Behold His Glory!
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· 13 viewsBehold the glory of the Son of God, believe in Him and adore Him!
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O come, all ye faithful,
Joyful and triumphant,
O come ye, O come ye to Bethlehem.
Come and behold Him,
Born the King of Angels!
Sing, alleluia,
All ye choirs of angels;
O sing, all ye blissful ones of heav'n above.
Glory to God
In the highest glory!
Yea, Lord, we greet Thee,
Born this happy morning;
Jesus, to Thee be the glory giv'n;
Word of the Father,
Now in the flesh appearing,
O come, let us adore Him,
O come, let us adore Him,
O come, let us adore Him,
Christ the Lord.
The third verse of this song comes right out of , Word of the Father…- In the beginning was the Word. Now if flesh appearing…- And the Word was made flesh, and dwelt among us.
And of course the constant refrain and point of this song,
O come, let us adore Him, O come, let us adore Him, O come, let us adore Him, Christ the Lord.
This too is John’s point and purpose in .
14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
John’s purpose is for you to understand, to behold, to see the glory of the Son of God and to adore Him.
John beheld the glory of the Son, and He invites you to do the same.
Beheld- Generally means to look at something intently with an implication that you are especially impressed by what you see. Here the word is used more narrowly and it takes on the idea of perceiving something above and beyond what is merely seen with the eye. To see intently and be left with the impression of transcendence.
John said, we saw His glory, glory as of the only begotten from the Father, full of grace and truth.
If you are to adore Him, Christ the Lord, then you must also behold the glory of the Word, Jesus Christ, the God-Man, the Incarnation.
What does John want us to understand about the glory of the Word?
Three truths, that will cause us to see intently Jesus Christ with awe and adoration.
O come let us adore Him…Why? Because
I. Jesus Christ is the Eternal One (1:1a)
I. Jesus Christ is the Eternal One (1:1a)
1 In the beginning was the Word, and the Word was with God, and the Word was God.
*Ἐν ἀρχῇ ἦν ὁ λόγος,
In beginning was THE Word,
A. Jesus Christ has no beginning
A. Jesus Christ has no beginning
Here is a clear statement of the eternality of the Word. Just as the presence of God is assumed in
1 In the beginning God created the heaven and the earth.
There, God-Elohim, in the beginning already was. So in , the word in the beginning already was. In fact the way John words this in the original, he doesn’t specify which beginning he is talking about- the text literally says, “In beginning.”
That means that you can pick any beginning you would like, it doesn’t matter. Perhaps you might think about the Children of Israel being led out of Egypt through the Red Sea, if that is your beginning, the Word already was. Perhaps you might go further back to Joseph being elevated to 2nd in command of all Egypt under only Pharaoh himself. The Word already was. Or you could go back to Abraham, when God told Him to get up and to depart out of his homeland. The Word already was. Or you could go all the way back to Adam and Eve and the Garden of Eden. The Word already was. It doesn’t matter which beginning you choose, the Word already was. In fact you could choose eternity past itself where God alone existed, even in that beginning, the Word already was.
2 The same was in the beginning with God.
Jesus Christ, the Word, is the Eternal One.
12 And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. 13 I am Alpha and Omega, the beginning and the end, the first and the last.
Folks when we focus our hearts on Jesus Christ this Christmas season, and we think about the little babe in a manger, we must not simply see a small child, we must see the only eternal Word. The one who has no beginning and no end, the Alpha and Omega, the first and last, the beginning and end.
Have you ever tried to understand or imagine that? Have you ever tried to imagine or perceive in your mind something that has no beginning? When I was a kid I used to try to picture a line that I would draw on a piece of paper. Imagine in your mind a timeline.
Image of timeline
Now imagine the line of that timeline going back in time 10,000 years (most likely past the creation of the world), now throw the line backward another 10,000 years (we are getting into the realm of speculation/technically time didn’t exist before God created the cosmos, but for sake of the argument humor me), now throw it back another 10,000 years, or 100,000, or 1 million, throw it back as far as you can imagine- I’ll wait. No matter how far back you go there is still a beginning to the line. I cannot even begin to comprehend something without a beginning no matter how hard I try. But God has no beginning, He always was, He is eternal. And in beginning (pick any beginning you want) the Word, Jesus Christ was. He is the eternal one.
Excursus:
Now, some might argue- “wait a minute, does the Bible talk about Jesus as the only begotten son of God? Doesn’t that imply that Jesus has a beginning?”
Yes, there are texts that state that Jesus is begotten of the Father. The question is what does that mean. Does begotten mean beginning? Or, does it mean something else? Does Scripture tells us what begetting means? The answer is yes.
Turn to . In Paul is at the synagogue at Anticoch in Pisidia. He is preaching a sermon to the Jews and he is proclaiming that Jesus is the Christ, the Messiah. He begins his sermon in v. 17 and he recounts the history of the nation of Israel from the captivity in Egypt all the way to King David. Paul’s main point is found in v. 23- that Jesus is of the lineage of David, that He is the Savior that God had promised to His people.
23 Of this man’s seed hath God according to his promise raised unto Israel a Saviour, Jesus:
Pick up Paul’s sermon then in v. 26
26 Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. 27 For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him. 28 And though they found no cause of death in him, yet desired they Pilate that he should be slain. 29 And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre. 30 But God raised him from the dead: 31 And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people. 32 And we declare unto you glad tidings, how that the promise which was made unto the fathers, 33 God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.
Acts 13.26
V. 33- it central to our question. What does begetting mean? Paul connects - Thou art my Son, this day have I begotten thee, with God raising Jesus from the dead. So begetting does not mean beginning, begetting is connected with the resurrection. Jesus was begotten when he was raised from the dead. Now does anyone want to argue that Jesus came into existence when he was resurrected? No, that is nonsense. So, begetting does not mean beginning. Begetting, according to is connected with resurrection. Actually, what God is doing is publically declaring Jesus Christ to be the Messiah, the Savior that was promised in the OT. And God demonstrates this fact, by begetting His Son, by raising Him from the dead.
34 And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. 35 Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption. 36 For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: 37 But he, whom God raised again, saw no corruption. 38 Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins:
Acts 13.34
B. Jesus Christ is self-existent
B. Jesus Christ is self-existent
Jesus Christ is self existent. He does not need anyone else to cause Him to be. He is not dependent on any other source for life. He is His own source for life. None of us has this quality. In fact nothing outside of God has this quality. It fact, not only do we not posses any kind of life from our own source, but the life that we do have is incredibly fragile.
One of the things that I have been doing for my overall health is called intermittent fasting. What that amounts to is that on specific days of the week (not ever day) you do not eat anything within an 18 or so hour window. So if you stop eating at midnight the night before, you don’t eat again until 6 pm the next day. It helps my digestive track normalize and it also has helped me loose weight. But, it is not very easy to go 18 hours without food. How long can the human body last without food? Experts say that it is around 3 weeks. (I’ll take their word on that). How about water? How long can we last without water? Around 3 days? How about air? Around 3 minutes. The point is, it doesn’t take much for our life to cease. We are frail creatures.
This is not true of the Word. Jesus’ life comes out of His own being. He is the source of life. It is His own life, and it is eternal.
If He is the one who has life in Himself, in fact He is the one who bestowed life upon us. There are some very significant theological truths here.
Not the least is this: If we want life, especially eternal life, then there is only one source we can go- and that is to Him.
3 All things were made by him; and without him was not any thing made that was made.
Literally what John says here in v. 3 is this- All things, through Him (Word) came into being. The word that John uses here is the idea of beginning. In other words everything that is, received its beginning through Jesus Christ, and without Him nothing came into being that has come into being. Jesus Christ has no beginning, in the beginning the Word was, but everything else only has a beginning because of the Word. He is the source of all other beginnings. Jesus is self-existent and everything else has its being because of Him.
4 In him was life; and the life was the light of men.
The source of life within the self-existent one, the one who has no beginning, is so potent that it is like light to all men. In Jesus alone is life, and it is so potent and abundant that it provides brilliant light to everything else.
5 And the light shineth in darkness; and the darkness comprehended it not.
The life is so brilliant that it shines in the darkest place, and no darkness (evil) is able to comprehend / better overcome it.
6 There was a man sent from God, whose name was John. 7 The same came for a witness, to bear witness of the Light, that all men through him might believe. 8 He was not that Light, but was sent to bear witness of that Light. 9 That was the true Light, which lighteth every man that cometh into the world. 10 He was in the world, and the world was made by him, and the world knew him not. 11 He came unto his own, and his own received him not. 12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: 13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
6 There was a man sent from God, whose name was John.
8 He was not that Light, but was sent to bear witness of that Light. 9 That was the true Light, which lighteth every man that cometh into the world. 10 He was in the world, and the world was made by him, and the world knew him not. 11 He came unto his own, and his own received him not. 12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: 13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
7 The same came for a witness, to bear witness of the Light, that all men through him might believe.
7 οὗτος ἦλθεν εἰς μαρτυρίαν
He came as a witness
ἵνα μαρτυρήσῃ περὶ τοῦ φωτός,*
in order to bear witness about the Light,
ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ.
In order that all might believe through him.
8 He was not that Light, but was sent to bear witness of that Light.
8 οὐκ ἦν ἐκεῖνος τὸ φῶς,
He was not the Light,
ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός.*
BUT (he came) in order to testify about the Light.
9 That was the true Light, which lighteth every man that cometh into the world.
*9 Ἦν τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον*,
The true light, which gives light to everyone,
ἐρχόμενον εἰς τὸν κόσμον.*
was coming into the world.
10 He was in the world, and the world was made by him, and the world knew him not.
J
10 ἐν τῷ κόσμῳ ἦν,
He was in the world
καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο,*
and the world was made through Him
καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω.
And the world did not know Him.
11 He came unto his own, and his own received him not.
*11 εἰς τὰ ἴδια ἦλθεν,*
He came to His own,
καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον.
And those who were His own did not receive Him.
12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:
12 ὅσοι δὲ ἔλαβον αὐτόν,*
But as many as received Him,
ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι,*
to them He gave power (authority) to become the children of God,
τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ,
to those who believe in His name.
13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
13 °οἳ οὐκ ἐξ αἱμάτων
Who, not from blood
οὐδὲ ἐκ θελήματος σαρκὸς ⸋
nor from the will of the flesh
οὐδὲ ἐκ θελήματος ἀνδρὸς⸌*
nor from the will of man
ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν.*
BUT from God they were born.
If we want life, especially eternal life, then there is only one source we can go- and that is to Him. We must go to the one in Whom there is no beginning, the self-existent one. The eternal one. O come let us adore Him, let us truly behold His glory.
O come let us adore Him…Why? Because
II. Jesus Christ is the Triune One (v. 1b)
II. Jesus Christ is the Triune One (v. 1b)
1 In the beginning was the Word, and the Word was with God, and the Word was God.
Jesus Christ is part of the trinity, He is one person in the triune God. And John, I believe teaches us that here is the second clause of v. 1,
“The Word was with God.”
A. An important distinction
A. An important distinction
What does that mean? Well, first of all we must realize that John is walking a theological tightrope here in v. 1. If John were to stray even one step to either side of the tightrope He would end up teaching heresy. But is a theological masterpiece. John says exactly what he intends and beautifully teaches us some very important theological distinctions about Jesus Christ.
The first of those is that the Word was with God. That at a minimum implies that there is something that we call God, something that is God, that is NOT the Word. Something that is rightly called God, cannot be called the Word. Now that statement almost sounds heretical doesn’t it? Nevertheless, that is what John is saying, if the Word was with God, then one cannot draw a simple equals sign between the Word and God. Now, we can simplify this very easily. What is God that is NOT the Word? Well, answer me this, is the Father God? Yes. Is the Holy Spirit God? Yes. Is the Father the Word? No. Is the Holy Spirit the Word? No. This does not mean that the Word is anything less than God. If we cheat a little and look at the next clause in v.1 we see that the Word was God. So, the Word is fully God. Everything that makes the Father God and the Holy Spirit God- Jesus Christ IS. But the Word is not the Father and the Word is not the Holy Spirit. What we are talking about here is the doctrine of the trinity. The word trinity is not found anywhere in the Bible, but here in it is clearly and masterfully taught.
Diagram of the Trinity
This is simple to state, but ultimately impossible to understand. It is like trying to imagine something that has no beginning. We cannot fathom that, neither can we fathom a being who is three persons, but one essence. There is only one God. Scripture is very clear on that. There is only one being who is rightly called God. Yet the Father is called God, and the Son is called God, and the Holy Spirit is called God.
This is simple to state, but ultimately impossible to understand. It is like trying to imagine something that has no beginning. We cannot fathom that, neither can we fathom a being who is three persons, but one essence. There is only one God. Scripture is very clear on that. There is only one being who is rightly called God. Yet the Father is called God, and the Son is called God, and the Holy Spirit is called God. And in an effort for our minds to understand this concept we have put labels on the trinity. We says that God is one in terms of essence, but three in terms of His person. God is one, but yet three distinct persons. In God’s inner most being, He has always been from all eternity- Father, Son, and Holy Spirit. By the way don’t try teach the doctrine of the trinity by means of illustration, because inevitably you will wind up teaching heresy. Have you heard the illustration of the man who is to some a father, to another a husband, and to another a son? Three in one right? Wrong- that is a heresy.
And in an effort for our minds to understand this concept we have put labels on the trinity. We say that God is one in terms of His essence, but three in terms of His person. God is one, but yet three distinct persons. In God’s inner most being, He has always been from all eternity- Father, Son, and Holy Spirit.
By the way don’t try teach the doctrine of the trinity by means of illustration, because inevitably you will wind up teaching heresy. Have you heard the illustration of the man who is to some a father, to another a husband, and to another a son? Three in one right? Wrong- that is a heresy. God does not simply appear to us sometimes as Father, and sometimes as Son, and sometimes as Holy Spirit. No, God in His innermost being, from all eternity, has been three separate and distinct persons (Father, Son, and Spirit). Three persons, but only one being. Three intelligences, but only one substance. How can we explain or understand this? Answer: We can’t! But it is nevertheless true.
B. A theological necessity
B. A theological necessity
Why does this matter? How is the doctrine of the trinity relevant to us? Is it important at all or is it just something that theologians talk about and debate?
18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.
No man has seen God, no one has seen the inner most being of God at any time. And the implication is that is impossible to do. Why? Because God is holy and righteous, and we are not. We have broken God’s standard of righteousness, we are guilty of sin, and we stand is the place of deserving God’s judgment. What is the ultimate form of God’s judgement? Eternal separation from His presence. We have not seen God, nor can we see Him.
BUT- The Son, the Word who is with God, He is in the bosom of the Father. Now what does that mean?
23 Now there was leaning on Jesus’ bosom one of his disciples, whom Jesus loved.
During the last supper, Jesus and the disciples were reclining at the table. Back in those days they did not sit on chairs during a meal like we do today. They reclined, they laid down on their sides. And apparently John was reclining so close to Jesus that he was leaning on Jesus’ bosom or his chest area. This is picture of closeness and love. John would have been able to hear every word that Jesus spoke and would have been able to communicate freely with Jesus as well. Nothing would have interrupted their fellowship.
This is the idea of the closeness of the Son and the Father. While, we because of our sin cannot see God and indeed deserve to be eternally separated from His presence. The Word who was with God, enjoys such a closeness with the Father that John can say, He is in the bosom of the Father.
In fact in the preposition that John choose to use, “The Word was WITH God.” is the preposition pros. It is said that the Greek preposition pros is one that expresses the closest relationship possible. The idea is “face to face with.” Jesus, the Word, was face to face with the Father. Jesus is in the bosom of the Father. And according to the end of v. 18. Jesus has declared or made known the Father to us!
15 John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me.
*15 Ἰωάννης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων·
John testified about Him and cried out saying,
οὗτος ἦν ⸂ὃν εἶπον·⸃
“This was He of whom I said,
ὁ ὀπίσω μου ἐρχόμενος ⸆ ἔμπροσθέν μου γέγονεν,*
He who comes after me has a higher rank than I
ὅτι πρῶτός μου ἦν.
Because He existed before me.
16 And of his fulness have all we received, and grace for grace.
*16 ⸀ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν
Because of His fullness we have all received
καὶ χάριν ἀντὶ χάριτος·*
and (even) grace upon grace!
Jesus Christ, John the Baptist testified, is preferred before me (higher rank), why?
Because he was before me (existed before me)
Because we have all received of His fullness (πλήρωμα)
19 For it pleased the Father that in him should all fulness dwell; 20 And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.
Col 1.19
9 For in him dwelleth all the fulness of the Godhead bodily. 10 And ye are complete in him, which is the head of all principality and power:
Col 2.9-
The fullness of the Word- is all the fulness of the Godhead. It please the Father that in Him all fulness should dwell. And we are complete or filled IN HIM. We have received of His fulness.
How have we received His fulness? Paul says because Jesus has made peace through the blood of His cross. O, this is so important. No one has ever seen God! We cannot because of our sin. And the Father must stand as righteous judge over our and against our sin. The Father could not have taken the place of the Son. The Father could not have died on the cross for our sins. Only the Son could do that. Only One who was with God, but was not all there is to being God could become a man, and be filled with all the fullness of the Godhead bodily, and rightly take our place on the cross, and satisfy the righteous demands of the cross. So that we might be receive of the very fullness of God. Jesus Christ has become our righteousness. We are filled with the very righteousness of the eternal one. And now the Word is with the Father. And he forever functions as our intercessor. And the son has made known the Father to us!
How can this be?
16 And of his fulness have all we received, and grace for grace.
Even grace upon grace!
17 For the law was given by Moses, but grace and truth came by Jesus Christ.
O come let us adore Him, the eternal one, the triune one
O come let us adore Him…Why? Because
III. Jesus Christ is the Divine One (v. 1c)
III. Jesus Christ is the Divine One (v. 1c)
1 In the beginning was the Word, and the Word was with God, and the Word was God.
Jesus Christ is fully divine. He is fully God. Everything that makes the Father God, Jesus IS.
A. All of the qualities of God
A. All of the qualities of God
The word was God.
There are many different opinions about this statement. Any many cults will deny that this verse is teaching the full deity of Christ. Especially the JW’s.
Do you know why they deny
In fact if you were to read out of a JW’s bible (New World Translation), reads this way, “In the beginning was the Word, and the Word was with God, and the Word was a god.” Small “g.” And if you ask a JW why they translate this way, their answer will be something like this, “Well, in the Greek language there is no definite article before the word God so this cannot be THE God, it has to be a god (small g).
καὶ θεὸς ἦν ὁ λόγος.*
and THE Word was God.
Now they are correct in that there is no article in front of the word God in . But that doesn’t mean that we must or even should translate it as indefinite (a god).
Look at v. 6
6 There was a man sent from God, whose name was John.
Now what God is John referring to in v. 6? Is this a god (small g) or is this THE God (Jehovah)? Clearly this is speaking of God, Jehovah. Guess what we do not have here in v. 6?
*6 Ἐγένετο ἄνθρωπος, ἀπεσταλμένος παρὰ* ⸀θεοῦ, ⸆ ὄνομα αὐτῷ Ἰωάννης·*
There was a man, being sent from God, his name was John.
When Greek doesn’t have a definite article it doesn’t mean that we should translate it as indefinite, rather it emphasizes the quality of the thing. In v. 6 John was sent by a being that had all of the qualities or characteristics or properties of God. Does that sound like God to you?
12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:
V. 12- no definite article in front of the word God. What it means is that it is talking about the quality of being God here. Children of a being with all of the attributes and qualities of being God. What God are we talking about here? God, Jehovah.
18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.
V. 18- no definite article in front of the word God. No one has ever seen the inner most being of the one who has all of the attributes or qualities or properties of God. What God are we talking about? Jehovah!
So let take what we have learned and apply it back to v. 1
1 In the beginning was the Word, and the Word was with God, and the Word was God.
The word was God. That is, Jesus Christ, the Word is God in that He has all of the qualities, all of the attributes, and all of the properties of God. Now, Who does that make Jesus? What does this verse tell us about Jesus? He is God, He is Jehovah! He is fully Divine!
Remember, we talked about John walking a theological tightrope? And if John step left or right in either direction he would fall into heresy? This is why John could not use the definite article here in . If John had said that the Word was THE God. That would have been the same this as saying that all that God is, is equal to the Word. But we know from the second clause (the Word was with God), that this is not true. Jesus Christ is God, but He is not the Father, and He is not the Holy Spirit. This is why John masterfully describes Jesus qualitatively as being God. Jesus has all of the attributes and qualities of being God, yet He is not the Father, and He is not the Holy Spirit. John could not have said this any other way!
B. All of the glory of God
B. All of the glory of God
14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
Attempting to think theologically about who the Word really is, that the Word is eternal, that the Word is trinity, that the Word is Divinity- really ought to make our jaw drop open when John gets to v. 14.
And the Word was made flesh! and dwelt among us!
and we beheld/ saw (to perceive something above and beyond what is merely seen with the eye…receive an impression of something transcendent) His glory
glory as of the only begotten from the Father,
glory as of the only begotten from the Father,
Full of grace and truth.
Jesus Christ, is fully divine (He is coequal, coeternal, co-substantial) and yet the Word was made flesh (He is fully human). He is the God/Man. This Christmas season, I invite you to stare as closely and intently as possible so that you can in some deeper more fuller way behold His glory.
O Come let us adore Him… The eternal one, the triune one, the divine one- The word made flesh, full of glory, full of grace, and full of truth.