João 1
Alexander Maclaren · Citado em PreceptAustin
João 1
Maclaren - “John does not say ‘the sins,’ as the Litany, following an imperfect translation, makes him say. But he says, ‘the sin of the world,’ as if the whole mass of human transgression was bound together, in one black and awful bundle, and laid upon the unshrinking shoulders of "this better Atlas" Who can bear it ALL, and bear it ALL away!” Note that John does not say Jesus came to take away the sin of the Jews, but of the world. This would have also been a radical concept to Jewish ears, because world would include Gentiles! Of course, the apostle John is not teaching "universalism" or that all the souls ever born into this world will be saved (See Is universalism / universal salvation biblical?). John is saying that Jesus' sacrifice is sufficient for any person who receives His atoning sacrifice by grace through faith. Or stated another way we might say Christ invites all to come to the "salvation feast" which He has prepared (Luke 14:16-24+; Rev. 22:17+). The apostle in effect amplified or expanded the meaning of the world in Revelation 5:9+ writing that "they sang a new song, saying, “Worthy are You (THE LAMB in Rev 5:8+) to take the book and to break its seals; for You were slain, and purchased for God with Your blood men from every tribe and tongue and people and nation (i.e., "take away the sin of the world"). Takes away (airo) is in the present tense signifying the ongoing sufficiency/efficacy of Jesus’ one sacrifice and the fact that it is available at all times for every sinner who will trust in Him. (Cole)
João 1:1
Maclaren - The other Gospels begin with Bethlehem; John begins with ‘the bosom of the Father.’ Luke dates his narrative by Roman emperors and Jewish high-priests; John dates his ‘in the beginning.’ (John 1 Commentary) F B Meyer on John's unusual introduction, so different for example from Paul in Ro 1:1 - "The writer does not stay to introduce himself, to mention his name, or give proofs of his trustworthiness. With singular abruptness, with no attempt to substantiate his own claims or the claims of this marvelous treatise, he casts it into the teeming world of human thought and life, as Jochabed launched the cradle on the bosom of the Nile… The blessed Spirit, found congenial work in glorifying the Lord through the pen of His dearest friend and aptest pupil." Beginning (746)(arche) refers to the commencement of something as an action, process, or state of being. Arché refers to first in relation to time (priority in time, the beginning of anything, the origin and by far the most common use in the NT. In context arche "means that He (the Word) was before all else." (Morris) Arche can also convey the meaning of origin, such as "origin in the sense of basic cause." (Morris) William Barclay translates it in the beginning "the Word was already there." NLT has "In the beginning the Word already existed."
João 1:1
Maclaren - The second clause of John 1:1 asserts the eternal communion of the Word with God. The preposition employed means accurately ‘towards,’ and expresses the thought that in the Word there was motion or tendency towards, and not merely association with, God. It points to reciprocal, conscious communion, and the active going out of love in the direction of God. (John 1 Commentary) John
João 1:1
Maclaren - The last clause asserts the community of essence, which is not inconsistent with distinction of persons, and makes the communion of active Love possible; for none could, in the depths of eternity, dwell with and perfectly love and be loved by God, except one who Himself was God. John 1:1 stands apart as revealing the pretemporal and essential nature of the Word. In it the deep ocean of the divine nature is partially disclosed, though no created eye can either plunge to discern its depths or travel beyond our horizon to its boundless, shoreless extent. The remainder of the passage deals with the majestic march of the self-revealing Word through creation, and illumination of humanity, up to the climax in the Incarnation. (John 1 Commentary)
João 1:3
Maclaren - Through Him declares that the Word is the agent of creation; without Him {literally, apart from Him} declares that created things continue in existence because He communicates it to them. (John 1 Commentary) Bob Utley on apart from Him - This is a refutation of the gnostic false teaching of angelic aeons between the high, good god and a lesser spiritual being that formed matter. This was true at the CREATION and is still true for His ''re-creation'' those who are born from above. Jesus used the same word of spiritual fruit declaring ""I am the vine, you are the branches; he who abides in Me, and I in him, he bears much fruit; for apart from Me you can do nothing." (Jn 15:5). Apart from Him NOTHING comes into being that has come into being! Apart (5565)(choris related to chora = land from choros = field or place usually where cattle range and feed or chasma = thru idea of empty expanse) as an adverb means apart, separately, by itself (Jn 20:7). Choris as a preposition means (1) separately from, without, which is the main sense in the NT (Mt. 13:34; Mk 4:34; Lk 6:49; Jn 1:3; Ro 3:21, 28; 4:6; 7:8, 9; 10:14; 1Cor 4:8; 11:11; Eph 2:12; Phil. 2:14; 1Ti. 2:8; 5:21; Philemon 1:14; Heb 4:15, 7:7, 20, 21; 9:7, 18, 22, 28; 10:28; 11:6, 40; 12:8, 14; Jas 2:20, 26). (2) Besides, exclusive of (Mt 14:21; 15:38; 2Cor 11:28) BDAG summary of choris - used as an adverb - (1) pertaining to occurring separately or being separate, separately, apart, by itself Jn 20:7 (2) pertaining to the absence or lack of something, without, apart from, independent (independently of); the most typical Hellenistic word for ‘without’ (2a) With genitive of person - (2a-i) separated from someone, far from someone, without someone (Eph 2:12; cp. apart from me Jn15:5); neither (is) woman (anything) apart from man, nor man from woman 1Cor 11:11; without us you have already become kings 1Cor 4:8 (cf Heb 11:40, Heb 2:9). (2a - ii) without or apart from = apart from someone’s activity or assistance (Jn 1:3; how are they to hear without someone to preach to them? (Ro 10:14). (2b) With genitive of thing - (2b-i) outside (of) something (2 Cor 12:3. (2b-ii) without making use of something, without expressing or practicing something - Mt 13:34; Mk 4:34. Lk 6:49. Phil 2:14. Cp. 1Ti 2:8; 5:21.(2b-iii) without possessing something, apart from the presence of something -Ro 7:8; James 2:26 (Cp. Heb 11:6; 12:8, 14) (2b-iv) without relation to or connection with something, independent(ly) of something. - without any relation to sin, i.e. not with the purpose of atoning for it Heb 9:28; without regard to the observance of the law - Ro 3:28; cp. Ro 3:21; 4:6. (2b-v) apart from - Lxx - Lev 9:17; Nu 17:14;2Cor 11:28. Swanson says choris is an "adverb or preposition (never compounded with verbs)—1. without, besides, apart from, independent from; a marker of dissociation (Jn 1:3; Jas 2:26; Heb 2:9); 2. separately, by itself (Jn 20:7) (Semantic Domains) Choris - 7x in the Septuagint - Gen 26:1; 46:26; 47:22, 26; Lev 9:17; Nu 6:21; 16:49; 1Kgs 5:16; 10:15; Ezra 2:65; Choris - 41x in 38v - NAS Usage: apart(10), besides(2), independent(2), itself(1), separate(1), without(25). Matthew 13:34All these things Jesus spoke to the crowds in parables, and He did not speak to them without a parable. Matthew 14:21 There were about five thousand men who ate, besides women and children. Matthew 15:38 And those who ate were four thousand men, besides women and children. Mark 4:34 and He did not speak to them without a parable; but He was explaining everything privately to His own disciples. Luke 6:49 "But the one who has heard and has not acted accordingly, is like a man who built a house on the ground without any foundation; and the torrent burst against it and immediately it collapsed, and the ruin of that house was great." John 1:3 All things came into being through Him, and apart from Him nothing came into being that has come into being. John 15:5 "I am the vine, you are the branches; he who abides in Me and I in him, he bears much fruit, for apart from Me you can do nothing. John 20:7 and the face-cloth which had been on His head, not lying with the linen wrappings, but rolled up in a place by itself. Romans 3:21But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets, 28 For we maintain that a man is justified by faith apart from works of the Law. Romans 4:6 just as David also speaks of the blessing on the man to whom God credits righteousness apart from works: Romans 7:8 But sin, taking opportunity through the commandment, produced in me coveting of every kind; for apart from the Law sin is dead. 9 I was once alive apart from the Law; but when the commandment came, sin became alive and I died; Romans 10:14How then will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? And how will they hear without a preacher? 1 Corinthians 4:8You are already filled, you have already become rich, you have become kings without us; and indeed, I wish that you had become kings so that we also might reign with you. 1 Corinthians 11:11 However, in the Lord, neither is woman independent of man, nor is man independent of woman. 2 Corinthians 11:28 Apart from such external things, there is the daily pressure on me of concern for all the churches. 2 Corinthians 12:3 And I know how such a man-- whether in the body or apart from the body I do not know, God knows-- Ephesians 2:12 remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. Philippians 2:14 Do all things without grumbling or disputing; 1 Timothy 2:8 Therefore I want the men in every place to pray, lifting up holy hands, without wrath and dissension. 1 Timothy 5:21 I solemnly charge you in the presence of God and of Christ Jesus and of His chosen angels, to maintain these principles without bias, doing nothing in a spirit of partiality. Philemon 1:14 but without your consent I did not want to do anything, so that your goodness would not be, in effect, by compulsion but of your own free will. Hebrews 4:15 For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin. Hebrews 7:7 But without any dispute the lesser is blessed by the greater. 20And inasmuch as it was not without an oath Hebrews 9:7 but into the second, only the high priest enters once a year, not without taking blood, which he offers for himself and for the sins of the people committed in ignorance. 18 Therefore even the first covenant was not inaugurated without blood. 22 And according to the Law, one may almost say, all things are cleansed with blood, and without shedding of blood there is no forgiveness. 28 so Christ also, having been offered once to bear the sins of many, will appear a second time for salvation without reference to sin, to those who eagerly await Him. Hebrews 10:28 Anyone who has set aside the Law of Moses dies without mercy on the testimony of two or three witnesses. Hebrews 11:6 And without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him. 40 because God had provided something better for us, so that apart from us they would not be made perfect. Hebrews 12:8 But if you are without discipline, of which all have become partakers, then you are illegitimate children and not sons. 14 Pursue peace with all men, and the sanctification without which no one will see the Lord. James 2:18But someone may well say, "You have faith and I have works; show me your faith without the works, and I will show you my faith by my works." 20 But are you willing to recognize, you foolish fellow, that faith without works is useless? 26 For just as the body without the spirit is dead, so also faith without works is dead. Nothing (3761)(oude) means literally absolutely not one. The point is that this negative conjunction denies absolutely and objectively that nothing that came into being did so but through Jesus! A T
João 1:5
Maclaren - So far, John has been speaking as from the upper or divine side, but in John 1:5 he speaks from the under or human, and shows us how the self-revelation of the Word has, by some mysterious necessity, been conflict. The ‘darkness’ was not made by Him, but it is there, and the beams of the light have to contend with it. Something alien must have come in, some catastrophe have happened, that the light should have to stream into a region of darkness. John takes ‘the Fall’ for granted, and in John 1:5 describes the whole condition of things, both within and beyond the region of special revelation. The shining of the light is continuous, but the darkness is obstinate. It is the tragedy and crime of the world that the darkness will not have the light. It is the long-suffering mercy of God that the light repelled is not extinguished, but shines meekly on. (John 1 Commentary) D A Carson on darkness and light - The ‘darkness’ in John is not only absence of light, but positive evil (cf. Jn 3:19; 8:12; 12:35, 46; 1Jn. 1:5, 6; 2:8, 9, 11); the light is not only revelation bound up with creation, but with salvation. Apart from the light brought by the Messiah, the incarnate Word, people love darkness because their deeds are evil (Jn 3:19), and when the light does put in an appearance, they hate it, because they do not want their deeds to be exposed (Jn 3:20). (The Gospel according to John -The Pillar New Testament Commentary) Darkness (4653)(skotia from skotos = darkness) is a condition resulting from the partial or complete absence of light and refers to literal darkness in Jn 6:17, 20:1, but more often is used figuratively to refer to spiritual darkness. In every NT figurative use, darkness is contrasted with light in all but one passage (1Jn 2:11). "Darkness has no existence by itself, being definable simply as an absence of light." Darkness is also the realm of sin and evil. See also William Barclay's discussion below on Darkness In the spiritual sense darkness describes both the state and works of a person. It symbolizes evil and sin, everything that life should not be and everything that a person should not do! When the Light shines, it drives away the spiritual darkness for the unsaved world is blinded by the prince of this world. Jesus explained to Paul that the purpose of the Gospel was "to open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, in order that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me.’ (Acts 26:18) In Colossians we learn that we as believers should continually be "giving thanks to the Father, who has qualified us to share in the inheritance of the saints in light, for He delivered us from the domain (right and the might) of darkness, and transferred us to the kingdom of His beloved Son in Whom we have redemption, the forgiveness of sins." (Col 1:12-14) Paul writes "And even if our gospel is veiled, it is veiled to those who are perishing, in whose case the god of this world has blinded the minds of the unbelieving, that they might not see the light of the gospel of the glory of Christ, Who is the image of God. 5 For we do not preach ourselves but Christ Jesus as Lord, and ourselves as your bond-servants for Jesus’ sake. 6 For God, who said, “Light shall shine out of darkness,” is the One who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Christ." (2 Corinthians 4:3-6) Therefore do not be partakers with them; for you were formerly darkness, but now you are light in the Lord; walk as children of light. (Eph 5:7-8) Dictionary of Biblical Imagery - The greatest of God’s acts in regard to darkness, though, is his spiritual rescue of people from darkness through the work of Christ. God himself “is light and in him there is no darkness at all” (1 Jn 1:5). Christ is a light that “shines in the darkness, and the darkness did not overcome it” (Jn 1:5). Whoever follows Jesus “will never walk in darkness but will have the light of life” (Jn 8:12). Jesus came “as light into the world,” so that everyone who believes in him “should not remain in the darkness” (Jn 12:46). In a similar vein Paul writes that believers in Christ once “were darkness, but now in the Lord you are light” (Eph 5:8 NRSV). Skotia - 14 of 16 NT uses are by John, twice to in the literal physical sense (Jn 6:17, 20:1) and the remainder in the spiritual sense. Matthew 10:27 "What I tell you in the darkness, speak in the light; and what you hear whispered in your ear, proclaim upon the housetops. Luke 12:3 "Accordingly, whatever you have said in the dark will be heard in the light, and what you have whispered in the inner rooms will be proclaimed upon the housetops. John 1:5 The Light shines in the darkness, and the darkness did not comprehend it. John 6:17 and after getting into a boat, they started to cross the sea to Capernaum. It had already become dark, and Jesus had not yet come to them. John 8:12 Then Jesus again spoke to them, saying, "I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life." John 12:35 So Jesus said to them, "For a little while longer the Light is among you. Walk while you have the Light, so that darkness will not overtake you; he who walks in the darkness does not know where he goes. 46 "I have come as Light into the world, so that everyone who believes in Me will not remain in darkness. John 20:1 Now on the first day of the week Mary Magdalene came early to the tomb, while it was still dark, and saw the stone already taken away from the tomb. 1 John 1:5 This is the message we have heard from Him and announce to you, that God is Light, and in Him there is no darkness at all. 1 John 2:8 On the other hand, I am writing a new commandment to you, which is true in Him and in you, because the darkness is passing away and the true Light is already shining. 9 The one who says he is in the Light and yet hates his brother is in the darkness until now. 11 But the one who hates his brother is in the darkness and walks in the darkness, and does not know where he is going because the darkness has blinded his eyes. THE DARKNESS DID NOT GRASP OR OVERPOWER THE LIGHT
João 1:14
Maclaren - THE VARIOUS PURPOSES WHICH THIS MIGHTIEST OF ALL MIRACLES SERVES IN THE WORLD. Here is a five-fold star, with five rays. 1. To show God. As the Shekinah glory abode in the Tabernacle, so God tabernacled in Christ’s flesh. Christ shows God as He was never seen before, full of grace and truth. The mightiest and brightest light that makes God known, is that of gentleness, tenderness, self-oblivlon, patience. If you want to know God, and not to guess Him, not to shrink from Him, and not merely to see the fringe of brightness about the Infinite heart, you must turn away from everything else to Christ. 2. To show what man ought to be. How perfect Christ’s example is we may gather from the admission of enemies, from our own hearts and consciences. Instead of being handed over to a mere law “Do this and live,” it means “Do as I do, because I love you and you love Me.” 3. That He might die. You cannot understand Christmas without Good Friday, the meaning of the cradle unless we see the shadow of the Cross. Christ came to bear our sins that we might be born again unto newness of life. 4. That He might have sympathy with us. He has trodden all the road before us, and is near us to help us on. 5. That manhood might be glorified. He has stooped down that thereby He might befit us to be like Him. Where He is, He will lead us. What He is, He will make us. (A. Maclaren, D. D.) (The Biblical Illustrator) Beloved, do you pray for the salvation of friends or relatives? I have heard the story of two young rebels who were encouraged to read John 1:1 and then associate that passage with John 1:14, and this simple exercise resulted in one of the two young men breaking into tears as God's Spirit swept him into the Kingdom of Heaven! So I encourage you to consider the same approach to those whose hearts are now hardened, if God should open a door. Here is another ancient testimony of Franciscus Junius (the younger) regarding how the Spirit used the simple reading of the first chapter of John to bring about regeneration in another infidel... My father, who was frequently reading the New Testament, and had long observed with grief the progress I had made in infidelity, had put that book in my way in his library, in order to attract my attention, if it might please God to bless his design, though without giving me the least intimation of it. Here, therefore, I unwittingly opened the New Testament thus providentially laid before me. At the very first view, although I was deeply engaged in other thoughts, that grand chapter of the evangelist and apostle presented itself to me — ’In the beginning was the Word, and the Word was God.’ I read part of the chapter, and was so greeted that I instantly became struck with the divinity of the argument, and the majesty and authority of the composition, as infinitely surpassing the highest flights of human eloquence. My body shuddered; my mind was in amazement, and I was so agitated the whole day that I scarcely knew who I was; nor did the agitation cease, but continued till it was at last soothed by a humble faith in him who was made flesh and dwelt among us.” THE CHALCEDONIAN CREED (AD451) is generally regarded as the most orthodox "definition" of how the Bible describes the Person of Jesus Christ "We, then, following the holy Fathers, all with one consent, teach men to confess one and the same Son, our Lord Jesus Christ, the same perfect in Godhead and also perfect in manhood; truly God and truly man, of a reasonable soul and body; consubstantial with the Father according to the Godhead, and consubstantial with us according to the Manhood; in all things like unto us, without sin; begotten before all ages of the Father according to the Godhead, and in these latter days, for us and for our salvation, born of the Virgin Mary, the Mother of God, according to the Manhood; one and the same Christ, Son, Lord, Only-begotten, to be acknowledged in two natures, inconfusedly, unchangeably, indivisibly, inseparably; the distinction of natures being by no means taken away by the union, but rather the property of each nature being preserved, and concurring in one Person and one Subsistence, not parted or divided into two persons, but one and the same Son, and only begotten, God the Word, the Lord Jesus Christ, as the prophets from the beginning have declared concerning him, and the Lord Jesus Christ himself has taught us, and the Creed of the holy Fathers has handed down to us. (Chalcedonian Creed) Related Resources: Shekinah glory cloud Glory of God ONE OF A KIND Only begotten (One of a Kind, One and Only) (3439)(monogenes from monos = alone + genos = birth, race, kind <> from ginomai = to come into being, to become) means that which is the only one of its kind of class or specific relationship and thus is unique or "one and only." The only begotten (monogenes) - Most modern scholars agree that monogenes does not refer to the “begetting” aspect of Jesus’ sonship, but rather to His uniqueness. As explained below NET Bible favors the translation "of the one and only." ESV = "the only Son", NIV = "the One and Only," NLT, HCSB = "the One and Only Son" ESV Study Bible note - The Greek word underlying “only,” monogenes, means “one of a kind, unique,” as in the case of Isaac, who is called Abraham’s “one-of-a-kind” son in Heb. 11:17 (in contrast to Ishmael; cf. Ge 22:2, 12, 16). Thus “only” is a better translation than “only begotten” (made familiar through its use in the kjv)." Monogenes was used of an only son (Lk 7:12), of a son who was "unique" (Isaac - Heb 11:17 = son of promise, not son of flesh as was Abraham's first biologic son Ishmael) or an only daughter (of Jairus - Lk 8:42). BDAG says monogenes "pertains to being the only one of its kind or class, unique (in kind) of something that is the only example of its category... Of a mysterious bird, the Phoenix (mythology) (1 Cl 25:2). The phrase "monogenes huios" is used only of Jesus. Jesus is the only unique, "one of a kind" Son of God. Moulton-Milligan - Monogenes is literally "one of a kind," "only," "unique" (unicus), not "only-begotten," which would be monogennetos. Monogenes is applied in a special sense to Christ in Jn 1:14, 18, 3:16, 18, 1Jn 4:9, where the emphasis is on the thought that, as the "only" Son of God, He has no equal and is able fully to reveal the Father. NET Note - "of the unique one." Although this word is often translated "only begotten," such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Lk 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clem. 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant., 1.13.1 [1.222]) who was not Abraham's only son, but was one-of-a-kind because he was the child of the promise. Thus the word means "one-of-a-kind" and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God, Jesus is God's Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18
João 1:14-18
Maclaren - THE VARIOUS PURPOSES WHICH THIS MIGHTIEST OF ALL MIRACLES SERVES IN THE WORLD. Here is a five-fold star, with five rays. 1. To show God. As the Shekinah glory abode in the Tabernacle, so God tabernacled in Christ’s flesh. Christ shows God as He was never seen before, full of grace and truth. The mightiest and brightest light that makes God known, is that of gentleness, tenderness, self-oblivlon, patience. If you want to know God, and not to guess Him, not to shrink from Him, and not merely to see the fringe of brightness about the Infinite heart, you must turn away from everything else to Christ. 2. To show what man ought to be. How perfect Christ’s example is we may gather from the admission of enemies, from our own hearts and consciences. Instead of being handed over to a mere law “Do this and live,” it means “Do as I do, because I love you and you love Me.” 3. That He might die. You cannot understand Christmas without Good Friday, the meaning of the cradle unless we see the shadow of the Cross. Christ came to bear our sins that we might be born again unto newness of life. 4. That He might have sympathy with us. He has trodden all the road before us, and is near us to help us on. 5. That manhood might be glorified. He has stooped down that thereby He might befit us to be like Him. Where He is, He will lead us. What He is, He will make us. (A. Maclaren, D. D.) (The Biblical Illustrator) Beloved, do you pray for the salvation of friends or relatives? I have heard the story of two young rebels who were encouraged to read John 1:1 and then associate that passage with John 1:14, and this simple exercise resulted in one of the two young men breaking into tears as God's Spirit swept him into the Kingdom of Heaven! So I encourage you to consider the same approach to those whose hearts are now hardened, if God should open a door. Here is another ancient testimony of Franciscus Junius (the younger) regarding how the Spirit used the simple reading of the first chapter of John to bring about regeneration in another infidel… My father, who was frequently reading the New Testament, and had long observed with grief the progress I had made in infidelity, had put that book in my way in his library, in order to attract my attention, if it might please God to bless his design, though without giving me the least intimation of it. Here, therefore, I unwittingly opened the New Testament thus providentially laid before me. At the very first view, although I was deeply engaged in other thoughts, that grand chapter of the evangelist and apostle presented itself to me — ’In the beginning was the Word, and the Word was God.’ I read part of the chapter, and was so greeted that I instantly became struck with the divinity of the argument, and the majesty and authority of the composition, as infinitely surpassing the highest flights of human eloquence. My body shuddered; my mind was in amazement, and I was so agitated the whole day that I scarcely knew who I was; nor did the agitation cease, but continued till it was at last soothed by a humble faith in him who was made flesh and dwelt among us.” THE CHALCEDONIAN CREED (AD451) is generally regarded as the most orthodox "definition" of how the Bible describes the Person of Jesus Christ "We, then, following the holy Fathers, all with one consent, teach men to confess one and the same Son, our Lord Jesus Christ, the same perfect in Godhead and also perfect in manhood; truly God and truly man, of a reasonable soul and body; consubstantial with the Father according to the Godhead, and consubstantial with us according to the Manhood; in all things like unto us, without sin; begotten before all ages of the Father according to the Godhead, and in these latter days, for us and for our salvation, born of the Virgin Mary, the Mother of God, according to the Manhood; one and the same Christ, Son, Lord, Only-begotten, to be acknowledged in two natures, inconfusedly, unchangeably, indivisibly, inseparably; the distinction of natures being by no means taken away by the union, but rather the property of each nature being preserved, and concurring in one Person and one Subsistence, not parted or divided into two persons, but one and the same Son, and only begotten, God the Word, the Lord Jesus Christ, as the prophets from the beginning have declared concerning him, and the Lord Jesus Christ himself has taught us, and the Creed of the holy Fathers has handed down to us. (Chalcedonian Creed) ONE OF A KIND Only begotten (One of a Kind, One and Only) (3439)(monogenes from monos = alone + genos = birth, race, kind <> from ginomai = to come into being, to become) means that which is the only one of its kind of class or specific relationship and thus is unique or "one and only." Monogenes stresses Jesus' absolute uniqueness of the Christ, Who was incarnated as God into flesh and does not focus on His physical birth per se. Monogenes conveys the truth that Jesus is unique ("one-of-a-kind"), reflecting that Christ is eternal, emerging into time from eternity through His incarnation (Jn 1:14,18). Monogenēs conveys the truth that the Christ, the God-Man, stands apart from all other people, being fully divine and authentically physical (human, cf. Jn 1:1-18; Phil 2:6,7). Christ emerged from eternity, coming into time through His incarnation. His birth was absolutely unique for it was the only birth free from original sin and the only birth that was joined with deity (Christ's eternal divine nature)/ The only begotten (monogenes) - Most modern scholars agree that monogenes does not refer to the “begetting” aspect of Jesus’ sonship, but rather to His uniqueness. As explained below NET Bible favors the translation "of the one and only." ESV = "the only Son", NIV = "the One and Only," NLT, HCSB = "the One and Only Son" ESV Study Bible note - The Greek word underlying “only,” monogenes, means “one of a kind, unique,” as in the case of Isaac, who is called Abraham’s “one-of-a-kind” son in Heb. 11:17 (in contrast to Ishmael; cf. Ge 22:2, 12, 16). Thus “only” is a better translation than “only begotten” (made familiar through its use in the kjv)." Leon