation of Western culture and Judaism, the establishment of a
connection between the Old Testament faith and the Greek philosophy. Hence,
they interpreted the facts of sacred history allegorically, and made them
symbols of certain speculative principles, alleging that the Greek
philosophers had borrowed their wisdom from Moses. Aristobulus (about 150
BC) asserted the existence of a previous and much older translation of the
law, and dedicated to Ptolemy VI an allegorical exposition of the
Pentateuch, in which he tried to show that the doctrines of the Peripatetic
or Aristotelian school were derived from the Old Testament.
Most of the schools of Greek philosophy were represented among the
Alexandrian Jews, but the favorite one was the Platonic. The effort at
reconciliation culminated in Philo, a contemporary of Christ. Philo was
intimately acquainted with the Platonic philosophy, and made it the
fundamental feature of his own doctrines, while availing himself likewise of
ideas belonging to the Peripatetic and Stoic schools. Unable to discern the
difference in the points of view from which these different doctrines
severally proceeded, he jumbled together not merely discordant doctrines of
the Greek schools, but also those of the East, regarding the wisdom of the
Greeks as having originated in the legislation and writings of Moses. He
gathered together from East and West every element that could help to shape
his conception of a vicegerent of God, "a mediator between the eternal and
the ephemeral. His Logos reflects light from countless facets."
According to Philo, God is the absolute Being. He calls God "that which is:"
"the One and the All." God alone exists for himself, without multiplicity
and without mixture. No name can properly be ascribed to Him: He simply
"is." Hence, in His nature, He is unknowable.
Outside of God there exists eternal matter, without form and void, and
essentially evil; but the perfect Being could not come into direct contact
with the senseless and corruptible; so that the world could not have been
created by His direct agency. Hence, the doctrine of a mediating principle
between God and matter-the divine "Reason," the "Logos," in whom are
comprised all the ideas of finite things, and who created the sensible world
by causing these ideas to penetrate into matter.
The absolute God is surrounded by his powers dunameis as a king by his
servants. These powers are, in Platonic language, "ideas;" in Jewish,
"angels;" but all are essentially one, and their unity, as they exist in
God, as they emanate from him, as they are disseminated in the world, is
expressed by "Logos." Hence, the Logos appears under a twofold aspect:
(1) As "the immanent reason" of God, containing within itself the
world-ideal, which, while not outwardly existing, is like the immanent
reason in man. This is styled Logos endiathetos, i.e., "the Logos conceived
and residing in the mind." This was the aspect emphasized by the
Alexandrians, and which tended to the recognition of a twofold personality
in the divine essence.
(2) As "the outspoken word," proceeding from God and manifest in the world.
This, when it has issued from God in creating the world, is the Logos
proforikos, i.e., "the Logos uttered," even as in man the spoken word is the
manifestation of thought. This aspect prevailed in Palestine, where the Word
appears like the angel of the Pentateuch, as the medium of the outward
communication of God with men, and tends toward the recognition of a divine
person subordinate to God.
Under the former aspect, the Logos is, really, one with God's hidden being:
the latter comprehends all the workings and revelations of God in the world;
affords from itself the ideas and energies by which the world was framed and
is upheld; and, filling all things with divine light and life, rules them in
wisdom, love, and righteousness. It is the beginning of creation, not
inaugurated, like God, nor made, like the world; but the oldest son of the
eternal Father (the world being the younger); God's image; the mediator
between God and the world; the highest angel; the second God.
Philo's conception of the Logos, therefore, is: the sum total and free
exercise of the divine energies; so that God, so far as he reveals himself,
is called Logos; while the Logos, so far as he reveals God, is called God.
John's doctrine and terms are colored by these preceding influences. During
his residence at Ephesus he must have become familiar with the forms and
terms of the Alexandrian theology. Nor is it improbable that he used the
term Logos with an intent to facilitate the passage from the current
theories of his time to the pure gospel which he proclaimed. "To those
Hellenists and Hellenistic Jews, on the one hand, who were vainly
philosophizing on the relations of the finite and infinite; to those
investigators of the letter of the Scriptures, on the other, who speculated
about the theocratic revelations, John said, by giving this name Logos to
Jesus: The unknown Mediator between God and the world, the knowledge of whom
you are striving after, we have seen, heard, and touched. Your philosophical
speculations and your scriptural subtleties will never raise you to Him.
Believe as we do in Jesus, and you will possess in Him that divine Revealer
who engages your thoughts'" (Godet).
But John's doctrine is not Philo's, and does not depend upon it. The
differences between the two are pronounced. Though both use the term Logos,
they use it with utterly different meanings. In John it signifies "word," as
in Holy Scripture generally; in Philo, "reason;" and that so distinctly that
when Philo wishes to give it the meaning of word, he adds to it | |
