text:
2. What Child Is This? (John 1:1-18)
During the Christmas season, many sing a carol by William Chatterton Dix, a portion of which goes like this:
What Child is this, who laid to rest
On Mary's lap, is sleeping?
Whom angels greet with anthems sweet,
While shepherds watch are keeping?
This, this is Christ, the King,
Whom shepherds guard and angels sing:
Haste, haste to bring Him laud,
The Babe, the Son of Mary!21
As I write this message, Christmas is almost here. For this reason, it may seem appropriate to title this message, "What Child Is This?" Looking at our text in the Gospel of John, however, some might suggest I shorten the title to, "What Child?" There is no child in our text—no Mary, pregnant by the Holy Spirit, no babe in the manger, no shepherds or magi, no threatened King Herod. So why call this message, "What Child Is This?" when there is no "child" in our text?
In their Gospels, Matthew and Luke supply a considerable amount of detail about the conception and coming of the Christ child. Mark passes over these details, commencing his Gospel with the ministry of John the Baptist. John begins his Gospel with a prologue, which we find in the first 18 verses of chapter 1. This prologue to John's Gospel is our text for this lesson. In spite of the absence of many of the familiar "Christmas" elements from the other Gospels, John's prologue makes a significant contribution to the celebration of Christmas, a contribution which has not been overlooked. J. I. Packer writes of John's prologue: "The Church of England reads it annually as the gospel for Christmas Day, and rightly so. Nowhere in the New Testament is the nature and meaning of Jesus's divine Sonship so clearly explained as here."22
John's prologue provides us with insights which enhance our understanding and appreciation of the birth narratives of Matthew and Luke. These two Gospels highlight the humanity of our Lord, without denying His deity. John's Gospel highlights the deity of Jesus Christ, without minimizing His humanity. If we are to celebrate Christmas in its fullest meaning, we must not neglect the truths which John's prologue contains. Let us listen carefully to these very special words from the Apostle John, so that our adoration of the Savior may be enriched and enhanced. Thanks to the rich doctrines contained in this text, we are virtually compelled to join with those who will sing this Christmas, "O come let us adore Him, Christ the Lord."
In the Beginning:
The Word and the Father
In the beginning God … (Genesis 1:1).
1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 The Word was with God in the beginning.
Matthew and Luke begin with the birth of John the Baptist and the Lord Jesus, and Mark begins with the ministry of John the Baptist. John goes all the way back to "the beginning." The first words of John's Gospel, "In the beginning … ," bring to mind the account of creation in Genesis 1. The phrase, "in the beginning," both in the English and in the Greek,23 is the same in Genesis 1:1 and John 1:1. This cannot be merely coincidental; it must be intentional. When Moses wrote the Book of Genesis, he began, "In the beginning God …" John is doing virtually the same thing in the first two verses of his Gospel.
In this first chapter of his Gospel, John does not mention the name "Jesus" until verse 17, and then not again until verse 29. He does not say, nor can he, that "Jesus" was in the beginning. "Jesus" is the name given to the God-man, born of the virgin Mary. It is His human name, which is given Him only after His incarnation. In attempting to teach this text, I have frequently fumbled for my words when referring to our Lord. I find myself sometimes using another expression, "the second person of the Godhead." This is because our Lord always existed with God and as God, as the "second person of the Godhead," yet He took on human flesh at a point in time. In John 1:1-3, John is speaking of our Lord's pre-existence as "the second person of the Godhead." When John refers to our Lord here, he calls Him "the Word."24 By and large, the terms "Messiah," "Son of God," and "Jesus" are only appropriate when referring to our Lord after His incarnation.25 Our Lord has always existed as God, and He has always existed in unity and fellowship with God the Father. But He did not become God incarnate (Jesus) until the incarnation, described by Matthew and Luke.
What John tells us in the first two verses of his Gospel is mind-boggling: Jesus is God. Before He took on human flesh, "the Word" existed eternally as God, and in fellowship with God the Father. It is important that we grasp this fact. John's words cannot be reduced to mean anything else, to mean anything less. Our Lord is God. He is eternal. He existed in the very beginning, and He has ever existed with the Father. This is what John expects us to understand him to be saying, and it is what he hopes to convince us is true.
The most obvious and important connection John makes is this: The God who created the universe is the One who was found lying in a Bethlehem manger. John wants us to know that the "Jesus" he introduces is the Messiah promised in the Old Testament. More than this, the Jesus who is the Messiah is the Jesus who is God. Our Lord did not "begin to be" in Bethlehem. He did not even have His origins in Genesis 1 and 2, when God created the world. He was there; He already existed when the world was created. He was there with God. He was there as God.
Are we reading something into the Bible that isn't there? Not at all! This affirmation of the deity of Jesus Christ is constantly made in the Gospel of John. Jesus claims not only to be God, but to have come down from the Father in heaven. This is what those who trust in Him come to believe. This is what His enemies seek to deny:
"I have both seen and testified that this one is the Son of God" (John 1:34).
Nathanael answered him, "Rabbi, you are the Son of God; you are the King of Israel!" (John 1:49)
"No one has ascended into heaven except the one who descended from heaven—the Son of Man" (John 3:13).
"The one who comes from above is superior to all. The one who is from the earth belongs to the earth and speaks about earthly things. The one who comes from heaven is superior to all" (John 3:31).
For this reason the Jewish authorities were trying even harder to kill him, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God (John 5:18).
31 "Our ancestors ate the manna in the desert, just as it is written, 'He gave them bread from heaven to eat.'"26 32 Then Jesus said to them, "I tell you the solemn truth, it is not Moses who has given you the bread from heaven, but my Father is giving you the true bread from heaven. 33 For the bread of God is the one who comes down from heaven and gives life to the world" (John 6:31-33).
"For I have come down from heaven not to do my own will but the will of the one who sent me" (John 6:38).
47 I tell you the solemn truth, the one who believes has eternal life. 48 I am the bread of life. 49 Your ancestors ate the manna in the desert, and they died. 50 This is the bread that has come down from heaven, so that a person may eat of it and not die. 51 I am the living bread that came down from heaven. If anyone eats from this bread he will live forever. The bread that I will give for the life of the world is my flesh." … 58 This is the bread that came down from heaven, not like your ancestors ate and died. The one who eats this bread will live forever" (John 6:47-51,58)
28 Then Jesus shouted out while teaching in the temple, "You both know me and know where I come from! And I have not come on my own initiative, but the one who sent me is true. You do not know him, 29 but I know him, because I have come from him and he sent me" (John 7:28-29).
Jesus answered, "Even if I testify about myself, my testimony is true, because I know where I came from and where I am going. But you people do not know where I came from or where I am going" (John 8:14).
Jesus replied, "You people are from below; I am from above. You people are from this world; I am not from this world" (John 8:23).
40 But now you are trying to kill me, a man who has told you the truth I heard from God. Abraham did not do this! 41 You people are doing the deeds of your father." Then they said to Jesus, "We were not born as a result of sexual immorality! We have only one Father, God himself. 42 Jesus replied, "If God were your Father, you would love me, for I have come from God and am now here. I have not come on my own initiative, but he sent me" (John 8:40-42).
56 Your father Abraham was overjoyed to see my day, and he saw it and was glad." 57 Then the Jewish people who had been listening to him replied, "You are not yet fifty years old! Have you seen Abraham?" 58 Jesus said to them, "I tell you the solemn truth, before Abraham came into existence, I am!" (John 8:56-58)
Then some of the Pharisees began to say, "This man is not from God, because he does not observe the Sabbath." But others said, "How can a man who is a sinner perform such miraculous signs?" So there was a division among them (John 9:16).
29 We know that God has spoken to Moses! We do not know where this man comes from!" 30 The man replied, "This is a remarkable thing, that you do not know where he comes from, and yet he caused me to see!" (John 9:29-30)
"If this man were not from God, he could do nothing" (John 9:33).
1 Just before the Passover feast, Jesus knew that his time had come for him to depart from this world to the Father. He had loved his own who were in the world, and now he loved them to the end. 2 The evening meal was in progress, and the devil had already put into the heart of Judas Iscariot, Simon's son, that he should betray Jesus. 3 Jesus, because he knew that the Father had given all things into his hands, and that he had come from God and was going back to God … (John 13:1-3).
"Do not let not your hearts be distressed. You believe in God; believe also in Me" (John 14:1).
"Now we know that you know everything and do not need anyone to ask you anything. Because of this we believe that you have come from God" (John 16:30).
"Now they understand that everything you have given me is from you. 8 because I have given them the words you have given me. They accepted them and really understand that I came from you, and believed that you sent me" (John 17:7-8).
The Jewish religious leaders replied, "We have a law, and according to our law he ought to die, because he claimed to be the Son of God!" (John 19:7)
Jesus replied to her, "Do not touch me, for I have not yet ascended to My Father. Go to my brothers and tell them, 'I am ascending to my Father and your Father, to my God and your God'" (John 20:17).
Thomas replied, "My Lord and my God!" (John 20:28)
But these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name (John 20:31).
You may remember from my previous lesson (1) that years ago I was teaching the Gospel of John at a Bible study in our home when a young couple began to attend. By the third chapter of John, the woman blurted out, "If I didn't know better, I'd think Jesus was claiming to be God." It is very clear that Jesus does claim to be God. It is also clear that John is attempting to convince us that Jesus is God. This is the truth that the enemies of our Lord could simply not tolerate.
What John teaches us here about the deity of Jesus Christ is consistent with what the Old Testament taught about the promised Messiah. The Old Testament prophets indicated that the coming Savior was going to be a man, of the seed of Abraham, Jacob, Judah, and David (Genesis 49:8-10; 2 Samuel 7:12-14). They also indicated that the Savior would be the eternal God:
6 For unto us a Child is born, Unto us a Son is given; And the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace. 7 Of the increase of His government and peace There will be no end, Upon the throne of David and over His kingdom, To order it and establish it with judgment and justice From that time forward, even forever. The zeal of the LORD of hosts will perform this (Isaiah 9:6-7, NKJV).
"But you, Bethlehem Ephrathah, Though you are little among the thousands of Judah, Yet out of you shall come forth to Me The One to be Ruler in Israel, Whose goings forth are from of old,
From everlasting" (Micah 5:2, NKJV).
The New Testament writers clearly agree with John in affirming that the Jesus of the Gospels, the Jesus whom the church worships as Savior and Lord, was not only a sinless man, but also perfect and undiminished deity:
15 He is the image of the invisible God, the firstborn over all creation, 16 for all things in heaven and on earth were created by him—all things, whether visible or invisible, whether thrones or dominions, whether principalities or powers—all things were created through him and for him. 17 He himself is before all things and all things are held together in him. 18 He is the head of the body, the church, as well as the beginning, the firstborn from among the dead so that he himself may become first in all things. 19 For God was pleased to have all his fullness dwell in him 20 and through him to reconcile all things to himself by making peace through the blood of his cross—whether things on the earth or things in heaven (Colossians 1:15-20).
1 After God spoke long ago in various portions and in various ways to our ancestors through the prophets, 2 in these last days he has spoken to us in a son, whom he appointed heir of all things, and through whom he created the world. 3 The son is the radiance of his glory and the representation of his essence and sustains all things by his powerful word, and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high" (Hebrews 1:1-3).
8 But of the son, Your throne, O God, is forever and ever, and a righteous scepter is the scepter of your kingdom. 9 You have loved righteousness and hated lawlessness. So God, your God, has anointed you over your companions with the oil of rejoicing."
10 And, "You founded the earth in the beginning, Lord, and the heavens are the works of your hands 11 They will perish; but you continue. And they will all grow old like a garment. 12 and like a robe you will fold them up and like a garment they will be changed; but you are the same and your years will never run out" (Hebrews 1:8-10).
9 I, John, your brother and the one who shares with you in the persecution, kingdom, and endurance that are in Jesus, was on the island named Patmos because of the word of God and the testimony about Jesus. 10 I was in the Spirit on the Lord's Day when I heard behind me a loud voice like a trumpet 11 saying, "Write in a book what you see and send it to the seven churches—to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea." 12 I turned to locate the voice that was speaking with me, and when I did so, I saw seven golden lampstands, 13 and in the midst of the lampstands was one like a son of man. He was dressed in a robe extending down to his feet and he wore a wide golden belt around his chest. 14 His head and hair were as white as wool, even as white as snow, and his eyes were like a fiery flame. 15 His feet were like polished bronze that has been refined in a furnace, and his voice was like the roar of many waters. 16 He held seven stars in his right hand, and a sharp double-edged sword extended out of his mouth. His face shone like the sun shining at full strength. 17 When I saw him I fell down at his feet as though I were dead, but he placed his right hand on me and said, "Do not be afraid! I am the first and the last, 18 namely, the one who lives! I was dead, but look, now I am alive—forever and ever—and I have the keys of death and Hades!" (Revelation 1:9-18)27
The Word and the World
3 All things were created through him, and apart from him not one thing was created that has been created. 4 In him was life,28 and the life was the light of mankind. 5 And the light shines on in the darkness, but the darkness has not mastered it.
Verses 1 and 2 place our Lord at the beginning—in fact, before the beginning. He was there with the Father before the world existed. Now, in verse 3, John goes on to show that our Lord was not only present at the beginning, but He was the source of all that had a beginning. The "Word" was not passive, but active, the One through whom all things came into existence. He was not created; He was the Creator. He did not merely create all things for God, He created all things as God. All things came into being through Him. The "Word" spoke, and all things came into existence. As the Creator, He is the origin, the source of life.29
John now draws upon the imagery of "light" introduced in Genesis 1, applying it once again to the "Word." In Genesis, one of the first things Moses tells us is that God called light into existence (1:3). God then separated the "light" from "darkness" (1:4). After creating "light," God created "life" (Genesis 1:11f.) John draws a parallel to the original creation at which "the Word" was present and active. Almost without recognizing it, we are transported in time from the original creation (John 1:3) to the appearance of our Lord in human history at the incarnation (verses 4-5ff.). When the "Word" came into the world, the world was in a state of chaos, spiritually speaking. When the "Word" appeared, He was the "light" that illuminated the darkness, revealing the righteousness of God and exposing man's sin. This had the effect of separating the "light" from the "darkness." The darkness observed the light, but did not "master" it (verse 5).
That "light," which appeared at the coming of our Lord continues to shine. There are several ways to translate verse 5, as seen below:
The light shines in the darkness, but the darkness has not understood it (NIV).
The light shines in the darkness, and the darkness did not overcome it (NRS).
The light shines on in the dark, and the darkness has never quenched it (NEB).
The crucial word in the NET Translation is the word "mastered":30 "And the light shines on in the darkness, but the darkness has not mastered it" (emphasis mine). The Greek word can have the sense of "grasping" or "comprehending" mentally, but it can also have the sense of "overpowering" (as the marginal note in the NASB indicates) or "overcoming." Either nuance of the word would be acceptable in this context.31 Jesus came into the world as the true "light," but lost men were not able to grasp it (compare 1 Corinthians 3:14). Or, even more strongly, Jesus came into the world, illuminating its sin and need for redemption, and the world chose to remain in its sin, thus seeking to oppose and even to overcome the light, but they could not do so.
John introduces "light" as a theme that will recur throughout this Gospel (John 3:18-21; 5:35; 8:12; 9:5; 12:35-36; 12:46). It is a prophetic theme, which is highlighted in Matthew (4:13-16; 5:14-16) and Luke (1:76-79; 2:25-32; 16:8) as well. Jesus came as the "light," and He left His disciples and His church behind to reflect that "light" in His absence. The world's efforts to suppress the "light" have failed, and thus the light continues to shine, even till the present time, through the people of God:
3 But even if our gospel is veiled, it is veiled only to those who are perishing, among whom the god of this age has blinded the minds of those who do not believe so they would not see the light of the glorious gospel of Christ, who is the image of God. 5 For we do not proclaim ourselves, but Jesus Christ as Lord, and ourselves as your slaves for Jesus' sake. 6 For God, who said, "Let light shine out of darkness," is the one who shined in our hearts to give us the light of the glorious knowledge of God in the face of Jesus Christ (2 Corinthians 4:3-6).
7 Therefore, do not be partakers with them, 8 for you were at one time darkness, but now you are light in the Lord. Walk as children of the light—9 for the fruit of the light consists in all goodness, righteousness, and truth—10 trying to learn what is pleasing to the Lord. 11 Do not participate in the unfruitful deeds of darkness, but rather expose them. 12 For the things they do in secret are shameful even to mention. 13 But all things being exposed by the light are made evident. 14 For everything made evident is light, and for this reason it says, "Awake! O sleeper. Rise from the dead, And Christ will shine on you!" (Ephesians 5:7-14)
14 Do everything without grumbling or arguing, 15 so that you may be blameless and pure, children of God without blemish though you live in a crooked and perverse society, in which you shine as lights in the world 16 by holding on to the word of life so that I will have a reason to celebrate in the day of Christ because I did not run or work in vain (Philippians 2:14-16).
Jesus and John:
The Word and the Witness
6 A man came,32 sent from God, whose name was John. 7 He came as a witness, to testify about the light, so that everyone might believe through him. 8 He himself was not the light, but he came to testify about the light.
John the Baptist was a very prominent and respected individual. Many came to him to hear him preach, even though his message was a call to repentance. They were content to follow John, and even open to the possibility that he was the Messiah:
People from all over Judea and Jerusalem were going out to him and were baptized by him in the Jordan river, as they confessed their sins (Mark 1:5).
While the people were filled with anticipation, and they all pondered in their hearts whether perhaps John could be the Christ (Luke 3:15).
33 "You have sent to John, and he has testified to the truth. 34 (I do not accept human testimony, but I say this so that you may be saved.) 35 He was a lamp that was burning and shining, and you wanted to rejoice greatly for a short time in his light" (John 5:33-35).
The amazing thing about John the Baptist is that he never performed a miracle or a sign; he only preached and baptized:
40 Jesus went away across the Jordan River again to the place where John had been baptizing at an earlier time, and he stayed there. 41 Many came to him and began saying, "John performed no miraculous sign, but everything John said about this man was true!" 42 And many believed in Jesus there (John 10:40-42, emphasis mine).
The Apostle John turns his attention to John the Baptist in verses 6-8. If I am correct in assuming that John the Apostle was the second disciple of John the Baptist who left him to follow Jesus (John 1:35-42), then it is little wonder that the author of this Gospel has something to say about John the Baptist. How interesting that the Apostle John does not refer to the Baptist here as "John the Baptist," but simply as "John." The emphasis of verses 6-8 is not on John as a "baptizer," but on John as a "witness." John came as a witness to the "light," that all men might put their trust in Him. He was not the light, but only a witness to the light. In his reference to John the Baptist, the Apostle John was careful to point out the Baptist's subordinate role, as was the Baptist himself (see verses 19ff.).
John the Baptist's task was to bear witness to the "light." His mission was the same as his disciple, John the Apostle: to focus his ministry on Christ, so that men might come to believe in Him for salvation. The "light" to which John had been bearing witness had not dawned as yet, nor had Jesus yet been identified as that "light." John could only speak of the "light" as One who was coming, One who was yet to be revealed.
The "Light" and Lost Sinners
9 The true light, who gives light to everyone, was coming into the world. 10 He was in the world, and the world was created through him, but the world did not recognize him. 11 He came to what was his own, but his own people did not receive him. 12 But to all who did receive him, who believed in his name, he gave the right to become God's children, 13 children not fathered by human descent or by human desire or a husband's decision, but by God.
John himself is not the light to which he bears witness. The light to which he bears witness is the true33 Light. He is the fulfillment of all that "light" foreshadowed. The "Word" is the source of light; He is the One who called light into existence (Genesis 1:3). After the creation account in Genesis, "light" becomes a prominent Old Testament theme. Consider some of the Old Testament "light" texts that foreshadow our Lord's coming:
"'And he shall be like the light of the morning when the sun rises, A morning without clouds, Like the tender grass springing out of the earth, By clear shining after rain'" (2 Samuel 23:4, NKJV).
For You will light my lamp; The LORD my God will enlighten my darkness (Psalm 18:28, NKJV).
The LORD is my light and my salvation; Whom shall I fear? The LORD is the strength of my life; Of whom shall I be afraid? (Psalm 27:1, NKJV)
Who cover Yourself with light as with a garment, Who stretch out the heavens like a curtain (Psalm 104:2, NKJV).
In the Old Testament prophets, God's "light" becomes a dominant messianic theme:
The people who walked in darkness Have seen a great light; Those who dwelt in the land of the shadow of death, Upon them a light has shined (Isaiah 9:2, NKJV).
So the Light of Israel will be for a fire, And his Holy One for a flame; It will burn and devour His thorns and his briers in one day (Isaiah 10:17, NKJV).
I will bring the blind by a way they did not know; I will lead them in paths they have not known. I will make darkness light before them, And crooked places straight. These things I will do for them, And not forsake them (Isaiah 42:16, NKJV).
Indeed He says, "It is too small a thing that You should be My Servant To raise up the tribes of Jacob, And to restore the preserved ones of Israel; I will also give You as a light to the Gentiles, That You should be My salvation to the ends of the earth" (Isaiah 49:6, NKJV).
Then your light shall break forth like the morning, Your healing shall spring forth speedily, And your righteousness shall go before you; The glory of the LORD shall be your rear guard (Isaiah 58:8, NKJV).
1 Arise, shine; For your light has come! And the glory of the LORD is risen upon you. 2 For behold, the darkness shall cover the earth, And deep darkness the people; But the LORD will arise over you, And His glory will be seen upon you. 3 The Gentiles shall come to your light, And kings to the brightness of your rising (Isaiah 60:1-3, NKJV).
19 "The sun shall no longer be your light by day, Nor for brightness shall the moon give light to you; But the LORD will be to you an everlasting light, And your God your glory. 20 Your sun shall no longer go down, Nor shall your moon withdraw itself; For the LORD will be your everlasting light, And the days of your mourning shall be ended" (Isaiah 60:19-20, NKJV).
He reveals deep and secret things; He knows what is in the darkness, And light dwells with Him (Daniel 2:22, NKJV).
8 Do not rejoice over me, my enemy; When I fall, I will arise; When I sit in darkness, The LORD will be a light to me. 9 I will bear the indignation of the LORD, Because I have sinned against Him, Until He pleads my case And executes justice for me. He will bring me forth to the light; I will see His righteousness (Micah 7:8-9, NKJV).
When John tells us that Jesus is the "light," he is telling us that our Lord is the fulfillment of Israel's hopes, realized in Messiah, who was symbolized and characterized by light in the Old Testament. Jesus is the "true light," that is, the final consummation of that "light" foreshadowed in the Old Testament. The appearance of the "true Light" established a standard of righteousness which exposes the sins of those who walk in darkness:
19 "Now this is the basis for judging: that the light has come into the world and people loved the darkness rather than the light, because their deeds were evil. 20 For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed. 21 But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God" (John 3:19-21).
11 Do not participate in the unfruitful deeds of darkness, but rather expose them. 12 For the things they do in secret are shameful even to mention. 13 But all things being exposed by the light are made evident. 14 For everything made evident is light, and for this reason it says:
"Awake, O sleeper. Rise from the dead, And Christ will shine on you" (Ephesians 5:11-14).
The "true light" came into the world, but the world's response to that light was not what we would have hoped. The Word, who existed before the world was created, who brought the world into existence, who brought forth the light, came into the world which He made and yet the world did not know Him. The one who was both the Word and the Light came into the world He created, and this world did not want Him.
He came to possess what was His, but even His own people did not receive Him. There is a clear play on words in verse 11. Some English translations do not even indicate that there are two different words employed by John, with a slightly different meaning. They translate both Greek terms by the same English words, "His own":
He came to His own, and His own did not receive Him (verse 11, NKJV, emphasis mine).
He came to His own, and those who were His own did not receive Him (verse 11, NASB, emphasis mine).
He came unto his own, and his own received him not (verse 11, KJV, emphasis mine).
The NET Bible renders this verse the most accurately:
He came to what was his own,34 but his own people did not receive him (NET).
How ironic that the One who created all things should come to possess what was His, and yet He was rejected by His own people. How similar this sounds to our Lord's parable of the "wicked tenant farmers" in Matthew 21:33-46. It is indeed a dark picture, one that reveals the wickedness of men who would reject their Creator (see Romans 1:18-32).
There is good news, however. The rejection of "the Light" by His own people did not at all thwart the purposes of God. John is not simply telling us the story of "God in the Hands of Angry Sinners";35 in verses 12 and 13, he will tell us about those sinners who are in the hands of a gracious God. Not all will reject the Light that has come into the world. Those who receive Him are given the authority to be called God's children—twice His: they are His by virtue of creation, and His by virtue of sonship. This is true of everyone who places faith in His name.36
Lest anyone dare to give themselves credit for being among the company of the saved, let them listen to the words of John in verse 13, which clearly teach that salvation is God's work, not our own, God's choosing us, more than our choosing Him:37
"Children not born by human parents or by human desire or a husband's decision, 38 but by God."
There is considerable discussion about what these words mean. Literally, the text reads, "Who were born, not of bloods …" Rather than spend time exploring all the options, it is more profitable to take the broader view here. All three expressions, "of bloods," "will of the flesh," and "will of man" describe human origins from the standpoint of human initiative and human action. John seems to draw together all the expressions he can think of which his readers accept as the source of human conception and birth. Both in terms of the actual joining of cells, and in terms of the motivations and initiatives behind this union, John tells us that our spiritual birth does not originate from, or through, human intent or endeavor. Rather, those who are born into the family of God as His children are those who are "born of God." God is the Creator; He is the ultimate cause, the One through whose will and work men become His children. This will be played out in greater detail in our Lord's conversation with Nicodemus in chapter 3. Put concisely in biblical terms:
"Salvation is of the Lord" (Jonah 2:9; Psalm 3:8, NKJV).
"No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day" (John 6:44; see 6:65).
For from him and through him and to him are all things. To him be glory forever! Amen (Romans 11:36).
The Word and Human Flesh
14 Now the Word became flesh and lived39 among us. We saw his glory—the glory of the only [begotten]40 One, full of grace and truth, who came from the Father. 15 John testified about him and cried out, "This one was the one about whom I said, 'He who comes after me is greater than I am, because he existed before me.'" 16 For we have all received from his fullness one gracious gift after another. 17 For the law was given through Moses, but grace and truth came about through Jesus Christ. 18 No one has ever seen God. The only One, himself God, who is in the presence of the Father, has made God known.
These verses are the climax of all that John has been leading up to in his prologue. Up to this point, we have been told that "the Word" is a person who is eternal, who is in fact a member of the Godhead. He was there at creation; indeed, He was the Creator. He is distinct from, yet intimately in fellowship with, God the Father. He is the source of light and life. He is the One to whom John the Baptist bore witness, foretelling His appearance. He is the One whom His own people rejected, but those who receive Him become children of God. Those who do become God's children do so not out of human volition or effort; they are divinely "conceived." We have not yet been told who this person is. We are now told in verses 14-18.
Until now, the One John has been introducing to us has been identified only as "the Word." This "Word" is also the "Light" which shines upon men. Illumination can occur from a great distance, as the light of the sun shines on us from afar. But John is now about to tell us an astounding fact: the "Word" became flesh and lived among men. Here is something absolutely unique to human history. In the pagan religions, the "gods" have come down to the earth in some form, but never was there an incarnation like that of our Lord. So too, in some false religions, men are promised that they will become gods, but never that God would take on humanity as John describes here.41
The "Word" lived (tabernacled)42 among His people by adding perfect humanity to His undiminished deity. Thus He manifested His glory to men. God's "glory" was once displayed by means of the tabernacle:
42 "This shall be a continual burnt offering throughout your generations at the door of the tabernacle of meeting before the LORD, where I will meet you to speak with you. 43 And there I will meet with the children of Israel, and the tabernacle shall be sanctified by My glory" (Exodus 29:42-43, NKJV).
33 And he raised up the court all around the tabernacle and the altar, and hung up the screen of the court gate. So Moses finished the work. 34 Then the cloud covered the tabernacle of meeting, and the glory of the LORD filled the tabernacle. 35 And Moses was not able to enter the tabernacle of meeting, because the cloud rested above it, and the glory of the LORD filled the tabernacle (Exodus 40:33-35, NKJV).
At the incarnation, God "tabernacled" among His people by means of His Son, and thus John can say, "We saw his glory—the glory of the only [begotten] One, full of grace and truth, who came from the Father" (John 1:14; see also 1 John 1:1-4).
John says, "we saw his glory." The "we" must certainly be the apostles, although others may be included as well. The transfiguration of our Lord would be one of the more dramatic demonstrations of His glory (see Luke 9:30-32; 2 Peter 1:16-19). Another instance would be the turning of water into wine (John 2:11) and the raising of Lazarus (John 11:4, 40). The greatest display of the glory of God in Christ up until now would be His death, burial, and resurrection (see John 12:28; 13:31; 17:5, 22, 24; 1 Corinthians 15:43). It may well be that John's use of the word "glory" should force us to reconsider and redefine "glory," so that it encompasses things we do not normally associate with glory. As One who came forth "from the Father," who was "full of grace and truth," we would certainly expect Him to reveal God's glory.
This One John has been introducing is Jesus Christ. He is the One of whom John the Baptist bore witness. He is the One who is greater than all. He is greater than John the Baptist; He existed before him. He is greater than the law. He is "full of grace and truth" (verse 14). The law was a revelation of God, written in stone. The Lord Jesus Christ is the revelation of God, manifest in human flesh, who tabernacled among men. He is the full and final revelation of God:
1 After God spoke long ago in various portions and in various ways to our ancestors through the prophets, 2 in these last days he has spoken to us in a son, whom he appointed heir of all things, and through whom he created the world. 3 The son is the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high (Hebrews 1:1-3).
Jesus Christ is greater than the law because He is the full revelation of God (when the law only partially revealed Him). Furthermore, His grace is greater than the grace provided by the law: "For we have all received from his fullness one gracious gift after another [literally grace upon grace]. 17 For the law was given through Moses, but grace and truth came about through Jesus Christ" (John 1:16, 17).
While there is a sense in which we can contrast "grace" and "law," it is also true that the law was God's gracious gift to men. The law is not devoid of grace. Rather, through Jesus Christ and the New Covenant, God manifests greater grace.43 Thus, John can say that in Christ we have received "grace upon grace." Moses was the instrument through whom "the grace of law" was given; Jesus Christ is the instrument through whom "grace upon grace" is given.
In the person of our Lord Jesus Christ, God Incarnate, the invisible God is now visible to men. Moses longed to see God more fully and was granted a partial glimpse (Exodus 33:17—34:7). In Christ, we see God dwelling among men in human flesh. It is more than we could ever have hoped. It is more than we shall ever be able to grasp. It is a wonder that will inspire our worship throughout time and eternity.
The mind is taxed beyond its capacity as one reads the words of John in the prologue to his Gospel. These are great truths, which we shall seek to fathom throughout this life, and which shall fuel our worship of our Lord throughout all eternity. Consider some applications this text may have for the reader as we conclude our message.
First, the reader should recognize in John's prologue the introduction of the great truths and themes which we will continually visit throughout the Gospel.
In the prologue we are introduced to the key themes that follow in the narrative: the Word, God, life, light, darkness, witness, the world, rejection/reception, belief, regeneration (becoming a child of God), incarnation (the Word become flesh), the one and only Son of the Father, glory, grace, truth, and fullness—all these expanded upon and illustrated in the rest of the Gospel. And we are introduced to the key figures in the Gospel: God, the Word (Jesus, the Son of God), John the Baptist, Moses, the writer (as a spokesperson for the apostles), and all the believers.44
Perhaps you too have had the frustrating experience of answering the doorbell or the telephone to find a salesman, who most often assures you that they are not "selling" anything. We know they are selling something, and usually, we don't want to buy anything. (Girl Scouts, selling their thin mint cookies are a welcomed exception, both in their method and their product.) John does not do that. He immediately informs his readers where he is coming from and where he is going. Whether or not we agree, we at least know what to expect. Do we agree that Jesus is God? Perhaps some may not, but they must admit that John believes so, and confidently claims that He is.
Second, the truths John sets out in his prologue are not only foundational to his Gospel, but foundational to the Gospel of our Lord Jesus Christ. While the other Gospels build up to the realization that Jesus of Nazareth is God incarnate, John blurts it all out at the beginning of his work. Jesus is "the Word," the God who existed from eternity, who was present and active at creation. And, wonder of wonders, the Word who existed in eternity past with the Father took on human flesh at the incarnation. He is the source of light (truth) and of (eternal) life. Through Him, grace and truth are abundantly provided by the Father.
These foundational truths are the point of attack for those who prefer darkness to light, who will not receive the One who came to lay claim to His creation. These fundamental doctrines John holds forth are those which men seek to deny, and which they endeavor to replace with false doctrines and beliefs. The deity of Christ was attacked by Arianism, which claimed Jesus was but a mere man, like all other men. The humanity of Christ was refuted by Docetism, which sought to persuade men that Jesus did not have a real body, that He was some kind of ghost or spirit being. This is precisely why John gives such emphasis to these foundational truths of our Lord's deity and incarnation. These are not later embellishments, peddled as truth; they are the truth.
Third, foremost among the teachings of John's prologue is the doctrine of the incarnation of our Lord. J. I. Packer defines what is meant by the incarnation:
The baby born at Bethlehem was God made man. The Word had become flesh: a real human baby. He had not ceased to be God; He was no less God then than before; but He had begun to be man. He was not now God minus some elements of His deity, but God plus all that He had made His own by taking manhood to Himself. He who made man was now learning what it felt like to be a man. He who made the angel who became the devil was now in a state in which He could be tempted—could not, indeed, avoid being tempted—by the devil; and the perfection of His human life was only achieved by conflict with the devil.45
The incarnation means that God added unfallen humanity to undiminished deity. It does not in any way mean that our Lord's deity was diminished or set aside. It does mean that certain manifestations of His glory were veiled, and that the use of some of His powers were voluntarily restrained. It does not mean that our Lord was created in Bethlehem, but only that He came down to the earth at His incarnation. It does mean that the baby in the manger was God manifested in human flesh.
The doctrine of the incarnation of our Lord is important for several reasons. It is important because it is true, and because it is clearly and emphatically taught here in John's Gospel, as elsewhere. Further, it is important because the incarnation of our Lord fulfilled Old Testament Scriptures. The Old Testament taught that the promised Messiah would be human, the descendant of Abraham, Isaac, Jacob, Judah, and David (see 2 Samuel 7:12-14). The Old Testament also taught that Messiah would be divine (see Isaiah 9:6; Micah 5:2). The incarnation of our Lord was a practical necessity. In order to save men, there needed to be a sacrifice, a perfect human sacrifice—a man who did not need to die for his own sins, and thus could die for the sins of others. This person must be a "son of Adam" in order to be the "last Adam" (1 Corinthians 15:45), who could reverse the effects of the first Adam for all who believe in Him (see Romans 5:12-21). It is also by our Lord's incarnation that He could empathize and identify with man, and thus become a merciful and faithful high priest (Hebrews 2:14-18; 4:14-16; see also 1 Timothy 2:5).
Fourth, if John's teaching on the incarnation is true (as it surely is!), then we must certainly heed what our Lord has said. Jesus Christ is the full and final revelation of God (Hebrews 1:1-4). Since this is true, we do well to heed what He has said:
1 Therefore we must pay closer attention to what we have heard, so that we do not drift away. 2 For if the message spoken through angels proved to be so firm that every violation or disobedience received its just penalty, 3 how will we escape if we neglect such a great salvation? It was first communicated through the Lord and was confirmed to us by those who heard him, 4 while God confirmed their witness with signs and wonders and various miracles and gifts of the Holy Spirit distributed according to his will (Hebrews 2:1-4).
Let us remember what the Father said after He identified Jesus as His Son: "While he was still speaking, a bright cloud surrounded them, and a voice from the cloud said, 'This is the Son I love, in whom I have great delight. Listen to him!'" (Matthew 17:5)
Fifth, John's prologue and its teaching on the incarnation of our Lord enhances our appreciation of the Christmas story of the birth of our Lord, as recorded in Matthew and Luke. The "wonder" of Christmas is not that a baby was born to humble parents. It is not confined to the fact that this child was the fulfillment of many prophecies and the object of God's care and protection (from Herod, for example). The wonder is that this Child was the second person of the Godhead, come to dwell among men as a man (a God-man), come to bear the sins of the world.
John does not tell us the "old, old, story" of the birth of our Lord. Instead, he chooses to tell us that this One born of the virgin Mary was, as the prophet Micah said, one "whose goings forth are from long ago, from the days of eternity" (Micah 5:2b, NASB). What John tells us sheds a whole new light on what we read in the birth accounts of Matthew and Luke. He chooses to tell us that this birth was a unique event in history, never to be repeated, and always to be the source of great wonder, joy, and gratitude.
Have you noticed those times in the Gospels when someone (especially Mary) "wondered" or "pondered" or "treasured things in her heart"? Mary witnessed things that were beyond her. John tells us things in his prologue which are beyond us, which should cause us to ponder this text for a good long while. Think of it: the babe in the manger is none other than God. The One to whom the Magi were led by a star was the One who made that star.
The Maker of the universe His holy fingers made the bough He made the forest whence there sprung |
The sky that darkened o'er His head The spear which spilled His precious blood The throne on which He now appears Author Unknown |
Sixth, John's prologue, and especially his teaching on the incarnation of our Lord, fleshes out for us the true "spirit of Christmas." John wrote, "No one has ever seen God. The only [begotten] One, himself God, who is in the presence of the Father, has made God known" (John 1:18). The expression, "has made God known" might be rendered by a seminarian, "exegeted Him." "Exegesis" is the explanation of a text of Scripture. Jesus, by His incarnation, has "explained" the Father to us. He did not do this merely with words, but by means of His actions. Many of us who are prone to think we best represent our Lord by our talk had better consider this text, which says we explain our Lord by our walk, along with our talk.
The incarnation of our Lord is more than an event in history, albeit an important event. It is an example46 for each of us to follow:
5 The attitude Christ Jesus had, you should have toward one another, 6 who though he existed in the form of God did not regard equality with God as something to be grasped, 7 but emptied himself by taking on the form of a slave, by looking like other men, and by sharing human nature.
8 He humbled himself, by becoming obedient to the point of death … even death on a cross
(Philippians 2:5-8).
The "Christmas spirit" which we learn from the example of our Lord is the exact opposite of the "Corinthian spirit" described in Paul's Epistle to the Corinthians. The Corinthians thought only of themselves. No wonder there was immorality, self-indulgence, pride, and division. The Corinthians wanted "glory" now; they did not wish to wait. They did not wish to suffer or to deny their pleasures. The true Christmas spirit is seen in our Lord, who set aside His glory and His heavenly pleasures, so that He could give His life as an atoning sacrifice for the sins of men. The Corinthian spirit demanded all heavenly benefits now and avoided any sacrifice in the present.
Satan has ever been in the business of attempting to drive a wedge between humanity and deity. In the Garden of Eden, Satan succeeded in creating a barrier between man and God by tempting man to do away with the one thing which appeared to distinguish God from man—the knowledge of good and evil. In tempting man to sin, Satan managed to drive a wedge between man and God. In the temptation of our Lord in the wilderness, Satan tried to drive a wedge between our Lord and His Father, by urging Him to fulfill His human desires in spite of His divine calling. It didn't work. The incarnation of our Lord made possible the union of man with God in a way that none would ever have imagined possible. By receiving God's gift of the forgiveness of sins, and eternal life in the person and sacrificial work of Jesus Christ, we enter into a union with Christ which surpasses our ability to fathom such amazing grace.
Seventh, the incarnation of our Lord puts all the other teachings of the New Testament Gospels into perspective. No one puts it better than J. I. Packer, whose fifth chapter in Knowing God ("God Incarnate") is worth reading and re-reading, especially at Christmas:
It is no wonder that thoughtful people find the gospel of Jesus Christ hard to believe, for the realities with which it deals pass man's understanding. But it is sad that so many make faith harder than it need be, by finding difficulties in the wrong places. Take the atonement, for instance. … Or take the resurrection, … Or, again, take the virgin birth, which has been widely denied among Protestants in this century. …
But in fact the real difficulty, because the supreme mystery with which the gospel confronts us, does not lie here at all. It lies, not in the Good Friday message of atonement, nor in the Easter message of resurrection, but in the Christmas message of incarnation. The really staggering Christian claim is that Jesus of Nazareth was God made man—that the second person of the Godhead became the 'second man' (I Cor. 15:47), determining human destiny, the second representative head of the race, and that He took humanity without loss of deity, so that Jesus of Nazareth was as truly and fully divine as He was human. Here are two mysteries for the price of one—the plurality of persons within the unity of God, and the union of Godhead and manhood in the person of Jesus. It is here, in the thing that happened at the first Christmas, that the profoundest and most unfathomable depths of the Christian revelation lie. 'The Word was made flesh' (John 1:14); God became man; the divine Son became a Jew; the Almighty appeared on earth as a helpless human baby, unable to do more than lie and stare and wriggle and make noises, needing to be fed and changed and taught to talk like any other child. And there was no illusion or deception in this: the babyhood of the Son of God was a reality. The more you think about it, the more staggering it gets. Nothing in fiction is so fantastic as is this truth of the incarnation.
This is the real stumbling-block in Christianity. It is here that Jews, Moslems, Unitarians, Jehovah's Witnesses, and many of those who feel the difficulties above-mentioned (about the virgin birth, the miracles, the atonement, and the resurrection), have come to grief. It is from misbelief, or at least inadequate belief, about the incarnation that difficulties at other points in the gospel story usually spring. But once the incarnation is grasped as a reality, these other difficulties dissolve.47
As we enter the Christmas season and the celebration of Christmas, I must ask this simple question: "Have you received God's gift to you in the person of His Son?" God sent His Son into the world, so that lost sinners need not spend eternity in hell. God sent His Son as the perfect God-man, so that men could be saved from their sins. Have you received the gift of the forgiveness of your sins and of eternal life? Confess your sin, and that your sin condemns you to eternal torment. Receive Christ's death, burial, and resurrection as His work on your behalf, as the payment for your sins, and as the source of a righteousness that God accepts as sufficient for eternal life. May you know what it is like for God to dwell in you, to His glory and for your eternal good.
21 Joyful Noise Music Company, Logos Hymnal (Fort Worth, TX: Joyful Noise Music Company, 1994).
22 J. I. Packer, Knowing God (Downers Grove: Inter-Varsity Press, 1973), p. 48.
23 In the Septuagint, the Greek translation of the Old Testament, the phrase in Genesis 1:1 is the same as the phrase in the Greek text of John 1:1.
24 "He does not bring the term 'son' into his opening sentences at all; instead, he speaks first of the Word. There was no danger of this being misunderstood; Old Testament readers would pick up the reference at once. God's Word in the Old Testament is His creative utterance, His power in action fulfilling His purpose. The Old Testament depicted God's utterance, the actual statement of His purpose, as having power in itself to effect the thing purposed. Genesis 1 tells us how at creation 'God said, Let there be …and there was …' (Gen. 1:3). 'By the word of the LORD were the heavens made … he spake, and it was done' (Ps. 33:6, 9). The Word of God is thus God at work." J. I. Packer, p. 48.
25 It is true that one might speak of the "Messiah" or the "Son of God" in a prophetic sense, before the incarnation.
26 In the NET Bible, New Testament quotations from the Old Testament are indicated by a combination of boldface and italic type. Less direct allusions to Old Testament passages are indicated by italic type only.
27 See also 1 Corinthians 8:4-6; Titus 2:11-14; 1 John 5:20.
28 See footnote 7 above. These words are an allusion to Psalm 36:9.
29 See Colossians 1:15-20, cited above.
30 "Mastered" seems to best convey and allow for the two possible meanings of the Greek word used here.
31 Verses 9 and 10 seem to combine the two nuances of the word, so that the world neither "knew" Him who was the light nor "received" Him as the light.
32 There is a clear contrast here between the Word and John. The Word was; John came. The term translated "came" in verse 6 is employed three times in John 1:3, where in each case it refers to things created, things which came into being at the will of God. John came (into being, we might say); the Word was. Morris writes, "Jesus 'was' in the beginning. John 'came into existence.' The contrast is continued when John is described as 'a man,' for Jesus has already been spoken of as 'the Word.'" Morris, p. 88.
33 Of the 27 occurrences of the word always (in the KJV) rendered "true," other writers employ the term but 5 times; all the rest of the occurrences are in one of John's writings. The word "true" can mean "true as opposed to what is false" (see Luke 16:11). It can also (as here) mean "true" in the sense that it is the ultimate and final fulfillment of earlier prototypes. Thus, our Lord is the true light (John 1:9; 1 John 2:8), the true bread (6:32), the true vine (15:1), and the true witness (Revelation 3:14).
34 I am inclined to agree with Leon Morris, who renders this "he came home," but I will take this matter up in our study of the "cleansing of the temple" (John 2:12-22). Leon Morris, The Gospel According to John (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1971), p. 96.
35 This is R. C. Sproul's title for a most excellent chapter in his book, R. C. Sproul, The Holiness of God (Wheaton: Tyndale House Publishers, Inc., 1985), chapter 9, pp. 221-234.
36 "The 'name' meant much more to people of antiquity than it does to us. … For men then it stood for the whole personality. When, for example, the Psalmist spoke of loving the name of God (Ps. 5:11), or when he prayed, 'The name of the God of Jacob set thee up on high' (Ps. 20:1), he did not have in mind simply the uttering of the name. He was thinking of all that 'God' means. The name in some way expressed the whole person." Morris, p. 99.
37 See also John 15:16. This is not to say that we have no choice to make; it is to say that His choice of us precedes our choice of Him.
38 I paraphrase the words, "a husband's decision," "the twinkle in a husband's eye."
39 The Greek word, rendered "lived" would literally be rendered "tabernacled." This can hardly be coincidental. John again plays upon Old Testament history and imagery. The tabernacle was God's means of dwelling in the midst of His people. How much better our Lord's incarnation was to the Old Testament tabernacle.
40 The word "begotten" is omitted in the NET Bible, but I believe it must be present. It is deeply embedded in the Greek word, and it is a key element in the messianic scheme in the Bible. Begetting can refer to physical birth (Hebrews 11:17), and to spiritual birth (1 Corinthians 4:5; Philemon 1:10). In its messianic sense, to be "begotten" is not to be "born," but to be appointed and enthroned as God's King (see Psalm 2:7). God the Father did not quote Psalm 2:7 at the birth of our Lord, but later (see Acts 13:33; Hebrews 1:5; 5:5).
41 It is interesting to consider Satan's strategies in this regard. At the fall of man, described in Genesis 3, Satan promises man (technically, he promised Eve this) that he can become like God (see Genesis 3:5). In Genesis 6:1-4, it would appear that Satan is seeking to bring about a kind of "incarnation" by having fallen angels cohabit with the "daughters of men."
43 The writer to the Hebrews would prefer the term "better."
44 Philip Wesley Comfort, I Am the Way: A Spiritual Journey Through the Gospel of John (Grand Rapids: Baker Books, 1997), pp. 33-34.
46 Liberal scholarship wants to confine our Lord's life and ministry to the category of "example." The biblical view sees our Lord first as the Son of God and the Lamb of God, who by His atoning death and resurrection has accomplished salvation for all who believe. Then, and only then, does it look beyond to the marvelous example of our Lord. The two elements (of atonement and example) are not to be separated, as Philippians 2 demonstrates.
47 J. I. Packer, Knowing God, pp. 45-46, from chapter 5, "God Incarnate."
Related Topics: Incarnation


text:
How close do you have to be to cover for it to count as being "behind cover"? It can't be just the presence of cover at any point between you and your opponent, or else it would be meaningless because you would both have cover at once.
So how close do you have to be to cover for actually count as cover? Or is it that if you're close enough to cover it doesn't count as cover for someone else.
Ridiculous case: 2 machine gunners across the map from each other shooting through a window equidistant from each of them. Who has cover? Let's say the window is 1 pixel closer to the red gunner. Who has cover in that case?

subset: commoncrawl


text:
I have the sentence:
Who wrote the very first dictionary ever?
Is it any different from
Who wrote the first dictionary ever?
I don't get how something could be more first.
I have the sentence:
Who wrote the very first dictionary ever?
Is it any different from
Who wrote the first dictionary ever?
I don't get how something could be more first.
It just places greater emphasis on the first instance of whatever it is being a big deal. For that matter, ever in that sentence is used in exactly the same role; "who wrote the first dictionary?" also has the same denotative meaning.
Typically, the "very" will be used to add emphasis (such as in your example), but it can also clarify the scope of the question.
"When did you have your first cup of coffee?" could refer to your first cup of the day, or the first cup in your life. By contrast, "When did you have your very first cup of coffee?" will almost always be interpreted as referring to the first cup of your life.
In this case, very is used as an adverb. It adds emphasis and acts as an intensifier.
Other than that, there is no difference between the two.
The difference is not in the denotation of the question (either will elicit the same answer) but in the affect - which is just as important a component of language, if harder to define and quantify.
Any correct answer to one of them will be a correct answer to the other, and any answer which does not satisfy one will fail to satisfy the other. But the speaker is conveying some emotion, or how they value the information, by the choice of question.
They are not exactly the same, but they are almost the same.
In this specific example, the "first dictionary" could be answered include only objects that called themselves a dictionary, or were called a dictionary.
The extra emphasis in the "very first dictionary ever" would imply you want to include anything that also served as a dictionary, even if it isn't normally called as such.
For example, the "first computer" is often considered to be the ENIAC, because it was the "first general-purpose electronic computer", which is the type of computer we all use nowadays. However, the "very first computer ever" would include adding machines - a mechanical, single-purpose computer.
EDIT: To define what I mean more precisely, the "first foo" generally means the first foo that exists in the modern sense of the word, while the "very first foo ever" includes versions that predate its modern form.
In well-edited writing, "very" is superfluous when used with an adjective, like "first," that is natively superlative. Also in this category: "very best," "most unique."
In your sentence, the word "ever" is also superfluous. The best construction is:
Who wrote the first dictionary?
Emphasis and tone, when it comes to first and the very first. They are not equal, but similar. But, there is an interesting distinction when it comes to the 'the last' and 'the very last'. Even though last and first are terminal concepts, 'the first' is the past and static, where 'the last' is in the future and changeable. So, 'the last' could mean 'the last' in the past with the possibility to occur in the future, where as the 'the very last' could mean the intent or expectation that 'the last' of the past will never occur again.


text:
Columns Retired Columns & Blogs |
Hi Robert! Glad you stopped in to see the new Bel Canto C7R DAC Integrated Amp with Tuner... yes, okay, it's a Receiver! But, he said arching his eyebrows, the amplifier section is based on the uprated REF150 so you get the REF-series filter board for maximum AC isolation, and like all Bel Canto components it runs so cool it can be placed practically anywhere. The C7R also sports an improved 8-character display, WBT NextGen terminals and an advanced DSP-based FM tuner section. This isn't your daddy's tuner!
Here's the idea, in a tight space espeically, why choose different components for your music downloads, computer, CD player, tuner, turntables, cable/satellite box or game consoles? Keep things simple with the low-heat, compact, powerful C7R Receiver! It's loaded with inputs -- two 24/192 SPDIF, two 24/192 TOSLINK, and one 24/96 USB, MM Phono and Line Level inputs. Outputs are WBT NEXTGEN Speaker Connectors plus RCA Line Out and a Headphone Output.
The 24-bit digital volume control is completely transparent and accurate throughout the volume range. Advanced engineering details abound; 0.1% audio grade resistors, class-A output control circuitry, and low-noise power supply components. The heavy-gauge all-steel chassis design prevents mechanical resonance from compromising the audio signal. The stereo amplifier section is based on an elegant switching output stage that eliminates thermal distortion caused by changes in operating temperature.
Find out more here: http://tinyurl.com/c35o8xm and on Bel Canto's site here http://belcantodesign.com.
Thanks again!
Jonathan Scull


text:
It seems apparent that English is the dominant international language for programming based on previous P.SE questions (though a highly upvoted comment correctly points out that asking a question like that on a predominantly English site will skew the results).
However, is there benefit in learning a foreign language for software development? For example, do the Chinese have completely different software tools, languages, technologies, etc? How about Japanese, Russian, and other non-latin based languages? Is there an entire world of software development languages, tools and so on that only exist in these other languages?
Or do people that know these languages use the tools and languages we know and love?


text:
In a city better known for turning its rivers bright green every March 17, a new title has been bestowed upon an unassuming little stretch of pavement in the industrial Pilsen section of Chicago.
Two miles of West Cermak Road have been ceremoniously dubbed by the city as "the greenest street in America" for the long list of sustainable features lurking under and around the pavement.
While this is obviously just a little more wind from the Windy City (a million dirt roads anywhere in the world are far greener), the technology embedded in the $14 million stretch of pavement in front of Chicago's Benito Juarez Community Academy looks promising enough to make a difference if it's scaled up to an entire neighborhood.
First of all, the permeable pavement itself contains concrete created by Italcementi, the Italian manufacturer of "smog-eating cement," which has been used on some buildings to resist discoloration. The cement contains titanium dioxide, which reacts with sunlight to speed up decomposition of any organic materials that build up on the surface. Tests have shown that the material actually helps clean the air as far away as eight feet from its surface.
The areas surrounding the pavement are equally impressive. On both sides of the street, bioswales have been added to absorb as much as 80 percent of storm water before it has a chance to overwhelm the sewer system. The drought-resistant trees, shrubs and grass in these bioswale belts are expected to withstand Chicago's hot summers. They also consume CO2 and reduce the heat-island effect of paved surfaces.
Streetlamps are also lit by stored energy generated from a combination of solar panels and small windmills that are cleverly contained with slender energy kiosks sticking up from the sidewalks. Dedicated bicycle lanes have also been added to encourage non-polluting commuting. About 60 percent of the project's construction waste was recycled and 23 percent of the new materials used contained recycled content.
According to the Chicago's Office of Environment and Sustainability, the $14 million project cost 21 percent less than a traditional road resurfacing project and is expected to have fewer maintenance costs. The city said it is currently working on guidelines that may require many of these affordable green features to be included in all future road projects.


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Try out La Roche-Posay's latest innovation: Redermic R (retinol for sensitive skin)
"La Roche-Posay, a worldwide leader in dermatological skincare has developed Redermic R with 0.3% retinol. Redermic R has clinically proven anti-wrinkle efficacy. It helps to reduce the appearance of wrinkles and dark spots and is suitable for even sensitive skin."
Become a member of WIMH (whatsinmyhandbag.com) and register here for your chance to try.
WIMH is an online network helping you discover and try luxury beauty through exclusive features, recommendations and free samples.
*Tries are free, limited and exclusive to WIMH, subject to availability. *This is not a sponsored post, I am only sharing this offer with readers.


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The antitrust suit brought by the Federal Trade Commission against Intel last December may be at an end, with the parties having reached a tentative settlement agreement.
The suit against Intel alleged that the company had illegally stifled competition in the processor market. Specifically, it said that the chip maker threatened PC makers (including Dell, Hewlett-Packard, and IBM) who wanted to source processors from AMD, then rewarded them for remaining loyal to Intel. The settlement prohibits Intel from making such threats and offering rewards in return for exclusivity—the company can no longer punish PC makers for buying processors from AMD.
The settlement also imposes four specific restrictions on Intel in order to ensure that markets remain competitive. First, Intel must alter its intellectual property licensing agreements with AMD, NVIDIA, and Via, to allow those companies greater freedom to collaborate or merge without risking a suit from Intel for patent infringement. This should prevent replays of the squabble between AMD and Intel when AMD divested itself of its manufacturing facilities, a move arguably in breach of the licensing terms between the two companies.
Second, Intel must extend its x86 license agreement with Via for another five years beyond the expiration of its current agreement, which is set to expire in 2013.
Third, Intel must retain the use of the PCI Express interface for at least six years, such that GPUs can be used without suffering any performance limit. The intent is to ensure that companies like NVIDIA still have a reason to produce GPUs targeted at Intel-based systems, even when those Intel systems contain integrated GPUs.
Finally, Intel must inform software developers that its compiler discriminates between Intel and non-Intel CPUs, and that it produces code that may not use all the features of those non-Intel CPUs. The company will also have to reimburse any developer who wants to compile their software using a non-Intel compiler.
Preventing total market dominance
The settlement is designed to ensure not just that the CPU market remains competitive, but also that the GPU market continues to remain that way. Intel is already the dominant maker of GPUs, courtesy of its widespread integrated GPUs. With the latest generation of processors including a GPU in the CPU package, and the next generation set to include it on the CPU die, this domination is likely to continue.
The growth of integrated GPUs poses a particular problem for NVIDIA. The GPU company has no license for the DMI and QPI buses used on Intel's current processors, which prevents it from being able to make replacement chipsets. This is one of the reasons why Apple stuck with an older, FSB-based processor for the 13" MacBook Pro. NVIDIA's only option for the new processors is to produce discrete PCI Express devices.
This is itself an imperfect solution; the PCI Express bus makes low-power, low-cost GPUs that share system memory impractical, which is detrimental to NVIDIA's Ion platform. But at least PCI Express does give the company some options.
Intel might have been tempted to ditch PCI Express completely, at least on some of its processors and chipsets; for many Atom machines, the combination of USB and SATA is good enough, making PCI Express superfluous. The settlement agreement means that the company will have to retain the interface—at least for the next six years—ensuring that NVIDIA always has some ability to provide GPUs for Intel systems, even if it is not as extensive as NVIDIA might like.
The FTC said that, though the new agreement goes beyond the terms and restrictions imposed after previous Intel suits, it will nonetheless leave Intel room to continue to innovate and compete. The settlement will be subject to public comment for 30 days, at which point the Commission will decide whether to make it final.
Source: ars technica


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Welcome Yolo County Prospective Foster Parents,
We are so pleased that you have expressed an interest in opening your heart and home to a child in need.
The process for becoming a licensed foster parent can be somewhat daunting. Our goal is to make it as clear and simple as possible. To help you sort out the requirements, please use the following information as a Guide for completing the five principal steps involved in the process.
1. Resource Family Approval Educational Series:
Specific classes have been designed to help answer your questions, to understand the impact of abuse and neglect on children, and effective methods to navigate the child welfare and adoption systems. If more than one adult in a household is interested in becoming licensed, all are required to attend training. There is a total of 10 classes, 30 hours + CPR & First Aid.
Please review the schedule of "Resource Family Approval" classes.
2. Background Clearance (also known as Live Scan):
Each prospective foster parent and all other adults residing in the household must complete a criminal background clearance. You will notice on the form that you must have a "facility number. This number is given to you only after you have submitted your completed application to the State Community Care Licensing office.
3. Current Pediatric CPR/ First Aid Certificates:
Each prospective foster parent must have current pediatric CPR/ First Aid certificates. These courses are offered four times per year through the Woodland Community College Foster and Kinship Care Education program. However, they are also available through your local Red Cross, fire station, or hospital.
4. Resource Family Approval Home Evaluation and Interview:
When the State Community Care Licensing office has accepted your application; the licensing analyst will contact you to schedule a home evaluation and family interview. The home evaluation allows the licensing analyst to meet you and to assess your home's environment for safely accepting foster children. The Community Care Licensing Analyst for Yolo County, (916) 263-4700.
5. Foster Care Application:
All adults in the household who want their name on the Foster Care License, those who will be caring for the children placed, must complete the application. A few of the forms, will ask for a "Facility Name". The "Facility Name" is the name of the primary applicant; usually the parent who is more involved in the child rearing.
Let us review each page of the Application Forms… a.) Foster Family Home Application b.) Applicant Information c. & d.) Criminal Record Statement e.) Emergency Plan for Foster Family Homes f.) Health Screen Report g.) Personal Rights of Children Yolo Co. Foster Care Licensing Application FormsPlease download ALL application forms on This Site
Helpful Information About Application FormsPlease read these before attempting to fill out the Application Forms |
If you have any further questions or require assistance with the application process, please
our Licensing Analyst, or bring it with you to the Pre-Service classes. Thank you so much for
your efforts to make a difference in the life of a child through foster care.
Cherie Schroeder
Director, Foster and Kinship Care Education
Serving Yolo County Foster, Kinship and Adoptive Families


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Request a quote for this item and we'll contact you as soon as possible to discuss options, finishes and pricing.
Host Credenza Host
A contemporary and subtly designed storage unit that gracefully complements any office or conference room. Host is available in table or buffet heights with wood or frosted glass doors and an optional pull-out media rack to secure any needed electronics. Ideal for supporting service trays, documents, or accessories your conferences require.
- Standard table and buffet heights
- Wood or frosted glass touch-latch doors
- Recessed steel base with adjustable glides
- Standard adjustable interior shelves, wire management, ventilation slots, and access panels
- Optional media rack
For more product details about Host Gredenza, please visit coalesse.com.


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It used to be the case that parents worried if their children spent too much time on the computer, playing video games, as they perceived them as poor alternatives to the social, outdoors fun games for kids that they used to enjoy in their time. With the rise of video games towards the mainstream in the last few years, however, acceptance grew and today we are not going to try to compare the inherent qualities of playing online or playing outside, but rather establish which games are the more appropriate for what situation. There are birthday parties, Christmas and Easter holidays, Thanksgiving with the whole family, and learning time, each with corresponding games that are super fun to play at any occasion. That is to say, just because your hands are on the wii console now and again, that doesn't necessarily imply cancelling your gym card, fitness membership, running, or summer camping altogether. So here are 4 ideas of cool and fun games for kids, depending on the occasion.
1. Outdoors
Now, this all depends on how the weather is where you live, but let's assume you're going to save the quality outside play time for dry and sunny days – tough luck, Scottish parents – where you will be able to teach your kids any of the classic games you used to play when you were their age. These pretty much includes all the ball sports we all know: some easy table tennis, basketball, volleyball, soccer, you name it! These games benefit from the patience and care of adults. Other outdoor games, however, thrive when they are played among other children, due to the levelled field being among the highlights of the game. Games such as this, all highly active, include hopscotch, hide and seek, jumping rope, tag and any variations of the marbles game.
2. Indoors, analogue
Rainy, cold day and yet you feel like the computer could use a rest? There are so many elementary indoor activities to entertain your children at home during a sleepover on a school day. Board games are great for any kid, boy or girl, as they have been shown to increase brain power and speed. Depending on their age you can either go for some older icebreaker games like Chutes and Ladders, Scrabble, Monopoly and the like, or go for more complex one, such as Clue, Settlers of Catan or Carcassonne (which are great for all ages). If you want to stay dry and warm, yet not miss the opportunity for some physical activity, there is always the really interactive Twister to make the living room come alive, as well as any iteration of games where the children need to dance before coming to a halt when the music stops, such as Musical Chairs or Freeze!
3. Indoors, digital
This is a tricky one, since your children are more likely to find websites full of fun games for kids online than you, out of both sheer determination, as well as different search methods. But maybe you want them to play specific stuff, in which case games like Cartoon Cove Mini Golf, where each round of mini-golf takes place in the world of a different Cartoon Network show, from Dexter's Laboratory to Powerpuff Girls, also giving the option for a two player show-down. Ice Breaker is another fun Flash game, but having the extra advantage that it relies more on thinking, than dexterity, while the player tries to free a number of frozen Vikings through as little moves as possible.
4. Party Games
The sort of games that you are looking for in a party game is the sort of activity that can keep a lot of kids busy, without giving them the opportunity to get in too much trouble. The above-mentioned Twister can be used for this as well, but other games, specifically designed for large groups can prove even more entertaining. Any list of fun games for kids needs to include "Pin the tail on the donkey", a timeless classic, as well as "Red light, green light", "Duck duck goose" and any form of treasure hunt game, all of them having the advantage of being able to accommodate any number of, as well as allowing late-comers to just drop in, without much preamble or needing to start over.


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Pelikan Souveran 400 Red/Black Fountain Pen
A true classic
In the year 1929 Pelikan was the first company in the world to introduce the differentiated piston mechanism. This technique causes the spindle inside the fountain pen to turn quicker than the end piece of the barrel, with the help of two different threads. To this date, this fountain pen exists in many different variations, and though it has been developed in design and technical details over time, the basic mechanism remains the same.
In 1950, the model 400 was launched. With its green-striped sleeve, it has become a world-wide symbol for the brand of Pelikan. In the eighties, the series was baptized Souverän, though popular lore has taken to calling it by its nickname Stresemann, because the state secretary of the "Weimarer Republik" was famous for his striped suits... . With the models in "Black-Green" and "Black-Blue" already enjoying great popularity, the color variation "Black-Red" was added in 2001. The striped pattern of its sleeve presents itself in strong contrasted colors.
The production of the sleeve is work-intensive. Adhering to a special Pelikan recipe, the raw material cotton is processed through many different steps until it is shaped into a striped sheet. It is then formed into the right shape, cut and sanded with a diamond. Next, the characteristic double clips at the back of the barrel and on the cap are integrated into the material. This is done with the highest precision in order to obtain a virtually seamless transition between the materials. The writing instrument is then polished to a high sheen before the slightly springy clip with its famous, stylized Pelikan is mounted.
If you love classics, you own a Souverän writing instrument.
Fountain pens
Piston filler including a 24 carat gold plating and an elaborately striped body made of celluloid acetate. The nib of the Souverän piston filler M800 is made of 18 carat/750 gold, the nibs of the models M600 and M400 are made of 14 carat/585 gold. All nibs are refined with a rhodium decor and their writing qualities were tested by hand. The fountain pens are equipped with a differential piston-filling mechanism, of which is elaborated with high-value brazen components on the model M800.
Model | Size/Length with closed cap in cm | Size/Length with cap fixed on end in cm | Weight in gram without ink |
Shipping is automatically calculated prior to submitting your payment information. Simply add items to your cart and proceed to the Checkout page where you will be offered Shipping Method choices and their prices.
After placing your order, you may click the "My Account" link at the top right hand side of our site to track the status of your order. You will receive a shipment confirmation when your order has shipped and tracking information within 24-48 hours of shipment.
How do I return an item?
We have a hassle-free return policy at Pen Place which allows you to return any non-personalized item, for any reason, within thirty (30) days of the date of receipt. The delivery date will be determined by your UPS or USPS tracking number. If you wish to return an item within the thirty (30) days allowed, please ensure the item is in new condition and has all original packaging that was shipped with your order.
If you would like to return an item, please email us at email@example.com, or call us at 816-474-7500 and state why you would like to return the item. Pen Place will respond to your request to approve or disapprove return of the item. If the return is due to the wrong product or damaged product being shipped, Pen Place will send a postage paid return label. Otherwise, the customer will be responsible for return postage. Refunds will be processed when the item is received at Pen Place, and will be applied to the credit card or PayPal account used at checkout. Please allow 3 days for the credit to appear on the account. Returns will be shipped back to:
Exceptions to the Return Policy
Shipping charges will not be refunded unless we made an error in the order or the item was damaged. Items that have been engraved cannot be returned unless their was a misspelling of the name. If an item is returned, but is not in new condition, the item will be returned to you and you will not receive a refund. No restocking fee for items unless they are marked Special Order. Items marked Special Order will be charged a restocking fee of 30% of the MSRP.