- Preacher: Pastor Martin Erhardt
- In Fullness of Glory: True Light In A Dark World
- New International Version
- The Last Gospel
- Year To Shine – Kingdom Fullness Ministries
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:. It refers to the One and only Almighty God. 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! L cont. It can be easily demonstrated that the anarthrous theos is quite in fact qualitive, not indefinite. If the anarthrous theos is to be taken as indefinite, and hence translated into English with an indefinite article "a god" , then we must do the same to the other times that theos appears without the article. In fact, there are four more instances in chapter 1 of John alone where theos appears anarthrously, and yet the Jehovah's Witnesses inconsistently translate only verse 1 as indefinite, while in the remaining four instances in the first chapter where theos appears anarthrously they don't translate them as "a god.
It is interesting to note that for centuries Jn c has been translated as "The Word was God" until the New World Translation came along. Are we to conclude that centuries of humanity have gone by deceived? John would not mean the same if they translated it as indefinite " Same with verse 13 "Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of a god" and verse 18 "No man hath seen a god at any time Since God is truly the only God - i.
Scripture testifies that there is no God or god other than Almighty God Himself, hence Jn c could not be interpreted as "And the Word was a god" and be consistent with the rest of the bible:. In order that you may know and believe Me,.
Preacher: Pastor Martin Erhardt
Jesus Christ cannot therefore be a created God]. And there is no Savior besides Me. II [Jn ]:. 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! III [Jn ]:. 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. IV [Jn ]:. 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. 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. 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.
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. He was the Light, v. 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. Notice that God's Son is depicted as Light Who has come into the world.
The Person of Christ and the light that He emanates via His actions of His humanity is portrayed as the opposite of darkness and evil. It is portrayed as that which exposes evil. Hence we may conclude that the Light of the Person of Christ and what He represents is righteousness and holiness, the antithesis of darkness and evil. Whoever follows me will never walk in darkness, but will have the light of life. Jesus Himself declares here that He is the light of the world, i. Furthermore, He declares that whoever follows Him will never walk in darkness, i.
I will also make you a light for the Gentiles, that you may bring My salvation to the ends of the earth. We corroborate and add further commentary to Jn that Jesus Christ is the light of the world relative to the availability through Him of the salvation of all men, Jew and Gentile 'to the ends of the earth. V [Jn ]:. 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]".
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 all mankind is portrayed as in "darkness", i. V cont. 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. The inference can be made that the Word, the Light of all mankind from the beginning v. 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. VI [Jn ]:.
In verse 6 the author uses the verb "egeneto" which means "came" or "came into being". He was created by the Word Himself, who created all things, v. VII [Jn ]:. 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. 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.
In Fullness of Glory: True Light In A Dark World
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. 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.
Without Him, one would surely die apart from Him. Hence believing in Him is to live with Him forever. 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. 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.
John the Baptist was declared in Scripture as one who would call to Israel to "prepare the way for the Lord, make straight paths for Him", Mt ; Isa by declaring "the Kingdom of God is near", Mt , i. Then suddenly the Lord you are seeking will come to his temple; the messenger of the covenant, whom you desire, will come," says the LORD Almighty.
Who can stand when he appears? For he will be like a refiner's fire or a launderer's soap. Then the LORD will have men who will bring offerings in righteousness,. A reed swayed by the wind? A man dressed in fine clothes? No, those who wear fine clothes are in kings' palaces. A prophet? Yes, I tell you, and more than a prophet.
Are you Elijah? Give us an answer to take back to those who sent us. What do you say about yourself? Acts indicates that forgiveness of sins comes by faith alone, hence the repentance here in Mk is the same as saying repent from not believing to believing in Christ unto forgiveness of sins]. John the Baptist preached this as did our Lord Who continued this after John's death]. However the Jews did not receive Him at the time, Jn - so the Kingdom did not commence].
His food was locusts and wild honey. This baptism was symbolic of the Israelite believer's identification of national Israel with our Lord and His Kingdom which was to be ushered in had all Israel accepted Him as Messiah, the Lamb of God Who takes away the sins of the world, hence John's statement, 'The Kingdom of God is near']. Who warned you to flee from the coming wrath? Notice that producing fruit and repentance are two different things.
- Fire Lily (A Dangerous Hearts Romance).
- Gay to Stay (gay conversion collection).
- Trained by the Professor (Punished by the Professor Book 2);
- More than a week ahead.
- Pulpit Magazine.
One repents, i. So the command is to produce fruit, i. If repentance were the same as producing fruit then this verse would make no sense: "produce fruit in keeping with producing fruit??? But Israel inevitably rejected and crucified Him:. VIII [Jn ]:. 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 ]:. It is further emphasized that the Word is the true Light Who gives light to every man, i. 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.
New International Version
Light exposes and is the antithesis of the deeds of men which are inevitably evil. On the other hand, when men live by the truth, i. Those who do evil - the implication here is all men , love darkness, i. Everyone who does evil, i. They will not accept God's One and only Son, Who is the light of truth and God's righteousness because He exposes their evil deeds]. IX cont. That was the True Light which 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 perceive Who the Word is and believe in Him unto eternal life. X [Jn ]:. 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 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. 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. 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.
XI [Jn ]:. 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. He came to [those things, plural] which were His own and His own [people, singular] did not receive Him. He came and His. The Word came to His own, [neuter, plural] in personal self-disclosure to His world - His kingdom, His peoples;. 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.
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. He had no beauty or majesty to attract us to him, nothing in his appearance that we should desire him. Like one from whom men hide their faces he was despised, and we esteemed him not. Notice that the question "Who has believed our message and to whom has the arm of the LORD been revealed?
XII [Jn ]:. The Greek text of verse 12 literally reads:. He gave to them authority children of God. Notice that to receive Him - the 'Word', v. It is implied here that every single individual has available to him the opportunity to believe in His name to receive Him, i. 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. 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. 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. 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.
- Deception with Murder (A Rilynne Evans Mystery Book 2);
- The Bucko Mate: Twenty Years in the Merchant Marine.
- Set it in Space and Shovel Coal into it.
- Latest Podcasts?
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. 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. 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. What is implied here is that before one believes on the name of the Word, one is not a child of God, i. XIII [Jn ]:. The word "natural" here refers to the physical, i.
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.
The Last Gospel
Hence the phrase "children of God. 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. Becoming a child of God is not as a result of any human decision; but being physically born is dependent upon human decision, i. 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. 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:. The sexual union preceds the "mixing of bloods" - or the "natural descent" or the forming of the child in the womb. XIII cont. 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.
Since the Word is eternal life then to receive Him by believing in His name and becoming born of God is to receive eternal life. Notice that those that insist that regeneration precedes faith find themselves refuted when observing the context of Jn Verse 13 then continues this context stipulating that those in view in v. Hence believing came first then one became a child of God, born of God. More than a week ahead The Universalis web site shows you today, yesterday, and the week ahead. It is free. Android phones and tablets. We have programs for: Windows. The programs let you create e-books for: Amazon Kindle.
Other e-book readers reading the ePub format. You can read more about purchases here. He came to what was his own, and his own people did not accept him. But to all who received him, who believed in his name, he gave power to become children of God, who were born, not of blood or of the will of the flesh or of the will of man, but of God.
And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father's only son, full of grace and truth. John testified to him and cried out, "This was he of whom I said, 'He who comes after me ranks ahead of me because he was before me. The law indeed was given through Moses; grace and truth came through Jesus Christ.
No one has ever seen God. It is God the only Son, who is close to the Father's heart, who has made him known. In the Name of the God of Creation who loves us all, Amen. I bid each of you good morning and a heartfelt welcome to the Cathedral on this first Sunday after Christmas! Just a few days ago we heard the lovely narrative from the Gospel of Luke, telling of the birth and infancy narratives of Jesus of which we are all so fond. The Gospel of John, in contrast, does not include an account of the birth of Christ as do Luke and Matthew, who are ever the storytellers.
Year To Shine – Kingdom Fullness Ministries
They charm us with angels and shepherds, a virgin birth in a stable, a villain named Herod, and heroes in the form of peripatetic kings. John, who is more of a theologian, gives us in these first 18 verses pure poetry in the form of a lovely Christological hymn and a dazzling, paradoxical conundrum: the light by which everyone sees came into the world, yet the world did not see it.
Is John right? Does that include us? John tells us that the Word became flesh in the form of Jesus of Nazareth, the Word that is the source of light and life for the world—and the innate goodness of creation is made manifest in this light … this life … this Word made flesh. So, John is not concerned with the birth narrative of Jesus so much as with the cosmic dimension of the always already there Word of God, made manifest in the birth of Christ.
From this fullness—this abundance—we have all received grace upon grace. It is important to remember that law, instruction, and guidance for living were given through Moses, but grace and truth have now become flesh in the form of Jesus. Through the Incarnation, Jesus became one of us so we could see, hear, and touch the living Word of God, and participate in that divine fullness.
Yet, John cautions us that this light came into the world at the risk of being unperceived. What are we to do with this paradox? And perhaps more to the point, can we cultivate moments of light , of transcendence in the midst of the ordinary? Can we co-participate in the ongoing unfolding of the light of which John speaks? I believe we can. The theologian Ronald Goetz has suggested that John is holding up a mirror which reflects the true nature of faith—and the gratitude for the fruitful tension that comes with it.
The water, flowing down and over the stones in the stream, could be heard in a new way, and Orion and the Pleiades became visible above us. To know the dark, go dark. Go without sight, and find that the dark, too, blooms and sings, and is traveled by dark feet, and dark wings. And, sometimes we know the dark by virtue of the fact that we are human, and vulnerable, and in spite of this, amid our darkest moments, we see glimpses of light. When I was young my maternal grandparents had a small farm in North Georgia. They, and that place, were a sanctuary to me, especially during some difficult years for my family.
You might say they were lights in a time of darkness, and because of the darkness, I saw the light more clearly. And I needed that light to guide me. Looking back on it now, I see that my grandparents, and the farm set upon that hill beneath a lovely grove of ancient oaks, and the fields and ponds, allowed me to become who I was meant to be, a becoming that was in some ways at risk during those years.