João 1

Ray Stedman · Citado em PreceptAustin

João 1

Stedman - Jesus' response shows how well he understood Andrew. He said to him, "Come and see." That is an invitation to investigate. "Come and find out. Take your time; ask what you want; make up your own mind." What a tremendous response to the kind of men that John and Andrew are! They are men who need time, men who do not move quickly; they need to investigate. Our Lord is instantly responsive to that need. I know men like that today. You cannot push them, or drive them; they need time to make up their minds. All they need is an invitation to investigate. They said to Him, "Rabbi (which translated means Teacher), where are You staying?" - Their answer to what do you seek is another question - Their question where are You staying implies that they wanted to converse with Him. The two disciples address Jesus as Rabbi/Teacher even though they have never heard Him teach! Vincent has "My great one (Hebrew rab = great one), my honorable sir." John tells us Rabbi means Teacher. Jesus confirms this "definition" of Rabbi in Mt 23:8 declaring “But do not be called Rabbi; for One is your Teacher, and you are all brothers." (John 1 Greek Word Studies) MacArthur on where are You staying? - By asking the question, where are You staying? Andrew and John were not merely asking where He was residing. They were courteously requesting an extended private interview with Him. The question also signaled their willingness to become His disciples. (SEE John 1-11 MacArthur New Testament Commentary scroll up and down for more comments) Steven

João 1:1

Stedman - So when John introduces his gospel he wants us to understand this: that the One he is going to talk about, this amazing man from Nazareth, is God himself somehow become a Man. He is the Creator become part of his creation, the Originator of life and of wisdom who somehow limited himself to learning as a little child, growing and partaking with us in the search for truth, and, at last, manifesting the fullness of it in his resurrected power. This is the One who is at the center of our faith. That is why we cannot forget Jesus. Every human being sooner or later must deal with Jesus of Nazareth. He is the ultimate crisis in every human life. (Who is Jesus) Steven

João 1:1

Stedman pergunta: "O que é uma palavra, afinal? Uma palavra é uma expressão audível ou visual de um pensamento. Os pensamentos são incomunicáveis até que sejam colocados em palavras. Várias vezes a Escritura pergunta: "Quem conheceu a mente do Senhor?" A resposta é: "Ninguém." Ninguém sabe o que Deus pensa até que ele nos diga. Na verdade, poderíamos muito bem perguntar: "Quem conheceu a sua mente?" estão em minha mente, e o único meio que tenho são palavras. Você está ouvindo o que estou tentando dizer, então você está pensando em meus pensamentos, porque minhas palavras moldam e formam o significado deles. isso é o que finalmente passa a existir. Deus pensou sobre uma terra e ela veio a existir. (Quem é Jesus - João 1:1-4) Tu és a Palavra Eterna, O único Filho do Pai; Deus manifestamente viu e ouviu, E o amado do Céu. Em Ti mais perfeitamente expresso As glórias do Pai brilham; Da plena Deidade possuída, Eternamente divino. Imagem Verdadeira do Infinito, Cuja essência está oculta; Brilho da luz não criada; O coração de Deus revelado. A Palavra (3055)(lógos/logos de légō = falar com palavras; Inglês = lógica, lógico) significa algo dito e descreve uma comunicação pela qual a mente encontra expressão em palavras. Para os filósofos gregos, Logos era o princípio impessoal e abstrato da razão e da ordem no universo. Logos referia-se "à concepção abstrata que está por trás de tudo que é concreto - ao ideal". (

João 1:1

Stedman – No Prólogo do Evangelho de João, o apóstolo apresenta um resumo de quem Jesus realmente é. Na semana passada vimos quem é Jesus eternamente e por que o mundo não pode esquecê-lo. Aqui está uma citação de uma personalidade muito conhecida, que descobriu que não poderia esquecer Jesus: "Eu conheço os homens, e digo-vos que Jesus Cristo não é um mero homem. Tudo em Cristo me surpreende. Seu espírito me intimida, e sua vontade me confunde. Entre ele e qualquer outra pessoa no mundo não há termo possível de comparação. Ele é verdadeiramente um ser por si mesmo. Não se pode encontrar absolutamente em nenhum lugar, a não ser nele somente, a imitação ou o exemplo de sua vida. Procuro em vão na história encontrar um semelhante a Jesus Cristo, ou qualquer coisa que possa se aproximar do evangelho. Nem a história, nem a humanidade, nem os tempos, nem a natureza me oferecem nada com que eu possa compará-lo ou explicá-lo. Essas palavras foram ditas por Napoleão Bonaparte durante uma conversa com um de seus generais enquanto ele estava exilado em Santa Helena. Há registros de outras coisas notáveis que Napoleão disse sobre Cristo. É quase certo que ele se tornou cristão durante os dias de exílio. (Olá, trevas - João 1:5-13) Prumo

João 1:3

Stedman - The Apostle Paul tells us in Colossians what that force is: "He [Jesus] holds all things together," (Colossians 1:17 RSV). Hebrews says, "He [Jesus] is upholding the universe by the word of his power," (Hebrews 1:3). That is why we cannot forget Jesus: we are held together here this morning by his word and his power. That is why we do not fall apart and blast into smithereens. Something holds us together, and that is from him. (Who is Jesus?) Heb 1:1-3-note God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, 2 in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world. 3 And He is the radiance of His glory and the exact representation of His nature, and upholds () all things by the word of His power. When He had made purification of sins, He sat down at the right hand of the Majesty on high Upholds - The picture is that of continuous (present tense) active and dynamic involvement by the Creator with His creation, not a passive and static (deistic) involvement. The Lord Jesus holds all things together and in their proper relationship to each other by His own power. The oceans are held in their beds. The rivers run down into the sea. The heavenly bodies are held in their orbits. Application - You may be experiencing trials and tribulations that are leading you to believe that Jesus is in control of most but not all things (especially not your trials!), but that is fiction not fact! The fact remains that even in the painful times, He is in control. I know, for this past year has been something I never would have foreseen when I was younger (I'm going on 69)! My wife of 45 years developed severe anorexia nervosa and almost died. My youngest son almost died. He called me one day to tell me he loved me. The problem was he called from a cemetery with a rope swung over a tree limb and the other end around his neck. At that moment I absolutely did not believe Jesus upholds all things by the word of His power! That was one year ago. Today that same son is genuinely born again and sober and productive and still married to his first wife. My wife is still suffering the throes of anorexia. But I can testify that Jesus is good and that Jesus truly upholds all things by the word of His power. Beloved, whatever you are experiencing, remember that you have not yet seen the end of the story of your life! (2Cor 4:17-18) Hold on to Jesus -- you can be sure He is holding on to you (whether you "feel" like it or not)! I'll see you in heaven and we can share stories of this truth that transformed our "fiery furnace" of complaints and doubts into a "fragrant altar" for offering worship! Heb 1:10-note And, "THOU, LORD, IN THE BEGINNING DIDST LAY THE FOUNDATION OF THE EARTH, AND THE HEAVENS ARE THE WORKS OF THY HANDS; Heb 11:3-note By faith we understand that the worlds were prepared by the word of God, so that what is seen was not made out of things which are visible. 1Cor 8:6 yet for us there is but one God, the Father, from whom are all things and we exist for Him; and one Lord, Jesus Christ, by (dia - through) Whom are all things, and we exist through Him. 2Pe 3:5-note For when they maintain this, it escapes their notice that by the word of God the heavens existed long ago and the earth was formed out of water and by water, Rev 3:14 “And to the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this: Tony

João 1:7

Stedman has a sermon with a very interesting analysis of light. (See God Is Light) Marvin

João 1:14

Stedman - What caught John's attention was the glory that he saw inside. That is what he says was remarkable. Have you ever walked around a campground at night and seen lights inside the tents glowing like jewels in the darkness as they shone through the fabric? That is descriptive of what John saw when he saw Jesus: he saw a glory inside....I never had the privilege of meeting Dr. R. A. Torrey, the founder of the Church of the Open Door, in Los Angeles, and the founder of the Bible School of Los Angeles (now Biola University). Dr. Torrey was an associate of D. L. Moody, and was one of the great Bible teachers of the past generation. He died while I was yet a baby, but I met his son one day. I took a picture of him and had a conversation with him. Everyone who knew both the father and the son were in agreement that the son looked exactly like the father; that the timbre of his voice, his expressions, his personality, reflected his father. Because I knew his son, I have always felt that somehow I knew Dr. R. A. Torrey. That is what John is saying here: the glory that he saw in Jesus was the exact reproduction of the glory of the Father, because the Son reflects the Father. (The Stranger of Galilee) Glory (1391)(doxa from dokeo = to think, root of Docetism, a first century belief that Jesus did not have a real body) in simple terms means to give a proper opinion or estimate of something and thus the glory of God expresses all that He is in His Being and in His nature, character, power and acts (the sum of His attributes). To be what God intended will be glory. To do what God purposed will be glory. All of John's uses of doxa - John 1:14; 2:11; 5:41, 44; 7:18; 8:50, 54; 9:24; 11:4, 40; 12:41, 43; 17:5, 22, 24; Rev 1:6; 4:9, 11; 5:12, 13; 7:12; 11:13; 14:7; 15:8; 16:9; 18:1; 19:1, 7; 21:11, 23, 24, 26 (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 2:11) This beginning of His signs Jesus did in Cana of Galilee, and manifested His glory, and His disciples believed in Him. (John 5:41) “I do not receive glory from men; (John 5:44) “How can you believe, when you receive glory from one another and you do not seek the glory that is from the one and only God? (John 7:18) “He who speaks from himself seeks his own glory; but He who is seeking the glory of the One who sent Him, He is true, and there is no unrighteousness in Him. (John 8:50) “But I do not seek My glory; there is One who seeks and judges. (John 8:54) Jesus answered, “If I glorify Myself, My glory is nothing; it is My Father who glorifies Me, of whom you say, ‘He is our God’; (John 9:24) So a second time they called the man who had been blind, and said to him, “Give glory to God; we know that this man is a sinner.” (John 11:4) But when Jesus heard this, He said, “This sickness is not to end in death, but for the glory of God, so that the Son of God may be glorified by it.” (John 11:40) Jesus *said to her, “Did I not say to you that if you believe, you will see the glory of God?” (John 12:41) These things Isaiah said because he saw His glory, and he spoke of Him. (John 12:43) for they loved the approval of men rather than the approval of God. (John 17:5) “Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world was. (John 17:22) “The glory which You have given Me I have given to them, that they may be one, just as We are one; (John 17:24) “Father, I desire that they also, whom You have given Me, be with Me where I am, so that they may see My glory which You have given Me, for You loved Me before the foundation of the world. (Rev 1:6-note) and He has made us to be a kingdom, priests to His God and Father–to Him be the glory and the dominion forever and ever. Amen. (Rev 4:9-note) And when the living creatures give glory and honor and thanks to Him who sits on the throne, to Him who lives forever and ever, (Rev 4:11-note) “Worthy are You, our Lord and our God, to receive glory and honor and power; for You created all things, and because of Your will they existed, and were created.” (Rev 5:12-note) saying with a loud voice, “Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing.” (Rev 5:13-note) And every created thing which is in heaven and on the earth and under the earth and on the sea, and all things in them, I heard saying, “To Him who sits on the throne, and to the Lamb, be blessing and honor and glory and dominion forever and ever.” (Rev 7:12-note) saying, “Amen, blessing and glory and wisdom and thanksgiving and honor and power and might, be to our God forever and ever. Amen.” (Rev 11:13-note) And in that hour there was a great earthquake, and a tenth of the city fell; seven thousand people were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven. (Rev 14:7-note) and he said (Read what this message is called in Rev 14:6 - now compare this worldwide message at the midpoint of the Seven Year Tribulation coinciding with the appearance of the Abomination of Desolation in Mt 24:15 with Jesus' words in Mt 24:14. Do you think they are associated? How is Mt 24:14 usually used in mission's conferences? Just something to ponder! - Read the comments on the "Gospel" in Rev 14:6) with a loud voice, “Fear (command) God, and give Him glory, because the hour of His judgment has come; worship Him who made the heaven and the earth and sea and springs of waters.” (As an aside could this global proclamation of the Gospel have anything to do with the great multitude John sees in Rev 7:9-note? And where do they come from? See Rev 7:14, keeping in mind that the Great Tribulation is the last 3.5 years of the Tribulation. Notice that the harvest of souls during this horrible time when men must really "count the cost" [see Rev 13:16-18-note] is the greatest harvest in the history of the world, "a great multitude, which no one could count, from every nation and all tribes and peoples and tongues! Rev 7:9-note". Finally every unreached people group will be reached by the worldwide proclamation of the Gospel and the results with be incredible!) (Rev 15:8-note) And the temple was filled with smoke from the glory of God and from His power; and no one was able to enter the temple until the seven plagues of the seven angels were finished. (Rev 16:9-note) Men were scorched with fierce heat; and they blasphemed the name of God who has the power over these plagues, and they did not repent so as to give Him glory. (Rev 18:1-note) After these things I saw another angel coming down from heaven, having great authority, and the earth was illumined with his glory. (Rev 19:1-note) After these things I heard something like a loud voice of a great multitude in heaven, saying, “Hallelujah! Salvation and glory and power belong to our God; (Rev 19:7-note) “Let us rejoice and be glad and give the glory to Him, for the marriage of the Lamb has come and His bride has made herself ready.” (Rev 21:11-note) having the glory of God. Her brilliance was like a very costly stone, as a stone of crystal-clear jasper. (Rev 21:23-note) And the city has no need of the sun or of the moon to shine on it, for the glory of God has illumined it, and its lamp is the Lamb. (Rev 21:24-note) The nations will walk by its light, and the kings of the earth will bring their glory into it. (Rev 21:26-note) and they will bring the glory and the honor of the nations into it; Charles Ryrie says that the glory of God "is the manifestation of any or all of His attributes. In other words, it is the displaying of God to the world. Thus, things which glorify God are things which show the characteristics of His being to the world." Puritan Thomas Watson rightly remarked that "A sight of God's glory humbles. The stars vanish when the sun appears."

João 1:14

Stedman- Sarx is the Greek word for flesh; the meat, the soft, yielding flesh of our human bodies. The Word, the energy of the universe, was contained in a baby's body. et, in the mind of God, that is what he intended from the beginning. The most remarkable thing about our race is that God designed man to be the bearer of himself. Man has a capacity for God; and that makes him unique. No animal has that capacity; no animal has any idea or concept of God as men have and share universally. Let evolution explain that if it can! Why is it that we are so different from any animal? Every human being has a capacity for God and a hunger after God. Whether we know it or not, we are longing, searching constantly all through our life for something that will meet what Pascal called, "the God-shaped vacuum" in the human heart. That capacity was designed of God, for God intended man to be the dwelling place of God. Now, at last, in human history that actually takes place: God becomes man; God becomes flesh, in an amazing blending together of these two concepts. In his letters, John the Apostle says that fact is so fundamental to our faith that a denial of it constitutes an anti-Christian heresy: "If any man deny that Jesus Christ is come in the flesh, that is the spirit of anti-Christ," (1 John 4:3). That truth is so central to our faith that if you want to test any other religion or cult, ask yourself, "What do they teach about Jesus? Was he God made flesh, or not?" That is the test of heresy. The glory that John saw in Jesus was the shining out into the darkness of the world of the eternal glory of the Word of God. (The Stranger of Galilee - John 1:14-18) J C

João 1:14

Stedman - The key to John 1:14 is the word "dwelt": "The Word became flesh and dwelt among us." That is an interesting word. It declares that Jesus "tented," he "tabernacled," among us. He came and lived in a tent in our midst. John saw that human tent. (The Stranger of Galilee - John 1:14-18) Dwelt (4637) (skenoo from skenos = tent, abode) means to dwell literally in a tent, to reside, to take up one's residence, to pitch one's tent, encamp, to live in a tent (as God did in the Tabernacle of old, a symbol of protection and communion). In Revelation skenoo describes God tabernacling with men eternally (Rev 21:3+) and in Jn 1:14 skenoo describes Jesus the Eternal Logos tabernacling, a fulfillment in a sense of God's OT Shekinah glory (cp Ex 40:34-35+, cp "cloud" in Lk 9:34+) now among men in the person of Jesus, Who is fully (100%) God and fully (100%) Man (Mysterious? Yes Col 2:9+. Truth? Absolutely! John explains how vital for one's salvation (Read Jn 1:11, 12, 13+) is it that one believe this mysterious truth "By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God." (1Jn 4:2+) MacArthur has some interesting thoughts on the root word skenos (tent) - A tent is an apt metaphor for the human body, which is a temporary home for the eternal souls of those whose real home is in heaven (Php 3:20) and who are aliens and strangers in this world (Ge 47:9; 1Chr 29:15; Ps 119:19; Heb 11:13; 1Pe 1:1, 17; 2:11). Just as the tabernacle of Israel’s wanderings in the wilderness was replaced with a permanent building when Israel entered the Promised Land, so the temporary tent in which believers now dwell will be replaced one day in heaven with an eternal, imperishable body (1 Cor. 15:42, 53–54). (See 2 Corinthians MacArthur New Testament Commentary - scroll up and down to show more text) Köstenberger notes that skenoo "suggests that in Jesus, God has come to take up residence among his people once again, in a way even more intimate than when he dwelt in the midst of wilderness Israel in the tabernacle (Ex 40:34–35). Moses met God and heard his word in the “tent of meeting” (Ex 33:9); now, people may meet God and hear him in the flesh of Jesus (Mowvley 1984: 136). Jesus’ “pitching his tent among us” is here related to the incarnation, that is, his being made human flesh; according to John, Jesus took the place of the temple (Schlatter 1948: 23; cf. Hoskins 2002: 170–74; Kerr 2002: 122–23). The aorist tense of σκηνόω could be viewed as ingressive (“began to dwell”) or complexive (“dwelt” in its totality); perhaps both are in view: the Word took up residence, and then stayed (Ridderbos 1997: 51; Morris 1995: 91).(John. Baker exegetical commentary on the New Testament). Skenoo - 5x in 4v - NAS Usage: dwell(3), dwelt(1), spread His tabernacle(1). 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. Revelation 7:15 "For this reason, they are before the throne of God; and they serve Him day and night in His temple; and He who sits on the throne will spread His tabernacle over them. Revelation 12:12 "For this reason, rejoice, O heavens and you who dwell in them. Woe to the earth and the sea, because the devil has come down to you, having great wrath, knowing that he has only a short time." Revelation 13:6 And he opened his mouth in blasphemies against God, to blaspheme His name and His tabernacle, that is, those who dwell in heaven. Revelation 21:3 And I heard a loud voice from the throne, saying, "Behold, the tabernacle of God is among men, and He will dwell among them, and they shall be His people, and God Himself will be among them, Skenoo - 3x in Lxx - Ge 13:12, Jdg 5:17, 8:11 Genesis 13:12 Abram settled in the land of Canaan, while Lot settled (yashab; Lxx - katoikeo) in the cities of the valley, and moved his tents (Heb = ahal = move or pitch a tent; skenoo = pitched his tent) as far as Sodom Judges 8:11 Gideon went up by the way of those who lived (Heb = shakan = settle down; Lxx = skenoo) in tents (skenos - tabernacles) on the east of Nobah and Jogbehah, and attacked the camp when the camp was unsuspecting. In Ex 33:7-11+ we see the OT parallel , where the Tent of Meeting (Tabernacle) was the OT picture which was fulfilled when Jesus tabernacled among men... Ex 33:7 Now Moses used to take the TENT and pitch it outside the camp, a good distance from the camp, and he called it the TENT (Hebrew = ohel; Lxx = skenos) OF MEETING (Lxx = Marturion [verb = martureo] literally the "testimony tent" - the Tent gave "witness" to the reality of God, even as the incarnation of Jesus, the "Tabernacling" of Jesus among men gave witness to the unseen God - see Jn 1:18) . And it came about, that everyone who sought the LORD would go out to the TENT OF MEETING (Tabernacle) which was outside the camp. 8 And it came about, whenever Moses went out to the tent, that all the people would arise and stand, each at the entrance of his tent, and gaze after Moses until he entered the tent. 9 And it came about, whenever Moses entered the tent, the PILLAR OF CLOUD (Visible manifestation indicative of the presence of God, the Shekinah Glory) of cloud would descend and stand at the entrance of the tent; and the LORD would speak with Moses. 10 When all the people saw the PILLAR OF CLOUD standing at the entrance of the tent, all the people would arise and worship, each at the entrance of his tent. 11 Thus the LORD used to speak to Moses face to face, just as a man speaks to his friend. When Moses returned to the camp, his servant Joshua, the son of Nun, a young man, would not depart from the tent. Marvin Vincent's note on "dwelt" - Literally, tabernacled, fixed, or had His tabernacle: from skene, a tent or tabernacle. The verb is used only by John: in the Gospel only here, and in Rev 7:15; 12:12; 13:6; 21:3. It occurs in classical writings, as in Xenophon, "he pitched his tent in the plain" (“Anabasis,” vii. 4, 11). So Plato, arguing against the proposition that the unjust die by the inherent destructive power of evil, says that “injustice which murders others keeps the murderer alive — aye, and unsleeping too; "literally, so far has her tent been spread from being a house of death” (“Republic,” 610). The figure here is from the Old Testament (Lev 27:11; 2Sa 7:6; Ps 78:67 sqq.; Ezek 37:27-note). The tabernacle was the dwelling-place of Jehovah; the meeting-place of God and Israel. So the Word came to men in the person of Jesus. As Jehovah adopted for His habitation a dwelling like that of the people in the wilderness, so the Word assumed a community of nature with mankind, an embodiment like that of humanity at large, and became flesh. “That which was from the beginning, we heard, we saw, we beheld, we handled. Our fellowship is with the Father, and with his Son Jesus Christ” (1Jn 1:1–3. Cf Php. 2:7, 8-note). Some find in the word tabernacle, a temporary structure (see the contrast between skenos = tabernacle, and oikodome = building, in 2Cor 5:1-note), a suggestion of the transitoriness of our Lord’s stay upon earth; which may well be, although the word does not necessarily imply this; for in Rev 21:3-note, it is said of the heavenly Jerusalem “the tabernacle of God is with men, and He will set up his tabernacle (skenosei) with them.” Dante alludes to the incarnation in the seventh canto of the “Paradise:” John 1 Word Studies —— “the human species down below Lay sick for many centuries in great error, Till to descend it pleased the Word of God To where the nature, which from its own Maker Estranged itself, He joined to Him in person By the sole act of His eternal love.”

João 1:14-18

Stedman - What caught John's attention was the glory that he saw inside. That is what he says was remarkable. Have you ever walked around a campground at night and seen lights inside the tents glowing like jewels in the darkness as they shone through the fabric? That is descriptive of what John saw when he saw Jesus: he saw a glory inside… I never had the privilege of meeting Dr. R. A. Torrey, the founder of the Church of the Open Door, in Los Angeles, and the founder of the Bible School of Los Angeles (now Biola University). Dr. Torrey was an associate of D. L. Moody, and was one of the great Bible teachers of the past generation. He died while I was yet a baby, but I met his son one day. I took a picture of him and had a conversation with him. Everyone who knew both the father and the son were in agreement that the son looked exactly like the father; that the timbre of his voice, his expressions, his personality, reflected his father. Because I knew his son, I have always felt that somehow I knew Dr. R. A. Torrey. That is what John is saying here: the glory that he saw in Jesus was the exact reproduction of the glory of the Father, because the Son reflects the Father. (The Stranger of Galilee) Glory (1391)(doxa from dokeo = to think, root of Docetism, a first century belief that Jesus did not have a real body) in simple terms means to give a proper opinion or estimate of something and thus the glory of God expresses all that He is in His Being and in His nature, character, power and acts (the sum of His attributes). To be what God intended will be glory. To do what God purposed will be glory. All of John's uses of doxa - John 1:14; 2:11; 5:41, 44; 7:18; 8:50, 54; 9:24; 11:4, 40; 12:41, 43; 17:5, 22, 24; Rev 1:6; 4:9, 11; 5:12, 13; 7:12; 11:13; 14:7; 15:8; 16:9; 18:1; 19:1, 7; 21:11, 23, 24, 26 (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 2:11) This beginning of His signs Jesus did in Cana of Galilee, and manifested His glory, and His disciples believed in Him. (John 5:41) “I do not receive glory from men; (John 5:44) “How can you believe, when you receive glory from one another and you do not seek the glory that is from the one and only God? (John 7:18) “He who speaks from himself seeks his own glory; but He who is seeking the glory of the One who sent Him, He is true, and there is no unrighteousness in Him. (John 8:50) “But I do not seek My glory; there is One who seeks and judges. (John 8:54) Jesus answered, “If I glorify Myself, My glory is nothing; it is My Father who glorifies Me, of whom you say, ‘He is our God’; (John 9:24) So a second time they called the man who had been blind, and said to him, “Give glory to God; we know that this man is a sinner.” (John 11:4) But when Jesus heard this, He said, “This sickness is not to end in death, but for the glory of God, so that the Son of God may be glorified by it.” (John 11:40) Jesus *said to her, “Did I not say to you that if you believe, you will see the glory of God?” (John 12:41) These things Isaiah said because he saw His glory, and he spoke of Him. (John 12:43) for they loved the approval of men rather than the approval of God. (John 17:5) “Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world was. (John 17:22) “The glory which You have given Me I have given to them, that they may be one, just as We are one; (John 17:24) “Father, I desire that they also, whom You have given Me, be with Me where I am, so that they may see My glory which You have given Me, for You loved Me before the foundation of the world. (Rev 1:6-note) and He has made us to be a kingdom, priests to His God and Father–to Him be the glory and the dominion forever and ever. Amen. (Rev 4:9-note) And when the living creatures give glory and honor and thanks to Him who sits on the throne, to Him who lives forever and ever, (Rev 4:11-note) “Worthy are You, our Lord and our God, to receive glory and honor and power; for You created all things, and because of Your will they existed, and were created.” (Rev 5:12-note) saying with a loud voice, “Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing.” (Rev 5:13-note) And every created thing which is in heaven and on the earth and under the earth and on the sea, and all things in them, I heard saying, “To Him who sits on the throne, and to the Lamb, be blessing and honor and glory and dominion forever and ever.” (Rev 7:12-note) saying, “Amen, blessing and glory and wisdom and thanksgiving and honor and power and might, be to our God forever and ever. Amen.” (Rev 11:13-note) And in that hour there was a great earthquake, and a tenth of the city fell; seven thousand people were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven. (Rev 14:7-note) and he said (Read what this message is called in Rev 14:6 - now compare this worldwide message at the midpoint of the Seven Year Tribulation coinciding with the appearance of the Abomination of Desolation in Mt 24:15 with Jesus' words in Mt 24:14. Do you think they are associated? How is Mt 24:14 usually used in mission's conferences? Just something to ponder! - Read the comments on the "Gospel" in Rev 14:6) with a loud voice, “Fear (command) God, and give Him glory, because the hour of His judgment has come; worship Him who made the heaven and the earth and sea and springs of waters.” (As an aside could this global proclamation of the Gospel have anything to do with the great multitude John sees in Rev 7:9-note? And where do they come from? See Rev 7:14, keeping in mind that the Great Tribulation is the last 3.5 years of the Tribulation. Notice that the harvest of souls during this horrible time when men must really "count the cost" [see Rev 13:16-18-note] is the greatest harvest in the history of the world, "a great multitude, which no one could count, from every nation and all tribes and peoples and tongues! Rev 7:9-note". Finally every unreached people group will be reached by the worldwide proclamation of the Gospel and the results with be incredible!) (Rev 15:8-note) And the temple was filled with smoke from the glory of God and from His power; and no one was able to enter the temple until the seven plagues of the seven angels were finished. (Rev 16:9-note) Men were scorched with fierce heat; and they blasphemed the name of God who has the power over these plagues, and they did not repent so as to give Him glory. (Rev 18:1-note) After these things I saw another angel coming down from heaven, having great authority, and the earth was illumined with his glory. (Rev 19:1-note) After these things I heard something like a loud voice of a great multitude in heaven, saying, “Hallelujah! Salvation and glory and power belong to our God; (Rev 19:7-note) “Let us rejoice and be glad and give the glory to Him, for the marriage of the Lamb has come and His bride has made herself ready.” (Rev 21:11-note) having the glory of God. Her brilliance was like a very costly stone, as a stone of crystal-clear jasper. (Rev 21:23-note) And the city has no need of the sun or of the moon to shine on it, for the glory of God has illumined it, and its lamp is the Lamb. (Rev 21:24-note) The nations will walk by its light, and the kings of the earth will bring their glory into it. (Rev 21:26-note) and they will bring the glory and the honor of the nations into it; Charles Ryrie says that the glory of God "is the manifestation of any or all of His attributes. In other words, it is the displaying of God to the world. Thus, things which glorify God are things which show the characteristics of His being to the world." Puritan Thomas Watson rightly remarked that "A sight of God's glory humbles. The stars vanish when the sun appears."

João 1:14-18

Stedman - The key to John 1:14 is the word "dwelt": "The Word became flesh and dwelt among us." That is an interesting word. It declares that Jesus "tented," he "tabernacled," among us. He came and lived in a tent in our midst. John saw that human tent. (The Stranger of Galilee - John 1:14-18) Dwelt (4637) (skenoo from skenos = tent, abode) means to dwell literally in a tent, to reside, to take up one's residence, to pitch one's tent, encamp, to live in a tent (as God did in the Tabernacle of old, a symbol of protection and communion). In Revelation skenoo describes God tabernacling with men and in Jn 1:14 skenoo describes Jesus the Eternal Logos tabernacling, a fulfillment in a sense of God's OT Shekinah glory (cp Ex 40:34-35, cp "cloud" in Lk 9:34) now among men in the person of Jesus, Who is fully (100%) God and fully (100%) Man (Mysterious? Yes. Truth? Absolutely! John explains how vital for one's salvation (Read Jn 1:11, 12, 13) is it that one believe this mysterious truth "By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God." (1Jn 4:2) MacArthur has some interesting thoughts on the root word skenos (tent) - A tent is an apt metaphor for the human body, which is a temporary home for the eternal souls of those whose real home is in heaven (Php 3:20) and who are aliens and strangers in this world (Ge 47:9; 1Chr 29:15; Ps 119:19; Heb 11:13; 1Pe 1:1, 17; 2:11). Just as the tabernacle of Israel’s wanderings in the wilderness was replaced with a permanent building when Israel entered the Promised Land, so the temporary tent in which believers now dwell will be replaced one day in heaven with an eternal, imperishable body (1 Cor. 15:42, 53–54). (2 Corinthians Commentary) Köstenberger notes that skenoo "suggests that in Jesus, God has come to take up residence among his people once again, in a way even more intimate than when he dwelt in the midst of wilderness Israel in the tabernacle (Ex 40:34–35). Moses met God and heard his word in the “tent of meeting” (Ex 33:9); now, people may meet God and hear him in the flesh of Jesus (Mowvley 1984: 136). Jesus’ “pitching his tent among us” is here related to the incarnation, that is, his being made human flesh; according to John, Jesus took the place of the temple (Schlatter 1948: 23; cf. Hoskins 2002: 170–74; Kerr 2002: 122–23). The aorist tense of σκηνόω could be viewed as ingressive (“began to dwell”) or complexive (“dwelt” in its totality); perhaps both are in view: the Word took up residence, and then stayed (Ridderbos 1997: 51; Morris 1995: 91).(John. Baker exegetical commentary on the New Testament). Skenoo - 5x in 4v - NAS Usage: dwell(3), dwelt(1), spread His tabernacle(1). 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. Revelation 7:15+ "For this reason, they are before the throne of God; and they serve Him day and night in His temple; and He who sits on the throne will spread His tabernacle over them. Revelation 12:12+ "For this reason, rejoice, O heavens and you who dwell in them. Woe to the earth and the sea, because the devil has come down to you, having great wrath, knowing that he has only a short time." Revelation 13:6+ And he opened his mouth in blasphemies against God, to blaspheme His name and His tabernacle, that is, those who dwell in heaven. Revelation 21:3+ And I heard a loud voice from the throne, saying, "Behold, the tabernacle of God is among men, and He will dwell among them, and they shall be His people, and God Himself will be among them, Skenoo - 3x in Lxx - Ge 13:12, Jdg 5:17, 8:11 Genesis 13:12+ Abram settled in the land of Canaan, while Lot settled (yashab; Lxx - katoikeo) in the cities of the valley, and moved his tents (Heb = ahal = move or pitch a tent; skenoo = pitched his tent) as far as Sodom Judges 8:11+ Gideon went up by the way of those who lived (Heb = shakan = settle down; Lxx = skenoo) in tents (skenos - tabernacles) on the east of Nobah and Jogbehah, and attacked the camp when the camp was unsuspecting. In Ex 33:7-11 we see the OT parallel , where the Tent of Meeting (Tabernacle) was the OT picture which was fulfilled when Jesus tabernacled among men… Ex 33:7+ Now Moses used to take the TENT and pitch it outside the camp, a good distance from the camp, and he called it the TENT (Hebrew = ohel; Lxx = skenos) OF MEETING (Lxx = Marturion [verb = martureo] literally the "testimony tent" - the Tent gave "witness" to the reality of God, even as the incarnation of Jesus, the "Tabernacling" of Jesus among men gave witness to the unseen God - see Jn 1:18) . And it came about, that everyone who sought the LORD would go out to the TENT OF MEETING (Tabernacle) which was outside the camp. 8 And it came about, whenever Moses went out to the tent, that all the people would arise and stand, each at the entrance of his tent, and gaze after Moses until he entered the tent. 9 And it came about, whenever Moses entered the tent, the PILLAR OF CLOUD (Visible manifestation indicative of the presence of God, the Shekinah Glory) of cloud would descend and stand at the entrance of the tent; and the LORD would speak with Moses. 10 When all the people saw the PILLAR OF CLOUD standing at the entrance of the tent, all the people would arise and worship, each at the entrance of his tent. 11 Thus the LORD used to speak to Moses face to face, just as a man speaks to his friend. When Moses returned to the camp, his servant Joshua, the son of Nun, a young man, would not depart from the tent. Marvin Vincent's note on "dwelt" - Literally, tabernacled, fixed, or had His tabernacle: from skene, a tent or tabernacle. The verb is used only by John: in the Gospel only here, and in Rev 7:15; 12:12; 13:6; 21:3. It occurs in classical writings, as in Xenophon, "he pitched his tent in the plain" (“Anabasis,” vii. 4, 11). So Plato, arguing against the proposition that the unjust die by the inherent destructive power of evil, says that “injustice which murders others keeps the murderer alive — aye, and unsleeping too; "literally, so far has her tent been spread from being a house of death” (“Republic,” 610). The figure here is from the Old Testament (Lev 27:11; 2Sa 7:6; Ps 78:67 sqq.; Ezek 37:27-note). The tabernacle was the dwelling-place of Jehovah; the meeting-place of God and Israel. So the Word came to men in the person of Jesus. As Jehovah adopted for His habitation a dwelling like that of the people in the wilderness, so the Word assumed a community of nature with mankind, an embodiment like that of humanity at large, and became flesh. “That which was from the beginning, we heard, we saw, we beheld, we handled. Our fellowship is with the Father, and with his Son Jesus Christ” (1Jn 1:1–3. Cf Php. 2:7, 8-note). Some find in the word tabernacle, a temporary structure (see the contrast between skenos = tabernacle, and oikodome = building, in 2Cor 5:1-note), a suggestion of the transitoriness of our Lord’s stay upon earth; which may well be, although the word does not necessarily imply this; for in Rev 21:3-note, it is said of the heavenly Jerusalem “the tabernacle of God is with men, and He will set up his tabernacle (skenosei) with them.” Dante alludes to the incarnation in the seventh canto of the “Paradise:” John 1 Word Studies —— “the human species down below Lay sick for many centuries in great error, Till to descend it pleased the Word of God To where the nature, which from its own Maker Estranged itself, He joined to Him in person By the sole act of His eternal love.”