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JOHN CHAPTER ONE
OBSERVATION STAGE
Let's take a look at this chapter in its entirety first to see what we can observe from it alone within the context of the book of John, and then we will double back and provide elaboration and corroboration.
The observation stage is to teach an individual to focus on the text at hand which, by and large, has all the information necessary to understand what it is saying without going on unnecessary tangents elsewhere.
Remember that something elsewhere may be true, but in the text at hand it may not be in view.
"In the beginning was the Word, and the Word was with God, and the Word was God."
A) "IN THE BEGINNING" REFERS TO THE BEGINNING OFALL TIME AND ALL CREATION
"In [the] beginning" =
"en .........archE"
Notice that there is no definite article for the Word "beginning". This points in an emphatic way to a specific beginning.
Since these are the very first words in the gospel of John pointing to a beginning of beginnings,
and since original creation of time and matter comes immediately into view as the substance of this beginning in verses 2 & 3,
and since the creation of the Word cannot be in view since the Word is stipulated as "was";
then "In [the] beginning" refers to the beginning of all time and creation of all things.
1) [Compare the next two verses: Jn 1:2-3]:
(v. 2) "He was with God in the beginning.
(v. 3) Through him all things were made; without him nothing was made that has been made."
Verses 2 & 3 nail down the beginning to be that beginning when "all things were made... that has been made." - a momentous beginning at which time the Word already "was with God"
I cont.) [Jn 1:1 cont.]:
"In the beginning was the Word, and the Word was with God, and the Word was God."
"In the beginning the Word" =
The word "logos" in Greek, commonly refers to speaking, a message or words. It appears here with the definite article, "the Word" = "ho Logos". Repeated personal references are made to the Word in this passage as if "ho Logos", the Word were a Person. John 1:1a refers to an eternal Person already present at the beginning of all time and creation.
[Kenneth Wuest, Golden Nuggets from the Greek New Testament, 1940, Wm. B. Eerdmans Publishing Co. 1940]:
'''There are three words in the Greek language for "word," one referring to the mere articulate sound of the voice, another speaking of that sound as the manifestation of a mental state, and still another, the one used by John, and whose meaning will be discussed.
The word is Logos. It comes from the verb which means literally "to pick out or select," thus "to pick words in order to express one's thoughts," thus "to speak." It speaks of a word uttered by the human voice which embodies a conception or idea. It refers not merely to a part of speech but to a concept or idea... The definite article appears before "Word". He is not merely a concept ... He is THE concept.'''
"In the beginning was the Word" =
The phrase "In the beginning" cannot refer to the time of the Word being created because "the Word" in that phrase is stipulated that it already "was" in the beginning which establishes itself as uncreated and eternal. Time did not exist, no created thing existed and the Word was - uncreated & eternal!
To corroborate this: notice the verb "was" = Greek, "en" in this context indicates a continual existence in the past. An eternal existence of "the Word" is in view since "the Word" was already ongoing "in the beginning" before all time and all creation.
(v. 2) "He was with God in the beginning.
(v. 3) Through Him all things were made; without Him nothing was made that has been made."
Notice that the Word is declared once more as being with God "in the beginning" and is then referred to in verse 3 as "Him" through Whom "all things were made," without Whom "nothing was made that has been made." It is emphatically declared here that all that was created was created through the Word following the declaration of the Word being with God "in the beginning". This narrows down the beginning to the beginning of all time and creation when all things that were created were created. This rules out the Word being created, because He is Creator of all things. The Word, therefore must be one Who is uncreated, i.e., eternal, God.
D) SINCE THE WORD IS ETERNAL, THE WORD IS GOD
Since the Word "was" at the beginning of all time and all creation, then the Word was already and has always been, i.e., He is eternal as only God is eternal. Hence the Word is God.
I cont.) [Jn 1:1 cont.]:
"In the beginning was the Word, and the Word was with God, and the Word was God."
"In the beginning was the Word" =
Logos" in greek, commonly refers to speaking, or a message, or words. In the context of jn 1:1-2 "Logos" appears with a definite article and is personified to mean an eternal person equal to God and already present at the beginning of all time and creation.
To understand the term "Word" ("logos") which John used as a name we need to determine the meaning this term "logos" had for those to whom the Gospel of John was first written nearly 2000 years ago to a Jewish audience.
To the Jew living 2000 years ago in Jerusalem, a word was something concrete, something much closer to what we today would call an event or a deed. A word spoken to the Jew was a deed done! Thus the Jew would be prepared for the thought that the Word the "Logos" - of God could be seen and touched as well as heard, and that the "Logos" would find expression as a Person.
I cont.) [Jn 1:1 cont.]:
"In the beginning was the Word, and the Word was with God, and the Word was God."
"In the beginning was the Word and the Word was with God" =
"With", (Greek, "pros", accusative case), with the stationary verb "to be", (Greek, "eimi"), means "close to", "facing", "in front of", "in the presence of"
"God" = "Theon", accusative case.
If "pros" were in the dative case, it would mean something like the Word was "with God" or even "at God's place" in the sense of the French 'chez moi', for that is the typical usage. But John's use of "pros" here is unique. It is not in the dative case but in the accusative case, hence it portrays a face to face with God as directed/oriented towards God on an equal level, separate and in its own right. So, in the beginning, the Word was enjoying reciprocity with God.
So the Word was already there "in the beginning" of all time and all creation and at that beginning the Word was with - literally, face to face on an equal level with God indicating an eternal being equal to God - not simply words from God which would not have such a status. The Word therefore is God, a second expression/personality of God.
The Greek word which is rendered "with" in both verses ("pros") means an intimate communion on an equal level with God.
[Dr Leon Morris states, ('The Gospel According to John, Wiliam B. Eerdmans Publishing Co., Grand Rapids, Mi, 1971, p. 75-76)]:
''' "The Word was with God" is probably as good a translation as we can manage for a difficult Greek expression.....
...The preposition ["pros" = "with"] implies not merely existence alongside of but personal intercourse. It means more than' meta' = 'with' or 'para' = 'with', 'by', 'near', 'among', and is regularly employed in expressing the presence of one person with another"....According to A. T. Robertson, "the literal idea comes out well, 'face to face with God...[it]...expresses nearness combined with the sense of movement towards God, and so indicates an active relationship." [with a sense of intimacy]
So "pros" is used to establish the idea of communion on an equal level.
G) GOD THE FATHER IS IN VIEW IN THE PHRASE "AND THE WORD WAS WITH GOD"
(v. 1:1b) "In the beginning was the Word and the Word was with God"............................ (v. 14) "The Word became flesh and made His dwelling among us. We have seen His glory, as of the One and only Who came from the Father, full of grace and truth."
Notice that in verse 1 the Word was with God and in verse 14 the Word became flesh and came from the Father. Hence "God" in 1:1b is God the Father.
"In the beginning was the Word, and the Word was with God, and the Word was God."
"In the beginning was the Word, and the Word was with God, and the Word was God" =
"Kai Theos en ...o ...Logos"
"And God ..was the Word"
Notice the position of "Theos" = "God" at the beginning of the phrase - an emphatic one without the definite article which serves by this position and without the article to describe the Word as having the essence of God.
Since there is no article in front of "Theos" = "God", the noun is said to be anarthrous, i.e., without an article. The verb "was" = "en", (to be), is copulative and intransitive verb, i.e., it joins two subjects together in meaning as the context permits and takes no object, respectively . Said in another way, there can be no direct object following "was" because intransitive copulative verbs take no objects but take instead predicate nominatives which refer back in meaning to the subject of the clause. Hence, Jn 1:1c joins the two subjects = "Theos" and = "Logos" in meaning where the former being without an article and in view of the previous phrases describes the quality of the latter. Hence "Logos", the Word is described by everything that "Theos", God is.
Mark it down that in every instance where we need to construe one nominative as the predicate nominative, the predicate nominative is anarthrous. Accordingly, if one nominative is articular and the other is anarthrous, the anarthrous nominative is in the predicate, and the articular nominative is the subject.
On the other hand, if both of the nouns in a predicate nominative construction have the article, or if both lack the article, the two nouns become interchangeable. If there had been an article in front of "Theos", then John would have been telling us that "God was the Word" as well as "the Word was God." But there is no article in front of "Theos" so author John is not teaching that Jesus Christ and God [the Father] were both the same person. Hence we avoid the heresy of modalism and a contradiction since the Word cannot be with God if both are one and the same.
Therefore, in view of the emphatic position of "Theos" (God) at the beginning of Jn 1:1c and the lack of a definite article in Jn 1:1c pointing to it as the predicate nominative which describes the subject,"ho Logos", (the Word); we conclude that the qualities of God, i.e., His divine essence which only God can possess, are indicated as qualities which are inherent in "Logos" = "the Word". So "Theos" in this phrase means that the Word has the nature, qualities and essences of the One and only God, i.e., God is the Word.
I cont.) [Jn 1:1 cont.]:
"In the beginning was the Word, and the Word was with God, and the Word was God."
I) THE 'WORD' CANNOT BE A GOD IT MUST REFER TO THE GOD
"In the beginning was the Word, and the Word was with God, and the Word was God." (cont.) =
"Theos" is a predicate nominative of "was" in the emphatic position at the beginning of the third clause without the definite article. The absence of the definite article, however, does not demand that "Theos" be interpreted "a god" with the indefinite article as some suggest.
First of all, New Testament Greek does not possess an indefinite article ('a/an'), but it does have an indefinite pronoun ('a certain one', Greek 'tis') the very word that a Greek reader would expect here if the point was that Christ was somehow a god, but not really 'God.'
Secondly, the verb "was" = "en", (to be), is copulative and intransitive, i.e., it joins two subjects together in meaning as the context permits and takes no object, respectively. Said in another way, there can be no direct object following "was" because intransitive copulative verbs take no objects but take instead predicate nominatives which refer back in meaning to the subject of the clause. Hence, Jn 1:1c joins the two subjects = "Theos" and = "Logos" in meaning where the former being without an article and in view of the previous phrases describes the quality of the latter. Hence "Logos", the Word is described by everything that "Theos", God is.
Mark it down that in every instance where we need to construe one nominative as the predicate nominative, the predicate nominative is anarthrous. Accordingly, if one nominative is articular and the other is anarthrous, the anarthrous nominative is in the predicate, and the articular nominative is the subject.
On the other hand, if both of the nouns in a predicate nominative construction have the article, or if both lack the article, the two nouns become interchangeable. If there had been an article in front of "Theos", then John would have been telling us that "God was the Word" as well as "the Word was God." But there is no article in front of "Theos" so author John is not teaching that Jesus Christ and God [the Father] were both the same person. Hence we avoid the heresy of modalism and a contradiction since the Word cannot be with God if both are one and the same.
Therefore, in view of the emphatic position of "Theos" (God) at the beginning of Jn 1:1c and the lack of a definite article in Jn 1:1c pointing to it as the predicate nominative which describes the subject,"ho Logos", (the Word); we conclude that the qualities of God, i.e., His divine essence which only God can possess, are indicated as qualities which are inherent in "Logos" = "the Word". So "Theos" in this phrase means that the Word has the nature, qualities and essences of the One and only God, i.e., God is the Word.
So to translate it 'a god' as some individuals do is both incorrect grammar, poor Greek and totally out of context. The Word, then, can be no one else except God.
Thirdly, earlier in the verse, the apostle John used the definite article with the Greek word Theos to refer to God [the Father] according to customary usage, and so to use the identical combination again to refer to the Word would be potentially confusing, making it seem as if 'the Word' was really identical to God the Father', one of the very points that John is disproving here.
So John only had three ways to write this:
1) the Word as 'the God' (but this would mean that there was no real distinction between the Father and the Word)
2) the Word was 'a certain god' (but this would mean that the Word was a lesser sort of divinity, not God on the level of the Father
3) 'God' was the Word - what John actually did write, thus fully and unambiguously attributing the essence of God to the Word as distinct from the Father.
"God" in the 2nd clause is in the accusative case with the definite article and is thus spelled "Theon". It refers to the One and only Almighty God. "God" in the 3rd clause is in the predicate nominative case without an article and is thus spelled "Theos". Its position at the beginning of the clause refers to the qualities of the One and only Almighty God. The spelling differences are due to the grammatical rules of the koine Greek language, and not to a difference in meaning. That is how this biblical language works!
(v. 1) "In the beginning was the Word, and the Word was with God, and the Word was God.
(v. 2) He was with God in the beginning."
"He was with God in the beginning" =
Verse two reiterates the message of verse one for emphasis and leaves no doubt that the Word is a Person Who was at the beginning of all time and creation Who is uncreated, eternal, God.
The phrase 'He was with God in the beginning' eliminates the possibility that the Word is simply a communication from God. No communication from God would be described as 'He was with God in the beginning!' The phrase 'in the beginning' points all the more to the beginning of all time and creation at which beginning 'He', the Word already was with = face to face on an equal basis with God.
(v. 1) "In the beginning was the Word, and the Word was with God, and the Word was God.
(v. 2) He was with God in the beginning.
(v. 3) Through Him all things were made; without Him nothing was made that has been made."
A) THE WORD IS PERSONIFIED BY THE PRONOUN, 'HIM', - THE AGENT OF ALL CREATION, UNCREATED, WHO IS GOD
"Through Him all things were made; without Him nothing was made that has been made" =
"The phrases "through Him" and "without Him" mark "Him", the Word, as the Agent of creation. In this verse the context of the term "Word" is as the Agent of creation, a Person, and not just a commanding word from God to create. So through the Word, a Person, all things were created. He Himself was not created because the verse stipulates so: "without Him nothing was made that has been made." He could not create Himself, He is the Creator Who by virtue of this is the uncreated, eternal God.
B) THE BEGINNING OF ALL TIME & CREATION IS IN VIEW, NOT SOME OTHER BEGINNING
"Through Him all things were made; without Him nothing was made that has been made" =
Verse 3 has the time when all things were made in view, reinforcing that the "beginning" of verses 1 & 2 is the beginning of all time and creation when all things were made and not some other beginning as some have suggested.
(v. 1) "In the beginning was the Word, and the Word was with God, and the Word was God.
(v. 2) He was with God in the beginning.
(v. 3) Through Him all things were made; without Him nothing was made that has been made.
(v. 4) In Him was life, and that life was the Light of men."
A) IN HIM, THE WORD, WAS ALL LIFE AND ETERNAL LIFE. HE IS ETERNAL
"In Him was life" =
"was life" is in the durative past tense = in Him always was life, with a view of the Word's eternal essence which is singular to God.
The word "life" in the phrase "In Him was life" points to more than just aliveness - more than being the source of all physical life. Notice that the phrase in v. 3, "Through Him all things were made; without Him nothing was made that has been made." immediately precedes "In Him was life" in v. 4. This points emphatically to the Word being Creator of all life and all things. Hence, the phrase "In Him was life" includes every sense and source of life from creating all things from the beginning of all time and creation to sustaining the life of all things to being the source of eternal life in which anything that was created exists in Him and is sustained by Him. The Word is the Creator, Eternal God.
[John Morris states in his commentary, (NIV Commentary: Gospel of John, p.82)]:
The term [Life] must be taken in its broadest sense. It is only because there is life in the Logos [Greek for "Word"] that there is life in anything on earth at all. Life does not exist in its own right. It is not even spoken of [in this particular verse] as made 'by' or 'through' the Word, but as existing 'in Him.' "
B) IN HIM WAS LIFE AND THAT LIFE WAS THE LIGHT - THE REVELATION - TO MEN WHO MAKES GOD KNOWN
"In Him was life and that life was the Light of men" =
The phrase "and that life was the Light of men" points to the Word in Whom all life eternally was from the beginning of all time and creation, (vv. 1-3). He was the Light, (v. 4), i.e., the enlightenment - the revelation to all men of the Word = the Life = the Creator of all things = God.
By the title "the Light of men" the Word is revealed as the One Who knows God the Father and Who makes Him known - if we may jump ahead to verse 18, (Amplified Version):
"No man has ever seen God at any time; the only unique Son, the only unique God, Who is in the bosom [the intimate presence] of the Father, He [the Son] has declared Him [the Father] - He has revealed Him, brought Him out where He can be seen; He (Jesus) has interpreted Him (God) and He has made Him known."
God Almighty is not completely knowable because He is infinite, yet He is knowable in a finite sense to man - through the Word Who is the Light of men.
(v. 4) "In Him was life, and that life was the Light of men.
(v. 5) The Light shines in the darkness, but the darkness has not [overpowered] it."
A) THE WORD, A PERSON WAS IN PAST TIMES FROM THE BEGINNING THE LIGHT OF MEN. HE IS THE REVELATION OF WHO GOD IS TO MANKIND FROM ADAM AND EVE THROUGHOUT THE AGES. THE WORLD WHICH IS DARKNESS IS OPPOSED TO THIS LIGHT OF MEN AND SEEKS TO OVERPOWER HIM
"In Him was life, and that life was the Light of men. The Light shines in the darkness, but the darkness has not comprehended [overpowered] it." =
Notice that author John used "was the Light of men" and not "is the Light of men" to describe the Word in Whom was life. He also used the past tense "comprehended [overpowered]" and not the present tense "comprehends [overpowers]" Although it is true that the Word is Life and Light today and forever because He is the eternal Creator God, (vv. 1-4); the fact that the verbs are in the past tense makes it likely that author John is speaking of Old Testament times - from the beginning with Adam and Eve ongoing throughout the ages wherein the Light of the Word, the truth about God through the Word Who is life Who is the Light of men has always been available for men to see, receive and believe in unto eternal life.
In light of the phrase "but the darkness [of the world] has not comprehended [overpowered] it" we can determined that the world is generally at odds with God. Furthermore, the Word is portrayed as in "darkness", i.e., opposed to the Light Who is life Who reveals Who God is and that He provides life to the world, their existence and eternal life - all life.
V cont.) [Jn 1:4-5 cont.]:
(v. 4) "In Him was life, and that life was the Light of men.
(v. 5) The Light shines in the darkness, but the darkness [overpowered] it not.
(v. 5 Amplified) And the Light shines on in the darkness, for the darkness has never overpowered it - put it out, or has never absorbed it, has not appropriated it, and is unreceptive to it."
(v. 5) "And the Light shines on in the darkness, for the darkness has never overpowered it - put it out, or has never absorbed it, has not appropriated it, and is unreceptive to it." =
The amplified translation incorporates the most applicable meaning of the Greek phrase "ou katelaben" = to not apprehend or not appropriate or not overcome. Hence this verse reflects the fact that the nature of light is to shine and dispel darkness - and not be overcome by it. Darkness here implies not knowing God, disbelief in and hostility to Him, being separated from Him temporally and eternally. This is evidently the condition of the world. Light will invade the dominion of darkness. But the Word will be victorious in spite of that opposition.
(v. 2) "He [the Word] was with God in the beginning. (v. 3) Through Him all things were made; without Him nothing was made that has been made. (v. 4) In Him was life, and that life was the Light of men. (v. 5) And the Light shines on in the darkness, for the darkness has never overpowered it - put it out, or has never absorbed it, has not appropriated it, and is unreceptive to it.", (cont.) =
The inference can be made that the Word, the Light of all mankind from the beginning (v. 2) has been shining in the darkness of a world which does not know God, nor the eternal life of God and is even hostile to Him. The verse stipulates that the Light will never be overpowered by the darkness of the world which presumes by implication that the world is dark and hostile to the Light of Who God is and His eternal life.
(v. 6) "There came a man who was sent from God; his name was John."
"There came a man who was sent from God; his name was John." =
The author John the Apostle writes about another John [John the Baptist - to be corroborated later]. In verse 6 the author uses the verb "egeneto" which means "came" or "came into being". This is the same word used in verse 3: "All things "egeneto"= came into existence - through Him [the Word]" So unlike the Word Who "en" = "continually was" = Who is eternal, John [the Baptist] 'egeneto' = "came into being". He was created by the Word Himself, who created all things, (v. 3). Recall that the author John uses the word "en " = "was" in verses 1 & 2 to describe the Word as having a continuous existence in the past, an eternal existence Who created all things.
(v. 6) "There came a man who was sent from God; his name was John.
(v. 7) "He came as a witness to testify concerning that Light, so that through Him all men might believe."
"There came a man who was sent from God; his name was John. He came as a witness to testify concerning that Light" =
John was created by and sent from God as a witness at a particular time in history to testify to mankind concerning Who the Word is, i.e., that He is the personified Light, the revelation, the illumination of Who God is to mankind - that in Him is all life and eternal life with Him.
"There came a man who was sent from God; his name was John. He came as a witness to testify concerning that Light, so that through Him all men might believe." =
The man named John who came into existence, created by God at a particular time in accordance with God's sovereignty was sent from God as a witness to testify to man concerning the Word Who is the personified Light to men concerning Who God is so that through the Word, the Light, all men might believe and have eternal life. Note that by the pronoun 'Him' the Word is confirmed as an individual Person.
So John is a man created and sent by God to testify about (to publicly proclaim) the Light in such a way that all who hear might have the opportunity to trust, i.e. believe to an end which is not specifically stipulated here.
On the other hand, there is implied in the context of this passage that the result of a moment of believing in the Person of the Word comes the reception of eternal life considering the fact that it has already been stipulated that the Word is eternal, (v. 1); God, (v. 1); Creator, (v. 3); and Life, (v. 4). Without Him, one would surely die apart from Him. Hence believing in Him is to live with Him forever.
[Leon Morris states, (The Gospel According to John, NIV Commentary, p.90-91)]:
"The emphasis on testimony should not be overlooked. There is a legal air about it. Testimony is a serious matter and it is required to substantiate the truth of a matter. It is clear that our author wants us to take what he writes as reliable. He is insistent that there is good evidence for the things he sets down. Witness establishes the truth."
Notice that the verb 'believe' is "pisteuousin", a dative, plural, masculine participle, lit., 'to those that are the believing ones' [in His name]. The action of this participle form portrays a moment, not a continuous action, of believing to become the believing one resulting in immediate and permanent possession of eternal life.
(v. 6) "There came a man who was sent from God; his name was John.
(v. 7) He came as a witness to testify concerning that Light, so that through Him all men might believe.
(v. 8) He himself was not the Light; he came only as a witness to the Light."
A) JOHN HIMSELF WAS NOT THE LIGHT - HE CAME ONLY AS A WITNESS TO THE LIGHT
"He himself was not the Light; he came only as a witness to the Light" =
The author emphasizes in verse 8 that John is not the Light but a messenger of the Light. Evidently this has in view the possibility that some may consider John as the Light instead of only as a witness to the Light.
IX) [Jn 1:6-9]:
(v. 6) "There came a man who was sent from God; his name was John.
(v. 7) He came as a witness to testify concerning that Light, so that through Him all men might believe.
(v. 8) He himself was not the Light; he came only as a witness to the Light.
(v. 9) The True Light that gives light to every man was coming into the world."
"The True Light that gives light to every man" =
It is further emphasized that the Word is the true Light Who gives light to every man, i.e., revelation/enlightenment of Who God is, that the Word is life, He created all things, (v. 3), and thus He is eternal life and makes it available to all men. Evidently all anyone has to do is believe in Him for it.
Notice that the true Light "gives light" in the sense of shining the light of truth about God upon mankind to reveal Himself to man as the Word in Whom is eternal life to be received simply when one believes that fact.
This not to say that man receives some inner light or enlightment within himself; for it is John's testimony about the Light, the Word, Who has come into the world as a personal revelation to mankind as an individual human being for man to perceive and believe in Him.
Several verses later it becomes evident that man's inner condition in general has an incapacity to receive the Light. The phrase 'true Light' implies that there are false 'lights' that lead to untruths which pervade man's thinking especially relative to God and life and eternal life.
"He himself [John] was not the Light; he came only as a witness to the Light. The True Light that gives light to every man was coming into the world." =
The true Light, the Word, entered the world in past history, (hence the phrase "was coming into the world), in a unique way at the time when John was created by and sent from God to announce this entry. The kind of entry implied is one in which mankind can use its senses to preceive Who the Word is and believe in Him unto eternal life.
(v. 7) He came as a witness to testify concerning that Light, so that through Him all men might believe.
(v. 8) He himself was not the Light; he came only as a witness to the Light.
(v. 9) The True Light that gives light to every man was coming into the world.
(v. 10) He was in the world, and though the world was made through Him, the world did not recognize Him."
"The True Light that gives light to every man was coming into the world. He was in the world, and though the world was made through Him, the world did not recognize Him." =
In view is a presence of the Word which came into the world in past history at the time of John such that He was recognizable by men. Notice that verses 4-8 stipulate that the Word is the true Light, the revelation of God and eternal life to men Who "was coming into the world" as announced by John that men might believe in Him, (v. 7), which necessitates being able to be recognized.
This implies that the Word entered the world in a form at John's time in history such that mankind had the capacity to recognize Him, pointing to a human form, a GodMan, Who demonstrated His capacity as Man and Creator God in order to be recognized and believe in Him unto eternal life.
Notice that this could not be the omnipresence of God, because that presence in the world has always been from the beginning. The presence in view here has a beginnning at the time of John's creation and presence in the world.
B) EVEN THOUGH THE WORLD WAS MADE THROUGH THE WORD, THE WORLD DID NOT RECOGNIZE HIM
"The True Light that gives light to every man was coming into the world. He was in the world, and though the world was made through Him, the world did not recognize Him." =
It is made clear here that even though the Word is Creator and appeared in history in His creation, yet the world did not recognize Him. This further implies that the Word did appear in the world in a recognizable form and should have been recognized but mankind's capacity to recognize Him was hindered for some unspecified reason(s) which will be corroborated later.
(v. 9) "The True Light that gives light to every man was coming into the world.
(v. 10) He was in the world, and though the world was made through Him, the world did not recognize Him.
(v. 11) He came to that which was His own, [and] His own did not receive Him.
(v. 10) "He was in the world, and though the world was made through Him, the world did not recognize Him. (v. 11) He came to that which was His own" =
"eis ta .idia ...............elthen"
"To his own [things] He came"
The word "idia" is a plural adjective, in the neuter gender. It cannot refer solely to His own people which would have to be masculine, singular; nor to His own world, which is singular. Hence the true Light came into the world, (v. 10), to His own [plural], which were His own, the things of His world which were made through Him, His rulership, His kingdom, all peoples not just a particular people.
"He was in the world, and though the world was made through Him, the world did not recognize Him. He came to [those things, plural] which were His own and His own [people, singular] did not receive Him." =
"eis ta ...idia .elthen .....kai oi ....idioi auton ou .parelabon"
"To His own .He came and His . own .Him ..not received" =
The Word came to His own, [neuter, plural] in personal self-disclosure to His world - His kingdom, His peoples;
and His own ["oi idios" = masculine, singular] did not receive, i.e., recognize and believe in Him to become children of God, (v. 13).
Notice the conjunction "and" which joins the two phrases of verse 11, rather than "but" as some translations have rendered"kai". The conjunction "but" would signify that "His own" [neuter, plural] is the same as "His own" [masculine,singular]. But this is not the case. The conjunction "and", on the other hand, permits the distinction already afforded by the difference between the two "His own"'s
The second "His own" points to a single entity of His own which has the capacity to receive the Word or not, i.e., a group of people especially identified as His own which group did not receive Him which would have resulted in them becoming children of God, (v. 13).
Note that the Greek word for "people" = "laon" is masculine, singular. Later on in the corroboration stage, other passages will be reviewed which indicate that the particular group defined as "His own" people which did not receive Him was Israel.
3) 'HIS OWN' [PEOPLE] IMPLIES THAT HE, THE WORD, WAS IN HUMAN FORM IN ORDER TO BE ONE OF A PEOPLE
(v. 10) "He was in the world, and though the world was made through Him, the world did not recognize Him. (v. 11) He came to that [= those things] which were His own, [and] His own [people] did not receive Him." =
'His own' [people] implies that He, the Word, was in human form in order to be one of a people - to be corroborated later as an Israelite.
(v. 9) "The True Light that gives light to every man was coming into the world.
(v. 10) He was in the world, and though the world was made through Him, the world did not recognize Him.
(v. 11) He came to that which was His own, and His own did not receive Him.
(v. 12) Yet to all who received Him, to those who believe on His name, He gave the right to become children of God -"
A) TO RECEIVE HIM (THE WORD) IS TO BELIEVE IN HIS NAME
"He came to [those things which were] His own, and His own [people] did not receive Him. Yet to all who received Him, to those who believe in His name" =
The Greek text of verse 12 literally reads:
"hosoi de ............elabon ..auton edOken .autois ...exousian tekna ......theou
"But as many as received Him ...He gave to them authority children of God
genesthai tois ...............pisteuousin eis to onoma autou"
to be ........to those that believe ........on .....name ..His"
Notice that to receive Him - the 'Word', (v. 1); 'Who was God in the beginning', (v. 1); 'through Him all things were made', (v. 3); 'in Him was life', (v. 4); the 'True Light', (v. 9); is stipulated here: to believe on His name which implies a reception of eternal life.
"He came to [those things which were] His own, and His own [people] did not receive Him. Yet to all who received Him, to those who believe in His name" =
It is implied here that every single individual has available to him the opportunity to believe in His name to receive Him, i.e., eternal life; not just one group or a select few. There is a distinct absence of restriction, hence no one throughout history can be excluded as not having the opportunity to receive the Word unto eternal life by believing in His name. This corroborates the doctrine of unlimited atonement.
"Yet to all who received Him, to those who believe on His name" =
To believe on the name of someone is to trust, rely or have faith in one's capacity and trustworthiness to some end such that that end will be successfully fulfilled.
Since it has already been stipulated that the Word is Life and in Him is Life eternal and that He is eternal and God, then to receive Him is to receive eternal life.
So to believe on the name of the Word toward the end of receiving Him unto eternal life is to trust in His capacity and trustworthiness to provide that reception.
"Yet to all who received Him, to those who believe on His name" =
Notice that "received" is "elabon", aorist tense, a completed action verb; and "those who believe" is "tois posteuousin", a dative, plural masculine participle for noun, lit., 'to those who are the believing ones', - a noun. Hence those that "believe" on His name to become a believer receive a completed action of receiving the Word in a moment's time unto eternal life. So what is in view is a moment of faith alone in the name of the Word alone unto the reception of the Word in one, i.e., eternal life forever because it is a completed action and only requires a moment of believing to become the believing one and eternal life lasts forever once received in that completed action.
"Yet to all who received Him, to those who believe on His name, He gave the right to become children of God" =
"the right" = Gk "exousian", the power, authority, right.
At the moment of belief on the name of the Word, God gave believers the authority, power and right to become children of God, i.e., the status of being children of God. This is an being extremely worthy right or status because it comes from God. The passage implies that this right is immediately effective and implemented by believers. Otherwise, one might ask the question as to why one would believe on the Word in the first place, if not to exercise ones authority as a child of God once it was received. The next verse corroborates this. Certainly the first thing a believer usually does is to exercise his right as a child of God by praying a prayer of thanksgiving for receiving the Word, i.e., eternal life.
"Yet to all who received Him, to those who believe on His name, He gave the right to become children of God" =
What is implied here is that before one believes on the name of the Word, one is not a child of God, i.e., in the family of God.
(v. 11) "He came to that which was His own, and His own did not receive Him.
(v. 12) Yet to all who received Him, to those who believe in His name, He gave the right to become children of God -
(v. 13) children born not of natural descent, nor of human decision or a husband's will, but born of God."
"Yet to all who received Him, to those who believe in His name, He gave the right to become children of God - children born not of natural descent" =
The word "natural" here refers to the physical, i.e., the natural world wherein physical births occur. So the phrase "children born not of natural descent" refers to children not of physical birth, but born of another sphere: the spiritual one.
The phrase "natural descent" refers to children not born in the manner in which physical births occur in the natural world: children who are a product of their physical ancestors - their seed, their features and other characteristics. This kind of childhood via such a natural descendancy is not in view when a child of God is being referred to in this passage. What is in view are children born in the spiritual world of descent from God Who is Spirit. Hence the phrase "children of God."
"Yet to all who received Him, to those who believe in His name, He gave the right to become children of God - children born not of natural descent" =
All mankind consists of children born of natural descent, but only those of mankind who have believed on the name of the Word have the right, power and authority to become another kind of child: a child of God as well - both.
"Yet to all who received Him, to those who believe in His name, He gave the right to become children of God, children born not of natural descent, nor of human decision nor a husband's will, but born of God." =
Becoming a child of God is not as a result of any human decision; but being physically born is dependent upon human decision, i.e., the decision to have sexual relations.
D) BECOMING A CHILD OF GOD IS NOT DUE TO THE WILL OF THE HUSBAND TO BEGET CHILDREN
"Yet to all who received Him, to those who believe in His name, He gave the right to become children of God, children born not of natural descent, nor of human decision nor a husband's will, but born of God." =
Becoming a child of God is not due to the will of the husband to beget children, (reflecting the masculine outlook on family life in New Testament times in that part of the world). This will on the husband's part to beget children obviously precedes the sexual union and the development of the child in the womb.
"Yet to all who received Him, to those who believe in His name, He gave the right to become children of God, children born not of natural descent, nor of human decision nor a husband's will, but born of God." =
Three phrases cover the stages of reproduction which are stipulated as specifically excluded from being required by one to receive the right to become a child of God:
1) The original text of the first phrase is literally translated: "who not of bloods....were born." The forming of the child in the womb through the mixing of the parents' "aimaton" = "bloods"; i.e. an ancient expression which means that natural procreation involves the mixing of bloods - that is to say that it is what we know today as through inherited genes.
2) The second phrase "nor of will of the flesh.." which is rendered in the NIV "nor of human decision..." means nor by the sexual union. The sexual union preceds the "mixing of bloods" - or the "natural descent" or the forming of the child in the womb.
3) And the third phrase "nor of will of man.." is rendered "nor of a husband's will..." in the NIV. The Greek word "andpos" in this phrase = man referring to the husband.
XIII cont.) [Jn 1:11-13 cont.]:
(v. 11) "He came to that which was His own, and His own did not receive Him.
(v. 12) Yet to all who received Him, to those who believe in His name, He gave the right to become children of God -
(v. 13) children born not of natural descent, nor of human decision or a husband's will, but born of God."
F) ONE IS BORN OF GOD IN ORDER TO RECEIVE THE RIGHT TO BECOME A CHILD OF GOD
"Yet to all who received Him, to those who believe in His name, He gave the right to become children of God, children born not of natural descent, nor of human decision nor a husband's will, but born of God." =
Evidently to become a child of God is via becoming born of God as opposed to anything to do with the natural world, human decision, a husband's will and this was as a result of believing in the name of the Word in order to receive the Word.
G) REGENERATION DOES NOT PRECEDE SAVING FAITH
Notice that those that insist that regeneration precedes faith find themselves refuted when observing the context of Jn 1:12-13:
Verse 12 declares that one who received Christ, (aorist), was given (aorist) the right to become a child of God, (aorist infinitive) - to the ones who are believers in Christ, (dative, present participle = a noun)!
Verse 13 then continues this context stipulating that those in view in v. 12, i.e., children of God, are that those that became born of God, (aorist) which viewing back to v. 12 became children of God when they believed. Hence believing came first then one became a child of God, born of God. One can hardly become born of God then believe in order to become a child of God, for being born of God is paralleled here with being a child of God. The image itself would be absurd if one insisted that one is born of God but not yet a child of God!
(v. 11) "He came to that which was His own, and His own did not receive Him.
(v. 12) Yet to all who received Him, to those who believe in His name, He gave the right to become children of God -
(v. 13) children born not of natural descent, nor of human decision or a husband's will, but born of God.
(v. 14) The Word became flesh and made His dwelling among us. We have seen His glory, as of the One and only Who came from the Father, full of grace and truth."
"The Word became flesh" =
To the individual living 2000 years ago, especially the Jew, a word represented a deed done even a person. So a word spoken then was a deed done! Thus one was prepared for the thought that the Word -the "Logos" of God - could be seen, touched and heard in the world. Hence the "Logos" Who is God would find expression in a human life and "became flesh" and enter as such into the physical world for all man to get to know.
Flesh here is not sinful flesh, but an expression of being a human being in the physical world, inferring that the Word was not of humanity in the physical world up to that point.
"kai o ..logoß .sarx egeneto"
"and the Word flesh became"
Note the absence of the article with the predicate substantive "sarx", so that it cannot mean "the flesh became the Word." The Pre-existence of the Word has already been plainly stated and established in previous verses. John does not say here say that the Word entered into a man or dwelt in a man or filled a man, but that the Word became flesh.
(v. 4) "In Him was life and that life was the Light of men." (v. 9) "The True Light that gives light to every man was coming into the world." (v. 10) "He was in the world... and the world did not recognize Him...." (v. 11) "He came to His own [things] but His own [people] did not receive Him..." (v. 14) "The Word became flesh" (cont.) =
Just as verse 4 indicates that the Word was the Light of men, and verse 9 indicates that the True Light gives light to every man was coming into the world and verse 10 stipulates that the Word was in the world and verse 11 indicates that the Word came into the world to His own [things] but His own [people] did not receive Him,
so verse 14 stipulates that the Word became flesh, i.e., added humanity to His being, His essence; and in this manner came into the world so that He indeed was able to be perceived as the Light of men, and be received by the world especially received by His own people.
This is not to say that the Word ceased to be the eternal God, Creator of all things, for One Who is eternal and the source of all life cannot cease to be eternal and take on immortality. Hence the Word continued to be eternal and at a specific time in history added to Himself mortal humanity.
[The Bible Knowledge Commentary, Walvoord & Zuck, Eds, Victor Books, USA, 1988, p. 273]:
"[The Word] did not merely 'appear' like a man; He became one.... Humanity, in other words, was added to [the Word's] deity. And yet [the Word], in becoming 'flesh,' did not change; ...the Word became (egeneto) should be understood as 'took to Himself' or 'arrived on the scene as.' "
C) THE WORD WAS NOT MADE FLESH NOR CREATED FLESH BUT BECAME FLESH, I.E., ADDED HUMANITY TO HIMSELF
"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."
"was made" = The King James translation version is rendered from the Greek word = "egeneto". This translation in the King James Bible could possibly be interpreted that our Lord was created in the flesh and therein began His existence. It is not an especially accurate translation of John's chosen word "egeneto". Rather, our Lord Himself chose to become flesh and that is what the Greek says: "egeneto" = "became." So the Word, Who was in the beginning - Who is eternal - Who is God - "became", (not "was made" or created in) flesh, and dwelt among us. So now all of the attributes of God in the Word became present in history adding humanity to Himself.
(v. 9) "The True Light that gives light to every man was coming into the world. (v. 10) He was in the world, and though the world was made through Him, the world did not recognize Him. (v. 11) He came to that which was His own, and His own did not receive Him..(v. 14) The Word became flesh and made His dwelling among us..." =
"kai .ho ..logos sarx .egeneto kai .eskEnOsen ..en ........hEmin"
"and the Word flesh became and dwelt ............among .us" =
The Word having added to Himself humanity thereupon made His dwelling "among us", literally, "tented" or "tabernacled" among us, [mankind]. He dwelt among us in His newly acquired human tent as one of us - fully human, yet at the same time, remained the eternal God Who is the Word.
[BKC, cont.]:
"In the Greek the word's 'made His dwelling, i.e., lived among us'... [i.e.,].. The word 'lived' is 'eskEnOsen', from "skEnoO" ('tabernacle')."
Verse 14: "The Word became flesh and made His dwelling among us" corroborates vv. 9-11. Verses 9-11 have in view someone coming into the world, being in the world in a recognizable mode; neither being recognized nor received even by His own people all of which point to His humanity:
"The Word, the True Light [Who]was coming into the world", (v. 9); "[Who] was in the world and [Who] the world did not recognize..." (v. 10); "[Who] came to His own [things on earth] and [Whose] own [people] did not receive [believe in Him to become children of God and receive eternal life]" (v. 11).
XIV cont.) [Jn 1:11-14 cont.]:
(v. 11) "He came to that which was His own, and His own did not receive Him.
(v. 12) Yet to all who received Him, to those who believe in His name, He gave the right to become children of God -
(v. 13) children born not of natural descent, nor of human decision or a husband's will, but born of God.
(v. 14) The Word became flesh and made His dwelling among us. We have seen His glory, as of the One and only Who came from the Father, full of grace and truth."
(v. 14) The Word became flesh and dwelt among us. We have seen His glory, as of the One and only Who came from the Father" =
"kai .ho ..logos sarx .egeneto kai .eskEnOsen ..en ........hEmin
"and the Word flesh became and dwelt ............among .us
kai etheasametha tEn doxan autou doxan hOs ...monogenous
and we have seen.the..glory ..His ....glory .as the One and only
para ......Patros" .
from the Father"
Since God is the Word then the glory of the Word Who is stipulated as having come from the Father relative to His humanity, is the glory of God which is the expression of the honor, power & holiness of God. This glory was able to be seen by man evidently as a result of the Word in His humanity as He made His dwelling among mankind in history. Author John expresses this seeing of the glory of God in the Word as a personal experience amongst others who evidently shared this experience of beholding the glory of God in the humanity of the Word. Other passages may be consulted to determine the specific events in which the Word indeed expressed the glory of God in His humanity.
The manifested glory of the Word in His humanity is the glory of God the Father. Note that the Word in His Diety has always possessed the glory of God, being God as previously established earlier in this passage. When the Word became humanity He manifested the glory of God in His humanity as well.
(v. 14) "The Word became flesh and dwelt among us. We have seen His glory, as of the One and only Who came from the Father", cont. =
"kai etheasametha tEn doxan autou doxan hOs ...monogenous
"and we have seen.the..glory ..His ....glory .as the One and only
para ......patros"
from the Father" =
"monogenous" = "unique" = "One and only" is a genetive, singular, masculine adjective consisting of the Greek prefix "mono" = "one" and "genous" from the Greek verb infinitive "ginomai" which means to cause to be. The stem of this word "monogenous" is "gEne" = "One Who is". So "monogenous" = the only one who is, i.e., the "One and only". Notice: only one "n" occurs in the verb "ginomai" and only one "n" occurs in the form of this verb which the Apostle John uses in this verse: "genous"; hence "monogenous" is not derived from the Greek verb "gennao" - to procreate, beget. Notice the two "n"'s in this verb. One verb, meaning to cause to be, (unique), has one "n" and the other, meaning to beget has two. So the word "monogenous" means "the only One Who is" or "the unique One"
Note that this is not to say that the Word is not the only begotten of God, just that it isn't stipulated in this particular verse.
The Word is in view here as having become, i.e., adding to Himself humanity as a one and only creation from the Father, i.e., the unique Son of the Father, eternal God and human being at the same time.
[BKC, cont., p. 273]:
"[The Word] is the Son of God in a sense totally different from a human who believes and becomes a child of God..... [a] Sonship [which] is unique for He is eternal and is of the same essence as the Father."
XIV cont.) [Jn 1:11-14 cont.]:
(v. 11) "He came to that which was His own, and His own did not receive Him.
(v. 12) Yet to all who received Him, to those who believe in His name, He gave the right to become children of God -
(v. 13) children born not of natural descent, nor of human decision or a husband's will, but born of God.
(v. 14) The Word became flesh and made His dwelling among us. We have seen His glory, as of the One and only Who came from the Father, full of grace and truth.
(v. 1) "In the beginning was the Word, and the Word was with God, and the Word was God.... (v. 14) The Word became flesh and made His dwelling among us. We have seen His glory, as of the One and only Who came from the Father, full of grace and truth." =
God the Father and the Word are in view in verse 14 and have been in view since verse 1 as God, two Personalities of God: God [the Father] and the Word.
Furthermore, the Word is stipulated as the One and only Who came from the Father, referring to the Word in His humanity.
So the stipulation in verse 14 "The Word... Who came from the Father" indicates that the Word became flesh, i.e., added to Himself Humanity from the Father, i.e., under the sovereignty and auspices of the Father. Evidently we have a line of authority in the Godhead indicated here.
H) THE WORD IS FULL OF GRACE - THE GRACE OF SALVATION AND THE WHOLE OF THE GRACE OF GOD
(v. 4) "In Him was life, and that life was the Light of men. (v. 5) The Light shines in the darkness, but the darkness has not [overpowered] it....(v. 10) He was in the world, and though the world was made through Him, the world did not recognize Him. (v. 11) He came to that which was His own, and His own did not receive Him. (v. 12) Yet to all who received Him, to those who believe on His name, He gave the right to become children of God -.... (v. 14) The Word became flesh and made His dwelling among us. We have seen His glory, as of the One and only Who came from the Father, full of grace and truth." =
Grace is unmerited favor, undeserved blessing. It is the principle upon which life comes. The principle by which the Word created all things. Hence the Word is full of grace. Notice that mankind is pictured in this passage as darkness. The Word made the world and everything that was in it and is the source of eternal life, the Light of man illuminating to the world as to Who God is. Yet He was rejected by man who is in darkness. Hence the world is pictured without merit and deserving nothing but condemnation, yet verse 12 pictures the grace of God at work amongst undeserving mankind by making available the capacity to become children of God, born of God unto eternal life by receiving the Word through faith alone in the Word alone. This is grand evidence that the Word was indeed full of grace.
I) THE WORD IS FULL OF TRUTH - THE ETERNAL TRUTHS OF GOD AND WHO HE IS
(v. 4) "In Him was life, and that life was the Light of men. (v. 5) The Light shines in the darkness, but the darkness has not [overpowered] it....(v. 10) He was in the world, and though the world was made through Him, the world did not recognize Him. (v. 11) He came to that which was His own, and His own did not receive Him. (v. 12) Yet to all who received Him, to those who believe on His name, He gave the right to become children of God... (v.13) ...born of God.... (v. 14) The Word became flesh and made His dwelling among us. We have seen His glory, as of the One and only Who came from the Father, full of grace and truth." =
From verses 4 & 5 it is evident that the Word Who is God was Life and the Light of men from the beginning - the revelation of Who God is and eternal life. The Word is stipulated there as the Light of men, testifying as to Who God is and that He is and provides eternal life. Yet the world is generally characterized as darkness, at enmity with the Light of men, the Word, (v. 5).
Verses 10-11 corroborate the fact that many rejected the Word, i.e., did not receive the Word, especially His own people, in order to become children of God and have eternal life, (v. 12). It is clear that the Word became the personification in the flesh of eternal truth and eternal life, the revelation of God to mankind.
(v. 11) '''He came to that which was His own, and His own did not receive Him.
(v. 12) Yet to all who received Him, to those who believe in His name, He gave the right to become children of God -
(v. 13) children born not of natural descent, nor of human decision or a husband's will, but born of God.
(v. 14) The Word became flesh and made His dwelling among us. We have seen His glory, as of the One and only Who came from the Father, full of grace and truth.
(v. 15) John testifies concerning him. He cries out, saying, "This was He of Whom I said, 'He Who comes after me has surpassed me because He was before me.' " '''
(v. 6) '''There came a man who was sent from God; his name was John. (v. 7) He came as a witness to testify concerning that Light, so that through Him all men might believe. (v. 8) He himself was not the Light; he came only as a witness to the Light......(v. 9) The True Light that gives light to every man was coming into the world. (v. 15) John testifies concerning him. He cries out, saying, "This was He of Whom I said, 'He Who comes after me has surpassed me because He was before me.' " ''' =
Notice that the context of the passage has already established that John [the Baptist] was sent from God as a witness to testify concerning the Light, the Word Who was coming into the world in history in His humanity during John's [the Baptist's] lifetime; so that through the Word in His humanity all men might believe in Him and receive Him unto eternal life. The passage has made it clear that John [the Baptist] himself was not the Light, but came only as a witness to the Light.
Verse 15 then provides specific details of what John [the Baptist] said to fulfill this godly testimony wherein it says ''' He [John the Baptist] cries out, saying, "This was He of Whom I said, 'He Who comes after me has surpassed me because He was before me.' " ''' Notice that the humanity of the Word is declared younger in time than John yet he speaks of the prexistence and surpassing quality of the Word, i.e., His eternality which John says "was before me".
The last phrase in verse 15:
"'''He Who comes after me has surpassed me because He was before me.''' especially testifies that this is the Son of God for it states that although our Lord in His humanity came after John the Baptist in time on the earth, He was, ("en" = "continually was"), before him, (cp Jn 1:1). This of course refers to our Lord's eternal existence and His diety. John is a finite being - our Lord is the infinite God the Son. Ancient understanding would place John the Baptist in precedence over our Lord because people from antiquity viewed earlier prophets to be the superior ones. Not so in this case - as surely testified to by John the Baptist himself.
(v. 11) '''He came to that which was His own, and His own did not receive Him.
(v. 12) Yet to all who received Him, to those who believe in His name, He gave the right to become children of God -
(v. 13) children born not of natural descent, nor of human decision or a husband's will, but born of God.
(v. 14) The Word became flesh and made His dwelling among us. We have seen His glory, as of the One and only Who came from the Father, full of grace and truth.
(v. 15) John testifies concerning him. He cries out, saying, "This was He of Whom I said, 'He Who comes after me has surpassed me because He was before me.' "
(v. 16) And of His fullness we have all received, even grace in place of grace.'''
A) THE PHRASE "OF HIS FULLNESS" POINTS TO ALL THAT THE WORD IS, HIS ATTRIBUTES AS GOD AND MAN
(v. 1) "In the beginning was the Word, and the Word was with God, and the Word was God..... (v. 14) "The Word became flesh and made His dwelling among us. We have seen His glory, the glory of the One and Only, Who came from the Father, full of grace and truth."..... (v. 16) "And of His fullness we have all received, even grace in place of grace." =
The phrase "of His fullness" points to all that the Word is, His attributes as God and Man. Verse 1 establishes that the Word is God - fully God. Verse 14 describes the glory of God manifest in the incarnate Word as "full of grace and truth." Picking up on the term full, John says in verse 16 that it is from this "fullness" that we have received even grace in place of grace.
XVI cont.) [Jn 1:11-16 cont.]:
(v. 11) '''He came to that which was His own, and His own did not receive Him.
(v. 12) Yet to all who received Him, to those who believe in His name, He gave the right to become children of God -
(v. 13) children born not of natural descent, nor of human decision or a husband's will, but born of God.
(v. 14) The Word became flesh and made His dwelling among us. We have seen His glory, as of the One and only Who came from the Father, full of grace and truth.
(v. 15) John testifies concerning him. He cries out, saying, "This was He of Whom I said, 'He Who comes after me has surpassed me because He was before me.' "
(v. 16) And of His fullness we have all received, even grace in place of grace.'''
"And of His fullness we have all received, even grace in place of grace" =
Notice that author John uses the phrase "we have all received", (cf. vv. 12-13) to reflect his experience and that of all individuals who have believed and become born of God, (vv. 12-13), of receiving of the fullness of the Word.
Notice the phrase "of His fullness", not 'of all His fullness', the former signifying a reception of His fullness but not all of what He is. So this is not to say that believers receive everything that the Word is.
What specific things John and the others received "of His fullness" is described as follows:
(v. 16b) "And of His fullness we have all received, even grace in place of grace," (v. 17) [and continuing this thought]: "For [because] the Law was given through Moses; grace and truth came through Jesus Christ'''
So what follows in the next few phrases provides an insight to what he means "of His fullness we have all received".
"And of His fullness we have all received, even grace in place of grace" =
"Kai .ek ......tou plErOmatos autou hEmeis pantes elabomen kai ...charin
"And out of the fullness..........His ....we ........all .......received ..even..grace
anti ............charitos"
in place of..grace"
A literal translation of the last phrase of verse 16 should read:
"even grace in place of grace" because "anti" is correctly rendered "in place of".
Most translations including the NAS translate this as something on the order of "grace upon grace".
The NIV renders this:
"we have all received one blessing after another."
The KJV renders the entire verse:
"And of his fulness have all we received, and grace for grace."
Author John is putting an emphasis here on the concept of grace, [unmerited favor] as it is given to him and others. He points to receiving from the fullness of the Word that which can be described as one experience of grace replaced by another experience of grace through the fullness of the Word. It is a picture of an experience of God's grace which John and others received which then is replaced by another and another, much like an ocean's waves coming onto the beach; and then receding - to be replaced again by another.
(v. 14) "The Word became flesh and made His dwelling among us. We have seen His glory, as of the one and only Who came from the Father, full of grace and truth.
(v. 15) John testifies concerning him. He cries out, saying, "This was He of Whom I said, 'He Who comes after me has surpassed me because He was before me.' "
(v. 16) And of His fullness we have all received, even grace in place of grace.
(v. 17) For the Law was given through Moses; grace and truth came through Jesus Christ'''
A) THE LAW WAS GIVEN TO MAN AS AN ACT OF GOD'S GRACE
(v. 14) The Word became flesh and made His dwelling among us. We have seen His glory, as of the one and only Who came from the Father, full of grace and truth..........(v. 16) And of His fullness we have all received, even grace in place of grace. (v. 17) For [because] the Law was given through Moses; grace and truth came through Jesus Christ''' =
Notice that the word "for" [because] at the beginning of verse 17 further explains verses 14 through 16, especially verse 16, "And of His fullness we have all received, even grace in place of grace" which leads into verse 17 beginning with the word, "for" [because].
Verse 16 and 17 stipulate "And of His fullness we have all received, even [one bestowment of ] grace [which comes through Jesus Christ] in place of [a previous bestowment of grace - the Law]; for [because] the Law was given through Moses [followed by] grace and truth [which] came through Jesus Christ.
So the giving to mankind of the Law through Moses is thus indicated as an act of grace.
(v. 14) "The Word became flesh and made His dwelling among us. We have seen His glory, as of the one and only Who came from the Father, full of grace and truth"................(v. 16) "And of His fullness we have all received, even grace in place of grace. (v. 17) For [because] the Law was given through Moses; grace and truth came through Jesus Christ''' =
Verse 14 stipulates that the Word become flesh and made His dwelling among mankind. It goes on to say "we have seen His glory, as of the one and only Who came from the Father full of grace and truth". Hence what was seen by author John and others was a demonstration of God's fullness of grace and truth in the flesh. So the phrase "full of grace and truth" describes the Word, named as Jesus Christ in verse 17. Verses 16-17 then stipulate "And of His fullness we have all received, even grace in place of grace. The Law was given through Moses, grace and truth came through Jesus Christ. The "grace and truth which came through Jesus Christ" thus replaced the previous act of grace providing the Law through Moses.
(v. 16) "And of His fullness we have all received, even grace in place of grace. (v. 17) For the Law was given through Moses; grace and truth came through Jesus Christ'''
Verse 16 and 17 stipulate "And of His fullness we have all received, even [one bestowment of ] grace [which comes through Jesus Christ] in place of [a previous bestowment of grace - the Law]; for [because] the Law was given through Moses [one grace followed by another] grace and truth [which] came through Jesus Christ. Notice that grace and truth all the more come through Jesus Christ.
(v. 14) The Word became flesh and made His dwelling among us. We have seen His glory, as of the One and only [God] Who came from the Father, full of grace and truth.
(v. 15) John testifies concerning him. He cries out, saying, "This was He of Whom I said, 'He Who comes after me has surpassed me because He was before me.' "
(v. 16) And of His fullness we have all received, even grace in place of grace.
(v. 17) For the Law was given through Moses; grace and truth came through Jesus Christ.
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