João 1
James Montgomery Boice · Citado em PreceptAustin
João 1:1
Boice - The Gospel of John has blessed the hearts of God’s people through the centuries. It has been called “God’s love letter to the world.” Luther wrote of it, “This is the unique, tender, genuine chief Gospel. …Should a tyrant succeed in destroying the Holy Scriptures and only a single copy of the Epistle to the Romans and the Gospel according to John escape him, Christianity would be saved.” Luther must have especially loved the Gospel because he preached on it for many years from the pulpit of the parish church of Wittenberg… It has probably been the means by which more persons have come to know Jesus Christ as their Savior and Lord than any other single portion of Scripture. (The Gospel of John: An Expositional Commentary) A. T. Robertson calls the Gospel according to John the "most wonderful of all books." What will you do with Jesus? Neutral you cannot be, Some day your heart will be asking, “What will he do with me?” Henrietta Mears summarizes some of the interesting features of John… No genealogy is recorded—neither His legal lineage through Joseph (as given by Matthew), nor His personal descent through Mary (as given by Luke). No account of His birth—because He was "in the beginning." Nothing about His boyhood. Nothing about His temptation. Jesus rather is presented as Christ the Lord, not the One tempted in all points just as we are. No transfiguration. No appointing of His disciples. No parables. No account of the Ascension. No Great Commission. Yet only here is He called "the Word" The Creator The only begotten of the Father The Lamb of God The revelation of the great "I AM" (Exodus 3:14) (What the Bible is All About) THE GOSPEL OF JOHN: THE BEST "GOSPEL TRACT" The Gospel of John is like a "big" gospel tract and has in fact probably been handed out "evangelistically" as a "Gospel tract" to more people than any other book of the Bible. Many writers have made the statement that more souls have come into the Kingdom of Heaven as a result of reading the Gospel of John than any other book. The purpose of John is clearly stated in John 20:31 where twice John mentions "believe." He first wants every reader to be absolutely convinced that the Man Jesus is not just any man but is in fact God, the Messiah, the Son of God. Notice that he does not say "I have written this down so you may have Jesus in your heart, but that you may believe in the identity of Jesus as the promised Messiah. His second use of "believe" is that in acknowledging Him as true God (believing in the historicity, the identity and provision of this Jesus), we receive Him truly as our Savior and might receive the gift of eternal life found only in Jesus (in "His Name"). John is seeking to secure converts. Given this evangelistic purpose, someone who is already a believer might ask why they would need to read the Gospel -- "I believe He is God and I believe He died on the Cross that I might have life in Him." Remember that the Gospel of John which gives us the most glorious portrayal of Jesus as God of any book in the Bible. In light of that truth in Second Corinthians Paul gives us a reason a believer should never grow tired of reading John… "But we all, with unveiled (anakalupto) face beholding as in a mirror (katoptrizomai) the glory (( doxa) of the Lord, are being transformed (metamorphoo in the present tense = ongoing, all our life, progressive sanctification) into the same image from glory to glory, just as from the Lord, the Spirit." (2Cor 3:18-see comments) James refers to the Scripture using the metaphor of a mirror (James 1:22-24-note) and that certainly would apply to this passage. So how do we behold "as in a mirror the glory of the Lord"? In a word, we read the Word, and as we read (the Gospel of John) we read one of the most "glorious" descriptions ever penned of Jesus as God ("beholding… the glory of the Lord"). Assuming that we read with humble, teachable, prayerful, obedient (doers not just hearers) hearts, Paul says that the supernatural result will be that the Holy Spirit takes the Word we read and transforms us into the image of the Son of God, from glory to glory! That's why a believer reads the Gospel of John. Application: Instead of watching a Netflix movie tonight, why don't you set aside a couple of uninterrupted hours and ask God's Spirit to unveil the words of this Gospel as you read through it in one sitting (or two sittings over successive nights). A good movie might have given you temporal joy, but a good book (John) will give you eternal transformation! James Montgomery Boice referencing John's purpose in Jn 20:31 - There are always people who will say that faith is something that must be entirely divorced from evidence. But that is not stated in the Bible. Faith is believing in something or someone on the basis of evidence and then acting upon it. In this case, John has provided evidence for the full deity of Jesus so that readers, whether in his age or ours, might believe it and commit their lives to Jesus as their Savior… Sometime ago I was talking to a young man who was very critical of Christianity. “Have you investigated the evidence?” I asked him. “What do you mean? How does one do that?” he asked. “Go home this week and begin to read John’s Gospel,” I answered. “But before you begin, take a moment to pray something like this: ‘God, I do not know if you exist or, if you do, whether you hear me. But if you exist and if you hear me, I want you to know that I am an honest seeker after truth. If this Book of John can really speak to me and show me that Jesus is the Son of God and is God, I ask you to prove that to me while I read it. And if you prove it, then I will believe in him and serve him forever.’ ” I told him that if he did that, God would speak to him and that he would be convinced that all the things that are written about Jesus of Nazareth in this book are true and that he is the Son of God and our Savior. The young man went home. I saw him a week later, and I asked, “Did you read the book?” He answered, “Well, I have to admit that there are other things to which I give a higher priority.” Here is another case. A Christian at the University of Pennsylvania entered into a series of Bible studies in John’s Gospel with a young woman who was not a Christian. The two young women went through several chapters where Jesus is declared many times to be God, but none of it clicked with the non-Christian. Suddenly, in the midst of a study of the third chapter of John, and after many weeks of study, the inquiring non-Christian exclaimed, “Why, I see it! Jesus Christ is God! He is God.” That was the turning point, and several weeks later she became a Christian. (The Gospel of John: An Expositional Commentary) Mears adds these features regarding Jesus' Deity Revealed In every chapter we see Jesus' deity: In Nathanael's confession, "You are the Son of God"—John 1:49 In the miracle of Cana, He "thus revealed his glory"—John 2:11 In His word to Nicodemus, He said He was "his one and only Son" (the "only begotten Son," KJV)—John 3:16 In His conversation with the woman of Samaria He stated: "I who speak to you am he" [the Messiah]—John 4:26 To the impotent man, He disclosed that "the voice of the Son of God" will call the dead to life—John 5:25 In the bread chapter, He admits that "I am the bread of life"—John 6:35 In the water of life chapter He proclaims, "If anyone is thirsty, let him come to me and drink"—John 7:37 To the unbelieving Jews He disclosed, "Before Abraham was born, I am!"—John 8:58 The blind man was told, "You have now seen [the Son of Man]; in fact, he is the one speaking with you"; Jesus' unique claim to being the Son of God—John 9:37 Jesus stated, "I and the Father are one"—John 10:30 Martha's declaration, "You are the Christ, the Son of God"—John 11:27 To the Greeks, "But I, when I am lifted up from the earth, will draw all men to myself"—John 12:32 At the supper He said, "You call me `Teacher' and `Lord,' and rightly so, for that is what I am"—John 13:13 In His statement, "Trust in God; trust also in me"—John 14:1 Likening us to branches on a vine He says, "Apart from me you can do nothing"—John 15:5 In promising the Holy Spirit He says, "I will send him to you"—John 16:7 In this prayer chapter He says, "Glorify your Son"—John 17:1 In His trial He states, "You are right in saying I am a king"—John 18:37 In His atonement He had the right to say, "It is finished"—John 19:30 In his confession Thomas the doubter exclaimed, "My Lord and my God!"—John 20:28 In demanding obedience, "You must follow me"—John 21:22. Irving Jensen writes that the Gospel of John "is often the first New Testament book recommended to new Christians for study. That is because it has a combination of many desirable features that make it a primer for reading and study: it clearly presents foundational truths; it combines fact and interpretation; it presents the way of salvation succinctly and persuasively (e.g., Jn 3:16); its very setting and atmosphere are universal; and it is picturesque and attractive in varied forms. Some of those qualities will become evident as you survey this fascinating portion of Scripture." (Jensen's Survey of the New Testament) I like Barry Horner's alliterated outline of John (Horner) 1. The Prologue Ministry of Jesus Christ, Jn 1:1-18. The Eternal Word and his relationship to God, Jn 1:1-2. The Eternal Word and his relationship to creation, Jn 1:3-5. The Eternal Word and his relationship to John the Baptist, Jn 1:6-8. The Eternal Word and his relationship to man, Jn 1:9-13. The Eternal Word and his relationship to grace, Jn 1:14-18. 2. The Preparatory Ministry of Jesus Christ, Jn 1:19-51. The testimony of John the Baptist to Jesus Christ, Jn 1:19-34. The testimony of the first disciples to Jesus Christ, Jn 1:35-51. 3. The Public Ministry of Jesus Christ, Jn 2:1-12:50. Sign one – the glory of Christ displayed at Cana, Jn 2:1-12. The glory of Christ prefigured by the temple, Jn 2:13-22. The new birth discourse, Jn 3:1-21. The testimony of the Bridegroom’s friend, Jn 3:22-36. The great Samaritan awakening, Jn 4:1-42. Sign two – Christ heals the nobleman’s son, Jn 4:43-54. Sign three – Christ heals a lame man on the Sabbath, Jn 5:1-18. The witness of Christ’s relationship with his Father, Jn 5:19-47. Sign four – Christ feeds the hungry multitude, Jn 6:1-15. Sign five – Christ walks on the sea of Galilee, Jn 6:16-21. The bread of life discourse, Jn 6:22-71. The Feast of Tabernacles testimonies, Jn 7:1-8:59. Sign six – Christ heals the man born blind, Jn 9:1-41. The Good Shepherd discourse, Jn 10:1-42. Sign seven – Christ raises Lazarus from the dead, Jn 11:1-57. The closing ministry of Christ to a dark world, Jn 12:1-50. 4. The Private Ministry of Jesus Christ, Jn 13:1-17:26. Jesus discourses on his impending departure from the disciples, Jn 13:1-38. Jesus discourses on his impending departure to the Father, Jn 14:1-31. Jesus discourses on future discipleship, Jn 15:1-16:33. Jesus discourses through prayer on glorification, Jn 17:1-26. 5. The Passion Ministry of Jesus Christ, Jn 18:1-19:42. The prelude to the cross, Jn 18:1-40. The sacrifice of the cross, Jn 19:1-42. 6. The Perfected Ministry of Jesus Christ, Jn 20:1-21:45. The resurrection, Jn 20:1-31. The reappearance, Jn 21:1-25. Horner in his introduction writes - "When Christian evangelism is undertaken it is common for precedence to be given to the proclamation of the Gospel of John, and the reason for this emphasis is not difficult to discern. There is something very distinct here in comparison with the Synoptic Gospels and probably it is the fact that John, while incorporating historic narrative, gives greater emphasis to the presentation of gospel truth in a way that constantly causes the reader to be confronted, in a most dominant manner, with the divine person and work of the Lord Jesus Christ. Further, the style of John has an engaging simplicity about it that leads to the subsequent and surprising realization that we are quickly transported from seeming shallows to depths that the Synoptics do not fathom. At this point the simplicity of the Greek language, so familiar to beginners of the Koine dialect, only adds to further misapprehension, whereas Leon Morris aptly declares: “I like the comparison of John’s Gospel to a pool in which a child may wade and an elephant can swim… There are unplumbed depths in the limpid clarity of this writing.” WHY STUDY THE GOSPEL OF JOHN? Because in its profound simplicity the person of Jesus Christ is set forth in such an arresting and forthright manner that the honest reader is certainly not given the latitude for indecision. If Paul’s Epistle to the Romans is the supreme record of biblical sotieriology, then The Gospel of John is the supreme record of biblical Christology. Granted that Jesus Christ has unique preeminence in the Word of God as a whole, then The Gospel of John provides us with sharper focus on this glorious incarnation than any other book of the Bible. But further, there is something very captivating about this distinctive record which John, in the purpose statement of John 20:30-31, indicates is decidedly intentional. A. B. Simpson has expressed this captivating element in the chorus of a hymn (see below)… While his humanity is plainly stated (John 1:14; 20:27), yet it is his deity that receives emphatic focus as does no other book in the Bible… It is a misunderstanding to simply regard the Gospel of John as an evangelistic tract for the reason that Jn 13:1-17:26 is clearly a substantial section that addresses only believers and their call to discipleship (Ed: And progressive sanctification). Furthermore, the purpose statement of Jn 20:30-31 indicates John’s desire that the believer “may be having [present tense] life in His name.” (Horner) Bob Utley Outlines John based on different attributes… A. A philosophical/theological Prologue (Jn 1:1–18) and a practical Epilogue (Jn 21) B. Seven miracle signs during Jesus’ public ministry (Jn 2–12) and their interpretation: 1. changing water into wine at the wedding feast in Cana (Jn 2:1–11) 2. healing the son of the officer of the court at Capernaum (Jn 4:46–54) 3. healing of the lame man at the pool of Bethesda in Jerusalem (Jn 5:1–18) 4. feeding of about 5,000 in Galilee (Jn 6:1–15) 5. walking on the Sea of Galilee (Jn 6:16–21) 6. healing of the man born blind in Jerusalem (Jn 9:1–41) 7. raising of Lazarus in Bethany (Jn 11:1–57) C. Interviews and dialogue with individuals 1. John the Baptist (Jn 1:19–34; 3:22–36) 2. disciples a. Andrew and Peter (Jn 1:35–42) b. Philip and Nathanael (Jn 1:43–51) 3. Nicodemus (Jn 3:1–21) 4. woman of Samaria (Jn 4:1–45) 5. Jews in Jerusalem (Jn 5:10–47) 6. crowd in Galilee (Jn 6:22–66) 7. Peter and disciples (Jn 6:67–71) 8. Jesus’ brothers (Jn 7:1–13) 9. Jews in Jerusalem (Jn 7:14–8:59; 10:1–42) 10. disciples in upper room (Jn 13:1–17:26) 11. Jewish arrest and trial (Jn 18:1–27) 12. Roman trial (Jn 18:28–19:16) 13. post-resurrection conversations, Jn 20:11–29 a. with Mary b. with the ten Apostles c. with Thomas 14. epilogue dialogue with Peter, Jn 21:1–25 15. (Jn 7:53–8:11, the story of the adulterous woman, was not originally part of John’s Gospel!) D. Certain worship/feast days 1. the Sabbaths (Jn 5:9; 7:22; 9:14; 19:31) 2. the Passovers (Jn 2:13; 6:4; 11:55; 18:28) 3. the feast of Tabernacles (Jn 8–9) 4. Hanukkah (Jn festival of lights, cf. Jn 10:22) E. Use of “I Am” statements 1. “I am ‘He’ ” (Jn 4:26; 6:20; 8:24, 28, 54–59; 13:19; 18:5–6, 8) 2. “I am the bread of life” (Jn 6:35, 41, 48, 51) 3. “I am the light of the world” (Jn 8:12; 9:5) 4. “I am the door of the sheepfold” (Jn 10:7, 9) 5. “I am the good shepherd” (Jn 10:11, 14) 6. “I am the resurrection and the life” (Jn 11:25) 7. “I am the way, the truth and the life” (Jn 14:6) 8. “I am the true vine” (Jn 15:1, 5) What will you do with Jesus? Neutral you cannot be; Some day your heart will be asking, “What will He do with me?” AUTHOR OF JOHN Who wrote this Gospel remembering that the title "Gospel of John" was not part of the inspired text? The traditional view is that John the disciple of Jesus and later His apostle was the author, however no where is the author specifically mentioned by name. In John 21:20-24 we get a clue as to the identity… Peter, turning around, saw the disciple whom Jesus loved following [them;] the one who also had leaned back on His bosom at the supper and said, “Lord, who is the one who betrays You?” 21 So Peter seeing him said to Jesus, “Lord, and what about this man?” 22 Jesus said to him, “If I want him to remain until I come, what [is that] to you? You follow Me!” 23 Therefore this saying went out among the brethren that that disciple would not die; yet Jesus did not say to him that he would not die, but [only,] “If I want him to remain until I come, what [is that] to you?” 24 This is the disciple who is testifying to these things and wrote these things, and we know that his testimony is true. Horner adds that the author "is a Jew, who is familiar with Hebrew, an apostolic eyewitness, John 1:14; 19:35; 21:24-25. He is the "disciple whom Jesus loved," Jn 21:20, 24. Thus he is, as the traditional view has rightly attested for over 1800 years according to weighty evidence, John the Apostle, a former Galilean fisherman, the son of Zebedee (Mark 1:19; 3:16-17), a disciple of the Baptist and later of Jesus as the Christ. Further, this same tradition asserts that John wrote his gospel account at Ephesus where he was a senior bishop/elder until an extremely old age extending to the reign of the Roman emperor Trajan, 98-117 A.D." (Horner) SEVEN "I AM" & SEVEN SIGNS OF HIS DEITY One striking feature of John are the seven "I Am" statements none of which are found in the Synoptic Gospels (in fact 92% of John is unique material not found in the Synoptic Gospels!). Note Jesus' repeated use of metaphors - Bread, Light, Door, Good Shepherd, Resurrection and Life, Way, Truth and Life, and Vine. John 6:35; Jesus said to them, “I am the bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst. - The Son has the resources to meet all of man's needs. 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.” - The Son has the power to overcome the darkness of sin in our life. John 10:7 So Jesus said to them again, “Truly, truly, I say to you, I am the door of the sheep. John 10:9 “I am the door; if anyone enters through Me, he will be saved, and will go in and out and find pasture. - The Son by virtue of His sinless life and sacrificial death is literally the only way through which man can enter the Kingdom of God. John 10:11 “I am the good shepherd; the good shepherd lays down His life for the sheep. John 10:14 “I am the good shepherd, and I know My own and My own know Me - The Son is our Divine Shepherd whose infinite resources meet all of our needs for guidance, care and protection. John 11:25 Jesus said to her, “I am the resurrection and the life; he who believes in Me will live even if he dies. The Son of God has the power to raise the dead from the grave. John 14:6 Jesus *said to him, “I am the way, and the truth, and the life; no one comes to the Father but through Me. Only the Son can bring us into the presence of His Father, can counter the lies of Satan with the Truth and can give us eternal life. John 15:1 “I am the true vine, and My Father is the vinedresser. 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. The Son (via His Spirit) is the sole supernatural source that enables His followers to be spiritually productive. SEVEN SIGNS The Signs of Jesus in John (all except #4 and #5 are unique to John.) Note that John never uses the word miracle and in fact has no uses of the word dunamis). Instead John uses the word semeion (in the plural) which means signs. (cf Jn 20:30). Notice that 7 signs occur in the first 12 chapters, the time of His public ministry. John was inspired to choose these 7 to clearly show that the Man Jesus was the Messiah, the Christ, the Son of God. It is sad to read of the response of most of the Jews to Jesus' seven clear signs of His power and authority and ultimately His divinity, for John records "though He had performed so many signs before them (remember John only records 7, but undoubtedly there were many more signs that were not recorded - cp Jn 21:25), yet they were not believing in Him." (John 12:37) 1. The turning of the water into wine (Jn 2:1-11). 2. The healing of the nobleman's son (Jn 4:46-54). 3. The curing of the Bethesda paralytic (Jn 5:1-15). 4. The feeding of the five thousand (Jn 6). 5. The walking over the sea of Galilee (Jn 6). 6. The giving of sight to the blind man (Jn 9:1-7). 7. The raising of Lazarus from death (Jn 11:1-44). 8. The miraculous draught of fishes (Jn 21:1-14). John does not begin his Gospel with Jesus’ birth or a list of Jesus’ ancestors. God has no beginning. John began with a ringing declaration "In the beginning was the Word!" As the Word, Jesus was the tangible expression of all that God is. Just as we explain our thoughts and feelings through words, the character and majesty of God were fully expressed in God’s living Word, Jesus and this is John's major objective.. Jesus became human (John 1:14), but never ceased to be God. John emphasizes this crucial doctrine throughout this Gospel. The upshot is that if you want to see the invisible God, look at Jesus. And if you want to hear God, listen to the words of Jesus. John is clearly the most intimate with Jesus of all the disciples and repeatedly describes himself as the disciple Jesus loved (Jn 13:23; 19:26; 20:2; 21:7, 20). Sidlow Baxter makes the interesting observation that "Most of what John has recorded is omitted by the other three. Moreover, it throws a flood of light on them. For instance, when the synoptists tell of our Lord's "Follow Me" to Peter and Andrew, James and John, it would almost seem as though He had not met them before, which makes their immediate abandonment of all else to follow Him so surprising as to seem almost artificial; but in this fourth Gospel we find that they had not only met Jesus earlier, at John the Baptist's gatherings along the winding Jordan valley, but had companied with Him both in Judaea and in Galilee (Jn 1:40,42,43,47). Before ever He started His preaching itineraries in Galilee there was a group called "His disciples" (Jn 2:2,11), which certainly included Andrew, Peter, James, John, and others of those who later comprised the Apostolate. His seashore "Follow Me," recorded by the synoptists, came later, and was a call to full-time service with Him. (Explore the Book) Scofield agrees commenting on Mt 4:19-21 that "Peter and Andrew were already disciples (John 1:35 - 42). This is a call to service." J D Watson - People call Jesus "a good man," "a wise teacher," "a moral example," and other such platitudes, but flatly reject Him as God. At the core of several cults is the denial of the deity of Christ, but this truth is an absolutely cardinal doctrine of Christianity; without it, Christianity collapses of its own weight. It's also a doctrine that is clearly taught in Scripture with no ambiguity whatsoever. As John declares, "In the beginning was the Word, and the Word was with God, and the Word was 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… No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him" (John 1:1, 14, 18). (A Word For the Day) JOHN'S PROLOGUE The Prologue - Virtually every commentary identifies John 1:1-18 as his prologue. Prologue is derived from the Greek word prologos (pro = before, beforehand + logos = word, speech, discourse) and in ancient Greece described the preface in a play which preceded the entry of the main chorus. Webster's 1828 defines prologue as "The preface or introduction to a discourse or performance, chiefly the discourse or poem spoken before a dramatic performance or play begins." Collins English Dictionary says in early opera prologue was "an introductory scene in which a narrator summarizes the main action of the work." The Pocket Dictionary for the Study of NT Greek says prologue is "A precursory section of a literary work, often introducing motifs and salient features." D A Carson describes John's Prologue as a foyer to John's Gospel. Steven Cole describes it as if one is entering a movie theater and sees the billboards highlighting scenes of the movie you are going to be seeing. J. A. T. Robinson observes that “the themes of the gospel are played over beforehand, as in the overture to an opera." Beasley-Murray calls the Prologue “an anticipatory description of the Mission of the Logos-Son to the World.” The Prologue has also been referred to as the “proleptic quintessence” (Harnack), a “microcosm” (Valentine), and an “adumbration” (Booser) of the entire Gospel. Ray
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Boice commenting on John 12:41 writes that "The Gospel of John is a book filled with many extraordinary verses. But none is more extraordinary than (and few are equal to) the verse to which we come now. It is a verse in which John refers to one of the most glorious visions of God ever given to a human being—the vision received by Isaiah at the beginning of his ministry as a prophet, in which he saw Jehovah sitting upon a throne, high and lifted up, with his train filling the temple—saying quite naturally, it would seem, that this applies to Jesus. John says, “Isaiah said this because he saw Jesus’ glory and spoke about Him” (Jn 12:41). (The Gospel of John: An Expositional Commentary) (Bolding added)
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Boice commenting on the LIFE was the LIGHT of men writes "Several years ago an old woman in the bush country of southern Rhodesia in Africa said to a missionary, “You have brought us the LIGHT, but we don’t seem to want it. You have brought us the LIGHT, but we still walk in DARKNESS.” She was speaking only of the life she knew in Africa. But her words aptly describe the reaction of people everywhere to the light of Jesus Christ when he first shone upon the world. He was the light of the world. In one sense he had always been the light of the world. Yet, when he appeared the world rejected him because it preferred darkness. This great image—the image of Christ as the light of the world—is the second theme that John the evangelist introduces in the fourth and fifth verses of his opening chapter. Later we are told quite pointedly by Jesus, “I am the light of the world” (8:12). Here we read, “In him was life, and that life was the light of men. The light shines in the darkness, but the darkness has not understood it.” What does John mean when he declares that Jesus Christ is the light of men? By this title, Jesus is revealed as the One who knows God the Father and who makes him known. Light is a universal image for the illumination of the mind through understanding. Before Christ came into the world, the world was in darkness. The world did not know God. Christ came. His light shone before men. Then men had light of the knowledge of the glory of God in the face of Jesus Christ. The context for the significance of this image lies in the fact that God is pictured as light throughout the Old and New Testaments. David writes in one psalm, “The LORD is my light and my salvation” (Ps. 27:1). Psalm 36:9 says, “For with you is the fountain of life; in your light we see light.”....How perfect the image seems to be! And how appropriate as a term for the One who makes the Father known! E. M. Blaiklock, former professor of classics at Auckland University in New Zealand, makes these comments: “God is light. The image is satisfyingly complete. Light penetrates the unimaginable depths of space, far beyond the limits of human vision. In all the vastness of the great globe of vanished millennia into which the telescope can probe, the gleaming galaxies float, or tell in light how once they floated, when the effulgence which we see today began its endless journey. “Without light there is no vision, no view of reality, no confident journeying, no growth save of chill and evil things, no health, no life. The hand shrinks from the cold and slimy life which survives sluggishly in dark caves. When some plant of the open day strikes root in such places, it becomes a pale and flaccid thing distorted beyond recognition, as it reaches for a gleam through some chink or crevice in the rock. “But light, like God, exists by itself, apart from that which it illuminates. … Light on earth is a medium, a means by which we see this and that object. It picks up and reveals the loveliness of shape and color. But light exists by itself and apart from that which it gilds and glorifies. It is an environment, a condition, a wonder which fills and floods the whole immensity of space.” Blaiklock is right. The image is rich, and it is totally appropriate to describe the Lord Jesus Christ. God the Father is light. So also is Christ the Son. He is the image of the invisible God, the One who fills all in all. In him we see and know the Father. (The Gospel of John: An Expositional Commentary) Bruce Milne - John says three things about this Logos-Light. It offers illumination to every person—that life was the light of men (Jn 1:4); it shines in the context of darkness (Jn 1:5); and the darkness has not overcome it (Jn 1:5, NIV fn.). A T Robertson on the life was the light of men - Later Jesus will call himself the Light of the world (John 8:12). John is fond of these words life and light in Gospel, Epistles, Revelation. He here combines them to picture his conception of the Pre-incarnate Logos in His relation to the race. He was and is the Life of men and the Light of men. John asserts this relation of the Logos to the race of men in particular before the Incarnation. Leon
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Boice on katalambano - the word can also mean “to overtake” and, thus, by extension “to overtake in pursuit” or “to overcome.” This is the clear meaning of the verb in the only other place where it occurs in John’s Gospel—John 12:35—where we read, “Walk while you have the light, before darkness overtakes you.” In this sense the word passed into the sports vocabulary of antiquity and was used when a wrestler was said to have “taken down” his opponent. This is the meaning adopted by Williams, who says that the darkness “never overpowered” the light, and by the New Scofield Bible and the Revised Standard Version, which use the verb “overcome.”....And yet, there is another meaning of the word that I believe comes even closer to John’s true meaning and is more appropriate. It is “to quench,” “to extinguish,” or “to eclipse,” the concepts employed by J. B. Phillips and the New English Bible. Thus, to use the terms of astronomy, which may certainly be involved here, we can say that God’s light is shining in the darkness and that it has never been eclipsed. (The Gospel of John: An Expositional Commentary)
João 1:5
Boice applies the truth about the light continually shining to believers - Jesus is no longer the light of the world directly but is so only as his light is reflected to the world by Christians. It is true that John uses the present tense in describing Christ’s light—“the light shines in the darkness”—but John would be the first to say that Christ shines in our day only through Christians (cf. 1 John 2:7–11). Thus, when Jesus was in the world he said, “As long as I am in the world, I am the light of the world.” But when he turned to those who had believed on him, he said, “You are the light of the world” (Matt. 5:14). He did not mean that they were to glow in their own right like fireflies. Rather, they were to be kindled lights, like John the Baptist, whom Jesus termed a “lamp that burned and gave light” (John 5:35). Do you see what Christ is saying? He is saying that today Christians are the light of the world. But they can be the light of the world only because he is their light and they reflect him. It is as Paul wrote to the Corinthians, “For God, who said, ‘Let light shine out of darkness,’ made his light shine in our hearts to give us the light of the knowledge of the glory of God in the face of Christ” (2 Cor. 4:6). Do men see Christ in you? They will not find him in the world today—not in the world’s literature, culture, or pastimes. They will see him only as you look to Jesus, as he increasingly becomes your light, and as he is reflected from your life to others. Is Jesus your light? He is if he does for you what light always does when it issues forth from the Father. First, it puts confusion to flight. This is the picture that we have in the opening chapter of Genesis where we are told how God moved upon the formless void that existed before the world began and said, “Let there be light.” The light of God dispelled the darkness and brought forth life and order. If Jesus is the light of your life, he also dispels the darkness and places your life in order. Second, the light of Jesus Christ is revealing. That is, it penetrates the darkness and shows us what has always been there. If the light of the Lord Jesus has had this effect in you, then you will not be playing the part of the hypocrite. You will have seen your heart. You will have been able to say with Isaiah, “Woe to me! … I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips” (Isa. 6:5); or with Peter, “Go away from me, Lord; I am a sinful man!” (Luke 5:8); or with Paul, “I am the worst” of sinners (1 Tim. 1:15). Finally, if Christ is your light, you will have guidance in the midst of darkness and, with the guidance of God, true liberty. (The Gospel of John: An Expositional Commentary) Long my imprisoned spirit lay, Fast bound in sin and nature’s night: Thine eye diffused a quickening ray, I woke, the dungeon flamed with light: My chains fell off, my heart was free, I rose, went forth, and followed Thee. NET NOTE on comprehend (or overcome) - Or "comprehended it," or "overcome it." The verb katelaben is not easy to translate. "To seize" or "to grasp" is possible, but this also permits "to grasp with the mind" in the sense of "to comprehend" (esp. in the middle voice). This is probably another Johannine double meaning - one does not usually think of darkness as trying to "understand" light. For it to mean this, "darkness" must be understood as meaning "certain people," or perhaps "humanity" at large, darkened in understanding. But in John's usage, darkness is not normally used of people or a group of people. Rather it usually signifies the evil environment or 'sphere' in which people find themselves: "They loved darkness rather than light" (John 3:19). Those who follow Jesus do not walk in darkness (Jn 8:12). They are to walk while they have light, lest the darkness "overtake/overcome" them (Jn 12:35, same verb katalambano as here). For John, with his set of symbols and imagery, darkness is not something which seeks to "understand (comprehend)" the light, but represents the forces of evil which seek to "overcome (conquer)" it. The English verb "to master" may be used in both sorts of contexts, as "he mastered his lesson" and "he mastered his opponent." QUESTION - What does it mean that the light shines in the darkness (John 1:5)? ANSWER - The opening verses of John’s Gospel introduce us to Jesus Christ as the incarnation of God. John wants his readers to know that Jesus is fully God in human form. John then reveals the purpose of God coming to earth as a human: “In him was life, and that life was the light of all mankind. The light shines in the darkness, and the darkness has not overcome it” (John 1:4–5). Jesus Christ came to bring the light of God’s life into a spiritually dark and dying world. In Genesis, the creation of light was God’s first creative move (Genesis 1:3). In the process of generating life, light was God’s initial instrument for illuminating the dark and formless void. It was the inaugural instance of God shining light in the darkness. When John spoke of the Incarnation, he was echoing the creation account. Scripture tells us over and again that God is the source of life and light: “For you are the fountain of life, the light by which we see” (Psalm 36:9, NLT; see also Acts 17:28; Psalm 27:1). “God is light; in him there is no darkness at all” (1 John 1:5). Jesus Christ is God’s light sent down to earth to pierce through the darkness. That light is God’s life, both physical and eternal. Jesus said, “I am the resurrection and the life. The one who believes in me will live, even though they die” (John 11:25; see also John 14:6). The life within Christ is the life of God: “For as the Father has life in himself, so he has granted the Son also to have life in himself” (John 5:26). The Bible tells us that the life of Christ serves as a light to all people. That life is the light of truth—the message of Christ’s salvation and eternal life with God: “God has given us eternal life, and this life is in his Son” (1 John 5:11). The brilliance of Christ’s life and truth shine like a light into the darkness of this world. In the New Testament, light and darkness are common symbols of good and evil. It’s clear that light in John 1:5 represents life, and ultimately, eternal life with God in His heavenly kingdom. Darkness is the absence of light—the lack of God. It represents the power of evil, sin, and unbelief in this world, all of which lead to eternal death (John 3:19; Job 10:22; 38:15; 1 Samuel 2:9). John continues to focus on the theme of light and darkness throughout his gospel. In John 8:12, Jesus proclaims to the people, “I am the light of the world. If you follow me, you won’t have to walk in darkness, because you will have the light that leads to life” (NLT). John 1:5 says the darkness “has not overcome” the light because evil cannot overpower Jesus Christ, who states, “I have come into the world as a light, so that no one who believes in me should stay in darkness” (John 12:46). Jesus declared that those who believe in the light become sons and daughters of the light: “Put your trust in the light while there is still time; then you will become children of the light” (John 12:36, NLT). According to the apostle Paul, Christians have passed from darkness into light: “For once you were full of darkness, but now you have light from the Lord. So live as people of light!” (Ephesians 5:8, NLT). By loving one another, believers shine light into the darkness: “Yet I am writing you a new command; its truth is seen in him and in you, because the darkness is passing and the true light is already shining. Anyone who claims to be in the light but hates a brother or sister is still in the darkness. Anyone who loves their brother and sister lives in the light, and there is nothing in them to make them stumble. But anyone who hates a brother or sister is in the darkness and walks around in the darkness. They do not know where they are going, because the darkness has blinded them” (1 John 2:8–11). The nature of light is to shine, and darkness cannot exist in the presence of light. Just as a bright street lamp discourages criminal mischief at night, so the light of Christ dispels the darkness of sin in the world. Just as the first rays of dawn pierce the blackness of night, God’s light and truth carry spiritual awakening to darkened hearts. The light shines in the darkness means Jesus Christ has come into the world, bringing the good news of God’s salvation to every person. As Isaiah foretold, “The people walking in darkness have seen a great light; on those living in the land of deep darkness a light has dawned” (Isaiah 9:2). The life of Jesus, which is the life of the Creator God Himself, is the light of the world. No power of darkness can defeat or snuff out this light (Matthew 16:18; John 16:33). Jesus is the giver of life and bearer of light. The Son of God continues to shine His light to humankind through His church, the body of Christ (Philippians 2:15). Whoever believes in Him receives eternal life (John 3:15; see also Psalm 112:4). WILLIAM BARCLAY ON DARKNESS HERE we meet another of John’s key-words—darkness (skotos, skotia). This word occurs seven times in the gospel. To John there was a darkness in the world that was as real as the light. (i) The darkness is hostile to the light. The light shines in the darkness, but, however hard the darkness tries, it cannot extinguish it. Sinning man loves the darkness and hates the light, because the light shows up too many things. It may well be that in John’s mind there is a borrowed thought here. John, as we know, was prepared to go out and to take in new ideas, if by so doing he could present and commend the Christian message to men. The great Persian religion of Zoroastrianism had at this time a very great influence on men’s thoughts. It believed that there were two great opposing powers in the universe, the god of the light and the god of the dark, Ahriman and Ormuzd. This whole universe was a battle-ground in the eternal, cosmic conflict between the light and the dark; and all that mattered in life was the side a man chose So John is saying: “Into this world there comes Jesus, the light of the world; there is a darkness which would seek to eliminate him, to banish him from life, to extinguish him. But there is a power in Jesus that is undefeatable. The darkness can hate him, but it can never get rid of him.” As has been truly said: “Not all the darkness in the world can extinguish the littlest flame.” The unconquerable light will in the end defeat the hostile dark. John is saying: “Choose your side in the eternal conflict and choose aright.” (ii) The darkness stands for the natural sphere of all those who hate the good. It is men whose deeds are evil who fear the light (Jn 3:19, 20). The man who has something to hide loves the dark; but it is impossible to hide anything from God. His searchlight sweeps the shadows and illuminates the skulking evils of the world. (iii) There are certain passages where the darkness seems to stand for ignorance, especially for that wilful ignorance which refuses the light of Jesus Christ. Jesus says: “I am the light of the world; he who follows me will not walk in darkness” (Jn 8:12). He says to his disciples that the light will be with them only for so short a time; let them walk in it; if they do not, the darkness comes and a man who walks in darkness does not know where he is going (Jn 12:35). He says that he came with his light that men should not abide in darkness (Jn 12:46). Without Jesus Christ a man cannot find or see the way. He is like a blindfolded man or even a blind man. Without Jesus Christ life goes lost. It was Goethe who cried out for: “Light, more light!” It was one of the old Scots leaders who said to his friends towards the end: “Light the candle that I may see to die.” Jesus is the light which shows a man the road, and which lights the road at every step of the way. There are times when John uses this word darkness symbolically. He uses it at times to mean more than merely the dark of an earthly night. He tells of Jesus walking on the water. He tells how the disciples had embarked on their boat and were crossing the lake without Jesus; and then he says, “And it was now dark, and Jesus had not yet come to them” (Jn 6:17). Without the presence of Jesus there was nothing but the threatening dark. He tells of the Resurrection morning and of the hours before those who had loved Jesus realized that he had risen from the dead. He begins the story: “Now on the first day of the week Mary Magdalene came, while it was still dark” (Jn 20:1). She was living at the moment in a world from which she thought Jesus had been eliminated, and a world like that was dark. He tells the story of the Last Supper. He tells how Judas received the sop and then went out to do his terrible work and arrange for the betrayal of Jesus; and he says with a kind of terrible symbolism: “So, after receiving the morsel, he immediately went out; and it was night” (Jn 13:30). Judas was going out into the night of a life which had betrayed Christ. To John the Christless life was life in the dark. The darkness stands for life without Christ, and especially for that which has turned its back on Christ.
João 1:9
Boice - In the Greek language there are two different but related words that are almost always translated “true” in our Bibles. The first is the word alethes which means “true” as opposed to “false.” That is, if you were to make a statement in a court of law, it would be either true or false, right or wrong. But that is not the word that John uses here. Here John uses the word alethinos. This word means “true” as opposed to “partial” or, as we would say, “the truth, the whole truth, and nothing but the truth” as opposed to part of it. A better way of translating this word would be by use of the terms “real” or “genuine.” Thus, we should say that the light of the Lord Jesus Christ was the real light beside which all other lights were imperfect or misleading. (Gospel of John, James Montgomery Boice) Pulpit Commentary - The difference between alethes and alethinos is important. Alethes is used in John 3:33 and Jn 5:31, and very often to denote the true in opposition to the false, the veracious as distinct from the deceptive. Alethinos is used in the Gospel (Jn 4:23, 37; 6:32; 7:28; 15:1; 17:3), 1John 5:20, and Rev 3:7, and hardly anywhere else, for the real as opposed to the phenomenal, the archetypal as opposed to the various embodiments of it, the veritable as distinct from that which does not answer to its own ideal. Now, about this veritable light, in addition to all that has been said already, two things are declared. (H.R. Reynolds and T. Croskery) A W Pink on true Light - Bishop Ryle in his most excellent notes on John’s Gospel, has suggested that the adjective “true” has here at least a fourfold reference. First, Christ, is the “true light” as the Undeceiving Light. Satan himself, we read, “is transformed into an angel of light” (2Cor. 11:14), but he appears as such only to deceive. But Christ is the true Light in contrast from all the false lights which are in the world. Second, as the “true light,” Christ is the Real Light. The real light in contrast from the dim and shaded light which was conveyed through the types and shadows of the Old Testament ritual. Third, as the “true light” Christ is the Underived Light: there are lesser lights which are borrowed and reflected, as the moon from the sun, but Christ’s “light” is His own essential and underived glory. Fourth, as the “true light,” Christ is the Supereminent Light, in contrast from all that is ordinary and common. There is one glory of the sun, and another glory of the moon, and another of the stars; but all other lights pale before Him who is “the light.” The latter part of this ninth verse need not detain us now, having already received our consideration under the exposition of verse four. The light which “every man” has by nature is the light and reason and conscience. Heading has an interesting comment on true Light - The "true Light" should be taken with the "true bread" (John 6:32), the "true vine" (Jn 15:1), and "the truth" (Jn 14:6). There had been physical manna provided by God in the wilderness, and there was plenty of falseness around, and light could be darkness (Luke 11:35). The "true Light" and the "true bread" are the spiritual counterparts in Christ to the light (cf Ex 26:35, 27:20) and bread (cf "bread of the Presence" Ex 25:30, Lev 24:5-6, Nu 4:7) in the holy place in the tabernacle, while the light of glory and the golden pot of manna (Ex 16:33, Heb 9:4) were to be found in the Holiest of all. When light falls on a surface, it shows up its reflective power. Moreover, light is sometimes absorbed, and is re-emitted. In Moses' case, after having been in the glory of God's presence, his face shone; namely he absorbed the glory falling upon him and then re-emitted it (Ex 34:29-35; 2 Cor 3:13). On the other hand, if Light falls upon dark and evil hearts then they could not reflect anything of Christ. This is the open manifestation of the effect of Christ upon men; but the Light would possess the complete spectrum, including, for example, X-rays. Visible light touches upon that which is outward, but X-rays touch upon that which is inward. Thus the Lord had the power of introspection, as in the case of Nathanael (Jn 1:47), of men in general (Jn 2:25), of the Samaritan woman and her past history (Jn 4:18, 29); truly, "the Lord looks at the heart" (1Sa 16:7; Heb 4:12-13). Moreover, it is internally that the Light has "shined in our hearts" to grant us spiritual knowledge (2 Cor 4:6). (What the Bible teaches) T W Hunt - Whether we need enlightenment or illumination for our path, Jesus is the True Light. (The Mind of Christ) Bruce Barton - Whenever we see the lights of Christmas, let them remind us that they recall Christ, our true Light. POSB - The true Light was (is) Jesus Christ. What does this mean? It means that Jesus Christ was what other men are not. Other men may claim to be the light of men, but their thoughts are only false imaginations. Christ alone was the true Light. Christ is to man what light is to man, and Christ did for man what light does for man. ⇒ Light is clear and pure: it is clean and good. So was Christ (Eph 5:8). ⇒ Light penetrates: it cuts through and eliminates darkness. So did Christ. ⇒ Light enlightens: it enlarges one's vision and knowledge. So did Christ. ⇒ Light reveals: it opens up the truth of an area, a whole new world and life. It clears up the way to the truth and life. So did Christ (Jn 14:6). ⇒ Light guides: it keeps one from groping and grasping about in the dark trying to find one's way. It directs the way to go, leads along the right path. So did Christ (Jn 12:36, 46). ⇒ Light exposes and strips away darkness. So did Christ (Jn 3:19-20). ⇒ Light routs the chaos. So did Christ (cp. Ge 1:2-3). ⇒ Light discriminates between the right way and the wrong way. So did Christ (Ep 5:10. Cp Ep 5:8-10) ⇒ Light warns: it warns of dangers that lie ahead in one's path. So did Christ. ⇒ Light protects: it keeps one from tripping, stumbling, falling, and injuring oneself and losing one's life. So did Christ. COMING INTO THE WORLD Steven Cole on the phrase coming into the world - Does “coming into the world” modify “man,” as in the New King James, “That was the true Light which gives light to every man who comes into the world”? Or, (as with the NASB, ESV, CSB, and NIV) does it refer to the Light coming into the world? Grammatically, it could refer to either. But in this gospel, coming into the world or being sent into the world is repeatedly said with reference to Jesus (Jn 6:14; 11:27; 16:28; 18:37). And, the following verses (Jn 1:10-11) talk about Jesus being in the world and coming unto His own. So the best way to take it is that Jesus, the Light, comes into the world and enlightens every man. (John 1:6-13 God’s Witness, Your Verdict) Even if one chooses the NAS (et al) rendering there is still a question among commentators regarding the significance of the verb coming. Specifically some see this present tense which strictly read would speak of His continually coming or as Christ's coming from the beginning of time. Other commentaries feel that coming refers to His incarnation. Why is this distinction significant? Because it will influence how one interprets the phrase enlightens every man. If one interprets coming as His coming even in the OT since the beginning of the world, then one will likely invoke natural revelation to explain how His coming could enlighten every man (See below). On the other hand if one interprets coming as His incarnation, then enlighten every man is not interpreted as natural revelation (See below). B F Westcott on coming into the world (coming is present tense = continually coming) - The same idea of a constant, continuous coming of the Word to men is found in Jn 6:33, 6:50, where “that cometh” (katabainon - stands in marked contrast with “that came” katabas - Jn 6:51, 58). Taken in relation to the context, the words declare that men were not left alone to interpret the manifestations of the Light in the Life around them and in them. The Light from whom that Life flows made Himself known more directly. From the first He was on His way to the world, advancing towards the Incarnation by preparatory revelations. He came in type and prophecy and judgment. (Ibid) Notice how Westcott's last remark suggests he favors the reference to coming as referring to His pre-incarnation coming, especially in the special revelation of Scripture ("type and prophecy"). Pulpit Commentary on coming into the world - it is further declared that this Light was ever coming (present tense) into the world. Bengel and Hengstenberg, as Lange and Baumgarten-Crusius, regard it as in the purely historic sense, declaratory of the great fact of the Incarnation. But Ewald, Keim, Westcott, and others decide that it refers to His continual coming into the world. Up to the time of the Incarnation, the great theme of the prophets is (ho erchomenos) the Coming One. Nor can we conceal the numberless assurances of the Old Covenant that the Lord of men was always "coming," and did come, to them. At one time He came in judgment, and at another time in mercy; now by worldwide convulsions, then by the fall of empires; again by the sense of need, of guilt and peril, by the bow of promise which often broke in beauty on the retreating storm cloud, by the mighty working of conscience, by the sense given to men of their Divine relationships and their dearness to God, — by all these experiences He has ever been coming, and He cometh still. Ever since the coming in the flesh and the subsequent cessation of that manifestation, He has ever been coming in the grace of the Holy Spirit, in all the mission of the Comforter, in the fall of the theocratic system and city, in the great persecutions and deliverances, the chastisements and reformations, the judgments and revivals of his Church. The eternal, veritable Light which does, by its universal shining, illumine every man, is still coming. The cry, "He is coming," was the language of the noblest of heathen philosophies; "He is coming," is the burden of the Old Testament; "He is coming again," is the great under song of the Church to the end of time: "Even so, come, Lord Jesus." John has just stated the Baptist came (three times - Jn 1:6, 7, 8 all aorist tense) but now describes the True Light of Jesus as "was" and then as "coming" (present tense). This seems to suggest that from His eternal existence since the beginning of the world the true Light has been coming in some form (type, shadow, prophecy, etc), and this coming reaches its culmination in John 1:14 when the Word became flesh. Heading on what coming into the world modifies (the true Light or men) - The Greek text of this verse permits an uncertainty as to its rendering. Texts, margins and footnotes allow the variation. The uncertainty resides in the words "that cometh into the world", the verb erchomenon being a present participle. The AV refers this verb to "every man", but JND and the NEB refer it to the true Light. (In the former case, the ending -on is masculine accusative; in the latter case, it is neuter nominative since the word for "Light" (phōs is neuter.) We prefer the latter rendering, "He was the true Light which, coming into the world, lightens every man", the context being the manifestation of the Light in the world, not men coming through birth. (What the Bible teaches) Marvin Vincent on coming into the world - John’s frequent use of the phrase coming into the world, with reference to our Lord. See John 3:19; 6:14; 9:39; 11:27; 12:46; 16:28; 18:37. In John 3:19 and John 12:46, it is used as here, in connection with light. Note especially the latter, where Jesus himself says "I have come as light into the world, that everyone who believes in Me may not remain in darkness." The verb coming (coming into the world) is in the present tense which Westcott says conveys the "idea of a constant, continuous coming of the Word to men… the words (coming into the world) declare that men were not left alone to interpret the manifestations of the Light in the Life around them and in them… From the first He was (so to speak) on His way to the world, advancing towards the Incarnation by preparatory revelations. He came in type and prophecy and judgment." Marvin
João 1:10
Boice - Jesus was the Light of the world. When he came into the world his light shone upon men’s darkness and revealed the darkness for what it was. Men hated him for it. Thus, they would not acknowledge him to be God’s Son, the Lord of glory....I remember how shocked and astonished I was at my discovery of the moral depravity of the Roman world of Christ’s day the first time I visited the remains of the ancient Roman city of Pompeii. Pompeii was buried by an eruption of Vesuvius in A.D. 79. Today it has been uncovered, and a person can therefore visit the city and come away with the feeling that he has almost seen life as it was during the first century. I remember my visit, and I remember my shock at discovering the visual record in Pompeii of the city’s moral and sexual depravity. But it is the same today. The point of John’s statement is that men and women are so in love with their sins that they do not want anyone to dissuade them from them. (Gospel of John, James Montgomery Boice) Paul gives another reason the world did not know Him... And even if our gospel is veiled, it is veiled to those who are perishing, 4in 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. (2Cor 4:3-4)
João 1:11
Boice writes that "When the Lord Jesus Christ came he was received with the same contempt and disdain. Thus, toward the end of his ministry but before his crucifixion he summed up their reaction in the parable of the landowner and his vineyard (Read Matthew 21:33–43)." Later we read that when “the chief priests and Pharisees heard Jesus’ parables, they knew he was talking about them” (Mt 23:45). In this parable God himself is the householder. The earth is the vineyard. The people of Israel are the tenant farmers. The prophets are the servants who came with the Lord’s message and were beaten, stoned, and murdered. The son is the Lord Jesus Christ. The murder of the son is Christ’s crucifixion. The casting out of the wicked servants is the replacement of Israel as a special people by the Church in this age of Gentile blessing. Clearly this is a picture in the Lord’s own language of the truths preserved for us in John’s prologue. (Gospel of John, James Montgomery Boice) Receive (3880)(paralambano from para = beside + lambano = appropriate, receive) means to receive from another, to receive alongside or to take to oneself (into close association). There are two basic ideas - to take or to receive. In Jn 1:12 he uses lambano instead of paralambano. Westcott explains that this change of verbs "suggests in this connection the notion of “receiving that which has been handed down by another” (paralambano), as distinct from that of “taking.” (lambano) The divine teachers of Israel, through John their representative, “offered” Christ to the people as Him Whom the Lord had promised; and the leaders of the people refused to acknowledge Him as their King." Did not receive uses the negative particle (ou) indicating absolute negation (they absolutely did not receive Him)! The aorist tense marks this rejection as a historical event. The active voice indicates that this was their volitional choice! They made a specific choice to not recognize or acknowledge Jesus! (Acts 13:46) And Paul and Barnabas spoke out boldly and said, “It was necessary that the word of God should be spoken to you first; since you repudiate it, and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles. Steven
João 1:14
Boice - In France every child who goes to Sunday school learns John 3:16, as children do the world over. He recites it like this: “Car Dieu a tant aimé le monde qu’il a donné son Fils unique.” Literally translated this means: “For God loved the world so much that he gave his unique Son.” Unique means being without a like or equal, single in kind or excellence, matchless. It is an important word, and it is particularly important at just this point in our study since it occurs twice in the space of five verses. In Greek the word is monogenes; the New International Version says “One and Only”; the French say unique. In each case, however, the same teaching is in view...We see at once, then, that Jesus is unique because there is no one quite like him (in fact, with the exception of the Father himself, not at all like him) and because he can do for men what no one else can do. Jesus is unique in every aspect of his being. He is unique in his person, birth, doctrine, works, miracles, death, resurrection, and future triumphs. (The Gospel of John : An expositional commentary) Vine explains why some versions translate monogenes as "only begotten" - Monogenes is translated "only begotten" in Hebrews 11:17 of the relationship of Isaac to Abraham. With reference to Christ, the phrase "the only begotten from the Father," John 1:14 indicates that as the Son of God He was the sole representative of the Being and character of the One who sent Him. In the original the definite article is omitted both before "only begotten" and before "Father," and its absence in each case serves to lay stress upon the characteristics referred to in the terms used. The Apostle's object is to demonstrate what sort of glory it was that he and his fellow Apostles had seen. That he is not merely making a comparison with earthly relationships is indicated by para, "from." The glory was that of a unique relationship and the word "begotten" does not imply a beginning of His Sonship. It suggests relationship indeed, but must be distinguished from generation as applied to man. We can only rightly understand the term "the only begotten" when used of the Son, in the sense of unoriginated relationship. "The begetting is not an event of time, however remote, but a fact irrespective of time. The Christ did not become, but necessarily and eternally is the Son. He, a Person, possesses every attribute of pure Godhood. This necessitates eternity, absolute being; in this respect He is not 'after' the Father" (Moule). The expression also suggests the thought of the deepest affection, as in the case of the OT word yachid, variously rendered, "only one," Genesis 22:2,12; "only son," Jeremiah 6:26; Amos 8:10; Zechariah 12:10; "only beloved," Proverbs 4:3 , and "darling," Psalm 22:20; 35:17 . In John 1:18 the clause "the only begotten son, which is in the bosom of the Father," expresses both His eternal union with the Father in the Godhead and the ineffable intimacy and love between them, the Son sharing all the Father's counsels and enjoying all His affections. In John 3:16 the statement, "God so loved the world that He gave His only begotten son," must not be taken to mean that Christ became the only begotten son by incarnation. The value and the greatness of the gift lay in the Sonship of Him who was given. His Sonship was not the effect of His being given. In John 3:18 the phrase "the name of the only begotten son of God" lays stress upon the full revelation of God's character and will, His love and grace, as conveyed in the name of One who, being in a unique relationship to Him, was provided by Him as the object of faith. In 1 John 4:9 the statement "God hath sent His only begotten son into the world" does not mean that God sent out into the world one who at His birth in Bethlehem had become His Son. Cp. the parallel statement, "God sent forth the Spirit of His Son," Galatians 4:6 , RV, which could not mean that God sent forth One who became His Spirit when He sent Him. (Only Begotten - Vine's Expository Dictionary of NT Words) Robert Yarbrough - Recent translations correctly reflect that Jesus' status as "only begotten" underscores his uniqueness rather than his place or mode of origin—it does not directly refer to his virgin birth. Both as unrivaled expression of the Father's glory and as distinct from any created human, he holds preeminence (Colossians 1:18). He is monogenes [Psalm 2:7; Acts 13:33), while "only" left room for affirmation of his divine nature. Through the Vulgate's influence on early English versions of the Bible, the traditional translation "only begotten" still rings true for many today. (Jesus Christ, Name and Titles of - Baker's Evangelical Dictionary of Biblical Theology) Related Resources: International Standard Bible Encyclopedia Only Begotten Baker Evangelical Dictionary One and Only, Only Begotten Holman Bible Dictionary Only Begotten Hastings' Dictionary of the NT Only Begotten The Meaning of Monogenes in the Gospel of John - 23 page paper - Don Caffese Monogenes - 9x in 9v - NAS Usage: only(3), only begotten(6). 4 uses in the non-apocryphal Septuagint - Jdg 11:34; Ps 22:20 (only - Heb = yachid); Ps 25:16 (lonely - yachid); Ps 35:17 (only - Heb=yachid); Luke 7:12 Now as He approached the gate of the city, a dead man was being carried out, the only son of his mother, and she was a widow; and a sizeable crowd from the city was with her. Luke 8:42 for he had an only daughter, about twelve years old, and she was dying. But as He went, the crowds were pressing against Him. Luke 9:38 And a man from the crowd shouted, saying, "Teacher, I beg You to look at my son, for he is my only boy, John 1:14 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. John 1:18 No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him. John 3:16 "For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. John 3:18 "He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God. Note: While the NAS and KJV translate monogenes as "only begotten" most other recent translations do not - ESV, NIV, NLT, NKJV "only Son", HCSB = "His One and Only Son". The Latin Vulgate translated monogenes as “only begotten” and, unfortunately, the older English translations followed this The focus of monogenes is on singularity and uniqueness. Norman Geisler - JOHN 3:16—Does “only begotten Son” indicate that Jesus Christ is a created being? MISINTERPRETATION: This verse refers to Jesus as God’s “only begotten Son.” The Jehovah’s Witnesses tell us that Jesus is God’s only begotten son in the sense that he was directly created by the hand of God (Aid to Bible Understanding, 1971, 918). He is thus a lesser god than God the Father. CORRECTING THE MISINTERPRETATION: The words only begotten do not mean that Christ was created but rather mean “unique” or “one of a kind” (Greek: monogenes). Jesus was uniquely God’s son by nature—meaning that he has the very nature of God. It is significant that when Jesus claimed to be the Son of God, his Jewish contemporaries understood him to be claiming deity in an unqualified sense and sought to stone him: “We have a law, and according to that law he [Jesus] ought to die, because he made himself out to be the Son of God” (John 19:7 nasb, insert added). They thought Jesus was committing blasphemy because he was claiming deity for himself. Many evangelicals believe that Christ’s sonship is an eternal sonship. Evidence for Christ’s eternal sonship is found in the fact that he is represented as already the Son of God before his human birth in Bethlehem (John 3:16–17; cf. Prov. 30:4). Hebrews 1:2 says God created the universe through his “Son”—implying that Christ was the Son of God prior to the Creation. Moreover, Christ as the Son is explicitly said to have existed “before all things” (Col. 1:17; compare with vv. 13–14). As well, Jesus, speaking as the Son of God (John 8:54–56), asserts his eternal preexistence before Abraham (v. 58). Seen in this light, Christ’s identity as the Son of God does not connote inferiority or subordination either of essence or position. (When cultists ask : A popular handbook on cultic misinterpretations). Hebrews 11:17-note By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was offering up his only begotten son; 1 John 4:9 By this the love of God was manifested in us, that God has sent His only begotten Son into the world so that we might live through Him.
João 1:14-18
Boice - In France every child who goes to Sunday school learns John 3:16, as children do the world over. He recites it like this: “Car Dieu a tant aimé le monde qu’il a donné son Fils unique.” Literally translated this means: “For God loved the world so much that he gave his unique Son.” Unique means being without a like or equal, single in kind or excellence, matchless. It is an important word, and it is particularly important at just this point in our study since it occurs twice in the space of five verses. In Greek the word is monogenes; the New International Version says “One and Only”; the French say unique. In each case, however, the same teaching is in view… We see at once, then, that Jesus is unique because there is no one quite like him (in fact, with the exception of the Father himself, not at all like him) and because he can do for men what no one else can do. Jesus is unique in every aspect of his being. He is unique in his person, birth, doctrine, works, miracles, death, resurrection, and future triumphs. (The Gospel of John : An expositional commentary) Vine explains why some versions translate monogenes as "only begotten" - Monogenes is translated "only begotten" in Hebrews 11:17 of the relationship of Isaac to Abraham. With reference to Christ, the phrase "the only begotten from the Father," John 1:14 indicates that as the Son of God He was the sole representative of the Being and character of the One who sent Him. In the original the definite article is omitted both before "only begotten" and before "Father," and its absence in each case serves to lay stress upon the characteristics referred to in the terms used. The Apostle's object is to demonstrate what sort of glory it was that he and his fellow Apostles had seen. That he is not merely making a comparison with earthly relationships is indicated by para, "from." The glory was that of a unique relationship and the word "begotten" does not imply a beginning of His Sonship. It suggests relationship indeed, but must be distinguished from generation as applied to man. We can only rightly understand the term "the only begotten" when used of the Son, in the sense of unoriginated relationship. "The begetting is not an event of time, however remote, but a fact irrespective of time. The Christ did not become, but necessarily and eternally is the Son. He, a Person, possesses every attribute of pure Godhood. This necessitates eternity, absolute being; in this respect He is not 'after' the Father" (Moule). The expression also suggests the thought of the deepest affection, as in the case of the OT word yachid, variously rendered, "only one," Genesis 22:2,12; "only son," Jeremiah 6:26; Amos 8:10; Zechariah 12:10; "only beloved," Proverbs 4:3 , and "darling," Psalm 22:20; 35:17 . In John 1:18 the clause "the only begotten son, which is in the bosom of the Father," expresses both His eternal union with the Father in the Godhead and the ineffable intimacy and love between them, the Son sharing all the Father's counsels and enjoying all His affections. In John 3:16 the statement, "God so loved the world that He gave His only begotten son," must not be taken to mean that Christ became the only begotten son by incarnation. The value and the greatness of the gift lay in the Sonship of Him who was given. His Sonship was not the effect of His being given. In John 3:18 the phrase "the name of the only begotten son of God" lays stress upon the full revelation of God's character and will, His love and grace, as conveyed in the name of One who, being in a unique relationship to Him, was provided by Him as the object of faith. In 1 John 4:9 the statement "God hath sent His only begotten son into the world" does not mean that God sent out into the world one who at His birth in Bethlehem had become His Son. Cp. the parallel statement, "God sent forth the Spirit of His Son," Galatians 4:6 , RV, which could not mean that God sent forth One who became His Spirit when He sent Him. (Vine's Expository Dictionary of Old Testament and New Testament Words) Robert Yarbrough - Recent translations correctly reflect that Jesus' status as "only begotten" underscores his uniqueness rather than his place or mode of origin—it does not directly refer to his virgin birth. Both as unrivaled expression of the Father's glory and as distinct from any created human, he holds preeminence (Colossians 1:18). He is monogenes [Psalm 2:7; Acts 13:33), while "only" left room for affirmation of his divine nature. Through the Vulgate's influence on early English versions of the Bible, the traditional translation "only begotten" still rings true for many today. (Jesus Christ, Name and Titles of - Baker's Evangelical Dictionary of Biblical Theology) Related Resources: The Meaning of Monogenes in the Gospel of John - 23 page paper - Don Caffese Baker Evangelical Dictionary One and Only, Only Begotten Holman Bible Dictionary Only Begotten Hastings' Dictionary of the NT Only Begotten International Standard Bible Encyclopedia Only Begotten What does it mean that Jesus is God's only begotten son? What is the doctrine of eternal Sonship and is it biblical? What is the Athanasian Creed? Monogenes - 9x in 9v - NAS Usage: only(3), only begotten(6). 4 uses in the non-apocryphal Septuagint - Jdg 11:34; Ps 22:20 (only - Heb = yachid); Ps 25:16 (lonely - yachid); Ps 35:17 (only - Heb=yachid); Luke 7:12 Now as He approached the gate of the city, a dead man was being carried out, the only son of his mother, and she was a widow; and a sizeable crowd from the city was with her. Luke 8:42 for he had an only daughter, about twelve years old, and she was dying. But as He went, the crowds were pressing against Him. Luke 9:38 And a man from the crowd shouted, saying, "Teacher, I beg You to look at my son, for he is my only boy, John 1:14 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. John 1:18 No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him. John 3:16 "For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. John 3:18 "He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God. Note: While the NAS and KJV translate monogenes as "only begotten" most other recent translations do not - ESV, NIV, NLT, NKJV "only Son", HCSB = "His One and Only Son". The Latin Vulgate translated monogenes as “only begotten” and, unfortunately, the older English translations followed this The focus of monogenes is on singularity and uniqueness. Norman Geisler - JOHN 3:16—Does “only begotten Son” indicate that Jesus Christ is a created being? MISINTERPRETATION: This verse refers to Jesus as God’s “only begotten Son.” The Jehovah’s Witnesses tell us that Jesus is God’s only begotten son in the sense that he was directly created by the hand of God (Aid to Bible Understanding, 1971, 918). He is thus a lesser god than God the Father. CORRECTING THE MISINTERPRETATION: The words only begotten do not mean that Christ was created but rather mean “unique” or “one of a kind” (Greek: monogenes). Jesus was uniquely God’s son by nature—meaning that he has the very nature of God. It is significant that when Jesus claimed to be the Son of God, his Jewish contemporaries understood him to be claiming deity in an unqualified sense and sought to stone him: “We have a law, and according to that law he [Jesus] ought to die, because he made himself out to be the Son of God” (John 19:7 nasb, insert added). They thought Jesus was committing blasphemy because he was claiming deity for himself. Many evangelicals believe that Christ’s sonship is an eternal sonship. Evidence for Christ’s eternal sonship is found in the fact that he is represented as already the Son of God before his human birth in Bethlehem (John 3:16–17; cf. Prov. 30:4). Hebrews 1:2 says God created the universe through his “Son”—implying that Christ was the Son of God prior to the Creation. Moreover, Christ as the Son is explicitly said to have existed “before all things” (Col. 1:17; compare with vv. 13–14). As well, Jesus, speaking as the Son of God (John 8:54–56), asserts his eternal preexistence before Abraham (v. 58). Seen in this light, Christ’s identity as the Son of God does not connote inferiority or subordination either of essence or position. (When cultists ask : A popular handbook on cultic misinterpretations). Hebrews 11:17-note By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was offering up his only begotten son; 1 John 4:9 By this the love of God was manifested in us, that God has sent His only begotten Son into the world so that we might live through Him.
João 1:14-18
Boice - The contrast is between the law with all its regulations and the new era of salvation by grace through faith apart from the works of the law that has come with Jesus Christ. It is a great contrast. Under the law, God demands righteousness from people; under grace, He gives it to people. Under law, righteousness is based on Moses and good works; under grace, it is based on Christ and Christ’s character. Under law, blessings accompany obedience; under grace, God bestows his blessings as a free gift. The law is powerless to secure righteousness and life for a sinful race. Grace came in its fullness with Christ’s death and resurrection to make sinners righteous before God. (The Gospel of John : An expositional commentary) Keep in mind that grace and truth were still present in the OT, but just not as fully and finally realized as they were in Jesus Christ. And so in the midst of great spiritual darkness and sin on earth we read that "Noah found favor (Heb = chen; Lxx = charis = grace) in the eyes of the LORD." (Ge 6:6, cp Lxx uses of charis in Ge 18:3 of Abraham to God, God gift of grace to Joseph in Ge 39:21, cp Ps 86:11),In a similar way we see the mention of truth (aletheia) in Ge 24:27 (God "has not forsake His lovingkindness and His truth [aletheia]). As alluded to earlier (comments on Jn 1:14), the OT "analogue" of grace and truth is lovingkindness and truth and is found 19 times in the OT, especially in the Psalms - Gen 24:27 And he said, "Blessed be the LORD, the God of my master Abraham, who has not forsaken His lovingkindness and His truth toward my master; as for me, the LORD has guided me in the way to the house of my master's brothers." Ex 34:6 Then the LORD passed by in front of him and proclaimed, "The LORD, the LORD God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth; 2Sa 2:6 "And now may the LORD show lovingkindness and truth to you; and I also will show this goodness to you, because you have done this thing. Ps 25:10 All the paths of the LORD are lovingkindness and truth To those who keep His covenant and His testimonies. Ps 26:3 For Thy lovingkindness is before my eyes, And I have walked in Thy truth. Ps 40:10 I have not hidden Thy righteousness within my heart; I have spoken of Thy faithfulness and Thy salvation; I have not concealed Thy lovingkindness and Thy truth from the great congregation. Ps 40:11 Thou, O LORD, wilt not withhold Thy compassion from me; Thy lovingkindness and Thy truth will continually preserve me. Ps 57:3 He will send from heaven and save me; He reproaches him who tramples upon me. Selah. God will send forth His lovingkindness and His truth. Ps 57:10 For Thy lovingkindness is great to the heavens, And Thy truth to the clouds. Ps 61:7 He will abide before God forever; Appoint lovingkindness and truth, that they may preserve him. Ps 69:13 But as for me, my prayer is to Thee, O LORD, at an acceptable time; O God, in the greatness of Thy lovingkindness, Answer me with Thy saving truth. Ps 85:10 Lovingkindness and truth have met together; Righteousness and peace have kissed each other. Ps 86:15 But Thou, O Lord, art a God merciful and gracious, Slow to anger and abundant in lovingkindness and truth. Ps 89:14 Righteousness and justice are the foundation of Thy throne; Lovingkindness and truth go before Thee. Ps 108:4 For Thy lovingkindness is great above the heavens; And Thy truth reaches to the skies. Ps 115:1 Not to us, O LORD, not to us, But to Thy name give glory Because of Thy lovingkindness, because of Thy truth. Ps 117:2 For His lovingkindness is great toward us, And the truth of the LORD is everlasting. Praise the LORD! Ps 138:2 I will bow down toward Thy holy temple, And give thanks to Thy name for Thy lovingkindness and Thy truth; For Thou hast magnified Thy word according to all Thy name. Pr 16:6 By lovingkindness and truth iniquity is atoned for, And by the fear of the LORD one keeps away from evil. Kostenberger refers to this grace as "True grace, i.e., final eschatological grace, came through Jesus Christ. Rather than offend the Gospel's Jewish audience, this verse is designed to draw it in: "If you want an even more gracious demonstration of God's covenant love and faithfulness," the evangelist tells his readers, "it is found in Jesus Christ." Jesus' ministry is superior to Moses, just as He is superior to Jacob (Jn 4:12) and Abraham (Jn 8:53). Bible Knowledge Commentary - The greatness of the old dispensation was the giving of the Law by God through His servant Moses. No other nation has had such a privilege. But the glory of the church is the revelation of God’s grace and truth … through Jesus Christ (cf. Jn 1:14). A T
João 1:14-18
Boice - No one in the ancient world would have disagreed with the first part of that statement—“No one has ever seen God”—for, as William
João 1:14-18
Boice has a wonderful application of these passages: "What is your reaction to these things? Do you know the truth of them personally? One of the most memorable sermons that I have ever come across was preached by the late Emil Brunner at the Fraumünster Kirche in Zurich, Switzerland. It was based on the phrase “faith, hope, and love.” The points were these. Every man has a past, a present, and a future. Every man has a problem in his past, a problem in his present, and a problem in his future. The problem in our past is sin, but God has an answer to that problem. The answer is faith, faith in the death and resurrection of the Lord Jesus Christ. The problem in our future is death, but God has an answer to that problem also. The answer to that problem is hope, hope in Christ’s return based on the fact of his historical resurrection and his promises. The problem in our present is hate, and God’s answer to that problem is love. It is the love of Christ lived out in the lives of those who trust him. Brunner was entirely right. And he was right not only in highlighting the three great problems; he was right in pointing to the unique Christ as the answer. Has Christ become the answer to the problems in your life? He is the only One who will ever answer them completely." (The Gospel of John : An expositional commentary) Illustration - Throughout church history Christianity has struggled against heresies that declare that the spiritual world is pure while the material world is either evil or illusory. For example, the second-century philosopher Celsus (an anti-Christian Greek philosopher) argued against Christianity in part by stating, “If you shut your eyes to the world of sense … only then will you see God.” Scripture consistently denies this premise of Greek philosophy. When speaking of knowing God the Bible rarely mentions personal insight or illumination. God created the material world and called it good. The Son of God became fully human with human flesh and blood. Our story today shows that God can be known through the senses, even in a man born blind. John says Jesus "has explained Him," the invisible God! Thou art the everlasting Word, The Father’s only Son; God manifestly seen and heard, And Heaven’s beloved One. Worthy, O Lamb of God, art Thou That every knee to Thee should bow. In Thee most perfectly expressed The Father’s glories shine; Of the full Deity possessed, Eternally divine: Worthy, O Lamb of God, art Thou That every knee to Thee should bow. True image of the Infinite, Whose essence is concealed; Brightness of uncreated light; The heart of God revealed: Worthy, O Lamb of God, art Thou That every knee to Thee should bow. But the high mysteries of Thy name An angel’s grasp transcend; The Father only—glorious claim!— The Son can comprehend: Worthy, O Lamb of God, art Thou That every knee to Thee should bow. Throughout the universe of bliss, The centre Thou, and sun; The eternal theme of praise is this, To Heaven’s beloved One: Worthy, O Lamb of God, art Thou That every knee to Thee should bow . --Josiah Conder (1789–1855): David Reed - BORROW Mormons : answered verse by verse 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. Since Joseph Smith claimed to have seen God the Father, this verse proved to be a problem for him. However, rather than back off from his claim of having seen God, he sought to change Scripture. Thus Mormons are able to turn to their Doctrine and Covenants and read, “For no man has seen God at any time in the flesh, except quickened by the Spirit of God”—from a revelation allegedly received by Joseph Smith in November, 1831 (Doctrine and Covenants 67:11). Not satisfied simply to have added this ‘exception’ by means of a personal revelation, Smith went on to retranslate the text of John’s Gospel itself. Thus his “translation” of the Bible presents John 1:193 as saying, “And no man hath seen God at any time, except he hath borne record of the Son; for except it is through him no man can be saved.” On what basis did Smith change the Bible text to conform to his thinking? Did he render some Greek words differently to produce this new wording? No, because the Greek words in the manuscripts Bible translators have been using for years could not possibly be rendered that way. Did Smith discover other ancient manuscripts with different wording? No, he did not claim any such discovery. On what basis, then, did he produce such a radically different “translation”? Again, the claim was that he was personally “inspired” to do so-even though his rendering has no basis in any existing ancient manuscript and in fact contradicts the hundreds of Greek manuscripts preserved from ancient times. It should also be pointed out to Mormons that Joseph Smith’s claim to have seen God the Father and Jesus Christ in his “First Vision” also contradicts Mormon scripture. Doctrine and Covenants 84:21, 22 says that “without the ordinances … and the authority” of the Melchizedek Priesthood, “without this no man can see the face of God, even the Father, and live.” Yet Smith claimed to see God the Father in his “First Vision” several years before he allegedly received the Melchizedek Priesthood. See also the discussions of Genesis 32:30, Exodus 24:10, 11; 33:11; Deuteronomy 4:2; 1 John 4:12; and chapter 3, “Mormon Scripture.” A W Tozer - GOD—ACTING LIKE GOD The only begotten Son, which is in the bosom of the Father, he hath declared him. John 1:18 When Jesus walked and taught in Galilee 2,000 years ago, many asked, “Who is that Man?” The Bible’s answer is clear: That Man walking in Galilee was God, acting like God! It was God, limited deliberately, having crossed the wide, mysterious gulf between God and not God, between God and creature. No man had seen God at any time. In John 1:18, the English translators have said, “The only begotten Son…hath declared him.” Other versions skirt around it, doing everything to try to say what the Holy Spirit said, but when we have used up our words and synonyms, we still have not said all that God revealed when He said, “Nobody has ever looked at God, but when Jesus Christ came He showed us what God is like” (paraphrase of John 1:18). He has revealed Him—He has shown us what God is like! He has declared Him! He has set Him forth! He has revealed Him! He is in the Father’s bosom. It is stated in present, perpetual tense, the language of continuation. Therefore, when Jesus hung on the cross, He did not leave the bosom of the Father! QUESTION - What is the difference between exegesis and eisegesis (WATCH VIDEO) ANSWER - Exegesis and eisegesis are two conflicting approaches in Bible study. Exegesis is the exposition or explanation of a text based on a careful, objective analysis. The word exegesis literally means “to lead out of.” That means that the interpreter is led to his conclusions by following the text. The opposite approach to Scripture is eisegesis, which is the interpretation of a passage based on a subjective, non-analytical reading. The word eisegesis literally means “to lead into,” which means the interpreter injects his own ideas into the text, making it mean whatever he wants. Obviously, only exegesis does justice to the text. Eisegesis is a mishandling of the text and often leads to a misinterpretation. Exegesis is concerned with discovering the true meaning of the text, respecting its grammar, syntax, and setting. Eisegesis is concerned only with making a point, even at the expense of the meaning of words. 2 Timothy 2:15 commands us to use exegetical methods: “Present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth.” An honest student of the Bible will be an exegete, allowing the text to speak for itself. Eisegesis easily lends itself to error, as the would-be interpreter attempts to align the text with his own preconceived notions. Exegesis allows us to agree with the Bible; eisegesis seeks to force the Bible to agree with us. The process of exegesis involves 1) observation: what does the passage say? 2) interpretation: what does the passage mean? 3) correlation: how does the passage relate to the rest of the Bible? and 4) application: how should this passage affect my life? Eisegesis, on the other hand, involves 1) imagination: what idea do I want to present? 2) exploration: what Scripture passage seems to fit with my idea? and 3) application: what does my idea mean? Notice that, in eisegesis, there is no examination of the words of the text or their relationship to each other, no cross-referencing with related passages, and no real desire to understand the actual meaning. Scripture serves only as a prop to the interpreter’s idea. To illustrate, let’s use both approaches in the treatment of one passage: 2 Chronicles 27:1-2 “Jotham was twenty-five years old when he became king, and he reigned in Jerusalem sixteen years. . . . He did what was right in the eyes of the LORD, just as his father Uzziah had done, but unlike him he did not enter the temple of the LORD.” EISEGESIS First, the interpreter decides on a topic. Today, it’s “The Importance of Church Attendance.” The interpreter reads 2 Chronicles 27:1-2 and sees that King Jotham was a good king, just like his father Uzziah had been, except for one thing: he didn’t go to the temple! This passage seems to fit his idea, so he uses it. The resulting sermon deals with the need for passing on godly values from one generation to the next. Just because King Uzziah went to the temple every week didn’t mean that his son would continue the practice. In the same way, many young people today tragically turn from their parents’ training, and church attendance drops off. The sermon ends with a question: “How many blessings did Jotham fail to receive, simply because he neglected church?” Certainly, there is nothing wrong with preaching about church attendance or the transmission of values. And a cursory reading of 2 Chronicles 27:1-2 seems to support that passage as an apt illustration. However, the above interpretation is totally wrong. For Jotham not to go to the temple was not wrong; in fact, it was very good, as the proper approach to the passage will show. EXEGESIS First, the interpreter reads the passage and, to fully understand the context, he reads the histories of both Uzziah and Jotham (2 Chronicles 26-27; 2 Kings 15:1-6, 32-38). In his observation, he discovers that King Uzziah was a good king who nevertheless disobeyed the Lord when he went to the temple and offered incense on the altar—something only a priest had the right to do (2 Chronicles 26:16-20). Uzziah’s pride and his contamination of the temple resulted in his having “leprosy until the day he died” (2 Chronicles 26:21). Needing to know why Uzziah spent the rest of his life in isolation, the interpreter studies Leviticus 13:46 and does some research on leprosy. Then he compares the use of illness as a punishment in other passages, such as 2 Kings 5:27; 2 Chronicles 16:12; and 21:12-15. By this time, the exegete understands something important: when the passage says Jotham “did not enter the temple of the LORD,” it means he did not repeat his father’s mistake. Uzziah had proudly usurped the priest’s office; Jotham was more obedient. The resulting sermon might deal with the Lord’s discipline of His children, with the blessing of total obedience, or with our need to learn from the mistakes of the past rather than repeat them. Of course, exegesis takes more time than eisegesis. But if we are to be those unashamed workmen “who correctly handle the word of truth,” then we must take the time to truly understand the text. Exegesis is the only way. The Masterpiece Revealed - In an article in Moody Monthly, Frank M. Fairchild told of a beautiful fresco on the ceiling of a Roman palace. Painted by Guido Reni in 1614, it was one of the most impressive works of its day. But visitors couldn't fully appreciate the masterpiece because they had to crane their necks to see it. To solve the problem, palace officials placed a large mirror on the floor beneath the painting, enabling viewers to study its reflection and more fully appreciate its beauty. Fairchild made this observation: "Jesus Christ does precisely that for us when we try to get some notion of God… He interprets God to our dull hearts. In Him, God becomes visible and intelligible to us. We cannot by any amount of searching find out God. The more we try, the more we are bewildered. Then Jesus Christ appears. He is God stooping down to our level, and He enables our feeble thoughts to get some real hold on God Himself." Christ came to reveal God to us. But He is more than a reflection of the Father. He is God in human flesh. Hebrews tells us that He is "the express image" of God (John 1:3). And Jesus Himself said, "He who has seen Me has seen the Father" (John 14:9). As we meditate on the wonder of "the Word made flesh," we will say with the hymn writer, "O come, let us adore Him, Christ, the Lord."—R W DeHaan Christ's birth brings the infinite God within the finite reach of man. What Message Does Your Life Preach? - Jesus is God in human form. In coming into our world, He revealed the heavenly Father to us (He explained God to us). That's what John meant when he said that "the Word became flesh." We call this the doctrine of the incarnation. F. W. Boreham applied this truth in his book Faces in the Fire. He wrote, "The Christian man must accompany the Christian message. The Word must be presented in its proper human setting… The Word made flesh is thus pronounced with an accent and an eloquence which are simply irresistible… The words of men become [filled] with passion and with power only when they are made flesh. And in the same way, the thoughts of God to men are only eloquent when they are so expressed." To emphasize the importance of putting actions behind our words, Boreham quoted English writer George Eliot (pen name for Mary Ann Evans). Speaking of how people's lives convey the meaning of ideas, Eliot said, "Sometimes [words] are made flesh; they breathe upon us with warm breath, they touch us with soft responsive hands, they look at us with sad, sincere eyes, and they speak to us in appealing tones; they are clothed in a living human soul." Christians who live what they believe give flesh to the Word. We teach more with our life than with our lips.
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Boice - The contrast is between the law with all its regulations and the new era of salvation by grace through faith apart from the works of the law that has come with Jesus Christ. It is a great contrast. Under the law, God demands righteousness from people; under grace, He gives it to people. Under law, righteousness is based on Moses and good works; under grace, it is based on Christ and Christ’s character. Under law, blessings accompany obedience; under grace, God bestows his blessings as a free gift. The law is powerless to secure righteousness and life for a sinful race. Grace came in its fullness with Christ’s death and resurrection to make sinners righteous before God. (The Gospel of John : An expositional commentary) Keep in mind that grace and truth were present in the OT, but just not as fully developed as they were in Jesus Christ. And so in the midst of great spiritual darkness and sin on earth we read that "Noah found favor (Heb = chen/hen; Lxx = charis = grace) in the eyes of the LORD." (Ge 6:6, cp Lxx uses of charis in Ge 18:3 of Abraham to God, God gift of grace to Joseph in Ge 39:21, cp Ps 86:11),In a similar way we see the mention of truth (aletheia) in Ge 24:27 (God "has not forsake His lovingkindness and His truth [aletheia]). As alluded to earlier (comments on Jn 1:14), the OT "analogue" of grace and truth is lovingkindness and truth and is found 19 times in the OT, especially in the Psalms - Gen 24:27 And he said, "Blessed be the LORD, the God of my master Abraham, who has not forsaken His lovingkindness and His truth toward my master; as for me, the LORD has guided me in the way to the house of my master's brothers." Ex 34:6 Then the LORD passed by in front of him and proclaimed, "The LORD, the LORD God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth; 2Sa 2:6 "And now may the LORD show lovingkindness and truth to you; and I also will show this goodness to you, because you have done this thing. Ps 25:10 All the paths of the LORD are lovingkindness and truth To those who keep His covenant and His testimonies. Ps 26:3 For Thy lovingkindness is before my eyes, And I have walked in Thy truth. Ps 40:10 I have not hidden Thy righteousness within my heart; I have spoken of Thy faithfulness and Thy salvation; I have not concealed Thy lovingkindness and Thy truth from the great congregation. Ps 40:11 Thou, O LORD, wilt not withhold Thy compassion from me; Thy lovingkindness and Thy truth will continually preserve me. Ps 57:3 He will send from heaven and save me; He reproaches him who tramples upon me. Selah. God will send forth His lovingkindness and His truth. Ps 57:10 For Thy lovingkindness is great to the heavens, And Thy truth to the clouds. Ps 61:7 He will abide before God forever; Appoint lovingkindness and truth, that they may preserve him. Ps 69:13 But as for me, my prayer is to Thee, O LORD, at an acceptable time; O God, in the greatness of Thy lovingkindness, Answer me with Thy saving truth. Ps 85:10 Lovingkindness and truth have met together; Righteousness and peace have kissed each other. Ps 86:15 But Thou, O Lord, art a God merciful and gracious, Slow to anger and abundant in lovingkindness and truth. Ps 89:14 Righteousness and justice are the foundation of Thy throne; Lovingkindness and truth go before Thee. Ps 108:4 For Thy lovingkindness is great above the heavens; And Thy truth reaches to the skies. Ps 115:1 Not to us, O LORD, not to us, But to Thy name give glory Because of Thy lovingkindness, because of Thy truth. Ps 117:2 For His lovingkindness is great toward us, And the truth of the LORD is everlasting. Praise the LORD! Ps 138:2 I will bow down toward Thy holy temple, And give thanks to Thy name for Thy lovingkindness and Thy truth; For Thou hast magnified Thy word according to all Thy name. Pr 16:6 By lovingkindness and truth iniquity is atoned for, And by the fear of the LORD one keeps away from evil. Kostenberger refers to this grace as "True grace, i.e., final eschatological grace, came through Jesus Christ. Rather than offend the Gospel's Jewish audience, this verse is designed to draw it in: "If you want an even more gracious demonstration of God's covenant love and faithfulness," the evangelist tells his readers, "it is found in Jesus Christ." Jesus' ministry is superior to Moses, just as He is superior to Jacob (Jn 4:12) and Abraham (Jn 8:53). Bible Knowledge Commentary - The greatness of the old dispensation was the giving of the Law by God through His servant Moses. No other nation has had such a privilege. But the glory of the church is the revelation of God’s grace and truth . . . through Jesus Christ (cf. Jn 1:14). A T
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Boice - No one in the ancient world would have disagreed with the first part of that statement—“No one has ever seen God”—for, as William
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Boice has a wonderful application of these passages: "What is your reaction to these things? Do you know the truth of them personally? One of the most memorable sermons that I have ever come across was preached by the late Emil Brunner at the Fraumünster Kirche in Zurich, Switzerland. It was based on the phrase “faith, hope, and love.” The points were these. Every man has a past, a present, and a future. Every man has a problem in his past, a problem in his present, and a problem in his future. The problem in our past is sin, but God has an answer to that problem. The answer is faith, faith in the death and resurrection of the Lord Jesus Christ. The problem in our future is death, but God has an answer to that problem also. The answer to that problem is hope, hope in Christ’s return based on the fact of his historical resurrection and his promises. The problem in our present is hate, and God’s answer to that problem is love. It is the love of Christ lived out in the lives of those who trust him. Brunner was entirely right. And he was right not only in highlighting the three great problems; he was right in pointing to the unique Christ as the answer. Has Christ become the answer to the problems in your life? He is the only One who will ever answer them completely." (The Gospel of John : An expositional commentary) Illustration - Throughout church history Christianity has struggled against heresies that declare that the spiritual world is pure while the material world is either evil or illusory. For example, the second-century philosopher Celsus (an anti-Christian Greek philosopher) argued against Christianity in part by stating, “If you shut your eyes to the world of sense . . . only then will you see God.” Scripture consistently denies this premise of Greek philosophy. When speaking of knowing God the Bible rarely mentions personal insight or illumination. God created the material world and called it good. The Son of God became fully human with human flesh and blood. Our story today shows that God can be known through the senses, even in a man born blind. John says Jesus "has explained Him," the invisible God! Thou art the everlasting Word, The Father’s only Son; God manifestly seen and heard, And Heaven’s beloved One. Worthy, O Lamb of God, art Thou That every knee to Thee should bow. In Thee most perfectly expressed The Father’s glories shine; Of the full Deity possessed, Eternally divine: Worthy, O Lamb of God, art Thou That every knee to Thee should bow. True image of the Infinite, Whose essence is concealed; Brightness of uncreated light; The heart of God revealed: Worthy, O Lamb of God, art Thou That every knee to Thee should bow. But the high mysteries of Thy name An angel’s grasp transcend; The Father only—glorious claim!— The Son can comprehend: Worthy, O Lamb of God, art Thou That every knee to Thee should bow. Throughout the universe of bliss, The centre Thou, and sun; The eternal theme of praise is this, To Heaven’s beloved One: Worthy, O Lamb of God, art Thou That every knee to Thee should bow . --Josiah Conder (1789–1855): The Masterpiece Revealed - In an article in Moody Monthly, Frank M. Fairchild told of a beautiful fresco on the ceiling of a Roman palace. Painted by Guido Reni in 1614, it was one of the most impressive works of its day. But visitors couldn't fully appreciate the masterpiece because they had to crane their necks to see it. To solve the problem, palace officials placed a large mirror on the floor beneath the painting, enabling viewers to study its reflection and more fully appreciate its beauty. Fairchild made this observation: "Jesus Christ does precisely that for us when we try to get some notion of God. . . . He interprets God to our dull hearts. In Him, God becomes visible and intelligible to us. We cannot by any amount of searching find out God. The more we try, the more we are bewildered. Then Jesus Christ appears. He is God stooping down to our level, and He enables our feeble thoughts to get some real hold on God Himself." Christ came to reveal God to us. But He is more than a reflection of the Father. He is God in human flesh. Hebrews tells us that He is "the express image" of God (1:3). And Jesus Himself said, "He who has seen Me has seen the Father" (John 14:9). Christ's birth brings the infinite God within the finite reach of man. What Message Does Your Life Preach? - Jesus is God in human form. In coming into our world, He revealed the heavenly Father to us (He explained God to us). That's what John meant when he said that "the Word became flesh." We call this the doctrine of the incarnation. F. W. Boreham applied this truth in his book Faces in the Fire. He wrote, "The Christian man must accompany the Christian message. The Word must be presented in its proper human setting. . . . The Word made flesh is thus pronounced with an accent and an eloquence which are simply irresistible. . . . The words of men become [filled] with passion and with power only when they are made flesh. And in the same way, the thoughts of God to men are only eloquent when they are so expressed." To emphasize the importance of putting actions behind our words, Boreham quoted English writer George Eliot (pen name for Mary Ann Evans). Speaking of how people's lives convey the meaning of ideas, Eliot said, "Sometimes [words] are made flesh; they breathe upon us with warm breath, they touch us with soft responsive hands, they look at us with sad, sincere eyes, and they speak to us in appealing tones; they are clothed in a living human soul." Likewise, if people are to "hear" the Word of God, they must "see" it demonstrated in our lives. Jesus said, "Let your light so shine before men, that they may see your good works and glorify your Father in heaven" (Matt. 5:16). WHAT DOES "NO ONE HAS SEEN GOD" MEAN? Has no man ever seen the uncreated God? This fascinating question is answered with three excerpts taken from Hard Sayings (edited by Walter Kaiser, et al) (1) Exodus 24:9–11 Did Moses and the Elders See God? (go to page 126 in Hard Sayings) The claim that Moses and his company “saw the God of Israel” appears to contradict the flat denials of such a possibility in texts such as Exodus 33:20. John 1:18 affirms that “no one has ever seen God, but God the One and Only [the only Son], who is at the Father’s side, has made him known.” Similarly, 1 Timothy 6:16 teaches that God is the one “who alone is immortal and who lives in unapproachable light, whom no one has seen or can see.” What are we to believe? Did some see God who is spirit and without form, or did they not? These passages surely look as if they contradict each other. The translators who compiled the Greek version of the Old Testament, the Septuagint, were so concerned about any wrong connotations in Exodus 24:9 that they added “in the place where he stood” to the words “they saw the God of Israel.” There is no basis for such an addition, however, except the tendency of this translation to avoid any descriptions of God in terms that are used of human beings (the so-called antianthropomorphic trend of the LXX). Even though Ex 24:10 clearly says that the leaders “saw the God of Israel,” the text does not go on to describe him, any more than did Isaiah when he saw Adonai exalted in the (heavenly) temple (Isaiah 6). The verb used in Ex 24:10 is used of seeing with one’s eyes. Only when we get to verse 11 is there a qualification, for it uses another verb that means “to see in a vision.” Moreover, despite the assertion that Moses and the leaders saw God, the description of what they saw is of what was at his feet, not the appearance of God himself. It could well be that the group was not given permission to lift their faces toward God, but saw only the pavement beneath his feet. Maybe that is what the Greek translators were attempting to get at when they added the above-mentioned phrase. When Moses asked to be shown the glory of God, he was refused on the grounds that humans cannot see the face of God and live (Ex 33:18–20). In the earlier text, since no request to see God’s glory is cited, we must assume that what Moses and his companions experienced was a theophany of the presence of God. Even what little they saw of the setting of God’s presence so humbled and awed them that they apparently flung themselves down in an act of obeisance. Hence, what they saw and reported was no higher than the level of the pavement. In spite of the uniqueness and unnaturalness of this experience, Moses and his companions were not harmed or disciplined by God; he “did not raise his hand” against them (Ex 24:11). But they did experience a special nearness to God as they partook together of a covenantal meal. We conclude that no one has ever seen God except the Son. What Moses, Aaron, Nadab, Abihu and the seventy elders experienced was the real presence of God and the place where he stood. When God is said to have shown his “back” or his “face” to anyone, it is an anthropomorphic usage—a description of God in terms used of humans so as to point to a definite reality, but only in ways that approximate that reality. God’s “back” suggests his disapproval, and his “face” suggests his blessing and smile of approval. In no sense can these terms be used to denote any shape or form of God. God remains unseen but mightily able to manifest the reality and majesty of his presence. (2) Exodus 33:18–23 Did Moses See God’s Back? (go to page 128 in Hard Sayings) Is it possible to see God? On the one hand some texts indicate that God was seen. Genesis 32:30 says, “So Jacob called the place Peniel, saying, ‘It is because I saw God face to face.’” Exodus 24:9–10 likewise teaches that “Moses and Aaron, Nadab and Abihu, and the seventy elders of Israel … saw the God of Israel.” Exodus 33:11 strikes another intimate note: “The LORD would speak to Moses face to face, as a man speaks with his friend.” Judges 13:22 states that Manoah said to his wife, “We are doomed to die! … We have seen God!” Again, in Isaiah 6:1, “In the year that King Uzziah died, I saw the Lord seated on a throne, high and exalted.” Finally, Daniel 7:9 affirms, “As I looked, thrones were set in place, and the Ancient of Days took his seat. His clothing was as white as snow; the hair of his head was white like wool. His throne was flaming with fire.” All these texts appear to claim that at times God can be seen and was seen. However, there are other passages that appear to argue that it is impossible to see God. Foremost among them is Exodus 33:20. Likewise, Deuteronomy 4:15 warns, “You saw no form of any kind the day the LORD spoke to you at Horeb out of the fire.” Even more to the point is John 1:18, “No one has ever seen God, but God the One and Only, who is at the Father’s side, has made him known.” And again in John 5:37, “You have never heard his voice nor seen his form.” Indeed, God is described in 1 Timothy 1:17 as “the King eternal, immortal, invisible,” the one “whom no one has seen or can see” (1 Tim 6:16). To resolve this dilemma, note first that some of these sightings are visions, such as the cases of Isaiah and Daniel. In others the terms for sight stress the directness of access. For instance, in Exodus 24:9–11, Moses, Aaron, Nadab, Abihu and the seventy elders eat and drink in God’s presence, but they describe only his feet and what he stood on. They were apparently not permitted to look on God’s face. In another instance, Jacob’s access to God is described as being “face to face,” (See discussion of question "With Whom Did Jacob Wrestle?" on page 103 ) similar to Moses’ later friendship with God. (The difference may arise from the way the term face of God was used in various contexts. In one, it expressed familiarity beyond previous visions or divine appearances; in others, it referred to knowledge of God which exceeds our abilities and hopes.) Others, such as Manoah and his wife, experienced a christophany or a theophany, which means an appearance of Christ or God through a vision or a preincarnate appearance. What Moses requests in Exodus 33:18, “Now show me your glory,” was more than the Lord would grant for Moses’ own good. Even so, God allowed his “goodness” to pass in front of Moses and proclaimed his “name” in Moses’ presence. Thus, instead of showing Moses his person or describing his appearance, the Lord gave Moses a description of who he is. The “name” of God included his nature, character (Ps 20:1; Lk 24:47; Jn 1:12), doctrine (Ps 22:22; Jn 17:6, 26) and standards for living righteously (Mic 4:5). Romans 9:15 quotes Exodus 33:19 and applies it to God’s sovereignty. After God proclaims his name and sovereignty, he promises Moses a look at certain of his divine aspects. What these aspects were is still debated—needlessly, when one considers the range of meaning for the word back or the context in which it is used. God placed Moses in a cleft in the rock, apparently a cavelike crevice, and he then caused his glory to pass by. The glory of God refers first and foremost to the sheer weight of the reality of his presence. The presence of God would come near Moses in spatial terms. But Moses would not be able to endure the spectacular purity, luminosity and reality of staring at the raw glory of God himself. Instead, God would protect Moses from accidental (and apparently fatal) sight of that glory. Therefore, in a striking anthropomorphism (a description of the reality of God in terms or analogies understandable to mortals), God would protect Moses from the full effects of looking directly at the glory of God by placing his hand over Moses’ face until all his glory had passed by. That this is a figure of speech is clear from the double effect of God passing by while simultaneously protecting Moses with the divine “hand.” Only after his glory, or presence, had passed by would God remove his gracious, protecting “hand.” Then Moses would view what God had permitted. But what was left for Moses to see? The translators say God’s “back.” But since God is spirit (Is 31:3; Jn 4:24) and formless, what would this refer to? The word back can as easily be rendered the “after effects” of the glory that had passed by. This would fit the context as well as the range of meanings for the Hebrew word used. Moses did not see the glory of God directly, but once it had gone past, God did allow him to view the results, the afterglow, that his presence had produced. (3) John 1:18 No One Has Ever Seen God? (go to page 458 in Hard Sayings) This verse is clearly saying that no one has ever seen God, but in Exodus 33:20 we read, “You cannot see my face … and live,” and in Exodus 24:11, “They saw God, and they ate and drank.” How can John claim that no one has ever seen God when the Old Testament text indicates that people did see God on at least two occasions? First, notice that even the Old Testament indicates that no one has seen the face of God: “You cannot see my face, for no one may see me and live” (Ex 33:20). It is in this context that the two theophanies occur. In the earlier theophany it appears that what the elders see is “a pavement made of sapphire” (which will appear again in the early chapters of Ezekiel as the floor of the divine chariot). No form is seen, although they may have had some awareness of a Being above the pavement. In this sense they “saw God” but apparently did not see his “face.” In the later theophany Moses asks to see God’s “glory” (Ex 33:18). In the view of the author of Exodus, he is asking for more than what he saw along with the elders of Israel. God grants more, but not all that Moses asks for. The only experience God will allow is for Moses to be hidden while God passes by and declares his character audibly; then Moses will get to see God’s “back,” which some commentators identify with an “afterglow,” but which could mean the back side of a retreating form (in Near Eastern fashion this would be shrouded with clothing so only an outline would be visible). Even this experience is so powerful that Moses’ face glows afterward (Ex 34:29). John is clearly contrasting Jesus with Moses (Jn 1:17; Moses’ theophany was at the giving of the law), but even later theophanies in the Old Testament do not contradict our observation. Isaiah has some awareness of a throne and a being on it, but the only things that he can describe are the hem of God’s “robe” and the seraphim who are associated with him (Is 6:1–5). Ezekiel in a vision sees a form on a throne (Ezek 1:26–28), but there is no face and no features, only burning fire in a vaguely human shape. The face of God is never seen. Now we can understand what John is saying. The Word is with God (Jn 1:1), and the image implied in the preposition is the face-to-face position of equals. What is more, the Word is what God is (as we noted in the previous chapter). Now the Word becomes a human being (“flesh,” Jn 1:14), and he has a “glory” or character or reputation which is that of one who is exactly like his Father, full of grace and truth (which are Greek equivalents of “love and faithfulness” of Ex 34:6). So Moses brought law from God (Jn 1:17), but Jesus brought the very character of the Father to us. Thus while no one has ever seen God, Jesus makes him known with an accuracy brought about by his being in the most intimate contact with him (“at the Father’s side” in the NIV or, better, “in the bosom of the Father” [RSV]). They may have seen a form or outline in the Old Testament, but Jesus, the Word incarnate, has not only seen the Father face to face, but has also looked into his soul and contains within himself his very character. This is an important theological point. Ever since Marcion in the second century there have been those who contrast the distant and harsh Father with the gracious and kind Son. The Father seems to be law and the Son grace. The Father seems to be difficult or impossible to relate to, apparently existing without feeling, and the Son seems to be caring and even warm and friendly. This contrast is entirely false. What John is saying is that if we want to find out what the Father is like, we only have to look at the Son. The “love and faithfulness” we see in Jesus is the “love and faithfulness” of the Father. The kindness we see in Jesus is the kindness of the Father. The healing we seen in Jesus is his doing the works of the Father (Jn 5:19). In sum, Jesus is the place where we get our best view of the face of the Father; in Jesus we can see what the Father’s heart is really like. When this truth sinks into our heart, many of us will receive a renewed vision of the Father and thus develop a new love for and intimacy with God. QUESTION - Did Moses see God? ANSWER - In Exodus 33:20, God tells Moses, “You cannot see my face, for no one can see me and live.” However, earlier, in Exodus 33:11, we read, “Thus the Lord used to speak to Moses face to face, as a man speaks to his friend.” So, did Moses see God, and if so, how did he live? Also, how does this agree with John 1:18, which says, “No one has ever seen God, but the one and only Son”? In Exodus 33:18, Moses asks God, “Please show me your glory.” God responds, “‘I will cause all my goodness to pass in front of you, and I will proclaim my name, the Lord, in your presence. I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. But,’ he said, ‘you cannot see my face, for no one may see me and live.’ Then the Lord said, ‘There is a place near me where you may stand on a rock. When my glory passes by, I will put you in a cleft in the rock and cover you with my hand until I have passed by. Then I will remove my hand and you will see my back; but my face must not be seen.’” (Exodus 33:19–23). So, clearly, Moses never truly or fully saw God. What, then, does Exodus 33:11 mean by saying God and Moses spoke “face to face”? Since God is spirit (John 4:24), He does not truly have a “face.” Exodus 33:11 is simply saying that God and Moses had a close relationship. They were in harmony with each other, just as close friends are. God and Moses were not literally face to face, but their relationship and communication was very much like two people who spoke to one another as close friends would. While God can appear in human form (or in other physical form) if He wants to, He is, in His essence, not a physical being. Many people in the Bible witnessed theophanies, or appearances of God. No one, though, other than Jesus Christ (John 1:18), has seen God in all of His glory. Even the seraphim in heaven cover their eyes as they worship God (Isaiah 6:1–4). GotQuestions.org QUESTION - Has anyone ever seen God? ANSWER - The Bible tells us that no one has ever seen God (John 1:18) except the Lord Jesus Christ. In Exodus 33:20, God declares, “You cannot see my face, for no one may see me and live.” These Scriptures seem to contradict other Scriptures which describe various people “seeing” God. For example, Exodus 33:11 describes Moses speaking to God “face to face.” How could Moses speak with God “face to face” if no one can see God’s face and live? In this instance, the phrase “face to face” is a figure of speech indicating they were in very close communion. God and Moses were speaking to each other as if they were two human beings having a close conversation. In Genesis 32:30, Jacob saw God appearing as a man; he did not truly see God. Samson’s parents were terrified when they realized they had seen God (Judges 13:22), but they had only seen Him appearing as an angel. Jesus was God in the flesh (John 1:1, 14) so when people saw Him, they were seeing God. So, yes, God can be “seen” and many people have “seen” God. At the same time, no one has ever seen God revealed in all His glory. In our fallen human condition, if God were to fully reveal Himself to us, we would be consumed and destroyed. Therefore, God veils Himself and appears in forms in which we can “see” Him. However, this is different than seeing God with all His glory and holiness displayed. People have seen visions of God, images of God, and appearances of God, but no one has ever seen God in all His fullness (Exodus 33:20).GotQuestions.org Related Resources: If Moses met face to face with God, why, later, was he not allowed to see God’s face? | GotQuestions.org What does it mean that God is spirit? | GotQuestions.org Why was God so evident in the Bible, and seems so hidden today? | GotQuestions.org What is an epiphany? | GotQuestions.org What is a theophany? What is a Christophany? | GotQuestions.org Who were the three men who visited Abraham in Genesis 18? | GotQuestions.org Did God literally and visibly walk in the garden (Genesis 3:8)? | GotQuestions.org