Isaiah 52:7-10; Psalm 98:1-9; Hebrews 1:1-12; John 1:1-14.
A). WAITING FOR THE NEWS.
Isaiah 52:7-10.
We live in an age when people love to hear news. Perhaps it gives us a sense of community in this rapidly shrinking ‘global village’. It is something of a cliché amongst those of the news-gathering professions that ‘bad news is good news’ - but most people still yearn to hear good news.
Back in the days before cable television and the internet - before even radios and newspapers - the only source of news was through occasional travellers, and official messengers. So being a watchman on the wall of a great city like Jerusalem could be an interesting job. As long as you are not on the night shift, when all you are hoping for is morning (Psalm 130:6)!
Being a runner, too, might suit some people’s temperament. After the failure of Absalom’s rebellion, a young man named Ahimaaz outran the official messenger, Cushi, and took the edge off the bad news of Absalom’s death by - literally - pronouncing “Peace” (2 Samuel 18:28). Since King David had already executed two bearers of bad tidings, the young man did the Ethiopian messenger a great service!
What news could the watchmen on the waste places of Jerusalem, foretold by Isaiah, expect? Did they, like David, look at the running of the messenger and anticipate good news (2 Samuel 18:27)? Awaiting news is always an anxious time, and when it is slow in coming speculation abounds.
Certainly it was good news that was coming, for the running of the messenger was “beautiful” (Isaiah 52:7) - a poetic expression referring to the welcome of his arrival, and the agreeableness of his message. Prophetically, this first refers to the bearer of the news that God had proved His “reign” upon earth by providentially and miraculously moving the heart of the Persian Emperor to command the rebuilding of Jerusalem. Beyond that, it refers to John the Baptist, and all ministers and preachers of the church - and supremely to Jesus Christ Himself, who is both the messenger and the Message (Luke 1:68-70).
In that case the “good tidings” is, of course, the gospel. The “reign” is the reign of Christ - which was first ushered in when the Word became flesh (John 1:14), and the “kingdom of God” was manifested amongst us (Mark 1:15) - and will be consummated when He returns. In the meantime, “all power and authority” is given unto Him, and it is the church’s task to bear this message to all nations (Matthew 28:18-20).
The news that came to Jerusalem’s walls in Isaiah’s vision caused the watchmen to rejoice (Isaiah 52:8) - and no wonder, for soon they would see their exiled brethren face to face (Isaiah 35:10). The news anticipated in the season of Advent is the news borne by the angels to the shepherds (Luke 2:10-11), and the news of our redemption through God’s Son (Galatians 4:4-5). Then a “mystery” - a hitherto hidden truth - began to be revealed (1 Timothy 3:16).
Even the waste places themselves were exhorted to rejoice at the redemption of Jerusalem (Isaiah 52:9). How much more should the Christian church rejoice in our comfort from God (2 Corinthians 1:3-4), and in God’s gracious dealings with His ancient people Israel. Pray for the peace of Jerusalem (Psalm 122:6).
The LORD flexed His holy arm to achieve the impossible, and all nations have seen His salvation (Isaiah 52:10). Not only did He turn back Zion’s bondage (Psalm 126:1), but also He has set men free from the bondage of sin and corruption. God bared His holy arm on Calvary, when our sins were borne away by our Lord and Saviour Jesus Christ - and this “good news” continues to be proclaimed to the ends of the earth.
B). THE LITTLE CANTATA.
Psalm 98:1-9.
The Psalmist is calling us to sing of the mighty acts of the LORD whereby He has gotten Himself the victory (Psalm 98:1), secured our salvation, and demonstrated His righteousness (Psalm 98:2). This reaches back to the Exodus, when Moses and Miriam celebrated the defeat of “the horse and his rider” at the Red Sea (Exodus 15:21). It reaches forward to the mission of Jesus, culminating in the imputation of His righteousness to His people (Romans 4:3-8), and His ultimate return to judge the earth (Psalm 98:9).
The words of this Psalm may seem very martial to some, but this is in keeping with some of the canticles of the Old Testament. The song of Moses and Miriam we have already mentioned (Exodus 15:1-21); then there is the song of Deborah (Judges 5:2-31); and the song of Hannah (1 Samuel 2:1-10). In the New Testament, likewise, a martial theme emerges in the midst of the song of Mary (Luke 1:51-52); and in the song of Zacharias (Luke 1:69-71).
One thing which all these songs hold in common with our Psalm is that the victory, or salvation, comes from the LORD. This was the case as well, historically - and in fulfilment of the words of this Psalm - when the Persians marched into Babylon: not a shot was fired, and King Cyrus proceeded to announce the repatriation of the Jewish exiles. Thus the LORD made known His salvation, and “openly showed” His righteousness to the heathen (Psalm 98:2).
Another point of reference is the prophecy of Jesus’ triumphant entry into Jerusalem - upon a donkey (Zechariah 9:9). There again the themes of victory and salvation speak praise to the coming King. Ultimately He shall return in glory to judge the earth - upon a white horse (Revelation 19:11).
The reference to the “right hand” of the LORD (Psalm 98:1) is a clear echo of the song of Moses (Exodus 15:6). The word translated “victory” in some translations of Psalm 98:1 is the same word as is translated “salvation” in Psalm 98:2-3. This points forward to the victory which our Lord Jesus Christ was going to accomplish on the Cross of Calvary: even our salvation from sin and corruption and death.
It is in the coming and Passion of Jesus that the LORD has made known His salvation (Acts 4:12). We are saved by laying hold upon the grace of God through the instrumentality of faith in the Crucified One (Ephesians 2:8). The gospel of Christ reveals the righteousness of God, and our faith in Jesus puts us on a right standing with God (Romans 1:16-17).
This salvation-victory is openly displayed to the nations (Psalm 98:2). Jesus made an open show of His triumph over the forces of evil in His resurrection and ascension (Colossians 2:15). Since then the gospel has been preached to all nations, throughout the whole world (Matthew 24:14).
It is the mercy of the LORD toward the house of Israel which first captures the imagination of the nations (Psalm 98:3). Salvation, we must remember, is of the Jews (John 4:22). The church is grafted into Israel (Romans 11:15-21), and we are blessed with faithful Abraham (Galatians 3:9).
The second section of this Psalm calls upon the congregation of God’s people throughout the earth to “make a joyful noise” (Psalm 98:4). You don’t have to be in the choir, or in the precentor’s box, in order to sing praises to the LORD. The emphasis falls rather upon the command to “rejoice” (cf. Philippians 4:4).
The mention of the instrument called the lyre (Psalm 98:5) puts us in mind of the sweet Psalmist of Israel (2 Samuel 23:1), who himself called upon his stringed instruments to join him in awakening the dawn (Psalm 108:2). Whilst trumpets (Psalm 98:6) may proclaim victory - or tell us to remain on the battlefield - the blast of the Ram’s horn will surely remind us of the year of Jubilee (Leviticus 25:8-10). It is the year of the LORD’s favour, and stands for the whole Christian era right through to the coming of the Lord in judgement at the end of the age.
The final section calls upon the natural world to join our joyful noise. The sea adds its cacophony to the resounding praise of the redeemed world (Psalm 98:7); the rivers clap, and the hills cannot contain their joy (Psalm 98:8). The righteous judge is coming (Psalm 98:9): and He has said, “Behold, I make all things new” (Revelation 21:5).
C). A NAME MORE EXCELLENT.
Hebrews 1:1-12.
The high Christology of Hebrews 1 bears comparison with that of John 1:1-14. We are first reminded of the many and various ways that God spoke through the prophets in times past (Hebrews 1:1). Then we are informed that the final word of God has now come to us through His Son (Hebrews 1:2).
Several propositions are made about the Person of our Lord. He is the Son of God, the heir of all things, and the agent of Creation (Hebrews 1:2). He is the outward expression of God’s glory, and the exact representation of His being; the sustainer of Creation; and both priest and sacrifice to purge away our sins; and He is exalted to God’s right hand (Hebrews 1:3).
As such, Jesus is seen to be infinitely superior to the angels (Hebrews 1:4). The writer to the Hebrews elaborates this latter point with several Old Testament quotations. To us his methodology may seem strange: but if we understand Scripture the way that Jesus evidently did, then we will see that it was always pointing to Him (Matthew 5:17; Luke 24:27).
The method seems to be the same as that of Matthew’s Gospel, where the Apostle will take a Scripture seemingly right out of context, and will invest it with new meaning. For example, who but a Spirit-led, inspired writer would have associated Herod’s massacre of the infants in Bethlehem (Matthew 2:16-18) with the metaphorical weeping of Rachel at the time of the exile (cf. Jeremiah 31:15)? Or the holy family’s sojourn in Egypt (Matthew 2:14-15) with God’s calling of Israel out of exile (cf. Hosea 11:11)?
The unknown - but inspired - writer to the Hebrews builds his case in favour of Jesus being superior to the angels by, first, following through on the idea of Jesus being:
(a) the heir of all things (cf. Hebrews 1:2). He quotes several texts under this head, with a string of rhetorical questions (Hebrews 1:5-9). Whereas the angels are just messengers (as their name means), Jesus is the Son of God (Hebrews 1:5; cf. Psalm 2:7).
The ‘son of David’ par excellence is not Solomon, as might be thought from 2 Samuel 7:14, but ultimately Christ (Hebrews 1:5). The incarnation gets a mention (Hebrews 1:6), and “all the angels of God” are called to worship Jesus (cf. Deuteronomy 32:43). As for the angels, they are not without their own dignity: they are winds and flames of God’s purposes (Hebrews 1:7; cf. Psalm 104:4).
One of the most incredible quotes is that of Psalm 45:6-7, where the writer to the Hebrews addresses Jesus as God, yet distinguishes Jesus from God (Hebrews 1:8-9; cf. John 1:1).
The writer then moves on to his second head, whereby he confirms Jesus as:
(b) the agent of Creation (Hebrews 1:10; cf. Hebrews 1:2). Words which quite apparently apply to God (Psalm 102:25) are transferred to Jesus without any embarrassment.
Staying in the same part of the Old Testament, the writer also confirms his assertion that Jesus is:
(c) the sustainer of all things (Hebrews 1:11-12; cf. Hebrews 1:3). Jesus sustains all things until such time as He should choose to fold them up, but He continues forever (Psalm 102:26-27).
D). THE WORD MADE FLESH.
John 1:1-14.
I. The Eternal Word.
John 1:1-3.
“In the beginning” (John 1:1) takes us back to a point before the creation of the heavens and the earth. The New English Bible goes some way towards capturing this dynamic with the expression: “When all things began, the Word already was.”
When we studied Genesis 1 we saw that "In the beginning God" there implied that God existed before the beginning of time. No mere thing existed before the beginning, but only God. There is no duality, no struggle between equal forces of good and evil: just God.
Yet we saw God in community with Himself. When God created man, He said let "us" make man in "our" image, after "our" likeness (Genesis 1:26).
In Genesis 1:1-3 we saw Him as the Creator, making all things of nothing. We saw Him as the Spirit moving across the face of the deep. And when He spoke the word which set Creation in motion we had the first hint of the One whom we now see more clearly in the New Testament: Jesus, the Word of God (John 1:1-3).
The creative activity of the word of God is seen elsewhere in the Old Testament. Psalm 33:6 speaks of the heavens being made by the word of the LORD, and the breath of His mouth. Breath, wind and Spirit are all the same word in the Hebrew language, so this verse proves to be as Trinitarian as Genesis 1:1-3.
The co-eternity of the three Persons of the Godhead is seen in Isaiah 48:16, where the speaker is already in existence, along with the Lord GOD and His Spirit, at the time of the beginning of Creation. The speaker is Isaiah, but the words belong to the eternal Son of God, who was “sent forth” by God.
The personification of wisdom in Proverbs 8:22-31 is similar. Wisdom pre-dates the earth (Proverbs 8:23), and was present when the heavens were created (Proverbs 8:27). Yet Wisdom delights in the company of men (Proverbs 8:31).
The Word, John tells us, was with, towards, or “face to face with” God (John 1:1). As such He is both co-equal and co-eternal with God. This makes the condescension of God in the incarnation of our Lord Jesus Christ seem all the more awesome.
The same Word who was in the beginning with God (John 1:2) became flesh (John 1:14), and is now known to us as Jesus, the Christ (John 1:17). He is later identified as the only begotten Son of God who is in the bosom of the Father (John 1:18), a recurring theme in John's Gospel (John 10:30; John 14:9; John 17:5; John 17:24).
John emphasises the instrumentality of the Word in the work of Creation (John 1:3). This is echoed throughout the New Testament. All created things are said to be “of” or “out of” God, and “by” or “through” the Lord Jesus Christ (1 Corinthians 8:6).
In Colossians 1:15 Jesus is named as the “first-born of every creature.” This does not imply that He is the first created, since we have already seen that He is not created at all, but co-eternal with the Father. It means that He is pre-eminent above all the creation.
To illustrate this use of the expression within the Bible, King David was said to be made God's firstborn (Psalm 89:20; Psalm 89:27a). Yet David had older brothers, so in what sense was David now the firstborn? In that he would be exalted above all the kings of the earth (Psalm 89:27b).
Colossians 1:16-19 goes on to reaffirm the place of Jesus as the One through whom Creation was mediated. “All things were created by Him, and for Him: and He is above all things, and by Him all things consist.” In Him the fullness of the Godhead is pleased to dwell.
This understanding of Jesus as the creative Word of God does three things.
First, it informs our faith. “Through faith we understand that the worlds were framed by the word of God” (Hebrews 11:3), ‘ex nihilio’ as we say: all things of nothing. So the Word of God is not a thing, but a creative Person who we can get to know in a personal way through faith.
It also informs our worship. We praise the Trinity in Unity when we join in the “holy, holy, holy” of the creatures in heaven. We prostrate ourselves with the elders above when we return “glory and honour and power” to the Lord who created all things (Revelation 4:8-11).
Finally, it informs our expectation. The One who is the Word of God in creation is also the Word of God in redemption. The One who became flesh and dwelt among us is also the One who died for us, and washed us from our sins in His own blood (Revelation 1:5). The One who is the firstborn of every creature is also the firstborn from the dead (Colossians 1:18). The One who ascended into heaven is also the One who emerges from heaven on a white horse with His vesture dipped in (His own) blood, and His name is Faithful and True, the Word of God, KING OF KINGS AND LORD OF LORDS (Revelation 19:11-16).
II. Life and Light.
John 1:4-5.
“In Him was life; and the life was the light of men. And the light shines in the darkness; and the darkness comprehended it not.”
We have here four propositions:
1. The Word of God is the source of all life.
2. His life illuminates all men.
3. The light appears in the darkness.
4. The darkness cannot overwhelm the light.
The first words spoken in God’s act of creation were, “Let there be light” (Genesis 1:3). The source of this light is the eternal Word of God. It was still three days before the creation of the sun!
The whole of creation testifies to the existence of our Creator (Psalm 19:1-3; Acts 14:17). This leaves man with no excuse (Romans 1:20). Our life is wrapped up in the life of God (Acts 17:27-28).
The life of God in our midst has been manifested in the form of light (John 9:5).
The true Light lightens everyone that comes into the world (John 1:9). This is, significantly, even before the incarnation (John 1:11).
The light of God has been seen in wisdom. After all, the fear of the LORD is the beginning of wisdom, as testified in the canonical books of Solomon. Wisdom takes on the same personality as the Word of God, as particularly demonstrated when we compare Proverbs 8 with John 1:1-3.
It was for this that the Queen of Sheba undertook her epic journey to visit Solomon. She was not disappointed, but declared: “The half was not told me!” (1 Kings 10:7).
We have the same sense of wonder when we first encounter Jesus for ourselves - like the Samaritans who said to the woman at the well, “Now we believe, not because of your saying: for we have heard Him for ourselves” (John 4:42).
There is also a measure of wisdom in the pursuit of wisdom by the Greek philosophers, and by world religions: but this does not hold a candle to the wisdom of God as revealed in the Bible.
Though surrounded by the wisdom of God, “the world by wisdom knew not God.” In the end it is the “foolishness of preaching” which God, in His wisdom, uses to save those who believe. By the preaching of the Cross we come to embrace “Christ the power of God, and the wisdom of God” (1 Corinthians 1:21-24).
The Word of God informed the Old Testament prophets of what the LORD had to say to the situations of their day. Prophecy is not just foretelling the future, as some believe, but rather the forth-telling of God’s mind (Isaiah 38:4; Jeremiah 1:4; Ezekiel 1:3).
Supremely, the revelation of the Word as light is seen in the incarnation (John 1:14; Hebrews 1:1-3).
The light shone in the primeval darkness, and the darkness was vanquished. Light shows up all the hidden places, so that there is no escaping from it. Our consciences also bear witness to the light, no matter how hard we try to suppress it.
The incarnation brought light to bear upon a fallen world, but the world could not bear it (John 1:10-11). They crucified the Lord of glory!
Thankfully, however, there were those who received Him, as there are those who believe in His name to this very day (John 1:12). The light of the Gospel cannot be extinguished.
III. The Envoy.
John 1:6-8.
“There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the Light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light.”
John the Evangelist has introduced the Word of God as the Creator (John 1:1-3), and as the source of life and light (John 1:4-5).
This is all building up to a climax in the en-fleshing of the Word (John 1:14), but for now we are introduced to the messenger who goes before Him to prepare the way (John 1:6-8).
This is the man we call John the Baptist (Matthew 3:1-3).
1. John the Baptist was commissioned by God Himself (John 1:6).
Just before Jesus began His public ministry, God sent John the Baptist to the River Jordan (John 1:28).
This was in fulfilment of Old Testament prophecy (Malachi 3:1; Isaiah 40:3).
2. John the Baptist was a witness (John 1:7a, Acts 1:8).
John preached the baptism of repentance (Mark 1:4).
The baptism administered by John signified a turning away from sin, and a turning toward God. For a while the people were content to submit themselves to the teaching of John, and crowds from all over Judah came down to the River Jordan to be baptised by him.
3. John the Baptist’s testimony was Christ-centred (John 1:7b, John 1:15).
John was astonished when Jesus came to the River Jordan to be baptised, and even tried to stop Him (Matthew 3:14-15).
Jesus did not have any personal sin to repent of, but His washing with water may have signified the ritual washing of a priest when he is first consecrated.
Jesus was anointed when the Holy Spirit came upon Him in the form of a dove (John 1:32).
God the Father accepted the Person of Jesus with a voice from heaven (Mark 1:11).
4. John the Baptist’s desire was to win people to faith in Jesus (John 1:7c, John 1:35-37).
John pointed to Jesus as the One who takes away the sin of the world (29). Again, he pointed two of his disciples to Jesus, the Lamb of God, and they left John and followed Jesus (John 1:35-37).
5. John the Baptist pointed away from himself to Jesus (John 1:8; John 1:20; John 1:23; John 1:29-31).
The people were so impressed with John, that they began to wonder if he was the Christ, the anointed Saviour promised long ago by God.
John responded by pointing away from himself (John 1:20). This is what all true ministers of God will do: the message of the gospel is not about us, it is about Jesus!
John humbly acknowledged that he was unworthy even to stoop down and untie the sandals of Jesus (John 1:27).
John was a popular preacher. Yet John’s commission was to prepare the way for Jesus, not to seek honour for himself.
John spoke of another kind of baptism which Jesus would administer: the baptism with the Holy Spirit (John 1:33).
John proclaimed Jesus as the Son of God (John 1:34).
IV. Light and Faith.
John 1:9-13.
Here in the midst of paragraph two of John’s Gospel we are being given a revision lesson on the Light of the world, and catch our first glimpse of one of the Evangelist’s great themes. John has just made his first intimation of the testimony of his namesake, but already the Baptist is decreasing, and Jesus is increasing (John 3:30). It is the intention of the inspired writer to encourage faith in our Lord Jesus Christ (John 20:31).
1. LIGHT.
We have already established that the life of the Word of God was the source of light for all men (John 1:4). That light shines forth out of the darkness, and the darkness cannot overwhelm the light (John 1:5). John the Baptist was not that Light, but was sent to bear witness of that Light (John 1:7-8).
(a). The true Light lightens everyone that comes into the world (John 1:9).
The palest understanding of the world around us comes from the light of God. Any truth found in philosophy or even worldly religions comes from the same source. Supremely, Bible wisdom and prophecy is informed by the light of the Word of God.
(b). The Light has been with us since the very beginning (John 1:10).
The light shone in the primeval darkness, and the darkness was vanquished (John 1:5). Light shows up all the hidden places, so that there is no escaping from it (Romans 1:20). Our consciences also bear witness to the light, no matter how hard we try to suppress it (Romans 2:14-15).
(c). The ultimate revelation of the Light is seen in the incarnation (John 1:11).
The incarnation brought light to bear upon a fallen world, but the world could not bear it. Jesus came to the world he created, and His own chosen people rejected Him (Acts 2:22-23). Yet we are all guilty: it is our sins that nailed the Lord of glory to the Cross (1 Corinthians 2:6-8).
2. FAITH.
Thankfully, however, there were those who received Him. There are those who put their trust in Jesus to this very day. These are those who are described as having been born of God.
(a). All who receive Him are given authority to be children of God (John 1:12a).
There is a universality to Christ’s offer (Isaiah 55:1). It is for every one who receives Him (John 3:16). This is regardless of their nationality, religious privileges, status, education, age or gender (Galatians 3:28; Colossians 3:11).
The authority which we carry is the right of children within the family of God. We are heirs of God, joint heirs with Christ (Romans 8:16-17). We are no longer servants of sin and of death, but have all the privileges of true-born sons.
(b). To believe on His name is to trust in His Person (John 1:12b).
We are not here talking of the casual belief of the person who agrees to a set of ideas but who has no need to put them to the test. Even the devils believe the basic propositions of the Christian creed, and they tremble (James 2:19). The mark of a true believer is a whole-hearted trust in the Lord Jesus Christ as his Lord and Saviour, and abandonment to His will in all things.
(c). New birth is a sovereign act of God (John 1:13).
We are given several negatives so that we can understand this teaching. To be born of God has nothing to do with natural descent (bloods), fleshly desire, nor human will. It is to be born again, born anew, born from above; to be born of the Spirit (John 3:3-8).
Whatever plans our earthly parents may have had about bringing us into the world, we were not there to influence their actions. This is important, because what we must see is that conversion to Christianity is the work of God, not the work of man. He must have the glory: and man’s part must be to fall into line with the will of God in his life (Philippians 2:12-13).
V. The incarnation of the Word.
John 1:14.
1. The Word became flesh.
Having established the connection between faith and being “born again” (John 1:12-13), the Apostle John now explains how that has been made possible. It took nothing less than the incarnation of God Himself (John 1:1). We can sense John’s awe, both here and in the covering letter (1 John 1:1-3).
The word “flesh” hints at vulnerability, the potential for suffering and death. In another context it is used negatively to represent that which is not spirit (Galatians 5:17). The wonder is that it is into the likeness of sinful flesh that God sent His own Son (Romans 8:3), born of a woman (Galatians 4:4), yet without sin (Hebrews 4:15).
He who was before is now coming after (John 1:15). The One who counted it not robbery to be equal with God, humbled Himself, embraced mortality, and died for us (Philippians 2:5-8). He who is the eternal Word of God took upon Himself our mortal flesh, and overcame death on our behalf (Hebrews 2:14).
Rather than man reaching up to God, God reaches down to man in the Person of our Lord Jesus Christ. He became flesh and died for all the sins of all His people. He dwelt among His own people as a real living man: born of a woman, breathing the very air He had created; knowing hunger and thirst, sadness and tiredness, pain, and death.
2. The Word dwelt among us.
This was not the first time that God had pitched His tabernacle in the midst of His people. The imagery is of the tent of meeting in the wilderness, the place where the LORD manifested Himself in the days of Moses. The Word who was face to face with God (John 1:1), the only begotten Son of God who is in the bosom of the Father (John 1:18), now took upon Himself frail flesh, gathering our humanity into the Godhead.
3. We beheld His glory.
Almost imperceptibly, the author has moved from declaration to personal testimony. The disciples caught occasional glimpses of the glory of God as they journeyed with our Lord, confirming His Messianic status, Son-ship, and divinity. Three of the disciples, Peter, James and John, were privileged to see Jesus transformed on the mountaintop, where He was revealed in His heavenly glory and conversed with Moses and Elijah (Matthew 17:1-5; 2 Peter 1:17-18).
4. Full of grace and truth.
This expression comes from the revelation of the glory of the LORD to Moses (Exodus 33:18; 34:6). Moses gave us the law, but the supreme demonstration of God’s covenant love and faithfulness, grace and truth, is seen in Jesus Christ (John 1:16-17). We are partakers of the grace of the Gospel in the One who has fulfilled the grace of the law (Matthew 5:17).
Moses was reminded that no man shall see the LORD and live (Exodus 33:20). Yet the only begotten Son, who is in the bosom of the Father, has made Him known, being Himself the very exegesis of God (John 1:18). When we recognise Jesus for who He is, we also see something of the glory of God (2 Corinthians 4:6).
