Category Archives: Wednesday Night Bible Study

Proverbs 11:3-4

Proverbs 11:3-4

11:3-4 — 3 The integrity of the upright guides them, but the crookedness of the treacherous destroys them. 4 Riches do not profit in the day of wrath, but righteousness delivers from death.

Security comes through righteousness. The godly live with integrity (wholeness, completeness, etc.) and this leads or guides them to their desired goal. They will be safe in the “day of wrath” or “death” (parallelism between the two). The wicked live crooked lives and it will destroy them and ultimately, even their wealth won’t help them in the day of God’s wrath. “The wealth that the subversive and treacherous accumulate in defiance of the Lord’s rule and at the expense of others will backfire and not save them in the time of God’s wrath (vv. 3b-4a).” (Waltke)

A path of integrity in the Lord will have consequences. If we escape notice in our duplicity, if we avoid punishment in our treachery, then we are assured that this course of life will not last. Eventually, it will come back on the person. Though riches can preserve a person in some things (cf. 10:15), it cannot help in the sure things (God’s judgment). The righteous generally escape difficulties while the wicked generally invite them (v. 8).

Christologically interpreted, Christ’s righteousness enables sinners to escape death and the day of wrath because the Son of God delivers us from the wrath to come. His own death secured life for us and His righteousness delivers us from death.

Proverbs 11:1-2

Proverbs 11:1-2

11:1 — A false balance is an abomination to the LORD, but a just weight is his delight.

Solomon also has something to say about business or commerce. It is well known that men can cheat each other in various transactions. In ANE culture, some carried two sets of weights. One by which they bought (heavy) and another by which they sold (light). Like today, dishonest merchants attempted to make money any way possible. Solomon teaches us that God well observes of our business transactions. In that light, we are encouraged to be honest. We must not cheat people by false advertisement, misleading advertisement, deceptive transactions, half-truth transactions, etc. God notices all these activities and despises these deceptions.

In cheating, we assume no one sees. By using these false balances, we believe profit is more important than piety. God delights in integrity and that should guide us in all our transactions. The end does not justify the means and simple profit is not the same as honest gain. Better to have made little in obedience to the Lord than to make a fortune in disobedience; God’s delight is better than gold.

 

11:2 — When pride comes, then comes disgrace, but with the humble is wisdom.

A number of places address this theme (3:5, 7; 6:17; 11:2; 15:25, 33; 16:5, 18, 19; 18:12; 21:4, 24; 22:4; 25:6-7, 27; 26:12; 29:23; 30:1-4, 13). Fools are the proud ones; humility is found among the wise. “The wicked invite pride to come as their guest, but, like an inseparable twin, disgrace comes along with her as an uninvited guest.” (Waltke) This proverb does not explicitly spell it out but it assumes that God regulates the moral universe and He humbles the proud and gives grace to the humble (James 4:6; 1Pet. 5:5). “The whole principle is paradoxical. When people hold themselves in high estimation, they will be denigrated; but the more they are aware of their weaknesses, the more they will achieve a success that will bring them glory.” (Longman)

 

Pride and Humility

In Proverbs, humility and wisdom go together (11:2). Riches, honor, and life will come to the humble as they fear the Lord (22:4, The reward for humility and fear of the LORD is riches and honor and life.) Repeatedly, Proverbs teaches us humility precedes honor (15:33;[1] 18:12; 29:23) “Pride is joined with folly, and ends in shame. The humble man is wise, and shall be exalted to honour.” (Lawson)

The humble do not seek to exalt themselves;[2] they are well aware of their abilities, gifts, etc. as well as their own inadequacies. Genuine humility is always rooted in the fear of the Lord: “Be not wise in your own eyes; fear the LORD, and turn away from evil.” (3:7) It is indeed paradoxical. They receive what they do not seek (honor). Humility is a right assessment of oneself in the sight of God. The humble trust in the Lord and do not lean on their own understanding (3:5). It is even better to be poor and humble than to “divide the spoil with the proud.” (16:19)

Consistently, the Bible teaches that God hates those who have “haughty eyes” (6:17). God will tear down the house of the proud (15:25). The Bible is adamant about this (16:5): “Everyone who is arrogant in heart is an abomination to the LORD; be assured, he will not go unpunished.”

Whereas wisdom and honor are promised to those who are humble, destruction and dishonor are guaranteed for the proud: “Pride goes before destruction, and a haughty spirit before a fall.” (16:18; cf. 18:12) The proud man has a name, it is “Scoffer” (“‘Scoffer’ is the name of the arrogant, haughty man who acts with arrogant pride.” 21:24) and he fills his life with “sin” (21:4, “Haughty eyes and a proud heart, the lamp of the wicked, are sin.”) The arrogant are wise in their own eyes and the Bible says, “There is more hope for a fool than for him.” (26:12) The proud seek to exalt themselves but they will be brought low (29:23 One’s pride will bring him low, but he who is lowly in spirit will obtain honor.)

Genuine humility comes from those who know God. They not only understand themselves but they entrust their souls to their heavenly Father. He will lift them up at His time; they seek to walk humbly before God and men. The arrogant seek to take matters into their own hands. They demand to be noticed; they make every effort to be exalted; they believe themselves to be wise and well-deserving of all exaltation. God opposes them and will bring them low.

How does one become “humble”? The humble will know himself in the presence of God and will know who God is. He is well aware of the verse: “For it is not the one who commends himself who is approved, but the one whom the Lord commends.” (2Cor. 10:18)  The humble “in humility count others more significant than” themselves (Phil. 2:3).  If the saint is not “comfortable” (content) with who God is and what God has done with him, he will seek to exalt himself. He must look to the Lord and entrust himself to His gracious heavenly Father who will do all things well. If there is no God, then he has to take matters into his own hands.



[1] 15:33 The fear of the LORD is instruction in wisdom, and humility comes before honor.

[2] 25:27 It is not good to eat much honey, nor is it glorious to seek one’s own glory.

Proverbs 10:23-32

Proverbs 10:23-32

10:23 — Doing wrong is like a joke to a fool, but wisdom is pleasure to a man of understanding.

What brings us pleasure will often reveal more about our character than anything else. The wicked find pleasure in wicked activities and words (“spoke” “like a joke”).[1] “The idea is that doing evil is something that fools actually relish, not something that circumstances force on them.” (Longman) Man’s heart can harden over time and fall head long into this. “Sinners at first feel much uneasiness from the operation of fear and shame, but they are hardened by the deceitfulness of sin, till at length they not only cast off all restraints, but become impudent in sin, and think it a manly action to cast away the cords of God, and to pour insult and abuse on their fellowmen.” (Lawson)

But pleasure for the righteous is wisdom. The contrast is clear. One delights in mischief and the other in wisdom. Something in each one makes them relish either wickedness or wisdom. In what do we find pleasure?

 

10:24-25 — What the wicked dreads will come upon him, but the desire of the righteous will be granted. When the tempest passes, the wicked is no more, but the righteous is established forever.

As fools take pleasure in wickedness (v. 23), anxieties also plague their hearts. The end result of their dread and desires is nothing good — their fears will be realized. The righteous on the other hand will ultimately receive what they long for. The idea is not so much over what the righteous wants or receives but rather, because he is a man of God, steeped in God’s Word and thus filled with wisdom, he will desire what God wants and in the end will receive it.

Though God is not explicitly mentioned, Proverbs assume it because the Holy God of Israel governs the moral universe. In this life, the truths of these proverbs generally prevail but in eternity, it will most certainly prevail.

Verse 25 expands upon this point. Some sort of calamity will visit the wicked while the righteous endure forever. It does not mean that every one who falls under some kind of natural disaster is particularly wicked. Rather, the righteous will always endure and the wicked will always perish, either in some fashion in this world or in the world to come. Prov. 12:7 states the same, “The wicked are overthrown, and are not: but the house of the righteous shall stand.” We also know of Ps. 1.

 

10:26 — Like vinegar to the teeth and smoke to the eyes, so is the sluggard to those who send him.

This is almost humorous. The first part of the verse is understandable (perhaps something sour can be used to replace vinegar here, as one writer noted, the drinker expected sweet wine but instead received sour vinegar — furthermore, their dental care was not the best). These are not the most comforting experiences. We will always tend to avoid them (vinegar to the teeth and smoke to the eyes).

In ANE culture, the messenger served a very important purpose. Critical matters could be concluded by these messengers. Those who sent sluggards would have been be sorely disappointed; they harm themselves in utilizing them. Might as well experience smoke in your eyes than use sluggards.

Sluggards are often morally bankrupt and they overlook their social obligations and personal responsibilities. Ancient Israel had just as many of them as we do now and the book of Proverbs says nothing good about them (Prov. 6:6-11; 10:4; 12:11, 24; 24:30-34; etc.).

 

10:27 — The fear of the LORD prolongs life, but the years of the wicked will be short.

As the fear of the Lord is foundational to wisdom (1:7), so fearing the Lord can only help us. It does not mean that only the righteous will live long but all things being equal, the righteous will live a pleasant and long life because it pleases the Lord. The wicked can be judged at any moment and their lives will indeed be shortened eternally.

 

10:28 — The hope of the righteous brings joy, but the expectation of the wicked will perish.

This is just like v. 24. Both have an expectation of the future. Neither one of them can control what will come upon them but only the righteous can hope for good because they have God as their God and His Law as their guide. All this is generally true. In terms of eternity, this proverb makes more sense.

 

10:29 — The way of the LORD is a stronghold to the blameless, but destruction to evildoers.

“The “way of the LORD” refers to God’s providential administration of life. Thus divine justice will be security for the righteous and disaster for the wicked.” (EBC) The “way” most likely refers to the manner in which God morally rules and determines events in the world. Therefore, it serves two purposes.

In addition, the wicked do not follow the Lord’s way (what He has revealed) and as a result, the Lord’s way (God’s providential workings) will bring harm to them. God’s ways (both providence and precept) serve as the source of light, hope, and comfort for the wise. The righteous rests in Lord’s way as his stronghold; he does not take refuge in his own wisdom or in the ways of the world. The wicked have defied the Lord’s way and as a result, they will suffer the consequences — the Lord’s way will bring destruction to them. One follows the Lord’s way and the other does not. Both will reap what they sow.

 

10:30 — The righteous will never be removed, but the wicked will not dwell in the land.

See v. 25. One thing needs to be noted in this verse. This proverb clearly notes that the wicked will not dwell “in the land” (i.e. the promised land). They will not inherit what God has promised. The impermanence of the wicked is once against contrasted with the permanence of the righteous.

 

10:31-32 — The mouth of the righteous brings forth wisdom, but the perverse tongue will be cut off. The lips of the righteous know what is acceptable, but the mouth of the wicked, what is perverse.

Once again, the righteous and the wicked are contrasted. This time, the proverb focuses on the tongue. Solomon has already spoken about the function and fruit of the tongue (vv. 17-21). Now the two images (the fate of the righteous/wicked and the fruits of the tongue) coalesce. The enduring righteous will bring forth wisdom and what is acceptable with his mouth. The wicked tongue will be “cut off” because he brings forth perversity.

When our speech is with grace, and seasoned with salt, it ministers grace to the hearers, and keeps ourselves from mischief; whereas the forward tongue shall be cut out. It provokes God, and it oftentimes provokes men. Forward speeches may escape punishment from man, but they shall not escape God’s righteous judgment, who will cut out their tongues, and make them fall upon themselves. (Lawson)


[1] The word often denotes “an outward audible expression of inner mirth and pleasure” like laughter.

Passive Objects of God’s Glory

In Thomas Manton’s exposition of the Lord’s Prayer, he explains what is included in the petition, “Hallowed be your name.” It means we are willing to submit to God’s choice of instruments and ways of hallowing His name in our lives. It also means we humbly give Him all the glory should He choose to use us. Part of that submission is the willingness to be Passive Objects of God’s Glory. He says, “Many times we must be content, not only to be active instruments, but pas­sive objects of God’s glory. And therefore if God will glorify himself by our poverty, or our disgrace, our pain and sickness, we must be content.

Passive Objects of God’s Glory

That God would glorify Himself

by our poverty

by our disgrace

by our pain and sickness

 We need to deal with God that we may have the end, and leave the means to his own choosing; that God may be glorified in our condition, whatever it be.

If he will have us rich and full, that he might be glorified in our bounty;

if he will have us poor and low, that he may be glorified in our patience;

if he will have us healthy, that he may be glorified in our labour;

if he will have us sick, that he may be glorified in our pain;

if he will have us live, that he may be glorified in our lives;

if he will have us die, that he may be glori­fied in our deaths:

and therefore, ‘Whether we live or die, we are the Lord’s:’ Rom. xiv. 9.

 The above was adapted from the following text.

Hallowed be your name. (Mt. 6:9)[1]

[1.] As to the choice of instruments. There is in us an envy, and wicked emulation. Oh, how hard a matter is it to rejoice in the gifts, and graces, and services of others, and be content with the dispensa­tion, when God will cast us by as unworthy, and use others for the glorifying of his name!  Therefore that we may refer the choice of instruments to God, we need go to him and say, Lord, ‘hallowed be thy name;’ do it which way, and by whom thou pleasest. We are troubled, if others glorify God, and not we, or more than we; if they be more holy, more useful, or more serious, self will not yield to this.

Now by putting up this prayer to God, we refer it to him to choose the instrument whom he will employ. It was a commendable modesty and self-denial in John Baptist, which is described, John 3:13, ‘He must increase, I must decrease.’ When we are contented to be abased and obscured, provided Christ may be honoured and exalted; and be content with such a dispensation, though with our loss and decrease. Many are of a private station, and straitened in gifts, and can have no public instrumentality for God; now these need to pray, ‘Hallowed be thy name,’ that they may rejoice when God useth others whom he hath furnished with greater abilities.

 

[2.] A submission for the way; that we may submit to those un-pleasing means and circumstances of his providence, that God will take up and make use of, for the glorifying of his holy name. Many times we must be content, not only to be active instruments, but pas­sive objects of God’s glory. And therefore if God will glorify himself by our poverty, or our disgrace, our pain and sickness, we must be content.

Therefore we need to deal with God seriously about this matter, that we may submit to the Lord’s will, as Jesus Christ did: John 12:27, 28, ‘Save me from this hour; but for this cause came I unto this hour: Father, glorify thy name. And there was a voice from heaven that said, I have glorified it, and will glorify it again.’ Put me to shame, suffering, to endure the cross, the curse, so thou mayest be glorified. This was the humble submission of Christ Jesus, and such a submission should be in us. The martyrs were contented to be bound to the stake, if that way God will use them to his glory. Phil. 1:20, saith Paul, ‘So Christ shall be magnified in my body, whether it be by life, or by death:’ if my body be taken to heaven in glory, or whether it be exercised or worn out with ministerial labour.

We need to deal with God that we may have the end, and leave the means to his own choosing; that God may be glorified in our condition, whatever it be. If he will have us rich and full, that he might be glorified in our bounty; if he will have us poor and low, that he may be glorified in our patience; if he will have us healthy, that he may be glorified in our labour; if he will have us sick, that he may be glorified in our pain; if he will have us live, that he may be glorified in our lives; if he will have us die, that he may be glori­fied in our deaths: and therefore, ‘Whether we live or die, we are the Lord’s:’ Rom. 14:9.

A Christian is to be like a die in the hand of providence, content whether he be cast high or low, and not to grudge at it, whether he will continue us longer or take us out of the world. As a servant employed beyond the seas, if his master will him tarry, there he tarries; if he would have him come home, home he comes: so that we had need to deal seriously with God about this submissive spirit.

 

[3.] Humility; that we may not put the crown upon our own heads but may cast it at the Lamb’s feet; that we may not take the glory of our graces to ourselves. God’s great aim in the covenant is, ‘that no flesh should glory in itself; but whosoever glories, may glory in the Lord:’ 1Cor. 1:27-31. He would have us still come and own him, in all that we are, and in all that we do.

As the good servant gave account of his diligence, Luke 19:16, he doth not say, My in­dustry, but, ‘Thy pound hath gained ten pounds.’ And Paul was a zealous instrument, that went up and down doing good; he ‘laboured more abundantly than they all: yet not I, but the grace of God, which was with me:’ 1 Cor. 15:10. In this case if we would honour and glorify God, we must do as Joab did, when he was likely to take Rabbah: he sent for David to gather up more forces, and encamp against the city and take it, ‘Lest I take the city, and it be called after my name:’ 2 Sam. 12:28. How careful was he that his sovereign might have the honour!

So careful should we be that the crown be set upon Christ’s head, and that he may have the glory of our graces and services, that they may not be called after our own name, that God may be more owned in them than we.

Now what more natural, than for creatures to intercept the revenues of the crown of heaven, and to convert them to their own use? It is a vile sacri­lege, to rob God of the glory of that grace he hath bestowed upon us; and yet what [is] more common? The flesh is apt to interpose upon all occasions; and therefore we need to put up this request, ‘Hallowed be thy name.’


[1] Expanded from Voices from the Past, Jan. 8. The above text is taken from Thomas Manton, The Complete Works of Thomas Manton, D. D. (London: James Nisbet, 1870-1875), 1:77-78. Emphasis added and paragraphs broken into several (none of the content has been changed).

 

Proverbs 10:15, 16

Proverbs 10:15, 16

10:15 — A rich man’s wealth is his strong city; the poverty of the poor is their ruin.

This proverb makes a very simple observation. Wealth is to be preferred over poverty because it can protect us from some (not all) of the problems of life. “A strong city can keep an invader out, so wealth can keep problems at bay.” Positive statements about wealth can be found in Proverbs (though Lawson believes this is not one of them since he argues that the rich man has only made his wealth his strong city). In Proverbs, we are reminded that wealth comes from the Lord (cf. 10:22; 3:16). Of course, this is not the only thing it says about wealth (there are other proverbs that speak about the wicked being wealthy)! This proverb needs to be considered with what is taught in 18:11, “A rich man’s wealth is his strong city, and like a high wall in his imagination.” Waltke observes, “Half of the ten occurrences of wealth… in Solomon’s proverbs instruct the youth to prize it… and the other half not to trust it.” (Waltke)

Solomon makes a statement of fact and in this proverb, he avoids making a moral statement. Simply put, the poor man’s poverty can easily lead to his ruin. Eventually, his poverty could rob him of health, protection, etc. Wealth can surely help but it can also deceive and destroy. The man’s character determines how his wealth will help him— his moral nature will govern its effects on him. The next proverb develops this point.

 

10:16 — The wage of the righteous leads to life, the gain of the wicked to sin.

“This verse assumes that both the righteous and the wicked may gain some material substance, but contrasts the value that it has for them. Money in the hand of the righteous person is a positive thing, but money in the hand of a wicked person is a negative thing.” (Longman) The godly can use the world for good; the wicked will use his wealth for sin. Sin begets more sin.

The fruit of the wicked man’s labours, on the contrary, tends to sin; it does so, whether it be hoarded up by his covetousness, or spent in the gratification of vanity and luxury. With all your getting, get righteousness, which will make your labour pure and profitable.  Without it, your ploughing is sin; your gains loss to your souls. (Lawson)

We can think of many examples. Some will waste their money on sinful things (drugs, sex, wicked amusements, etc.) while the righteous will use is for good (family, those in need, the cause of Christ, etc.). We could list many other examples. Once again, the character of the person will determine how he will employ his wealth (much like how one’s character determines the use of his tongue).

John 1:1-18

John 1:1-18

Verses 1-5 introduce us to the “Word” while vv. 6-8 explain who John is. He came to bear witness about the light. The light is described in vv. 9-13. Verses 14-18 resume the “Word” theme in which we learn that the Word is none other than Jesus Christ (v. 17). Ryle says, “The five verses now before us contain a statement of matchless sublimity concerning the divine nature of our Lord Jesus Christ.”

 

Verses 1-5

All Bible students immediately recognize how John’s prologue resembles the opening words of Genesis. Verses 1-3 speak of the Word’s eternity (In the beginning was the Word…He was in the beginning with God), deity (and the Word was God), community (and the Word was with God), and creativity (All things were made through him, and without him was not any thing made that was made). The biography of the creator God who exists before He created in Gen. 1:1 emerges in greater detail in John’s prologue. God the Father eternally dwelt with the Eternal Logos, His Son. He was actively involved in creation.

In him was life only makes sense if all things were made through him. He who was in the beginning and was with God and is Himself God has life in Himself (cf. 5:26). The phrase and the life was the light of men may mean that the Word gives both natural (v. 9) and spiritual illumination (v. 18). But in John, the overwhelming emphasis is the saving light of Christ. Since life and light are probably co-extensive and since this life is not given to everyone, the light of men probably refers to the special saving light that men receive.

Verse 5 anticipates the light/darkness theme. The light shines in the darkness, and the darkness has not overcome it suggests that the light cannot be blocked and that the light of redemption will prevail. The antithesis between darkness and light is made clear. Later, we will find that men love darkness.

JWs say, “the Word was a god.” Though the definite article is not present, the context assumes it. In English, we might say, “He went to the house, garage, and backyard before he got back into his car.” Here, definite articles could be used or left out; the context assumes the garage is related to the house (“the garage” and not some random garage), etc.

 

Verses 6-8

There was a man sent from God, whose name was John indicates that John was divinely sent. John did not decide on his own but God Himself sent Him. John’s role was to bear witness and not be the light: He came as a witness, to bear witness about the light, that all might believe through him. He was not the light, but came to bear witness about the light. There should be no misunderstanding between the light and the one bearing witness to the light. The point of the witness bearing is that all might believe through him. We should all bear witness so that all might believe in Christ; the goal is not “church growth,” to validate our evangelistic zeal, to prove our skills, etc. We must yearn for men to believe in our Lord!

Ryle’s words are worth quoting because ministers of the gospel cannot presume for themselves some superior role or place.

Christian ministers are not priests, nor mediators between God and man. They are not agents into whose hands men may commit their souls, and carry on their religion by deputy. They are witnesses. They are intended to bear testimony to God’s truth, and specially to the great truth that Christ is the only Savior and light of the world. This was Peter’s ministry on the day of Pentecost. “With many other words did he testify.” (Acts 2:40.) This was the whole tenor of Paul’s ministry. “He testified both to the Jews and Greeks repentance towards God, and faith towards our Lord Jesus Christ.” (Acts 20:21.) Unless a Christian minister bears a full testimony to Christ, he is not faithful to his office. (J. C. Ryle)

 

Verses 9-13

            The Word and the Light are one, Jesus Christ. We read that the true light, which gives light to everyone[1], was coming into the world.  The true light to everyone is John’s way of speaking about saving knowledge. Carson says,

What is at stake, rather, is the objective revelation, the ‘light’, that comes into the world with the incarnation of the Word, the invasion of the ‘true light’. It shines on every man, and divides the race: those who hate the light respond as the world does (1:10): they flee lest their deeds should be exposed by this light (3:19-21). But some receive this revelation (1:12-13), and thereby testify that their deeds have been done through God (3:21).

The coming is the incarnation and His ministry. He was not universally accepted. He was in the world, and the world was made through him, yet the world did not know him.  He came to his own, and his own people did not receive him. The light/darkness antithesis already introduced becomes more specific. The Word came to the very world that was made through him. Yet, it did not receive Him. We read that his own people did not receive him which probably means the Jewish people. The phrase He came to his own also suggests He came to His own property (which He made).

Verses 12-13 however modify vv. 10-11. In general, the world rejected Him and yet, some did receive him, that is, those who believed in his name. These who believed, he gave the right to become children of God. Though they believed and became children of God, we find that such an act was not a human decision who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.[2]

 

Verses 14-18

The eternal Word became flesh which boldly declares His incarnation. “Flesh draws attention to the entry of the Word into the full flow of human affairs. The divine Word had become the human Jesus.” (IVP Commentary) The phrase and dwelt among us alludes to the fact that the Word pitched his tabernacle among us (pitch a tent, tabernacle, etc. from the verb dwelt). John indicates that since the Word dwelt among men, he can say and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. As the tabernacle housed the glory of God so the Word dwelling among men enabled John and the people to see the Word’s glory which was, full of grace and truth (an allusion to Ex. 34:5-7, love [covenant love] and faithfulness [or truth]).

Verse 15 reiterates the point made in vv. 6-8. John bore witness about him, and cried out, “This was he of whom I said, ‘He who comes after me ranks before me, because he was before me.’” John came to do this and in this verse, he does it and declares the preeminence of Jesus the Word.

The Word who is full of grace and truth graciously gives of Himself: For from his fullness we have all received, grace upon grace. John does not only bear witness to the light but declares that he has received from the light grace upon grace. Carson believes it should be translated as “grace instead of grace.” This grace replaces the previous grace. So the sentence For the law was given through Moses; grace and truth came through Jesus Christ does not mean no grace was present but only that in comparison, grace and truth in all its fullness came through Christ. Carson states it this way,

But the law that was given through Moses, and the grace and truth that came through Jesus Christ (v. 17), alike sprang from the fulness of the Word (v. 16), whether in his pre-existent oneness with the Father, or in his status as the Word-made-flesh. It is from that ‘fulness’ that we have received ‘One grace replacing another’. It is in this sense that v. 16 is an explanation of v. 14 (it begins with hoti, ‘for’ or ‘because’): we have seen his glory, John writes, because from the fulness of his grace and truth we have received grace that replaces the earlier grace—the grace of the incarnation, of the Word-made-flesh, of the glory of the Son ‘tabernacling’ with us, now replacing the grace of the antecedent but essentially promissory revelation. The ‘we’ who have received this new grace may have begun with John and the earliest eyewitnesses (cf. 1:14), but it now includes all who share the same faith (cf. 20:29).

Finally, we read that No one has ever seen God; the only God, who is at the Father’s side, he has made him known. This Word made flesh made God the Father known (made him known). The word for known is exegesis, Jesus is the exegesis of God or narrates God. He alone can do that because No one has ever seen God but the Word was always at the Father’s side.

The culmination of this prologue in v 18 is intended to remind the reader of v 1. There was no other possibility of our knowing God except through Jesus Christ, the Word. The statement no–one has ever seen God is a reflection from the OT. Even Moses was not allowed to see him. In this, therefore, the revelation of Jesus is infinitely superior since he is the one who has made God known.[3]


[1] Carson says, “It speaks not of the Word serving as (potential) light for every man, but of giving light to every man.”

[2] “Believers receive the power to become children of God in the sense of God’s covenant people. John is not talking of natural descent (13). There is here an allusion to the new birth, which recurs more explicitly in ch. 3. Since spiritual birth is different from physical birth, John excludes sexual means (human decision, a husband’s will).” (IVP Bible Commentary)

[3] IVP Commentary