The Creating Word Becomes Flesh
Study Scripture: John 1: 1 – 14
Background Scripture: John 1: 1 – 18
Devotional Reading: Genesis 2:1-3
Lesson 5 July 2, 2022
Key Verse
All things were made by him; and without him was not anything made that was made.
John 1:3
INTRODUCTION
“How did it all begin; how did we get here…” questions about origins, particularly that of mankind, the earth, the universe has spawned all kinds of myths, legends and speculations from superstition to ‘scientific’. A cursory look at these postulates only raises more questions! The Bible however provides the definitive and only reasonable and rational answer to these questions.
Today’s lesson is from the Gospel of John, a book penned by the ‘beloved disciple’ and believed to be one of the last written books of the New Testament. Given this consideration, it is easy to understand why over seventy-five percent of material in John’s gospel differs from that written by Matthew, Mark and Luke. Of course, we must be mindful that the gospel writers, as all writers of the Scriptures, wrote under the influence of the Holy Spirit. Still, it appears that since the other Gospels had already dealt at length with the issues of Jesus’ birth, baptism, temptation in the wilderness, confrontation with demons, parables, the Last Supper, the agony in Gethsemane and the Ascension to Heaven, John’s Gospel omits any discussion on these subjects.
The Gospels of Matthew, Mark, and Luke are called “synoptic” because of their similar perspectives on recounting the person and work of Jesus. John’s Gospel stands apart from the others as the writer stresses Jesus’ divine identity as the Son of God and Messiah (John 20:31).
The beginning of John’s Gospel is strikingly unlike that of the three. Matthew’s Gospel begins with a genealogy and the birth narrative of Jesus (Matthew 1:1–24), Luke’s begins with two birth narratives (Luke 1:1–2:21), and Mark’s skips straight to Jesus’ adult ministry (Mark 1:1–20). The introduction to John’s Gospel differs dramatically. He sends his readers back before creation, before time to that profound “In the beginning… Genesis 1:1! The introduction to John’s Gospel immediately draws the reader’s attention to the eternality of the Word of God.
John’s theme and his purpose which he articulates in chapter 20:30-31 at the end when he says:
30. Jesus performed many other signs in the presence of his disciples, which are not recorded in this book. 31. But these are written that you may believe[b] that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name. So his purpose is polemical, to prove, giving evidence so that you might believe and it is evangelistic, so that believing you might be saved and receive eternal life. Everything John says is geared to believing Jesus is the promised Christ, the Anointed One, the promised King, the Son of God. His deity and His humanity and His being the Lord and Savior are John’s focus.
The apostle says the eternal God Himself has become human. The second person of the Trinity took on humanity. The Creator has become a part of His creation, fully God and fully man. And why? In order that He might save sinners from their sin, death, judgment, and eternal hell. This is the message of the gospel of John, that the eternal God, infinite, transcendent, all-knowing, all-powerful, all-present, everlastingly unchanging, that one true and living God who is at the same time one God and yet three persons has become man.
It was obviously very important to John that the second generation of disciples and all successors who did not know Jesus personally, understand clearly that Jesus is God and that he came from Heaven. John highlights seven significant sign miracles of Jesus to prove his point, with six of them not even mentioned in the other Gospels. He also has Jesus speaking about himself in seven dramatic and most unusual ‘I am’ statements (Gen. 3:14); language which clearly speaks of divinity, and which could only be meaningfully uttered by God.
Chapter one verses one to eighteen is regarded by many as a prologue to the entire book. This section explores many ideas introduced in the summation, namely, the identity of the ‘Word’, the concepts of life, light, grace, truth, believe, regeneration, as well as the revelation from God, that the Father has revealed himself through Jesus the Son. The rest of the chapter produces four witnesses who testify to Jesus’ identity and in the remainder of the book, he brings forward witnesses who testify that Jesus is in fact God.
John introduces Jesus as “the Word” (Gk.= Logos; John 1:1, 14). By using this designation, He appealed to philosophical and rhetorical concepts common in his day. The apostle wrote in a society steeped in Hellenistic philosophy. He also had to contend with Jewish philosophical thinking. John pointedly presents Jesus as the one to which both worlds should look for salvation.
Specifically, John’s use of the underlying Greek “Word”, Logos, from which we get our English word logic, reflects the ways philosophers tried to make sense of the world. Pagan philosophers used the term to address the ways the pagan gods communicated with the cosmos and the created order. For pagans, the concept of “the Word” was an attempt to make sense of the world and the animating forces therein.
However, John upends the pagan expectations. Instead of a distant animating life force or an obscure connection to supernatural “reason,” John applies the concept of the Word to the eternal God of Israel. This God is the one through whom all creation came into being. This God has revealed himself specifically to His creation. Thus, John uses a concept that was well known to the Hellenistic world, namely that of the “Logos”. In the introduction to his gospel, he personalizes the concept of Logos, using it to portray a God that was very involved with men, very caring, very loving and very giving; to the point that he became incarnate within his creation.
That John would repurpose a concept used by pagan philosophers makes sense considering the context and his audience. The Gospel was likely composed in the second half of the first century by Jesus’ own disciple John “the disciple whom Jesus loved” (John 21:20). This was the disciple who “testifieth of these things, and wrote these things” in the Gospel (21:24). The ‘Word’ would be a familiar to the Jew, as the expression of God’s mind and heart (Isa. 49:2; John 1:1, 14; Heb. 1:1). It is the same “word” that brought the worlds into existence as God’s active agent (John 1:3; Gen. 1:3, 6, 9; Ps. 33:6; Heb. 4:12). Thus the ‘Word’ is the self-revelation of God.
We might assume that John wrote his Gospel to appeal to a broad audience, Jew and Gentile. thus he relates to both in the opening statement.
THE TEXT
Verse 1. “In the beginning was the Word,”
We must understand that John is about to introduce Jesus. He does not at first speak directly about him, but describes him using a commonly known concept. One writer describes Logos translated “Word” as follows: “The Greek philosophers saw the Logos as the power that puts sense into the world, making the world orderly instead of chaotic. The Logos was the power that set the world in perfect order and kept it going in perfect order. They saw the Logos as the “Ultimate Reason” that controlled all things.”
The Jewish rabbis and the other Jewish intellectuals were of course very aware of this concept. In their approach they often referred to God in terms of his word, often speaking of God himself as the “Word of God”. One writer points out the interesting fact that ancient Hebrew editions of the Old Testament, for example the Palestinian Targum, record Exodus 19: 17 as: “Moses brought the people out of the camp to meet the word of God”, rather than our translation: “And Moses brought the people out of the camp to meet with God….”
Jews were quite familiar with the use of the term ‘word’ as a designation for God and even though John does not use the term in the same way as the Targum, they would easily associate John’s use of the term ‘word’ with theirs. It would also point Jewish minds to the fact that Genesis 1:1 speaks of God creating by his word.
It is apparent that John intends to bring both Jew and Greek around to the idea, that whatever they had been discussing or thinking about with respect to the Word or the Logos, the proper meaning of the word would be found in Jesus of Nazareth. John’s statement indicates that his reference is to a person. The Word is a pronoun relating to an individual. John’s statement is that there is a Being known as the ‘Word’.
The Apostle indicates that the ‘Word’ was in the beginning, meaning He is eternal. This phrase ‘in the beginning’ is the same as in Genesis 1: 1. The beginning tells or provides us with some perspective as to the time that the ‘person’ existed; before.
Note that John at this stage does not use the name Jesus, for Jesus is the human name given to that person born of the Virgin Mary and so it applies only after the incarnation. The “Word” however, existed before the incarnation and clearly would have had to take on human flesh at some point, in time. We are hereby introduced to the fact of our Lord’s pre- existence. The Word had a history before He came to earth.
This speaks to the eternity of God, something or someone who is essentially outside our normal concept of time.
“the Word was with God,”. This statement indicates a few details about the person. The Word was present with God before Creation. This person necessarily had intimate knowledge of God and had clearly seen God, as he had been with God.
The Father and the Word, which we are later told is the Son, are distinct Persons. The Father is not the Son and the Son is not the Father, yet we are told that they are equally God.
The last portion of the verse then tells us plainly that “the Word was God”, which is to say that it was not the same Person or Being, ‘God’ that was mentioned at the beginning of the verse, but that this other individual entity that existed was also God.
There are grossly misleading translations that translate John 1:1 to say that “the word was a god”. This approach to Greek grammar and translation is not defensible especially in view of the fact that they do not consistently translate “God” as “god” in every place, but only when it suits their particular doctrinal heresy. It is safe to say that no reputable Greek scholar renders the translation as “the Word was a god”. No believer in God at any time would ever say that there was another “god” with God in the beginning or at any other time. That translation in addition is considered to be grammatically impossible.
Those who deny that Jesus is God, mistranslate Scripture and deny the many other Scriptures which support the teaching that Jesus is God, are introducing polytheism or multiple gods. There is no such thing in Christianity.
There is plurality in the Godhead, for all the Beings that are called God, the Father, the Son and the Holy Spirit are one in nature, share the same divine essence, the same power and attributes, think alike, know intimately the mind of each other, are never in disagreement, all existing in glory in eternity, so three Persons make up “God”.
It is clear from John’s statement that the “Word” was in the beginning with God and that this obviously is very significant from the Greek or Hebrew point of view.
Verse 2. The second verse reinforces the first verse in saying that the Word was in the beginning with God and separate personalities are in view. He existed in the beginning, he already was.
The word used for ‘with’ implies not just proximity but intimate personal relationship, personal intercourse; a community of interest. (See the use of the word in Mark 6:3, 9:19, 2 John 12). So, the Word was literally face-to-face with God.
This verse also serves to profess the ideas of verse three. The intention of the writer is to clearly state that this entity, this Word, was and is to be regarded as someone who is equal in power and authority to God.
Verse 3. The Word was the active agent in creation. The Word was the one who acted to create all that is. It is not to say that the one who was previously referred to as God could not have created if that was the desire, but that it was left to the Word, who was also God, to accomplish this task.
The statement that he created all things that were created indicates that he himself was not created.
Note also that the “all” things, did not just include the planets, vegetation and man, but refers in an extensive way to every single thing that was created, including what can be seen and what is not seen, including all principalities and powers. Only God was not created.
The other part of the verse indicates that the Word was the individual who created, or made everything. That would mean that from the point in time when things were created, all the things that were to be created were done then, or was decided on to exist at that point in time, (Gen.1:5…). Time began at this point!
The implication of all this is staggering, for since the Word spoke all these things into being, the amazing God-Man, Jesus of Nazareth is the only man who understood all of creation. He understands how it functions and since he spoke it into being, he is able to preserve it, guide it, protect and direct it. He has all the power necessary to hold all things together and He does, (Col. 1:17).
Since he came as a man and experienced everything that men experienced, he is certainly well able to deal with all the problems that we encounter, to establish us and to keep us, to put all the other powers hostile to Him and to us under subjection and present us faultless before his Father. Nothing is outside of his purview or our experience.
Verse 4. …life… we move on from creation in general to the creation of life, the most significant element in creation. Jesus was the source of life and could impart life to the things He created. Every living thing owes its life to the Creator, Jesus. The apostle had both physical and eternal life in mind. (5:26; 6:57; 8:12; 9:5; 10:10; 11:25; 14:6; 17:3; 20:31).
Jesus declared that eternal life is much more than unending existence (17:3). It is being in an intimate, personal relationship with the Father—the only true God—and His Son, Jesus the Messiah, whom He sent to earth.
.. the life was the light of men… the life is the same as the Light of men. It’s the same phrase – the life was the Light as the Word was God. John connects life and light. The One who was the life became the Light of men. Here is one among many reasons He came, to shine light into the darkness, to reveal God.
The Life was the Light is an equal statement, a parallel statement. The life and the Light in this case are the same. The Light is the revelation of the life. Jesus said it in John 8:12, “I am the Light of the world,” right? Whoever “follows me will never walk in darkness.”
John 8:12, “I’m the Light of the world.” We’ll see that when we get to John 8. It’s an amazing statement.
Psalm 36:9 states that God is the origin and provider of life. For with thee is the fountain of life: in thy light shall we see light.
Furthermore, He is the repository of all knowledge and insight, which is symbolized by “light.” The apostle possibly had this verse in mind when he proclaimed that the Word, who is life itself, likewise is the “light” (John 1:4) of all people. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. (2 Cor. 4:6).
An ongoing emphasis in the fourth Gospel is that Jesus’ disciples live in the light, while Satan’s followers abide in the darkness.
Verse 5. When the light shines in the darkness it dispels darkness, making all things clear and visible. Darkness cannot overcome the light. It is stated that the darkness did not comprehend what was happening. The darkness can relate to many things on many different levels. It could relate to actual absence of light. It could also relate to the state of darkness that man entered when sin came into the world, being separated from God. In that sense light is the only remedy for this particular ailment. The Word is the light that is reaching out to bring understanding to people. It is certain that the light shines. It is also pointed here that there is a struggle between light and darkness, or belief and unbelief in the world.
Jesus came as the “light” to dispel the darkness in the world and He left his disciples and those who believe in him to maintain this “light”, while he was away, (Matt.5:16). The light continues to shine through the people of God. The forces of darkness unsuccessfully seek to overcome, or conquer the “light”.
… comprehend… has certain subtle meanings and different Bible translations try to accommodate. The translations put together give us a good idea as to the range of meaning that John intended us to have. The NIV translates this verse; “The light shines in the darkness, but the darkness does not understand it.”
The NRS states in this way: “The light shines in the darkness, and the darkness did not overcome it.”
The NEB translates it: “The light shines on in the dark, and the darkness has never quenched it.”
So, we get the idea that some men are lost and are unable to grasp what Jesus brought into the world, even though he illuminated their sin and need for redemption. The world chose to remain in its sin and even tries to overcome the light with their opposition. (2 Corinthians 4:3-6).
Verse 6. There was a man sent from God, whose name was John… Somewhat abruptly John shifts gears here and begins to talk about a man.Appropriate, as John the Baptist in a sense inaugurated Jesus’ ministry since it was after His baptism by John that Jesus began His public ministry.
Since the darkness could not seize, understand, or overcome the light, it was good that a witness came to bring the light, to help those in darkness grab hold of the “light”.
…sent from God… the writer stressed that God sent John. The name “John” means “God is gracious.” John was a prophet in the tradition of the Old Testament prophets who bore witness to the light (Exod.3:10-15; Isa.6:8; Jer.1:4-7; John 3:17). Like the prophets in the Old Testament era, God commissioned and dispatched John to declare the truth about the Messiah (1:6).
Verse 7. …witness… – to affirm that one has seen or heard or experienced something, or that he knows it because taught by divine revelation or inspiration
John is going to present several witnesses to make a compelling argument that Jesus is the Son of God. John the Baptist was the first of many witnesses to the ‘light’ that John the Apostle identified in this Gospel (4:39; 5:32, 36-37, 39-40; 8:18; 10:25; 12:17; 15:26-27; 18:13-18, 37).
And the Father, Himself, who sent Me hath born witness of Me. (5:37)
I am one that bear witness of Myself, Jesus said.(8:18).
Search the Scriptures for in them you think you have eternal life and they are they which testify of Me. (5:39).
And you also shall bear witness because you’ve been with Me from the beginning, (15:27).
But when the Comforter is come whom I will send unto you from the Father, listen, even the Spirit of Truth, who proceeds from the Father He shall testify of Me. (15:26)
John was also the first to announce the saving work of Christ. The next day John sees Jesus coming unto him and he’s baptizing in the Jordan there, and he saw Christ and he said, ‘Behold the Lamb of God who taketh away the sin of the world.’ (John 1:29)
Consequently, John the Baptist’s witness is an important part of the argument of the fourth Gospel, (Deuteronomy 17:6 and 19:15). It was not immediately apparent to everyone that Jesus was the Light so Johns needed to identify Him as such to them.
…through him… through John the Baptist witness.
…believe… since the Reformation, theologians have viewed saving faith as simultaneously encompassing three components—knowledge (notitia), assent (assensus), and trust (fiducia).
a). In knowledge the individual becomes aware of the conditions, promises, and events that constitute divine revelation, especially the events surrounding God’s consummate self-revelation in Jesus Christ.
b). In assent the individual expresses objective confidence in the truthfulness of these claims (Rom.10:9; Heb.11:3, 6;1 John 5:1).
c). In trust the individual places his or her personal trust in Jesus Christ. Central to this threefold model is a single key assumption: Faith, as presented in the New Testament, necessarily entails the recognition and acceptance of specific, objective content.
‘Believe’ is used approximately one hundred times in the gospel. John makes it plain that for a person to receive the gift of eternal life, one must believe.
Verse 8. Once again, we see the emphasis that John the Baptist was not the “light” or the source of light. This of course begins to emphasize that there was an incarnation. The ‘life and light’ came in such a way that it was seen and recognized. So, it was necessary for Jesus to come as a man, looking like one of us, so that people would relate to him. First, he had to have a witness to point him out to men.
It was most important that the witness was not seen as the “light”. Those that testify with power might leave people to think that they should focus on the witness. John knew better, and he denied himself and preached Christ. When we talk about Christ, we should never do anything to elevate ourselves or take any of the glory. John the Baptist used the right approach, denying himself and pointing to Christ. The Apostle John emphasizes that correct approach.
Verse 9. …true light… (Gr. alethinon) here refers to what is the ultimate form of the genuine article, the real as opposed to the counterfeit.
Because of the Baptizer’s powerful preaching; some had mistakenly identified him as the Redeemer.
Perhaps the writer stressed the fact that John the Baptist was not the Light because some people continued to follow John as his disciples long after he died (4:1; Mark 6:29; Luke 5:33; Acts 18:25; 19:1-7).
There was also a problem with counterfeit teachers in John’s day (1 John 4:1- 6) and this meant believers were being deceived by impostors who claimed they were spokespersons for God. The witness of the Baptizer verified that the Word, in sharp contrast to the dubious claims of others, is the “true Light”
… every man… the point is that Jesus as the Light affects everyone. Everyone lives under the spotlight of God’s illuminating revelation in Jesus Christ since the Incarnation (1 John 1). His light confirms the sinfulness and spiritual need of human beings. Those who respond to this convicting revelation positively experience salvation. Those who reject it and turn from the light will end up in outer darkness. They will experience eternal damnation.
Consider Rom.1:19-20: Because that which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead (Godhood, Diety); so that they are without excuse:
…world… refers to the inhabited earth fallen in sin and in rebellion against God. It is the world of humanity darkened by sin.
Verse 10. the world did not know Him. The world did not recognize Him for who He was because people’s minds were darkened by the Fall and sin (12:37; 2 Cor. 4:3-4). Even the Light of the World was incomprehensible to them (Matt. 13:55). The Light shines on everyone even though most people do not see it because they are spiritually blind, (1 Cor. 2:14).
But though he had done so many miracles before them, yet they believed not on him: That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? (John 12:37-38).
Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory. 1 Cor.2:8
The world’s characteristic reaction to the Word is one of indifference.
Verse 11. … receive… here means to receive with favor, acceptance and welcome. He was not embraced and taken into their heart.
…His own… He owns everything, He is the Creator. But particularly to His people, Israel. he came to his own people, associates, relatives, family, and they did not receive him (this word own is grammatically different). Amos 3:2 says Israel only have I known. He called Israel Mine own people several times in the Old Testament.
Israel joined with the rest of the world and said, “We will not have this man to reign over us,”
Here O heavens, and give ear O earth, for the Lord hath spoken. I have nourished and brought up children and they have rebelled against me. The ox knows his owner and the ass his master’s crib, but Israel doesn’t know, my people don’t consider. O sinful nation… Isa.1:2-4.
Notice that this that was required of his own was very simple, they were to simply receive him and believing on his name. We would have thought that the people, His people, that had looked for the Messiah for such a long time would have eagerly welcomed Christ. He did more than enough to be identified as their Messiah.
Verse 12. Received… … believe… receiving Jesus consists of believing in His name. Believing therefore equals receiving.
…name… His name summarizes all that He is.
To believe in His name means to accept the revelation of who Jesus is that God has given. The revelation includes the fact that Jesus died as a substitute sacrifice in the place of sinners. Belief involves relying on Jesus for salvation rather than on self. It does not just mean believing facts intellectually. It involves volitional trust as well.
…children of God… importantly it is those who believe that have the right or authority to become children.
The world generally rejected Jesus. The Jews generally denied that He was Messiah, but some believed and so though it seemed that everything was totally lost and the life of Jesus was a failure, nevertheless God produced a new humanity from his work and life.
This was good news. The rejection of the light did not thwart the purposes of God. Faith in the person of Christ proved that they were ‘sons of God’, now no longer under condemnation and removed from the wrath of God.
When we believe in Jesus, the Father is willing to let us be His children. He is ready to welcome the prodigals. When people believe in Jesus, the Father no longer regards us as slaves, strangers, aliens, enemies, but gives us the status of sons.
We are adopted into a great family and are now greatly loved. Since we are given the nature of the Father, He gives us more and more of righteousness and true holiness, so that by His divine Spirit in our hearts we are transformed more and more into the image of his Son.
Verse 13. So that we will not ever mistakenly think that our new status is something that we brought on ourselves by our own goodness, John reminds us that this is a new birth. Those born have no part in the act of conception.
This birth was not something brought about by sexual desire and activity, nor was it from genetic contribution of parents, nor was it from human volition; it was God’s sovereign gift to man. It was not dependent on man’s achievement. This was a supernatural divine miracle.
Consequently, believers are no longer ‘born of sin’, born ‘children of wrath’ but now we are born as God’s children. This is a radical change, not a repair, a touching up, or a little washing. It is more than a total renovation, for it is deep, thorough and complete. It leads to the ‘new man’ who will one day resemble the Lord.
Let us hasten to say that since it is done by the will of God everyone has hope to be born again. Our ancestry or bloodline has nothing to do with it nor can it stop us from being ‘born again’. The will of men and their opinions cannot stop us from being ‘born again’. Neither can anything related to the ‘flesh’ prevent us. We should respond to the Spirit’s prompting and receive, welcome and accept Him.
Verse 14. So here comes the radical part for both Jews and Gentile. The Word or the Logos was made fully human, he became flesh. The one who made the universe became a man. This is the climax.
The Word was eternal, was there at creation and was the Creator. He is in intimate fellowship with God the Father and was distinct from Him, yet unimaginably close. He is the source of life and light. He is God.
It is astounding that the Word actually became flesh and lived among men, God taking on humanity. He actually tabernacled with his people, showing perfect humanity as well as His glory and His disciples and others saw the glory. Tabernacle evokes pictures of the wilderness with the Tabernacle in the middle of the camp.
John says that he was an eyewitness and so he could testify that this was the Word that was made flesh and displayed the glory that belong to the only begotten of the Father.
“Only begotten” means not simply a metaphysical relationship but only child, the unique one, one-of-a-kind and reflects the unique character of the relationship between Father and Son. It stresses relationship in John. It does not and cannot refer to any idea that the Son was created, for God has no beginning and no end.
John used the expression to describe God in Exodus 34:6. Jesus is here said to be abounding in goodness and truth.
CONCLUSION
The eternal God has never left His creation unattended. The Gospel of John reveals the real Jesus; how He thought and what He did. He is the center of our faith and everyone must eventually deal with Jesus of Nazareth. He is the ‘light’ and he is the only one that can remove the ‘darkness’.
John’s Gospel proclaims great truths and we must face all of them. Jesus is the only one that knows God the Father and who can reveal Him to us and bring us into relationship with Him.
It is sad to know that Jesus was a stranger in his own house. He made the house and the people, yet they rejected Him.
So we honor the Lord Jesus, the Lord of the universe, the Lord of History, the God-Man who created all things, the Ruler of all nature, the Controller of all powers, visible and invisible, the One who holds all of us in his hands.
So much of the work of ministering and leading a church requires in-person work. Meeting church members for fellowship, praying for them in the hospital, visiting families with newborns. These and other occurrences are commonplace in ministry and require physical presence. The central theme of the Christian faith required a similar kind of physical, embodied presence.
God extended His love and grace to humanity in an extraordinary way—the Word of God became flesh and dwelt within His creation. This act, beyond human comprehension, was an extraordinary gift of God’s embodied presence. In response, people can accept His gift with humility, gratitude, and faith.