Logos in Flesh

Introduction:

How would you know that you were in the presence of God?

Understanding the claim!

John has made remarkable claims thus far:

The Logos was God (Jn. 1:1).

The Light came into the world (Jn. 1:9).

The world did not recognize the Light (Jn. 1:10).

“His own” did not welcome him (Jn. 1:12).

The purpose of this next claim seems to accomplish two things:

It reiterates the core claim: the Logos dwelled among humanity.

There were those who observed His identity without confusion.

This builds upon Jn. 1:12-13.

A Change for the Logos

John now moves the focus back to the person and terminology of ὁ λόγος.

Previously, John has explain that ὁ λόγος caused everything to “come to be.” (Jn. 1:3).

By using the word “flesh,” John emphasizes the humanity the Word became.

He was no apparition or hologram. He was physical, human flesh.

1 Jn. 1:1-3.

The one who created became his own creation.

Phil. 2:5-8.

This is essential to understanding the Gospel - note Ro. 1:1-4.

A Residence for the Logos

ὁ λόγος became flesh and resided among other human beings.

The term “reside” can refer to a temporary dwelling place like a tent.

It may be more likely that John has in mind both the physical reference to the “tent” and the presence of God vis-a-vis the “Tabernacle.”

Ex. 25:8-9.

Ex. 29:44-45.

Witnesses to His Glory

Similarly to 1 John 1, John claims he and the other apostles closely observed the Logos.

They saw “his glory.”

Glory refers to his equality with God, to His divine nature.

John 17:5.

We might also note Jn. 17:24. The apostles did not see all there is to see, but they saw enough to identify who He is.

He is the “unique one” from the Father.

He is the “only one of his kind.”

Heb. 11:17-18: Note this term applied to Isaac. He was not the only son Abraham had, but Abraham had no other son like Isaac.

John points to characteristics not miracles or power.

Personal traits.

Grace = graciousness, kindness. It can be attitudinal as well as expressed by generosity.

Truth = genuineness, trustworthiness.

The fleshly Logos, John describes as full of these two characteristics.

Part 2: Introduction:

John has emphasized that it was ὁ λόγος who came to be flesh and resided “with us.”

The Gospel writer has also indicated that His followers closely observed or viewed his “glory”.

1 John 1:1-3.

He points to characteristics not power.

We know John came to be to “witness concerning the Light” (Jn. 1:6-8).

He stands as a permanent witness alongside the Apostles to anyone who wishes to consider the evidence.

John’s Permanent Witness

Jn. 1:14 introduces a strand of thought that connects back to Jn. 1:16.

Consequently, the statement about John the Baptist is not a non-sequitur. It affirms the previous declaration.

The main point is to explain that their observations of ὁ λόγος’ character corresponded with John’s own testimony about him.

The tenses around John are very important:

Present tense = he is witnessing

Perfect tense = he has shouted (the effects of which continue).

The Gospel writer treats John the Baptist as a separate, independent witness of ὁ λόγος’ person.

What John and the other apostles observed corresponded to that witness.

Either John is additional testimony, or they provide consistent witness with John’s testimony.

Both witnessed the superiority of His person.

John’s Witness about ὁ λόγος Person.

John’s public message included references to someone more powerful than he coming behind him.

Mk. 1:7.

Mt. 3:11-12.

Lk. 3:15-16.

Note the consistency.

What follows is a play on words.

Is a follower superior to the one before him?

Does age make one superior?

Logos now becomes “the one coming, the coming one.”

The one coming behind has come to be in front of me.

Note the end of Jn. 3:22-36.

Although the Logos followed John, He has come to be (and stands) in front of John. He is superior to him.

This is His rightful place because He was before John in time.

How can one who comes later in time be prior in time?

Jn. 8:48-59.

This prepares the reader for Jn. 1:29-30.

A Continued Explanation

The Gospel writer now returns to his thought from the end of Jn. 1:14.

Note only did they observe him as one full of grace and truth.

All we ourselves received grace in place of grace (more and more grace).

His fulness refers to his character and nature ala:

Col. 1:19.

Col. 1:29.

God’s divine nature was not on partial display in Jesus.

They beheld his glory in all of its fulness.