In other words, John is not teaching the ancient heresy known as Sabellianism, which taught that Jesus and the Father and the Spirit are simply three different aspects of one person, i.e., Jesus is the Father, the Father is the Spirit, and so on. Jesus contrasted Abraham’s “becoming” with His own eternal existence in John 8:58 in the same way. To recap, Robertson says that 1) the translation of the phrase theos en ho logos is “the Word was God.” 2) That the anarthrous theos is required for the meaning.

We'll send you an email with steps on how to reset your password. “God” and “love” are not convertible terms any more than “God” and “Logos” or “Logos” and “flesh.” Cf. In the beginning was the word That this is said not of the written word, but of the essential word of God, the Lord Jesus Christ, is clear, from all that is said from hence, to ( John 1:14 ) as that this word was in the beginning, was with God, and is God; from the creation of all things being ascribed to him, and his being said to be the life and light of men; from his coming into the world, and usage in it; from his bestowing the privilege of adoption on believers; and from his incarnation; and also there is a particular application of all this to Christ, ( John 1:15-18 ) . This translation violates the following principles: 1) Monotheism in the Bible – certainly it can not be argued that John would use the very word he always uses of the one true God, theos, of one who is simply a “god-like” one or a lesser “god.” The Scriptures do not teach that there is a whole host of intermediate beings that can be called “gods.” That is gnosticism. It is a timeless word – that is, it simply points to existence before the present time without reference to a point of origin. And likewise from what this evangelist elsewhere says of him, when he calls him the word of life, and places him between the Father and the Holy Ghost; and speaks of the record of the word of God, and the testimony of Jesus, as the same thing; and represents him as a warrior and conqueror, ( 1 John 1:1 1 John 1:2 1 John 1:7 ) ( Revelation 1:2 Revelation 1:9 ) ( 19:11-16 ) . We'll send you an email with steps on how to reset your password. For an example of the chaos that would create, try translating the anarthrous theos at 2 Corinthians 5:19. In other words, if theos en ho logos is “a god,” how could John have said “the Word was God?” We have already seen that if John had employed the article before theos, he would have made the terms theos and logos interchangeable, amounting to Sabellianism. John goes on in verse two to reiterate the eternal fellowship of the Father and Son, making sure that all understand that “this one,” the Word, was (there it is again) in the beginning pros ton theon, with God. See also ho theos agape estin (1 John.4:16).

Some scholars see the anarthrous theos as emphasizing the nature of the Word, and all agree that it is not simply an adjectival type of description, saying that Christ is merely a “god-like one.” A more recent authors work (March 1973) bears on this issue as well.

Here we have the revelation of Christ: He is God for believers.17, To summarize: The phrase kai theos en ho logos is most literally translated as “and the Word was God.” (Robertson, Bruce).

John 1:1 stands apart as revealing the pretemporal and essential nature of the Word. That would mean that all of God was expressed in ho logos and the terms would be interchangeable, each having the article. He is the revelation of God. Benjamin B. Warfield said: “And the Word was with God.” The language is pregnant. A footnote appears after the comment on the article, and it says: Those people who emphasize that the true rendering of the last clause of John 1.1 is “the word was a god”, prove nothing thereby save their ignorance of Greek grammar. Those scholars who see the verse in this light are not necessarily in contradiction with the others already cited. That which was from the beginning By which is meant not the Gospel, as if the apostle's design was to assert the antiquity of that, and clear it from the charge of novelty; for though that is called the word, and the word of life, and is the Spirit which gives life, and is the means of quickening dead sinners, and brings the report of eternal life and salvation by Christ, yet the seeing of it with bodily eyes, and handling it with corporeal hands, do not agree with that; but Jesus Christ is here intended, who in his divine nature was, really existed as a divine person, as the everlasting Jehovah, the eternal I AM, which is, and was, and is to come, and existed "from the beginning"; not from the beginning of the preaching of the Gospel by John only, for he was before the Gospel was preached, being the first preacher of it himself, and before John was; yea, before the prophets, before Abraham, and before Adam, and before all creatures, from the beginning of time, and of the creation of the world, being the Maker of all things, even from everlasting; for otherwise he could not have been set up in an office capacity so early, or God's elect be chosen in him before the foundation of the world, and they have grace and blessings given them in him before the world began, or an everlasting covenant be made with him; see ( John 1:1 ) ; which we have heard; this, with what follows, proves him to be truly and really man; for when the Word was made flesh, and dwelt among men, the apostles heard, and saw, and handled him; they not only heard a voice from heaven, declaring him to be the Son of God, but they often heard him speak himself, both in private conversation with them, and in his public ministry; they heard his many excellent discourses on the mount, and elsewhere, and those that were particularly delivered to them a little before his death; and blessed were they on this account, ( Matthew 13:16 Matthew 13:17 ) ; which we have seen with our eyes: with the eyes of the body, with their own, and not another's; and they saw him in human nature, and the common actions of life he did, as eating, drinking, walking and his many miracles; they saw him raise the dead, cleanse the lepers, restore sight to the blind, cause the lame to walk, the dumb to speak, and the deaf to hear; and they saw him transfigured on the mount.

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“Pros with the accusative presents a plane of equality and intimacy, face to face with each other.”2. What does the lack of the article indicate? But the separate personality of the Logos is affirmed by the construction used and Sabellianism is denied. No, he filled the Word with personality and identified the Word not as some fuzzy, ethereal essence that was the guiding principle of all things, (as the Greeks thought), but as the eternal Son of God, the One Who entered into time, and into man’s experience as Jesus of Nazareth. We must bear in mind that we are reading only a translation of what John wrote, and hence some mention will have to be made of the Greek language.

Moreover this appears to be spoken of Christ, from what other inspired writers have said of him, under the same character; as the Evangelist Luke, ( Luke 1:2 ) , the Apostle Paul, ( Acts 20:32 ) ( Hebrews 4:12 ) and the Apostle Peter, ( 2 Peter 3:5 ) . In it the deep ocean of the divine nature is partially disclosed, though no created eye can either plunge to discern its depths or travel beyond our horizon to its boundless, shoreless extent. By which is meant not the Gospel, as if the apostle's design was to assert the antiquity of that, and clear it from the charge of novelty; for though that is called the word, and the word of life, and is the Spirit which gives life, and is the means of quickening dead sinners, and brings the report of eternal life and salvation by Christ, yet the seeing of it with bodily eyes, … This is the first of John's seven names for Jesus: "The Word."

In other words, John is not teaching the ancient heresy known as Sabellianism, which taught that Jesus and the Father and the Spirit are simply three different aspects of one person, i.e., Jesus is the Father, the Father is the Spirit, and so on. Jesus contrasted Abraham’s “becoming” with His own eternal existence in John 8:58 in the same way. To recap, Robertson says that 1) the translation of the phrase theos en ho logos is “the Word was God.” 2) That the anarthrous theos is required for the meaning.

We'll send you an email with steps on how to reset your password. “God” and “love” are not convertible terms any more than “God” and “Logos” or “Logos” and “flesh.” Cf. In the beginning was the word That this is said not of the written word, but of the essential word of God, the Lord Jesus Christ, is clear, from all that is said from hence, to ( John 1:14 ) as that this word was in the beginning, was with God, and is God; from the creation of all things being ascribed to him, and his being said to be the life and light of men; from his coming into the world, and usage in it; from his bestowing the privilege of adoption on believers; and from his incarnation; and also there is a particular application of all this to Christ, ( John 1:15-18 ) . This translation violates the following principles: 1) Monotheism in the Bible – certainly it can not be argued that John would use the very word he always uses of the one true God, theos, of one who is simply a “god-like” one or a lesser “god.” The Scriptures do not teach that there is a whole host of intermediate beings that can be called “gods.” That is gnosticism. It is a timeless word – that is, it simply points to existence before the present time without reference to a point of origin. And likewise from what this evangelist elsewhere says of him, when he calls him the word of life, and places him between the Father and the Holy Ghost; and speaks of the record of the word of God, and the testimony of Jesus, as the same thing; and represents him as a warrior and conqueror, ( 1 John 1:1 1 John 1:2 1 John 1:7 ) ( Revelation 1:2 Revelation 1:9 ) ( 19:11-16 ) . We'll send you an email with steps on how to reset your password. For an example of the chaos that would create, try translating the anarthrous theos at 2 Corinthians 5:19. In other words, if theos en ho logos is “a god,” how could John have said “the Word was God?” We have already seen that if John had employed the article before theos, he would have made the terms theos and logos interchangeable, amounting to Sabellianism. John goes on in verse two to reiterate the eternal fellowship of the Father and Son, making sure that all understand that “this one,” the Word, was (there it is again) in the beginning pros ton theon, with God. See also ho theos agape estin (1 John.4:16).

Some scholars see the anarthrous theos as emphasizing the nature of the Word, and all agree that it is not simply an adjectival type of description, saying that Christ is merely a “god-like one.” A more recent authors work (March 1973) bears on this issue as well.

Here we have the revelation of Christ: He is God for believers.17, To summarize: The phrase kai theos en ho logos is most literally translated as “and the Word was God.” (Robertson, Bruce).

John 1:1 stands apart as revealing the pretemporal and essential nature of the Word. That would mean that all of God was expressed in ho logos and the terms would be interchangeable, each having the article. He is the revelation of God. Benjamin B. Warfield said: “And the Word was with God.” The language is pregnant. A footnote appears after the comment on the article, and it says: Those people who emphasize that the true rendering of the last clause of John 1.1 is “the word was a god”, prove nothing thereby save their ignorance of Greek grammar. Those scholars who see the verse in this light are not necessarily in contradiction with the others already cited. That which was from the beginning By which is meant not the Gospel, as if the apostle's design was to assert the antiquity of that, and clear it from the charge of novelty; for though that is called the word, and the word of life, and is the Spirit which gives life, and is the means of quickening dead sinners, and brings the report of eternal life and salvation by Christ, yet the seeing of it with bodily eyes, and handling it with corporeal hands, do not agree with that; but Jesus Christ is here intended, who in his divine nature was, really existed as a divine person, as the everlasting Jehovah, the eternal I AM, which is, and was, and is to come, and existed "from the beginning"; not from the beginning of the preaching of the Gospel by John only, for he was before the Gospel was preached, being the first preacher of it himself, and before John was; yea, before the prophets, before Abraham, and before Adam, and before all creatures, from the beginning of time, and of the creation of the world, being the Maker of all things, even from everlasting; for otherwise he could not have been set up in an office capacity so early, or God's elect be chosen in him before the foundation of the world, and they have grace and blessings given them in him before the world began, or an everlasting covenant be made with him; see ( John 1:1 ) ; which we have heard; this, with what follows, proves him to be truly and really man; for when the Word was made flesh, and dwelt among men, the apostles heard, and saw, and handled him; they not only heard a voice from heaven, declaring him to be the Son of God, but they often heard him speak himself, both in private conversation with them, and in his public ministry; they heard his many excellent discourses on the mount, and elsewhere, and those that were particularly delivered to them a little before his death; and blessed were they on this account, ( Matthew 13:16 Matthew 13:17 ) ; which we have seen with our eyes: with the eyes of the body, with their own, and not another's; and they saw him in human nature, and the common actions of life he did, as eating, drinking, walking and his many miracles; they saw him raise the dead, cleanse the lepers, restore sight to the blind, cause the lame to walk, the dumb to speak, and the deaf to hear; and they saw him transfigured on the mount.

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