John 1:1
Verse
Context
Sermons
Leonard RavenhillLeonard Ravenhill
Oswald J. Smith
Major Ian Thomas
Zac Poonen
Alan RedpathSummary
Commentary
- Adam Clarke
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
In the beginning - That is, before any thing was formed - ere God began the great work of creation. This is the meaning of the word in Gen 1:1, to which the evangelist evidently alludes. This phrase fully proves, in the mouth of an inspired writer, that Jesus Christ was no part of the creation, as he existed when no part of that existed; and that consequently he is no creature, as all created nature was formed by him: for without him was nothing made that is made, Joh 1:3. Now, as what was before creation must be eternal, and as what gave being to all things, could not have borrowed or derived its being from any thing, therefore Jesus, who was before all things and who made all things, must necessarily be the Eternal God. Was the Word - Or, existed the Logos. This term should be left untranslated, for the very same reason why the names Jesus and Christ are left untranslated. The first I consider as proper an apellative of the Savior of the world as I do either of the two last. And as it would be highly improper to say, the Deliverer, the Anointed, instead of Jesus Christ, so I deem it improper to say, the Word, instead of the Logos. But as every appellative of the Savior of the world was descriptive of some excellence in his person, nature, or work, so the epithet Λογος, Logos, which signifies a word spoken, speech, eloquence, doctrine, reason, or the faculty of reasoning, is very properly applied to him, who is the true light which lighteth every man who cometh into the world, Joh 1:9; who is the fountain of all wisdom; who giveth being, life, light, knowledge, and reason, to all men; who is the grand Source of revelation, who has declared God unto mankind; who spake by the prophets, for the testimony of Jesus is the spirit of prophecy, Rev 19:10; who has illustrated life and immortality by his Gospel, Ti2 1:10; and who has fully made manifest the deep mysteries which lay hidden in the bosom of the invisible God from all eternity, Joh 1:18. The apostle does not borrow this mode of speech from the writings of Plato, as some have imagined: he took it from the Scriptures of the Old Testament, and from the subsequent style of the ancient Jews. It is true the Platonists make mention of the Logos in this way: - καθ' ὁν, αει οντα, τα γενομενα εγενετο - by whom, eternally existing, all things were made. But as Plato, Pythagoras, Zeno, and others, traveled among the Jews, and conversed with them, it is reasonable to suppose that they borrowed this, with many others of their most important notions and doctrines, from them. And the Word was God - Or, God was the Logos: therefore no subordinate being, no second to the Most High, but the supreme eternal Jehovah.
Matthew Henry Bible Commentary
Austin says (de Civitate Dei, lib. 10, cap. 29) that his friend Simplicius told him he had heard a Platonic philosopher say that these first verses of St. John's gospel were worthy to be written in letters of gold. The learned Francis Junius, in the account he gives of his own life, tells how he was in his youth infected with loose notions in religion, and by the grace of God was wonderfully recovered by reading accidentally these verses in a bible which his father had designedly laid in his way. He says that he observed such a divinity in the argument, such an authority and majesty in the style, that his flesh trembled, and he was struck with such amazement that for a whole day he scarcely knew where he was or what he did; and thence he dates the beginning of his being religious. Let us enquire what there is in those strong lines. The evangelist here lays down the great truth he is to prove, that Jesus Christ is God, one with the Father. Observe, I. Of whom he speaks - The Word - ho logos. This is an idiom peculiar to John's writings. See Jo1 1:1; Jo1 5:7; Rev 19:13. Yet some think that Christ is meant by the Word in Act 20:32; Heb 4:12; Luk 1:2. The Chaldee paraphrase very frequently calls the Messiah Memra - the Word of Jehovah, and speaks of many things in the Old Testament, said to be done by the Lord, as done by that Word of the Lord. Even the vulgar Jews were taught that the Word of God was the same with God. The evangelist, in the close of his discourse (Joh 1:18), plainly tells us why he calls Christ the Word - because he is the only begotten Son, who is in the bosom of the Father, and has declared him. Word is two-fold: logos endiathetos - word conceived; and logos prophorikos - word uttered. The logos ho esō and ho exō, ratio and oratio - intelligence and utterance. 1. There is the word conceived, that is, thought, which is the first and only immediate product and conception of the soul (all the operations of which are performed by thought), and it is one with the soul. And thus the second person in the Trinity is fitly called the Word; for he is the first-begotten of the Father, that eternal essential Wisdom which the Lord possessed, as the soul does its thought, in the beginning of his way, Pro 8:22. There is nothing we are more sure of than that we think, yet nothing we are more in the dark about than how we think; who can declare the generation of thought in the soul? Surely then the generations and births of the eternal mind may well be allowed to be great mysteries of godliness, the bottom of which we cannot fathom, while yet we adore the depth. 2. There is the word uttered, and this is speech, the chief and most natural indication of the mind. And thus Christ is the Word, for by him God has in these last days spoken to us (Heb 1:2), and has directed us to hear him, Mat 17:5. He has made known God's mind to us, as a man's word or speech makes known his thoughts, as far as he pleases, and no further. Christ is called that wonderful speaker (see notes on Dan 8:13), the speaker of things hidden and strange. He is the Word speaking from God to us, and to God for us. John Baptist was the voice, but Christ the Word: being the Word, he is the Truth, the Amen, the faithful Witness of the mind of God. II. What he saith of him, enough to prove beyond contradiction that he is God. He asserts, 1. His existence in the beginning: In the beginning was the Word. This bespeaks his existence, not only before his incarnation, but before all time. The beginning of time, in which all creatures were produced and brought into being, found this eternal Word in being. The world was from the beginning, but the Word was in the beginning. Eternity is usually expressed by being before the foundation of the world. The eternity of God is so described (Psa 90:2), Before the mountains were brought forth. So Pro 8:23. The Word had a being before the world had a beginning. He that was in the beginning never began, and therefore was ever, achronos - without beginning of time. So Nonnus. 2. His co-existence with the Father: The Word was with God, and the Word was God. Let none say that when we invite them to Christ we would draw them from God, for Christ is with God and is God; it is repeated in Joh 1:2 : the same, the very same that we believe in and preach, was in the beginning with God, that is, he was so from eternity. In the beginning the world was from God, as it was created by him; but the Word was with God, as ever with him. The Word was with God, (1.) In respect of essence and substance; for the Word was God: a distinct person or substance, for he was with God; and yet the same in substance, for he was God, Heb 1:3. (2.) In respect of complacency and felicity. There was a glory and happiness which Christ had with God before the world was (Joh 17:5), the Son infinitely happy in the enjoyment of his Father's bosom, and no less the Father's delight, the Son of his love, Pro 8:30. (3.) In respect of counsel and design. The mystery of man's redemption by this Word incarnate was hid in God before all worlds, Eph 3:9. He that undertook to bring us to God (Pe1 3:18) was himself from eternity with God; so that this grand affair of man's reconciliation to God was concerted between the Father and Son from eternity, and they understand one another perfectly well in it, Zac 6:13; Mat 11:27. He was by him as one brought up with him for this service, Pro 8:30. He was with God, and therefore is said to come forth from the Father. 3. His agency in making the world, Joh 1:3. This is here, (1.) Expressly asserted: All things were made by him. He was with God, not only so as to be acquainted with the divine counsels from eternity, but to be active in the divine operations in the beginning of time. Then was I by him, Pro 8:30. God made the world by a word (Psa 33:6) and Christ was the Word. By him, not as a subordinate instrument, but as a co-ordinate agent, God made the world (Heb 1:2), not as the workman cuts by his axe, but as the body sees by the eye. (2.) The contrary is denied: Without him was not any thing made that was made, from the highest angel to the meanest worm. God the Father did nothing without him in that work. Now, [1.] This proves that he is God; for he that built all things is God, Heb 3:4. The God of Israel often proved himself to be God with this, that he made all things: Isa 40:12, Isa 40:28; Isa 41:4; and see Jer 10:11, Jer 10:12. [2.] This proves the excellency of the Christian religion, that the author and founder of it is the same that was the author and founder of the world. How excellent must that constitution needs be which derives its institution from him who is the fountain of all excellency! When we worship Christ, we worship him to whom the patriarchs gave honour as the Creator of the world, and on whom all creatures depend. [3.] This shows how well qualified he was for the work of our redemption and salvation. Help was laid upon one that was mighty indeed; for it was laid upon him that made all things; and he is appointed the author of our bliss who was the author of our being. 4. The original of life and light that is in him: In him was life, Joh 1:4. This further proves that he is God, and every way qualified for his undertaking; for, (1.) He has life in himself; not only the true God, but the living God. God is life; he swears by himself when he saith, As I live. (2.) All living creatures have their life in him; not only all the matter of the creation was made by him, but all the life too that is in the creation is derived from him and supported by him. It was the Word of God that produced the moving creatures that had life, Gen 1:20; Act 17:25. He is that Word by which man lives more than by bread, Mat 4:4. (3.) Reasonable creatures have their light from him; that life which is the light of men comes from him. Life in man is something greater and nobler than it is in other creatures; it is rational, and not merely animal. When man became a living soul, his life was light, his capacities such as distinguished him fRom. and dignified him above, the beasts that perish. The spirit of a man is the candle of the Lord, and it was the eternal Word that lighted this candle. The light of reason, as well as the life of sense, is derived from him, and depends upon him. This proves him fit to undertake our salvation; for life and light, spiritual and eternal life and light, are the two great things that fallen man, who lies so much under the power of death and darkness, has need of. From whom may we better expect the light of divine revelation than from him who gave us the light of human reason? And if, when God gave us natural life, that life was in his Son, how readily should we receive the gospel-record, that he hath given us eternal life, and that life too is in his Son! 5. The manifestation of him to the children of men. It might be objected, If this eternal Word was all in all thus in the creation of the world, whence is it that he has been so little taken notice of and regarded? To this he answers (Joh 1:5), The light shines, but the darkness comprehends it not. Observe, (1.) The discovery of the eternal Word to the lapsed world, even before he was manifested in the flesh: The light shineth in darkness. Light is self-evidencing, and will make itself known; this light, whence the light of men comes, hath shone, and doth shine. [1.] The eternal Word, as God, shines in the darkness of natural conscience. Though men by the fall are become darkness, yet that which may be known of God is manifested in them; see Rom 1:19, Rom 1:20. The light of nature is this light shining in darkness. Something of the power of the divine Word, both as creating and as commanding, all mankind have an innate sense of; were it not for this, earth would be a hell, a place of utter darkness; blessed be God, it is not so yet. [2.] The eternal Word, as Mediator, shone in the darkness of the Old Testament types and figures, and the prophecies and promises which were of the Messiah from the beginning. He that had commanded the light of this world to shine out of darkness was himself long a light shining in darkness; there was a veil upon this light, Co2 3:13. (2.) The disability of the degenerate world to receive this discovery: The darkness comprehended it not; the most of men received the grace of God in these discoveries in vain. [1.] The world of mankind comprehended not the natural light that was in their understandings, but became vain in their imaginations concerning the eternal God and the eternal Word, Rom 1:21, Rom 1:28. The darkness of error and sin overpowered and quite eclipsed this light. God spoke once, yea twice, but man perceived it not, Job 33:14. [2.] The Jews, who had the light of the Old Testament, yet comprehended not Christ in it. As there was a veil upon Moses's face, so there was upon the people's hearts. In the darkness of the types and shadows the light shone; but such as the darkness of their understandings that they could not see it. It was therefore requisite that Christ should come, both to rectify the errors of the Gentile world and to improve the truths of the Jewish church.
Tyndale Open Study Notes
1:1-18 The beginning of this prologue (1:1-5) might be a poem or hymn sung by the earliest Christians. The prologue’s themes—the coming of the light into the world, the rejection of the light, and its gift of new life to believers—prepares readers for the story that follows. 1:1 Echoing Gen 1:1, John’s Gospel introduces Jesus Christ, through whom God created everything (John 1:3); Jesus also creates new life in those who believe (1:12-13). The Gospel opens with its central affirmation, that Jesus Christ, the Word (Greek logos), not only revealed God but was God. In Greek thought, the logos was the rational principle guiding the universe and making life coherent. For Jewish people, the logos was the word of the Lord, an expression of God’s wisdom and creative power. By Jesus’ time, the logos was viewed as coming from God and having his personality (see Ps 33:6, 9; Prov 8:22-31); John affirmed this understanding (John 1:14).
John 1:1
The Beginning
1In the beginning was the Word, and the Word was with God, and the Word was God.2He was with God in the beginning.
- Scripture
- Sermons
- Commentary
"In the Beginning God created..."
By Art Katz31K1:24:26BeginningGEN 1:1MAT 6:33JHN 1:1ROM 1:17COL 1:16HEB 1:2In this sermon, the speaker shares his experience of preaching the word of God to a colony of people who were not living for the purpose of God. He describes how the power of the word of God impacted the people, awakening something within them. Despite the inadequate technology and chaotic atmosphere, the speaker felt the weight of the responsibility to deliver the message effectively. He emphasizes the importance of recognizing God as the creator of the world and our dependence on Him, as seen in the story of Paul in Athens.
Deeper Waters - Part 1
By Leonard Ravenhill12K25:54Depth of Relationship with GodSanctificationMAT 5:8JHN 1:1JHN 14:6JHN 17:17ROM 12:22CO 6:171TH 4:3HEB 12:14JAS 1:51PE 1:16Leonard Ravenhill emphasizes the profound depth of the Gospel of John, particularly focusing on the themes of sanctification and the nature of Jesus as both divine and human. He argues that the Gospel is not merely a collection of four accounts but a singular narrative revealing the essence of Christ. Ravenhill highlights the importance of understanding Jesus' prayer in John 17, which he considers a sacred moment that showcases the need for believers to seek wisdom and sanctification in their lives. He challenges the church to move beyond superficial spirituality and to embrace a deeper relationship with God, emphasizing the necessity of separation from worldly influences. Ultimately, he calls for a commitment to holiness and a deeper understanding of God's majesty.
Intercessory Prayer - Part 1
By Leonard Ravenhill12K29:32Intercessory PrayerMAT 6:33JHN 1:1ROM 12:22CO 12:9In this sermon, the preacher discusses the different perspectives of Jesus presented in the Gospels of Matthew, Mark, Luke, and John. Matthew portrays Jesus as a king, while Mark emphasizes his role as a servant. Luke presents Jesus as a man who is dependent on his Father and is known for his deep prayer life. The preacher emphasizes the importance of prayer and obedience in the Christian life, using examples from the Bible such as Moses and Abraham Lincoln. The sermon concludes with a warning about the consequences of disobedience and the importance of trusting and obeying God.
The Morning Watch - Part 1
By Oswald J. Smith8.5K37:09Morning DevotionsPSA 5:3PSA 119:105MAT 6:33JHN 1:1ACT 6:41TH 5:17JAS 1:22In this sermon, the speaker discusses the importance of the morning watch, which is a dedicated time of studying the Word of God and engaging in prayer. The speaker emphasizes that failure and weakness in the Christian life can be attributed to neglecting the morning watch. They share personal experiences of how God led them to prioritize studying the Bible and committing to prayer. The speaker encourages listeners to observe the morning watch in order to avoid losing the joy of salvation, slipping back into sinful habits, and experiencing disappointment in their Christian walk.
A Man Approved by God
By Major Ian Thomas7.5K45:23ApprovedMAT 6:33LUK 1:38JHN 1:1JHN 1:14PHP 2:5HEB 10:5HEB 10:7In this sermon from the 1966 Southland-Kazakh Convention, Major Thomas emphasizes the importance of Jesus as the fulfillment of all that was written and foreshadowed in the Bible. He explains that Jesus came to earth as a man, clothed in humanity, to demonstrate how man should live. Major Thomas references John 3:16 to explain that becoming a Christian means accepting Jesus as the Son of God and believing in him. He also refers to Philippians 2:5 to encourage listeners to have the same mindset as Christ, who humbled himself and became a servant. Overall, the sermon emphasizes the truth about God and man that Jesus reveals through his life and teachings.
(Basics) 12. God's Word Renews Our Mind
By Zac Poonen6.5K13:24GEN 1:26EXO 20:1MAT 6:33JHN 1:1ROM 12:2In this sermon, the speaker discusses how the Word of God and the Holy Spirit can transform our chaotic and dark lives into something excellent and very good, just as God did with the earth in Genesis. The speaker emphasizes that Jesus coming in human form made it easier for us to understand and follow the Word of God. The key to experiencing this transformation is by allowing God to renew our way of thinking so that we can think and act like Him. By submitting to the Holy Spirit and studying the life of Jesus in the scriptures, our sinful nature gradually becomes more like Christ.
(John) 23 - Epilogue_the Future
By Alan Redpath5.8K53:27JohnJHN 1:1In this sermon, the preacher focuses on the final chapter of the Gospel of John. He divides the chapter into three sections: the life attracting, the love appearing, and the light assuring. The preacher highlights the significance of Jesus appearing to his disciples multiple times after his resurrection. He emphasizes the importance of love and intimacy in the Christian faith, referencing a promise in John 14:21. The preacher encourages believers to maintain their livelihood while also seeking fellowship and communion with God.
1992 Missions Conference Talk - Part 1
By Richard Wurmbrand5.6K09:46PSA 127:3PRO 18:21ECC 4:2MAT 18:3MRK 12:29JHN 1:1EPH 4:29HEB 4:12JAS 1:19
This sermon emphasizes the importance of listening to God and each other, highlighting a personal story of enduring love and faithfulness through trials. It delves into the concept of innocence and the eternal destiny of unborn children, shedding light on the significance of love and understanding in relationships. The speaker also touches on the Hebrew language's unique perspective on faith and the real essence of God's word, encouraging a deeper spiritual enrichment.
(John - Part 48): A Proper Concept of God
By A.W. Tozer5.5K54:16ExpositionalMAT 6:33JHN 1:1JHN 8:11ACT 17:23ROM 3:23ROM 6:23HEB 4:15In this sermon, the preacher discusses the concept of leisure and how it affects our ability to learn and grow spiritually. He acknowledges that Americans have more leisure time than anyone else in the world due to the convenience of modern gadgets. However, he emphasizes that even with this leisure, Americans still do not have enough time to truly engage in deep learning. The preacher suggests that God knew this and therefore brought salvation down to a level that is accessible to all, regardless of their level of education or leisure. He uses examples from nature and personal experiences to illustrate the idea that God's message is not limited to the learned, but is available to all who are willing to trust in Him.
Evangelism of the Jehovah's Witness
By Paul Washer5.1K06:48Jehovah WitnessISA 43:10MAT 28:19JHN 1:1JHN 14:6JHN 20:281CO 15:1GAL 1:8In this sermon, the speaker emphasizes the importance of submitting to the authority of Scripture. He highlights the need to accept biblical truths even if they cannot be fully explained. The speaker also shares a personal experience of encountering Jehovah Witnesses and offers helpful strategies for engaging with them. He encourages believers to focus on the core message of the gospel and challenges the Jehovah Witnesses to articulate their understanding of it. Additionally, the speaker addresses the issue of denying the deity of Christ and emphasizes the importance of believing the Bible wholeheartedly, even when certain concepts may be difficult to comprehend.
(Mount Vernon) the Creation in Genesis
By Keith Daniel4.7K57:59CreationPSA 14:1PSA 19:1ISA 53:5EZK 16:4JHN 1:1JHN 14:1ROM 1:20In this sermon, the preacher emphasizes the greatness and sovereignty of God, using the creation of the sun and moon as an example. He quotes verses from Genesis, John, and Romans to support the idea that the creation of the universe is evidence of God's existence and power. The preacher also shares a personal testimony of how God's written word brought light to his own darkened heart. He concludes by emphasizing the importance of embracing God's word and recognizing the power of the Holy Spirit to bring light to our lives.
Attributes of God (Series 2): Introduction
By A.W. Tozer4.5K40:02Attributes of GodGEN 3:15EXO 3:14PSA 19:1PSA 96:3MAT 6:33JHN 1:1ROM 10:17In this sermon, the preacher emphasizes the importance of understanding the character of God. He mentions a previous series of sermons on the attributes of God that had a profound impact on the listeners. The preacher acknowledges the difficulty of talking about God and compares himself to an insect trying to carry a bale of cotton. He highlights the decline in the spiritual state of churches and attributes it to forgetting what kind of God God is.
Birthing the Authentic
By Art Katz4.3K39:10AuthenticityMAT 2:6LUK 2:8LUK 2:25JHN 1:1In this sermon, the speaker emphasizes the importance of waiting for the consolation of Israel, as demonstrated by Simeon and Anna. The consolation referred to is the authentic gift from God, which is brought about through the process of birth, including suffering and inconvenience. The shepherds, despite their lowly vocation, were the first to receive the angelic pronouncement of the significance of the birth of Jesus. Anna, a prophetess, also recognized the importance of this birth and spoke of it to those who were looking for redemption in Jerusalem. The speaker challenges the audience to be willing to go through trials and contractions in order to be a vessel through which God can bring forth His purposes, rather than seeking an easy and comfortable path.
True and False Prophets - Part 1
By Art Katz4.3K1:12:36False ProphetsPSA 119:105MAT 6:33JHN 1:1EPH 2:202TI 3:161PE 2:211PE 4:12In this sermon, the speaker emphasizes the importance of listening to and meditating on the word of God. They encourage the audience to make use of cassette tapes and technology to revisit and reflect on the message. The speaker also highlights the need for training and preparation in order to be ready for God's work. They stress the significance of seeking God in the quiet place and being obedient to His counsel. Additionally, the speaker discusses the relevance of true propheticness in the current times and the challenges that come with it. They call for a willingness to bear the pain and humiliation that may arise from a life of obedience. The sermon concludes with a plea for the restoration of the Apostles and Prophets in the Church and the importance of communicating God's truth to the world.
(John - Part 18): He That Is of the Earth Is Earthly (Futility of Resting on Men)
By A.W. Tozer4.0K48:31ExpositionalJHN 1:1JHN 3:13JHN 7:46JHN 8:12ROM 1:16HEB 4:121JN 1:9In this sermon, the preacher emphasizes that the world we live in is fallen and filled with darkness and ignorance. He criticizes the daily press, radio, and television for being earthly and blind to the truth. The preacher acknowledges that although people may have different heights and abilities, ultimately, everyone is on the same level in this fallen world. He concludes by stating that our only hope is to look to God for help and salvation, as humanity is trapped in a valley of decay and death.
(John - Part 45): A Biography of Judas Iscariot, Simons Son
By A.W. Tozer3.9K39:18ExpositionalPSA 95:7MAT 7:24MAT 16:18MAT 26:24JHN 1:1JHN 10:11HEB 3:15In this sermon, the preacher emphasizes the seriousness and importance of Christianity. He warns against being deceived by the devil and urges the audience, particularly teenagers, to not let Satan influence their hearts. The preacher expresses his deep love for the audience and his desire to protect them from the clutches of hell. He references the story of Judas Iscariot, highlighting how even someone who witnessed Jesus' miracles and heard his divine words could still betray him. The sermon concludes with a plea to the audience to not harden their hearts and to heed the voice of God.
Graveyard Revival
By David Wilkerson3.8K47:57RevivalMAT 8:28MAT 21:12MRK 4:39MRK 5:6LUK 8:27JHN 1:1JAS 2:19In this sermon, the preacher describes a man who is stripped of everything and living in a state of madness. The man is tormented by the devil and engages in self-destructive behavior. Society has nothing to offer him, as no one can tame him. However, Jesus arrives and calms the man, demonstrating his power and authority over evil. The preacher emphasizes that this story holds a prophetic truth, showing the deliverance and transformation that can occur when one gives their heart to Jesus.
Walking in the Light
By Corrie Ten Boom3.7K59:53Walking With GodEXO 20:131SA 16:13MAT 5:13MAT 28:19JHN 1:1ACT 1:8ACT 9:1GAL 5:22EPH 5:18In this sermon, the speaker emphasizes the importance of not making excuses for the blood of Jesus and instead accepting the truth of forgiveness through Him. The speaker encourages listeners to surrender their hearts and lives to God and be filled with the Holy Spirit. They highlight that the fruit of the Spirit is love, peace, kindness, goodness, and self-control. The speaker uses an illustration of a flashlight with only one battery and dirty rags to explain that having any sin or barrier between oneself and God can prevent one from shining as a light in the world.
Paganism - the Cancer of the Church
By Art Katz3.7K56:23PaganismJHN 1:1In this sermon, the speaker begins by praying for God's guidance and the ability to understand and apply His word. He shares a personal experience of losing a property due to a choice made for the sake of righteousness and justice. The speaker emphasizes the importance of disciplining children with love and understanding, rather than harshness. He also discusses the challenges faced by Christian nations in evangelizing their own people, who are influenced by paganism and need to be reminded of the purity and authenticity of the Christian faith.
The Spiritual Birth
By Keith Daniel3.3K1:56:35New BirthJHN 1:1In this sermon, the speaker reflects on their personal experience of coming to faith in Jesus Christ. They recall the moment when they understood the concept of salvation by grace through faith and the power of Christ's blood. The speaker also shares how they were encouraged to publicly declare their faith and the impact it had on them emotionally. They then mention the transformative power of a man who lived a godly life and how his example led many to seek God. The sermon concludes with a touching story of the speaker's dying Auntie Emily and the importance of being present for loved ones in their time of need.
Do You Know Him?
By C.H. Spurgeon3.2K46:32MAT 5:1MAT 14:24LUK 11:9JHN 1:1JHN 4:10PHP 3:10REV 3:20In this sermon, the speaker paints a vivid picture of a person who has been captured and enslaved by Roman soldiers during the time of the Roman emperors. The person is stripped, whipped, branded, and imprisoned, and is ultimately appointed to die in the amphitheater for the entertainment of a tyrant. As the person stands alone and naked in the Colosseum, facing a huge lion, they are filled with fear and certain of their impending death. However, just as the person is about to be attacked, a mysterious deliverer appears from the crowd and confronts the lion, driving it away. The deliverer then comforts the person and sets them free. The speaker uses this story to illustrate the power of Christ as our ultimate deliverer and the desire we should have to know Him and bless Him for our salvation.
(Biographies) William Tyndale
By John Piper3.2K1:18:44NUM 6:24MAT 5:4MAT 6:9MAT 26:41LUK 22:62JHN 1:1ROM 3:28In this sermon, the speaker discusses the importance of justification by grace through faith alone, apart from works of the law. He emphasizes that this concept is at the heart of the Bible and a passion for Bible translation. The speaker highlights the influence of Tyndale, a translator, preacher, poet, dramatist, and journalist, who played a significant role in bringing the gospel to the common man through his translation of the Bible. The sermon also explores how Tyndale achieved this remarkable accomplishment by emphasizing the need for pastors to think and work hard to achieve spiritual goals.
True Gospel - Pt3 - Conversion
By Paul Washer3.2K1:30:38GEN 1:1EZK 36:26MAT 6:33JHN 1:1JHN 3:3HEB 12:7In this sermon, the preacher emphasizes the need for discipline and authority in the lives of believers. He uses the analogy of a child being told to take a bath after playing in the mud to illustrate the importance of obedience. The preacher then discusses the power of God to save and transform individuals, highlighting the supernatural nature of salvation. He challenges the idea that salvation is simply a human decision, emphasizing that it is a work of God. The sermon concludes with the preacher explaining that every person is born with a heart of stone, but through salvation, God gives them a new heart.
Watchmen, Who Are Not Watchmen
By Jacob Prasch3.2K33:19WatchmenISA 28:7MAT 6:33JHN 1:1ROM 12:21CO 14:332PE 2:2In this sermon, the speaker addresses the issue of false watchmen in the church. He mentions previous predictions of a global economic meltdown due to embedded microchips in computer systems, which did not come to pass. The speaker emphasizes the importance of true watchmen who are scripturally based and give clear signals. He also highlights the need for self-control, as the fruit of the Spirit, and warns against irrational behavior. The sermon concludes with a call for real watchmen who stand on the word of God and alert God's people to truth and reality.
Young Earth -- It's Not the Issue
By Ken Ham3.2K1:17:58CreationEXO 20:11MAT 6:33JHN 1:1ACT 17:11In this sermon, the speaker discusses the importance of understanding biblical history and its impact on our worldview. He highlights key events such as the creation in six days, the consequences of sin, the global flood of Noah's day, and the Tower of Babel. The speaker emphasizes that only God knows everything and challenges the idea of humans arrogantly interpreting God's word. He also warns against the humanist agenda of undermining Christianity by attacking its historical authority.
- Adam Clarke
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
In the beginning - That is, before any thing was formed - ere God began the great work of creation. This is the meaning of the word in Gen 1:1, to which the evangelist evidently alludes. This phrase fully proves, in the mouth of an inspired writer, that Jesus Christ was no part of the creation, as he existed when no part of that existed; and that consequently he is no creature, as all created nature was formed by him: for without him was nothing made that is made, Joh 1:3. Now, as what was before creation must be eternal, and as what gave being to all things, could not have borrowed or derived its being from any thing, therefore Jesus, who was before all things and who made all things, must necessarily be the Eternal God. Was the Word - Or, existed the Logos. This term should be left untranslated, for the very same reason why the names Jesus and Christ are left untranslated. The first I consider as proper an apellative of the Savior of the world as I do either of the two last. And as it would be highly improper to say, the Deliverer, the Anointed, instead of Jesus Christ, so I deem it improper to say, the Word, instead of the Logos. But as every appellative of the Savior of the world was descriptive of some excellence in his person, nature, or work, so the epithet Λογος, Logos, which signifies a word spoken, speech, eloquence, doctrine, reason, or the faculty of reasoning, is very properly applied to him, who is the true light which lighteth every man who cometh into the world, Joh 1:9; who is the fountain of all wisdom; who giveth being, life, light, knowledge, and reason, to all men; who is the grand Source of revelation, who has declared God unto mankind; who spake by the prophets, for the testimony of Jesus is the spirit of prophecy, Rev 19:10; who has illustrated life and immortality by his Gospel, Ti2 1:10; and who has fully made manifest the deep mysteries which lay hidden in the bosom of the invisible God from all eternity, Joh 1:18. The apostle does not borrow this mode of speech from the writings of Plato, as some have imagined: he took it from the Scriptures of the Old Testament, and from the subsequent style of the ancient Jews. It is true the Platonists make mention of the Logos in this way: - καθ' ὁν, αει οντα, τα γενομενα εγενετο - by whom, eternally existing, all things were made. But as Plato, Pythagoras, Zeno, and others, traveled among the Jews, and conversed with them, it is reasonable to suppose that they borrowed this, with many others of their most important notions and doctrines, from them. And the Word was God - Or, God was the Logos: therefore no subordinate being, no second to the Most High, but the supreme eternal Jehovah.
Matthew Henry Bible Commentary
Austin says (de Civitate Dei, lib. 10, cap. 29) that his friend Simplicius told him he had heard a Platonic philosopher say that these first verses of St. John's gospel were worthy to be written in letters of gold. The learned Francis Junius, in the account he gives of his own life, tells how he was in his youth infected with loose notions in religion, and by the grace of God was wonderfully recovered by reading accidentally these verses in a bible which his father had designedly laid in his way. He says that he observed such a divinity in the argument, such an authority and majesty in the style, that his flesh trembled, and he was struck with such amazement that for a whole day he scarcely knew where he was or what he did; and thence he dates the beginning of his being religious. Let us enquire what there is in those strong lines. The evangelist here lays down the great truth he is to prove, that Jesus Christ is God, one with the Father. Observe, I. Of whom he speaks - The Word - ho logos. This is an idiom peculiar to John's writings. See Jo1 1:1; Jo1 5:7; Rev 19:13. Yet some think that Christ is meant by the Word in Act 20:32; Heb 4:12; Luk 1:2. The Chaldee paraphrase very frequently calls the Messiah Memra - the Word of Jehovah, and speaks of many things in the Old Testament, said to be done by the Lord, as done by that Word of the Lord. Even the vulgar Jews were taught that the Word of God was the same with God. The evangelist, in the close of his discourse (Joh 1:18), plainly tells us why he calls Christ the Word - because he is the only begotten Son, who is in the bosom of the Father, and has declared him. Word is two-fold: logos endiathetos - word conceived; and logos prophorikos - word uttered. The logos ho esō and ho exō, ratio and oratio - intelligence and utterance. 1. There is the word conceived, that is, thought, which is the first and only immediate product and conception of the soul (all the operations of which are performed by thought), and it is one with the soul. And thus the second person in the Trinity is fitly called the Word; for he is the first-begotten of the Father, that eternal essential Wisdom which the Lord possessed, as the soul does its thought, in the beginning of his way, Pro 8:22. There is nothing we are more sure of than that we think, yet nothing we are more in the dark about than how we think; who can declare the generation of thought in the soul? Surely then the generations and births of the eternal mind may well be allowed to be great mysteries of godliness, the bottom of which we cannot fathom, while yet we adore the depth. 2. There is the word uttered, and this is speech, the chief and most natural indication of the mind. And thus Christ is the Word, for by him God has in these last days spoken to us (Heb 1:2), and has directed us to hear him, Mat 17:5. He has made known God's mind to us, as a man's word or speech makes known his thoughts, as far as he pleases, and no further. Christ is called that wonderful speaker (see notes on Dan 8:13), the speaker of things hidden and strange. He is the Word speaking from God to us, and to God for us. John Baptist was the voice, but Christ the Word: being the Word, he is the Truth, the Amen, the faithful Witness of the mind of God. II. What he saith of him, enough to prove beyond contradiction that he is God. He asserts, 1. His existence in the beginning: In the beginning was the Word. This bespeaks his existence, not only before his incarnation, but before all time. The beginning of time, in which all creatures were produced and brought into being, found this eternal Word in being. The world was from the beginning, but the Word was in the beginning. Eternity is usually expressed by being before the foundation of the world. The eternity of God is so described (Psa 90:2), Before the mountains were brought forth. So Pro 8:23. The Word had a being before the world had a beginning. He that was in the beginning never began, and therefore was ever, achronos - without beginning of time. So Nonnus. 2. His co-existence with the Father: The Word was with God, and the Word was God. Let none say that when we invite them to Christ we would draw them from God, for Christ is with God and is God; it is repeated in Joh 1:2 : the same, the very same that we believe in and preach, was in the beginning with God, that is, he was so from eternity. In the beginning the world was from God, as it was created by him; but the Word was with God, as ever with him. The Word was with God, (1.) In respect of essence and substance; for the Word was God: a distinct person or substance, for he was with God; and yet the same in substance, for he was God, Heb 1:3. (2.) In respect of complacency and felicity. There was a glory and happiness which Christ had with God before the world was (Joh 17:5), the Son infinitely happy in the enjoyment of his Father's bosom, and no less the Father's delight, the Son of his love, Pro 8:30. (3.) In respect of counsel and design. The mystery of man's redemption by this Word incarnate was hid in God before all worlds, Eph 3:9. He that undertook to bring us to God (Pe1 3:18) was himself from eternity with God; so that this grand affair of man's reconciliation to God was concerted between the Father and Son from eternity, and they understand one another perfectly well in it, Zac 6:13; Mat 11:27. He was by him as one brought up with him for this service, Pro 8:30. He was with God, and therefore is said to come forth from the Father. 3. His agency in making the world, Joh 1:3. This is here, (1.) Expressly asserted: All things were made by him. He was with God, not only so as to be acquainted with the divine counsels from eternity, but to be active in the divine operations in the beginning of time. Then was I by him, Pro 8:30. God made the world by a word (Psa 33:6) and Christ was the Word. By him, not as a subordinate instrument, but as a co-ordinate agent, God made the world (Heb 1:2), not as the workman cuts by his axe, but as the body sees by the eye. (2.) The contrary is denied: Without him was not any thing made that was made, from the highest angel to the meanest worm. God the Father did nothing without him in that work. Now, [1.] This proves that he is God; for he that built all things is God, Heb 3:4. The God of Israel often proved himself to be God with this, that he made all things: Isa 40:12, Isa 40:28; Isa 41:4; and see Jer 10:11, Jer 10:12. [2.] This proves the excellency of the Christian religion, that the author and founder of it is the same that was the author and founder of the world. How excellent must that constitution needs be which derives its institution from him who is the fountain of all excellency! When we worship Christ, we worship him to whom the patriarchs gave honour as the Creator of the world, and on whom all creatures depend. [3.] This shows how well qualified he was for the work of our redemption and salvation. Help was laid upon one that was mighty indeed; for it was laid upon him that made all things; and he is appointed the author of our bliss who was the author of our being. 4. The original of life and light that is in him: In him was life, Joh 1:4. This further proves that he is God, and every way qualified for his undertaking; for, (1.) He has life in himself; not only the true God, but the living God. God is life; he swears by himself when he saith, As I live. (2.) All living creatures have their life in him; not only all the matter of the creation was made by him, but all the life too that is in the creation is derived from him and supported by him. It was the Word of God that produced the moving creatures that had life, Gen 1:20; Act 17:25. He is that Word by which man lives more than by bread, Mat 4:4. (3.) Reasonable creatures have their light from him; that life which is the light of men comes from him. Life in man is something greater and nobler than it is in other creatures; it is rational, and not merely animal. When man became a living soul, his life was light, his capacities such as distinguished him fRom. and dignified him above, the beasts that perish. The spirit of a man is the candle of the Lord, and it was the eternal Word that lighted this candle. The light of reason, as well as the life of sense, is derived from him, and depends upon him. This proves him fit to undertake our salvation; for life and light, spiritual and eternal life and light, are the two great things that fallen man, who lies so much under the power of death and darkness, has need of. From whom may we better expect the light of divine revelation than from him who gave us the light of human reason? And if, when God gave us natural life, that life was in his Son, how readily should we receive the gospel-record, that he hath given us eternal life, and that life too is in his Son! 5. The manifestation of him to the children of men. It might be objected, If this eternal Word was all in all thus in the creation of the world, whence is it that he has been so little taken notice of and regarded? To this he answers (Joh 1:5), The light shines, but the darkness comprehends it not. Observe, (1.) The discovery of the eternal Word to the lapsed world, even before he was manifested in the flesh: The light shineth in darkness. Light is self-evidencing, and will make itself known; this light, whence the light of men comes, hath shone, and doth shine. [1.] The eternal Word, as God, shines in the darkness of natural conscience. Though men by the fall are become darkness, yet that which may be known of God is manifested in them; see Rom 1:19, Rom 1:20. The light of nature is this light shining in darkness. Something of the power of the divine Word, both as creating and as commanding, all mankind have an innate sense of; were it not for this, earth would be a hell, a place of utter darkness; blessed be God, it is not so yet. [2.] The eternal Word, as Mediator, shone in the darkness of the Old Testament types and figures, and the prophecies and promises which were of the Messiah from the beginning. He that had commanded the light of this world to shine out of darkness was himself long a light shining in darkness; there was a veil upon this light, Co2 3:13. (2.) The disability of the degenerate world to receive this discovery: The darkness comprehended it not; the most of men received the grace of God in these discoveries in vain. [1.] The world of mankind comprehended not the natural light that was in their understandings, but became vain in their imaginations concerning the eternal God and the eternal Word, Rom 1:21, Rom 1:28. The darkness of error and sin overpowered and quite eclipsed this light. God spoke once, yea twice, but man perceived it not, Job 33:14. [2.] The Jews, who had the light of the Old Testament, yet comprehended not Christ in it. As there was a veil upon Moses's face, so there was upon the people's hearts. In the darkness of the types and shadows the light shone; but such as the darkness of their understandings that they could not see it. It was therefore requisite that Christ should come, both to rectify the errors of the Gentile world and to improve the truths of the Jewish church.
Tyndale Open Study Notes
1:1-18 The beginning of this prologue (1:1-5) might be a poem or hymn sung by the earliest Christians. The prologue’s themes—the coming of the light into the world, the rejection of the light, and its gift of new life to believers—prepares readers for the story that follows. 1:1 Echoing Gen 1:1, John’s Gospel introduces Jesus Christ, through whom God created everything (John 1:3); Jesus also creates new life in those who believe (1:12-13). The Gospel opens with its central affirmation, that Jesus Christ, the Word (Greek logos), not only revealed God but was God. In Greek thought, the logos was the rational principle guiding the universe and making life coherent. For Jewish people, the logos was the word of the Lord, an expression of God’s wisdom and creative power. By Jesus’ time, the logos was viewed as coming from God and having his personality (see Ps 33:6, 9; Prov 8:22-31); John affirmed this understanding (John 1:14).