John 1:14
Verse
Context
Sermons
Major Ian Thomas
A.W. Tozer
J. Oswald Sanders
Warren Wiersbe
Vance HavnerSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
And the Word was made flesh - That very person who was in the beginning - who was with God - and who was God, Joh 1:1, in the fullness of time became flesh - became incarnated by the power of the Holy Ghost, in the womb of the virgin. Allowing this apostle to have written by Divine inspiration, is not this verse, taken in connection with Joh 1:1, an absolute and incontestable proof of the proper and eternal Godhead of Christ Jesus? And dwelt among us - Και εσκηνωσεν εν ἡμιν, And tabernacled among us: the human nature which he took of the virgin, being as the shrine, house, or temple, in which his immaculate Deity condescended to dwell. The word is probably an allusion to the Divine Shechinah in the Jewish temple; and as God has represented the whole Gospel dispensation by the types and ceremonies of the old covenant, so the Shechinah in the tabernacle and temple pointed out this manifestation of God in the flesh. The word is thus used by the Jewish writers: it signifies with them a manifestation of the Divine Shechinah. The original word, σκηνοω, from σκια, a shadow, signifies: 1. To build a booth, tent, or temporary hut, for present shelter or convenience; and does not properly signify a lasting habitation or dwelling place; and is therefore fitly applied to the human nature of Christ, which, like the tabernacle of old, was to be here only for a temporary residence for the eternal Divinity. 2. It signifies to erect such a building as was used on festival occasions, when a man invited and enjoyed the company of his friends. To this meaning of the word, which is a common one in the best Greek writers, the evangelist might allude, to point out Christ's associating his disciples with himself; living, conversing, eating, and drinking with them: so that, while they had the fullest proof of his Divinity by the miracles which he wrought, they had the clearest evidence of his humanity, by his tabernacling among, eating, drinking, and conversing with them. Concerning the various acceptations of the verb σκηνοω see Raphelius on this verse. The doctrine of vicarious sacrifice and the incarnation of the Deity have prevailed among the most ancient nations in the world, and even among those which were not favored with the letter of Divine revelation. The Hindoos believe that their god has already become incarnate, not less than nine times, to save the wretched race of man. On this subject, Creeshna, an incarnation of the supreme God, according to the Hindoo theology, is represented in the Bhagvat Geeta, as thus addressing one of his disciples: "Although I am not in my nature subject to birth or decay, and am the Lord of all created beings, yet, having command over my own nature, I am made evident by my own power; and, as often as there is a decline of virtue and an insurrection of vice and injustice in the world, I make myself evident; and thus I appear from age to age, for the preservation of the just, the destruction of the wicked, and the establishment of virtue." Geeta, pp. 51, 52. The following piece, already mentioned, Luk 1:68, translated from the Sanscreet, found on a stone, in a cave near the ancient city of Gya in the East Indies, is the most astonishing and important of any thing found out of the compass of the Sacred Writings, and a proper illustration of this text. "The Deity, who is the Lord, the possessor of all, Appeared in this ocean of natural beings, at the beginning of the Kalee Yoog (the age of contention and baseness.) He who is omnipresent, and everlastingly to be contemplated, the Supreme Being, the eternal One, the Divinity worthy to be adored - Appeared here, with a Portion of his Divine Nature. Reverence be unto thee in the form of (a) Bood-dha! Reverence be unto the Lord of the earth! Reverence be unto thee, an Incarnation of the Deity, and the Eternal One! Reverence be unto thee, O God! in the form of the God of mercy! the dispeller of Pain and Trouble, the Lord of All things, the Deity who overcometh the sins of the Kalee Yoog, the guardian of the universe, the emblem of mercy towards those who serve thee! (b) O'M! the possessor of all things, in Vital Form! Thou art (c) Brahma, (d) Veeshnoo, and (e) Mahesa! Thou art Lord of the universe! Thou art under the form of all things, movable and immovable, the possessor of the whole! And thus I adore thee! Reverence be unto the Bestower of Salvation, and the ruler of the faculties! Reverence be unto thee, the Destroyer of the Evil Spirit! O Damordara, (f) show me favor! I adore thee who art celebrated by a thousand names, and under various forms, in the shape of Bood-dha, the God of mercy! Be propitious, O most high God!" Asiatic Researches, vol. i. p. 284, 285. (a) Bood-dha. The name of the Deity, as author of happiness. (b) O'M. A mystic emblem of the Deity, forbidden to be pronounced but in silence. It is a syllable formed of the Sanscreet letters a, o o, which in composition coalesce, and make o, and the nasal consonant m. The first letter stands for the Creator, the second for the Preserver, and the third for the Destroyer. It is the same among the Hindoos as יהוה Yehovah is among the Hebrews. (c) Brahma, the Deity in his creative quality. (d) Veeshnoo. He who filleth all space: the Deity in his preserving quality. (c) Mahesa. The Deity in his destroying quality. This is properly the Hindoo Trinity: for these three names belong to the same God. See the notes to the Bhagvat Geeta. (f) Damordara, or Darmadeve, the Indian god of virtue. We beheld his glory - This refers to the transfiguration, at which John was present, in company with Peter and James. The glory as of the only begotten - That is, such a glory as became, or was proper to, the Son of God; for thus the particle ὡς should be here understood. There is also here an allusion to the manifestations of God above the ark in the tabernacle: see Exo 25:22; Num 7:89; and this connects itself with the first clause, he tabernacled, or fixed his tent among us. While God dwelt in the tabernacle, among the Jews, the priests saw his glory; and while Jesus dwelt among men his glory was manifested in his gracious words and miraculous acts. The only begotten of the Father - That is, the only person born of a woman, whose human nature never came by the ordinary way of generation; it being a mere creation in the womb of the virgin, by the energy of the Holy Ghost. Full of grace and truth - Full of favor, kindness, and mercy to men; teaching the way to the kingdom of God, with all the simplicity, plainness, dignity, and energy of truth.
Jamieson-Fausset-Brown Bible Commentary
And the Word, &c.--To raise the reader to the altitude of this climax were the thirteen foregoing verses written. was made flesh--BECAME MAN, in man's present frail, mortal condition, denoted by the word "flesh" (Isa 40:6; Pe1 1:24). It is directed probably against the DocetÃ&brvbr, who held that Christ was not really but only apparently man; against whom this gentle spirit is vehement in his Epistles (Jo1 4:3; Jo2 1:7, Jo2 1:10-11), [LUCKE, &c.]. Nor could He be too much so, for with the verity of the Incarnation all substantial Christianity vanishes. But now, married to our nature, henceforth He is as personally conscious of all that is strictly human as of all that is properly divine; and our nature is in His Person redeemed and quickened, ennobled and transfigured. and dwelt--tabernacled or pitched his tent; a word peculiar to John, who uses it four times, all in the sense of a permanent stay (Rev 7:15; Rev 12:12; Rev 13:6; Rev 21:3). For ever wedded to our "flesh," He has entered this tabernacle to "go no more out." The allusion is to that tabernacle where dwelt the Shekinah (see on Mat 23:38-39), or manifested "GLORY OF THE LORD," and with reference to God's permanent dwelling among His people (Lev 26:11; Psa 68:18; Psa 132:13-14; Eze 37:27). This is put almost beyond doubt by what immediately follows, "And we beheld his glory" [LUCKE, MEYER, DE WETTE which last critic, rising higher than usual, says that thus were perfected all former partial manifestations of God in an essentially Personal and historically Human manifestation]. full of grace and truth--So it should read: "He dwelt among us full of grace and truth"; or, in Old Testament phrase, "Mercy and truth," denoting the whole fruit of God's purposes of love towards sinners of mankind, which until now existed only in promise, and the fulfilment at length of that promise in Christ; in one great word, "the SURE MERCIES of David" (Isa 55:3; Act 13:34; compare Sa2 23:5). In His Person all that Grace and Truth which had been floating so long in shadowy forms, and darting into the souls of the poor and needy its broken beams, took everlasting possession of human flesh and filled it full. By this Incarnation of Grace and Truth, the teaching of thousands of years was at once transcended and beggared, and the family of God sprang into Manhood. and we beheld his glory--not by the eye of sense, which saw in Him only "the carpenter." His glory was "spiritually discerned" (Co1 2:7-15; Co2 3:18; Co2 4:4, Co2 4:6; Co2 5:16) --the glory of surpassing grace, love, tenderness, wisdom, purity, spirituality; majesty and meekness, richness and poverty, power and weakness, meeting together in unique contrast; ever attracting and at times ravishing the "babes" that followed and forsook all for Him. the glory as of the only begotten of the Father--(See on Luk 1:35); not like, but "such as (belongs to)," such as became or was befitting the only begotten of the Father [CHRYSOSTOM in LUCKE, CALVIN, &c.], according to a well-known use of the word "as."
John Gill Bible Commentary
And the word was made flesh,.... The same word, of whom so many things are said in the preceding verses; and is no other than the Son of God, or second person in the Trinity; for neither the Father, nor the Holy Ghost, were made flesh, as is here said of the word, but the Son only: and "flesh" here signifies, not a part of the body, nor the whole body only, but the whole human nature, consisting of a true body, and a reasonable soul; and is so called, to denote the frailty of it, being encompassed with infirmities, though not sinful; and to show, that it was a real human nature, and not a phantom, or appearance, that he assumed: and when he is said to be "made" flesh, this was not done by the change of one nature into another, the divine into the human, or the word into a man; but by the assumption of the human nature, the word, taking it into personal union with himself; whereby the natures are not altered; Christ remained what he was, and became what he was not; nor are they confounded, and blended together, and so make a third nature; nor are they separated, and divided, so as to constitute two persons, a divine person, and an human person; but are so united as to be but one person; and this is such an union, as can never be dissolved, and is the foundation of the virtue and efficacy of all Christ's works and actions, as Mediator: and dwelt among us; or "tabernacled among us"; in allusion to the tabernacle, which was a type of Christ's human nature: the model of the tabernacle was of God, and not of man; it was coarse without, but full of holy things within; here God dwelt, granted his presence, and his glory was seen; here the sacrifices were brought, offered, and accepted. So the human nature of Christ was of God's pitching, and not man's; and though it looked mean without, the fulness of the Godhead dwelt in it, as well as a fulness of grace and truth; in the face of Christ the glory of God is seen, and through him, even the vail of his flesh, saints have access unto him, and enjoy his presence; and by him their spiritual sacrifices become acceptable to God: or this is observed, in allusion to the feast of tabernacles, when the Jews dwelt in booths, in remembrance of their manner of living in the wilderness: the feast of tabernacles was typical of Christ, and of his tabernacling in our nature. Solomon's temple, which was also a type of Christ, was dedicated at the time of that feast; and it seems probable, that our Lord was born at that time; for as he suffered at the time of the passover, which had respect unto him, and the pouring forth of the Spirit was on the very day of Pentecost, which that prefigured; so it is highly probable, that Christ was born at the time of the feast of tabernacles, which pointed out his dwelling among us; and is therefore very pertinently hinted at, when mention is here made of his incarnation. However, reference is manifestly had to the Shekinah, and the glory of it, in the tabernacle and temple; and almost the very word is here used. The Targumists sometimes speak of the Shekinah of the word dwelling among the Israelites: so Onkelos in Num 11:20 where the Israelites are threatened with flesh, until they loath it; because, says the paraphrast, "ye have loathed "the word of the Lord", whose Shekinah dwelleth among you. Jonathan ben Uzziel, on the same place, expresses it thus, "because ye have loathed the word of the Lord, the glory of whose Shekinah dwelleth among you. And it follows here, and we beheld his glory; the glory of his divine nature, which is essential to him, and underived, is equal to the Father's glory, is transcendent to all creatures, and is ineffable, and incomprehensible; some breakings forth of which there were in his incarnate state, and which were observed by the evangelist, and his companions; who, in various instances, saw plainly, that Christ was possessed of divine perfections, such as omniscience, and omnipotence; since he knew the thoughts of the heart, and could do the things he did: his Father declared him to be his beloved Son; and the miracles he wrought, and the doctrines he taught, manifested forth his glory; and not only there were some beams of his glory at his transfiguration, which were seen by the apostles, among which the Evangelist John was one, and to which he may have here a particular reference; but even at his apprehension, and death, and especially at his resurrection from the dead. The Jews speak of the glory of the Messiah to be seen in the world to come. They say (h), "If a man is worthy of the world to come, (i.e. the times of the Messiah,) he shall "see the glory" of the King Messiah. And of Moses, they say (i), "there was (or will be) no generation like that in which he lived, until the generation in which the King Messiah comes, which shall "behold the glory" of the holy, blessed God, as he. This our evangelist, and the other disciples of Christ have seen: the glory, as of the only begotten of the Father; a glory becoming him, suitable to him as such; the very real glory of the Son of God; for the "as", here, is not a note of similitude, but of certainty, as in Mat 14:5 and the word is here called, "the only begotten of the Father"; which cannot be said of Christ, as man; for as such, he was not "begotten" at all: nor on the account of his resurrection from the dead; for so he could not be called the "only begotten", since there are others that have been, and millions that will be raised from the dead, besides him: nor by reason of adoption; for if adopted, then not begotten; these two are inconsistent; besides, he could not be called the only begotten, in this sense, because there are many adopted sons, even all the elect of God: nor by virtue of his office, as magistrates are called the sons of God; for then he would be so only in a figurative and metaphorical sense, and not properly; whereas he is called God's own Son, the Son of the same nature with him; and, as here, the only begotten of the Father, begotten by him in the same nature, in a way inconceivable and inexpressible by us: full of grace and truth; that is, he dwelt among men, and appeared to have a fulness of each of these: for this clause is not to be joined with the glory of the only begotten, as if this was a branch of that; but regards him as incarnate, and in his office, as Mediator; who, as such, was full of "grace"; the Spirit, and the gifts of the Spirit; of all the blessings of grace, of justifying, pardoning, adopting, sanctifying, and persevering grace; of all the promises of grace; of all light, life, strength, comfort, peace, and joy: and also of truth, of all Gospel truths; and as he had the truth, the sum, and substance of all the types and prophecies concerning him in him; and as he fulfilled all his own engagements, and his Father's promises; and as possessed of sincerity towards men, and faithfulness and integrity to God, (h) Gloss. in T. Bab. Beracot, fol. 58. 1. (i) Zohar in Lev. fol. 9. 4.
Tyndale Open Study Notes
1:14 The idea that the Word became human (literally became flesh) stunned both Greeks and Jews. Greeks separated the sphere of God from the mundane world of humanity, which they called flesh (Greek sarx). John wrote that God himself became flesh in Christ (cp. 1:1). Jesus’ humanity and divinity were complete, not partial. The two ideas—Jesus as 100-percent divine and 100-percent human—form the bedrock of a Christian understanding of Christ. • the Word . . . made his home (Greek skēnoō, “pitched his tent”) among us: This Greek word is related to the word used for the Old Testament Tabernacle (Greek skēnē, “tent, tabernacle”), the tent in the wilderness where the Lord’s glory resided and where Israel came to worship (Exod 25:8-9). The Father’s glory in the Tabernacle (Exod 40:34-38) was now present in Jesus Christ (John 2:11; 12:23-28, 41; 17:1-5). • Jesus offered God’s unfailing love and faithfulness. Despite the world’s hostile darkness, Jesus entered the world to save it (3:15-17).
John 1:14
The Word Became Flesh
13children born not of blood, nor of the desire or will of man, but born of God. 14The Word became flesh and made His dwelling among us. We have seen His glory, the glory of the one and only Son from the Father, full of grace and truth.
- Scripture
- Sermons
- Commentary
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.
The Theology of Christmas
By A.W. Tozer7.1K42:00ChristmasJHN 1:4JHN 1:9JHN 1:141JN 1:11JN 1:5In this sermon, the speaker emphasizes the importance of waking up in the night to pray. He shares his personal experience of talking to the Lord before getting out of bed most mornings, but sometimes struggling to do so. The speaker then focuses on the message found in 1 John 1:5, which declares that God is light and there is no darkness in Him. He highlights the trustworthiness of God and encourages the audience to put their faith in Him. The sermon concludes by discussing the theology of Christmas and the need to sing theology rather than just songs.
Finishing the Course Well
By J. Oswald Sanders6.3K1:04:36Finishing WellISA 54:2JHN 1:14JHN 1:50ACT 2:41CO 9:24EPH 3:201TI 4:72TI 4:6HEB 12:2In this sermon, the speaker emphasizes the importance of being active participants in our faith rather than passive observers. He compares our tendency to be "TV athletes" who watch sports without actually participating, to how many of us approach our spiritual lives. The speaker encourages us to have a single-minded focus on our relationship with God and to pour all of our energy and effort into it. He gives examples of individuals who achieved great things by dedicating themselves to a specific goal, and challenges us to have the same ambition in our Christian walk.
(How to Get Out of a Religious Rut): Three Spiritual Laws
By A.W. Tozer6.0K33:28Religious RutISA 40:9ISA 40:12MAT 6:33JHN 1:1JHN 1:14ROM 12:1COL 2:1In this sermon, the preacher discusses the thesis that most evangelical Christians are spiritually asleep and morally stagnant. He emphasizes that this is displeasing to God and tragic for individuals. However, he also highlights that there is a way out of this state, and that God is working to help believers. The preacher urges Christians to give themselves wholly to God, surrendering their lives and concentrating on Him. He encourages them to be fascinated by Jesus and to seek the sweet fascination of loving God.
(John - Part 1): God Has Put Everlasting Into Our Souls
By A.W. Tozer5.5K56:44ExpositionalGEN 3:17LUK 15:4LUK 15:11JHN 1:1JHN 1:14JHN 1:29REV 1:13In this sermon, the preacher discusses the clarity and depth of the language used in the fourth gospel, specifically the book of John. He emphasizes that while the language is clear, it is also profound and challenging to fully comprehend. The preacher highlights three curses that rest upon everything in this world: recentness, temporality, and transience. He explains that the animalistic desires of the brain are at odds with the longing for everlastingness that resides in the heart, and that only Jesus can satisfy this longing for eternity.
Help Wanted: A Singer
By Warren Wiersbe5.4K35:51PSA 126:5MAT 6:33JHN 1:14JHN 1:16GAL 5:22In this sermon, the speaker emphasizes the importance of finding the right Master in order to experience true freedom. He warns against believing lies, as they lead to bondage and give Satan a foothold in our lives. The speaker encourages listeners to surrender their lives to Jesus Christ, who can set them free and bring happiness. He emphasizes that happiness is found in the fullness of Christ, and that our lives should be channels for the blessings of God. The sermon references John 8:32, where Jesus says that knowing the truth will set us free, and John 1:16, which speaks of receiving the fullness of Christ's grace.
A Judgement Is Coming
By Vance Havner4.3K31:05JudgementPRO 9:12MAT 4:13MAT 6:33MAT 11:16JHN 1:14JAS 1:22In this sermon, the preacher emphasizes the importance of not just having access to the light of God's truth, but also actively engaging with it. He warns against the danger of being blinded by an excess of light, which can happen when people have access to the Bible and attend religious events but fail to truly obey its teachings. The preacher encourages listeners to open their eyes to the truth and not let the light of God's word go to waste. He also highlights the responsibility to repent when confronted with the light of truth, as well as the consequences of failing to do so. The sermon concludes with a reminder that civilization and spiritual growth require constant vigilance and effort.
(John - Part 19): The Lord and the Woman at the Well
By A.W. Tozer4.2K48:29ExpositionalGEN 28:10JHN 1:14JHN 2:19JHN 4:14JHN 4:19JHN 14:23In this sermon, the preacher emphasizes the importance of seeking God and finding Him in our lives. He uses the analogy of God being three blocks up, and encourages the audience to hold on and persevere in their faith to reach Him. The preacher also references the story of Joshua and how he called for someone to stand still and give him the moon, showing the power of God to help us overcome challenges. The sermon then shifts to the encounter between Jesus and the Samaritan woman at the well, highlighting how Jesus brought a new understanding of worship and the presence of God being within us. The preacher concludes by urging the audience to not let pride and self-righteousness hinder their ability to receive the simplicity and power of the message of Jesus.
(Divine Attributes) 01 Visions of the Glory of God
By Denny Kenaston3.9K1:03:46Character Of GodEXO 19:14EXO 24:17EXO 33:18MAT 6:33JHN 1:14ROM 3:232CO 3:18In this sermon, the preacher describes a vision of four living creatures that he saw coming out of a glowing storm cloud. These creatures had the appearance of a man, but with four faces and four wings. Their feet were like the soles of a calf's foot and they sparkled like burnished brass. The preacher emphasizes the importance of engaging the mind while studying the Word of God and encourages listeners not to get discouraged when faced with challenging concepts. He also highlights the manifestation of God's glory and holy character in the Bible.
(Christ) the Power of Christ-Centered Theology - Part 1
By Denny Kenaston3.9K1:07:15Christ CenteredEXO 33:18MAT 22:37JHN 1:14ACT 2:412CO 3:182CO 4:6COL 1:18In this sermon, the speaker reflects on the growth of a church and the impact of preaching about Jesus Christ. He emphasizes the importance of surrendering one's life to Christ and allowing revival to be a daily reality. The speaker shares the joy of taking people to New York City to preach and fellowship about Christ, witnessing the transformation in their hearts. However, the speaker expresses concern about the low demand for sermons about Jesus Christ compared to practical topics. He encourages listeners to recognize the centrality of Christ in their lives and the edifying effect of preaching about Him.
(John - Part 4): He Came Unto His Own, and His Own Received Him Not
By A.W. Tozer3.9K54:21ExpositionalPSA 95:7LUK 9:58JHN 1:1JHN 1:11JHN 1:14ROM 8:24REV 3:20In this sermon, the preacher emphasizes the power and profundity of the two words "he came" in the book of John. He suggests that simplicity is often more effective in conveying profound truths than using excessive and unnecessary words. The preacher highlights the eternal hope that springs in the human heart and the aspirations for immortality that mankind has always had. He also points out the tragedy of mankind's love for sin over love for God, contrasting it with the joy and praise that nature and the world express when Jesus came and will come again in glory.
The Mighty Presence of God - Part 1 (Cd Quality)
By T. Austin-Sparks3.8K17:30Presence of GodGEN 1:27NEH 8:8PSA 46:10MAT 18:20JHN 1:14ACT 17:28REV 21:3In this sermon, the speaker emphasizes the need to look beyond the physical representation of the Bible and seek the deeper spiritual reality it represents. The central figure in the Bible is identified as God's Son, Jesus Christ. The speaker highlights the importance of God's purpose being fulfilled through His people, who are called to be in a close relationship with Him. The sermon also emphasizes the consequences of straying from God's will and the need for discipline and instruction to bring believers back into alignment with Him.
Godhead of the Eternal Son
By A.W. Tozer3.7K32:01GodheadJHN 1:14JHN 3:16JHN 14:1HEB 1:1In this sermon, the preacher reflects on the difficulty of preaching on powerful and overwhelming texts such as John 14:1 and John 3:16. He acknowledges that these verses are so profound that they can be challenging to fully comprehend and convey. The preacher then turns to the book of Hebrews, specifically Hebrews 1:3, which describes Jesus as the brightness of God's glory and the express image of his person. The central question addressed in the sermon is what God is like and how humans can come to know Him, despite their sinful nature.
His Infinitude - Part 2
By A.W. Tozer3.6K13:54Character Of GodGEN 1:1MAT 11:25LUK 15:5LUK 15:10JHN 1:14REV 21:5In this sermon, the preacher emphasizes the belief that God created the beautiful wonders of nature, such as sunsets, with joy and intention. The preacher supports this belief by referencing the 150 songs in the Bible that celebrate God's creation. The preacher also mentions a quote that suggests God sang when He created things and that the motion and speed of atoms and heavenly bodies are like the music of the spheres. The sermon concludes by stating that redemption is not a burdensome task for God, but rather a joyful act.
Wandering Jew Comes Home
By Art Katz3.3K50:48TestimonyPSA 23:1JHN 1:14JHN 4:23JHN 10:16JHN 14:6EPH 2:13HEB 4:12In this sermon, the speaker shares his personal journey of acknowledging Jesus as the Son of God but struggling to receive the revelation that God had given him. He describes his efforts as a high school teacher to awaken moral and ethical sensibility in his students, but ultimately realizing that he himself was still an egotistical monster. The speaker then recounts a transformative experience where he witnessed the lack of compassion and courage in people passing by a broken man on the side of the road. However, he also shares a powerful encounter with a man in Switzerland who showed him unexpected kindness despite his own physical disabilities.
Jesus Our Example (Hindi)
By Zac Poonen2.8K57:20MAT 11:28JHN 1:14JHN 14:9JHN 20:17ROM 8:15
This sermon emphasizes the importance of understanding the church as the body of Christ, reflecting on how Jesus lived as the first body of Christ and how the church is meant to reveal Christ to the world. It highlights the significance of knowing God as our Father and being filled with the Holy Spirit to live a victorious life, free from burdens and anxieties.
(Basics) 32. Humility in Jesus Coming to Earth
By Zac Poonen2.7K13:02MAT 1:1MAT 23:8LUK 22:27JHN 1:14HEB 2:17In this sermon, the preacher emphasizes the importance of having a servant's heart, just like Jesus did. He highlights how Jesus came to serve and bless others, rather than seeking to be served. The preacher also points out the contrast between the spirit of self-exaltation often found among Christians and the humility demonstrated by Jesus. He emphasizes that Jesus took the lowest place and lived as a servant, despite being God in human form. The preacher concludes by stating that the true greatness of God is seen in His humility and His willingness to identify with humanity.
First Epistle of John - Part 1
By Keith Daniel2.7K50:57Bible ReadingISA 7:14MAT 6:33JHN 1:1JHN 1:14ROM 6:161TI 3:161JN 1:7In this sermon, the preacher emphasizes the importance of repentance and turning away from a life of sin. He highlights the power of God's forgiveness and the ability to overcome failures through the atoning sacrifice of Jesus Christ. The preacher references various Bible verses, including Isaiah 7:14, which prophesies the birth of Jesus as Emmanuel, meaning "God with us." The sermon concludes with the apostle John's reflection on the manifestation of God in the flesh and the assurance that believers are called the sons of God, with the promise of being transformed to be like Him when He appears.
The Glory of God - Part 1
By T. Austin-Sparks2.6K39:39Glory Of GodEXO 40:341KI 8:10MAT 6:33JHN 1:14JHN 11:4JHN 11:40HEB 10:14In this sermon, the speaker emphasizes the importance of reflecting the glory of God in our family relationships. He highlights how Jesus commends sincerity but condemns hypocrisy. The speaker also points out two specific instances in the Bible where Jesus mentions the glory of God: when he says that a sickness is not unto death but for the glory of God, and when he tells someone that if they believe, they will see the glory of God. The sermon concludes by emphasizing the priority that governed Jesus' life and work, and how his work on the cross has completed everything necessary for our eternal salvation.
Clouds of Glory
By Leonard Ravenhill2.6K1:10:49RevivalMAT 17:1MAT 17:7MAT 17:16LUK 9:28JHN 1:142PE 1:16In this sermon, the preacher emphasizes the importance of personal experiences with God. He highlights the transformation and purification that occurs when one encounters God's glory and majesty. The preacher also expresses concern about the prevalence of fairy tales and the lack of embedding biblical truths in the minds and hearts of children. He shares a story of a famous preacher who experienced a spiritual awakening at a young age. The sermon also touches on the brevity of time, the dangerous hour in which we live, and the need to store up God's truths in our minds for future use. The preacher references the 16th and 17th chapters of Matthew, discussing the story of Jesus taking Peter, James, and John after six days. He also mentions the three enemies of our lives (the world, the flesh, and the devil), the three areas of temptation (lust of the eye, lust of the flesh, and pride of life), and various other threes found in scripture.
The Epistle to the Torontonians - Part 2
By A.W. Tozer2.6K12:30EpistlePSA 23:4PSA 51:12JHN 1:14ACT 1:8ROM 8:31EPH 3:191PE 3:15In this sermon, the preacher emphasizes the importance of allowing the Holy Spirit to guide our words and actions. He shares personal experiences of witnessing to Catholics and how the Holy Spirit helped him in those encounters. The preacher also talks about the victory we have in Jesus and how we are covered by His blood. He uses the analogy of a log jam in a river to illustrate how conflicts and disagreements can hinder the work of God in the church, but the Holy Spirit can help resolve these issues. The sermon concludes with the preacher sharing a personal testimony of how he was set free from an inward burden by boldly praying to God.
(Basics) 37. Jesus Valued All People
By Zac Poonen2.5K13:06MAT 6:33MAT 23:27MAT 23:33JHN 1:141CO 13:1EPH 4:15EPH 5:2In this sermon, the speaker emphasizes the importance of balancing grace and truth in our lives, using the example of Jesus as the perfect model. He compares the need for bones in our physical bodies to the need for balance in our spiritual lives. The speaker highlights the significance of loving and valuing all people, regardless of their social status or appearance, as they are made in the image of God. He emphasizes Jesus' love for humanity, which led him to willingly sacrifice his life to free people from sin. This love gave Jesus the authority to speak against sin with conviction.
Revival (Alternative Version)
By Leonard Ravenhill2.4K1:21:02RevivalGEN 2:7PRO 14:30MAT 1:18JHN 1:14ACT 7:92CO 12:9In this sermon, the preacher discusses the brutal treatment of slaves in the past, highlighting the inhumane conditions they endured. He emphasizes the importance of the Holy Spirit in bringing life and vitality to the preaching of the word of God. The preacher also reflects on the seriousness of living in the present time and the purpose of human existence. He emphasizes that as believers, our purpose is not just to know and speak truth, but to spread life and bring joy to others. The sermon concludes with a discussion on the significance of the virgin birth of Jesus and the uniqueness of his identity as the Son of God.
Money and Power
By Oscar Muriu2.1K30:22MAT 8:20MAT 10:9LUK 22:25JHN 1:14PHP 2:5
This sermon challenges the conventional views of how Jesus should have come to save humanity, emphasizing the importance of humility, powerlessness, poverty, and embracing brokenness in missions. It highlights the radical nature of Jesus' incarnation and calls for a new generation to follow His example by living among the poor and marginalized, serving with humility and sacrificial love.
The Cross and Eternal Glory - Part 1
By T. Austin-Sparks2.0K35:31Eternal GloryJHN 1:14ACT 7:21CO 2:8EPH 1:171PE 4:141PE 5:10In this sermon, the speaker emphasizes the importance of glory in the foundation of the Christian faith. The New Testament reveals that glory is a central and governing factor in this dispensation. The faith of believers rests upon the foundation of the apostles and prophets, with Jesus Christ as the chief cornerstone. The speaker also mentions the four relationships of glory in the New Testament, highlighting that the ultimate end for believers is to experience the glory of God.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
And the Word was made flesh - That very person who was in the beginning - who was with God - and who was God, Joh 1:1, in the fullness of time became flesh - became incarnated by the power of the Holy Ghost, in the womb of the virgin. Allowing this apostle to have written by Divine inspiration, is not this verse, taken in connection with Joh 1:1, an absolute and incontestable proof of the proper and eternal Godhead of Christ Jesus? And dwelt among us - Και εσκηνωσεν εν ἡμιν, And tabernacled among us: the human nature which he took of the virgin, being as the shrine, house, or temple, in which his immaculate Deity condescended to dwell. The word is probably an allusion to the Divine Shechinah in the Jewish temple; and as God has represented the whole Gospel dispensation by the types and ceremonies of the old covenant, so the Shechinah in the tabernacle and temple pointed out this manifestation of God in the flesh. The word is thus used by the Jewish writers: it signifies with them a manifestation of the Divine Shechinah. The original word, σκηνοω, from σκια, a shadow, signifies: 1. To build a booth, tent, or temporary hut, for present shelter or convenience; and does not properly signify a lasting habitation or dwelling place; and is therefore fitly applied to the human nature of Christ, which, like the tabernacle of old, was to be here only for a temporary residence for the eternal Divinity. 2. It signifies to erect such a building as was used on festival occasions, when a man invited and enjoyed the company of his friends. To this meaning of the word, which is a common one in the best Greek writers, the evangelist might allude, to point out Christ's associating his disciples with himself; living, conversing, eating, and drinking with them: so that, while they had the fullest proof of his Divinity by the miracles which he wrought, they had the clearest evidence of his humanity, by his tabernacling among, eating, drinking, and conversing with them. Concerning the various acceptations of the verb σκηνοω see Raphelius on this verse. The doctrine of vicarious sacrifice and the incarnation of the Deity have prevailed among the most ancient nations in the world, and even among those which were not favored with the letter of Divine revelation. The Hindoos believe that their god has already become incarnate, not less than nine times, to save the wretched race of man. On this subject, Creeshna, an incarnation of the supreme God, according to the Hindoo theology, is represented in the Bhagvat Geeta, as thus addressing one of his disciples: "Although I am not in my nature subject to birth or decay, and am the Lord of all created beings, yet, having command over my own nature, I am made evident by my own power; and, as often as there is a decline of virtue and an insurrection of vice and injustice in the world, I make myself evident; and thus I appear from age to age, for the preservation of the just, the destruction of the wicked, and the establishment of virtue." Geeta, pp. 51, 52. The following piece, already mentioned, Luk 1:68, translated from the Sanscreet, found on a stone, in a cave near the ancient city of Gya in the East Indies, is the most astonishing and important of any thing found out of the compass of the Sacred Writings, and a proper illustration of this text. "The Deity, who is the Lord, the possessor of all, Appeared in this ocean of natural beings, at the beginning of the Kalee Yoog (the age of contention and baseness.) He who is omnipresent, and everlastingly to be contemplated, the Supreme Being, the eternal One, the Divinity worthy to be adored - Appeared here, with a Portion of his Divine Nature. Reverence be unto thee in the form of (a) Bood-dha! Reverence be unto the Lord of the earth! Reverence be unto thee, an Incarnation of the Deity, and the Eternal One! Reverence be unto thee, O God! in the form of the God of mercy! the dispeller of Pain and Trouble, the Lord of All things, the Deity who overcometh the sins of the Kalee Yoog, the guardian of the universe, the emblem of mercy towards those who serve thee! (b) O'M! the possessor of all things, in Vital Form! Thou art (c) Brahma, (d) Veeshnoo, and (e) Mahesa! Thou art Lord of the universe! Thou art under the form of all things, movable and immovable, the possessor of the whole! And thus I adore thee! Reverence be unto the Bestower of Salvation, and the ruler of the faculties! Reverence be unto thee, the Destroyer of the Evil Spirit! O Damordara, (f) show me favor! I adore thee who art celebrated by a thousand names, and under various forms, in the shape of Bood-dha, the God of mercy! Be propitious, O most high God!" Asiatic Researches, vol. i. p. 284, 285. (a) Bood-dha. The name of the Deity, as author of happiness. (b) O'M. A mystic emblem of the Deity, forbidden to be pronounced but in silence. It is a syllable formed of the Sanscreet letters a, o o, which in composition coalesce, and make o, and the nasal consonant m. The first letter stands for the Creator, the second for the Preserver, and the third for the Destroyer. It is the same among the Hindoos as יהוה Yehovah is among the Hebrews. (c) Brahma, the Deity in his creative quality. (d) Veeshnoo. He who filleth all space: the Deity in his preserving quality. (c) Mahesa. The Deity in his destroying quality. This is properly the Hindoo Trinity: for these three names belong to the same God. See the notes to the Bhagvat Geeta. (f) Damordara, or Darmadeve, the Indian god of virtue. We beheld his glory - This refers to the transfiguration, at which John was present, in company with Peter and James. The glory as of the only begotten - That is, such a glory as became, or was proper to, the Son of God; for thus the particle ὡς should be here understood. There is also here an allusion to the manifestations of God above the ark in the tabernacle: see Exo 25:22; Num 7:89; and this connects itself with the first clause, he tabernacled, or fixed his tent among us. While God dwelt in the tabernacle, among the Jews, the priests saw his glory; and while Jesus dwelt among men his glory was manifested in his gracious words and miraculous acts. The only begotten of the Father - That is, the only person born of a woman, whose human nature never came by the ordinary way of generation; it being a mere creation in the womb of the virgin, by the energy of the Holy Ghost. Full of grace and truth - Full of favor, kindness, and mercy to men; teaching the way to the kingdom of God, with all the simplicity, plainness, dignity, and energy of truth.
Jamieson-Fausset-Brown Bible Commentary
And the Word, &c.--To raise the reader to the altitude of this climax were the thirteen foregoing verses written. was made flesh--BECAME MAN, in man's present frail, mortal condition, denoted by the word "flesh" (Isa 40:6; Pe1 1:24). It is directed probably against the DocetÃ&brvbr, who held that Christ was not really but only apparently man; against whom this gentle spirit is vehement in his Epistles (Jo1 4:3; Jo2 1:7, Jo2 1:10-11), [LUCKE, &c.]. Nor could He be too much so, for with the verity of the Incarnation all substantial Christianity vanishes. But now, married to our nature, henceforth He is as personally conscious of all that is strictly human as of all that is properly divine; and our nature is in His Person redeemed and quickened, ennobled and transfigured. and dwelt--tabernacled or pitched his tent; a word peculiar to John, who uses it four times, all in the sense of a permanent stay (Rev 7:15; Rev 12:12; Rev 13:6; Rev 21:3). For ever wedded to our "flesh," He has entered this tabernacle to "go no more out." The allusion is to that tabernacle where dwelt the Shekinah (see on Mat 23:38-39), or manifested "GLORY OF THE LORD," and with reference to God's permanent dwelling among His people (Lev 26:11; Psa 68:18; Psa 132:13-14; Eze 37:27). This is put almost beyond doubt by what immediately follows, "And we beheld his glory" [LUCKE, MEYER, DE WETTE which last critic, rising higher than usual, says that thus were perfected all former partial manifestations of God in an essentially Personal and historically Human manifestation]. full of grace and truth--So it should read: "He dwelt among us full of grace and truth"; or, in Old Testament phrase, "Mercy and truth," denoting the whole fruit of God's purposes of love towards sinners of mankind, which until now existed only in promise, and the fulfilment at length of that promise in Christ; in one great word, "the SURE MERCIES of David" (Isa 55:3; Act 13:34; compare Sa2 23:5). In His Person all that Grace and Truth which had been floating so long in shadowy forms, and darting into the souls of the poor and needy its broken beams, took everlasting possession of human flesh and filled it full. By this Incarnation of Grace and Truth, the teaching of thousands of years was at once transcended and beggared, and the family of God sprang into Manhood. and we beheld his glory--not by the eye of sense, which saw in Him only "the carpenter." His glory was "spiritually discerned" (Co1 2:7-15; Co2 3:18; Co2 4:4, Co2 4:6; Co2 5:16) --the glory of surpassing grace, love, tenderness, wisdom, purity, spirituality; majesty and meekness, richness and poverty, power and weakness, meeting together in unique contrast; ever attracting and at times ravishing the "babes" that followed and forsook all for Him. the glory as of the only begotten of the Father--(See on Luk 1:35); not like, but "such as (belongs to)," such as became or was befitting the only begotten of the Father [CHRYSOSTOM in LUCKE, CALVIN, &c.], according to a well-known use of the word "as."
John Gill Bible Commentary
And the word was made flesh,.... The same word, of whom so many things are said in the preceding verses; and is no other than the Son of God, or second person in the Trinity; for neither the Father, nor the Holy Ghost, were made flesh, as is here said of the word, but the Son only: and "flesh" here signifies, not a part of the body, nor the whole body only, but the whole human nature, consisting of a true body, and a reasonable soul; and is so called, to denote the frailty of it, being encompassed with infirmities, though not sinful; and to show, that it was a real human nature, and not a phantom, or appearance, that he assumed: and when he is said to be "made" flesh, this was not done by the change of one nature into another, the divine into the human, or the word into a man; but by the assumption of the human nature, the word, taking it into personal union with himself; whereby the natures are not altered; Christ remained what he was, and became what he was not; nor are they confounded, and blended together, and so make a third nature; nor are they separated, and divided, so as to constitute two persons, a divine person, and an human person; but are so united as to be but one person; and this is such an union, as can never be dissolved, and is the foundation of the virtue and efficacy of all Christ's works and actions, as Mediator: and dwelt among us; or "tabernacled among us"; in allusion to the tabernacle, which was a type of Christ's human nature: the model of the tabernacle was of God, and not of man; it was coarse without, but full of holy things within; here God dwelt, granted his presence, and his glory was seen; here the sacrifices were brought, offered, and accepted. So the human nature of Christ was of God's pitching, and not man's; and though it looked mean without, the fulness of the Godhead dwelt in it, as well as a fulness of grace and truth; in the face of Christ the glory of God is seen, and through him, even the vail of his flesh, saints have access unto him, and enjoy his presence; and by him their spiritual sacrifices become acceptable to God: or this is observed, in allusion to the feast of tabernacles, when the Jews dwelt in booths, in remembrance of their manner of living in the wilderness: the feast of tabernacles was typical of Christ, and of his tabernacling in our nature. Solomon's temple, which was also a type of Christ, was dedicated at the time of that feast; and it seems probable, that our Lord was born at that time; for as he suffered at the time of the passover, which had respect unto him, and the pouring forth of the Spirit was on the very day of Pentecost, which that prefigured; so it is highly probable, that Christ was born at the time of the feast of tabernacles, which pointed out his dwelling among us; and is therefore very pertinently hinted at, when mention is here made of his incarnation. However, reference is manifestly had to the Shekinah, and the glory of it, in the tabernacle and temple; and almost the very word is here used. The Targumists sometimes speak of the Shekinah of the word dwelling among the Israelites: so Onkelos in Num 11:20 where the Israelites are threatened with flesh, until they loath it; because, says the paraphrast, "ye have loathed "the word of the Lord", whose Shekinah dwelleth among you. Jonathan ben Uzziel, on the same place, expresses it thus, "because ye have loathed the word of the Lord, the glory of whose Shekinah dwelleth among you. And it follows here, and we beheld his glory; the glory of his divine nature, which is essential to him, and underived, is equal to the Father's glory, is transcendent to all creatures, and is ineffable, and incomprehensible; some breakings forth of which there were in his incarnate state, and which were observed by the evangelist, and his companions; who, in various instances, saw plainly, that Christ was possessed of divine perfections, such as omniscience, and omnipotence; since he knew the thoughts of the heart, and could do the things he did: his Father declared him to be his beloved Son; and the miracles he wrought, and the doctrines he taught, manifested forth his glory; and not only there were some beams of his glory at his transfiguration, which were seen by the apostles, among which the Evangelist John was one, and to which he may have here a particular reference; but even at his apprehension, and death, and especially at his resurrection from the dead. The Jews speak of the glory of the Messiah to be seen in the world to come. They say (h), "If a man is worthy of the world to come, (i.e. the times of the Messiah,) he shall "see the glory" of the King Messiah. And of Moses, they say (i), "there was (or will be) no generation like that in which he lived, until the generation in which the King Messiah comes, which shall "behold the glory" of the holy, blessed God, as he. This our evangelist, and the other disciples of Christ have seen: the glory, as of the only begotten of the Father; a glory becoming him, suitable to him as such; the very real glory of the Son of God; for the "as", here, is not a note of similitude, but of certainty, as in Mat 14:5 and the word is here called, "the only begotten of the Father"; which cannot be said of Christ, as man; for as such, he was not "begotten" at all: nor on the account of his resurrection from the dead; for so he could not be called the "only begotten", since there are others that have been, and millions that will be raised from the dead, besides him: nor by reason of adoption; for if adopted, then not begotten; these two are inconsistent; besides, he could not be called the only begotten, in this sense, because there are many adopted sons, even all the elect of God: nor by virtue of his office, as magistrates are called the sons of God; for then he would be so only in a figurative and metaphorical sense, and not properly; whereas he is called God's own Son, the Son of the same nature with him; and, as here, the only begotten of the Father, begotten by him in the same nature, in a way inconceivable and inexpressible by us: full of grace and truth; that is, he dwelt among men, and appeared to have a fulness of each of these: for this clause is not to be joined with the glory of the only begotten, as if this was a branch of that; but regards him as incarnate, and in his office, as Mediator; who, as such, was full of "grace"; the Spirit, and the gifts of the Spirit; of all the blessings of grace, of justifying, pardoning, adopting, sanctifying, and persevering grace; of all the promises of grace; of all light, life, strength, comfort, peace, and joy: and also of truth, of all Gospel truths; and as he had the truth, the sum, and substance of all the types and prophecies concerning him in him; and as he fulfilled all his own engagements, and his Father's promises; and as possessed of sincerity towards men, and faithfulness and integrity to God, (h) Gloss. in T. Bab. Beracot, fol. 58. 1. (i) Zohar in Lev. fol. 9. 4.
Tyndale Open Study Notes
1:14 The idea that the Word became human (literally became flesh) stunned both Greeks and Jews. Greeks separated the sphere of God from the mundane world of humanity, which they called flesh (Greek sarx). John wrote that God himself became flesh in Christ (cp. 1:1). Jesus’ humanity and divinity were complete, not partial. The two ideas—Jesus as 100-percent divine and 100-percent human—form the bedrock of a Christian understanding of Christ. • the Word . . . made his home (Greek skēnoō, “pitched his tent”) among us: This Greek word is related to the word used for the Old Testament Tabernacle (Greek skēnē, “tent, tabernacle”), the tent in the wilderness where the Lord’s glory resided and where Israel came to worship (Exod 25:8-9). The Father’s glory in the Tabernacle (Exod 40:34-38) was now present in Jesus Christ (John 2:11; 12:23-28, 41; 17:1-5). • Jesus offered God’s unfailing love and faithfulness. Despite the world’s hostile darkness, Jesus entered the world to save it (3:15-17).