John 1
John is the most theological gospel. Just to be clear, all the gospels are theological in their own right. But scholars have noted that John’s Gospel is distinctive in regard to the more direct, and more developed ways, that he affirms a number of important theological truths. At the top of the list, of course, is the divinity of Jesus. John wastes no time on this point because the very first verse says: “In the beginning was the Word, and the Word was with God, and the Word was God.” -Cannon Fodder
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In the beginning was the Word (the Logos). In the beginning (before creation), there was someone called the Word, who was uncreated and eternal and was with God, in the sense of having company or fellowship with Him (the Father). Who does the Word refer to?
John 1:14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. And the Word (the Logos) was made flesh. I think this is obvious. The Word is Jesus. If God chose to represent Himself in terms of a language we can know is the glorified person of Christ, then the implications are enormous for us as persons and users of language. (“word”=logos=reason, communication, etc). The word was not created at the beginning or in creation. The word, as God, was already there. He had sent His spoken word through the prophets. The living word was made flesh. John Hamilton wrote: John has invoked the creation account in Genesis 1 with the opening phrase of John 1:1, so when he continues in verse 3 with the statement, “All things were made through him, and without him was not anything made that was made,” it would seem that he has in mind the way God spoke creation into existence in Genesis 1. John seems to indicate that God created by speaking, and that Jesus was the Word through whom God made the world. St. Basil the Great, from On The Spirit wrote: "John has admirably confined the conception within circumscribed boundaries by two words, ‘In the beginning was the Word.’ For thought cannot travel outside ‘was,’ nor imagination beyond ‘beginning‘. Let your thought travel ever so far backward you cannot get beyond the ‘was,’ and however you may strain and strive to see what is beyond the Son, you will find it impossible to get further than the ‘beginning.’ True religion, therefore, thus teaches us to think of the Son together with the Father.” |
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John 1:4-5:
"In Him was life, and the life was the light of men. And the light shines in the darkness, and the darkness did not comprehend it." |
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John 1:14:
And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the father), full of grace and truth". |
To say that the word became flesh does not imply that he ceased to be God. Rather he added the condition of humanity to what he already was.
Grace is power. That whereby God works in nature is called power. That power whereby He works in the wills of His reasonable creatures is called grace. Grace is not simply kindly feeling on the part of God, but a positive boon conferred on man. Grace is a real and active force: it is the “power that worketh within in us,” illuminating the intellect, warming the heart, strengthening the will of the redeemed humanity. It is the might of the everlasting Spirit, renovating man by uniting him to the sacred manhood of the “Word Incarnate.” Grace is a revelation of the will of God now. |
Before the meaning of the Incarnation can satisfactorily be dealt with, the fact of the God-man must be positively established. Unless there had been a recognized, and historically proved God-man, unique in his person and different from all other ordinary men, there would have been no incarnation of deity in human flesh.
That such a person did appear upon the earth is claimed by all the New Testament writers; and the testimony of his history concedes the claim. That this unique person had experienced an eternity of existence with the Father, and had shared in the creation of the universe, is declared by the Apostle John in John 1:1,3. That he was the redeemer of the world is also professed for him, throughout the New testament. (see John 1:10-13).
Both deity and humanity are predicated of him. He was very God, and very man. He was both deity and humanity; as perfect in his deity; but so human that he could die. He ws the son of God, and a son of man.
Philip Schaff, one of the greatest scholars of the past generation, in his splendid volume entitled "The Person of Christ," recounting the above facts, points out that another striking thing concerni9ng this unique person--that of sinlessness. He ably argues, that the sinlessness of Jesus Christ is, in itself, a stronger argument for his deity, than were the miracles of which Christ performed. Jesus, himself, pointed to his miracles as answer to ther question of his identity, when he told the disciples of John the Baptist: "Go and shew John again those things which ye do and hear and see: The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them." (Matt 11:4-5).
Sinc e Christ miracles were considered as credentials of his deity, by Christ himself, they must not be checked off as evidences. Miracles appear so easy to Christ, as if they dropped from his sinlessness constituted even greater evidence. Therre were others who performed miracles, but there was none others of whom sinlessness could be truthfully predicated. He only could stand before his enemies and challengingly ask, "Which of you convicts me of sin?" (John 8:46). When submitted to this supreme acid test, he was sinless, putting him into a class entirely alone.
That such a person did appear upon the earth is claimed by all the New Testament writers; and the testimony of his history concedes the claim. That this unique person had experienced an eternity of existence with the Father, and had shared in the creation of the universe, is declared by the Apostle John in John 1:1,3. That he was the redeemer of the world is also professed for him, throughout the New testament. (see John 1:10-13).
Both deity and humanity are predicated of him. He was very God, and very man. He was both deity and humanity; as perfect in his deity; but so human that he could die. He ws the son of God, and a son of man.
Philip Schaff, one of the greatest scholars of the past generation, in his splendid volume entitled "The Person of Christ," recounting the above facts, points out that another striking thing concerni9ng this unique person--that of sinlessness. He ably argues, that the sinlessness of Jesus Christ is, in itself, a stronger argument for his deity, than were the miracles of which Christ performed. Jesus, himself, pointed to his miracles as answer to ther question of his identity, when he told the disciples of John the Baptist: "Go and shew John again those things which ye do and hear and see: The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them." (Matt 11:4-5).
Sinc e Christ miracles were considered as credentials of his deity, by Christ himself, they must not be checked off as evidences. Miracles appear so easy to Christ, as if they dropped from his sinlessness constituted even greater evidence. Therre were others who performed miracles, but there was none others of whom sinlessness could be truthfully predicated. He only could stand before his enemies and challengingly ask, "Which of you convicts me of sin?" (John 8:46). When submitted to this supreme acid test, he was sinless, putting him into a class entirely alone.
Light cannot be anything other than what it is. It is bright; it gets rid of darkness, enabling people to see what they are doing in the light. God is light, and since He sent the Holy Spirit to live inside Believers, so are we. As Jesus' ambassadors, we shine even when we do not know it.
Jesus said to "let our light shine before others," calling them to live in faith. Put our light on its stand and use our circumstances as an opportunity to shine brightly for Jesus and to share God's truth with those around us. Our family and community can tell what we believe by how we live.
Light is the key to life, and everything grows by it and depends on light. We rely on light to see and our body's systems to function normally.
Jesus said to "let our light shine before others," calling them to live in faith. Put our light on its stand and use our circumstances as an opportunity to shine brightly for Jesus and to share God's truth with those around us. Our family and community can tell what we believe by how we live.
Light is the key to life, and everything grows by it and depends on light. We rely on light to see and our body's systems to function normally.
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I John 1:6:
If we claim to have fellowship with him and yet walk in the darkness, we lie and do not live out the truth |
God is light, He is holy, He is pure, He is without sin and cannot be around any darkness or sin. Only when a person is cleansed of sin and is walking as Jesus walked can God be with him and he walks in the light.
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John 1:17:
"For the law was given by Moses, but grace and truth came by Jesus Christ." |
The law defined sin, but the law could not save. Salvation was supplied by the grace of God. Law and grace cant be separated. Dan Delzell, in the Christian post, wrote: "Notice that the contrast is not between grace and truth. It is between the Law of the Old Testament and the Gospel of the New Testament. Grace and truth came to us secured tightly together in Jesus Christ and never to be separated. This is a critically important fact for a Christian to grasp.
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Martin Luther:
We need to learn how to clearly distinguish the law given through Moses from the grace that came through Christ. We must always keep the role of Christ separate from the role of Moses and make a clear distinction between the two
We need to know precisely what purpose each one fulfills so that we don’t become confused. I was confused about this distinction myself for over thirty years. I just couldn’t believe that Christ wanted to show His kindness to me.
The first commandment teaches us that God wants us to sincerely trust him. Yet we also must fear him above everything else. In other words, Christians are like children who have been punished but who still love their father.
And they remain confident that their father still loves them. The good works required by the first commandment are far better than wearing special clothes, fasting, praying, and all other the other god works religious people have invented.
So the good works required by the first commandment are holy and must be obeyed. But who can live up to them? Certainly no one can completely obey the first commandment. Everyone is a sinner except Christ.
Christ, however, comes to us and says, “I have shed my blood for you. My blood cries out on your behalf.” Out of his grace and kindness, he brings us the forgiveness of our sins at no cost to us whatsoever.
We need to learn how to clearly distinguish the law given through Moses from the grace that came through Christ. We must always keep the role of Christ separate from the role of Moses and make a clear distinction between the two
We need to know precisely what purpose each one fulfills so that we don’t become confused. I was confused about this distinction myself for over thirty years. I just couldn’t believe that Christ wanted to show His kindness to me.
The first commandment teaches us that God wants us to sincerely trust him. Yet we also must fear him above everything else. In other words, Christians are like children who have been punished but who still love their father.
And they remain confident that their father still loves them. The good works required by the first commandment are far better than wearing special clothes, fasting, praying, and all other the other god works religious people have invented.
So the good works required by the first commandment are holy and must be obeyed. But who can live up to them? Certainly no one can completely obey the first commandment. Everyone is a sinner except Christ.
Christ, however, comes to us and says, “I have shed my blood for you. My blood cries out on your behalf.” Out of his grace and kindness, he brings us the forgiveness of our sins at no cost to us whatsoever.
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John 1:18:
No one has ever seen God, but God the One and Only,who is at the Father's side, has made him known. |
This revelation is complete. Before the New Testament or any of its books and letters even existed, what writings the world had were only like a half image. Holy men in vain tried to read its meaning til the fullness of Christ came. (I Peter:11-15). But, now, that unto us a Child is born the completeness of the Bible is assured (Is 9:6). A golden corn of scarlet thread runs through us all. (Josh 2:18). The one to be lifted up, a sacrifice for sin, is first and last, the central figure. In Him is all that is good. The lawyer for the law, the artists for the painting, the poet for the poem, take Jesus and His word. All roads led to Rome. Every text centers to Christ. All biographies and history will end in Jesus Christ.
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John 1:45:
Philip found Nathanael and said to him, "We have found him of whom Moses in the Law and also the prophets wrote, Jesus of Nazareth, the son of Joseph. |
"May very many exclaim, as the translator has often done when studying numerous passages in the original, I have found the Messiah!" -Helen Spurrell
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