John 1:18

No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(18) No man hath seen God at any time.—The full knowledge of truth is one with the revelation of God, but no man has ever had this full knowledge. The primary reference is still to Moses (comp. Exodus 33:20; Exodus 33:23), but the words hold good of every attempt to bridge from the human stand-point the gulf between man and God. “The world by wisdom knew not God” (1Corinthians 1:21), and systems which have resulted from attempts of the finite to grasp the Infinite are but as the vision of a dream or the wild fancy of a wandering mind.

The only begotten Son, which is in the bosom of the Father.—The oneness of essence and of existence is made prominent by a natural figure, as necessary in Him who is to reveal the nature of God. The “is in” is probably to be explained of the return to, and presence with the Father after the Ascension.

Some of the oldest MSS. and other authorities read here, “Only begotten God, which is in the bosom of the Father.” It will be convenient to group together the passages of this Gospel, where there are important various readings in one Note. See Excursus

B. Some Variations in the Text of St. John’s Gospel.

He hath declared him.—“He,” emphatically as distinct from all others, this being the chief office of the Word; declared, rather than “hath declared;” “Him” is not found in the original text, which means “He was interpreter,” “He was expositor.” The word was used technically of the interpretation of sacred rites and laws handed down by tradition. Plato, e.g., uses it of the Delphian Apollo, who is the “national expositor” (Rep. iv. 427). The verse is connected, by a likeness of Greek words too striking to be accidental, with the question of Jesus the son of Sirach asked some three centuries before, “Who hath seen Him that he might tell us?” (Ecclesiasticus 43:31). The answer to every such question, dimly thought or clearly asked, is that no man hath ever so known God as to be His interpreter; that the human conception of God as “terrible” and “great” and “marvellous” (Ecclesiasticus 43:29) is not that of His essential character; that the true conception is that of the loving Father in whose bosom is the only Son, and that this Son is the only true Word uttering to man the will and character and being of God.

Benson Commentary

John 1:18. No man hath seen God at any time — Nor, indeed, can see him as he is, an incorporeal, and, therefore, an invisible Being: but the only- begotten Son, &c. — John, having spoken of the incarnation, now calls Christ by this name, and no more terms him the Word, in all his book; who is in the bosom of the Father — And ever favoured with the most endearing and intimate converse with him. The expression denotes the highest unity, and the most perfect knowledge. He hath declared him — Hath revealed him in a much clearer and fuller manner than he was made known before, and that by such discoveries of his nature, attributes, and will, as have the most powerful tendency to render us holy and happy. The following particulars are evidently implied in this passage: 1st, That, as the nature of God is spiritual, he is invisible to our bodily eyes. He is a Being whose essence no man hath seen or can see, (1 Timothy 1:17; 1 Timothy 6:16,) though Moses and others frequently heard his voice, and saw the bright cloud and external glory, that was a symbol of his presence. 2d, That the revelation, which God made of himself under the Old Testament dispensation, was very inferior to that which he has made by Christ; and what was seen and known of him before Christ’s incarnation was little, in comparison with what may now be seen and known; life and immortality being now brought to light in a far higher degree than they were then. And, 3d, That neither Moses, nor any of the Old Testament prophets, were so well qualified to make God and his will known to mankind, as our Lord Jesus Christ was. They never saw, nor perfectly knew the Divine Being, and his eternal counsels, and therefore could not make a full discovery thereof to men. The only person who ever enjoyed this privilege was the only-begotten Son of God, the Word, which was in the beginning with him, or, as it is here expressed, was, and is, in the bosom of the Father: that is, always was, and is the object of his tenderest, yea, of his infinite affection, complacency, and delight, and the intimate partner of his counsels. And this circumstance recommends Christ’s holy religion to us unspeakably before any others; that it was founded by one that had seen God, or that had clear and perfect knowledge of him, and of his mind and will, which no other person ever had, or could have.

Matthew Henry's Concise Commentary

1:15-18 As to the order of time and entrance on his work, Christ came after John, but in every other way he was before him. The expression clearly shows that Jesus had existence before he appeared on earth as man. All fulness dwells in him, from which alone fallen sinners have, and shall receive, by faith, all that renders them wise, strong, holy, useful, and happy. Our receivings by Christ are all summed up in this one word, grace; we have received even grace, a gift so great, so rich, so invaluable; the good will of God towards us, and the good work of God in us. The law of God is holy, just, and good; and we should make the proper use of it. But we cannot derive from it pardon, righteousness, or strength. It teaches us to adorn the doctrine of God our Saviour, but it cannot supply the place of that doctrine. As no mercy comes from God to sinners but through Jesus Christ, no man can come to the Father but by him; no man can know God, except as he is made known in the only begotten and beloved Son.

Barnes' Notes on the Bible

No man hath seen God at any time - This declaration is probably made to show the superiority of the revelation of Jesus above that of any previous dispensation. It is said, therefore, that Jesus "had an intimate knowledge of God," which neither Moses nor any of the ancient prophets had possessed. God is invisible: no human eyes have seen him; but Christ had a knowledge of God which might be expressed to our apprehension by saying that he saw him. He knew him intimately and completely, and was therefore fitted to make a fuller manifestation of him. See John 5:37; John 6:46; 1 John 4:12; Exodus 33:20; John 14:9. This passage is not meant to deny that men had witnessed "manifestations" of God, as when he appeared to Moses and the prophets (compare Numbers 12:8; Isaiah 6:1-13); but it is meant that no one has seen the essence of God, or has "fully known God." The prophets delivered what they "heard" God speak; Jesus what he knew of God as his equal, and as understanding fully nature.

The only-begotten Son - See the notes at John 1:14. This verse shows John's sense of the meaning of that phrase, as denoting an intimate and full knowledge of God.

In the bosom of the Father - This expression is taken from the custom among the Orientals of reclining at their meals. See the notes at Matthew 23:6. It denotes intimacy, friendship, affection. Here it means that Jesus had a knowledge of God such as one friend has of another - knowledge of his character, designs, and nature which no other one possesses, and which renders him, therefore, qualified above all others to make him known.

Hath declared him - Hath fully revealed him or made him known. Compare Hebrews 1:1, Hebrews 1:4. This verse proves that Jesus had a knowledge of God above that which any of the ancient prophets had, and that the fullest revelations of his character are to be expected in the gospel. By his Word and Spirit he can enlighten and guide us, and lead us to the true knowledge of God; and there is no true and full knowledge of God which is not obtained through his Son. Compare John 14:6; 1 John 2:22-23.

Jamieson-Fausset-Brown Bible Commentary

18. No man—"No one," in the widest sense.

hath seen God—by immediate gaze, or direct intuition.

in the bosom of the Father—A remarkable expression, used only here, presupposing the Son's conscious existence distinct from the Father, and expressing His immediate and most endeared access to, and absolute acquaintance with, Him.

he—emphatic; As if he should say, "He and He only hath declared Him," because He only can.

Matthew Poole's Commentary

No man has seen God at any time; no man hath at any time seen the essence of God with his eyes, John 4:24; nor with the eyes of his mind understood the whole counsel and will of God, Matthew 11:27 Romans 11:34. Moses indeed saw the image and representation of God, and had a more familiar converse with God than others; upon which account he is said to have talked with God face to face; Numbers 12:7,8, God saith he would speak unto him mouth to mouth, even apparently; but he tells us how in the same verse, and the similitude of the Lord shall he behold; and God, who had spoken to the same sense, Exodus 33:11, saith, John 1:20, Thou canst not see my face; for there shall no man see me, and live. Now to whom he did not discover his face, he certainly did not discover all his secret counsels.

The only begotten Son, which is in the bosom of the Father; but he who is the only begotten and beloved Son, hath such an intimate communion with him in his nature, and such a free communication of all his counsels, as it may be said, he is continually in his bosom.

He hath declared him; hath declared him, not only as a prophet declareth the mind and will of God, but as the heavens declare the glory of God, and the firmament showeth his handy work, Psalm 19:1; being the brightness of his Father’s glory, and the express image of his person, Hebrews 1:3. So as the Father can only be seen in the Son; nor is so full a revelation of the Father’s will to be expected from any, as from the Son.

Gill's Exposition of the Entire Bible

No man hath seen God at any time,.... That is, God the Father, whose voice was never heard, nor his shape seen by angels or men; for though Jacob, Moses, the elders of Israel, Manoah, and his wife, are said to see God, and Job expected to see him with his bodily eyes, and the saints will see him as he is, in which will lie their great happiness; yet all seems to be understood of the second person, who frequently appeared to the Old Testament saints, in an human form, and will be seen by the saints in heaven, in his real human nature; or of God in and by him: for the essence of God is invisible, and not to be seen with the eyes of the body; nor indeed with the eyes of the understanding, so as to comprehend it; nor immediately, but through, and by certain means: God is seen in the works of creation and providence, in the promises, and in his ordinances; but above all, in Christ the brightness of his glory, and the express image of his person: this may chiefly intend here, man's not knowing any thing of God in a spiritual and saving way, but in and by Christ; since it follows,

the only begotten Son; the word that was with God in the beginning. The Jerusalem Targum on Genesis 3:22 says almost the same of the word of the Lord, as here, where it introduces him saying,

"the word of the Lord God said, lo, the man whom I created, the only one in my world, even as I am, "the only one", (or, as the word is sometimes rendered, "the only begotten",) in the highest heavens.

And to the same purpose the Targum of Jonathan, and also Jarchi, on the same place. The Syriac version here renders it, "the only begotten, God which is in the bosom of the Father"; clearly showing, that he is the only begotten, as he is God: the phrase,

which is in the bosom of the Father, denotes unity of nature, and essence, in the Father and Son; their distinct personality; strong love, and affection between them; the Son's acquaintance with his Father's secrets; his being at that time, as the Son of God, in the bosom of his Father, when here on earth, as the son of man; and which qualified him to make the declaration of him:

he hath declared him. The Persic and Ethiopic versions further add, "to us"; he has clearly and fully declared his nature, perfections, purposes, promises, counsels, covenant, word, and works; his thoughts and schemes of grace; his love and favour to the sons of men; his mind and will concerning the salvation of his people: he has made, and delivered a fuller revelation of these things, than ever was yet; and to which no other revelation in the present state of things will be added. Somewhat like this the Jews (n) say of the Messiah,

"there is none that can declare the name of his Father, and that knows him; but this is hid from the eyes of the multitude, until he comes, "and he shall declare him".

He is come, and has declared him: so Philo speaks of the "Logos", or word, as the interpreter of the mind of God, and a teacher of men (o),

(n) R. Moses Haddarsan in Psal. 85. 11. apud Galatin. de Arcan, Cathol. ver. l. 8. c. 2.((o) De nominum mutat. p. 1047.

Geneva Study Bible

{10} No man hath seen God at any time; the only begotten Son, which is in the {e} bosom of the Father, he hath {f} declared him.

(10) The true knowledge of God proceeds only from Jesus Christ.

(e) Who is nearest to his Father, not only in respect of his love towards him, but by the bond of nature, and by means of that union or oneness that is between them, by which the Father and the Son are one.

(f) Revealed him and showed him unto us, whereas before he was hidden under the shadows of the law, so that our minds were not able to perceive him: for whoever sees him, sees the Father also.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

John 1:18 furnishes an explanation of what had just been said, that ἡ ἀλήθεια διὰ Ἰ. Χ. ἐγένετο;[107] for that there was required direct knowledge of God, the result of experience, which His only-begotten Son alone possessed.

οὐδείς] no man, not even Moses. “Besides is no doctor, master, or preacher, than the only Teacher, Christ, who is in the Godhead inwardly,” Luther; comp. Matthew 11:27.

ἙΏΡΑΚΕ] has seen, beheld (comp. John 3:11), of the intuition of God’s essence (Exodus 33:20), to the exclusion of visions, theophanies, and the like. Comp. 1 John 4:12; also Romans 1:20; Colossians 1:15; 1 Timothy 1:17. Agreeably to the context, the reference is to the direct vision of God’s essential glory, which no man could have (Ex. l.c.), but which Christ possessed in His pre-human condition as λόγος (comp. John 6:46), and possesses again ever since His exaltation.

Ὁ ὮΝ ΕἸς ΤῸΝ ΚΟΛΠ. ΤΟῦ ΠΑΤΡΌς] As ἘΞΉΓΗΣ. refers to the state on earth of the Only-begotten, ὠν consequently, taken as an imperfect, cannot refer to the pre-human state (against Luthardt, Gess, pp. 123, 236, and others); yet it cannot coincide with ἐξήγη. in respect of time (Beyschlag), because the ΕἾΝΑΙ ΕἸς ΤῸΝ ΚΟΛ. Τ. Π. was not true of Christ during His earthly life (comp. especially John 1:51).[108] The right explanation therefore is, that John, when he wrote ὁ ὦν εἰς τ. κ. τ π., expressed himself from his own present standing-point, and conceived of Christ as in His state of exaltation, as having returned to the bosom of the Father, and therefore into the state of the εἶναι πρὸς τὸν θεόν. So Hofmann, Schriftbew. I. 120, II. 23; Weiss, Lehrbegr. 239. Thus also must we explain the statement of direction towards, εἰς τὸν κόλπ., which would be otherwise without any explanation (Mark 2:1; Mark 13:16; Luke 11:7); so that we recognise in εἰς as the prominent element the idea of having arrived at (Ellendt, Lex. Soph. I. p. 537; Jacobs, ad Anthol. XIII. p. 71; Buttm. N. T. Gr. p. 286 [E. T. p. 333]), not the notion of leaning upon (Godet, after Winer, Lücke, Tholuck, Maier, Gess, and most others), nor of moving towards, which is warranted neither by the simple ὦν (in favour of which such analogies as in aurem dormire are inappropriate) nor by εἰς, instead of which πρὸς (Hom. Il. vi. 467) or ἐπί with the accusative ought rather to bo expected.[109] This forced interpretation of εἰς would never have been attempted, had not ὮΝ been construed as a timeless Present, expressing an inherent relation, and in this sense applied (Lücke, Tholuck, De Wette, Lange, Brückner, Hengstenberg, Philippi, and most expositors) also to the earthly condition of the Son; comp. Beyschlag, pp. 100, 150. So far as the thing itself is concerned, the εἶναι εἰς τὸν κόλπ. does not differ from the ΕἾΝΑΙ ΠΡῸς ΤῸΝ ΘΕΌΝ of John 1:1; only it expresses the fullest fellowship with God, not before the incarnation, but after the exaltation, and at the same time exhibits the relation of love under a sensuous form (κόλπον); not derived, however, from the custom (John 13:23) of reclining at table (thus usually, but not appropriately in respect of fellowship with God), but rather from the analogy of a father’s embrace (Luke 16:22). In its pragmatic bearing, ὁ ὦν is the historical seal of the ἐξηγήσατο; but we must not explain it, with Hilgenfeld, from the Gnostic idea of the ΠΛΉΡΩΜΑ.

ἘΚΕῖΝΟς] strongly emphatic, and pointing heavenwards.[110]

ἐξηγήσατο] namely, the substance of His intuition of God; comp. John 8:38. The word is the usual one for denoting the exposition, interpretation of divine things, and intuitions. Plato, Pol. iv. p. 427 C; Schneid. Theag. p. 131; Xen. Cyr. viii. 3. 11; Soph. El. 417; comp. the ἐξηγηταί in Athens: Ruhnken, ad Tim. p. 109 ff.; Hermann, gottesd. Alterth. § 1, 12. It does not occur elsewhere in John, and hence a special reference in its selection here is all the more to be presumed, the more strikingly appropriate it is to the context (against Lücke, Maier, Godet). Comp. LXX. Leviticus 14:57.

[107] Not including any explanation of ἡ χάρις also (Luthardt), because ἑώρακε and ἐξηγήσατο answer only to the conception of the truth in which the vision of God is interpreted.

[108] Hence we must not say, with Brückner, comp. Tholuck and Hengstenberg, that a relation of the μονογενής is portrayed which was neither interrupted nor modified by the incarnation. The communion of the Incarnate One with God remained, He in God, and God in Him, but not in the same manner metaphysically as before His incarnation and after His exaltation. He while on earth was still in heaven (John 3:13), yet not de facto, but de jure, because heaven was His home, His ancestral seat.

[109] Philippi’s objections (Glaubens. IV. 1, p. 409 f.) to my rendering are quite baseless. For an explanation of the ὦν εἰς τὸν κόλπ. which occurs to every unprejudiced expositor as coming directly from the words themselves cannot be “arbitrary.” And it is not contrary to the connection, as both Godet and Beyschlag hold, because what the words, as usually interpreted, say, is already contained in the ὁ μονογενής υἱός, whereupon ὁὦν, κ. τ. λ. sets forth the exaltation of the Only-begotten—just as in ὁ μονογ· υἱός were given the ground and source of the ἐξηγήσατο—as the infallible confirmation hereof. This also against Gess, p. 124. My interpretation is quite as compatible with earnest dealing in regard to the deity of Christ (Hengstenberg) as the usual one, while both are open to abuse. Besides, we have nothing at all to do here with the earnestness referred to, but simply with the correctness or incorrectness of the interpretation. Further, I have not through fear of spiritualism (as Beyschlag imagines) deviated from the usual meaning, which would quite agree with John 3:13.

[110] As with Homer (see Nitzsch, p. 37, note 1), so in the N. T. John pre-eminently requires not merely to be read, but to be spoken. His work is the epic among the Gospels.

Note.

The Prologue, which we must not with Reuss restrict to John 1:1-5, is not “A History of the Logos,” describing Him down to John 1:13 as He was before His incarnation, and from John 1:14 ff. as incarnate (Olshausen). Against this it is decisive that John 1:6-13 already refer to the period of His human existence, and that, in particular, the sonship of believers, John 1:12-13, cannot be understood in any other than a specifically Christian sense. For this reason, too, we must not adopt the division of Ewald: (1) The pre-mundane history of the Logos, John 1:1-3; (2) The history of His first purely spiritual working up to the time of His incarnation, John 1:4-13; (3) The history of His human manifestation and ministry, John 1:14-18. John is intent rather on securing, in grand and condensed outline, a profound comprehensive view of the nature and work of the Logos; which latter, the work, was in respect of the world creative, in respect of mankind illuminative (the Light). As this working of the Logos was historical, the description must necessarily also bear an historical character; not in such a way, however, that a formal history was to be given, first of the λόγος ἄσαρκος (which could not have been given), and then of the λόγος ἔνσαρκος (which forms the substance of the Gospel itself), but in such a way that the whole forms a historical picture, in which we see, in the world which came into existence by the creative power of the Logos, His light shining before, after, and by means of His incarnation. This at the same time tells against Hilgenfeld, p. 60 ff., according to whom, in the Prologue, “the Gnosis of the absolute religion, from its immediate foundation to its highest perfection, runs through the series of its historical interventions.” According to Köstlin, p. 102 ff., there is a brief triple description of all Christianity from the beginning onwards to the present; and this, too, (1) from the standing-point of God and His relation to the world, John 1:1-8; then (2) from the relations of the Logos to mankind; John 1:9-13; and lastly, (3) in the individual, John 1:14-18, by which the end returns to the beginning, John 1:1. But a triple beginning (which Kaeuffer too assumes in the Sächs. Stud. 1844, p. 103 ff.) is neither formally hinted at nor really made: for, in John 1:9, ὁ λόγος is not the subject ἦν, and this ἦν must, agreeably to the context, refer to the time of the Baptist, while Köstlin’s construction and explanation of ἦν

ἐρχόμενον is quite untenable; and because in the last part, from John 1:14 onwards, the antithesis between receiving and not receiving, so essential in the first two parts, does not at all recur again. The simple explanation, in harmony with the text, is as follows: The Prologue consists of three parts,—namely, (1) John gives a description (a) of the primeval existence of the Logos, John 1:1-2, and (b) of His creative work, John 1:3 (with the addition of the first part of John 1:4, which is the transition to what follows). Next, (2) he represents Him in whom was life as the Light of mankind, John 1:4 ff., and this indeed (a) as He once had been, when still without the antithesis of darkness, John 1:4, and (b) as He was in this antithesis, John 1:5. This shining in the darkness is continuous (hence φαίνει, John 1:5

Expositor's Greek Testament

John 1:18. θεὸν οὐδεὶς ἑώρακεν … ἐξηγήσατο. This statement, “God no one has ever seen,” is probably suggested by the words διὰ Ἰησοῦ χριστοῦ. The reality and the grace of God we have seen through Jesus Christ, but why not directly? Because God, the Divine essence, the Godhead, no one has ever seen. No man has had immediate knowledge of God: if we have knowledge of God it is through Christ.

A further description is given of the Only Begotten intended to disclose His qualification for revealing the Father in the words ὁ ὢν εἰς τὸν κόλπον τοῦ πατρός. Meyer supposes that John is now expressing himself from his own present standing point, and is conceiving of Christ as in His state of exaltation, as having returned to the bosom of the Father. But in this case the description would not be relevant. John adds this designation to ground the revealing work which Christ accomplished while on earth (ἐξηγήσατο, aorist, referring to that work), to prove His qualification for it. It must therefore include His condition previous to incarnation. ὁ ὤν is therefore a timeless present and εἰς is used, as in Mark 13:16, Acts 8:40, etc., for ἐν. εἰς τὸν κόλπον, whether taken from friends reclining at a feast or from a father’s embrace, denotes perfect intimacy. Thus qualified, ἐκεῖνος ἐξηγήσατο “He” emphatic, He thus equipped, “has interpreted” what? See John 8:32; or simply, as implied in the preceding negative clause, “God”. The Scholiast on Soph., Ajax, 320, says, ἐξήγησις ἐπὶ θείων, ἑρμηνεία ἐπὶ τῶν τυχόντων, Wetstein.

Cambridge Bible for Schools and Colleges

18. The Evangelist solemnly sums up the purpose of the Incarnation of the Logos—to be a visible revelation of the invisible God. It was in this way that ‘the truth came through Jesus Christ,’ for the truth cannot be fully known, while God is not fully revealed.

No man] Not even Moses. Until we see ‘face to face’ (1 Corinthians 13:12) our knowledge is only partial. Symbolical visions, such as Exodus 24:10; Exodus 33:23; 1 Kings 19:13; Isaiah 6:1, do not transcend the limits of partial knowledge.

hath seen] With his bodily eyes.

at any time] Better, ever yet; ‘no one hath ever yet seen God;’ but some shall see Him hereafter.

the only begotten Son] The question of reading here is very interesting. Most MSS. and versions have ‘the only-begotten Son’ or ‘only-begotten Son.’ But the three oldest and best MSS. and two others of great value have ‘only-begotten God.’ The test of the value of a MS., or group of MSS., on any disputed point, is the extent to which it admits false readings on other points not disputed. Judged by this test the group of MSS. which read ‘only-begotten God’ is very strong; while the far larger group of MSS. which have ‘Son’ for ‘God’ is comparatively weak, for the same group of MSS. might be quoted in defence of a multitude of readings which no one would think of adopting. Again, the revised Syriac, which is among the minority of versions that support ‘God,’ is here of special weight, because it agrees with MSS. from which it usually differs. We conclude, therefore, that the very unusual expression ‘only-begotten God’ is the true reading, which has been changed to the usual ‘only-begotten Son,’ a change which in an old Greek MS. would involve the alteration of only a single letter. Both readings can be traced up to the second century, which again is evidence that the Gospel was written in the first century. Such differences take time to spread themselves widely. See on John 1:13 and John 9:35.

in the bosom] Literally, into the bosom, which may mean that the return to glory after the Ascension is meant. Comp. Mark 2:1; Mark 13:16; Luke 9:61. On the other hand the Greek for ‘which is’ points to a timeless relation.

hath declared] Better, declared, acted as His interpreter. The Greek word is used both in the LXX. and in classical authors of interpreting the Divine Will. On the emphatic use of ‘He’ here comp. John 1:33 and see on John 10:1. In the First Epistle this pronoun (ekeinos) is used specially for Christ; John 2:6, John 3:3; John 3:5; John 3:7; John 3:16, John 4:17.

In this prologue we notice what may be called a spiral movement. An idea comes to the front, like the strand of a rope, retires again, and reappears later on for development and further definition. Meanwhile another idea, like another strand, comes before us, and retires to reappear in like manner. Thus the Word is presented to us in John 1:1, is withdrawn, and again presented to us in John 1:14. The Creation comes next in John 1:3, disappears, and returns again in John 1:10. Then ‘the Light’ is introduced in John 1:5, withdrawn, and reproduced in John 1:10-11. Next the rejection of the Word is put before us in John 1:5, removed, and again put before us in John 1:10-11. Lastly, the testimony of John is mentioned in John 1:6-7, repeated in John 1:15, taken up again in John 1:19, and developed through the next two sections of the chapter.

We now enter upon the first main division of the Gospel, which extends to the end of chap. 12, the subject being Christ’s Ministry, or, His Revelation of Himself to the World, and that in three parts; the Testimony (John 1:19 to John 2:11), the Work (John 2:13 to John 11:57), and the Judgment (12). These parts will be subdivided as we reach them. 19–37 The Testimony of the Baptist (1) to the deputation from Jerusalem, (2) to the people, (3) to S. Andrew and S. John: 38–51 The Testimony of the Disciples: John 2:1-11 The Testimony of the First Sign.

Bengel's Gnomen

John 1:18. Θεόν, God) Whom grace and truth exhibit as love [in essence].—οὐδείς, no one) not even Moses, much less those earlier than the time of Moses, nor Jacob, nor Isaiah, nor Ezekiel: not even the angels saw Him in such manner as the Son. See the note on Romans 16:25, etc. [The revelation of the mystery, which was kept secret since the world began].—εὥρακε, hath seen) no one hath seen: no one hath declared [God]: The Son hath seen, the Son hath declared, [God] ch. John 3:32 [What He hath seen and heard, that He testifieth].—ὁ ὤν, who was) Comp. John 5:1, and still more, John 6:62 [What and if ye shall see the Son of man ascend up, where He was before?]; 1 John 1:2 [That eternal life which was with the Father, and has been manifested unto us]. So ὤν for was, ch. John 9:25 [whereas I was blind, now I see; τυφλὸς ὤν]: So Heb. יונק, who sucked, Song Song of Solomon 8:1. εἰς τὸν κόλπον, in the bosom) ch. John 6:46 [Not that any man hath seen the Father, save He which is of God, He hath seen the Father]. Proverbs 8:30 [Then I was by Him as one brought up with Him, I was daily His delight, rejoicing always before Him]. Zechariah 13:7 “My shepherd, and the man that is my fellow, saith the Lord of Hosts.” The bosom here is divine, paternal, fruitful, mild, secret, spiritual. Men are said to be in the loins, who are about to be born: they are in the bosom, who have been born. The Son was in the bosom of the Father; because He was never not-born. The highest degree of unity, and the most intimate knowledge are signified by immediate sight [the seeing God face to face].—εκεῖνος [That Being] He) An epithet of excellency and distance [implying the vast interval that separates Him above all others].—ἐξηγήσατο, hath explained [declared God]) both by His words and by the sight of Himself [as God manifest in the flesh].

Pulpit Commentary

Verse 18. - No one hath ever yet seen God. Many visions, theophanies, appearances, angelic splendours, in the desert, on the mountain, in the temple, by the river of Chebar, had been granted to the prophets of the Lord; but they have all fallen short of the direct intuition of God as God. Abraham, Israel, Moses, Manoah, David, Isaiah, Ezekiel, saw visions, local manifestations, anticipations of the Incarnation; but the apostle here takes the Lord's own word for it (John 5:37), and he elsewhere repeats it (1 John 4:12). These were but forerunners of the ultimate manifestation of the Logos. "The Glory of the Lord," "the Angel of the Lord," "the Word of the Lord," were not so revealed to patriarchs that they saw God as God. They saw him in the form of light, or of spiritual agency, or of human ministries; but in the deepest sense we must still wait for the purity of heart which will reveal to our weakened faculties the beatific vision. The only begotten Son - or, (God only begotten) - who is in (or, on) the bosom of the Father, he interpreted (him); became the satisfying Exposition, the Declarer, drawing forth from the depths of God all that it is possible that we shall see, know, or realize. This lofty assertion is augmented by the sublime intensification of the earlier phrase, "with God (πρὸς τὸν Θεόν)," by (εἰς τὸν κόλπον), "in or on the bosom of the Father;" i.e. in most intimate and loving fellowship with the Father as the only begotten. The relations of fatherhood and sonship within the substance of the Godhead give new life, warmth, realization, to the vaster, colder, more metaphysical, metaphenomenal relations of Θεός and Λογός (cf. here Proverbs 8:30). Bengel here says, "In lumbis esse dicuntur qui nascentur homines, in sinu sunt qui nati sunt. In sinu Patris erat Filius, quia nunquam non-natus." In view of the contention of Meyer that the language here refers to no age long, eternal indwelling of the Logos with, or of the Son (God only begotten) on the bosom of, the Father, but to the exaltation of the Christ after his ascension, we can only refer to the present tense (ὁ ω}ν), which from the standpoint of the prologue does not transfer itself to the historical standpoint of the writer at the end of the first century. Lange thinks that the whole of this wonderful utterance is attributed by the evangelist to the Baptist; but the standing of the Baptist, lofty as it is in John's Gospel, after the Baptist came into brief fellowship with the One who was before him, certainly falls short of this insight into his eternal Being. John the beloved disciple could thus speak of the revelation and interpretation of God which was made in the life, words, and death of the Only Begotten, from whose fulness he had received "grace for grace;" but in this verse he is speaking of the timeless condition, the eternal fellowship, of the Only Begotten with the Father, as justifying the fulness of the revelation made in his incarnation. The prologue forms a key to the entire Gospel. It may have been written after the record of the central principles involved in the life work of Jesus had been completed. Every statement in it may be seen to be derived from the recorded words or acts of the Lord, the revelation of the Father in time, the unveiling of the eternal heart of him who made all things, and by one competent to speak of both eternities. The writer of the prologue speaks of himself as one of a group or society who had had ocular evidence of the perfection and glory of the manifestation. This fellowship of men had found themselves children of God, and in the possession of a life, a light, and a hope which were derived entirely from Jesus Christ, who is undoubtedly in a unique sense declared (though not formally defined) to be "the Word made flesh." In the subsequent narrative we find a graduated series of instructions on the powers of Christ and the opposition of the world to his self-manifestation. Thus (ch. 1.) the testimony of the Baptist (made after his contact with Christ) to the Person and work of the Lord attributes to him, on prophetic authority, most stupendous functions - those of baptizing with the Holy Spirit, and taking away the sin of the world. He does himself reveal the way to the Father. He is hailed as the "Christ," the "King of Israel," and as the link between heaven and earth, between the invisible and visible, the Divine and the human (John 1:51). In ch. 2, with all its other suggestiveness, Christ displays his creative power, and (cf. ch. 6.) his relation to the world of things, as well as his organic relation to the old covenant. In ch. 2 his "body" is the "temple" of God, where his Father dwelt, thus justifying the ἐσκήνωσεν of ver. 14. The pre-existence of Christ as a self-conscious personality in the very substance of Deity is asserted by himself in John 6:62; John 8:58; John 17:5, 24. The fact that he is the Source of all life (John 1:3), is involved in the teaching of the Gospel from end to end. Eternal life is ministered through him, to believers (John 3:16, etc., John 3:36). He claims to have life in himself (John 5:26). He is the "Bread of life" for starving humanity (John 6:35, 48). The words that he speaks are spirit and life (John 6:63). In John 8:12 the φῶς τῆς ζωῆς links the idea of life and light as they are shown to cohere in the prologue. In John 14:6 he declares himself to be "the Truth and the Life," thus sustaining the great generalization. By raising Lazarus he is portrayed as the Restorer of forfeited life, as well as the original Giver of life to men (John 11:25). The ninth chapter records the symbolic event by which he proved himself to be the Sun of the spiritual universe, "the Light of the world" (cf. John 1:4 with John 8:12; cf. John 12:36, 46). The whole history of the conflict with the people whom he came to save, with "his own," with the world power, and the death doom, is the material which is generalized in the solemn statements of John 1:5-10. The prologue says nothing in express words of Christ's supernatural conception, of his death, or of his resurrection and eternal glory; yet these objective facts are woven through, and involved in, the entire context, for the incarnation of the Eternal Word is the historic basis of the apostle's experience of such a life as that which he proceeds to sketch. The absolute antagonism of the darkness to the light, and the rejection of the light and life by the world, never had such exposition as that which the repudiation and crucifixion of the Son of God gave to them; while the eternal nature of the central life and being of him who, when incarnate, was thus resisted by unbelief renders the resurrection and ultimate and eternal glory a necessity of thought even to these who have not yet seen, but yet have believed. John 1:18

Vincent's Word Studies

No man hath seen God at any time (Θεὸν οὐδεὶς ἑώρακεν πώποτε)

God is first in the Greek order, as emphatic: "God hath no man ever seen." As to the substance of the statement, compare John 3:11; Exodus 33:20; 1 John 4:12. Manifestations of God to Old Testament saints were only partial and approximate (Exodus 33:23). The seeing intended here is seeing of the divine essence rather than of the divine person, which also is indicated by the absence of the article from Θεὸν, God. In this sense even Christ was not seen as God. The verb ὁράω, to see, denotes a physical act, but emphasizes the mental discernment accompanying it, and points to the result rather than to the act of vision. In 1 John 1:1; 1 John 4:12, 1 John 4:14, θεάομαι is used, denoting calm and deliberate contemplation (see on John 1:14). In John 12:45, we have θεωρέω, to behold (see on Mark 5:15; see on Luke 10:18). Both θεάομαι and θεωρέω imply deliberate contemplation, but the former is gazing with a view to satisfy the eye, while the latter is beholding more critically, with an inward spiritual or mental interest in the thing beheld, and with a view to acquire knowledge about it. "Θεωρεῖν would be used of a general officially reviewing or inspecting an army; θεᾶσθαι of a lay spectator looking at the parade" (Thayer).

The only begotten son (ὁ μονογενὴς υἱὸς)

Several of the principal manuscripts and a great mass of ancient evidence support the reading μονογενὴς Θεὸς, "God only begotten."

Another and minor difference in reading relates to the article, which is omitted from μονογενὴς by most of the authorities which favor Θεὸς. Whether we read the only begotten Son, or God only begotten, the sense of the passage is not affected. The latter reading merely combines in one phrase the two attributes of the word already indicated - God (John 1:1), only begotten (John 1:14); the sense being one who was both God and only begotten.

Who is in the bosom (ὁ ὢν εἰς τὸν κόλπον)

The expression ὁ ὢν, who is, or the one being, is explained in two ways: 1. As a timeless present, expressing the inherent and eternal relation of the Son to the Father. 2. As interpreted by the preposition. εἰς, in, literally, into, and expressing the fact of Christ's return to the Father's glory after His incarnation: "The Son who has entered into the Father's bosom and is there." In the former case it is an absolute description of the nature of the Son: in the latter, the emphasis is on the historic fact of the ascension, though with a reference to his eternal abiding with the Father from thenceforth.

While the fact of Christ's return to the Father's glory may have been present to the writer's mind, and have helped to determine the form of the statement, to emphasize that fact in this connection would seem less consistent with the course of thought in the Prologue than the other interpretation: since John is declaring in this sentence the competency of the incarnate Son to manifest God to mankind. The ascension of Christ is indeed bound up with that truth, but is not, in the light of the previous course of thought, its primary factor. That is rather the eternal oneness of the Word with God; which, though passing through the phase of incarnation, nevertheless remains unbroken (John 3:13). Thus Godet, aptly: "The quality attributed to Jesus, of being the perfect revealer of the divine Being, is founded on His intimate and perfect relation to God Himself."

The phrase, in the bosom of the Father, depicts this eternal relation as essentially a relation of love; the figure being used of the relation of husband and wife (Deuteronomy 13:6); of a father to an infant child (Numbers 11:12), and of the affectionate protection and rest afforded to Lazarus in Paradise (Luke 16:23). The force of the preposition εἰς, into, according to the first interpretation of who is, is akin to that of "with God" (see on John 1:1); denoting an ever active relation, an eternal going forth and returning to the Father's bosom by the Son in His eternal work of love. He ever goes forth from that element of grace and love and returns to it. That element is His life. He is there "because He plunges into it by His unceasing action" (Godet).

He (ἐκεῖνος)

Strongly emphatic, and pointing to the eternal Son. This pronoun is used by John more frequently than by any other writer. It occurs seventy-two times, and not only as denoting the more distant subject, but as denoting and laying special stress on the person or thing immediately at hand, or possessing pre-eminently the quality which is immediately in question. Thus Jesus applies it to Himself as the person for whom the healed blind man is inquiring: "It is He (ἐκεῖνος) that talketh with thee" (John 9:37). So here, "the only-begotten Son who is in the bosom of the Father - He hath declared Him."

Hath declared (ἐξηγήσατο)

Or, rendering the aorist strictly, He declared. From ἐκ, forth, and ἡγέομαι, to lead the way. Originally, to lead or govern. Hence, like the Latin praeire verbis, to go before with words, to prescribe or dictate a form of words. To draw out in narrative, to recount or rehearse (see Acts 15:14, and on Luke 24:35). To relate in full; to interpret, or translate. Therefore ἐξήγησις, exegesis, is interpretation or explanation. The word ἐξηγητής was used by the Greeks of an expounder of oracles, dreams, omens, or sacred rites. Thus Croesus, finding the suburbs of Sardis alive with serpents, sent to the soothsayers (ἐξηγητὰς) of Telmessus (Herodotus, i. 78). The word thus comes to mean a spiritual director. Plato calls Apollo the tutelary director (πατρῷος ἐξηγητής) of religion ("Republic," 427), and says, "Let the priests be interpreters for life" ("Laws," 759). In the Septuagint the word is used of the magicians of Pharaoh's court (Genesis 41:8, Genesis 41:24), and the kindred verb of teaching or interpreting concerning leprosy (Leviticus 14:57). John's meaning is that the Word revealed or manifested and interpreted the Father to men. The word occurs only here in John's writings. Wyc. renders, He hath told out. These words conclude the Prologue.

The Historical Narrative now begins, and falls into two general divisions:

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