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João 1

Marvin Vincent · Citado em PreceptAustin

João 1

Vincent explains that "Son of man is the expression of Christ’s self-consciousness as being related to humanity as a whole: denoting His real participation in human nature, and designating Himself as the representative man." (John 1 Greek Word Studies) NET NOTE - The title Son of Man appears 13 times in John’s Gospel. It is associated especially with the themes of crucifixion (John 3:14; 8:28), revelation (John 6:27; 6:53), and eschatological authority (5:27; 9:35). The title as used in John’s Gospel has for its background the son of man figure who appears in Dan 7:13–14+ and is granted universal regal authority. Thus for the author, the emphasis in this title is not on Jesus’ humanity, but on his heavenly origin and divine authority. Warren Wiersbe on Son of Man - This title comes from Dan. 7:13–14+, and every Jew knew it described God. (Note the Jews’ question in John 12:34.) Christ alludes in Jn 1:51 to “Jacob’s Ladder” in Gen. 28:10–17. Christ is “God’s ladder” between earth and heaven, revealing God to men and taking men to God. (Bible Exposition Commentary - New Testament ) Son of Man in John - Jn. 1:51; Jn. 3:13; Jn. 3:14; Jn. 5:27; Jn. 6:27; Jn. 6:53; Jn. 6:62; Jn. 8:28; Jn. 9:35; Jn. 12:23; Jn. 12:34; Jn. 13:31 The phrase is found in Matthew thirty times, in Mark thirteen, and in John twelve. Son of Man in Synoptic Gospels - Matt. 8:20; Matt. 9:6; Matt. 10:23; Matt. 11:19; Matt. 12:8; Matt. 12:32; Matt. 12:40; Matt. 13:37; Matt. 13:41; Matt. 16:13; Matt. 16:27; Matt. 16:28; Matt. 17:9; Matt. 17:12; Matt. 17:22; Matt. 18:11; Matt. 19:28; Matt. 20:18; Matt. 20:28; Matt. 24:27; Matt. 24:30; Matt. 24:37; Matt. 24:39; Matt. 24:44; Matt. 25:31; Matt. 26:2; Matt. 26:24; Matt. 26:45; Matt. 26:64; Mk. 2:10; Mk. 2:28; Mk. 8:31; Mk. 8:38; Mk. 9:9; Mk. 9:12; Mk. 9:31; Mk. 10:33; Mk. 10:45; Mk. 13:26; Mk. 14:21; Mk. 14:41; Mk. 14:62; Lk. 5:24; Lk. 6:5; Lk. 6:22; Lk. 7:34; Lk. 9:22; Lk. 9:26; Lk. 9:44; Lk. 9:56; Lk. 9:58; Lk. 11:30; Lk. 12:8; Lk. 12:10; Lk. 12:40; Lk. 17:22; Lk. 17:24; Lk. 17:26; Lk. 17:30; Lk. 18:8; Lk. 18:31; Lk. 19:10; Lk. 21:27; Lk. 21:36; Lk. 22:22; Lk. 22:48; Lk. 22:69; Lk. 24:7 R C H

João 1

Vincent has a background note on make straight... - In allusion to the practice of Eastern monarchs. On occasions of their progress, heralds were sent out to call on the people to clear and improve the old roads or to make new ones. “When Ibrahim Pacha proposed to visit certain places in Lebanon, the emirs and sheiks sent forth a general proclamation, somewhat in the style of Isaiah’s exhortation, to all the inhabitants to assemble along the proposed route and prepare the way before him. The same was done in 1845, on a grand scale, when the Sultan visited Brusa. The stones were gathered out, the crooked places straightened, and rough ones made level and smooth. I had the benefit of these labors a few days after his majesty’s visit. The exhortation ‘to gather out the stones’ (Isa. 62:10) is peculiarly appropriate. These farmers do the exact reverse—gather up the stones from their fields and cast them into the highway; and it is this barbarous custom which, in many places, renders the paths uncomfortable and even dangerous” (Thomson, “Land and Book”). (John 1 Greek Word Studies) John 1:23 - News Alert By David C. Egner Read: John 1:19-34 I am the voice of one crying in the wilderness. —John 1:23 Missionary Keith Gustafson was forced to leave the Congo because of the civil war that erupted in 1997. He reported that as the fighting spread, people in the remote area where he lived knew that soldiers were approaching because of the message of the drums. Down the trails and along the riverbanks came the chilling drumbeat that warned of danger. The drums of the Congo are also used to alert the tribes when there’s been a death, to announce a birth, or to call a meeting. They serve as a general news alert; a messenger follows up with additional information. John the Baptist served a similar role. His calls to repentance, his baptisms in the Jordan River, and his scathing condemnations of the hypocritical religious leaders of Israel were early warning signals of important events to follow (Mt. 3). The bigger news of the ministry of Jesus the Messiah, concluding with His crucifixion, burial, and resurrection, was about to burst forth onto the Jewish scene. Lord, help us to tell of Your love for mankind— A love for the sin-sick, the broken, the blind; And help them to see by the way that we live The wholeness of being that You long to give. —DJD They witness best who witness with their lives and their lips. John 1:24 (Now they had been sent from the Pharisees.) had been sent: Joh 3:1,2 Jn 7:47-49 Mt 23:13-15,26 Lu 7:30 11:39-44,53 16:14 Ac 23:8 Ac 26:5 Php 3:5,6 John 1 Resources - Multiple Sermons and Commentaries FROM THE PHARISEES TO "SEE" Now they had been sent (apostello) from the Pharisees (pharisaios) - This statement functions as a parenthetical explanation and describes the early "serpentine" movements of this brood of wicked religious leaders. Vincent notes that "This addition of an explanatory circumstance is characteristic of John. Compare John 1:41, 45; 9:14; 11:5, 18; 13:23." (John 1 Greek Word Studies) The KJV translates it "they which were sent were of the Pharisees" whereas NET has "they had been sent from the Pharisees." Pharisees (5330)(pharisaios) is transliterated from the Hebrew parash (06567 - to separate) from Aramaic word peras (06537) ("Peres" in Da 5:28+), signifying to separate, owing to a different manner of life from that of the general public. Robert Stein writes that "The Pharisees were the most influential of the three major Jewish sects (the other two being the Sadducees and the Essenes). We first read of them in the second century B.C. (see Josephus Antiquities 13.10.5–6 [13.288–98]). In contrast to the Sadducees, the Pharisees believed in the resurrection, the existence of angels and demons (Lk 20:27+; Acts 23:6-9+), predestination as well as free will, and the validity of both the written and the oral law. Politically they were more conservative than the Sadducees, but religiously they were more liberal due to their acceptance of the oral law. (New American Commentary) QUESTION - Who were the Pharisees? ANSWER - The Pharisees were an influential religious sect within Judaism in the time of Christ and the early church. They were known for their emphasis on personal piety (the word Pharisee comes from a Hebrew word meaning “separated”), their acceptance of oral tradition in addition to the written Law, and their teaching that all Jews should observe all 600-plus laws in the Torah, including the rituals concerning ceremonial purification. The Pharisees were mostly middle-class businessmen and leaders of the synagogues. Though they were a minority in the Sanhedrin and held a minority number of positions as priests, they seemed to control the decision-making of the Sanhedrin because they had popular support among the people. Among the Pharisees were two schools of thought, based on the teachings of two rabbis, Shammai and Hillel. Shammai called for a strict, unbending interpretation of the Law on almost every issue, but Hillel taught a looser, more liberal application. Followers of Shammai fostered a hatred for anything Roman, including taxation—Jews who served as tax collectors were persona non grata. The Shammaites wanted to outlaw all communication and commerce between Jews and Gentiles. The Hillelites took a more gracious approach and opposed such extreme exclusiveness. Eventually, the two schools within Pharisaism grew so hostile to each other that they refused to worship together. The Pharisees accepted the written Word as inspired by God. At the time of Christ’s earthly ministry, this would have been what we now call the Old Testament. Unfortunately, the Pharisees gave equal authority to oral tradition, saying the traditions went all the way back to Moses. Evolving over the centuries, the Pharisaic traditions had the effect of adding to God’s Word, which is forbidden (Deuteronomy 4:2). The Gospels abound with examples of the Pharisees treating their traditions as equal to God’s Word (Matthew 9:14; 15:1–9; 23:5; 23:16, 23; Luke 11:42). Jesus applied the condemnation of Isaiah 29:13 to the Pharisees, saying, “Their teachings are merely human rules” (Mark 7:7). The Pharisees taught the following doctrines: 1. God controls all things, but decisions made by individuals also affect life’s course. 2. There will be a resurrection of the dead (Acts 23:6). 3. There is an afterlife, with appropriate reward and punishment on an individual basis. The Messiah will set up His kingdom on earth. 4. The spiritual realm, including the existence of angels and demons, is real (Acts 23:8). Many of the Pharisees’ doctrines put them at odds with the Sadducees; however, the two groups managed to set aside their differences on one occasion—the trial of Jesus Christ. To accomplish the demise of Jesus, the Sadducees and Pharisees united (Mark 14:53; 15:1; John 11:48–50). The Pharisees were responsible for the compilation of the Mishnah, an important document with reference to the continuation of Judaism beyond the destruction of the temple. Rabbinical Judaism and modern-day synagogues owe their existence to the Pharisees’ work. In the Gospels, the Pharisees are often presented as hypocritical and proud opponents of Jesus. The Lord stated it bluntly: “They do not practice what they preach” (Matthew 23:3). As a general rule, the Pharisees were self-righteousness and smug in their delusion that they were pleasing to God because they kept the Law—or parts of it, at least. As Jesus pointed out to them, however scrupulous they were in following the finer points of ritualism, they failed to measure up to God’s standard of holiness: “You have neglected the more important matters of the law—justice, mercy and faithfulness” (Mt 23:23). Of course, not every Pharisee was opposed to Jesus. Nicodemus was a Pharisee who rightly considered Jesus “a teacher who has come from God” and honestly sought answers from Him (John 3:1–2). Nicodemus later defended Jesus before the Sanhedrin (John 7:50–51) and was on hand at Jesus’ crucifixion to help bury the Lord’s body (John 19:39). Some of the early Christians were Pharisees, as well (Acts 15:5). The apostle Paul was trained as a Pharisee, and his credentials in that group were sterling (Acts 26:5). Paul called himself “a Hebrew of Hebrews; in regard to the law, a Pharisee; as for zeal, persecuting the church; as for righteousness based on the law, faultless” (Philippians 3:5–6). But Paul found that his performance of the Law could not produce true righteousness. After he placed his trust in Christ’s finished work on the cross, he desired to “be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ—the righteousness that comes from God on the basis of faith” (verse 9). No one, not even the strictest Pharisee, is justified by keeping the Law (Galatians 3:11). GotQuestions.org John 1:25 They asked him, and said to him, "Why then are you baptizing, if you are not the Christ, nor Elijah, nor the Prophet?" Why: Mt 21:23 Acts 4:5-7 Acts 5:28 the Christ: John 1:20-22 Da 9:24-26 John 1 Resources - Multiple Sermons and Commentaries John Baptized in Jordan River WHO GAVE YOU THE AUTHORITY TO BAPTIZE? Let's cut to the chase - notice the Jerusalem Jews have ask question after question (vv 20, 21, 22, 23) and now they get to their main point - "Who in the world do you think you are?" "Where did you get the right to baptize?" They asked him, and said to him, "Why then are you baptizing (baptizo), if you are not the Christ (Christos), nor Elijah, nor the Prophet? - Here the committee from Jerusalem questions John's authority to baptize, since he was not one of the three figures mentioned. If is a first class conditional and could be read as "since you are not...." A T Robertson on the response of the priests and levites from Jerusalem - They did not interpret his claim to be “the voice” to be important enough to justify the ordinance of baptism. Abrahams (Studies in Pharisaism and the Gospels) shows that proselyte baptism was probably practised before John’s time, but its use by John was treating the Jews as if they were themselves Gentiles. (John 1 Word Pictures in the NT) Leon

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Vincent on saw - Both horao and blepo denote the physical act of seeing, the former seeing in general, the latter the single look. The perception indicated by blepo is more outward; the perception of sense as distinguished from mental discernment, which is prominent in ὁράω . A look told the Baptist that the Mightier One had come. See note on John 1:18, and see note on Matthew 7:3. (John 1 Greek Word Studies) Next day in John 1 John 1:29 The next day he *saw Jesus coming to him and *said, “Behold, the Lamb of God who takes away the sin of the world! John 1:35 Again the next day John was standing with two of his disciples, John 1:43 The next day He purposed to go into Galilee, and He *found Philip. And Jesus *said to him, “Follow Me.” John 2:1 On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there; John

João 1

Vincent comments that "The mention of Simon Peter before he has appeared in the narrative indicates the importance which the Evangelist attaches to him. It seems to assume a knowledge of the evangelic narrative on the part of the readers." (John 1 Greek Word Studies) A T

João 1

Vincent on Andrew - A name of Greek origin though in use among the Jews, from aner, man, and signifying manly. He was one of the two who came earliest to Christ (Matt. 4:18, 20; compare John 1:40, 41); and hence is always styled by the Greek fathers protokletos, first called. (John 1 Greek Word Studies) Followed (190) see note on akoloutheo Henry

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Vincent adds that "To us “Christ” has become a proper name, and is therefore written without the definite article; but, in the body of the gospel narratives, since the identity of Jesus with the promised Messiah is still in question with the people, the article is habitually used, and the name should therefore be translated “the Christ.” After the resurrection, when the recognition of Jesus as Messiah has become general, we find the word beginning to be used as a proper name, with or without the article." Christ in John - Jn. 1:17; Jn. 1:20; Jn. 1:25; Jn. 1:41; Jn. 3:28; Jn. 4:25; Jn. 4:29; Jn. 7:26; Jn. 7:27; Jn. 7:31; Jn. 7:41; Jn. 7:42; Jn. 9:22; Jn. 10:24; Jn. 11:27; Jn. 12:34; Jn. 17:3; Jn. 20:3 Related Resources (several not Christian but included to give perspective): What does 'Christ' mean? What does Messiah mean? Messiah - Anointed One Is Jesus the Messiah? Why do most Jews reject Jesus as the Messiah? Does the Old Testament truly predict a second advent of the Messiah? A Closer Look- Messianic Expectations - Craig Evans Messiah - Baker's Evangelical Dictionary of Biblical Theology Nave Topical Bible Messiah American Tract Society Messiah or Messias Bridgeway Bible Dictionary Messiah Baker Evangelical Dictionary Messiah; Christ Messiah Charles Buck Dictionary Messiah CARM Theological Dictionary Messiah Easton's Bible Dictionary Messiah Fausset Bible Dictionary Messiah Holman Bible Dictionary Messiah Hitchcock Bible Names Messiah Hastings' Dictionary of the Bible Messiah Hastings' Dictionary of the NT Messiah Messiah Hawker's Poor Man's Dictionary Messiah People's Dictionary of the Bible Messiah Webster Dictionary Messiah Watson's Theological Dictionary Messiah 1911 Encyclopedia Britannica Messiah International Standard Bible Encyclopedia Messiah Kitto Biblical Cyclopedia Messiah McClintock and Strong's Bible Encyclopedia Messiah The Nuttall Encyclopedia Messiah The Jewish Encyclopedia Advent of Messiah Messiah Messiah - Wikipedia Mashiach - The Messiah in Judaism - Interesting! The Messiah - Jewish Virtual Library

João 1

Vincent says the phrase come out of "means more than to come out of: rather to come out of as that which is of; to be identified with something so as to come forth bearing its impress, moral or otherwise. See especially Jn 3:31: “He that is of the earth is of the earth;” i.e., partakes of its quality. Compare Christ’s words to Nicodemus (Jn 3:6), and 1 Cor. 15:47. In the Greek order, out of Nazareth stands first in the sentence as expressing the prominent thought in Nathanael’s mind, surprise that Jesus should have come from Nazareth, a poor village, even the name of which does not occur in the Old Testament. Contrary to the popular explanation, there is no evidence that Nazareth was worse than other places, beyond the fact of the violence offered to Jesus by its people (Luke 4:28, 29), and their obstinate unbelief in Him (Matt. 13:58; Mark 6:6). It was a proverb, however, that no prophet was to come from Galilee (John 7:52). (John 1 Greek Word Studies) Philip said to him, "Come and see." - Philip does not argue or try to review the OT prophecies that pointed to the Messiah, but simply gives two commands Come...see. His point was let the evidence speak for itself (for Himself!)

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Vincent comments that this designation The Word is "the key-note and theme of the entire gospel, and that the original, LOGOS, implies a collecting or collection both of things in the mind, and of the words by which they are expressed. It therefore signifies both the outward form by which the inward thought is expressed, and the inward thought itself, the Latin oratio and ratio: compare the Italian ragionare—'to think' and 'to speak.'" In all probability, John had in mind the beginning of Scripture where the act of creation was effected by God's speaking. "By the word of Jehovah were the heavens made; and all the host of them by the breath of His mouth" (Psalm 33:6 ASV). See Job 26:13. Godet draws attention to the fact that— "Eight times in the Genesis narrative of Creation there occurs, like the refrain of a hymn, the words, And God said. John gathers up all those sayings of God into a single saying, living and endowed with activity and intelligence, from all which all divine orders emanate; he finds as the basis of all spoken words, The Speaking Word." As the Word, Jesus came as the embodiment of the divine will, and the personification of divine Wisdom (Psalm 119:105; Proverbs 8:9). Ancient Jewish teachers designated the permanent agent of Jehovah (Genesis 16:7-13), by the name Memra (which means Word) of Jehovah. They would substitute the name the Word of Jehovah for that of Jehovah, each time that God manifested Himself. They thus paraphrased, "Je-hovah was with Joseph" (Genesis 39:21 ASV), as "The Memra was with Joseph." In like manner the Memra is the angel that destroyed the firstborn of Egypt, and it was the Memra that led the Israelites in the cloudy pillar. Early philosophers called the mediating principle between God and matter, the divine Reason, the Logos. But, John, inspired by the Spirit, set forth his Logos as a Person, with a consciousness of personal distinction, and not as The Imperial Reason." To the apostle, the Messiah was the Word—the Living Word—uniting Himself with humanity, and clothing Himself with a human body in order to save a lost world. As the Greek Logos for the English Word carries the double idea of thought and speech, John declares that Jesus, as the Word becoming flesh (John 1:14), became the Revealer of the hidden thought of God, and the organ of all His manifestations to the world (Hebrews 1:3). While a word is an inward conception of the mind, it needs a voice to make it known, and John the Baptist said that he was such a voice giving expression to the inner conception of divine truth (Luke 3:4). May our voice ever ring true, uttering words the Holy Spirit reveals of Him who is "The Word"! (All the Divine Names and Titles in the Bible) (2) THE WORD ENJOYED ETERNAL FELLOWSHIP WITH THE FATHER The Word was with God (logos he pros ton theon) - One could accurately paraphrase this as "the Word was [being] intimately before God." In other words John is saying there is more than one person in the Godhead! And picture is of the Word facing God. The Son was continually "inclined toward" the Father. The Son was forever face to face with the Father. The picture simply, but profoundly paints the picture that the Father and the Son enjoyed intimate fellowship with each other throughout eternity, being continually "face-to-face" as it were! The implication is clear that the Father had fellowship with a Person, not a philosophical principle (given that Logos could have a very abstract sense in Greek). This pre-existent Word was distinct from the Father, not in essence, but in Person. In Jn 1:18 we see another allusion to this intimacy, John writing "No man has seen God at any time; the only begotten God, Who is in the bosom of the Father, He has explained [Him.]" The phrase "in the bosom" clearly speaks of intimacy and communion between the Father and the Son. Jesus Himself describes this intimate communion in Jn 17:5. John

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Vincent has a lengthy discussion of the word logos including its OT usage and Apocryphal usage - see John 1 Commentary - Vincent's Word Studies. Although Logos is most often translated word which Webster defines as "something that is said, a statement, an utterance", the Greek understanding of logos is somewhat more complex. In the Greek mind and as used by secular and philosophical Greek writers, lógos did not mean merely the name of an object but was an expression of the thought behind that object's name. Let me illustrate this somewhat subtle nuance in the meaning of lógos with an example from the Septuagint (LXX) (Greek of the Hebrew OT) in which lógos is used in the well known phrase the Ten Commandments. The Septuagint translates this phrase using the word lógos as “the ten (deka) words (logoi)” (Ex 34:28), this phrase giving us the familiar term Decalogue. Clearly each of the "Ten Commandments" is not just words but words which express a thought or concept behind those words. This then is the essence of the meaning of lógos and so it should not be surprising that depending on the context lógos is translated with words such as "saying, instruction, message, news, preaching, question, statement, teaching, etc". This understanding of lógos also helps understand John's repeated usage of this Greek word as a synonym for the second Person of the Godhead, the Lord Jesus Christ. W Hall Harris has an instructive comment on John's use of the Logos - On the use of ho logos: It is not proven beyond doubt whether the term, as John uses it, is to be derived from Jewish or Greek backgrounds or some other source. Nor is it precisely plain what the author meant by it. He does not tell us, and we are left to work out the precise allusion and significance for ourselves. R. P. Casey states regarding the Prologue: "the principal difficulty lies neither in its style nor in its terminology but in the fact that its author has his feet planted firmly in two worlds: that of the Old Testament and that of Hellenistic philosophy and he allows his gaze to wander easily from one to the other. At every important point he has not only two thoughts instead of one, but two sets of allusions in mind." Greek historical backgrounds: As a philosophical term, logos meant the ‘world-soul’, the soul of the universe. This was an all-pervading principle, the rational principle of the universe. It was a creative energy. In one sense, all things came from it; in another, men derived their wisdom from it. These concepts are at least as old as Heraclitus (6th cent. BC): the logos is “always existent” and “all things happen through this logos". Later Hellenistic thought: Philo of Alexandria, the Jewish philosopher of the early 1st century, frequently mentions the logos (it appears over 1400 times in his writings), but he is really concerned with his Platonic distinction between this material world and the real, heavenly world of ideas. It was the Stoics who actually developed the concept of logos. They abandoned Plato’s heavenly archetypes in favor of the thought (closer to Heraclitus) that the Universe is pervaded by logos, the eternal Reason. They were convinced of the ultimate rationality of the universe, and used the term logos to express this conviction. It was the ‘force’ (!) that originated and permeated and directed all things. It was the supreme governing principle of the universe. But the Stoics did not think of the logos as personal, nor did they understand it as we would understand God (i.e. as a person to be worshipped). The Evangelist, then, is using a term that would be widely recognized among the Greeks. But the ‘man in the street’ would not know its precise significance, any more than most of us would understand the terms ‘relativity’ or ‘nuclear fission’. But he would know it meant something very important. The rest of the Fourth Gospel, however, shows little trace of acquaintance with Greek philosophy, and even less of dependence on it. John, in his use of logos, is cutting across the fundamental Greek concept of the gods: they were detached, they regarded the struggles and heartaches and joys and fears of the world with serene, divine lack of feeling. John uses logos to portray a God so involved, so caring, so loving and giving that he becomes incarnate within his creation. (Prologue John 1:1-18 - Bible.org) William

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Vincent notes that "The preposition pros, with the accusative case (as in Eph 3:14), denotes motion towards, or direction and is also often used in the New Testament in the sense of with; and that not merely as being near or beside, but as a living union and communion; implying the active notion of intercourse. W Robert Cook explains that the preposition pros gives us "the picture of two personal beings facing one another and engaging in intelligent discourse." (The Theology of John) John uses this same preposition pros a similar phrase in his first epistle writing that "and the life (Jesus, God incarnate) was manifested, and we have (1) seen and (2) bear witness and (3) proclaim to you the eternal life, which was with the Father (pros ton patera) and was manifested to us." (1John 1:2-note) In light of this grand truth that the Son and the Father enjoyed eternal intimacy with each other, it is even more amazing to ponder Paul's great "kenosis" (emptying) passage in Philippians in which the Word, Christ "although He existed in the form of God, did not regard equality with God a thing to be grasped but emptied Himself, taking the form of a bond-servant, [and] being made in the likeness of men. And being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross." (Phil 2:6-8) As Charles Wesley so aptly put it in rhyme in one of my favorite hymns "And Can It Be That I Should Gain?" And can it be that I should gain An interest in the Savior’s blood? Died He for me, who caused His pain— For me, who Him to death pursued? He left His Father's throne above, So free, so infinite His grace! Emptied Himself of all but love, And bled for Adam's helpless race. Amazing love! How can it be That Thou, my God, shouldst die for me? Amazing love! How can it be That Thou, my God, shouldst die for me? John is saying that the Word (Jesus) has enjoyed eternal fellowship with the Father. In fact the Greek phrase can literally be translated “face-to-face with God.” John declares the “closest possible fellowship with the Father, and that He took supreme delight in this communion” (Hendriksen). Thus, Christ had perfect fellowship with His Father in eternity past. John 1:2 He was in the beginning with God. John 17:5 "And now, glorify Thou Me together with Thyself, Father, with the glory which I had with Thee before the world was.” John 17:24 "Father, I desire that they also, whom Thou hast given Me, be with Me where I am, in order that they may behold My glory, which Thou hast given Me; for Thou didst love Me before the foundation of the world.” Ere the blue heavens were stretched abroad, From everlasting was the Word: With God he was; the Word was God, And must divinely be adored. --Isaac Watts Fortner - John is declaring the eternal existence of the Word with the Father, his relation and nearness to him, his equality with him, and particularly the distinction of the Word from the Father. He was always with him, and is with him, and ever will be with him. From all eternity there was an intimate and ineffable union between the first and second Persons in the blessed Trinity, — between Christ the Word, and God the Father. John seems to be emphasizing, not just the eternality of the Word and the eternal union of the Father and the Son, but the eternal communion of the Divine Persons. The preposition “with,” is a preposition of direction and means “toward,” or “face to face with,” suggesting both equality and agreement. The phrase might be translated, “and the Word was toward God.” It expresses the idea of motion. (Sermon on Jn 1:1) John Bunyan penned the following rapturous words "O Thou Son of the Blessed! Grace stripped Thee of thy glory. Grace brought Thee down from heaven. Grace made Thee bear such burdens of sin, such burdens of curse as are unspeakable. Grace was in Thy heart. Grace came bubbling up from Thy bleeding side. Grace was in Thy tears. Grace was in Thy prayers. Grace streamed from Thy thorn-crowned brow! Grace came forth with the nails that pierced Thee, with the thorns that pricked Thee! Oh, here are unsearchable riches of grace! Grace to make sinners happy! Grace to make angels wonder! Grace to make devils astonished!” William

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Vincent notes that "The preposition pros, with the accusative case (as in Eph 3:14), denotes motion towards, or direction and is also often used in the New Testament in the sense of with; and that not merely as being near or beside, but as a living union and communion; implying the active notion of intercourse.

João 1:2

Vincent - In John 1:1 the elements of this statement have been given separately: the Word, the eternal being of the Word, and his active communion with God. Here they are combined, and with new force. This same Word not only was coeternal with God in respect of being (was), but was eternally in active communion with Him (in the beginning with God: pros ton theon): “not simply the Word with God, but God with God” (Moulton). Notice that here theon has the article, as in the second proposition, where God is spoken of absolutely. In the third proposition, the Word was God, the article was omitted because theos described the nature of the Word and did not identify his person. Here, as in the second proposition, the Word is placed in personal relation to God. This verse (Jn 1:2) forms the transition point from the discussion of the personal being of the Word to His manifestation in creation. If it was this same Word, and no other, Who was Himself God, and Who, from all eternity, was in active communion with God, then the statement follows naturally that all things were created through Him, thus bringing the essential nature of the Word and His manifestation in creation into connection. As the idea of the Word involves knowledge and will, wisdom and force, the creative function is properly His. Hence His close relation to created things, especially to man, prepares the way for His incarnation and redeeming work. The connection between creation and redemption is closer than is commonly apprehended. It is intimated in the words of Isaiah (Isaiah 46:4), “I have made, and I will bear.” Redemption, in a certain sense, grows out of creation. Because God created man in His own image, He would restore him to that image. Because God made man, He loves him, educates him, bears with him carries on the race on the line of His infinite patience, is burdened with its perverseness and blindness, and expresses and effectuates all this in the incarnation and redemptive work of Jesus Christ. God is under the stress of the parental instinct (humanly speaking) to redeem man. (John 1 Commentary - Vincent's Word Studies) Gerald Borchert agrees with Barnes writing that "The verse opens with the typical Johannine use of “this one” (houtos, the word in the Gospel that indicates a specific designation), and it pinpoints the focus of the affirmations of Jn 1:1, namely, that from the very beginning the Logos was directly related to God. This affirmation becomes in the Fourth Gospel the crucial issue in the confrontation with the Jews (e.g., he made himself equal with God; cf. John 5:18; 19:7). (John 1-11- An Exegetical and Theological Exposition of Holy Scripture - The New American Commentary) Hendriksen on Jn 1:2 - This fully divine Word, existing from all eternity as a distinct Person, was enjoying loving fellowship with the Father. Thus, the full deity of Christ, His eternity, and His distinct personal existence are confessed once more, in order that heretics may be refuted and the Church may be established in the faith and love of God. (New Testament Commentary Exposition of the Gospel According to John) D A Carson on Jn 1:2 - In one sense this verse is simply a repetition of the first two clauses of Jn 1:1. But John includes these words to make sure what he has already said is understood. After all, Jn 1:1 is very condensed. Now John works backward, saying in effect: 'This Word Who is God, is the very One of whom I have also said that he was in the beginning, and that He was with (pros) God.' In particular, Jn 1:2 reiterates the middle clause of Jn 1:1, and thus prepares the way for Jn 1:3. (The Gospel according to John -The Pillar New Testament Commentary) John

João 1:3

Vincent writes "tense points back to the work of creation considered as a definite act or series of acts in the beginning of time. The perfect tense indicates the continuance of things created; so that the full idea is, that which hath been made and exists. The combination of a positive and negative clause (compare Jn 1:20) is characteristic of John's style, as also of James." (John 1 Commentary - Vincent's Word Studies) Leon

João 1:4

Vincent - In Him was life (ἐν αὐτῷ ζωὴ ἦν). He was the fountain of life—physical, moral, and eternal—its principle and source. Two words for life are employed in the New Testament: bios and zoe. The primary distinction is that zoe means existence as contrasted with death, and bios, the period, means, or manner of existence. Hence bios is originally the higher word, being used of men, while zoe is used of animals (zoa). We speak therefore of the discussion of the life and habits of animals as zoology; and of accounts of men’s lives as biography. Animals have the vital principle in common with men, but men lead lives controlled by intellect and will, and directed to moral and intellectual ends. In the New Testament, bios means either living, i.e., means of subsistence (Mark 12:44; Luke 8:43), or course of life, life regarded as an economy (Luke 8:14; 1 Tim. 2:2; 2 Tim. 2:4). Zoe occurs in the lower sense of life, considered principally or wholly as existence (1 Pet. 3:10; Acts 8:33; 17:25; Heb. 7:3). There seems to be a significance in the use of the word in Luke 16:25: “Thou in thy lifetime (en te zoe son) receivedst thy good things;” the intimation being that the rich man’s life had been little better than mere existence, and not life at all in the true sense. But throughout the New Testament zoe is the nobler word, seeming to have changed places with bios. It expresses the sum of mortal and eternal blessedness (Matt. 25:46; Luke 18:30; John 11:25; Acts 2:28; Rom. 5:17; 4:4), and that not only in respect of men, but also of God and Christ. So here. Compare John 5:26; 14:6; 1 John 1:2. This change is due to the gospel revelation of the essential connection of sin with death, and consequently, of life with holiness. “Whatever truly lives, does so because sin has never found place in it, or, having found place for a time, has since been overcome and expelled” (Trench). Zoe (37 of 135x in John) - John 1:4 (2x); Jn 3:15-16, 36 (2x) Jn 4:14, 36; 5:24 (2x) Jn 5:26 (2x) Jn 5:29, 39-40; 6:27, 33, 35, 40, 47-48, 51, 53-54, 63, 68; 8:12; 10:10, 28; 11:25; 12:25, 50; 14:6; 17:2-3; 20:31 John 1:4 In Him was life, and the life was the Light of men. John 3:15 so that whoever believes will in Him have eternal life. 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 3:36 "He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him." John 4:14 but whoever drinks of the water that I will give him shall never thirst; but the water that I will give him will become in him a well of water springing up to eternal life." 36 "Already he who reaps is receiving wages and is gathering fruit for life eternal; so that he who sows and he who reaps may rejoice together. John 5:24 "Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life. 26 "For just as the Father has life in Himself, even so He gave to the Son also to have life in Himself; 29 and will come forth; those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment. 39 "You search the Scriptures because you think that in them you have eternal life; it is these that testify about Me; 40 and you are unwilling to come to Me so that you may have life. John 6:27 "Do not work for the food which perishes, but for the food which endures to eternal life, which the Son of Man will give to you, for on Him the Father, God, has set His seal." 33 "For the bread of God is that which comes down out of heaven, and gives life to the world." 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. 40 "For this is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life, and I Myself will raise him up on the last day." 47 "Truly, truly, I say to you, he who believes has eternal life. 48 "I am the bread of life. 51 "I am the living bread that came down out of heaven; if anyone eats of this bread, he will live forever; and the bread also which I will give for the life of the world is My flesh." 53 So Jesus said to them, "Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in yourselves. 54 "He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day. 63 "It is the Spirit who gives life; the flesh profits nothing; the words that I have spoken to you are spirit and are life. 68 Simon Peter answered Him, "Lord, to whom shall we go? You have words of eternal life. John 8:12 Then Jesus again spoke to them, saying, "I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life." John 10:10 "The thief comes only to steal and kill and destroy; I came that they may have life, and have it abundantly. 28 and I give eternal life to them, and they will never perish; and no one will snatch them out of My hand. 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, John 12:25 "He who loves his life loses it, and he who hates his life in this world will keep it to life eternal. 50 "I know that His commandment is eternal life; therefore the things I speak, I speak just as the Father has told Me." 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. John 17:2 even as You gave Him authority over all flesh, that to all whom You have given Him, He may give eternal life. 3 "This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent. John 20:31 but these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name. Eternal life - This phrase occurs 41 times in the NAS with 15 of the uses being in John's Gospel and 6 more uses by John in his epistle, so that over half the NT uses of this phrase are by John (Mt 19:16, 29; 25:46; Mk 10:17, 30; Luke 10:25; 18:18, 30; Jn 3:15-16, 36; 4:14; 5:24, 39; 6:27, 40, 47, 54, 68; 10:28; 12:50; 17:2-3; Acts 13:46, 48; Rom 2:7; 5:21; 6:22f; Gal 6:8; 1Tim 1:16; 6:12; Titus 1:2; 3:7; 1John 1:2; 2:25; 3:15; 5:11, 13, 20; Jude 1:21) W H Griffith Thomas on life - Another characteristic word of John’s Gospel is life. It expresses the ultimate element of his purpose in writing. As the result of believing, the readers of this Gospel are intended to have life. The word (zoe) always refers in this Gospel to the principle of spiritual life as distinct from the earthly manifestation or principle of natural life (bios). This latter word is not found in the fourth Gospel and only twice in all of John’s writings (1John 2:16; 1John 3:16), where the meaning is quite clear. The word zoe occurs thirty-six times in the Gospel of John as compared with seven in Matthew, four in Mark, and six in Luke. This again shows the prominence given to it and the important place it occupies in the teaching of this Gospel. The idea is found as early as John 1:4, and then almost chapter by chapter various aspects of the life are seen and various relationships to it are borne by our Lord. The meaning of this life is perhaps best given in the words of our Lord’s prayer: “This is life eternal, to know thee the only true God, and Jesus Christ, whom thou hast sent” (John 17:3). It consists, therefore, not in any mere existence whether here or hereafter. Its essence lies in the experience of fellowship with God. Quality, not duration, is the predominant thought of life in this Gospel. (Ibid) THE WORD: THE LOGOS THE LIFE: THE LIGHT OF MEN

João 1:5

Vincent comments on the present tense "Note the present tense, indicating not merely the present point of time, but that the light has gone forth continuously and without interruption from the beginning until now, and is still shining." (John 1 Commentary - Vincent's Word Studies) (See above for Hendriksen's discussion of how the light is continually shining.) Jn 8:12 Again therefore Jesus spoke to them, saying, “I am the light of the world; he who follows Me shall not walk in the darkness, but shall have the light of life.” Jn 9:5 “While I am in the world, I am the light of the world.” Jn 12:46 “I have come as light into the world, that everyone who believes in Me may not remain in darkness. NET Note - To this point the author has used past tenses (imperfects, aorists); now he switches to a present. The light continually shines (thus the translation, "shines on"). Even as the author writes, it is shining. The present here most likely has gnomic force (though it is possible to take it as a historical present); it expresses the timeless truth that the light of the world (cf Jn 8:12, 9:5, 12:46) never ceases to shine. John writes that "God is Light, and in Him there is (absolutely) no darkness at all." (1Jn 1:5) And as John says Christ's Light is still shining in our dark world and that it will shine in the world to come, John describing heaven "And the city has no need of the sun or of the moon to shine upon it, for the glory of God has illumined it, and its lamp is the Lamb. And the nations shall walk by its light, and the kings of the earth shall bring their glory into it....And there shall no longer be any night; and they shall not have need of the light of a lamp nor the light of the sun, because the Lord God shall illumine them; and they shall reign forever and ever." (Rev 21:23-24-note, Rev 22:5-note) Paul speaks of darkness (signifying sinful deeds) to the believers in Ephesus telling them "do not participate in the unfruitful deeds of darkness, but instead even expose them; 12 for it is disgraceful even to speak of the things which are done by them in secret. 13 But all things become visible when they are exposed by the light, for everything that becomes visible is light. 14 For this reason it says, "Awake, sleeper, And arise from the dead, And Christ will shine on you." (Eph 5:11-12-note; Eph 5:13-14-note) Vincent on darkness - In classical Greek skotos, as distinguished from zophos, is the stronger term, denoting the condition of darkness as opposed to light in nature. Hence of death; of the condition before birth; of night. Zophos, which is mainly a poetical term, signifies gloom, half-darkness, nebulousness. Here the stronger word is used. The darkness of sin is deep. The moral condition which opposes itself to divine light is utterly dark. The very light that is in it is darkness. Its condition is the opposite of that happy state of humanity indicated in Jn 1:4, when the life was the light of men; it is a condition in which mankind has become the prey of falsehood, folly and sin. Compare 1John 1:9–10. Ro 1:21, 22. (John 1 Commentary - Vincent's Word Studies)

João 1:7

Vincent commenting on Light in 1Jn 1:5-note - This is a statement of the absolute nature of God. Not a light, nor the light, with reference to created beings, as the light of men, the light of the world, but simply and absolutely God is light, in His very nature. Compare God is spirit, and see on John 4:24: God is love, 1 John 4:8, 16. The expression is not a metaphor...Light is immaterial, diffusive, pure, and glorious. It is the condition of life. Physically, it represents glory; intellectually, truth; morally, holiness. As immaterial it corresponds to God as spirit; as diffusive, to God as love; as the condition of life, to God as life; as pure and illuminating, to God as holiness and truth. In the Old Testament, light is often the medium of God’s visible revelations to men. It was the first manifestation of God in creation. The burning lamp passed between the pieces of the parted victim in God’s covenant with Abraham. God went before Israel in a pillar of fire, descended in fire at Sinai, and appeared in a luminous cloud which rested on the mercy-seat in the most holy place. POSB - Light: light reveals, strips away (John 3:19-20), routs the chaos (cp. Genesis 1:2-3), and guides (John 12:36, 46). It shows the way, the truth, and the life (John 14:6). Jesus is said to be the Light of men (John 1:4-note) and the Light of the world (John 8:12; John 9:5; John 12:46). It is possible for the Light, Jesus Himself, to be in men (John 11:10; cp. Col. 1:27-note), and for men to become children of Light (John 12:34-36+). Apparently, Jesus used the word light often. John uses the word about twenty-one times. What is meant by calling Jesus the Light? 1. Jesus, the Light, is light by nature. Light is what He is within Himself, within His being, His nature, His essence, His character. Scripture says... • that "God is Light" (1 John 1:5-note); • that Jesus is "the image of the invisible God" (Col. 1:15-note); • therefore, "Jesus is Light." He is "the Light of the world." 2. Jesus, the Light, tells us that He is holy, righteous, and pure. Light is the symbol of purity and holiness. Light means the absence of darkness and blindness; it has no spots of darkness or blackness, nor of sin and shame. 3. Jesus, the Light, reveals. His light shows clearly the nature, the meaning, and the destiny of all things. His light shines in, spots, opens up, identifies, illuminates, and shows things as they really are. The light of Jesus Christ shows the truth about the world and man and God. The light of Jesus Christ reveals that He loves and cares for man and wants man to love and care for Him. 4. Jesus, the Light, guides. His light allows a man to walk out of darkness. Man no longer has to grope, grasp, and stumble about trying to find his way through life. The path of life can now be clearly seen. 5. Jesus, the Light, does away with darkness and with chaos. His light routs, wipes out, strips away and erases the darkness. The empty chaos of creation was routed by the light given by God (Genesis 1:3). Jesus Christ is the Light that can save man from chaos (John 14:1, 17; John 12:46; John 16:33). Jesus proclaimed Himself to be the Light of the world at the great Feast of Tabernacles (John 7:2). The very first ceremony of the Feast holds great significance for Jesus' claim. It was called "The Illumination of the Temple" and was held in the Court of the Women. The center of the Court was surrounded by large sections of stadium-like seats. In the open space of the Court sat four huge candelabra. When darkness fell the candelabra were lit, and the elders danced and led the people in singing psalms before the Lord all night. The brilliance and glow from the burning flames of the huge candelabra were said to be so bright that the light could be seen throughout the whole city. It was against this background that Jesus cried out, "I am the Light of the world." (POSB) THOUGHT - In And Can It Be That I Should Gain one of my favorite hymns by Charles Wesley (1707-88), Wesley portrays the power of Light to dissolve the deep darkness in the heart of a lost soul (A miracle which He graciously accomplished in my life at the relatively late age of 39 - Thank You Jesus the Light of the world for shedding Your perfect blood on Calvary and then diffusing Your pure Light into the darkness of our sinful hearts via the work of Your Spirit. Amen - See my Personal Testimony when "I woke, the dungeon flamed with light")... Long my imprisoned spirit lay Fast bound in sin and nature's night; Thine eye diffused a quickening ray, (This depicts light coming from the Light!) I woke, the dungeon flamed with light; My chains fell off, my heart was free; I rose, went forth, and followed Thee. Play vocal version of And Can It Be That I Should Gain JOHN'S PURPOSE & OUR PURPOSE: THAT ALL MIGHT BELIEVE! So that (2443)(hina) is John's second use of hina and as noted should always prompt a pause to ponder the purpose of this conjunction (term of purpose or result). The purpose may be obvious, but it is never a waste of time to ask "What is the purpose or result," for it will force you to stop and think about the passage instead of reading over it quickly. In a very real sense you are practicing meditation, even if only a "mini" meditation. In this context the purpose is clear -- that all might believe through Him." As John

João 1:9

Vincent notes that Wycliffe translates true Light as " very light (compare the Nicene creed, “very God of very God”). This epithet is applied to light only here and 1John 2:8, and is almost confined to the writings of John. SHADOWS OF MESSIAH'S "LIGHT" IN THE OLD TESTAMENT When John refers to Jesus as the TRUE LIGHT, he is saying that He is GENUINE, that He is the REAL LIGHT, that He is the ultimate LIGHT that Israel has been looking for throughout the Old Testament. In the same way Jesus Himself testified that He was the "TRUE BREAD from heaven" (Jn 6:32) and the "TRUE VINE" (Jn 15:1) The manna (bread = Ex 16:4 > Jn 6:32) in Exodus was simply a foreshadowing of the ultimate fulfillment in Messiah, for as He explained "the bread of God is that which comes down out of heaven, and gives life to the world." (Jn 6:33) And the depiction of Israel as God's vineyard (Isaiah 5:1-6, 7-note, Jer 2:21, 12:10, Hosea 10:1) was fulfilled in Messiah, the true Vine. The OT had a number of references to Messiah as light, about Whom the rabbis had written in their comments on the Tanakh. For example, Isaiah foretells of the coming Messiah Who would be a light entering the darkness = "The people who walk in darkness Will see a great light; Those who live in a dark land. The light will shine on them." (Isaiah 9:2-note) John is saying Jesus is that light, the true Light, the Light for whom Israel has been praying and looking! And yet as we see in Jn 1:11, they missed the true Light, because of their spiritual blindness (cf 2Cor 4:4, Acts 26:18) and thus remained in spiritual darkness, the very darkness the true Light had come to dispel! Oh, the tragedy of it all! Little wonder Jesus lamented "O Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling." (Mt 23:37) In another Messianic prophecy Isaiah records the words of God = "I am the LORD, I have called you in righteousness, I will also hold you by the hand and watch over you, And I will appoint you as a covenant to the people (cf Isa 49:8), As a light to the nations (Gentiles), 7 To open blind eyes (Acts 26:18), To bring out prisoners from the dungeon, And those who dwell in darkness from the prison (set captives free those who are spiritual slaves to sin and Satan)." (Isaiah 42:5-7) Comment: A man who was part of the Jewish remnant, righteous and devout Simeon (Lk 2:25-26) upon seeing Jesus (Lk 2:27-28, 29-31) in the child Jesus saw the fulfillment of Isaiah's 300 year old prophecy and testified that the One he saw and held in his arms was indeed the true Light "A LIGHT OF REVELATION TO THE GENTILES, and the glory of Thy people Israel.” (Lk 2:32) Compare the prophecy in Isaiah - He (God) says, “It is too small a thing that You should be My Servant (addressing His Son, the Messiah) to raise up the tribes of Jacob, and to restore the preserved ones of Israel; I will also make You (the Messiah) a light of the nations (to the Gentiles) so that (term of purpose - What is the purpose?) My salvation may reach to the end of the earth (to Jews and Gentiles!).” (Isa 49:6) There is a prophecy of Messiah in Nu 24:17 “I see him, but not now; I behold him, but not near; A star shall come forth from Jacob, And a scepter shall rise from Israel, And shall crush through the forehead of Moab, And tear down all the sons of Sheth.

João 1:9

Vincent say that "alethinos signifies true, as contrasted with false" William Barclay sees a subtle distinction which disagrees with Vincent's description of alethinos noting that in the "Greek there are two words which are very like each other. The King James Version and the Revised Standard use the word true to translate both of them; but they have different shades of meaning. The first is alethes (227). Alethes means true as opposed to false; it is the word that would be used of a statement which is true. The other word is alethinos. Alethinos means real or genuine as opposed to unreal. So what John is saying is that Jesus is the real light come to illumine men. Before Jesus came there were other lights which men followed. Some were flickers of the truth; some were faint glimpses of reality; some were will o' the wisps which men followed and which led them out into the dark and left them there. It is still the case. There are still the partial lights; and there are still the false lights; and men still follow them. Jesus is the only genuine light, the real light to guide men on their way. (John 1 Commentary - William Barclay's Daily Study Bible) In his first letter John uses alethinos three times to speak of the Father and the Son - And we know that the Son of God has come, and has given us understanding, in order that we might know Him who is true, and we are in Him who is true, in His Son Jesus Christ. This is the true God and eternal life. (1Jn 5:20-note)

João 1:9

Vincent adds that "The Light was, existed (Ed: was is in the imperfect tense which reflects Jesus' continual existence), when the Baptist appeared as a witness. Up to the time of his appearance it (the true Light) was all along coming: its permanent being conjoined with a slow, progressive coming, a revelation “at sundry times and in divers manners” (Heb. 1:1). Thus Westcott and Vincent see the verb coming as including all the revelations of Christ (natural and special) which were given prior to His final full revelation in His incarnation. A number of commentators interpret coming as a preview or preliminary reference to Jesus' incarnation - Ridderbos, Carson, Borchert; Schnackenburg; Laney. Kostenberger agrees writing "“The true light is coming into the world” is a very subtle way of conveying the gospel to Hellenistic ears. It is hard to imagine a more discreet fashion of speaking of an event as momentous as the incarnation of the Word." (John Baker Exegetical Commentary on the New Testament) Coming (2064) (erchomai) is a very common word in the Greek and generally refers to the movement of a person from one place to another, and means “to go or to come" (depending on the context). Motion toward the speaker (come) or away from the speaker (go). Erchomai may be used with reference to persons, animals, or things (see below) which are coming or going. To move towards, to draw nigh, to approach, to advance nearer, in any manner, and from any distance. Because of the frequency of erchomai in the NT and the Septuagint, this discussion is simply an overview of the many ways erchomai is used in Scripture. To really understand this verb the reader is encouraged to look at the uses in Scripture. In the first NT use the wise men had "come to worship Him." (Mt 2:2, contrast Herod in Mt 2:8) Of the Spirit coming upon Jesus (Mt 3:16) A prayer for Thy kingdom to come (Mt 6:10) Erchomai and the Coming of the Lord = Jn 4:25. Second Coming - Mt. 16:27–28; 23:39; 24:30; 25:31; Acts 1:10-11; I1Cor. 11:26 Ps 96:13, Hos 10:12, Zech 2:10, 9:9. Vine says erchomai fixes our "attention on the journey to and the arrival at a place, parousia fixes it on the stay which follows on the arrival there." In the Revelation, the present tense is used repeatedly to describe the coming of Jesus and signifies a futuristic present (aka, "prophetic present") which describes what is going to take place in the future as though it were already coming. The Second Coming of Jesus Christ is clearly one of the main emphases of the Book of the Revelation. Notice the word behold in several of the passages below! God desires that this truth grip our heart and guide our footsteps! Are you ready to meet Him face to face beloved (cf 1Jn 2:28-note)? BEHOLD, HE IS COMING (present tense) WITH THE CLOUDS and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him. Even so. Amen." (Rev 1:7) "I am the Alpha and the Omega," says the Lord God, "who is and who was and who is to come (present tense), the Almighty." (Rev 1:8, cp Rev 4:8b) Remember therefore from where you have fallen, and repent and do the deeds you did at first; or else I am coming (present tense) to you, and will remove your lampstand out of its place–unless you repent. (Rev 2:5) Repent therefore; or else I am coming (present tense) to you quickly, and I will make war against them with the sword of My mouth. (Rev 2:16) I am coming (present tense) quickly; hold fast what you have, so that no one will take your crown. (Rev 3:11) “Behold, I am coming (present tense) like a thief. Blessed is the one who stays awake and keeps his garments, lest he walk about naked and men see his shame.” (Rev 16:15). And behold, I am coming (present tense) quickly. Blessed is he who heeds the words of the prophecy of this book.” (Rev 22:7) Behold, I am coming (present tense) quickly, and My reward is with Me, to render to every man according to what he has done. (Rev 22:12) The Spirit and the bride say, "Come." And let the one who hears say, "Come." And let the one who is thirsty come; let the one who wishes take the water of life without cost. (Rev 22:17) He who testifies to these things says, "Yes, I am coming (present tense) quickly." Amen. Come, Lord Jesus. (Rev 22:20) Of the antichrist = Da 9:26. Of the coming of the New Covenant (Jer 31:31) Erchomai - basic meaning come, go, used of persons and things, events and situations; used both literally and figuratively, with the meaning varying according to the context and the accompanying preposition; (1) of persons; (a) as coming forward publicly come, appear, show up (Mt 11.14); (b) as the future coming of the Messiah going to come, will come (Jn 4.25); (c) figuratively, as the spiritual coming of God (Jn 14.23); of Christ (Jn 14.18), of the Spirit (Jn 15.26); (d) as the coming of persons to God (Jn 14.6); (2) of events happen to someone or something (Phil 1.12); (3) of time in a future sense of time coming, will come (Jn 16.4). Used in prayer - Ps 102:1, 119:41, 77. Erchomai is used in Mt. 16:28 of "the Son of Man coming in His kingdom” where the emphasis is, not upon His arrival or personal presence, but upon His coming from heaven to earth. Erchomai is used in Mk 8:34 in the sense of becoming a disciple of Jesus, one who follows His instruction and enters into His fellowship. Likewise, to come after Jesus means to become His disciple, follow His teachings, and enter into His fellowship. In a parallel use in Jn 5:40 Jesus says "you are unwilling to come to Me, that you may have life." In John 1:9 God took the initiative to move towards men who hated Him! He sent His Son from a distance in time and space to save sinful mankind! Here in John 1:9, erchomai is in the present tense a tense that normally describes continuous action, but see John's other uses of erchomai in the present tense referring to Jesus = John 1:15, 27, 3:31, 6:14, 11:27, 12:13. Figuratively erchomai describes time coming ("days will come" = Mt. 9:15; Jn 16:4, 32; Acts 2:20; 3:19, Lk 23:29; Jn 4:35; 9:4; fullness of time came = Gal 4:4, Heb. 8:8; "before the evil days come" = Eccl 12:1; "days are coming," = Jer 30:3, 31:27, Amos 4:2, 8:11, 9:13; "a day is coming" = Zech 14:1; coming of the great day… of the Lord = Mal 4:5). Erchomai can speak of coming in the future (Mark 10:30; Luke 18:30; John 16:13; Sept.: Is. 44:7; Acts 18:21), Of Judgment of Babylon - "For in one hour your judgment has come." (Rev 18:10). of the kingdom of God coming or being established (Mt. 6:10; Mk 11:10), of good or evil coming (Ro 3:8); of circumstances (Phil. 1:12), of peace (Mt. 10:13); of evil, (Jn 18:4), of wrath (Eph 5:6, 1Th 1:10), of guilt (Mt. 23:35); of stumbling block (Mt. 18:7), of a voice (Mk 9:7); of a star (Mt. 2:9); of floods (Mt. 7:25, 27); of rain (Lk 12:54; Heb. 6:7); of wind (Jn 3:8); of utensils, to be brought (Mk 4:21); of a law (Ro 7:9), of faith (Gal. 3:23). To "come to light = come into the open (Mk 4:22). “When the perfect comes” (is established = 1 Cor. 13:10). All who are to come = be born (Ps 71:18, Ps 22:30). To come to pass = "All this has come upon us" (Psalm 44:17) Wayne Detzler on general uses of erchomai - The most significant coming in the New Testament is the coming of Jesus to people. He came to proclaim the kingdom of God (Mk 1:38). He also came calling sinners to repentance (Mk 2:17; Lk 5:32). He came in God's will as the Messiah (Jn 8:42), and this means salvation for many in a doomed world (Jn 12:47). After Zaccheus was turned around by the Lord, Jesus asserted that He had "come to seek and to save the lost" (Lk 19:10). Closely connected with Christ's coming to people is the coming of people to Him. At His birth the shepherds came to worship Him (Lk 2:16). Later the wise men also came (Mt. 2:2). Throughout the Gospels people were always coming to Jesus, just to be near Him and be helped by Him (Mt 8:2; 9:18; 15:25; Mk 5:33). Coming to Jesus marks the beginning of a life of discipleship (Mt. 16:24; Lk 9:23). The greatest decision in human life is seen in the experience of the Prodigal Son who got up and came to his father (Lk 15:20). Thus the Lord is a Host, bidding guests to come to His richly laden table (Lk 14:17). There is a third emphasis in the NT, the second coming of Christ. Connected with it are a myriad of meanings. He will come in power and glory (Mt. 16:27). The agenda for His coming is hidden in the councils of God, and it will occur when no one expects it (Mt 24:42). For the Christian this coming is a personal hope, for he shall be snatched away to be with the Lord (Jn 14:2-3)… Andrew Blackwood, a professor of preaching, pointed to Christ's return with these words: "He may come any time. He's sure to come sometime. Let's be ready when He does come."… Corrie ten Boom loved to talk about the return of Christ. Someone asked her about the generation in which we live, and her answer was wonderful: "We are not a postwar generation but a pre-peace generation. Jesus is coming."… Martin Luther had the same hope: "Christ designed that the day of His coming should be hid from us, that being in suspense, we might be, as it were, upon the watch." (New Testament Words in Today's Language) In classic Greek erchomai is used of persons, birds, ships, spears, wind, storms, stars, time, events, feelings, sounds, danger, commands, etc. One of the uses of erchomai in the papyri was to express the coming of the end. In the Septuagint erchomai is often used in reference to the coming of the Messiah (Psalm 118:26; Da 7:13). Erchomai is a root word of a number of derivatives - anerchomai (424) = to go up; antiparerchomai (492) pass by on opposite side; aperchomai (565) = to come away or from; dierchomai (1330) = to come or go through; eiserchomai (1525), to come into; eleusis (1660) = advent, coming; exerchomai (1831) = to come out; eperchomai (1904) = to come or go upon; katerchomai (2718) = to come down; parerchomai (3928) = to pass by; periéerchomai (4022) = to come or go all around; proerchomai (4281) = to go before, precede; proserchomai (4334) = to come or go near; sunerchomai (4905) = to come together. Erchomai - 632x in 595v - NAS Usage: arrival(1), arrived(1), brought(1), came(225), come(222), comes(64), coming(87), entered(2), expected(3), fall(2), falls(1), give(1), go(1), going(2), grown(1), lighting(1), next(1), turned(1), went(18). MATTHEW - Matt 2:2, 8f, 11, 23; 3:7, 11, 14, 16; 4:13; 5:17, 24; 6:10; 7:15, 25, 27; 8:7, 9, 14, 28f; 9:1, 10, 13, 15, 18, 23, 28; 10:13, 23, 34f; 11:3, 14, 18f; 12:9, 42, 44; 13:4, 19, 25, 32, 36, 54; 14:12, 25, 28f, 34; 15:25, 29, 39; 16:5, 13, 24, 27f; 17:10ff, 14, 24f; 18:7, 31; 19:1, 14; 20:9f, 28; 21:1, 5, 9, 19, 23, 32, 40; 22:3; 23:35, 39; 24:5, 30, 39, 42ff, 46; 25:10f, 19, 27, 31, 36, 39; 26:36, 40, 43, 45, 47, 64; 27:33, 49, 57, 64; 28:1, 11, 13; MARK - Mark 1:7, 9, 14, 24, 29, 39f, 45; 2:3, 13, 17f, 20; 3:8, 20, 31; 4:4, 15, 21f; 5:1, 14f, 22f, 26f, 33, 35, 38; 6:1, 29, 31, 48, 53; 7:1, 25, 31; 8:10, 22, 38; 9:1, 11ff, 33; 10:1, 14, 30, 45f, 50; 11:9f, 13, 15, 27; 12:9, 14, 18, 42; 13:6, 26, 35f; 14:3, 16f, 32, 37f, 40f, 45, 62, 66; 15:21, 36, 43; 16:1f; LUKE - Luke 1:43, 59; 2:16, 27, 44, 51; 3:3, 12, 16; 4:16, 34, 42; 5:7, 17, 32, 35; 6:18, 47; 7:3, 7f, 19f, 33f; 8:12, 17, 35, 41, 47, 49, 51; 9:23, 26; 10:1, 32f; 11:2, 25, 31; 12:36ff, 43, 45, 49, 54; 13:6f, 14, 35; 14:1, 9f, 17, 20, 26f, 31; 15:6, 17, 20, 25, 30; 16:21, 28; 17:1, 20, 22, 27; 18:3, 5, 8, 16, 30; 19:5, 10, 13, 18, 20, 23, 38; 20:16; 21:6, 8, 27; 22:7, 18, 45; 23:26, 29, 33, 42; 24:1, 23; JOHN - John 1:7, 9, 11, 15, 27, 29ff, 39, 46f; 3:2, 8, 19ff, 26, 31; 4:5, 7, 16, 21, 23, 25, 27, 30, 35, 40, 45f, 54; 5:7, 24f, 28, 40, 43; 6:5, 14f, 17, 23f, 35, 37, 44f, 65; 7:27f, 30f, 34, 36f, 41f, 45, 50; 8:2, 14, 20ff, 42; 9:4, 7, 39; 10:8, 10, 12, 41; 11:17, 19f, 27, 29f, 32, 34, 38, 45, 48, 56; 12:1, 9, 12f, 15, 22f, 27f, 46f; 13:1, 6, 33; 14:3, 6, 18, 23, 28, 30; 15:22, 26; 16:2, 4, 7f, 13, 21, 25, 28, 32; 17:1, 11, 13; 18:3f, 37; 19:3, 32f, 38f; 20:1ff, 6, 8, 18f, 24, 26; 21:3, 8, 13, 22f; ACTS - Acts 1:11; 2:20; 3:20; 4:23; 5:15; 7:11; 8:27, 36, 40; 9:17, 21; 10:29; 11:5, 12, 20; 12:10, 12; 13:13, 25, 44, 51; 14:24; 16:7, 37, 39; 17:1, 13, 15; 18:1f; 19:4, 6, 18, 27; 20:2, 6, 14f; 21:1, 8, 11, 22; 22:11, 13; 25:23; 27:8; 28:13ff, 23; PAULINE EPISTLES - Ro 1:10, 13; 3:8; 7:9; 9:9; 15:22f, 29, 32; 1Cor 2:1; 4:5, 18f, 21; 11:26, 34; 13:10; 14:6; 15:35; 16:2, 5, 10-12; 2Cor 1:15f, 23; 2:1, 3, 12; 7:5; 9:4; 11:4, 9; 12:1, 14, 20f; 13:1f; Gal 1:21; 2:11f; 3:19, 23, 25; 4:4; Eph 2:17; 5:6; Phil 1:12, 27; 2:24; Col 3:6; 4:10; 1Th 1:10; 2:18; 3:6; 5:2; 2Th 1:10; 2:3; 1 Tim 1:15; 2:4; 3:14; 4:13; 2 Tim 3:7; 4:9, 13, 21; Titus 3:12; HEBREWS - Heb 6:7; 8:8; 10:37; 11:8; 13:23; 2 Pet 3:3; 1 John 2:18; 4:2f; 5:6; 2 John 1:7, 10; 3 John 1:3, 10; Jude 1:14; REVELATION - Rev 1:4, 7f; 2:5, 16; 3:10f; 4:8; 5:7; 6:1, 3, 5, 7, 17; 7:13f; 8:3; 9:12; 11:14, 18; 14:7, 15; 16:15; 17:1, 10; 18:10; Rev 19:7; 21:9; 22:7, 12, 17, 20 Gal 4:4 But when the fulness of the time came, God sent forth His Son, born of a woman, born under the Law

João 1:10

Vincent adds that ēn (from eimi) in imperfect tense signifies that Jesus was in the world "Not merely at His advent, but before His incarnation no less than after it." John

João 1:11

Vincent on paralambano - Most commonly in the New Testament of taking one along with another. See on Matt. 4:5; 17:1; Acts 16:33. But also of accepting or acknowledging one to be what he professes to be, and of receiving something transmitted, as 1 Cor. 11:23; Gal. 1:12, etc. Westcott thinks this latter sense is implied here; Christ having been offered by the teachers of Israel through John. Alford adopts the former sense; “expressing the personal assumption to one’s self as a friend or companion.” De Wette explains to receive into the house. Godet strains a point by explaining as welcomed. De Wette’s explanation seems to agree best with his own home. Here again compare the nice choice of verbs: apprehended (katalambano) the Light as a principle, and received (paralambano) the Light as a person and the Master of the house. Richards - The human race did not seek out a family relationship with God. The reaching out was God's, and His alone. In spite of mankind's failure, God drew men and women to Himself and lifted them up, adopting them as His children and heirs. In this act of pure grace, a glorious light bursts into history. In Jesus Christ, the eternal Word, we discover that God's ultimate morality is one of love and of grace. (The Teacher's Commentary) Kostenberger - As in Jn 3:19, the light was not received but rejected, resulting in judgment (cf. Jn 9:39; 12:46–47) John Baker Exegetical Commentary on the New Testament A W

João 1:11

Vincent remarking that "We might translate the opening words, 'He came home'. It is the exact expression used of the beloved disciple when, in response to Jesus' word from the cross, he took Mary 'unto his own home' (John 19:27; cf. Jn 16:32). When the Word came to this world He did not come as an alien. He came home."

João 1:12

Vincent on received - The simple verb of the compound paralambano in Jn 1:11. The meaning of the two verbs is substantially the same (according to Alford, De Wette, and apparently Meyer), though some recognize a difference, as Milligan and Moulton, who render paralambano, accepted, and lambano, received, and say that “the former lays emphasis upon the will that consented (or refused) to receive, while the latter brings before us the possession gained: so that the full meaning is, As many as by accepting Him, received Him.” For the use of the simple verb, see Jn 5:43; 13:20; 19:6. John

João 1:12

Vincent adds that teknon "denotes a relation based on community of nature, while huios, Son, may indicate only adoption and heirship. See Gal 4:7. Except in Rev 21:7, which is a quotation, John never uses huios to describe the relation of Christians to God, since he regards their position not as a result of adoption, but of a new life. Paul, on the other hand, regards the relation from the legal standpoint, as adoption, imparting a new dignity and relation (Ro 8:15; Gal. 4:5, 6). See also Jas. 1:18; 1Pet. 1:3, 1Pe 1:23, where the point of view is John’s rather than Paul’s. Teknon indicating the relationship of man to God, occurs in Jn 1:12; 11:52; 1John 3:1, 2, 10; 5:2, and always in the plural. Related Resources: Baker Evangelical Dictionary Children of God Holman Bible Dictionary Children (Sons) of God Hastings' Dictionary of the Bible Children (Sons) of God Hastings' Dictionary of the NT Children of God - VERY IN DEPTH ARTICLE Children of God, Sons of God International Standard Bible Encyclopedia Children of God The Jewish Encyclopedia Children of God Are we all God's children, or only Christians? How should I understand the concept of the Father God? How can I become a child of God? What does it mean to be a part of the family of God? What does it mean that man is made in the image of God? Who are the people of God? Does God love everyone or just Christians? CHRIST BELIEVED SALVATION RECEIVED

João 1:12

Vincent comments on the phrase "into His Name" which is the literal rendering of Mt 28:19. Commenting on that verse he says "Baptizing into the name has a twofold meaning. 1. Unto, denoting object or purpose, unto repentance (Mt. 3:11); for the remission of sins (Acts 2:38). 2. Into, denoting union or communion with, as Ro 6:3, “baptized into Christ Jesus; into his death;” i.e., we are brought by (Ed: spiritual) baptism into fellowship with His death. Baptizing into the name of the Holy Trinity implies a spiritual and mystical union with Him. John Phillips on His Name - The name is not mentioned here but there is no doubt as to what that name is: Jesus, the name John more than anyone else uses. Matthew uses that name 151 times, Mark 13 times, Luke 88 times, but John, no less than 247 times. John, more than the other evangelists, confronts us with the Lord's deity, yet keeps his humanity before us from beginning to end. But, while reminding us over and over again of Jesus humanity, John never lets us forget that he was more than human....To believe on his name is to believe in what his name signifies; it is to believe that Jesus can save me from my sins. And that presupposes that I know myself as a sinner in need of a Savior. David Stern on His Name - The concept of "name" in the Ancient Middle East included everything a person was. We retain the sense today when we say someone speaks "in a person's name," meaning with his authority and expressing his views. To "trust in the name of Yeshua the Messiah" certainly does not mean to attribute magic properties to the name itself. (Jewish New Testament Commentary) Utley on in His Name - In the OT the name of a person was very important. It was a hopeful/potential prophecy about their character or a description of their character. To believe in the name is to believe and receive the person. Vincent on His Name - Expressing the sum of the qualities which mark the nature or character of a person. To believe in the name of Jesus Christ the Son of God, is to accept as true the revelation contained in that title. Compare Jn 20:31. Westcott on His Name - The revealed name gathers up and expresses for man just so much as he can apprehend of the divine nature. Compare Jn 3:18, 20:31. From these passages it is clear that the “name” to the believer is that which describes the Incarnate Word as “the Christ, the Son of God.” For the use of “the name” as applied to the Father in St John, see Jn 5:43, 10:25, 12:13, 12:28, 17:6, 17:11, 17:12, 17:26; Rev. 3:12, 11:18, 13:6, 14:1, 15:4, 15:8, 22:4; as applied to the Son, Jn 2:23, 3:18, 14:13, 14:14, 14:26, 15:16, 16:23, 16:24, 16:26, 20:31; 1 John 2:12, 3:23, 5:13; Rev. 2:3, 2:13, 3:12, 14:1. Cp. 3 John 1:7 (the name). (The Gospel According to St John) Barclay on believe in His Name - We do accept it through believing in the name of Jesus Christ. What does that mean? Hebrew thought and language had a way of using the name which is strange to us. By that expression, Jewish thought did not so much mean the name by which individuals were called as their nature in so far as it was revealed and known. For instance, in Psalm 9:10 the psalmist says: 'Those who know your name put their trust in you.' Clearly that does not mean that those who know that God is called Yahweh will trust him; it means that those who know God's character, God's nature, who know what God is like, will be ready and willing to trust him for everything. In Psalm 20:7 the psalmist says: 'Some take pride in chariots, and some in horses, but our pride is in the name of the Lord our God.' Clearly that does not mean that we will boast that God is called Yahweh. It means that some people will put their trust in human aids, but we will put our trust in God because we know what he is like. To trust in the name of Jesus therefore means to put our trust in what he is. He was the embodiment of kindness and love and gentleness and service. It is John's great central doctrine that in Jesus we see the very mind of God, the attitude of God to men and women. If we believe that, then we also believe that God is like Jesus, as kind, as loving as Jesus was. To believe in the name of Jesus is to believe that God is like him; and it is only when we believe that, that we can submit ourselves to God and become his children. Unless we had seen in Jesus what God is like, we would never even have dared to think of ourselves as being able to become the children of God. It is what Jesus is that opens to us the possibility of becoming the children of God. (John 1 Commentary - William Barclay's Daily Study Bible) Name (3686)(onoma) means that by which something or someone is called or known. In the present context name means not what Jesus is called but what His name stands for. His Name Jesus (Iesous) means "Jehovah saves" and this is who He is. Recall that John's primary purpose was clearly stated in John 20:31-note - "these have been written that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name." W H Griffith-Thomas on His Name as used in John 20:31 - The sphere in which life becomes ours and is enjoyed by us is found in the words in His Name. The word name is characteristic of John, and the two prepositions (eis and en) in connection with it are also among the features of this Gospel. The name stands in Holy Scripture for the nature or revealed character of God, and not as a mere label or title. It is found very frequently in the OT as synonymous with God Himself in relation to man; for example: “The name of the Lord is a strong tower” (Pr. 18:10). “In the name of the Lord will I destroy them” (Ps. 118:10); and: “Shall the enemy blaspheme thy name?” (Ps. 74:10). In the NT the same usage is perfectly clear. For example: “In the name of Jesus” (Phil. 2:10), “Baptizing them into the name” (Matt. 28:19). In the fourth Gospel we have “Into the name” (eis) as the object of faith (John 1:12; John 2:23; John 3:18). Then we have “In the name of the Father” (John 5:43; John 10:25), referring to the divine authority and power with which our Lord came. The same phrase occurs no less than nine times in John 14 through John 17. Then our Lord is said to have manifested and made known His Father’s Name to the disciples (John 17:6, 26). These passages clearly show the importance and significance of the name as standing for the revealed character and will of God in Christ. Thus, to have life in His Name is to have it in union with what we know of Him and of His manifested character and revealed will. Life is thus “in Christ” and not outside or apart from Him. (Ibid) THOUGHT - The Light is still shining (Jn 1:5 - the Light shines = present tense = continues to shine)! Have you personally received the Word, the Light and joined the family of God as a child of God? IN HIS NAME - What is it about His Name? His Name is (1) Jesus (see Mt 1:21+ for meaning of His Name which speaks volumes for what it means to believe in His Name -- to rely fully and forever on His Name). (2) His Name speaks of all His attributes as God -- His Name is simply a shorthand so to speak for His omniscience, omnipresence, etc, etc (3) His Name is Immanuel - God with us - Mt 1:23+ (4) His Name is the Source of hope for the Gentiles - Mt 12:21+ (5) His Name is holy - Lk 1:49+ (6) Repentance for forgiveness of sins should be proclaimed in His Name to all the nations - Lk 24:47+ (7) Belief in His Name equates with receiving Him and being brought into God's family as children of God - Jn 1:12 (8) Believing that Jesus is the Christ, the Son of God gives one life in His Name - John 20:31 (9) through His Name everyone who believes in Him receives forgiveness of sins. -- Acts 10:43+ (10) His Name is the Word of God - Rev 19:13+ (11) His Name will be on our foreheads forever in eternity (Rev 22:4+) It thus becomes easy to see why "at the Name of Jesus EVERY KNEE SHOULD BOW, of those who are in heaven, and on earth, and under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." (AMEN) - Php 2:10-11+. QUESTION - What is the meaning of the name Jesus? What does the name Jesus mean? ANSWER - If ever a name was packed with significance, it is the name Jesus. Scripture says Jesus has been given “the name that is above every name, so that at the name of Jesus every knee will bow—in heaven and on earth and under the earth” (Philippians 2:9–10, CSB). Why is our Lord’s name so powerful? What does the name Jesus mean? The name Jesus, announced to Joseph and Mary through the angels (Matthew 1:21; Luke 1:31), means “Yahweh saves” or “Yahweh is salvation.” Transliterated from Hebrew and Aramaic, the name is Yeshua. This word is a combination of Ya, an abbreviation for Yahweh, the name of Israel’s God (Exodus 3:14); and the verb yasha, meaning “rescue,” “deliver,” or “save.” The English spelling of the Hebrew Yeshua is Joshua. But when translated from Hebrew into Koine Greek, the original language of the New Testament, the name Yeshua becomes Iēsous. In English, Iēsous becomes Jesus. Thus, Yeshua and, correspondingly, Joshua and Jesus mean “Yahweh saves” or “the Lord is salvation.” The name Jesus was quite popular in first-century Judea. For this reason, our Lord was often called “Jesus of Nazareth,” distinguishing Him by His childhood home, the town of Nazareth in Galilee (Matthew 21:11; Mark 1:24; Luke 18:37; John 1:45; John 19:19; Acts 2:22). Despite its commonness, the name Jesus is remarkably significant. Jesus was sent by God for a particular purpose, and His personal name bears witness to that mission. Just as the Yeshua/Joshua in the Old Testament led his people to victory over the Canaanites, the Yeshua/Jesus in the New Testament led His people to victory over sin and their spiritual enemies. Galatians 4:4–5 says, “But when the set time had fully come, God sent his Son, born of a woman, born under the law, to redeem those under the law, that we might receive adoption to sonship.” God sent Jesus to save us (John 3:17). The meaning of Jesus’ name—“Yahweh saves”—reveals His mission (to save and deliver) and His identity as Savior of the world. At the same time, the commonness of Jesus’ name underscores His humanity and humility. The Son of God emptied Himself of His glory to become a humble man (Philippians 2:6–8). The Lexham Survey of Theology eloquently captures this dual significance in the name Jesus: “He was, from one angle, ‘just another Joshua,’ and yet, in another sense, he was the true Joshua—the one who would live up to the meaning of this name in ways that no others could.” The name of Jesus is important because of its meaning and because of whom it represents. There are power and authority in the person of Christ Jesus, and, of course, the person is designated by the name. More so than with other names, we associate the name of Jesus with His distinctive character, quality, and work, as seen in the following biblical truths: Salvation is in the name of Jesus alone: “Jesus is ‘the stone you builders rejected, which has become the cornerstone.’ Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved” (Acts 4:11–12; see also John 14:6; 20:31; Acts 2:21; Joel 2:32; 1 Corinthians 6:11; 1 John 2:12). Forgiveness of sins is received through the name of Jesus: “All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name” (Acts 10:43; see also Acts 22:16). Believers are baptized in the name of Jesus: “Peter replied, ‘Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit’” (Acts 2:38; see also Matthew 28:19; Acts 8:12,15–16; 10:48; 19:5). Healing and miracles were performed in the name of Jesus: “By faith in the name of Jesus, this man whom you see and know was made strong. It is Jesus’ name and the faith that comes through him that has completely healed him, as you can all see” (Acts 3:16; see also verses 6–8 and 4:30). Jesus teaches believers to pray in His name; that is, to pray, in His authority, the type of prayer that He would pray: “And I will do whatever you ask in my name, so that the Father may be glorified in the Son. You may ask me for anything in my name, and I will do it” (John 14:13–14; see also 15:16; 16:23–24). In every way, Jesus lives up to His name. The name Jesus reminds us of the power, presence, and purpose of the risen Christ. It assures us that God’s gracious intention is to save us. Our Lord Jesus brought God to humanity and now brings humans to God through the salvation He purchased. In the Bible, when people spoke or acted in the name of Jesus, they did so as the Lord’s representatives with His authority. The very life of the believer is to be lived in the name of Jesus (Colossians 3:17) and by doing so bring glory to God: “We pray this so that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ” (2 Thessalonians 1:12).GotQuestions.org THE NEW BIRTH: ITS EVIDENCES AND RESULTS 1 JOHN The Apostle John does not point out in this Epistle how regeneration can take place, because that he had already done in his Gospel, particularly John 1:12, 13+, and the whole of chapter 3. Here in his Epistle he points out the proofs whereby we may know we are born from above. I. Faith is both the condition and the proof of regeneration. “Whosoever believeth that Jesus is the Christ is born of God” (1 John 5:1+). II. Love. “Every one that loveth is born of God” (1 John 4:7+). III. Life. “Whosoever is born of God doth not commit (margin, “practice”) sin; or as W., “No one who is a child of God is habitually guilty of sin” (1 John 3:9+). This is to say, one of the clearest proofs of the new birth is to be found in the fact that a new life is begun. Not a life of sin as before, but a life of victory—there may be, there usually is, especially in the early days, lapses into sin, but not a life of sin. By and by we learn the secret of full victory. IV. Overcomes. “For whosoever is born of God overcometh the world” (1 John 5:4+). V. Kept. “We know that whosoever is born of God sinneth not, but He that was begotten of God (i.e., the Lord Jesus) keepeth him” (1 John 5:18+, R.V.). The begotten one is kept by the only Begotten of the Father. And the result? VI. Holiness. Personal holiness. “Every one that doeth righteousness is born of Him” (1 John 2:29+). (James Smith - Handfuls on Purpose) D L Moody on John 1:12 - Yes, sons of God! Power to overcome the world, the flesh, and the devil; power to crucify every besetting sin, passion, lust; power to shout in triumph over every trouble and temptation of life, “I can do all things through Christ which strengthened me!”....BY receiving Him you get power, and not otherwise. Many persons have tried to be Christians, and have failed. A man may as well try to jump to Europe, as to try to serve God before he is born of God. He has not the power. But when he receives Christ, Christ is the power of God unto salvation. We take Him: and He is our salvation. "I Will" - An evangelist was trying to help a woman understand John 1:12, and what it means to receive Christ. “Your last name is Franklin, isn’t it?” he asked. “Yes,” she said. “How long has it been that?” “Ever since my husband and I were married 30 years ago.” “Tell me,” he said, “how did you become Mrs. Franklin?” She paused. “It was at the wedding. The minister asked me, ‘Will you have this man to be your lawful, wedded husband?’ and I said, ‘I will.’ With those words I became his wife.” “Didn’t you say, ‘I hope so,’ or ‘I’ll try to take him as my husband’?” asked the evangelist. “No,” replied the woman. “I said, ‘I will,’ and that’s all there was to it.” The evangelist explained that God wanted her to receive Christ as her Savior in the same way. Finally she saw the point and exclaimed, “How simple!” Wondering why she hadn’t said “I will” long before, right there she accepted Christ as her Savior, believing what the Bible says about Him—that Christ died for her sins. Whosoever cometh need not delay, Now the door is open—enter while you may; Jesus is the true, the only Living Way: "Whosoever will may come." —Bliss Faith is the hand that must take God's gift of salvation. Family Privilege - As many as received Him, to them He gave the right to become children of God. John 1:12 When I was in primary school in Ghana, I had to live with a loving and caring family away from my parents. One day, all the children assembled for a special family meeting. The first part involved all of us sharing individual experiences. But next, when only “blood children” were required to be present, I was politely excluded. Then the stark reality hit me: I was not a “child of the house.” Despite their love for me, the family required that I should be excused because I was only living with them; I was not a legal part of their family. This incident reminds me of John 1:11-12. The Son of God came to His own people and they rejected Him. Those who received Him then, and receive Him now, are given the right to become God’s children. When we are adopted into His family, “the Spirit Himself bears witness with our spirit that we are children of God” (Rom. 8:16). Jesus doesn't exclude anyone who is adopted by the Father. Rather, He welcomes us as a permanent part of His family. “As many as received Him, to them He gave the right to become children of God, to those who believe in His name” (John 1:12). Assurance of salvation is not in what you know but who you know. Who's Going to Heaven? - A poll for U.S. News & World Report asked 1,000 adults their opinion about who would likely make it into heaven. At the top of that list, to no one’s surprise, was a well-known religious figure. Several celebrities were also listed. But it was surprising to me that of the people being surveyed, 87 percent thought they themselves were likely to get into heaven. I can’t help but wonder what qualifications for admission into heaven they had in mind. People have many erroneous ideas about what God requires. Is it virtuous character? Giving generous contributions to deserving charities? Following an orthodox creed? Attending church and being involved in religious activities? Commendable as these qualities may be, they miss by an eternity the one thing God requires for entrance into heaven—a personal commitment to Jesus Christ as Savior and Lord (John 1:12; 1 Timothy 2:5). Although faith in Jesus will no doubt be seen in a person’s actions (James 2:14-20), charitable living or religious activity is not a substitute for trusting in Jesus’ sacrificial death for our sin. There aren't many ways into heaven; The Bible says there's only one: Confessing Christ Jesus as Savior, Believing in God's only Son. —Sper Jesus took our place on the cross to give us a place in heaven. The Way Made Plain - It was Abraham Lincoln who said, “God must have loved the common people, since He made so many of them.” I would modify that to say, “God must have loved the common people, since He made the way of salvation plain enough to be grasped by all”—yes, even me. One need not have a high IQ to qualify for God’s favor. Nor does experiencing salvation depend on a person’s ability to understand a complex philosophical presentation of religious truth. If that were necessary, few could be saved! Receiving salvation is a matter of faith. It’s believing God and accepting His Word about His Son Jesus Christ, His payment for our sins through His death on the cross, and His resurrection. It’s trusting Him completely for salvation. John 1:12 tells us, “As many as received Him, to them He gave the right to become children of God, to those who believe in His name.” A ruler once came to Jesus by night To ask Him the way of salvation and light; The Master made answer in words true and plain, "Ye must be born again." —Sleeper Christ believed is salvation received. The Best of Gifts - Having trouble selecting that perfect gift for someone? A friend shared with me a few suggestions: • The gift of listening. No interrupting, no planning your response. Just listening. • The gift of affection. Being generous with appropriate hugs, kisses, and pats on the back. • The gift of laughter. Sharing funny stories and jokes. Your gift will say, “I love to laugh with you.” • The gift of a written note. Expressing in a brief, handwritten note your appreciation or affection. • The gift of a compliment. Sincerely saying, “You look great today” or “You are special” can bring a smile. But as we begin this special month of celebration, why not pass on the best gift you’ve ever received? Share the fact that “the gift of God is eternal life in Christ Jesus” (Rom. 6:23). Or share this verse from John 1:12, “As many as received Him, to them He gave the right to become children of God, to those who believe in His name.” Remind others that “God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life” (John 3:16). The greatest Gift that has ever been given Is Jesus Christ who was sent down from heaven. This Gift can be yours if you will believe; Trust Him as Savior, and new life receive. —Hess The best gift was found in a manger. A Know-So Salvation (1Jn 5:13) - Many Christians lack the joy and assurance of their salvation because they will not take God at His word. They do not accept at face value what He says, but rely on their personal feelings instead of on the Scriptures. Bible teacher H. A. Ironside related a personal experience that helps us understand the importance of believing the Word of God. After he had read to a woman some passages about trusting Christ, she said, “Well, I am trying to believe.” “Trying to believe whom?” asked Ironside. “It is God who has spoken in His Word. Are you saying you’re trying to believe Him?” Immediately she saw the light and exclaimed, “Oh, I didn’t realize what I was saying. Yes, I do believe what God has declared.” At last her heart found rest. Blessed assurance, Jesus is mine! O what a foretaste of glory divine! Heir of salvation, purchase of God, Born of His Spirit, washed in His blood. —Crosby The blood of Christ makes us safe; the Word of God makes us sure. The Prospect of Heaven - As I approached my 90th birthday, two emotions surged through my heart. One was certainty, the positive assurance of life to come. And why not? Jesus said, “Because I live, you will live also” (John 14:19). That assurance, however, is often accompanied by another emotion— curiosity. What will the next world really be like? Even the inspired descriptions of the celestial dwelling that we have in the Bible’s last book are inadequate to convey what awaits us. Yet they do intensify our desire to leave this dark earthly existence and to enter that heavenly reality. We read about “a pure river of water of life, clear as crystal, proceeding from the throne of God,” “the tree of life,” and “no more curse” (Revelation 22:1-3). What are your own reactions as you think about the life beyond this life? Perhaps you are not especially curious. But are you blessed with the certainty of heaven, which you can have by faith in Jesus? Think of the words He spoke at the grave of Lazarus: “I am the resurrection and the life. He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die” (John 11:25). How Can We Have The Assurance Of Heaven? Recognize our sinfulness (Romans 6:23). Believe Jesus died for us (Acts 16:31). Receive Him as Savior (John 1:12). Trust His promise (John 20:31). What you do with Jesus now determines what He will do with you later. John 1:11 Commentary <> John 1:13 Commentary

João 1:14

Vincent - The reference is to the eye-witnesses of our Lord’s life. “According as the spectacle presents itself to the mind of the Evangelist, and in the words among us takes the character of the most personal recollection, it becomes in him the object of a delightful contemplation” (Godet). Steven

João 1:14

Vincent explains John's use of glory in his description of Jesus the God-Man - This glory is not the absolute glory of the Eternal Word, which could belong only to His pre-existent state, and to the conditions subsequent to his exaltation (Ed: And at which no man could look at and live - see Ex 33:20-23); but His glory revealed under human limitations both in Himself and in those who beheld Him. The reference is again to the OT manifestations of the divine glory (Shekinah), in the wilderness (Ex 16:10; 24:16, etc.); in the temple (1Ki 8:11); to the prophets (Isa 6:3; Ezek 1:28). The divine glory flashed out in Christ from time to time, in His transfiguration (Lk 9:31; compare 2Pe 1:16, 17) and His miracles (Jn 2:11; 11:4, 40), but appeared also in His perfect life and character, in His fulfilment of the absolute idea of manhood. Ray

João 1:14

Vincent comments that John does not refer to "the absolute glory of the Eternal Word, which could belong only to His pre-existent state, and to the conditions subsequent to his exaltation; but His glory revealed under human limitations both in Himself and in those who beheld Him. The reference is again to the Old Testament manifestations of the divine glory, in the wilderness (Ex 16:10; 24:16, etc.); in the temple (1Ki 8:11); to the prophets (Isa 6:3; Ezek. 1:28). The divine glory flashed out in Christ from time to time, in His transfiguration (Luke 9:31; compare 2Pe 1:16, 17-note) and His miracles (Jn 2:11; 11:4, 40), but appeared also in His perfect life and character, in His fulfilment of the absolute idea of manhood. Swindoll - Jesus traveled through the country as a common, unglazed earthenware bottle, corked until those special occasions when His glory was manifested & the fragrant beauty of deity filled the air with its aromatic presence. For example John records manifestations of Jesus' glory... John 2:11 This beginning of His signs Jesus did in Cana of Galilee, and manifested His glory, and His disciples believed in Him. John 11:4 But when Jesus heard it, He said, “This sickness is not unto death, but for the glory of God, that the Son of God may be glorified by it.”

João 1:14

Vincent adds that this phrase "is connected with the main subject of the sentence: “The Word — full of grace and truth.” A common combination in the OT ("lovingkindness and truth" - see Ge. 24:27, 49; 32:10; Ex. 34:6; Ps. 40:10, 11; 61:7). In these two words the character of the divine revelation is summed up. “Grace corresponds with the idea of the revelation of God as Love (1John 4:8, 16) by Him who is Life; and Truth with that of the revelation of God as Light (1John 1:5) by Him who is Himself Light” (Westcott)." Steven Cole on grace and truth - His grace offers love and compassion to guilty sinners (John 4:1-26). His truth means that He warns of God’s judgment if sinners do not repent and believe in Him (John 3:16, 18, 36; 5:27-29; 8:24, 40, 45-47). Grace and truth reach their culmination at the Cross, where the truth of God’s holiness and justice was satisfied in the death of the perfect Substitute, so that He now can offer grace to guilty sinners who trust in Jesus. It is only by believing the truth as it is in Jesus that you can experience God’s grace and forgiveness. Since Jesus is full of grace, you can come to Him and know that He will welcome you (John 6:37). Because He is full of truth, you can trust His promises. (The Word Became Flesh) Ray Pritchard - Grace and truth are two attributes that don’t often appear together (speaking of human beings). We humans tend to err on one side or the other. If we stress grace, we are often too quick to forgive without demanding true repentance. If we stress truth, we often sound harsh and unloving. We need both, don’t we? If we forgive too quickly, we make light of wrongdoing. If we judge too harshly, we make forgiveness impossible. Grace and truth. These two words explain why Jesus came to the earth. They go to the very heart of the gospel. Because he was full of grace, he died for you and me while we were yet sinners. Because he was full of truth, he was able to pay for our sins completely. He forgives the sinner because he bore the sin himself. Here is truly good news for people like us. Because he is Grace-full, you can come just as you are. He is easy to approach and you don’t have to clean yourself up first. This week we saw a prominent Republican congressman resign because a smut peddler offered one million dollars to anyone who could provide salacious details regarding the sexual sins of our national leaders. While I think the congressman did well to resign, I remind you that few of us could withstand such withering scrutiny. Who among us has lived such a pure life that no dirt could be found in our past? It is precisely at this point that the gospel message becomes so relevant. No matter how checkered your record may be, no matter what sins you have committed, Christ invites you to come just as you are—with no preconditions except a sincere desire to be forgiven. When you do, you will be abundantly pardoned. Because he is truth-full, you can come in complete confidence that he will keep his promises. When he promises a complete pardon for your sins, he means it. You can take that to the bank. Do you need a trustworthy Savior? Fear not. Jesus is full of truth. Do you need a forgiving Lord? Come to him for he is full of grace. Sermon Full (4134)(pleres from pleos = full, pletho = to fill) means filled up as opposed to empty (as of a hollow vessel - Mt 14:20, 15:37, Mk 6:43). Of a surface, covering every part (leprosy in Lk 5:12). Figuratively, of one full of, filled with, abounding in, thoroughly endowed with (Lk 4:1 full of the Holy Spirit, Acts 9:36 abounding in deeds, Stephen full of grace and power Acts 6:8) Pleres is repeatedly associated with the Holy Spirit - Lk 4:1, Acts 6:3, 5, 7:55, 11:24. Clearly the state of being filled with the Spirit was of great import in the life of Jesus and the lives of the disciples in the Book of Acts. When pleres is used in this figurative sense, it conveys something more than simply "filling up to the brim" so to speak. It also conveys the truth that what fills a person, controls the person. For example, notice what filled Elymas the magician (Acts 13:8) in Acts 13:10 - all deceit and fraud. And what was the "effect?" He made "crooked the straight ways of the Lord." (Acts 13:10). As an aside notice how Paul was "enabled" to confront this man who seems in essence to be enabled or to be even demonically controlled and empowered ("you son of the devil" Acts 13:10)? "Paul, filled with (controlled by, enabled by) the Holy Spirit, fixed his gaze upon him." (Acts 13:9). The upshot is that to be filled with the Spirit is to be controlled by the Spirit and thus supernaturally empowered or enabled to accomplish what cannot be accomplished naturally (by relying on my human "power"). That was the example Jesus left us to follow (Read 1Cor 11:1, 1Jn 2:6-note, 1Pe 2:21-note) This is why Eph 5:18-note (Memorize this verse) is so critical to the Christian life, for there is simply no other way to live this "Christ life," this supernatural life, then the same way Jesus as a Man lived it--filled with the Holy Spirit! (See also comments on Luke 4:1 below). As further support of the truth that what fills you, controls you, note that the pagans in Ephesus were "filled with rage, they began crying out, saying, "Great is Artemis of the Ephesians!" (Acts 19:28) Rage filled them and rage controlled them. Every believer is either being controlled by the Spirit or the fallen flesh. These two are in continual opposition, like oil and water (Gal 5:17). And because of this principle, believers are commanded to continually walk (present imperative) by the Spirit, for then (and only then) we will absolutely not (as emphasized by a strong double negative in Gal 5:16!) fulfill the desires of our flesh (Notice that Paul does not say we won't have these sinful desires! He says they won't control us!) (Memorize Gal 5:16-note). Pleres - 16x in 16v - NAS Usage: abounding(1), covered(1), filled(1), full(12), mature(1). Matthew 14:20 and they all ate and were satisfied. They picked up what was left over of the broken pieces, twelve full baskets. Matthew 15:37 And they all ate and were satisfied, and they picked up what was left over of the broken pieces, seven large baskets full. Mark 4:28 "The soil produces crops by itself; first the blade, then the head, then the mature grain in the head. Mark 8:19 when I broke the five loaves for the five thousand, how many baskets full of broken pieces you picked up?" They said to Him, "Twelve." Luke 4:1 Jesus, full of the Holy Spirit, returned from the Jordan and was led around by the Spirit in the wilderness Comment: Beloved, this is a very important verse because it marks the beginning of Jesus' 3+ year ministry leading up to the Cross. The first Adam sinned and failed to fulfill his purpose. The Last Adam, Jesus, did not sin and fulfilled His purpose as a Man. Clearly Jesus was always fully God, but for a time, He chose to "empty" Himself of His divine prerogatives (something we cannot fully grasp or explain), and thus lived His life as an example of the perfect life Adam should have lived and the "ideal life" to which all believers today should aspire and seek to imitate (1Cor 11:1). But you say "He was Jesus. He was God. It was no problem for Him to live a holy life." Yes, He was God, but what Luke alludes to is that Jesus relied on the same Source of power, the Holy Spirit, that you and I have access to today, for the Spirit of Christ indwells every believer (Read Ro 8:9). Every believer has all of the Spirit that he or she will ever have (and I personally believe He will inhabit us forever in eternity) for we are complete (pleroo in the perfect tense - speaks of the permanence of this state) in Christ (Col 2:10-note). The issue is not how much of the Spirit we have, but how much of "us" (our heart, our will, our submission, etc) He has! Luke says Jesus was "full of the Holy Spirit" indicating Jesus had surrendered to the Spirit's full control. While this truth is indeed mysterious, it is Biblical and it is the way that we too can live the so-called "victorious Christian life." - full of the Holy Spirit. Compare Luke 4:14 = "And Jesus returned to Galilee in the power (dunamis) of the Spirit, and news about Him spread through all the surrounding district." Luke 5:12 While He was in one of the cities, behold, there was a man covered with leprosy; and when he saw Jesus, he fell on his face and implored Him, saying, "Lord, if You are willing, You can make me clean." 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. Comment: If one compares this passage with Luke 4:1, it would be fair to say that just as the Spirit controlled Jesus, so too grace and truth "controlled" Jesus. To be sure, He was the living personification of both of these attributes (eg Jn 14:6). Compare Stephen "full of grace and power." Acts 6:3 "Therefore, brethren, select from among you seven men of good reputation, full of the Spirit and of wisdom, whom we may put in charge of this task. Acts 6:5 The statement found approval with the whole congregation; and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas and Nicolas, a proselyte from Antioch. Acts 6:8 And Stephen, full of grace and power, was performing great wonders and signs among the people. Acts 7:55 But being full of the Holy Spirit, he gazed intently into heaven and saw the glory of God, and Jesus standing at the right hand of God; Acts 9:36 Now in Joppa there was a disciple named Tabitha (which translated in Greek is called Dorcas); this woman was abounding with deeds of kindness and charity which she continually did. Acts 11:24 for he (Barnabas) was a good man, and full of the Holy Spirit and of faith. And considerable numbers were brought to the Lord. Acts 13:10 and said, "You who are full of all deceit and fraud, you son of the devil, you enemy of all righteousness, will you not cease to make crooked the straight ways of the Lord? Acts 19:28 When they heard this and were filled with rage, they began crying out, saying, "Great is Artemis of the Ephesians!" 2 John 1:8 Watch yourselves, that you do not lose what we have accomplished, but that you may receive a full reward. Pleres - 112v in the non-apocryphal Septuagint - Ge 25:8 ("ripe old age" is translated with pleres and hemera = "full of days"); Ge 27:27; 35:29; 41:7, 22, 24; Ex 9:8; 16:33; Lev 2:2; 5:12; 16:12; Nu 7:13f, 19f, 25f, 31f, 37f, 43f, 49f, 55f, 61f, 67f, 73f, 79f, 86; 22:18; 24:13; Dt 6:11; Jdg 6:38; 16:27; Ruth 1:21; 2:12; 1Sa 2:5; 2Sa 23:7, 11; 2Kgs 4:39; 6:17; 7:15; 20:3; 1Chr 11:13; 23:1; 29:9, 28; 2Chr 15:17; 16:9; 19:9; 24:15; 25:2; Ezra 4:20; Neh 9:25; Job 7:4; 10:15; 14:1; 21:24; 32:18; 36:16; 39:2; 42:17; Ps 33:5; 48:10; 73:10; 75:8; 119:64; 144:13; Prov 17:1; Song 5:5, 13; Isa 1:4, 11, 15, 21; 6:1, 3; 30:27; 51:20; 63:3; Jer 5:27; 6:11; Ezek 1:18; 7:23; 10:12; 17:3; 26:2; 36:38; 43:5; 44:4; Dan 4:27; 5:31; Joel 3:13; Nah 3:1; Hab 3:3; (Ruth 1:21) “I went out full, but the LORD has brought me back empty. Why do you call me Naomi, since the LORD has witnessed against me and the Almighty has afflicted me?” (Ruth 2:12) “May the LORD reward your work, and your wages be full from the LORD, the God of Israel, under whose wings you have come to seek refuge.” (Hab 3:3) God comes from Teman, And the Holy One from Mount Paran. Selah. His splendor covers the heavens, And the earth is full of His praise. Grace - Marvin Vincent on Grace - From the same root as chairo = to rejoice. (1). Primarily that which gives joy or pleasure; and hence outward beauty, loveliness, something which delights the beholder. Thus Homer, of Ulysses going to the assembly: “Athene shed down manly grace or beauty upon him” (“Odyssey,” ii., 12); and Septuagint, Ps. 45:3, “grace is poured into thy lips.” See also Pr. 1:9; 3:22. Substantially the same idea, agreeableness, is conveyed in Luke 4:22, respecting the gracious words, lit., words of grace, uttered by Christ. So Eph. 4:29. (2). As a beautiful or agreeable sentiment felt and expressed toward another; kindness, favor, good-will. 2Cor. 8:6, 7, 9; 9:8; Luke 1:30; 2:40; Acts 2:47. So of the responsive sentiment of thankfulness. See Luke 6:32, 33, 34; 17:9; but mostly in the formula thanks to God; Ro 6:17; 1 Cor. 15:57; 2 Cor. 2:14; 2 Tim. 1:3. (3). The substantial expression of good-will; a boon, a favor, a gift; but not in New Testament. See Rom. 5:15, where the distinction is made between charis, grace, and dorea en chariti = a gift in grace. So a gratification or delight, in classical Greek only; as the delight in battle, in sleep, etc. (4) The higher Christian signification, based on the emphasis of freeness in the gift or favor, and, as commonly in New Testament, denoting the free, spontaneous, absolute loving-kindness of God toward men, and so contrasted with debt, law, works, sin. The word does not occur either in Matthew or Mark. Ray Stedman on grace and truth - There are many definitions for grace. Someone has defined it as "that which God does within you, without you." I have always liked the acrostic that defines grace: God's Riches At Christ's Expense -- G-R-A-C-E. Perhaps the simplest definition of all is that grace is "the generosity of love." Grace is love giving itself. The greatest evidence of grace in the Bible is contained in the words, "God so loved the world that he gave his only begotten Son, that whosoever believes in Him should not perish but have everlasting life," (John 3:16). That is grace: Love giving itself. Truth is the manifestation of reality, the unveiling of what is actually there, the stripping off of all the illusions, veils, shams, phoniness, the facades, and getting down to what is actually there. Jesus was full of both grace and truth. He was the ultimate revelation of what is really there in life; and he is the fullest expression of love giving itself, pouring out, reaching out to others. That is the glory that John saw in Jesus. These words relate back to Verse 4, to the words, "In him was life, and the life was the light of men." Grace and truth are really nothing more than life and light. What is life if it is not love? Life at any level is a revelation of the love of the Creator, the giving of the Creator to his creatures, the sharing of his life with them. We have come to understand that love is an absolute necessity for human beings. We cannot function without it. Those who are deprived of love, either by circumstances or by their own mis-choices, lose the capacity to perform, to live, to do anything; they huddle in a corner, or they assume a fetal position, unable to do anything, because love is life. Grace, therefore, is the source of life. And what is light if it is not truth? Light is the comprehension of reality. Have you ever said, "I wish I had more light on this subject"? By that you mean, "I wish I understood it better; I wish I saw more clearly what was there." Truth is light. The glory within the tent of Jesus was gra (The Stranger of Galilee - John 1:14-18) Illustration - Dave and his wife Sue were asked about the delicate art of constructive criticism. Sue said, “I think Christ’s example in John 1:14 is helpful. That verse describes Jesus as being ‘full of grace and truth.’ I see a mother with her child. If the child has a dirty face, the mother doesn’t scold her for having a dirty face. She does the loving thing. She gets out the washcloth, and as she is gently applying soap and water she may say, ‘My, what a dirty face you have! Tell me how you got your face so dirty.’ But all the time she is washing her child’s face. If I’m going to be honest with Dave, I need to be sure that I’m acting in loving, gracious ways—in a sense, getting out the washcloth—even while I’m talking about the dirt.” Truth (225)(aletheia from a = indicates following word has the opposite meaning ~ without + lanthano = to be hidden or concealed, to escape notice, cp our English "latent" from Latin = to lie hidden) has the literal sense of that which contains nothing hidden. Aletheia is that which is not concealed. Aletheia is that which that is seen or expressed as it really is. The basic understanding of aletheia is that it is the manifestation of a hidden reality (eg, click discussion of Jesus as "the Truth"). For example, when you are a witness in a trial, the court attendant says "Raise your right hand. Do you swear that you will tell the truth and nothing but the truth so help you God?" And you say, "I do" and you sit down. The question the court attendant is asking is "Are you willing to come into this courtroom and manifest something that is hidden to us that only you know so that you will bear evidence to that?" Therefore when you speak the truth, you are manifesting a "hidden reality". Does that make sense? All of John's uses of Aletheia in his Gospel - John 1:14, 17; 3:21; 4:23, 24; 5:33; 8:32, 40, 44, 45, 46; 14:6, 17; 15:26; 16:7, 13; 17:17, 19; 18:37, 8; 1John 1:6, 8; 2:4, 21; 3:18, 19; 4:6; 5:6; (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 1:17) For the Law was given through Moses; grace and truth were realized through Jesus Christ. (John 3:21) “But he who practices the truth comes to the Light, so that his deeds may be manifested as having been wrought in God.” (John 4:23) “But an hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for such people the Father seeks to be His worshipers. (John 4:24) “God is spirit, and those who worship Him must worship in spirit and truth.” (John 5:33) “You have sent to John, and he has testified to the truth. (John 8:32) and you will know the truth, and the truth will make you free.” (John 8:40) “But as it is, you are seeking to kill Me, a man who has told you the truth, which I heard from God; this Abraham did not do. (John 8:44) “You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father of lies. (John 8:45) “But because I speak the truth, you do not believe Me. (John 8:46) “Which one of you convicts Me of sin? If I speak truth, why do you not believe Me? (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. (John 14:17) that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides with you and will be in you. (John 15:26) “When the Helper comes, whom I will send to you from the Father, that is the Spirit of truth who proceeds from the Father, He will testify about Me, (John 16:7) “But I tell you the truth, it is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I go, I will send Him to you. (John 16:13) “But when He, the Spirit of truth, comes, He will guide you into all the truth; for He will not speak on His own initiative, but whatever He hears, He will speak; and He will disclose to you what is to come. (John 17:17) “Sanctify them in the truth; Your word is truth. (John 17:19) “For their sakes I sanctify Myself, that they themselves also may be sanctified in truth. (John 18:37) Therefore Pilate said to Him, “So You are a king?” Jesus answered, “You say correctly that I am a king. For this I have been born, and for this I have come into the world, to testify to the truth. Everyone who is of the truth hears My voice.” (John 18:8) Jesus answered, “I told you that I am He; so if you seek Me, let these go their way,” Steven

João 1:14-18

Vincent - The reference is to the eye-witnesses of our Lord’s life. “According as the spectacle presents itself to the mind of the Evangelist, and in the words among us takes the character of the most personal recollection, it becomes in him the object of a delightful contemplation” (Godet). Steven

João 1:14-18

Vincent adds that this phrase "is connected with the main subject of the sentence: “The Word — full of grace and truth.” A common combination in the OT ("lovingkindness and truth" - see Ge. 24:27, 49; 32:10; Ex. 34:6; Ps. 40:10, 11; 61:7). In these two words the character of the divine revelation is summed up. “Grace corresponds with the idea of the revelation of God as Love (1John 4:8, 16) by Him who is Life; and Truth with that of the revelation of God as Light (1John 1:5) by Him who is Himself Light” (Westcott)." Steven Cole on grace and truth - His grace offers love and compassion to guilty sinners (John 4:1-26). His truth means that He warns of God’s judgment if sinners do not repent and believe in Him (John 3:16, 18, 36; 5:27-29; 8:24, 40, 45-47). Grace and truth reach their culmination at the Cross, where the truth of God’s holiness and justice was satisfied in the death of the perfect Substitute, so that He now can offer grace to guilty sinners who trust in Jesus. It is only by believing the truth as it is in Jesus that you can experience God’s grace and forgiveness. Since Jesus is full of grace, you can come to Him and know that He will welcome you (John 6:37). Because He is full of truth, you can trust His promises. (The Word Became Flesh) Ray Pritchard - Grace and truth are two attributes that don’t often appear together (speaking of human beings). We humans tend to err on one side or the other. If we stress grace, we are often too quick to forgive without demanding true repentance. If we stress truth, we often sound harsh and unloving. We need both, don’t we? If we forgive too quickly, we make light of wrongdoing. If we judge too harshly, we make forgiveness impossible. Grace and truth. These two words explain why Jesus came to the earth. They go to the very heart of the gospel. Because he was full of grace, he died for you and me while we were yet sinners. Because he was full of truth, he was able to pay for our sins completely. He forgives the sinner because he bore the sin himself. Here is truly good news for people like us. Because he is Grace-full, you can come just as you are. He is easy to approach and you don’t have to clean yourself up first. This week we saw a prominent Republican congressman resign because a smut peddler offered one million dollars to anyone who could provide salacious details regarding the sexual sins of our national leaders. While I think the congressman did well to resign, I remind you that few of us could withstand such withering scrutiny. Who among us has lived such a pure life that no dirt could be found in our past? It is precisely at this point that the gospel message becomes so relevant. No matter how checkered your record may be, no matter what sins you have committed, Christ invites you to come just as you are—with no preconditions except a sincere desire to be forgiven. When you do, you will be abundantly pardoned. Because he is truth-full, you can come in complete confidence that he will keep his promises. When he promises a complete pardon for your sins, he means it. You can take that to the bank. Do you need a trustworthy Savior? Fear not. Jesus is full of truth. Do you need a forgiving Lord? Come to him for he is full of grace. Sermon QUESTION - What does it mean that Jesus is God's only begotten son? (SEE VIDEO) ANSWER - The phrase “only begotten Son” occurs in John 3:16, which reads in the King James Version as, "For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life." The phrase "only begotten" translates the Greek word monogenes. This word is variously translated into English as "only," "one and only," and "only begotten." It’s this last phrase ("only begotten" used in the KJV, NASB and the NKJV) that causes problems. False teachers (ED: LIKE JEHOVAH'S WITNESSES) have latched onto this phrase to try to prove their false teaching that Jesus Christ isn’t God; i.e., that Jesus isn’t equal in essence to God as the Second Person of the Trinity. They see the word "begotten" and say that Jesus is a created being because only someone who had a beginning in time can be "begotten." What this fails to note is that "begotten" is an English translation of a Greek word. As such, we have to look at the original meaning of the Greek word, not transfer English meanings into the text. So what does monogenes mean? According to the Greek-English Lexicon of the New Testament and Other Early Christian Literature (BDAG, 3rd Edition), monogenes has two primary definitions. The first definition is "pertaining to being the only one of its kind within a specific relationship." This is its meaning in Hebrews 11:17 when the writer refers to Isaac as Abraham’s "only begotten son" (KJV). Abraham had more than one son, but Isaac was the only son he had by Sarah and the only son of the covenant. Therefore, it is the uniqueness of Isaac among the other sons that allows for the use of monogenes in that context. The second definition is "pertaining to being the only one of its kind or class, unique in kind." This is the meaning that is implied in John 3:16 (see also John 1:14, 18; 3:18; 1 John 4:9). John was primarily concerned with demonstrating that Jesus is the Son of God (John 20:31), and he uses monogenes to highlight Jesus as uniquely God’s Son—sharing the same divine nature as God—as opposed to believers who are God’s sons and daughters by adoption (Ephesians 1:5). Jesus is God’s “one and only” Son. The bottom line is that terms such as "Father" and "Son," descriptive of God and Jesus, are human terms that help us understand the relationship between the different Persons of the Trinity. If you can understand the relationship between a human father and a human son, then you can understand, in part, the relationship between the First and Second Persons of the Trinity. The analogy breaks down if you try to take it too far and teach, as some pseudo-Christian cults (such as the Jehovah’s Witnesses), that Jesus was literally "begotten" as in “produced” or “created” by God the Father. Full (4134)(pleres from pleos = full, pletho = to fill) means filled up as opposed to empty (as of a hollow vessel - Mt 14:20, 15:37, Mk 6:43). Of a surface, covering every part (leprosy in Lk 5:12). Figuratively, of one full of, filled with, abounding in, thoroughly endowed with (Lk 4:1 full of the Holy Spirit, Acts 9:36 abounding in deeds, Stephen full of grace and power Acts 6:8) Pleres is repeatedly associated with the Holy Spirit - Lk 4:1, Acts 6:3, 5, 7:55, 11:24. Clearly the state of being filled with the Spirit was of great import in the life of Jesus and the lives of the disciples in the Book of Acts. When pleres is used in this figurative sense, it conveys something more than simply "filling up to the brim" so to speak. It also conveys the truth that what fills a person, controls the person. For example, notice what filled Elymas the magician (Acts 13:8) in Acts 13:10 - all deceit and fraud. And what was the "effect?" He made "crooked the straight ways of the Lord." (Acts 13:10). As an aside notice how Paul was "enabled" to confront this man who seems in essence to be enabled or to be even demonically controlled and empowered ("you son of the devil" Acts 13:10)? "Paul, filled with (controlled by, enabled by) the Holy Spirit, fixed his gaze upon him." (Acts 13:9). The upshot is that to be filled with the Spirit is to be controlled by the Spirit and thus supernaturally empowered or enabled to accomplish what cannot be accomplished naturally (by relying on my human "power"). That was the example Jesus left us to follow (Read 1Cor 11:1, 1Jn 2:6-note, 1Pe 2:21-note) This is why Eph 5:18-note (Memorize this verse) is so critical to the Christian life, for there is simply no other way to live this "Christ life," this supernatural life, then the same way Jesus as a Man lived it--filled with the Holy Spirit! (See also comments on Luke 4:1 below). As further support of the truth that what fills you, controls you, note that the pagans in Ephesus were "filled with rage, they began crying out, saying, "Great is Artemis of the Ephesians!" (Acts 19:28) Rage filled them and rage controlled them. Every believer is either being controlled by the Spirit or the fallen flesh. These two are in continual opposition, like oil and water (Gal 5:17). And because of this principle, believers are commanded to continually walk (present imperative) by the Spirit, for then (and only then) we will absolutely not (as emphasized by a strong double negative in Gal 5:16!) fulfill the desires of our flesh (Notice that Paul does not say we won't have these sinful desires! He says they won't control us!) (Memorize Gal 5:16-note). Pleres - 16x in 16v - NAS Usage: abounding(1), covered(1), filled(1), full(12), mature(1). Matthew 14:20 and they all ate and were satisfied. They picked up what was left over of the broken pieces, twelve full baskets. Matthew 15:37 And they all ate and were satisfied, and they picked up what was left over of the broken pieces, seven large baskets full. Mark 4:28 "The soil produces crops by itself; first the blade, then the head, then the mature grain in the head. Mark 8:19 when I broke the five loaves for the five thousand, how many baskets full of broken pieces you picked up?" They said to Him, "Twelve." Luke 4:1 Jesus, full of the Holy Spirit, returned from the Jordan and was led around by the Spirit in the wilderness Comment: Beloved, this is a very important verse because it marks the beginning of Jesus' 3+ year ministry leading up to the Cross. The first Adam sinned and failed to fulfill his purpose. The Last Adam, Jesus, did not sin and fulfilled His purpose as a Man. Clearly Jesus was always fully God, but for a time, He chose to "empty" Himself of His divine prerogatives (something we cannot fully grasp or explain), and thus lived His life as an example of the perfect life Adam should have lived and the "ideal life" to which all believers today should aspire and seek to imitate (1Cor 11:1). But you say "He was Jesus. He was God. It was no problem for Him to live a holy life." Yes, He was God, but what Luke alludes to is that Jesus relied on the same Source of power, the Holy Spirit, that you and I have access to today, for the Spirit of Christ indwells every believer (Read Ro 8:9). Every believer has all of the Spirit that he or she will ever have (and I personally believe He will inhabit us forever in eternity) for we are complete (pleroo in the perfect tense - speaks of the permanence of this state) in Christ (Col 2:10-note). The issue is not how much of the Spirit we have, but how much of "us" (our heart, our will, our submission, etc) He has! Luke says Jesus was "full of the Holy Spirit" indicating Jesus had surrendered to the Spirit's full control. While this truth is indeed mysterious, it is Biblical and it is the way that we too can live the so-called "victorious Christian life." - full of the Holy Spirit. Compare Luke 4:14 = "And Jesus returned to Galilee in the power (dunamis) of the Spirit, and news about Him spread through all the surrounding district." Luke 5:12 While He was in one of the cities, behold, there was a man covered with leprosy; and when he saw Jesus, he fell on his face and implored Him, saying, "Lord, if You are willing, You can make me clean." 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. Comment: If one compares this passage with Luke 4:1, it would be fair to say that just as the Spirit controlled Jesus, so too grace and truth "controlled" Jesus. To be sure, He was the living personification of both of these attributes (eg Jn 14:6). Compare Stephen "full of grace and power." Acts 6:3 "Therefore, brethren, select from among you seven men of good reputation, full of the Spirit and of wisdom, whom we may put in charge of this task. Acts 6:5 The statement found approval with the whole congregation; and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas and Nicolas, a proselyte from Antioch. Acts 6:8 And Stephen, full of grace and power, was performing great wonders and signs among the people. Acts 7:55 But being full of the Holy Spirit, he gazed intently into heaven and saw the glory of God, and Jesus standing at the right hand of God; Acts 9:36 Now in Joppa there was a disciple named Tabitha (which translated in Greek is called Dorcas); this woman was abounding with deeds of kindness and charity which she continually did. Acts 11:24 for he (Barnabas) was a good man, and full of the Holy Spirit and of faith. And considerable numbers were brought to the Lord. Acts 13:10 and said, "You who are full of all deceit and fraud, you son of the devil, you enemy of all righteousness, will you not cease to make crooked the straight ways of the Lord? Acts 19:28 When they heard this and were filled with rage, they began crying out, saying, "Great is Artemis of the Ephesians!" 2 John 1:8 Watch yourselves, that you do not lose what we have accomplished, but that you may receive a full reward. Pleres - 112v in the non-apocryphal Septuagint - Ge 25:8 ("ripe old age" is translated with pleres and hemera = "full of days"); Ge 27:27; 35:29; 41:7, 22, 24; Ex 9:8; 16:33; Lev 2:2; 5:12; 16:12; Nu 7:13f, 19f, 25f, 31f, 37f, 43f, 49f, 55f, 61f, 67f, 73f, 79f, 86; 22:18; 24:13; Dt 6:11; Jdg 6:38; 16:27; Ruth 1:21; 2:12; 1Sa 2:5; 2Sa 23:7, 11; 2Kgs 4:39; 6:17; 7:15; 20:3; 1Chr 11:13; 23:1; 29:9, 28; 2Chr 15:17; 16:9; 19:9; 24:15; 25:2; Ezra 4:20; Neh 9:25; Job 7:4; 10:15; 14:1; 21:24; 32:18; 36:16; 39:2; 42:17; Ps 33:5; 48:10; 73:10; 75:8; 119:64; 144:13; Prov 17:1; Song 5:5, 13; Isa 1:4, 11, 15, 21; 6:1, 3; 30:27; 51:20; 63:3; Jer 5:27; 6:11; Ezek 1:18; 7:23; 10:12; 17:3; 26:2; 36:38; 43:5; 44:4; Dan 4:27; 5:31; Joel 3:13; Nah 3:1; Hab 3:3; (Ruth 1:21) “I went out full, but the LORD has brought me back empty. Why do you call me Naomi, since the LORD has witnessed against me and the Almighty has afflicted me?” (Ruth 2:12) “May the LORD reward your work, and your wages be full from the LORD, the God of Israel, under whose wings you have come to seek refuge.” (Hab 3:3) God comes from Teman, And the Holy One from Mount Paran. Selah. His splendor covers the heavens, And the earth is full of His praise. Grace - Marvin Vincent on Grace - From the same root as chairo = to rejoice. (1). Primarily that which gives joy or pleasure; and hence outward beauty, loveliness, something which delights the beholder. Thus Homer, of Ulysses going to the assembly: “Athene shed down manly grace or beauty upon him” (“Odyssey,” ii., 12); and Septuagint, Ps. 45:3, “grace is poured into thy lips.” See also Pr. 1:9; 3:22. Substantially the same idea, agreeableness, is conveyed in Luke 4:22, respecting the gracious words, lit., words of grace, uttered by Christ. So Eph. 4:29. (2). As a beautiful or agreeable sentiment felt and expressed toward another; kindness, favor, good-will. 2Cor. 8:6, 7, 9; 9:8; Luke 1:30; 2:40; Acts 2:47. So of the responsive sentiment of thankfulness. See Luke 6:32, 33, 34; 17:9; but mostly in the formula thanks to God; Ro 6:17; 1 Cor. 15:57; 2 Cor. 2:14; 2 Tim. 1:3. (3). The substantial expression of good-will; a boon, a favor, a gift; but not in New Testament. See Rom. 5:15, where the distinction is made between charis, grace, and dorea en chariti = a gift in grace. So a gratification or delight, in classical Greek only; as the delight in battle, in sleep, etc. (4) The higher Christian signification, based on the emphasis of freeness in the gift or favor, and, as commonly in New Testament, denoting the free, spontaneous, absolute loving-kindness of God toward men, and so contrasted with debt, law, works, sin. The word does not occur either in Matthew or Mark. Ray Stedman on grace and truth - There are many definitions for grace. Someone has defined it as "that which God does within you, without you." I have always liked the acrostic that defines grace: God's Riches At Christ's Expense -- G-R-A-C-E. Perhaps the simplest definition of all is that grace is "the generosity of love." Grace is love giving itself. The greatest evidence of grace in the Bible is contained in the words, "God so loved the world that he gave his only begotten Son, that whosoever believes in Him should not perish but have everlasting life," (John 3:16). That is grace: Love giving itself. Truth is the manifestation of reality, the unveiling of what is actually there, the stripping off of all the illusions, veils, shams, phoniness, the facades, and getting down to what is actually there. Jesus was full of both grace and truth. He was the ultimate revelation of what is really there in life; and he is the fullest expression of love giving itself, pouring out, reaching out to others. That is the glory that John saw in Jesus. These words relate back to Verse 4, to the words, "In him was life, and the life was the light of men." Grace and truth are really nothing more than life and light. What is life if it is not love? Life at any level is a revelation of the love of the Creator, the giving of the Creator to his creatures, the sharing of his life with them. We have come to understand that love is an absolute necessity for human beings. We cannot function without it. Those who are deprived of love, either by circumstances or by their own mis-choices, lose the capacity to perform, to live, to do anything; they huddle in a corner, or they assume a fetal position, unable to do anything, because love is life. Grace, therefore, is the source of life. And what is light if it is not truth? Light is the comprehension of reality. Have you ever said, "I wish I had more light on this subject"? By that you mean, "I wish I understood it better; I wish I saw more clearly what was there." Truth is light. The glory within the tent of Jesus was gra (The Stranger of Galilee - John 1:14-18) “I am the way, and the truth, and the life; no one comes to the Father but through Me. -- Jesus (Jn 14:6) John MacArthur on grace and truth - Jesus' manifestation of the divine attributes revealed His essential glory as God's Son, "for in Him all the fullness of Deity dwells in bodily form" (Col. 2:9). The two attributes most closely connected with salvation are grace and truth. Scripture teaches that salvation is wholly by believing God's truth in the gospel, by which one receives His saving grace.....There is no salvation grace except to those who believe the truth of the gospel message. Paul reminded the Ephesians, "In Him, you also, after listening to the message of truth, the gospel of your salvation—having also believed, you were sealed in Him with the Holy Spirit of promise" (Eph. 1:13). In Colossians 1:5 he defined the gospel as the "word of truth" (cf. James 1:18 "In the exercise of His will He brought us forth by the word of truth, so that we would be a kind of first fruits among His creatures."). Paul expressed to the Thessalonians his thankfulness that "God ha[d] chosen [them] from the beginning for salvation through sanctification by the Spirit and faith in the truth" (2 Thess. 2:13). People are saved when they "come to the knowledge of the truth" (1 Tim. 2:4; cf. 2 Tim. 2:25). On the other hand, "those who perish" will do so "because they did not receive the love of the truth so as to be saved" (2 Thess. 2:10). Everyone will "be judged who did not believe the truth, but took pleasure in wickedness" (2 Thess. 2:12). (See MacArthur New Testament Commentary, – John 1-11) Illustration - Dave and his wife Sue were asked about the delicate art of constructive criticism. Sue said, “I think Christ’s example in John 1:14 is helpful. That verse describes Jesus as being ‘full of grace and truth.’ I see a mother with her child. If the child has a dirty face, the mother doesn’t scold her for having a dirty face. She does the loving thing. She gets out the washcloth, and as she is gently applying soap and water she may say, ‘My, what a dirty face you have! Tell me how you got your face so dirty.’ But all the time she is washing her child’s face. If I’m going to be honest with Dave, I need to be sure that I’m acting in loving, gracious ways—in a sense, getting out the washcloth—even while I’m talking about the dirt.” Truth (225)(aletheia from a = indicates following word has the opposite meaning ~ without + lanthano = to be hidden or concealed, to escape notice, cp our English "latent" from Latin = to lie hidden) has the literal sense of that which contains nothing hidden. Aletheia is that which is not concealed. Aletheia is that which that is seen or expressed as it really is. The basic understanding of aletheia is that it is the manifestation of a hidden reality (eg, click discussion of Jesus as "the Truth"). For example, when you are a witness in a trial, the court attendant says "Raise your right hand. Do you swear that you will tell the truth and nothing but the truth so help you God?" And you say, "I do" and you sit down. The question the court attendant is asking is "Are you willing to come into this courtroom and manifest something that is hidden to us that only you know so that you will bear evidence to that?" Therefore when you speak the truth, you are manifesting a "hidden reality". Does that make sense? All of John's uses of Aletheia in his Gospel - John 1:14, 17; 3:21; 4:23, 24; 5:33; 8:32, 40, 44, 45, 46; 14:6, 17; 15:26; 16:7, 13; 17:17, 19; 18:37, 8; 1John 1:6, 8; 2:4, 21; 3:18, 19; 4:6; 5:6; (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 1:17) For the Law was given through Moses; grace and truth were realized through Jesus Christ. (John 3:21) “But he who practices the truth comes to the Light, so that his deeds may be manifested as having been wrought in God.” (John 4:23) “But an hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for such people the Father seeks to be His worshipers. (John 4:24) “God is spirit, and those who worship Him must worship in spirit and truth.” (John 5:33) “You have sent to John, and he has testified to the truth. (John 8:32) and you will know the truth, and the truth will make you free.” (John 8:40) “But as it is, you are seeking to kill Me, a man who has told you the truth, which I heard from God; this Abraham did not do. (John 8:44) “You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father of lies. (John 8:45) “But because I speak the truth, you do not believe Me. (John 8:46) “Which one of you convicts Me of sin? If I speak truth, why do you not believe Me? (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. (John 14:17) that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides with you and will be in you. (John 15:26) “When the Helper comes, whom I will send to you from the Father, that is the Spirit of truth who proceeds from the Father, He will testify about Me, (John 16:7) “But I tell you the truth, it is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I go, I will send Him to you. (John 16:13) “But when He, the Spirit of truth, comes, He will guide you into all the truth; for He will not speak on His own initiative, but whatever He hears, He will speak; and He will disclose to you what is to come. (John 17:17) “Sanctify them in the truth; Your word is truth. (John 17:19) “For their sakes I sanctify Myself, that they themselves also may be sanctified in truth. (John 18:37) Therefore Pilate said to Him, “So You are a king?” Jesus answered, “You say correctly that I am a king. For this I have been born, and for this I have come into the world, to testify to the truth. Everyone who is of the truth hears My voice.” (John 18:8) Jesus answered, “I told you that I am He; so if you seek Me, let these go their way,” Steven

João 1:14-18

Vincent explains John's use of glory in his description of Jesus the God-Man - This glory is not the absolute glory of the Eternal Word, which could belong only to His pre-existent state, and to the conditions subsequent to his exaltation (Ed: And at which no man could look at and live - see Ex 33:20-23); but His glory revealed under human limitations both in Himself and in those who beheld Him. The reference is again to the OT manifestations of the divine glory (Shekinah), in the wilderness (Ex 16:10; 24:16, etc.); in the temple (1Ki 8:11); to the prophets (Isa 6:3; Ezek 1:28). The divine glory flashed out in Christ from time to time, in His transfiguration (Lk 9:31; compare 2Pe 1:16, 17) and His miracles (Jn 2:11; 11:4, 40), but appeared also in His perfect life and character, in His fulfilment of the absolute idea of manhood. Ray

João 1:14-18

Vincent comments that John does not refer to "the absolute glory of the Eternal Word, which could belong only to His pre-existent state, and to the conditions subsequent to his exaltation; but His glory revealed under human limitations both in Himself and in those who beheld Him. The reference is again to the Old Testament manifestations of the divine glory, in the wilderness (Ex 16:10; 24:16, etc.); in the temple (1Ki 8:11); to the prophets (Isa 6:3; Ezek. 1:28). The divine glory flashed out in Christ from time to time, in His transfiguration (Luke 9:31; compare 2Pe 1:16, 17-note) and His miracles (Jn 2:11; 11:4, 40), but appeared also in His perfect life and character, in His fulfilment of the absolute idea of manhood. Swindoll - Jesus traveled through the country as a common, unglazed earthenware bottle, corked until those special occasions when His glory was manifested & the fragrant beauty of deity filled the air with its aromatic presence. For example John records manifestations of Jesus' glory… John 2:11 This beginning of His signs Jesus did in Cana of Galilee, and manifested His glory, and His disciples believed in Him. John 11:4 But when Jesus heard it, He said, “This sickness is not unto death, but for the glory of God, that the Son of God may be glorified by it.”

João 1:14-18

Vincent notes that testified is in the present tense - Present tense. Rev., correctly, beareth witness. The present tense describes the witness of the Baptist as abiding. The fact of the Word’s becoming flesh is permanently established by his testimony. John uses martureo more than any other NT writer (44/72 verses) - Martureo is translated "witness," "testimony," "record," "report," "martyr" Jn. 1:7, 8, 15, 32, 34; 2:25; 3:11, 26, 28, 32; 4:39, 44; 5:31, 32, 33, 36, 37, 39; 7:7; 8:13, 14, 18; 10:25; 12:17; 13:21; 15:26, 27; 18:23, 37; 19:35; 21:24; 1Jn. 1:2; 4:14; 5:6, 7, 9, 10; 3 Jn. 1:3, 6, 12; Rev. 1:2; 22:16, 18, 20 John records his eye witness testimony in his first epistle.. What was from the beginning, what we have heard, what we have seen with our eyes, what we beheld and our hands handled, concerning the Word of Life--and the life was manifested, and we have seen and bear witness (martureo) and proclaim to you the eternal life, which was with the Father and was manifested to us--what we have seen and heard we proclaim to you also, that you also may have fellowship with us; and indeed our fellowship is with the Father, and with His Son Jesus Christ. And these things we write, so that our joy may be made complete. (1Jn 1:1-4-note) Comment: If John's proclamation of God's Son Jesus Christ is what made his joy complete, how should this apply to us? Could it be that the lack of joy we are experiencing is because we are failing (even refusing) to bear witness to the only One Who is Worthy of eternal praise, the only One Who can be called the Word of Life, the only One Who can give life to our lost relatives, neighbors, colleagues, random contacts, etc. May God's Spirit embolden us even as He did to the disciples in the book of Acts, so that we might be faithful to proclaim His Name, while today is still called today. Amen Don't waste your life, beloved! God has given each of us "witnesses" the opportunity of a lifetime! Cried out (2896)(krazo) refers to a loud cry or vociferation, expressing deep emotion. Krazo is one of those onomatopoeic words, the very pronunciation of which imitates the hoarse cry (or "croak") of the raven. Clearly John the Baptizer gave a bold, public witness that the Messiah had arrived… For this is the one referred to by Isaiah the prophet when he said, “THE VOICE OF ONE CRYING (not krazo but boao) IN THE WILDERNESS, ‘MAKE READY THE WAY OF THE LORD, MAKE HIS PATHS STRAIGHT!’” (Mt 3:3) In the NT the first use of krazo is out of the mouths of the demons (Mt 8:29). Then we see krazo used by those in great need - Two blind men "crying out, “Have mercy on us, Son of David!” (Mt 9:27, cp Mt 20:30-31). The disciples on seeing Jesus walking on water "cried out in fear." (Mt 14:26) As Peter was sinking in the water he "cried out, “Lord, save me!” (Mt 14:30). A Canaanite woman whose daughter was demon possessed cried out, “Have mercy on me, Lord, Son of David." (Mt 15:22-23).The Jewish crowds went from crying out "Hosanna to the Son of David" (Mt 21:9) to "Crucify Him." (Mt 27:23). And the greatest use of krazo in all eternity was by the Lord Himself Who "cried out again with a loud voice, and yielded up His spirit." (Mt 27:50) Vincent - The verb denotes an inarticulate cry; a shriek. Aristophanes uses it of the frogs, and of the bawling of a boor. The verb denotes an inarticulate utterance as distinguished from words. When used in connection with articulate speech, it is joined with legein or eipein to say. A stronger word than boao which is merely to cry or shout, while this is to cry clamorously; to scream or shriek. A T

João 1:14-18

Vincent - John's meaning (of His fullness) is that Christians receive from the divine completeness whatever each requires for the perfection of his character and for the accomplishment of his work (compare Jn 15:15; Jn 17:22). As discussed more below in the word study on pleroma, Christ is the pleroma of God, and we are filled with His pleroma. As John

João 1:14-18

Vincent - The preposition antí originally means over against; opposite; before (in a local sense). Through the idea of placing one thing over against another is developed that of exchange. Thus Herodotus (iii., 59), “They bought the island, for (anti) money.” So Mt 5:38, “An eye for (anti) an eye,” etc. This idea is at the root of the peculiar sense in which the preposition is used here. We received, not New Testament grace instead of Old Testament grace; nor simply, grace added to grace; but new grace imparted as the former measure of grace has been received and improved. “To have realized and used one measure of grace, was to have gained a larger measure (as it were) in exchange for it.” Consequently, continuous, unintermittent grace. The idea of the development of one grace from another is elaborated by Peter (2Peter 1:5). Winer cites a most interesting parallel from Philo. “Wherefore, having provided and dispensed the first graces before their recipients have waxed wanton through satiety, he subsequently bestows different graces in exchange for (anti) those, and a third supply for the second, and ever new ones in exchange for the older.” Steven

João 1:14-18

Vincent - The phrase, in the bosom of the Father, depicts this eternal relation as essentially a relation of love; the figure being used of the relation of husband and wife (Deut. 13:6); of a father to an infant child (Num. 11:12), and of the affectionate protection and rest afforded to Lazarus in Paradise (Luke 16:23). (John 1 - Vincent's Word Studies) He - "He is strongly emphatic, and pointing to the eternal Son. This pronoun is used by John more frequently than by any other writer. It occurs seventy-two times, and not only as denoting the more distant subject, but as denoting and laying special stress on the person or thing immediately at hand, or possessing pre-eminently the quality which is immediately in question. Thus Jesus applies it to Himself as the person for whom the healed blind man is inquiring: “It is He that talketh with thee” (John 9:37). So here, “the only-be-gotten Son who is in the bosom of the Father — He hath declared Him.” (John 1 - Vincent's Word Studies) Has explained (exegeomai) Him (God) - Jesus alone could "exegete God" for only Jesus "is the image of the invisible God." (Col 1:15) Only Jesus "is the radiance of His glory and the exact representation of His nature." (Heb 1:3) In Jn 1:18, John says that the life of Jesus provides detailed information in a systematic manner regarding the character of God. In a sense, Jesus is the "exegesis" of God! He "narrates" or "relates" the full story about God! He is the Word of God and the Word about God! "‘As Jesus gives life and is life, raises the dead and is the resurrection, gives bread and is bread, speaks truth and is the truth, so as he speaks the word he is the Word." (D A Carson quoting C H Dodd). Exegeomai always occurs in the Greek middle voice which underlines the high level of personal (self) participation involved with the "leading out" (for oneself). G Campbell Morgan -"He hath exegeted Him." What is exegesis? The word means bringing out from into visibility; to bring forth authoritatively into visibility. Exegesis is the authoritative bringing forth into visibility of that which was there all the time, but which was not seen until brought forth. Jesus is the Exegesis of God. He is the One through Whom there is brought forth authoritatively into visibility the things men had not seen." (The Gospel According to John) Zodhiates - "From His eternal, infinite, spiritual self–existence, He came out into the open for humans to see with their physical eyes. He came in human flesh, a bodily representation of the fullness of the Godhead."

João 1:14-18

Vincent - Originally meant to lead or govern. Hence, like the Latin praeire verbis, to go before with words, to prescribe or dictate a form of words. To draw out in narrative, to recount or rehearse (see Acts 15:14, and on Luke 24:35). To relate in full; to interpret, or translate. Therefore, exegesis, is interpretation or explanation. The word exegetes was used by the Greeks of an expounder of oracles, dreams, omens, or sacred rites. Thus Croesus, finding the suburbs of Sardis alive with serpents, sent to the soothsayers (exegetas) of Telmessus (Herodotus, i. 78). The word thus comes to mean a spiritual director. Plato calls Apollo the tutelary director (patroos exegetes) of religion (“Republic,” 427), and says, “Let the priests be interpreters for life” (“Laws,” 759). In the Septuagint the word is used of the magicians of Pharaoh's court (Ges 41:8, 41:24), and the kindred verb of teaching or interpreting concerning leprosy (Lev 14:57). John's meaning is that the Word revealed or manifested and interpreted the Father to men. The word occurs only here in John's writings. Wyc. renders, He hath told out. These words conclude the Prologue. The Historical Narrative now begins, and falls into two general divisions: I. The Self-Revelation of Christ to the World (Jn 1:19-12:50) II. The Self-Revelation of Christ to the Disciples (Jn 13:1-21:23) In secular use exegeomai was used to describe the disclosure or description of a document, statement, or incident. In Josephus exegeomai is a “technical term for the interpretation of the law as practiced by the rabbinate. TDNT - Exegeomai "is a technical one for the exposition of poetry, law, oracles, etc." The English derivative is exegesis which refers to the unfolding. explanation or critical interpretation of a text. "Exegesis is when a person interprets a text based solely on what it says. That is, he extracts out of the text what is there as opposed to reading into it what is not there (eisegesis). There are rules to proper exegesis: read the immediate context, related themes, word definitions, etc., that all play a part in properly understanding what something says and does not say." (Exegesis - CARM Theological Dictionary) (See a very long article on "Bible Exegesis in the 1901 Jewish Encyclopedia) Some interpreters feel that exegesis is a term interchangeable with hermeneutics (Bible, Hermeneutics - Holman Bible Dictionary). Bryant - Exegeomai seems to have been more of a Hellenistic than a biblical term. The word meant (1) to recount facts or relate a narrative. This was the main Greek use of the term. The word also meant (2) to make known or explain divine secrets. This latter is its meaning here, and has to do with Hellenistic notions of revelation as well as biblical. It seems important that the prologue closes with such a term. To Jew and Hellenist, Jesus is the revelation of God’s glory, grace, and truth. (College Press NIV commentary). Exegesis literally means "lead out" (draw out) the meaning of Scripture to its needed outcome and life-application. Leading out the true message of Scripture is based on correct understandings of the grammar of the original Hebrew-Greek texts. Exegesis - It usually refers more specifically to a verse-by-verse or phrase-by-phrase explanation. The goal in exegesis is to analyze passages carefully so that the words and intent of the passage are as clear as possible. Speculation is not prized, but attention to word meaning, form, structure, context (historical and biblical) and theology is usually addressed. Exegesis tends to be descriptive more than prescriptive; however, many readers engage in exegesis of the Bible for the ultimate purpose of finding guidance on spiritual matters, and thus relevance becomes part of the task of interpreting a passage. (Pocket dictionary of biblical studies). Exegeomai - 6x in 6v - NAS Usage: explained(2), relate(2), related(1), relating(1). Luke 24:35 They began to relate their experiences on the road and how He was recognized by them in the breaking of the bread. Comment: The disciples who met the risen Christ on the road to Emmaus exegeted the events to the other disciples. A T Robertson "Their story was now confirmatory, not revolutionary. The women were right then after all." 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. Acts 10:8 and after he (Cornelius) had explained (had exegeted) everything to them, he sent them to Joppa. Acts 15:12 All the people kept silent, and they were listening to Barnabas and Paul as they were relating (to go through or lead out a narrative of events) what signs and wonders God had done through them among the Gentiles. A T

João 1:15

Vincent notes that testified is in the present tense - Present tense. Rev., correctly, beareth witness. The present tense describes the witness of the Baptist as abiding. The fact of the Word’s becoming flesh is permanently established by his testimony. John uses martureo more than any other NT writer (44/72 verses) - Jn. 1:7, 8, 15, 32, 34; 2:25; 3:11, 26, 28, 32; 4:39, 44; 5:31, 32, 33, 36, 37, 39; 7:7; 8:13, 14, 18; 10:25; 12:17; 13:21; 15:26, 27; 18:23, 37; 19:35; 21:24; 1Jn. 1:2; 4:14; 5:6, 7, 9, 10; 3 Jn. 1:3, 6, 12; Rev. 1:2; 22:16, 18, 20 Martureo is translated "witness," "testimony," "record," "report," "martyr") over sixty times. John records his eye witness testimony in his first epistle.. What was from the beginning, what we have heard, what we have seen with our eyes, what we beheld and our hands handled, concerning the Word of Life--and the life was manifested, and we have seen and bear witness (martureo) and proclaim to you the eternal life, which was with the Father and was manifested to us--what we have seen and heard we proclaim to you also, that you also may have fellowship with us; and indeed our fellowship is with the Father, and with His Son Jesus Christ. And these things we write, so that our joy may be made complete. (1Jn 1:1-4-note) Comment: If John's proclamation of God's Son Jesus Christ is what made his joy complete, how should this apply to us? Could it be that the lack of joy we are experiencing is because we are failing (even refusing) to bear witness to the only One Who is Worthy of eternal praise, the only One Who can be called the Word of Life, the only One Who can give life to our lost relatives, neighbors, colleagues, random contacts, etc. May God's Spirit embolden us even as He did to the disciples in the book of Acts, so that we might be faithful to proclaim His Name, while today is still called today. Amen Don't waste your life, beloved! God has given each of us "witnesses" the opportunity of a lifetime! Cried out (2896)(krazo) refers to a loud cry or vociferation, expressing deep emotion. Krazo is one of those onomatopoeic words, the very pronunciation of which imitates the hoarse cry (or "croak") of the raven. Clearly John the Baptizer gave a bold, public witness that the Messiah had arrived... For this is the one referred to by Isaiah the prophet when he said, “THE VOICE OF ONE CRYING (not krazo but boao) IN THE WILDERNESS, ‘MAKE READY THE WAY OF THE LORD, MAKE HIS PATHS STRAIGHT!’” (Mt 3:3) In the NT the first use of krazo is out of the mouths of the demons (Mt 8:29). Then we see krazo used by those in great need - Two blind men "crying out, “Have mercy on us, Son of David!” (Mt 9:27, cp Mt 20:30-31). The disciples on seeing Jesus walking on water "cried out in fear." (Mt 14:26) As Peter was sinking in the water he "cried out, “Lord, save me!” (Mt 14:30). A Canaanite woman whose daughter was demon possessed cried out, “Have mercy on me, Lord, Son of David." (Mt 15:22-23).The Jewish crowds went from crying out "Hosanna to the Son of David" (Mt 21:9) to "Crucify Him." (Mt 27:23). And the greatest use of krazo in all eternity was by the Lord Himself Who "cried out again with a loud voice, and yielded up His spirit." (Mt 27:50) Vincent - The verb denotes an inarticulate cry; a shriek. Aristophanes uses it of the frogs, and of the bawling of a boor. The verb denotes an inarticulate utterance as distinguished from words. When used in connection with articulate speech, it is joined with legein or eipein to say. A stronger word than boao which is merely to cry or shout, while this is to cry clamorously; to scream or shriek. A T

João 1:16

Vincent - John's meaning (of His fullness) is that Christians receive from the divine completeness whatever each requires for the perfection of his character and for the accomplishment of his work (compare Jn 15:15; Jn 17:22). As discussed more below in the word study on pleroma, Christ is the pleroma of God, and we are filled with His pleroma. As John

João 1:16

Vincent - The preposition antí originally means over against; opposite; before (in a local sense). Through the idea of placing one thing over against another is developed that of exchange. Thus Herodotus (iii., 59), “They bought the island, for (anti) money.” So Mt 5:38, “An eye for (anti) an eye,” etc. This idea is at the root of the peculiar sense in which the preposition is used here. We received, not New Testament grace instead of Old Testament grace; nor simply, grace added to grace; but new grace imparted as the former measure of grace has been received and improved. “To have realized and used one measure of grace, was to have gained a larger measure (as it were) in exchange for it.” Consequently, continuous, unintermittent grace. The idea of the development of one grace from another is elaborated by Peter (2Peter 1:5). Winer cites a most interesting parallel from Philo. “Wherefore, having provided and dispensed the first graces before their recipients have waxed wanton through satiety, he subsequently bestows different graces in exchange for (anti) those, and a third supply for the second, and ever new ones in exchange for the older.” Steven

João 1:18

Vincent - The phrase, in the bosom of the Father, depicts this eternal relation as essentially a relation of love; the figure being used of the relation of husband and wife (Deut. 13:6); of a father to an infant child (Num. 11:12), and of the affectionate protection and rest afforded to Lazarus in Paradise (Luke 16:23). (John 1 - Vincent's Word Studies) He - "He is strongly emphatic, and pointing to the eternal Son. This pronoun is used by John more frequently than by any other writer. It occurs seventy-two times, and not only as denoting the more distant subject, but as denoting and laying special stress on the person or thing immediately at hand, or possessing pre-eminently the quality which is immediately in question. Thus Jesus applies it to Himself as the person for whom the healed blind man is inquiring: “It is He that talketh with thee” (John 9:37). So here, “the only-be-gotten Son who is in the bosom of the Father — He hath declared Him.” (John 1 - Vincent's Word Studies) Has explained Him (God) - "From His eternal, infinite, spiritual self–existence, He came out into the open for humans to see with their physical eyes. He came in human flesh, a bodily representation of the fullness of the Godhead." (Zodhiates) Jesus alone could "exegete God" for only Jesus "is the image of the invisible God." (Col 1:15) Only Jesus "is the radiance of His glory and the exact representation of His nature." (Heb 1:3)

João 1:18

Vincent - Originally meant to lead or govern. Hence, like the Latin praeire verbis, to go before with words, to prescribe or dictate a form of words. To draw out in narrative, to recount or rehearse (see Acts 15:14, and on Luke 24:35). To relate in full; to interpret, or translate. Therefore, exegesis, is interpretation or explanation. The word exegetes was used by the Greeks of an expounder of oracles, dreams, omens, or sacred rites. Thus Croesus, finding the suburbs of Sardis alive with serpents, sent to the soothsayers (exegetas) of Telmessus (Herodotus, i. 78). The word thus comes to mean a spiritual director. Plato calls Apollo the tutelary director (patroos exegetes) of religion (“Republic,” 427), and says, “Let the priests be interpreters for life” (“Laws,” 759). In the Septuagint the word is used of the magicians of Pharaoh's court (Ges 41:8, 41:24), and the kindred verb of teaching or interpreting concerning leprosy (Lev 14:57). John's meaning is that the Word revealed or manifested and interpreted the Father to men. The word occurs only here in John's writings. Wyc. renders, He hath told out. These words conclude the Prologue. The Historical Narrative now begins, and falls into two general divisions: I. The Self-Revelation of Christ to the World (Jn 1:19-12:50) II. The Self-Revelation of Christ to the Disciples (Jn 13:1-21:23) In secular use exegeomai was used to describe the disclosure or description of a document, statement, or incident. In Josephus exegeomai is a “technical term for the interpretation of the law as practiced by the rabbinate. TDNT - Exegeomai "is a technical one for the exposition of poetry, law, oracles, etc." The English derivative is exegesis which refers to the unfolding. explanation or critical interpretation of a text. "Exegesis is when a person interprets a text based solely on what it says. That is, he extracts out of the text what is there as opposed to reading into it what is not there (eisegesis). There are rules to proper exegesis: read the immediate context, related themes, word definitions, etc., that all play a part in properly understanding what something says and does not say." (Exegesis - CARM Theological Dictionary) (See a very long article on "Bible Exegesis in the 1901 Jewish Encyclopedia) Some interpreters feel that exegesis is a term interchangeable with hermeneutics (Bible, Hermeneutics - Holman Bible Dictionary). Bryant - Exegeomai seems to have been more of a Hellenistic than a biblical term. The word meant (1) to recount facts or relate a narrative. This was the main Greek use of the term. The word also meant (2) to make known or explain divine secrets. This latter is its meaning here, and has to do with Hellenistic notions of revelation as well as biblical. It seems important that the prologue closes with such a term. To Jew and Hellenist, Jesus is the revelation of God’s glory, grace, and truth. (College Press NIV commentary). Exegesis - It usually refers more specifically to a verse-by-verse or phrase-by-phrase explanation. The goal in exegesis is to analyze passages carefully so that the words and intent of the passage are as clear as possible. Speculation is not prized, but attention to word meaning, form, structure, context (historical and biblical) and theology is usually addressed. Exegesis tends to be descriptive more than prescriptive; however, many readers engage in exegesis of the Bible for the ultimate purpose of finding guidance on spiritual matters, and thus relevance becomes part of the task of interpreting a passage. (Pocket dictionary of biblical studies). Exegeomai - 6x in 6v - NAS Usage: explained(2), relate(2), related(1), relating(1). Luke 24:35 They began to relate their experiences on the road and how He was recognized by them in the breaking of the bread. Comment: The disciples who met the risen Christ on the road to Emmaus exegeted the events to the other disciples. A T Robertson "Their story was now confirmatory, not revolutionary. The women were right then after all." 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. Acts 10:8 and after he (Cornelius) had explained (had exegeted) everything to them, he sent them to Joppa. Acts 15:12 All the people kept silent, and they were listening to Barnabas and Paul as they were relating (to go through or lead out a narrative of events) what signs and wonders God had done through them among the Gentiles. A T