João 1
Warren Wiersbe · Citado em PreceptAustin
João 1
Wiersbe observa que as imagens que o Evangelho de João nos dá - João retrata a morte de nosso Senhor como a matança do cordeiro (Jo 1:29), a destruição de um templo (Jo 2:19), o levantamento de uma serpente (Jo 3:14), a morte voluntária de um pastor (Jo 10:11-18) e o plantio de uma semente (Jo 12:20-25). (Comentário da Exposição Bíblica - Novo Testamento) Recursos relacionados: James Hastings - Grandes Textos da Bíblia - O CORDEIRO DE DEUS Dicionário Evangélico Baker Cordeiro, Cordeiro de Deus Dicionário Bíblico Holman Cordeiro de Deus Dicionário de Hastings da Bíblia Cordeiro de Deus Enciclopédia Bíblica Padrão Internacional Cordeiro de Deus Enciclopédia Bíblica de McClintock e Strong Cordeiro de Deus João 1:29 O que significa que Jesus é o Cordeiro de Deus? Mapa do Parente-Redentor e das Sombras do Antigo Testamento cumpridas no Novo Testamento João 1:29 Eis o Cordeiro! -Rob Salvato João 1:29 Cristo, o Cordeiro de Deus - Charles Simeon João 1:29 O PORTADOR DO PECADO DO MUNDO - WA Criswell João 1:29-37 OLHE O CORDEIRO DE DEUS - W A Criswell João 1:29-34 João Batista e o Filho de Deus - S Lewis Johnson João 1:29 O Portador dos Pecados do Mundo - Alexander Maclaren João 1:29 Eis o Cordeiro de Deus - Henry Mahan João 1:29-34 Eis o Cordeiro de Deus - Igreja Bíblica do Mestre João 1:29 Maria tinha um cordeirinho - Robert Morgan João 1:29 Cristo a.C. Parte II: Cordeiro de Deus Êxodo 12 - Ray Pritchard João 1:29 A Mensagem do Batista - C H Spurgeon João 1:29 A Mensagem do Batista - notas do sermão - C H Spurgeon João 1:29 Eis o Cordeiro de Deus - C H Spurgeon João 1:29 O Cordeiro de Deus - C H Spurgeon O CORDEIRO DE DEUS PASSADO, PRESENTE, FUTURO GÊNESIS: No Antigo Testamento, a pergunta é “ONDE ESTÁ O CORDEIRO?” Em Gênesis 22, Deus ordenou a Abraão: "Toma agora teu filho, teu único filho, a quem você ama, Isaque, e vai para a terra de Moriá; e oferece-o ali em holocausto sobre uma das montanhas que eu te direi." (Gên 22:2+) A caminho do monte, Isaque perguntou ao seu pai: “Onde está o CORDEIRO para a oferta queimada?” (Gên 22:7+) ao que Abraão respondeu: “Deus providenciará para Si mesmo o CORDEIRO para o holocausto, meu filho”. (Gên 22:8+). Enquanto Abraão se preparava para sacrificar Isaque, a quem ele amava, ele “ergueu os olhos e olhou e eis que atrás dele um carneiro preso pelos chifres no mato; e Abraão foi e tomou o carneiro e o ofereceu em holocausto no lugar de (como um “substituto” de) seu filho. (Gên 22:13) "Abraão chamou o nome daquele lugar que o SENHOR PROVERÁ, (JEOVÁ JIREH), como é dito até hoje: "No monte do SENHOR será provido." (Gên 22:14+) JEOVÁ JIREH é mais literalmente "Jeová verá", o que transmite a ideia de que Jeová vê a necessidade antes que ela surja e provê a necessidade! O Onisciente vê sua necessidade amados. O incrível Deus de toda graça (1Pe 5:10+) não apenas previu a necessidade de Abraão de “Um” cordeiro, mas ainda mais surpreendente, previu nossa necessidade de “O” CORDEIRO DE DEUS para ser nosso Substituto. E assim Paulo pôde testificar que “Deus nos salvou e nos chamou com uma santa vocação, não de acordo com nossas obras (não por causa de qualquer “mérito” ou porque o merecemos), mas de acordo com Seu próprio propósito e graça, que nos foi dada em Cristo Jesus por todos. eternidade (Jeová viu nossa necessidade do CORDEIRO DE DEUS, mesmo antes do início do tempo!)” (2 Timóteo 1:9+)
João 1
Wiersbe - JOHN 1:38 (Bible Exposition Commentary - New Testament ) Great crowds gathered to hear John the Baptist, and many believed and were baptized, among them John and Andrew. The quiet drama that played out on the day described in John 1:35–42 was actually part of God’s plan for redeeming a lost world. Act 1—following the Lamb. It was John the Baptist’s purpose to point people to Jesus and not to gather permanent disciples around himself. “He must increase,” John said, “but I must decrease” (John 3:30). Among the men in John’s congregation were John and Andrew, two partners in a fishing business in Capernaum. When John the Baptist pointed to Jesus and cried out, “Behold the Lamb of God!” the two men left the crowd and followed Jesus (vv. 36–37). Trusting Jesus is the beginning of the Christian life, but only the beginning. Act 2—facing a decision. Knowing that the two men were following him, Jesus turned and asked them, “What do you seek?” (v. 38). Why did people follow Jesus when he was ministering here on earth? Some wanted to be entertained by his miracles, while others sincerely sought his teaching. Some were only members of the crowd, while others stepped out of the crowd and identified themselves personally with the Savior. Jesus saves and transforms people one at a time, not en masse. We must examine our hearts to determine if our motives are right as we seek to follow the Lord and serve him. Right actions can be defiled by wrong motives. Act 3—obeying a command. Perhaps the two men did not really know what they were seeking, and that’s why they replied with a question of their own, “Teacher, where are you staying?” (v. 38). A young Jewish student asked his rabbi, “Why is it whenever I ask you a question, you always answer with another question?” The rabbi replied, “And why shouldn’t I?” It’s likely that Andrew and John wanted to accommodate themselves to our Lord’s schedule and therefore offered to visit him later, so they asked where he lived. But Jesus wanted to speak with them now. “Behold, now is the accepted time; behold, now is the day of salvation” (2 Cor. 6:2). “Come” is a familiar word from the lips of Jesus, a gracious invitation from his heart. “Come and see” leads to “Come and drink” (John 7:37–39), and “Come and eat” (21:12). Where does Jesus dwell? Not in temples or shrines made by human hands (Acts 7:48–50), but “in the high and holy place, with him who has a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones” (Isa. 57:15). John and Andrew were humble fishermen who had no idea what the Lord would do for them and through them in the years to come. “God resists the proud, but gives grace to the humble” (1 Pet. 5:5). Act 4—sharing the good news. Listening to Jesus convinced the two men that Jesus was indeed the promised Messiah, and they had to tell others. Andrew found his brother Simon and brought him to Jesus, and we have every reason to believe that John found his brother James as well. The four men returned to their fishing business until that day when Jesus called them to become fishers of men (Luke 5:1–11). Jesus has stayed in many places, but the one place he enjoys the most is the contrite and humble heart of his obedient disciples who are proclaiming to the world, “Behold the Lamb of God!” Behold, I stand at the door and knock. Revelation 3:20 John 1:39 He said to them, "Come, and you will see." So they came and saw where He was staying; and they stayed with Him that day, for it was about the tenth hour. BGT John 1:39 λέγει αὐτοῖς· ἔρχεσθε καὶ ὄψεσθε. ἦλθαν οὖν καὶ εἶδαν ποῦ μένει καὶ παρ᾽ αὐτῷ ἔμειναν τὴν ἡμέραν ἐκείνην· ὥρα ἦν ὡς δεκάτη. NET John 1:39 Jesus answered, "Come and you will see." So they came and saw where he was staying, and they stayed with him that day. Now it was about four o'clock in the afternoon. NLT John 1:39 "Come and see," he said. It was about four o'clock in the afternoon when they went with him to the place where he was staying, and they remained with him the rest of the day. ESV John 1:39 He said to them, "Come and you will see." So they came and saw where he was staying, and they stayed with him that day, for it was about the tenth hour. NIV John 1:39 "Come," he replied, "and you will see." So they went and saw where he was staying, and spent that day with him. It was about the tenth hour. GNT John 1:39 λέγει αὐτοῖς, Ἔρχεσθε καὶ ὄψεσθε. ἦλθαν οὖν καὶ εἶδαν ποῦ μένει καὶ παρ᾽ αὐτῷ ἔμειναν τὴν ἡμέραν ἐκείνην· ὥρα ἦν ὡς δεκάτη. KJV John 1:39 He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour. YLT John 1:39 He saith to them, 'Come and see;' they came, and saw where he doth remain, and with him they remained that day and the hour was about the tenth. ASV John 1:39 He saith unto them, Come, and ye shall see. They came therefore and saw where he abode; and they abode with him that day: it was about the tenth hour. CSB John 1:39 "Come and you'll see," He replied. So they went and saw where He was staying, and they stayed with Him that day. It was about 10 in the morning. NKJ John 1:39 He said to them, "Come and see." They came and saw where He was staying, and remained with Him that day (now it was about the tenth hour). NRS John 1:39 He said to them, "Come and see." They came and saw where he was staying, and they remained with him that day. It was about four o'clock in the afternoon. NAB John 1:39 He said to them,"Come, and you will see." So they went and saw where he was staying, and they stayed with him that day. It was about four in the afternoon. NJB John 1:39 He replied, 'Come and see'; so they went and saw where he lived, and stayed with him that day. It was about the tenth hour. GWN John 1:39 Jesus told them, "Come, and you will see." So they went to see where he was staying and spent the rest of that day with him. It was about ten o'clock in the morning. Come, and you will see: Joh 1:46 6:37 14:22,23 Pr 8:17 Mt 11:28-30 they stayed with Him that day: Joh 4:40 Ac 28:30,31 Rev 3:20 John 1:39 20:12 Two Loving Invitations - Spurgeon John 1 Resources - Multiple Sermons and Commentaries JESUS SAYS COME AND SEE Jesus issued this call then and continues to issue this call to all who have ears to hear. Matthew records the famous passage Matthew 11:28-30+ “Come to Me, all who are weary and heavy-laden, and I will give you rest. 29 Take (aorist imperative) My yoke upon you and learn (aorist imperative) from Me, for I am gentle and humble in heart, and YOU WILL FIND REST FOR YOUR SOULS. 30“For My yoke is easy and My burden is light.” Wiersbe adds that "When Nathanael hesitated and argued, Philip adopted our Lord’s own words: “Come and see” (John 1:39). Later on, Jesus would invite, “Come and drink!” (John 7:37+) and, “Come and dine!” (John 21:12) “Come” is the great invitation of God’s grace." (Bible Exposition Commentary - New Testament ) He said to them, "Come (present imperative) and you will see" - "Polite invitation and definite promise." (Robertson) Come is in the present imperative, command to continue to come. Jesus gives them an open invitation, one which is also connected with a profound promise you will see! Jesus simple answer would change forever these two men's lives!
João 1
Wiersbe points out that "Kings were especially called “God’s anointed” (1 Sam. 26:11; Ps. 89:20); so, when the Jews spoke about their Messiah, they were thinking of the king who would come to deliver them and establish the kingdom. There was some confusion among the Jewish teachers as to what the Messiah would do. Some saw Him as a suffering sacrifice (as in Isa. 53 - see Jewish Tradition of Two Messiahs), while others saw a splendid king (as in Isa. 9 and 11). Jesus had to explain even to His own followers that the cross had to come before the crown, that He must suffer before He could enter into His glory (Luke 24:13–35). Whether or not Jesus was indeed the Messiah was a crucial problem that challenged the Jews in that day (John 7:26, 40–44; 9:22; 10:24). (Bible Exposition Commentary - New Testament ) Yes they found the Messiah, but the truth is the Messiah found them!
João 1
Wiersbe - Christ is God’s “ladder” between heaven and earth. “No man cometh to the Father, but by Me” (John 14:6). Often in this Gospel, you will find Jesus reminding people that He came down from heaven. (Bible Exposition Commentary - New Testament ) Jesus for the first time uses his favorite self designation Son of Man a phrase used only by Christ.
João 1
Wiersbe - When Nathanael came to Jesus, he discovered that the Lord already knew all about him! What a shock! By calling him “an Israelite in whom is no guile,” Jesus was certainly referring to Jacob, the ancestor of the Jews, a man who used guile to trick his brother, his father, and his father-in-law. Jacob’s name was changed to “Israel, a prince with God.” The reference to “Jacob’s Ladder” in John 1:51 confirms this. (Bible Exposition Commentary - New Testament ) Mahan - Christ was not saying that Nathanael was not a sinner, but that he was a man of sincerity, a true seeker with an honest and open attitude, not a hypocrite. Such shall be given more light. Steven
João 1
Wiersbe - Quando Jesus revelou Seu conhecimento de Natanael, onde ele estivera e o que estava fazendo, isso foi suficiente para convencer o homem de que Jesus realmente era “o Filho de Deus, o Rei de Israel”. A sua experiência foi semelhante à da mulher samaritana junto ao poço. “Quando Ele [Messias] vier, Ele nos contará todas as coisas… Venha, veja um homem que me contou todas as coisas que eu fiz” (João 4:25, 29+). A revelação do coração humano também deveria ocorrer no ministério das igrejas locais (1 Coríntios 14:23-35). (Comentário da Exposição Bíblica - Novo Testamento) Mahan – Os olhos de Natanael foram abertos para contemplar a glória e o poder divino de Cristo Jesus, e ele prontamente o confessou ser o ‘Filho de Deus’. Como afirmamos, o tema do livro de João é Cristo, o Filho de Deus. Há sete que testemunham sua divindade neste livro – João Batista (Jo 1:34), Natanael (Jo 1:49), Pedro (Jo 6:69), o próprio Senhor (Jo 10:36), Marta (Jo 11:27), Tomé (Jo 20:28) e João (Jo 20:31+). NO
João 1:5
Wiersbe on katalambano - The Greek verb can mean “to overcome” or “to grasp, to understand.” Throughout the Gospel of John, you will see both attitudes revealed: people will not understand what the Lord is saying and doing and, as a result, they will oppose Him. John 7–12 records the growth of that opposition, which ultimately led to the crucifixion of Christ. Whenever Jesus taught a spiritual truth, His listeners interpreted it in a material or physical way (Ed: That is they were unable to comprehend the light). The light was unable to penetrate the darkness in their minds. This was true when He spoke about the temple of His body (John 2:19–21), the new birth (John 3:4), the living water (John 4:11), eating His flesh (John 6:51ff), spiritual freedom (John 8:30-36), death as sleep (John 11:11-13), and many other spiritual truths. Satan strives to keep people in the darkness, because darkness means death and hell, while light means life and heaven. (The Bible Exposition Commentary) Paul speaks to darkness not comprehending the Light - "But a natural man does not accept the things of the Spirit of God; for they are foolishness to him, and he cannot understand them, because they are spiritually appraised." (1Cor 2:14-note) Paul describes the danger of rejecting the Light - And just as they did not see fit to acknowledge God any longer, God gave them over to a depraved mind, to do those things which are not proper (Ro 1:28-note) Steven
João 1:6
Wiersbe says these 70 "were not called “apostles,” but they were still “sent [apostello] with a commission” to represent the Lord. They were therefore truly ambassadors of the King. Not only were they sent by Him, but they were also sent before Him to prepare the way for His coming. Their calling was certainly a dignified one." (Bible Exposition Commentary) Jesus uses apostello in the parables to describe servants sent on assignments by their masters (e.g., Mt 20:2; Mk 12:1-6). G Campbell
João 1:7
Wiersbe - The word witness is a key word in this book; John uses the noun fourteen times and the verb thirty-three times. John the Baptist was one of many people who bore witness to Jesus, “This is the Son of God!” Alas, John the Baptist was martyred and the Jewish leaders did nothing to prevent it. (See Bible Exposition Commentary) Leon Morris on as a witness says the Greek is "eis martuian signifies “for witness,” not “to be a witness.” It is the activity rather than the man that receives the emphasis. Witness is one of the key concepts of this Gospel, and it is quite in accordance with this that right on the threshold John the Baptist is characterized in terms of witness. The noun marturia is found 14 times in John (it does not occur in Matthew, but is found three times in Mark and once in Luke), and the verb martureo 33 times (once each in Matthew and Luke, not in Mark). In both cases John uses the word more often than anyone else in the New Testament." Westcott on as (for) a witness - The office of the prophet in the fullest sense is to make known Another. This office had been fulfilled “in many parts and in many fashions” (Heb 1:1) by all God’s messengers in earlier times, and at last eminently by the Baptist (comp. Jn 3:30). He came, as his predecessors, but with a clearer charge, to bear witness concerning the Light, to interpret to men the signs of a divine will and guidance without them and within them, and then to point to Him who was Himself the Life and the Light. In this way provision was made for leading men in human ways to recognize the divine. (The Gospel According to St John) WITNESSES IN THE GOSPEL OF JOHN John is the first of a number of witnesses (some say 7, some say 8, but there are actually more than 8) that appear in John’s Gospel. And so in addition to John the Baptist's witness we see... (1) The Father (Jn 5:32, 36-37, 8:18) (2) Jesus’ words (Jn 8:14, 18, 3:11, 32, 8:37 cp His witness before Pilate - Jn 18:37) (3) Jesus' works (Jn 5:36; 10:25, cf Jn 14:11, 15:24) (4) Moses and the Old Testament Scriptures (Jn 5:39, 45-46) (5) some of those who met Him (Jn 4:29) (6) The disciples/apostles (Jn 15:27; 19:35; 21:24) (7) The Holy Spirit (Jn 15:26, cf Jn 16:14). (8) A certain royal official (Jn 4:46-54) (9) A lame man (Jn 5:15) (10) The Samaritan woman (Jn 4:28-29) (11) The Samaritan multitude (Jn 4:40-44) (12) The blind man (John 9:24-34) (13) The crowd (Jn 12:17) (14) The Fourth Evangelist himself (Jn 19:35, Jn 21:24). Keep in mind the terms witness (marturia) and testify (martureō) are legal terms and are related to fact, not opinion, as in a courtroom setting. (see Cosmic Trial) While the purpose of this Gospel is give testimony that Jesus is the Messiah, the Son of God (Jn 20:31), it is every reader who must render a verdict as to who they say Jesus is. After reading do you believe He is the Messiah, the Son of God? Kostenberger adds that "With regard to these witnesses, John’s Gospel places particular emphasis on eyewitnesses, such as the Baptist (e.g., Jn 1:32–34) and Jesus’ first followers, including the evangelist (Jn 15:27; 19:35; 21:24). This role of eyewitness is both vital and humble. It is vital because eyewitnesses are required to establish the truthfulness of certain facts. Yet it is humble because the eyewitness is not the center of attention. Rather, eyewitnesses must testify truthfully to what they have seen and heard—no more and no less. The Baptist fulfilled this task with distinction. The last time he is mentioned in this Gospel, it is said of him that “all that John said about this man [Jesus] was true” (Jn 10:41). Witness (testimony) (3141)(marturia/martyria related to martureo = to witness <> martus ir martys = a witness) is that which furnishes evidence or proof. Marturia can be the witness per se. A witness is one who has first hand knowledge and so the purpose of John the Baptist was to bear witness of Messiah (the Light) so that all might believe through Him (Jn 1:7). John's repeated use of serves to emphasize the "courtroom atmosphere" (see Cosmic Trial) of this Gospel in which at least seven witnesses "take the stand" to witness that Jesus is the Christ, the Son of God so that all might believe this truth and in believing they might gain eternal life in His great Name (Jn 20:31, cf Acts 4:12). The NAB Note says that "the testimony theme of John is introduced, which portrays Jesus as if on trial (see The Cosmic Trial) throughout His ministry." I would add that in the final analysis, it is not really Jesus Who is on trial, but every man ever born who is on trial awaiting the just decree of their second death (Rev 20:11-15, Rev 21:8, Rev 22:15, Ro 6:23) and eternal banishment away into the darkness (cf Mt 8:12, Mt 13:42,50, 22:12,13, 24:51, 25:30, Lu 13:28) away from the presence of the Light of the world (2Thes 1:7). As noted above, marturia/martyria is a key word in John's Gospel occurring 14 times out of a total of 37 NT uses, not to mention John's other uses in the epistles (4x) and the Revelation (8x), making marturia/martyria essentially a Johannine word! - Mark 14:55f, 59; Luke 22:71; John 1:7, 19; 3:11, 32-33; 5:31-32, 34, 36; 8:13-14, 17; 19:35; 21:24; Acts 22:18; 1Ti 3:7; Titus 1:13; 1 John 5:9-11; 3 John 1:12; Rev 1:2, 9; 6:9; 11:7; 12:11, 17; 19:10; 20:4. A testimony is a solemn declaration or affirmation made for the purpose of establishing or proving some fact. It is interesting that the first use in the NT was in the context of false testimony against Jesus the Truth (Mk 14:55-56, 59). The first use of marturia/martyria in the OT (Septuagint = Lxx) is in the context of cutting a covenant between Jacob and Laban (Ge 31:47). It is notable that the uses of marturia/martyria in the last book written, the Revelation (most think it was written around 90AD), clearly link marturia/martyria with literal martyrdom! (Rev 6:9-note, Rev 11:7-note, Rev 20:4-note). Related Resources: Testimony - Baker's Evangelical Dictionary of Biblical Theology Witness - American Tract Society Bible Dictionary Witness - Bridgeway Bible Dictionary Witness - Hastings' Dictionary of the New Testament Witness - International Standard Bible Encyclopedia Witness - Cyclopedia of Biblical, Theological and Ecclesiastical Literature Witness - 1911 Encyclopedia Britannica To testify (bear witness) (3140)(martureo from martus = witness = one who has information or knowledge of something and can bring to light or confirm something) in its most basic sense refers to a legal witness. (see Cosmic Trial) Thus the verb martureo means to be a witness, to testify, to give evidence, to give a testimony, to bear record, to affirm that one has seen or heard or experienced something. The words testified relate to fact, not opinion, even as they would in a courtroom setting. Testify (bear witness) is in the aorist tense which
João 1:9
Wiersbe - Jesus is the “true Light”—the original of which every other light is a copy—but the Jews were content with the copies. They had Moses and the Law, the temple and the sacrifices; but they did not comprehend that these “lights” pointed to the true Light Who was the fulfillment, the completion, of the Old Testament religion. Believers like John are not the Light but are commissioned to reflect His Light (Mt 5:16-note). Are you fulfilling one of the great purposes for which you were created and then redeemed (Eph 2:10-note)? POSB - Christ was "the true Light." Other men may claim to be lights; they may claim that they can lead men to the truth. Some may claim they can… • reveal God to men. • show the nature, meaning, and destiny of the future and other things. • guide a man out of the darkness of sin, shame, doubt, despair, and the fear of death and hell. • do away with and eliminate the darkness entirely. However, such men are false lights. Their claims are only ideas in their minds, ficticious ideas, and counterfeit claims. Their thoughts and positions are defective, frail, and uncertain—just as imperfect as any other man-made position dealing with the truth. Jonathan Edwards writes that "There is not now, ever was, nor will be, any man in the world enlightened but by Jesus Christ. Every man that comes into the world, who ever is enlightened, is enlightened by Him; or hereby is meant that this Light is not only to enlighten the Jews, but that it enlightens indifferently every man, let him be of what nation whatsoever. It was fit that the true Light, when He came, should be a general light. Moses enlightened only the nation of the Jews, because he was not the true light." (Jonathan Edwards' Notes on the Scriptures) What did John mean by referring to Jesus as the true Light? Kostenberger says "By affirming that Jesus is the “true light”—just as he is the “true bread from heaven” (Jn 6:32) and the “true vine” (Jn 15:1)—John indicates that Jesus is the fulfillment of OT hopes and expectations." (John Baker Exegetical Commentary on the New Testament) Barnes on the true Light - A false light is one that leads to danger or error, as a false beacon on the shores of the ocean may lead ships to quicksands or rocks; or an “ignis fatuus” to fens, and precipices, and death. A true light is one that does not deceive us, as the true beacon may guide us into port or warn us of danger. Christ does not lead astray. All false teachers do. D. A. Carson on the true Light - John's point is that the Word who came into the world is the light, the true light, the genuine and ultimate self-disclosure of God to man. (The Gospel according to John The Pillar New Testament Commentary) A T Robertson on the true light - “The light the genuine,” not a false light of wreckers of ships, but the dependable light that guides to the harbor of safety. Although it is probably not John's main intent the fact that Jesus is the true Light places Him in stark contrast to the many false Messiahs that have arisen over the last 2000 years and are predicted to arise in the last days preceding His Second Coming (Mt 24:11, 24). "Jesus, as opposed to any other “luminaries,” is the true and exclusive revelation of God to man." (Barton) Kenneth Gangel on true Light - We have created virtually every kind of artificial light possible for special effects on television and films. But nothing can compare with watching God's sunrise or sunset, or perhaps staring from the blackness of an Arizona desert into the night sky at stars and planets God has made. Jesus is the true light, not some imitation. (Holman New Testament Commentary) Constable on the true light - The word "true" is one that John used repeatedly in this Gospel. "True" (Gr. alethinon) here refers to what is the ultimate form of the genuine article, the real as opposed to the counterfeit. John did not mean that Jesus was "truthful" (Gr. alethes). Jesus was not only a genuine revelation from God, but He was also the ultimate revelation (cf. John 4:23; John 6:32; John 15:1; John 17:3; Hebrews 1:1-2). Godet on true Light - Alethinos, true, is one of those terms for which the Johannine style shows a peculiar predilection. It signifies in John, as in classical writers, not the true in opposition to the false, but the veritable (perfect) realization of the idea (here: the essential or absolute light) in opposition to all imperfect manifestations (as in this case, the forerunner and the other divine messengers whom the world had seen down to the time of Jesus Christ.) (Commentary on the Gospel of St. John) Westcott adds this note on the true light - In this relation the Light is characterized as (1) the true (alethinos) Light, and (2) that which enlightens every man. The former expression (1) marks the essential nature of the Light as that of which all other lights are only partial rays or reflections, as the archetypal Light (see Jn 4:23, 6:32, 15:1). The “true light” in this sense is not opposed to a “false light,” but to an imperfect, incomplete, transitory light. (The Gospel According to St John)
João 1:12
Wiersbe on believing - It is not necessary to “see” Jesus Christ in order to believe. Yes, it was a blessing for the early Christians to see their Lord and know that He was alive; but that is not what saved them. They were saved, not by seeing, but by believing. (Ed: As an aside many still think God's order is see and believe, when it fact it is really believe and see!) The emphasis throughout the Gospel of John is on believing. There are nearly 100 references in this Gospel to believing on Jesus Christ. You and I today cannot see Christ, nor can we see Him perform the miracles (signs) that John wrote about in this book. But the record is there, and that is all that we need. “So then faith cometh by hearing, and hearing by the word of God” (Ro 10:17-note; and note 1John 5:9-13-note). As you read John’s record, you come face to face with Jesus Christ, how He lived, what He said, and what He did. All of the evidence points to the conclusion that He is indeed God come in the flesh, the Saviour of the world. The signs that John selected and described in this book are proof of the deity of Christ. They are important. But sinners are not saved by believing in miracles; they are saved by believing on Jesus Christ. Many of the Jews in Jerusalem believed on Jesus because of His miracles, but He did not believe in them! (John 2:23–25) Great crowds followed Him because of His miracles (John 6:2); but in the end, most of them left Him for good (John 6:66). Even the religious leaders who plotted His death believed that He did miracles, but this “faith” did not save them (John 11:47-49). Faith in His miracles should lead to faith in His Word, and to personal faith in Jesus as Saviour and Lord. Jesus Himself pointed out that faith in His works (miracles) was but the first step toward faith in the Word of God (John 5:36-40). The sinner must “hear” the Word if he is to be saved (John 5:24). (Bible Exposition Commentary) (Bolding added) In His Name is used two more times by John... John 2:23 Now when He was in Jerusalem at the Passover, during the feast, many believed in His name, beholding His signs which He was doing. Comment: To me this a frightening verse! Why? Because on one hand it suggests salvation, but in the next verse (Jn 2:24) it strongly weighs against that conclusion. What we begin to see in John is that there is a belief which is intellectual and it is in His Name, but that intellectual belief never takes root in their heart and thus never produces genuine new birth. Warren Wiersbe: These people believed in Jesus, but He did not believe in them! They were “unsaved believers”! It was one thing to respond to a miracle but quite something else to commit oneself to Jesus Christ and continue in His Word (John 8:30–31). John was not discrediting the importance of our Lord’s signs, because he wrote his book to record these signs and to encourage his readers to trust Jesus Christ and receive eternal life (John 20:30–31). However, throughout the book, John makes it clear that it takes more than believing in miracles for a person to be saved. Seeing the signs and believing in them would be a great beginning; in fact, even the disciples started that way and had to grow in their faith (compare John 2:11 and John 2:22). John 20:31 but 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. In (into) (1519)(eis) properly means into or unto and literally speaks of motion into which implies penetration (union) with a particular purpose or result. Figuratively eis marks the object or point toward which anything ends. Eis speaks of a result, effect or consequence and marks that toward which any person or thing inclines or becomes. W E Vine on believe in His Name - Believers become children of God by faith. Christ did not become the Son of God, He was that in eternal preexistence. The preposition eis expresses more than “on,” it indicates motion toward, and rest upon, the object of belief. It therefore expresses the strongest belief, involving a union with Him. His Name expresses His attributes, character and actings. John MacArthur on believe in His Name - His name refers to the totality of Christ’s being, all that He is and does. Thus, it is not possible to separate His deity from His humanity, His being Savior from His being Lord, or His person from His redemptive work. Saving faith accepts Jesus Christ in all that Scripture reveals concerning Him. (John 1-11 MacArthur New Testament Commentary) Timothy Keller on believe in His Name - In ancient times, to believe in somebody’s name … The name represented who you were. Therefore, to believe in His name means, “I put my trust in who he is and what he did.” Most people think to become a Christian is “I believe in his teaching. I follow his teaching. I see the Sermon on the Mount, I see all of his teaching, and I’m going to try my very best to live up.” No, that’s not what it means to become a Christian. To become a Christian means to completely trust in the name of Christ, in what he did for you. When you do, when you say, “Lord, Father God, please accept me not because of what I am going to do, or on the basis of what I can do, or on the basis of what I have done, but on the basis of what Jesus has done”.....When you say that, two things happen to you. Objectively, you’re given rights to become a child of God. That means you’re adopted. That means you’re accepted. It’s so nice to see that, because to be adopted means not just that your sins are pardoned, but that you’re brought into a permanent relationship of love and acceptance. That’s objectively. Subjectively, it says you’re born again. That means God puts his own spiritual DNA in you, and you actually begin to become a new person. It’s really Jn 1:14." Utley on those who believe - Believe is a present active participle meaning “those who continue to believe.” The etymological background of this term helps establish the contemporary meaning. In Hebrew it originally referred to a person in a stable stance. It came to be used metaphorically for someone who was dependable, loyal or trustworthy. The Greek equivalent is translated into English by the terms (“faith,” “believe,” and “trust.”) Biblical faith or trust is not primarily something we do, but someone in whom we put our trust. It is God’s trustworthiness, not ours, which is the focus. Fallen mankind trusts God’s trustworthiness, faiths His faithfulness, believes in His Beloved. The focus is not on the abundance or intensity of human faith, but the object of that faith. Vincent amplifies the sense of the phrase believe in (or believe on) - The present participle, believing, indicates the present and continuous activity of faith. The word is used by John, sometimes with the dative case simply, meaning to believe a person or thing; i.e., to believe that they are true or speak the truth. Thus, to believe the Scripture (Jn 2:22); believe me (Jn 4:21); believe Moses, his writings, my words (Jn 5:46). At other times with a preposition, eis, into, which is rendered believe in, or believe on. as in this passage (cp Jn 6:29; 8:30; 1 John 5:10). See the two contrasted in Jn 6:29, 30; 8:30, 31; 1 John 5:10. To believe in, or on, is more than mere acceptance of a statement. It is so to accept a statement or a person as to rest upon them, to trust them practically; to draw upon and avail one’s self of all that is offered to him in them. Hence to believe on the Lord Jesus Christ is not merely to believe the facts of His historic life or of His saving energy as facts, but to accept Him as Saviour, Teacher, Sympathizer, Judge; to rest the soul upon Him for present and future salvation, and to accept and adopt His precepts and example as binding upon the life. J
João 1:14-18
Wiersbe - Grace is God’s favor and kindness bestowed on those who do not deserve it and cannot earn it (ED: See Teed's Commentary on John 1). If God dealt with us only according to truth, none of us would survive; but He deals with us on the basis of grace and truth. Jesus Christ, in His life, death, and resurrection, met all the demands of the Law; now God is free to share fullness of grace with those who trust Christ. Grace without truth would be deceitful, and truth without grace would be condemning. (Commentary, Another source Bible Exposition Commentary)
João 1:16
Wiersbe - Grace is God’s favor and kindness bestowed on those who do not deserve it and cannot earn it. If God dealt with us only according to truth, none of us would survive; but He deals with us on the basis of grace and truth. Jesus Christ, in His life, death, and resurrection, met all the demands of the Law; now God is free to share fullness of grace with those who trust Christ. Grace without truth would be deceitful, and truth without grace would be condemning.