The Gift Delivered

Introduction:

So far as we’ve looked at this year’s advent series, The Ultimate Christmas Gift, we’ve seen The Gift Promised...a promise that was given 700 hundreds years before it arrived, a promise made in the darkness of human depravity as Isaiah described for us in chapter 9:1-7. A promise that brought light and hope, not by human power and intelligence, but by the zeal of the eternal God becoming man and shinning His light and salvation.

Then The Gift Prepared from Galatians 4:4-7, and looked at the context surrounding the arrival of this gift. We saw that God left nothing to chance, and that the time for Christ’s arrival was specifically prepared for throughout the Old Testament history until that time appointed by the Father to change us from minors who were slaves, to adopted sons with an inheritance through the redemption provided for us by this Ultimate Christmas Gift, Jesus Christ.

Let’s now look at The Gift Delivered from the Gospel of John 1:1-14, and see how the promise made in the Old Testament with its preparations provided, was actually delivered in time and space with a real flesh and blood gift sent from the Father.

Text: John 1:1-14

John 1:1–14 ESV

1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things were made through him, and without him was not any thing made that was made. 4 In him was life, and the life was the light of men. 5 The light shines in the darkness, and the darkness has not overcome it. 6 There was a man sent from God, whose name was John. 7 He came as a witness, to bear witness about the light, that all might believe through him. 8 He was not the light, but came to bear witness about the light. 9 The true light, which gives light to everyone, was coming into the world. 10 He was in the world, and the world was made through him, yet the world did not know him. 11 He came to his own, and his own people did not receive him. 12 But to all who did receive him, who believed in his name, he gave the right to become children of God, 13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God. 14 And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.

Main Idea: The eternal Son, who is fully God and the source of all life, was delivered into the world as the ultimate gift—rejected by many, yet giving the right to become children of God to all who receive Him by faith.

Background:

The Gospel of John stands apart from the Synoptic Gospels (Matthew, Mark, Luke) in both structure and theological emphasis.

Authorship and Date

Traditionally attributed to the Apostle John, son of Zebedee, identified in the Gospel as "the disciple whom Jesus loved." Most scholars date its composition between AD 85–95, making it likely the last Gospel written. Early church fathers like Irenaeus affirmed Johannine authorship, connecting it to John's later ministry in Ephesus.

Purpose

John explicitly states his purpose in 20:31—"that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name." The Gospel is both evangelistic and apologetic, written to deepen faith and counter early heresies, particularly proto-Gnostic ideas that denied Christ's true humanity or deity.

Distinctive Features

John omits much Synoptic material (parables, exorcisms, the institution of the Lord's Supper) while including unique content: the "I AM" statements, extended discourses (Bread of Life, Good Shepherd, Vine and Branches), the raising of Lazarus, and the Upper Room Discourse (chapters 13–17). The Prologue (1:1–18) establishes Christ's preexistence and deity with its Logos theology.

Theological Emphasis

John emphasizes Christ's divine identity, the necessity of belief, and the work of the Holy Spirit. The book moves from public ministry (chapters 1–12) to private instruction of the disciples (13–17) to the Passion and Resurrection (18–21).

Context of John 1:1-14

John 1:1-14 serves as the theological prologue to the entire Gospel—a grand overture introducing the major themes John will develop: life, light, darkness, witness, belief, glory, grace, and truth. Unlike the Synoptics, which begin with genealogy (Matthew), prophetic fulfillment (Mark), or historical narrative (Luke), John opens with cosmic, pre-creation perspective, which helps us get the very large view of how vast the incarnation really is. We begin with…

I. The Identity of the Gift (vv. 1-2)

The Eternal Divine Word is identified:

1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God.

A. His Eternal Existence

In the beginning was the Word - This term (Gk. logos) conveys the notion of divine self-expression or speech and has a rich OT background. God’s Word is effective: God speaks, and things come into being (Gen. 1:3, 9; Ps. 33:6; 107:20; Isa. 55:10–11), and by speech he relates personally to his people (e.g., Gen. 15:1). God is a speaking God, a God who communicates, unlike the idols of the world as the Psalmist tells us:

Psalm 135:15–18 ESV

15 The idols of the nations are silver and gold, the work of human hands. 16 They have mouths, but do not speak; they have eyes, but do not see; 17 they have ears, but do not hear, nor is there any breath in their mouths. 18 Those who make them become like them, so do all who trust in them.

The writer of Hebrews begins in this same way to declare to us how our God communicates with us:

Hebrews 1:1–2 ESV

1 Long ago, at many times and in many ways, God spoke to our fathers by the prophets, 2 but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world.

John also shows how this concept of “the Word” is superior to a Greek philosophical concept of “Word” (logos) as an impersonal principle of Reason that gave order to the universe.

Not "came to be" but was (continuous existence before creation)

The Gift did not originate at Bethlehem; He was delivered from eternity

B. His Relational Distinction

The Word was with God (1b)…He was in the beginning with God (2) - indicates interpersonal relationship

with - Face-to-face intimate fellowship (pros [πρὸς - preposition of association])

Here are the building blocks that go into the doctrine of the Trinity: the one true God consists of more than one person, they relate to each other, and they have always existed.

C. His Essential Deity

The Word was God - Fully divine in essence, not a lesser being, but affirms that this Word was also the same God who created the universe in the beginning.

What was delivered at Christmas was nothing less than God Himself

We see next that the Word’s identity as God carries with it the essential activities of what God does…

II. The Work of the Gift (vv. 3-5)

Creator and Life-Giver - He came with work to do

A. The Agent of All Creation (v. 3)

3 All things were made through him, and without him was not any thing made that was made.

All things [were made] (ginomai [aor, mid, ind] - came into existence after not existing) through (dia [preposition of agency]) him - all things universally, without exception, came into existence from nothing through the agency of the Word. This creation was not arbitrary, but totally purposeful:

This Word, created the very process of procreation whereby He himself would use to enter our world…and…

This Word, created the trees that would bear seed that one day would grow and form a cross that He would die on.

B. The Source of All Life (v. 4a)

The references to life, light, and darkness continue to draw on Genesis motifs (cf. Genesis 1:3–5)

Genesis 1:3–5 ESV

3 And God said, “Let there be light,” and there was light. 4 And God saw that the light was good. And God separated the light from the darkness. 5 God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day.

4a In him was life, …

Life inherent, not derived—physical, spiritual, eternal. As the agent of creation, He was the source of all life; a life that was not derived from some other source but it was part of His God-ness.

Apart from Him, we are physically, spiritually, and eternally dead.

C. The Light that Dispels Darkness (vv. 4b-5)

4b…and the life was the light of men. 5 The light shines in the darkness, and the darkness has not overcome it.

the life was the light of men - John is saying here that the life inherent in the Logos became the illuminating, saving, revealing light directed toward and given for the benefit of humanity. Again, humanity is the recipient or beneficiary of the light, not its source. The Logos is the origin of both life and light; humanity receives it.

Life manifests as light—revelation, truth, hope. Where there is light, there is life, where darkness reigns, death results…however…

the darkness has not overcome it - Darkness cannot overcome or extinguish light.

This all points back to our first advent sermon of The Gift Promised, where Isaiah promises that into the darkness of human depravity this promise was given:

Isaiah 9:2 ESV

2 The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shone.

This is amazing news, the best news ever…surely all who saw would welcome it with open arms…well, lets look at…

III. The Reception of the Gift (vv. 6-13)

Rejected and Received - we see here the two responses to this gift…the first…

A. The Announcement: John's Witness (vv. 6-8)

6 There was a man sent from God, whose name was John. 7 He came as a witness, to bear witness about the light, that all might believe through him. 8 He was not the light, but came to bear witness about the light.

Why is John the Baptist mentioned here in this fabulous prologue identifying the promised Christ?

Redemptive-Historical Bridge - John the Baptist stands at the hinge point of redemptive history—the last and greatest Old Testament prophet (Matthew 11:11 “11 Truly, I say to you, among those born of women there has arisen no one greater than John the Baptist. Yet the one who is least in the kingdom of heaven is greater than he.” ), yet belonging to the era of promise rather than fulfillment. His inclusion in the prologue represents all Old Testament witness pointing forward to Christ. The prophets spoke of the coming light; John the Baptist saw it dawn.

Introduction of the Witness Theme - The word μαρτυρία (witness/testimony) appears here for the first time and becomes a controlling theme throughout the Gospel. John the Baptist is the first witness, but he joins a chain: the Father witnesses (5:37), the works witness (5:36), the Scriptures witness (5:39), the Spirit witnesses (15:26), and the disciples witness (15:27). By introducing this theme in the prologue, John signals that proper response to the incarnate Word involves testimony, and these testimonies validate the truth presented.

The purpose of this witness was that all might believe through him - it was very clear that John the Baptist was not self-serving or self-aggrandizing, but his sole purpose was that all might believe in him.

Although as a messenger sent to bear witness, He was not the light, but came to bear witness about the light - this was an upfront response to those who may have throught that John the Baptist was the Christ. We see this further down in this same chapter:

John 1:19–23 ESV

19 And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?” 20 He confessed, and did not deny, but confessed, “I am not the Christ.” 21 And they asked him, “What then? Are you Elijah?” He said, “I am not.” “Are you the Prophet?” And he answered, “No.” 22 So they said to him, “Who are you? We need to give an answer to those who sent us. What do you say about yourself?” 23 He said, “I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord,’ as the prophet Isaiah said.”

We see next that though John bore witness of the true light so that all might believe, there was however another response which we see as…

B. The Tragic Rejection (vv. 9-11)

9 The true light, which gives light to everyone, was coming into the world. - Clearly, God has communicated His truth through the light of creation and the light of His Son to everyone, however, humanity in general refuses to believe…

10 He was in the world, and the world was made through him, yet the world did not know him.

The world He made did not know Him (v. 10)

11 He came to his own, and his own people did not receive him.

His own covenant people did not receive Him (v. 11)

Thus, proximity to the Gift does not guarantee reception

So why, if God had communicated so well through The true light, which gives light to everyone, why did many reject this light? The answer is found in the very nature of mankind as described in Romans 1:18-23

Romans 1:18–23 ESV

18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. 19 For what can be known about God is plain to them, because God has shown it to them. 20 For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse. 21 For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. 22 Claiming to be wise, they became fools, 23 and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things.

And yet, their were those who recieved what was given in…

C. The Glorious Reception (vv. 12-13)

12 But to all who did receive him, who believed in his name, he gave the right to become children of God,

This we see links us to last week’s advent message, The Gift Prepared, where we learned this truth:

Galatians 4:4–5 ESV

4 But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, 5 to redeem those who were under the law, so that we might receive adoption as sons.

Through trusting fully in the Father’s gift presented, he gave the right to become children of God to all those who believed in his name. And in contrast, all who do not believe on His name are not and will not become children of God. We also see next that this is not the result of some intelligent, super-spiritual person who figures it all out and makes this choice, but those…

13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

who were born. The plural verb were born shows that this verse is about the new birth of Christian believers (cf. 3:3, 5, 7, 8). So how was this accomplished?

not of blood nor of the will of the flesh nor of the will of man, Why…because we are “dead in … trespasses and sins” (Ephesians 2:1 “1 And you were dead in the trespasses and sins” ).

but of God - This new birth takes place by the action of the Spirit giving life, which is often called “regeneration,” and is explained more fully in John 3:1–21.

Means: Born of God—not blood, human decision, or effort

John 3:3 ESV

3 Jesus answered him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.”

1 Peter 1:23 ESV

23 since you have been born again, not of perishable seed but of imperishable, through the living and abiding word of God;

So we’ve seen the identity of the gift, and the work done by the gift, and how the gift would be recieved, but now, we are given a clear, undeniable fact of…

IV. The Delivery of the Gift (v. 14)

The Word Made Flesh - the definition of the incarnation

14 And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.

A. The Incarnation

The Word became flesh - Became flesh does not mean the Word ceased being God; rather, the Word, who was God, also took on humanity (cf. Philippians 2:6–7 “6 who, though he was in the form of God, did not count equality with God a thing to be grasped, 7 but emptied himself, by taking the form of a servant, being born in the likeness of men.” ).

This is the most amazing event in all of history: the eternal, omnipotent, omnipresent, infinitely holy Son of God took on a human nature and lived among humanity as one who was both God and man at the same time, in one person.

This is the climactic assertion of the Prologue. To some of John’s contemporaries, spirit and the divine were utterly opposed to matter and flesh. To others, the gods were thought to visit the earth disguised as human beings (Acts 14:11). But here a chasm is bridged: the eternal Word of God did not merely appear to be a human being, but actually became flesh.

The eternal became temporal; the timeless entered time

Full humanity added to undiminished deity

B. The Habitation

Dwelt among us - “Dwelt” means “pitched His tent.” This not only indicates the temporary nature of Jesus’ earthly existence, but does so in a way that recalls ancient Israel’s tabernacle, where God could be found (Ex. 40:34, 35).

ἐσκήνωσεν (tabernacled) —echoing God's presence in the wilderness

God moved into the neighborhood, and we see next he did so while still being God.

C. The Revelation

We have seen his glory - His “glory” is beheld, even as God’s was in the wilderness (Ex. 16:1–10; 33:18–23), in the tabernacle (Ex. 40:34–35), and later in the temple (1 Kin. 8:1–11). There may also be a reference to the Transfiguration, since John witnessed it (Matt. 17:1–5).

Glory applies supremely to God, who is the Creator and Ruler of the universe, and before whom all knees must bow. The Son has the divine glory by right (17:5). The Reformers declared their faith with the motto, Soli Deo Gloria (“To God alone the glory”).

the only Son. This phrase translates a single Greek word and explicitly points to the eternal generation of the Son in the Trinity.

full of grace and truth. These words correspond to Old Testament terms describing God’s covenant mercy that are often translated “steadfast love and faithfulness” (Gen. 24:27; Ps. 25:10; Prov. 16:6; cf. Ex. 34:6; Ps. 26:3). The Word made flesh fully manifests the gracious covenant-making and covenant-keeping character of God.

In Summary:

John 1:1-14 — "The Gift Delivered"

Within the overarching theme of "The Ultimate Christmas Gift" series, John 1:1-14 represents the climactic moment of delivery. The Gift was promised in Isaiah 9 (Sermon 1). The Gift was prepared in the fullness of time through God's sovereign orchestration of history (Sermon 2, Galatians 4:4-7). Now in John's prologue, the Gift is actually delivered—the eternal Word enters human existence.

I will close with a quote from Paul Tripp s Advent series: Come Let Us Adore Him, December 16, that contrasts that first Christmas with how we celebrate Christmas:

In truth, that beautifully decorated tree, those gorgeously wrapped presents, and all that tasty holiday food, which make us happy during the Christmas season, are poor representations of the world into which Jesus was born and what his everyday life would be like. Jesus didn’t show up for a celebration. He wasn’t here for a vacation. His world wasn’t well decorated, and he surely wasn’t well fed. He came to a world that had been dramatically broken by sin, and his calling was to expose himself to the full range of its brokenness. This is where the details of Christ’s birth are important. It means something profoundly important that the cradle of his birth was a feeding trough in a borrowed barn. You are meant to pay attention to the fact that he wasn’t in a palace, attended to by servants. It’s important to notice that the first smells that entered his infant nostrils weren’t oils and perfumes, but animal smells.

So What?

Do we understand the immensity of the incarnation, God the infinite, ultimate sovereign of all things entered our finite world?

Do we understand that God is also the ultimate communicator and that because of this, He has left nothing unsaid that needs to be said about His purpose in the incarnation?

Do we understand that all those who come to believe in Jesus have come by the will of God?