Posted at 11.23.2018
The Gospel of John was writing by one of Jesus' disciples by the name of John (thus the title of the reserve). It had been written around A. D. 80-95 and the theme of the publication is Jesus as the Boy of God. We notice in the other Gospels, known as the Synoptics as a result of close similarities in each bank account, that Jesus is portrayed in many various ways. In Matthew he's seen as the King of the Jews and was very much directed to a Jewish audience. In Symbol he is viewed as the Suffering Servant, which meant a lot to the Romans, to whom this content material was aimed to. In Luke he is the Perfect Man, an great accomplishment in the sight of the Greeks and other Gentiles. Although each one of these fact is true and is seen in every the Gospels, John, whose accounts was written long following the others, was attracted to write a merchant account directed to all believers. John goes into the divinity of Christ and we see this from the 1st chapter. In this e book, Jesus is the Logos and he's the I AM. In this essay I am going to only go through the first section of John, specifically verses 1 to 18 and we will first and foremost discuss Christ as the Logos, afterwhich we will look at the three main characteristics of the Logos in conditions of his regards to the daddy, his relation to the globe and his relation to humanity. We will conclude.
The first thing we notice whenever we start reading the Gospel of John is it's close similarity to Genesis section one verse one and that he presents his book very in another way to the other disciples transformed apostles. All the writers get started with some other look to the storyplot of Jesus. Matthew begins with the geneology of Jesus from Joseph's lines, Luke also uses a geneology starting place, but from Mary's line, Mark goes directly into Jesus' baptism. But John determined to start out from the 'start'. Take note of however that this is not similar beginning as stated in the E book of Genesis. Although Genesis starts with the beginning of creation, John should go beyond that. A. M. Hunter says 'no reserve ever exposed more magnificently. [. . . ] John goes back to the beginning of background, even beyond it, as to say ''There is only one true perspective in which to see this history - you must view it in the light of eternity''. '. Therefore, but the Gospel begins in the same way as Genesis, they speak of two different creations. Genesis talks of the old creation, whereas John speaks of the beginning of a fresh creation. For John to say 'in the start was the Phrase' already starts proving Jesus' immortality. One might feel that he was then a part of Creation. John goes on to say 'and the term was with God and the Word was God' which not only demonstrates his immortality but runs beyond that to establish his divinity. To be on to state that 'He was initially with God' appears to be a repetition of verse 1, but John actually reinforces what he is saying showing us that Jesus was not an integral part of creation, but he was an integral part of the creation process. He was actually the Word that spoke creation into life. This is shown in two ways: Jesus is first of all referred to as the term or in Greek, the Logos. What does this mean? A 'term' can be explained as 'a method of communication, the manifestation of what's in one's brain'. Which means verse can be translated 'in the start God portrayed himself'. However, some still find the translation of logos to message inadequate. One writer explains that:
To a Jew therefore the Word supposed God exhibiting himself in power, wisdom and love. Alternatively, to a Greek, especially if he had read the Stoic philosophers, the Logos supposed the Rational Concept permeatting all certainty.
Even so, in using the term Logos to spell it out Christ, John presents him as the very Phrase of God that God himself speaks. Jesus is then known as the individual through whom 'all things were made'. Jesus is therefore, as we've said before, the very word that helped bring creation into presence. God continue to talk with us through his Son, who is the term as described in Hebrews 1:1-3. The concept of the Logos is very profound however, which includes brought much issue. In this passing, we see the key characteristics of Jesus operating as the term. We see his regards to the Father first of all. One commentary says 'He was the person existing from eternity, distinctive from however in eternal fellowship with the Dad'. Next we go on to see Christ's relation to the World for the reason that through him the globe was created. And finally when we go on to read further down in verse 14, we see his relation to humanity. He became flesh and dwelt in our midst. For the others of this essay, we will look into these three characteristics.
Looking at the first few verses, in particular verses 1-5, we see the Word's relation to God the Father. This is seen in the fact that the Word has always been in pre-existence with the daddy. He had not been only in pre-existence with God, but he's God himself. That is also seen in the actual fact that he has characteristics of God such as being the Light. God is seen gets the light in Old Testament scriptures such as Psalm 4:6 or Isaiah 2:5. Jesus is 'the Light of the World' (Matt. 5:14). In his regards to the Father, Christ can therefore be seen as divine. Their relationship is so strong that 'through him all things were made; without him nothing at all was made that is made' (v. 3). We therefore learn that God created through his agent the term and there is almost nothing that was or could have been created without him. To deny his lifetime therefore is to refuse that of God. John therefore affirms the pre-existence, the personality and the divinity of Christ in presenting him as the Word.
The Word isn't only seen as the light, but he's also Life itself. Hunter clarifies that 'the Divine Term was the foundation of life as well as the agent of creation'. He goes on to say that the term 'life' can be known as a 'quickening electricity' and calls the light 'moral and religious illumination'. This brings us to the Word's relation to the planet, his individual creation. It was through Christ that God the Father created and now sustains, as seen in scriptures such as Colossians 1:16 and Hebrews 1:2. In verses 6-7, the author starts by producing the one who was simply called to get ready the way, or even to be the witness for the Light that was to come into the world. The writer will emphasize that he's the not the light but has only come to testify about the light. Even as we look into verses 9-10, we see how they tell of the Incarnation of Christ and what occurred: 'the Light was getting into the world'. In verse 11, we notice that the planet he came to did not recognize him. The word 'own' here appears twice in this verse and may mean the next: the first 'own' could refer to the world generally speaking and the next to his own people in terms of the Israelite who did not receive him. However, when Jesus came to the planet earth, he came to the folks of Israel, who have been God's chosen people. Jesus would only be taking to the earth through the apostles' work and throughout Church History. That is certainly debatable, but I really believe Jesus came up unto his own such as his own creation, but his own (such as people) didn't respond or agree to. Bruce, who uses the English Standard Version in his commentary, backs this assertion by detailing the Greek term for the word 'own':
'His own place' translated the neuter plural ta idia; 'his own people' translates the masculine plural hoi idioi.  This isn't a mere repetition of verse 10; it particularizes what was said more generally there. THE TERM of God, which arrived to the world of mankind generally, emerged in form of special revelation to the folks of Israel .
Therefore we see how he relates to the world for the reason that he came into the entire world and was amongst the people of world, performing miracles, signs and magic, displaying his love, and yet the relationship between Inventor and creation is so ruptured to the main point where the Originator is put to death on a cross by his individual creation. However, there is hope for the ones who do want to choose to believe in him and he offered these ones the power to be reconciled with him and reborn spiritual.
Let us now look at the word with regards to humanity on a complete. In becoming flesh (v. 14) he became similar to the creation. 'In Jesus, God became a human being, getting the same mother nature as mankind, but without sin'. With the gateway of individual beginning, the Incarnation is further explained in verse 14a. The others of the verse suggests his dwelling among us. This dwelling is translated as Christ making his 'tabernacle' among us. One author discussed the way the term tabernacle could suggest a non permanent stay, as the tabernacle in the Old Testament was a tent that was pitched up to worship God. On this tent, the people would go to worship and go through the electricity of God. This same publisher comments that 'the Greek verb eskenosen means basically 'pitched his tent' '; the consonants s-k-n would remind the experienced audience of the Hebrew Shekinah, the word the rabbis used for the Divine Presence among his people Israel'. This would explain the following the ultimate part of verse 14, when the writer talks about that 'we have seen his glory'. The 'we' here most likely refer to the Disciples who have been with him, but denotes the idea of the Shekinah Glory concept mentioned prior.
The rest of the verses seem to transport on from where he kept off, in the sense that verses 10-14 seems like a parenthesis between verses 9 and 15, since in verse 15 he continues on to discuss John the Baptist. The writer ends this prologue well in stating: 'No you have ever before seen God, but God the best, who's at the Father's side, has made him known' (v. 18). Here again, the author proves the deity of Jesus Christ by interchangeably referring to him as God so when the Sent One, demonstrating indicators of the Trinity concept, which we cannot discuss in this essay.
In this essay, we go through the divinity of Jesus Christ. He observed that He is God, he's Creator, He's omnipresent and that he's Light and Life. We then viewed his regards to his Dad, to the globe and to humanity in general. He was in every sense God however in order to save lots of us he made himself human atlanta divorce attorneys sense. The storyplot of Jesus is currently going to be unfolded in the others of this booklet, remember who he is really.