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This page allows you to see all the commentary pages together for the New Testament Lesson 1 for Gospel Doctrine. Click on the heading to go to a specific page. Click the edit links below to edit text on any pages.


Isa 61:1-5

Home > The Old Testament > Isaiah > Chapters 60-66
Previous page: Chapters 55-59                      This is the last page for Isaiah


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This heading should be very brief. Click the link above and to the right to edit or add content to this heading. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the link above and to the right to edit or add content to this heading. →

  • Isa 60:22: I the Lord will hasten. A theme that seems to run through Isaiah is the Lord hastening the work "in his time". We, however, are admonished to not make haste (see the discussion at Isa 28:4).
  • Isa 63:4: Redeemed. The Hebrew word for redeemed is גּאל or gaw-al'. The word redeemed refers to being the "next of kin" and being willing to "buy back his relative's property" or "marry his widow" (Strongs). This implies that the act of redeeming is a family obligation. Continuing the metaphor, to be redeemed is to be saved because a man has died and can no longer fulfill his family obligations. Drawing this conclusion makes sense in light of Genesis 2:17, "for in the day that thou eatest thereof thou shalt surely die." Since sin causes spiritual death (see related links) and a loss of eternal blessings, being redeemed is the purchasing back or redemption of those blessings.
  • Isa 64:2: Nations. The Hebrew word גּי גּוי or go'ee, go'-ee implies (1) a massing of people, i.e. a nation; or (2) a foreign nation or the Gentiles or heathen people (Strongs). The context of "nations" implies a people who will fear the second coming or those who are the Lord's adversaries. Hence, the nations are the Gentile, heathen nations, or those who remain in their iniquities.
  • Isa 64:4: God. The Hebrew word for God in this verse is אלהים or el-o-heem' (Ibid) which implies the supreme God or chief of the Gods. According to this verse the Father has not fully revealed the blessings awaiting those who are righteous at the second coming. However, He has given glimpses of these blessings. But we do not know in full what it means that "They who dwell in his presence are the church of the Firstborn; and they see as they are seen, and know as they are known, having received of his fulness and of his grace; And he makes them equal in power, and in might, and in dominion" D&C 76:92-95.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the link above and to the right to edit or add content to this heading. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the link above and to the right to edit or add content to this heading. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the link above and to the right to edit or add content to this heading. →

  • Isa 61:1-3: What are the good tidings that the Messiah preaches to the meek? How does he bind up the brokenhearted? To what captives does the Messiah proclaim liberty? What kind of liberty does he proclaim? What does "the acceptable year of our Lord" mean? Why is the day of the Lord a day of vengeance? Against whom? How does the Messiah comfort those who mourn? What does the Lord promise in the first part of verse 3? What does it mean to be called a tree of righteousness? What does it mean to say that we are "the planting of the Lord"? How does the coming of the Lord and the things he does when he comes glorify him?
  • Isa 63:4: What does it mean to be redeemed in light of the fact that it requires vengeance?
  • Isa 64:2: What nations will "tremble at thy presence"?
  • Isa 64:4: What does the Father have "prepared for him that waiteth for him"?

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the link above and to the right to edit or add content to this heading. →

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: Chapters 55-59                      This is the last page for Isaiah

Luke 3:1-5

Home > The New Testament > Luke > Chapters 1-4a > Verses 3:1-4:15
Previous page: Verses 2:22-52                      Next page: Chapters 4b-9a


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Outline of Chapters 3-6.
  • John’s preaching and message (Luke 3:1-20).
  • Jesus’s baptism (Luke 3:21-22).
  • His genealogy (Luke 3:23-38).
  • The forty-day sojourn in the desert and the temptation of Christ (Luke 4:1-13)
  • Jesus’s first sermon, on Isaiah 61:1-2, and its reception in Nazareth (Luke 4:14-32).
  • Jesus casts a devil out of a man in the synagogue (Luke 4:33-37).
  • He cures Peter’s mother-in-law of a fever (Luke 4:38-39).
  • He cures many others of various diseases, and the evil spirits witness that he is the Christ (Luke 4:40-41).
  • The people beg him to stay with them, but he says he must preach in other places as well (Luke 4:42-44).
  • Jesus calls Peter, James, and John (Luke 5:1-11).
  • He heals a leper (Luke 5:12-15).
  • He heals a man of palsy by saying “Thy sins are forgiven thee” (Luke 5:16-26).
  • He calls Levi (usually assumed to be Matthew), a tax collector (Luke 5:27-28).
  • Levi throws a feast for Jesus, and the scribes and Pharisees question why he would eat with the unclean and with sinners (Luke 5:29-32).
  • The scribes and Pharisees question why his disciples do not fast (Luke 5:33-35).
  • He tells them the parables of patching a new garment with old cloth, of putting new wine into old bottles, and of the superiority of old wine (Luke 5:36-39).
  • Some Pharisees question why his disciples prepare food on the Sabbath (Luke 6:1-5).
  • He heals a man with a withered hand on the Sabbath, with Pharisees observing and looking for something to accuse him of (Luke 6:6-11).
  • Jesus calls the Twelve (Luke 6:12-16).
  • 4:1-5:11 The placement of these stories (Luke 4:1-5:11), directly after the temptations, is interesting. Some parallels are worth mentioning (working backwards, in chiastic fashion):
3) Temptation to demonstrate chosen status as God’s son, imperviousness to danger — countered in announcement of self as Messiah, miraculous escape from harm/death at the hands of the inhabitants of Nazareth.
2) Temptation to rule earthly kingdoms, glory, countered in "fame" spread about and in the acclaim of the evil spirits. This is ironically satisfactory since it is the Devil’s kingdom paying homage to Christ. The raising of the dead fits in here too, possibly, as death is seen to be one of Satan’s dominions.
1) Temptation to satisfy physical appetite with miraculous food countered by the miraculous catch of the fishermen.
As a whole, this small unit reflects on why and when miracles are performed. Satan and his temptations parallel the people of Nazareth and their desire for a sign. The miracles Christ offers are abundant, however, and available for the faithful.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Regarding the outline above. Notice that, after telling of the first sermon and after telling of the call, Luke tells us of various miracles that Jesus performed. Why do you think he does that? How are those miracles related to the events that precede them?
What is the symbolic significance of healing the sick and casting out devils? Is there a sense in which the symbolic significance of healing and its literal significance come together in the healing of the palsied man?
After calling Levi as a disciple, Jesus tells us several stories about Jesus’s interaction with the scribes (the religious teachers) and the Pharisees. What is the significance of these stories? Why do they come after the story of Levi? What do they show us about Jesus and his teachings?
How do these major stories, beginning with Jesus calling Peter James and John, and the stories of healing and of confrontation with the scribes and Pharisees, lead us to the story of the calling of the Twelve?
  • Luke 3:10-14. If John the Baptist was a forerunner to Jesus Christ, does he foreshadow in these verses what Jesus would teach about loving others?
  • Luke 3:10-14. Does he tell the people seeking baptism that "He that hath two coats, let him impart to him that hath none," because Christ will soon tell his followers to love their neighbor as themselves?
  • Luke 3:10-14. Or did Christ go further than his cousin when he said "if any man will sue thee at the law, and take away thy coat, let him have thy cloak also" Matt. 5:40.

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.




Previous page: Verses 2:22-52                      Next page: Chapters 4b-9a

Luke 3:6-10

Home > The New Testament > Luke > Chapters 1-4a > Verses 3:1-4:15
Previous page: Verses 2:22-52                      Next page: Chapters 4b-9a


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Outline of Chapters 3-6.
  • John’s preaching and message (Luke 3:1-20).
  • Jesus’s baptism (Luke 3:21-22).
  • His genealogy (Luke 3:23-38).
  • The forty-day sojourn in the desert and the temptation of Christ (Luke 4:1-13)
  • Jesus’s first sermon, on Isaiah 61:1-2, and its reception in Nazareth (Luke 4:14-32).
  • Jesus casts a devil out of a man in the synagogue (Luke 4:33-37).
  • He cures Peter’s mother-in-law of a fever (Luke 4:38-39).
  • He cures many others of various diseases, and the evil spirits witness that he is the Christ (Luke 4:40-41).
  • The people beg him to stay with them, but he says he must preach in other places as well (Luke 4:42-44).
  • Jesus calls Peter, James, and John (Luke 5:1-11).
  • He heals a leper (Luke 5:12-15).
  • He heals a man of palsy by saying “Thy sins are forgiven thee” (Luke 5:16-26).
  • He calls Levi (usually assumed to be Matthew), a tax collector (Luke 5:27-28).
  • Levi throws a feast for Jesus, and the scribes and Pharisees question why he would eat with the unclean and with sinners (Luke 5:29-32).
  • The scribes and Pharisees question why his disciples do not fast (Luke 5:33-35).
  • He tells them the parables of patching a new garment with old cloth, of putting new wine into old bottles, and of the superiority of old wine (Luke 5:36-39).
  • Some Pharisees question why his disciples prepare food on the Sabbath (Luke 6:1-5).
  • He heals a man with a withered hand on the Sabbath, with Pharisees observing and looking for something to accuse him of (Luke 6:6-11).
  • Jesus calls the Twelve (Luke 6:12-16).
  • 4:1-5:11 The placement of these stories (Luke 4:1-5:11), directly after the temptations, is interesting. Some parallels are worth mentioning (working backwards, in chiastic fashion):
3) Temptation to demonstrate chosen status as God’s son, imperviousness to danger — countered in announcement of self as Messiah, miraculous escape from harm/death at the hands of the inhabitants of Nazareth.
2) Temptation to rule earthly kingdoms, glory, countered in "fame" spread about and in the acclaim of the evil spirits. This is ironically satisfactory since it is the Devil’s kingdom paying homage to Christ. The raising of the dead fits in here too, possibly, as death is seen to be one of Satan’s dominions.
1) Temptation to satisfy physical appetite with miraculous food countered by the miraculous catch of the fishermen.
As a whole, this small unit reflects on why and when miracles are performed. Satan and his temptations parallel the people of Nazareth and their desire for a sign. The miracles Christ offers are abundant, however, and available for the faithful.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Regarding the outline above. Notice that, after telling of the first sermon and after telling of the call, Luke tells us of various miracles that Jesus performed. Why do you think he does that? How are those miracles related to the events that precede them?
What is the symbolic significance of healing the sick and casting out devils? Is there a sense in which the symbolic significance of healing and its literal significance come together in the healing of the palsied man?
After calling Levi as a disciple, Jesus tells us several stories about Jesus’s interaction with the scribes (the religious teachers) and the Pharisees. What is the significance of these stories? Why do they come after the story of Levi? What do they show us about Jesus and his teachings?
How do these major stories, beginning with Jesus calling Peter James and John, and the stories of healing and of confrontation with the scribes and Pharisees, lead us to the story of the calling of the Twelve?
  • Luke 3:10-14. If John the Baptist was a forerunner to Jesus Christ, does he foreshadow in these verses what Jesus would teach about loving others?
  • Luke 3:10-14. Does he tell the people seeking baptism that "He that hath two coats, let him impart to him that hath none," because Christ will soon tell his followers to love their neighbor as themselves?
  • Luke 3:10-14. Or did Christ go further than his cousin when he said "if any man will sue thee at the law, and take away thy coat, let him have thy cloak also" Matt. 5:40.

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.




Previous page: Verses 2:22-52                      Next page: Chapters 4b-9a

Luke 3:11-15

Home > The New Testament > Luke > Chapters 1-4a > Verses 3:1-4:15
Previous page: Verses 2:22-52                      Next page: Chapters 4b-9a


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • Outline of Chapters 3-6.
  • John’s preaching and message (Luke 3:1-20).
  • Jesus’s baptism (Luke 3:21-22).
  • His genealogy (Luke 3:23-38).
  • The forty-day sojourn in the desert and the temptation of Christ (Luke 4:1-13)
  • Jesus’s first sermon, on Isaiah 61:1-2, and its reception in Nazareth (Luke 4:14-32).
  • Jesus casts a devil out of a man in the synagogue (Luke 4:33-37).
  • He cures Peter’s mother-in-law of a fever (Luke 4:38-39).
  • He cures many others of various diseases, and the evil spirits witness that he is the Christ (Luke 4:40-41).
  • The people beg him to stay with them, but he says he must preach in other places as well (Luke 4:42-44).
  • Jesus calls Peter, James, and John (Luke 5:1-11).
  • He heals a leper (Luke 5:12-15).
  • He heals a man of palsy by saying “Thy sins are forgiven thee” (Luke 5:16-26).
  • He calls Levi (usually assumed to be Matthew), a tax collector (Luke 5:27-28).
  • Levi throws a feast for Jesus, and the scribes and Pharisees question why he would eat with the unclean and with sinners (Luke 5:29-32).
  • The scribes and Pharisees question why his disciples do not fast (Luke 5:33-35).
  • He tells them the parables of patching a new garment with old cloth, of putting new wine into old bottles, and of the superiority of old wine (Luke 5:36-39).
  • Some Pharisees question why his disciples prepare food on the Sabbath (Luke 6:1-5).
  • He heals a man with a withered hand on the Sabbath, with Pharisees observing and looking for something to accuse him of (Luke 6:6-11).
  • Jesus calls the Twelve (Luke 6:12-16).
  • 4:1-5:11 The placement of these stories (Luke 4:1-5:11), directly after the temptations, is interesting. Some parallels are worth mentioning (working backwards, in chiastic fashion):
3) Temptation to demonstrate chosen status as God’s son, imperviousness to danger — countered in announcement of self as Messiah, miraculous escape from harm/death at the hands of the inhabitants of Nazareth.
2) Temptation to rule earthly kingdoms, glory, countered in "fame" spread about and in the acclaim of the evil spirits. This is ironically satisfactory since it is the Devil’s kingdom paying homage to Christ. The raising of the dead fits in here too, possibly, as death is seen to be one of Satan’s dominions.
1) Temptation to satisfy physical appetite with miraculous food countered by the miraculous catch of the fishermen.
As a whole, this small unit reflects on why and when miracles are performed. Satan and his temptations parallel the people of Nazareth and their desire for a sign. The miracles Christ offers are abundant, however, and available for the faithful.

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • Regarding the outline above. Notice that, after telling of the first sermon and after telling of the call, Luke tells us of various miracles that Jesus performed. Why do you think he does that? How are those miracles related to the events that precede them?
What is the symbolic significance of healing the sick and casting out devils? Is there a sense in which the symbolic significance of healing and its literal significance come together in the healing of the palsied man?
After calling Levi as a disciple, Jesus tells us several stories about Jesus’s interaction with the scribes (the religious teachers) and the Pharisees. What is the significance of these stories? Why do they come after the story of Levi? What do they show us about Jesus and his teachings?
How do these major stories, beginning with Jesus calling Peter James and John, and the stories of healing and of confrontation with the scribes and Pharisees, lead us to the story of the calling of the Twelve?
  • Luke 3:10-14. If John the Baptist was a forerunner to Jesus Christ, does he foreshadow in these verses what Jesus would teach about loving others?
  • Luke 3:10-14. Does he tell the people seeking baptism that "He that hath two coats, let him impart to him that hath none," because Christ will soon tell his followers to love their neighbor as themselves?
  • Luke 3:10-14. Or did Christ go further than his cousin when he said "if any man will sue thee at the law, and take away thy coat, let him have thy cloak also" Matt. 5:40.

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.




Previous page: Verses 2:22-52                      Next page: Chapters 4b-9a

John 1:1-5

Home > The New Testament > John > Chapter 1a / Verses 1:1-18
Previous page: John                      Next page: Chapters 1b-12


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • John 1:1-18. It appears that John has used an existing hymn to open his gospel, inserting commentary at a few points in the hymn. Verse 1 of the hymn: verses 1-2; verse 2 of the hymn: verses 3-5; verse 3 of the hymn: verses 10-12; Verse 4 of the hymn, verse 14; verse 5 of the hymn, verse 16. The other verses (6-9, the last part of 12, 13, 15, 17, and 18) are probably commentary on the hymn.
  • John 1:1-2. The Greek word translated "beginning" has a variety of meanings. For example, it can mean "first in time," "ultimate principle," "ruler," or "norm." Thus, a person who spoke Greek would hear not only the meaning we get in the translation ("In the beginning was the word"), but also the connotations created by these other meanings. Those connotations would have influenced how a person reading John when it was first written would understand the passage. The implication of those connotations would be that Christ is the ultimate principle, standard, or ruler, a ruler who has existed, in the presence of God, from the beginning.
The Greek word translated "Word" is logos. It has two broad meanings: (1) the explanation or revelation of something (including meanings like "account," "speech," "proportion," "relation," "measure," and "mind"), and, (2) the most essential element of things, the things that makes every other thing intelligible. (The latter broad meaning gives rise to specific meanings like "revelation," "law," "truth," "knowledge," "virtue," "nature," and "spirit.") The root of the word logos is the verb legein, "to gather."
Though John writes in Greek and seems to be addressing a primarily Greek audience, he is probably also depending on the Old Testament use of the word "word." (See the New Testament footnotes for more information.) For us, given the way English works, a word is a sign of a thing, a concept. But in the Old Testament, God’s word refers more to an event or a deed than it does to a concept. A word is what does something. As a result, in the Old Testament, "word" usually refers to prophetic revelation and, often, specifically to the Mosaic Law. It refers specifically to the giving of the revelation rather than to its content. In line with this, "word" also can refer to the word spoken to create something, as in Genesis 1:1. (We can see this use of word in Ezekiel 37:4 and Jacob 4:9, and, by implication, in Isaiah 40:26.)
The phrase, "the Word was with God," can literally be translated "the Word was before ['in front of,' 'in the presence of,' or even 'toward'] God."
The order of the words in the Greek exhibit a literary form known as Climax or Gradation:
 In the beginning was 
   the Word: and 
   the Word was with 
     God: and 
     God
       the Word was, and
       the same [word] was in the beginning with God.
  • John 1:4-5. Notice that the verse in verse 4 are in the past tense and the last verb in verse 5 ("did not comprehend") is also in the past tense, but the first verb in verse 5 ("shines") is in the present tense.
The Climax form is used again:
 In Him was
   life; and the
   life was the
     light of men. And the
     light shineth in
       darkness; and the 
       darkness comprehended it not.
  • John 1:4-5. In the Old Testament, the word "light" usually refers to experienced brightness; it refers to experience rather than to a thing or a state. Therefore, the word "light" also refers to salvation, our experience of being in the right relation with God or our experience of our relation with God made right. God is our light (Psalms 27:1): he enlightens us by making our salvation possible (Psalms 97:11). The contrast of light and dark is not as important to the Old Testament (or to the B.C. part of the Book of Mormon) as it is to John; in making that contrast John seems to introduce an essentially new element. In the Gospel of John, light stands at least for revelation (see John 12:36) and, therefore, also for the Revealer (John 1:5?, 8:12, 9:5, and 12:46).
  • John 1:5: Comprehended. The Greek word katelaben means "to seize" (possibly with one's mind), "to make one’s own," or "to overcome." (See the NT footnotes and the NET footnotes.) The NRSV rendering is "And the light shines in darkness, and the darkness did not overcome it."
  • John 1:11: His own. See this post by Kevin Barney at the Feast blog for an analysis of the underlying Greek text here. The first occurrence of idios ("his own") is neutral in gender whereas the second is masculine. Here are a list of alternate translations. The NRSV rendering is: "He came to what was his own, and his own people did not accept him."
  • John 1:12: Receive. Another translation of the Greek word translated "receive" is "accept."
  • John 1:14: Grace. The word translated "grace" could also be translated "mercy." The phrase "grace and truth" seems to imitate a pair of characteristics used to describe God in the Old Testament: his loving-kindness (esed) and his faithfulness in keeping his covenants (‘emet). Exodus 34:6 is representative of many Old Testament scriptures that mention these attributes of God, probably the most important of the divine attributes discussed in the Old Testament. (See also Psalms 25:10, 61:7, 86:15; and Proverbs 20:28.) This early hymn explicitly identifies Christ with the God of the Old Testament.
  • John 1:14: Truth. The word translated "truth" means truth, but it originally meant "what is unconcealed" or "what is revealed" (though by the time of Christ that origin had probably long been forgotten).
  • John 1:14. Structurally, this verse repeats verse 1. Like verse one it testifies of Christ’s existence, of his relation to the Father, and of his attributes: "the Word was made flesh, and dwelt among us"—he exists; "we beheld his glory, the glory of the unique Son of the Father"—his relation to the Father; full of grace and love—his attributes.
Though "only begotten" is an accurate translation, that translation changes the emphasis of the original. The Greek emphasizes the uniqueness of the Son. Literally, this says "the glory of a singular Son coming from the Father."

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • John 1:1. Why does John begin his testimony of Christ’s ministry with the same words we find at the beginning of Genesis (Genesis 1:1), "In the beginning . . ."? Why does John begin his book by referring to the beginning rather than to the birth of Christ? Is he concerned with the creation itself or with something else? If the latter, what?
  • John 1:1. Why is Christ called "the Word"? How is Christ the word of the Old Testament? What does it mean to say that he is?
  • John 1:1. What does it mean to say that Christ was with the Father in the beginning? What does it mean to be in the presence of God? In what sense might Christ have been "toward" the Father? (Moses 4:1-2 seems relevant here.)
  • John 1:2. This verse repeats the content of verse 1. Why?
  • John 1:3. To what is the verse referring when it says that "all things" were made by Christ? Is it referring only to the world and the objects in the world?
  • John 1:4. What does it mean to say that life was in the Word? Physical life? Spiritual life? When did the physical creation occur? When did the spiritual creation, the spiritual life, with which John is concerned occur? What is the connection of this verse to the previous verse? In other words, what does the meaning of this verse have to do with that of verse 3? A more literal translation of the second half of the verse might be, "and this life was the light of human beings." To what does "this life" refer? What does the last half of the verse mean?
  • John 1:5. What does it mean to say that the light shines in darkness? What does it mean to say that the darkness did not comprehend the light?
  • John 1:6-9. Why does John think that it is important to respond to verses 1 through 5 by talking about John the Baptist? Can you explain what in the first five verses might have prompted him to interject this discussion of John the Baptist? Why was/is the testimony of verses 8-9 important?
  • John 1:13. What does this verse tell us about how we come to have the power to become the children of God? What does it mean to say that those who believe on God are not born of blood? That they are not born of the will of the flesh? That they are not born of the will of man? What does it mean to be born of God? In the Old Testament flesh often refers to human weakness, as in Isaiah 40:6. Blood in the Old Testament is usually associated with death. Might John have those associations in mind? If so, how does that help us understand this verse? Some have suggested that "blood" means "natural generation," that "flesh" means "natural desires, such as the desire to have children," and that "the will of man" means "the human ability to choose." Does that help give insight into a possible meaning of this verse?
  • John 1:14. How do you think that those of a Greek culture, including educated Jews, would have responded to this announcement: God was made flesh and dwelt among human beings? How would Greek and Roman intellectuals have responded?
  • John 1:14. What does it mean to say that Jesus is full of grace? That he is full of truth?
  • John 1:15. Just as John began his commentary on this hymn by talking about John the Baptist, he ends by talking about John the Baptist. Why? Why was John the Baptist so important to explaining the mission of Jesus? (Compare Mark 1:7 and Matthew 3:11.)
  • John 1:16: Grace for grace. What does "grace for grace" mean? Does it mean "one kind of grace replacing another," perhaps the expression of divine mercy (esed—loving-kindness) in the Mosaic covenant replaced by its expression in the new covenant? Does it mean that "grace is piled upon grace," indicting an abundance of fullness? Or, does it mean "grace in return for grace"? Look at the other places where this phrase occurs in scripture and see whether those help you understand better the meaning of the phrase (Helaman 12:24; D&C 93:12 and 20). Do we see the same teaching in Doctrine and Covenants 84:38?
  • John 1:17. What is the contrast between the law, on the one hand, and grace and truth, on the other? How have we received the fulness and what is the fulness mentioned in verse 16? How does this verse tell us to understand "grace for grace" in verse 16?
  • John 1:18. How did Joseph Smith clarify the meaning of this verse? How does this verse help us understand the meaning of the hymn? Specifically, how does it help us understand verse 16?

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



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John 1:6-10

Home > The New Testament > John > Chapter 1a / Verses 1:1-18
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This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • John 1:1-18. It appears that John has used an existing hymn to open his gospel, inserting commentary at a few points in the hymn. Verse 1 of the hymn: verses 1-2; verse 2 of the hymn: verses 3-5; verse 3 of the hymn: verses 10-12; Verse 4 of the hymn, verse 14; verse 5 of the hymn, verse 16. The other verses (6-9, the last part of 12, 13, 15, 17, and 18) are probably commentary on the hymn.
  • John 1:1-2. The Greek word translated "beginning" has a variety of meanings. For example, it can mean "first in time," "ultimate principle," "ruler," or "norm." Thus, a person who spoke Greek would hear not only the meaning we get in the translation ("In the beginning was the word"), but also the connotations created by these other meanings. Those connotations would have influenced how a person reading John when it was first written would understand the passage. The implication of those connotations would be that Christ is the ultimate principle, standard, or ruler, a ruler who has existed, in the presence of God, from the beginning.
The Greek word translated "Word" is logos. It has two broad meanings: (1) the explanation or revelation of something (including meanings like "account," "speech," "proportion," "relation," "measure," and "mind"), and, (2) the most essential element of things, the things that makes every other thing intelligible. (The latter broad meaning gives rise to specific meanings like "revelation," "law," "truth," "knowledge," "virtue," "nature," and "spirit.") The root of the word logos is the verb legein, "to gather."
Though John writes in Greek and seems to be addressing a primarily Greek audience, he is probably also depending on the Old Testament use of the word "word." (See the New Testament footnotes for more information.) For us, given the way English works, a word is a sign of a thing, a concept. But in the Old Testament, God’s word refers more to an event or a deed than it does to a concept. A word is what does something. As a result, in the Old Testament, "word" usually refers to prophetic revelation and, often, specifically to the Mosaic Law. It refers specifically to the giving of the revelation rather than to its content. In line with this, "word" also can refer to the word spoken to create something, as in Genesis 1:1. (We can see this use of word in Ezekiel 37:4 and Jacob 4:9, and, by implication, in Isaiah 40:26.)
The phrase, "the Word was with God," can literally be translated "the Word was before ['in front of,' 'in the presence of,' or even 'toward'] God."
The order of the words in the Greek exhibit a literary form known as Climax or Gradation:
 In the beginning was 
   the Word: and 
   the Word was with 
     God: and 
     God
       the Word was, and
       the same [word] was in the beginning with God.
  • John 1:4-5. Notice that the verse in verse 4 are in the past tense and the last verb in verse 5 ("did not comprehend") is also in the past tense, but the first verb in verse 5 ("shines") is in the present tense.
The Climax form is used again:
 In Him was
   life; and the
   life was the
     light of men. And the
     light shineth in
       darkness; and the 
       darkness comprehended it not.
  • John 1:4-5. In the Old Testament, the word "light" usually refers to experienced brightness; it refers to experience rather than to a thing or a state. Therefore, the word "light" also refers to salvation, our experience of being in the right relation with God or our experience of our relation with God made right. God is our light (Psalms 27:1): he enlightens us by making our salvation possible (Psalms 97:11). The contrast of light and dark is not as important to the Old Testament (or to the B.C. part of the Book of Mormon) as it is to John; in making that contrast John seems to introduce an essentially new element. In the Gospel of John, light stands at least for revelation (see John 12:36) and, therefore, also for the Revealer (John 1:5?, 8:12, 9:5, and 12:46).
  • John 1:5: Comprehended. The Greek word katelaben means "to seize" (possibly with one's mind), "to make one’s own," or "to overcome." (See the NT footnotes and the NET footnotes.) The NRSV rendering is "And the light shines in darkness, and the darkness did not overcome it."
  • John 1:11: His own. See this post by Kevin Barney at the Feast blog for an analysis of the underlying Greek text here. The first occurrence of idios ("his own") is neutral in gender whereas the second is masculine. Here are a list of alternate translations. The NRSV rendering is: "He came to what was his own, and his own people did not accept him."
  • John 1:12: Receive. Another translation of the Greek word translated "receive" is "accept."
  • John 1:14: Grace. The word translated "grace" could also be translated "mercy." The phrase "grace and truth" seems to imitate a pair of characteristics used to describe God in the Old Testament: his loving-kindness (esed) and his faithfulness in keeping his covenants (‘emet). Exodus 34:6 is representative of many Old Testament scriptures that mention these attributes of God, probably the most important of the divine attributes discussed in the Old Testament. (See also Psalms 25:10, 61:7, 86:15; and Proverbs 20:28.) This early hymn explicitly identifies Christ with the God of the Old Testament.
  • John 1:14: Truth. The word translated "truth" means truth, but it originally meant "what is unconcealed" or "what is revealed" (though by the time of Christ that origin had probably long been forgotten).
  • John 1:14. Structurally, this verse repeats verse 1. Like verse one it testifies of Christ’s existence, of his relation to the Father, and of his attributes: "the Word was made flesh, and dwelt among us"—he exists; "we beheld his glory, the glory of the unique Son of the Father"—his relation to the Father; full of grace and love—his attributes.
Though "only begotten" is an accurate translation, that translation changes the emphasis of the original. The Greek emphasizes the uniqueness of the Son. Literally, this says "the glory of a singular Son coming from the Father."

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • John 1:1. Why does John begin his testimony of Christ’s ministry with the same words we find at the beginning of Genesis (Genesis 1:1), "In the beginning . . ."? Why does John begin his book by referring to the beginning rather than to the birth of Christ? Is he concerned with the creation itself or with something else? If the latter, what?
  • John 1:1. Why is Christ called "the Word"? How is Christ the word of the Old Testament? What does it mean to say that he is?
  • John 1:1. What does it mean to say that Christ was with the Father in the beginning? What does it mean to be in the presence of God? In what sense might Christ have been "toward" the Father? (Moses 4:1-2 seems relevant here.)
  • John 1:2. This verse repeats the content of verse 1. Why?
  • John 1:3. To what is the verse referring when it says that "all things" were made by Christ? Is it referring only to the world and the objects in the world?
  • John 1:4. What does it mean to say that life was in the Word? Physical life? Spiritual life? When did the physical creation occur? When did the spiritual creation, the spiritual life, with which John is concerned occur? What is the connection of this verse to the previous verse? In other words, what does the meaning of this verse have to do with that of verse 3? A more literal translation of the second half of the verse might be, "and this life was the light of human beings." To what does "this life" refer? What does the last half of the verse mean?
  • John 1:5. What does it mean to say that the light shines in darkness? What does it mean to say that the darkness did not comprehend the light?
  • John 1:6-9. Why does John think that it is important to respond to verses 1 through 5 by talking about John the Baptist? Can you explain what in the first five verses might have prompted him to interject this discussion of John the Baptist? Why was/is the testimony of verses 8-9 important?
  • John 1:13. What does this verse tell us about how we come to have the power to become the children of God? What does it mean to say that those who believe on God are not born of blood? That they are not born of the will of the flesh? That they are not born of the will of man? What does it mean to be born of God? In the Old Testament flesh often refers to human weakness, as in Isaiah 40:6. Blood in the Old Testament is usually associated with death. Might John have those associations in mind? If so, how does that help us understand this verse? Some have suggested that "blood" means "natural generation," that "flesh" means "natural desires, such as the desire to have children," and that "the will of man" means "the human ability to choose." Does that help give insight into a possible meaning of this verse?
  • John 1:14. How do you think that those of a Greek culture, including educated Jews, would have responded to this announcement: God was made flesh and dwelt among human beings? How would Greek and Roman intellectuals have responded?
  • John 1:14. What does it mean to say that Jesus is full of grace? That he is full of truth?
  • John 1:15. Just as John began his commentary on this hymn by talking about John the Baptist, he ends by talking about John the Baptist. Why? Why was John the Baptist so important to explaining the mission of Jesus? (Compare Mark 1:7 and Matthew 3:11.)
  • John 1:16: Grace for grace. What does "grace for grace" mean? Does it mean "one kind of grace replacing another," perhaps the expression of divine mercy (esed—loving-kindness) in the Mosaic covenant replaced by its expression in the new covenant? Does it mean that "grace is piled upon grace," indicting an abundance of fullness? Or, does it mean "grace in return for grace"? Look at the other places where this phrase occurs in scripture and see whether those help you understand better the meaning of the phrase (Helaman 12:24; D&C 93:12 and 20). Do we see the same teaching in Doctrine and Covenants 84:38?
  • John 1:17. What is the contrast between the law, on the one hand, and grace and truth, on the other? How have we received the fulness and what is the fulness mentioned in verse 16? How does this verse tell us to understand "grace for grace" in verse 16?
  • John 1:18. How did Joseph Smith clarify the meaning of this verse? How does this verse help us understand the meaning of the hymn? Specifically, how does it help us understand verse 16?

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



Previous page: John                      Next page: Chapters 1b-12

John 1:11-15

Home > The New Testament > John > Chapter 1a / Verses 1:1-18
Previous page: John                      Next page: Chapters 1b-12


This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

This section should be very brief. Click the "edit" link to edit or add content to this section. →

Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

  • John 1:1-18. It appears that John has used an existing hymn to open his gospel, inserting commentary at a few points in the hymn. Verse 1 of the hymn: verses 1-2; verse 2 of the hymn: verses 3-5; verse 3 of the hymn: verses 10-12; Verse 4 of the hymn, verse 14; verse 5 of the hymn, verse 16. The other verses (6-9, the last part of 12, 13, 15, 17, and 18) are probably commentary on the hymn.
  • John 1:1-2. The Greek word translated "beginning" has a variety of meanings. For example, it can mean "first in time," "ultimate principle," "ruler," or "norm." Thus, a person who spoke Greek would hear not only the meaning we get in the translation ("In the beginning was the word"), but also the connotations created by these other meanings. Those connotations would have influenced how a person reading John when it was first written would understand the passage. The implication of those connotations would be that Christ is the ultimate principle, standard, or ruler, a ruler who has existed, in the presence of God, from the beginning.
The Greek word translated "Word" is logos. It has two broad meanings: (1) the explanation or revelation of something (including meanings like "account," "speech," "proportion," "relation," "measure," and "mind"), and, (2) the most essential element of things, the things that makes every other thing intelligible. (The latter broad meaning gives rise to specific meanings like "revelation," "law," "truth," "knowledge," "virtue," "nature," and "spirit.") The root of the word logos is the verb legein, "to gather."
Though John writes in Greek and seems to be addressing a primarily Greek audience, he is probably also depending on the Old Testament use of the word "word." (See the New Testament footnotes for more information.) For us, given the way English works, a word is a sign of a thing, a concept. But in the Old Testament, God’s word refers more to an event or a deed than it does to a concept. A word is what does something. As a result, in the Old Testament, "word" usually refers to prophetic revelation and, often, specifically to the Mosaic Law. It refers specifically to the giving of the revelation rather than to its content. In line with this, "word" also can refer to the word spoken to create something, as in Genesis 1:1. (We can see this use of word in Ezekiel 37:4 and Jacob 4:9, and, by implication, in Isaiah 40:26.)
The phrase, "the Word was with God," can literally be translated "the Word was before ['in front of,' 'in the presence of,' or even 'toward'] God."
The order of the words in the Greek exhibit a literary form known as Climax or Gradation:
 In the beginning was 
   the Word: and 
   the Word was with 
     God: and 
     God
       the Word was, and
       the same [word] was in the beginning with God.
  • John 1:4-5. Notice that the verse in verse 4 are in the past tense and the last verb in verse 5 ("did not comprehend") is also in the past tense, but the first verb in verse 5 ("shines") is in the present tense.
The Climax form is used again:
 In Him was
   life; and the
   life was the
     light of men. And the
     light shineth in
       darkness; and the 
       darkness comprehended it not.
  • John 1:4-5. In the Old Testament, the word "light" usually refers to experienced brightness; it refers to experience rather than to a thing or a state. Therefore, the word "light" also refers to salvation, our experience of being in the right relation with God or our experience of our relation with God made right. God is our light (Psalms 27:1): he enlightens us by making our salvation possible (Psalms 97:11). The contrast of light and dark is not as important to the Old Testament (or to the B.C. part of the Book of Mormon) as it is to John; in making that contrast John seems to introduce an essentially new element. In the Gospel of John, light stands at least for revelation (see John 12:36) and, therefore, also for the Revealer (John 1:5?, 8:12, 9:5, and 12:46).
  • John 1:5: Comprehended. The Greek word katelaben means "to seize" (possibly with one's mind), "to make one’s own," or "to overcome." (See the NT footnotes and the NET footnotes.) The NRSV rendering is "And the light shines in darkness, and the darkness did not overcome it."
  • John 1:11: His own. See this post by Kevin Barney at the Feast blog for an analysis of the underlying Greek text here. The first occurrence of idios ("his own") is neutral in gender whereas the second is masculine. Here are a list of alternate translations. The NRSV rendering is: "He came to what was his own, and his own people did not accept him."
  • John 1:12: Receive. Another translation of the Greek word translated "receive" is "accept."
  • John 1:14: Grace. The word translated "grace" could also be translated "mercy." The phrase "grace and truth" seems to imitate a pair of characteristics used to describe God in the Old Testament: his loving-kindness (esed) and his faithfulness in keeping his covenants (‘emet). Exodus 34:6 is representative of many Old Testament scriptures that mention these attributes of God, probably the most important of the divine attributes discussed in the Old Testament. (See also Psalms 25:10, 61:7, 86:15; and Proverbs 20:28.) This early hymn explicitly identifies Christ with the God of the Old Testament.
  • John 1:14: Truth. The word translated "truth" means truth, but it originally meant "what is unconcealed" or "what is revealed" (though by the time of Christ that origin had probably long been forgotten).
  • John 1:14. Structurally, this verse repeats verse 1. Like verse one it testifies of Christ’s existence, of his relation to the Father, and of his attributes: "the Word was made flesh, and dwelt among us"—he exists; "we beheld his glory, the glory of the unique Son of the Father"—his relation to the Father; full of grace and love—his attributes.
Though "only begotten" is an accurate translation, that translation changes the emphasis of the original. The Greek emphasizes the uniqueness of the Son. Literally, this says "the glory of a singular Son coming from the Father."

Unanswered questions[edit]

This section is for questions along the lines of "I still don't understand ..." Please do not be shy. The point of these questions is to identify things that still need to be addressed on this page. Click the "edit" link to edit or add content to this section. →

Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • John 1:1. Why does John begin his testimony of Christ’s ministry with the same words we find at the beginning of Genesis (Genesis 1:1), "In the beginning . . ."? Why does John begin his book by referring to the beginning rather than to the birth of Christ? Is he concerned with the creation itself or with something else? If the latter, what?
  • John 1:1. Why is Christ called "the Word"? How is Christ the word of the Old Testament? What does it mean to say that he is?
  • John 1:1. What does it mean to say that Christ was with the Father in the beginning? What does it mean to be in the presence of God? In what sense might Christ have been "toward" the Father? (Moses 4:1-2 seems relevant here.)
  • John 1:2. This verse repeats the content of verse 1. Why?
  • John 1:3. To what is the verse referring when it says that "all things" were made by Christ? Is it referring only to the world and the objects in the world?
  • John 1:4. What does it mean to say that life was in the Word? Physical life? Spiritual life? When did the physical creation occur? When did the spiritual creation, the spiritual life, with which John is concerned occur? What is the connection of this verse to the previous verse? In other words, what does the meaning of this verse have to do with that of verse 3? A more literal translation of the second half of the verse might be, "and this life was the light of human beings." To what does "this life" refer? What does the last half of the verse mean?
  • John 1:5. What does it mean to say that the light shines in darkness? What does it mean to say that the darkness did not comprehend the light?
  • John 1:6-9. Why does John think that it is important to respond to verses 1 through 5 by talking about John the Baptist? Can you explain what in the first five verses might have prompted him to interject this discussion of John the Baptist? Why was/is the testimony of verses 8-9 important?
  • John 1:13. What does this verse tell us about how we come to have the power to become the children of God? What does it mean to say that those who believe on God are not born of blood? That they are not born of the will of the flesh? That they are not born of the will of man? What does it mean to be born of God? In the Old Testament flesh often refers to human weakness, as in Isaiah 40:6. Blood in the Old Testament is usually associated with death. Might John have those associations in mind? If so, how does that help us understand this verse? Some have suggested that "blood" means "natural generation," that "flesh" means "natural desires, such as the desire to have children," and that "the will of man" means "the human ability to choose." Does that help give insight into a possible meaning of this verse?
  • John 1:14. How do you think that those of a Greek culture, including educated Jews, would have responded to this announcement: God was made flesh and dwelt among human beings? How would Greek and Roman intellectuals have responded?
  • John 1:14. What does it mean to say that Jesus is full of grace? That he is full of truth?
  • John 1:15. Just as John began his commentary on this hymn by talking about John the Baptist, he ends by talking about John the Baptist. Why? Why was John the Baptist so important to explaining the mission of Jesus? (Compare Mark 1:7 and Matthew 3:11.)
  • John 1:16: Grace for grace. What does "grace for grace" mean? Does it mean "one kind of grace replacing another," perhaps the expression of divine mercy (esed—loving-kindness) in the Mosaic covenant replaced by its expression in the new covenant? Does it mean that "grace is piled upon grace," indicting an abundance of fullness? Or, does it mean "grace in return for grace"? Look at the other places where this phrase occurs in scripture and see whether those help you understand better the meaning of the phrase (Helaman 12:24; D&C 93:12 and 20). Do we see the same teaching in Doctrine and Covenants 84:38?
  • John 1:17. What is the contrast between the law, on the one hand, and grace and truth, on the other? How have we received the fulness and what is the fulness mentioned in verse 16? How does this verse tell us to understand "grace for grace" in verse 16?
  • John 1:18. How did Joseph Smith clarify the meaning of this verse? How does this verse help us understand the meaning of the hymn? Specifically, how does it help us understand verse 16?

Resources[edit]

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Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



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John 20:26-31

Home > The New Testament > John > Chapters 18-21 > Chapters 20-21
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This page would ideally always be under construction. You are invited to contribute.


Summary[edit]

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Discussion[edit]

This section is for detailed discussion such as the meaning of a symbol, how a doctrinal point is developed throughout a passage, or insights that can be further developed in the future. Contributions may range from polished paragraphs down to a single bullet point. The focus, however, should always be on understanding the scriptural text consistent with LDS doctrine. Click the "edit" link to edit or add content to this section. →

Outline[edit]

• ____ (20:1-31)
a. Peter and John do not find Jesus (20:1-10)
b. Jesus makes himself known to Mary (20:11-18)
c. Ten commissioned (20:19-23)
d. Thomas rebuked for lack of faith (20:24-29)
e. conclusion: post-resurrection encounters (20:30-31)
• ____ (21:1-25)
a. disciples do not find fish (21:1-6)
b. Jesus makes himself know to disciples (21:7-14)
c. Peter again commissioned (21:15-18)
d. Peter taught about lack of shepherding (21:19-23)
e. conclusion (21:24-25)
  • John 20:9. The comment "for as yet they knew not the scriptures" may seem surprising following verse 8. In its place it seems to be an explanation of why it is that "the other disciple" saw and believed. The surprising thing here though is that not knowing the scriptures would seem a better explanation of why someone doesn't believe than why they do. So what do we make of this?
An additional difficulty in reading verse 8 and 9 together is that verse 8 is talking about a singular disciple, "that other disciple" (likely John himself, see John 21:24) is talking about a plural "they."
One way to read both of these oddities together is that verse 9 contrasts Peter's and Mary's reaction with John's. In that reading, verse 9 tells us that Peter and Mary knew not the scripture.
Another reading is that all three, Peter, Mary and John, showed a lack of understanding in the scripture that Christ would rise from the dead. John's lack of understanding is that he didn't believe until he went in and saw the empty tomb.
  • John 20:21. "As my Father hath sent me, even so send I you." It seems that Jesus is saying that in the same way his Father had sent him into the world Jesus is now sending his disciples.
  • John 20:31. In context it is clear that "these" refers to the seven miracles that John has just told about.
  • John 21:24. The phrase "this is the disciple which testifieth of these things and wrote these things" identifies "that disciple" of verse 23 and "the disciple whom Jesus loved" in verse 20 as John. For this reason we assume that throughout John the reference to "the disciple whom Jesus loved" is a reference to John.

Unanswered questions[edit]

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Prompts for life application[edit]

This section is for prompts that suggest ways in which a passage can influence a person's life. Prompts may be appropriate either for private self reflection or for a class discussion. Click the "edit" link to edit or add content to this section. →

Prompts for further study[edit]

This section is for prompts that invite us to think about a passage more deeply or in a new way. These are not necessarily questions that beg for answers, but rather prompts along the lines of "Have you ever thought about ..." Prompts are most helpful when they are developed individually, thoughtfully, and with enough background information to clearly indicate a particular direction for further study or thought. Click the "edit" link to edit or add content to this section. →

  • John 20:29. What is the point of this verse here? Is Jesus making a point to Thomas here? or making the point for those who come after who will hear these words? If Jesus' point is to Thomas, why is he telling them that those who don't see and yet believe are blessed? Is this meant as a criticism of Thomas for not previously believing? (It would seem not since Jesus starts by telling him he is blessed.)
  • John 20:31. Does "these" in "these are written" refer just to the previous verses or to the entire book?
  • John 20:31. How does this section or the book help our belief?
  • John 20:31. If the purpose of this book is to help us know that Jesus is the Anointed One (the meaning of the word "Christ") how does that differ from the purpose of other books which record history? If we think of the book as, in essence, a testimony of Jesus versus a history of Jesus, does this change how we should read it? Or how we shouldn't read it?

Resources[edit]

This section is for listing links and print resources, including those that are also cited elsewhere on this page. A short comment about the particular strengths of a resource can be helpful. Click the "edit" link to edit or add content to this section. →

  • John 20:12: Mary as high priest? See this post by Julie M. Smith at the T&S blog for parallels between Mary here and the role of the high priest described in the Old Testmament (esp. in Ex 25:19ff).

Notes[edit]

Footnotes are not required but are encouraged for factual assertions that average readers cannot easily evaluate for themselves (such as the date of King Solomon’s death or the nuanced definition of a Greek word). In contrast, insights rarely benefit from footnoting, and the focus of this page should always remain on the scriptures themselves rather than what someone has said about them. Links are actively encouraged on all sections of this page, and links to authoritative sources (such as Strong's Bible Concordance or the Joseph Smith Papers) are preferable to footnotes.



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