John 1:17 demonstrates the surpassing greatness of Jesus Christ in relation to Moses and the Law. While the Law was delivered through Moses, its foundation of grace and truth originated with the Logos, Jesus Himself.
John 1:17John 1:17 commentary asserts that Jesus Christ completed what the Law could not. Jesus realized grace and truth. There is no apparent parallel gospel account of John 1:17John 1:17 commentary.
The next statement of John’s prologue is:
For the Law was given through Moses; grace and truth were realized through Jesus Christ (v 17).
JOHN IDENTIFIES THE WORD/LOGOS AS “JESUS CHRIST”
Before we dive into the fuller meaning of this verse, it is important to point out that John 1:17John 1:17 commentary marks the first time in John’s gospel where Jesus is identified by name.
Jesus is the name God (through His angel) told Joseph to name His Son because “He [Jesus] will save His people from their sins” (Matthew 1:21Matthew 1:21 commentary). The name Jesus in Hebrew is “Yeshua,” and it is a form of the name “Joshua.” In Hebrew, Yeshua means, “the LORD is salvation.” So, when the angel said “for He will save His people from their sins,” he is explaining why Jesus should be named “the LORD is salvation.”
Jesus is the Word who was in the beginning with God and who was God (John 1:10John 1:10 commentary), and who made all things (John 1:3John 1:3 commentary), who became flesh and dwelt among us (John 1:14John 1:14 commentary). Further, in Jesus was life and He was the Light of Men (John 1:4John 1:4 commentary) who invincibly shines in the darkness (John 1:5John 1:5 commentary) and gives light to all men (John 1:9John 1:9 commentary). And Jesus is, Himself, salvation, because He is the LORD.
John 1:17John 1:17 commentary also marks the first time the gospel explicitly identifies Jesus as Christ.
Christ means Messiah (John 1:41John 1:41 commentary). Both mean “anointed.” The Messiah was the promised prophet like Moses (Deuteronomy 18:15-19Deuteronomy 18:15-19 commentary) and the anointed king in the line of David whose rule would never end (2 Samuel 7:12-162 Samuel 7:12-16 commentary), who would redeem Israel (Isaiah 42:6-7Isaiah 42:6-7 commentary, 53:1253:12 commentary, 61:1-361:1-3 commentary).
Previously, John strongly alluded to the Word being the Christ/Messiah when he described Jesus as “the Light of men” (John 1:4John 1:4 commentary). Light is often used in the Old Testament as a metaphor for Christ/Messiah. When John referred to the Word as “the Light of men,” he was calling Jesus a world-Messiah and not only the Christ/Messiah for the Jews. However, verse 17 is the first time John reveals by name and office that he is speaking of JesusChrist.
FOR THE LAW WAS GIVEN THROUGH MOSES
Having recognized that verse 17 is the first time John identifies Jesus by name and explicitly as Christ, we will now explore the fuller meaning. The statement For the Law was given through Moses; grace and truth were realized through Jesus Christ is related to the previous one: “For of His fullness we have all received, and grace upon grace” (John 1:16John 1:16 commentary).
In speaking of “His fullness” that “we have all received” in John 1:16John 1:16 commentary, commentary which gave us all “grace upon grace,” John now includes both the Law as well as Jesus Christ. The “fullness” of God was to give us the truth of the Law, then come in human flesh to fully keep the Law in order to die for our sins and give us grace.
Grace translates the Greek word “charis” and means “favor” as in Luke 2:52Luke 2:52 commentary where Jesus gained “favor” (“charis”) with God and man. God granted all of humanity a great favor by showing us the Law, that we should follow His ways and love one another (Matthew 22:37-39Matthew 22:37-39 commentary). God’s Law showed us our sin, and therefore showed us great favor (Romans 7:7Romans 7:7 commentary). Then Jesus came in truth and died for our sins in grace. He thus added “grace upon grace” (John 1:16John 1:16 commentary).
The Law in verse 17 refers to the Mosaic Law. The Law was given to Israel by God through the prophet Moses. It consists of the LORD’s commandments that Israel was to follow. The commandments of the Law are primarily found in Exodus, Leviticus, and Deuteronomy.
Moses was God’s prophet (Deuteronomy 34:10Deuteronomy 34:10 commentary). Moses did not create the Law (Exodus 31:18-19Exodus 31:18-19 commentary, commentaryDeuteronomy 9:10Deuteronomy 9:10 commentary, commentaryNehemiah 9:13-14Nehemiah 9:13-14 commentary). The Lawwas given to Israel through Moses. Moses received the Law when he met with the LORD on Mount Sinai on Israel’s behalf, because the Israelites were rightfully too afraid to approach the LORD to receive the Law themselves (Exodus 20:18-19Exodus 20:18-19 commentary, commentaryDeuteronomy 5:5Deuteronomy 5:5 commentary). Moses then delivered the Law to the Israelites on God’s behalf.
Because Jesus is God (John 1:1John 1:1 commentary), the Law was created by Him (John 1:3John 1:3 commentary) and given by Him. As God’s prophet, Moses was the divine mail carrier who delivered theLaw from Jesus to the children of Israel.
When John writes how the Lawwas given to Moses, he means that it was given to him by Jesus as the pre-incarnate Word of God to deliver to Israel.
The Law of Moses and the Memra
This is even more clear in the Jewish Targums—the Aramaic translations and commentaries of the Old Testament that were in wide use during the first century A.D.
The Aramaic term for “word” is “Memra.” The Targums appear to personify the Memra of the Lord and equate the Memra of the Lord with God by attributing God’s attributes, personality, and actions to Him.
The Memra gave the Law to Moses:
“Moses came and called for the elders of the people. He presented to them all these words which the Lord had commanded him. All the people responded in unison, and said, ‘All that the Memra of the Lord has spoken we will do!’” (Targum Neofiti. Exodus 19:7-8Exodus 19:7-8 commentary)
The Memra gave the Ten Commandments to Moses:
“The Memra of the spoke all these words (the Ten Commandments), saying…” (Targum Neofiti. Exodus 20:1aExodus 20:1a commentary)
When Moses recounts the Law to the people, he says he received the Law from the Memra:
“I was standing between Memra of the Lord and you at that time, to tell you the Lord’s Memra…’” (Targum Onkelos & Targum Neofiti. Deuteronomy 5:5Deuteronomy 5:5 commentary)
Memra is first used to describe the divine figure who delivered the Law to Moses.
Memra is used a second time as a synonym for the Law itself.
For additional connections of the Memra and the Logos, see The Bible Says article: “How Do Ancient Jewish Teachings and Greek Philosophy Converge in John’s Gospel?”
Jesus is the Memra of the Lord. As the Word of God, Jesus is the Creator of the Law and the Deliverer of the Law. As the Word made flesh (John 1:14John 1:14 commentary)—He is the embodiment of the Law. The Law pointed to Jesus as the Messiah (Galatians 3:24Galatians 3:24 commentary). He is the beginning and end of the Law:
“For Christ is the end of the Law for righteousness to everyone who believes.” (Romans 10:4Romans 10:4 commentary)
The Law was given to instruct Israel how to live (Leviticus 18:5Leviticus 18:5 commentary, commentaryPsalm 19:7Psalm 19:7 commentary). It was to be a source of life and blessing to them (Deuteronomy 30:15-16Deuteronomy 30:15-16 commentary). God’s giving of the Law to Israel was an act of grace (Psalm 147:19-20Psalm 147:19-20 commentary). The Law, therefore, is part of “the grace upon grace” that we have received through Him (John 1:16John 1:16 commentary).
Given the foregoing reasoning, we can reasonably say that the Law was also an expression of grace/favor which we have received through Jesus Christ (Matthew 5:17Matthew 5:17 commentary, commentaryRomans 8:3-4Romans 8:3-4 commentary, 10:410:4 commentary, Hebrews 7:18-19Hebrews 7:18-19 commentary, 8:68:6 commentary, 10:110:1 commentary). Accordingly, we could view the Gospel as a new and better expression of grace which we have also received through Jesus Christ. Both the Law and the Gospel were/are given as gifts of grace. God gave the Law as a gift of grace, to show His favor toward us (v 17). God gave His only begotten Son that we might be redeemed by His grace (John 3:16John 3:16 commentary).
The Law was a covenant/treaty between Israel and the LORD (Exodus 19:5Exodus 19:5 commentary, 24:7-824:7-8 commentary, Deuteronomy 4:13Deuteronomy 4:13 commentary, 29:129:1 commentary). But though Israel promised they would keep their obligations under the treaty, they never did (Exodus 19:8Exodus 19:8 commentary, commentaryPsalm 78:10-11Psalm 78:10-11 commentary, commentaryJeremiah 7:24Jeremiah 7:24 commentary, commentaryEzekiel 20:21Ezekiel 20:21 commentary). No one did (Psalm 14:3Psalm 14:3 commentary, 53:353:3 commentary, Romans 3:10Romans 3:10 commentary)—except Jesus (Matthew 5:17Matthew 5:17 commentary). He alone is righteous according to the Law (Acts 3:14Acts 3:14 commentary, commentaryHebrews 4:15Hebrews 4:15 commentary, commentary1 Peter 3:181 Peter 3:18 commentary, commentary1 John 2:1-21 John 2:1-2 commentary).
Even though Israel failed to keep their vow under the original covenant/treaty with God, God did not fail to keep His vow under the covenant with Israel. ThroughJesus, the Son of God became human and fulfilled Israel’s portion of the covenant on Israel’s behalf (Matthew 5:17Matthew 5:17 commentary, commentaryHebrews 10:9-10Hebrews 10:9-10 commentary) and then established a new and better covenant of grace (Hebrews 8:6-10Hebrews 8:6-10 commentary, 9:159:15 commentary).
The new covenant is entirely dependent on Jesus and in no way does it depend upon ourselves in order to be declared righteous in God’s sight (Hebrews 7:22Hebrews 7:22 commentary, 8:68:6 commentary, 9:129:12 commentary—see also Romans 3:21-28Romans 3:21-28 commentary). The new covenant gives all who believe the Gift of Eternal Life, and the inner spiritual power of Christ in which to walk in His ways. The new covenant also promises immense blessings for all who walk in His ways, and live as faithful witnesses (1 Corinthians 2:91 Corinthians 2:9 commentary, commentaryRevelation 1:3Revelation 1:3 commentary).
The only thing that is required of us to be born into this new and better covenant of grace is faith in Jesus as God and our Messiah, who died in our place on the cross, and who rose from the dead (John 1:12-13John 1:12-13 commentary, 3:163:16 commentary, 1 Corinthians 15:3-41 Corinthians 15:3-4 commentary). The new covenant is a gift of grace and is called “The Gift of Eternal Life.” This gift also grants us the power to live a life of faith and experience the rewards of eternal life.
GRACE AND TRUTH WERE REALIZED THROUGH JESUS CHRIST
After stating that the Law was given through Moses, John then states the superiority of Jesus by stating that grace and truth were realized through Jesus Christ.
Moses was one of Israel’s greatest prophets. Jesus fulfilled the prophecy that God would send another prophet like Moses, but one who would speak God’s word to the people directly (Deuteronomy 18:18Deuteronomy 18:18 commentary). So, Jesus served as a second Moses, and yet as the Word/Logos and Light, Jesus is vastly superior to Moses.
One of the ways Jesus’s superiority over Moses is made plain is that Moses delivered the Law which Jesus created and gave. He was and is God, and when He spoke, He spoke to the people directly. And He spoke in such a way that the people could hear without dread (Deuteronomy 18:16Deuteronomy 18:16 commentary). This was because He became human.
Another way Jesus’s superiority over Moses is expressed is that the grace and truth upon which the Law was established were realized through Jesus Christ.
Grace and truth are the foundational elements of the Law.
As explained previously, grace means favor or kindness. Grace refers to the favor and kindness which God extended to humanity. It is not earned by human effort but is a gift that flows from God’s character of love and mercy. Grace is evident in both the Old and New Covenants, providing the framework for God’s relationship with His people. Grace reaches its fullness in Jesus Christ, who offers redemption and eternal life.
Truth signifies the ultimate reality and reliability of God’s word and character.
The Greek term that is translated as truth is ἀλήθεια (G225—pronounced: “al-ay-thi-a). It reflects the faithfulness of God to His promises and His revelation of Himself. Truth, like light, illuminates reality. God’s Law is moral truth (Psalm 119:147Psalm 119:147 commentary, 119:160119:160 commentary, John 17:17John 17:17 commentary). God’s Law is truth that reveals the best way to live (Deuteronomy 32:46-47Deuteronomy 32:46-47 commentary, commentaryPsalm 19:7-8Psalm 19:7-8 commentary, 119:93119:93 commentary, 119:105119:105 commentary).
God’s Law reveals His moral standards and expectations for humanity. It shows the paths that will allow humans to realize the flourishing that leads to a fulfilling life (Deuteronomy 32:46-47Deuteronomy 32:46-47 commentary, commentaryPsalm 19:7-8Psalm 19:7-8 commentary, commentaryPsalm 119:93Psalm 119:93 commentary, 119:105119:105 commentary).
In Jesus, truth is perfectly embodied and fully revealed. He is the Light of men and the World (John 1:4-5John 1:4-5 commentary, 99 commentary, 8:128:12 commentary, 9:59:5 commentary). As the Person of truth, Jesus sets us free (John 8:31John 8:31 commentary) and as the truth, He is the only way to God the Father (John 14:6John 14:6 commentary).
are translations of the same Greek term- ἐγένετο (“eh-gen-eh-tah”) from γίνομαι (G1096- “gi-ō-mai”). And they have identical meanings—“came into existence.”
Another way of saying grace and truth were realized through Jesus Christ is “grace and truth were invented by Jesus.” Jesus created grace and truth. He is the Creator of grace and truth, as well as the means to gain or realize grace and truth. When we receive Jesus and walk in His ways, we walk in grace and truth.
THE BROADER MEANING OF JOHN 1:16-17 TOGETHER
John 1:16-17John 1:16-17 commentary marks a pivotal moment in the prologue of John’s Gospel, where the surpassing greatness of Jesus Christ eclipses both Moses as well as the Mosaic Law. As mentioned above, these two verses are cojoined by the word—For. Verse 17 is an elaboration of John 1:16John 1:16 commentary.
Together, these verses read:
“For of His fullness we have all received, and grace upon grace. For the Law was given through Moses; grace and truth were realized through Jesus Christ.” (John 1:16-17John 1:16-17 commentary)
Together, these statements present the transformative shift from the old covenant (the Law), delivered through Moses, to the new covenant (the Gospel), brought into existence through Jesus Christ, the eternal Logos.
The phrase “of His fullness we have all received” (John 1:16John 1:16 commentary) reveals the abundant nature of God’s blessing and gracethrough Jesus Christ. The Greek word translated as “fullness” conveys the idea of totality or completeness.
Paul affirms the fullness of Jesus’s deity when he writes:
“For it was the Father’s good pleasure for all the fullness to dwell in Him.” (Colossians 1:19Colossians 1:19 commentary)
Through JesusChrist, the fullness of God’s grace and truth are not only revealed but made abundantly available to humanity.
The fullness of the Gospel of Jesus Christ stands in stark contrast to the Mosaic Law. The Law was and is good and holy (Romans 7:12Romans 7:12 commentary). But it was limited in its ability to bring about the fullness of redemption (Hebrews 7:18-19Hebrews 7:18-19 commentary). Moreover, the Law brought the penalty of death to all who offended it. The Law was a shadow of things to come (Hebrews 10:1Hebrews 10:1 commentary). It showed the path to redemption from the Fall of Man; redemption that would only be realized through Jesus Christ.
Moreover, the Law brought the penalty of death to all who offended it (Romans 4:15Romans 4:15 commentary, 7:57:5 commentary, Galatians 3:10Galatians 3:10 commentary). The Gospel of grace liberates us from the Law’s penalty and brings life to all who believe in Jesus (Romans 8:1-3Romans 8:1-3 commentary, commentaryGalatians 3:21-22Galatians 3:21-22 commentary).
The Law pointed to humanity’s need for salvation (Romans 3:20Romans 3:20 commentary), but it is through Jesus that this need is met in abundance (Hebrews 10:14Hebrews 10:14 commentary).
Through Jesus Christ “the grace of God has appeared, bringing salvation to all men, instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in this present age” (Titus 2:11-12Titus 2:11-12 commentary). This grace or favor a) reconciles us with God and places us into His forever family, b) gives us a new nature and resurrection power to overcome sin and the flesh, and c) provides us with a means to realize grace, truth, and fullness of life for ourselves.
The expression “grace upon grace” in verse 16 suggests a continual, overflowing provision of grace through Jesus. The repetition implies that God’s blessings in Christ are inexhaustible and surpass anything offered under the Law.
Paul echoes this idea in his letters to the Romans and to the Ephesians:
“The Law came in so that the offense would increase; but where sin increased, grace abounded all the more.” (Romans 5:20Romans 5:20 commentary)
“In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace which He lavished on us.” (Ephesians 1:7-8Ephesians 1:7-8 commentary)
The Law provided a framework of righteousness and justice, but its grace was conditional, requiring obedience and sacrifices (Exodus 19:5-6Exodus 19:5-6 commentary, commentaryLeviticus 26:14-16Leviticus 26:14-16 commentary, commentaryDeuteronomy 11:26-28Deuteronomy 11:26-28 commentary). James 1:25James 1:25 commentary likens the Law as being like a mirror that bears the image of who we can become. But it does not provide the power to see that reality as being realized.
In contrast, Jesus offers a new grace that is freely given and unending (Romans 3:21-24Romans 3:21-24 commentary), fulfilling the Law’s foundation and purpose. Through Jesus and His Gospel, grace is not merely added to the Law, but rather, it supersedes the Law’s grace entirely. The grace or favor of Jesus allows us to gain the immense benefits promised by the Law, but gives us the means to achieve it through walking in the power of the Spirit (Romans 8:4Romans 8:4 commentary).
Through John 1:16-17John 1:16-17 commentary, commentary the apostle emphasizes that Jesus’s mission was not only to reveal grace and truth but to create a new way of relating to God,
“But now He has obtained a more excellent ministry, to the extent that He is also the mediator of a better covenant, which has been enacted on better promises.” (Hebrews 8:6Hebrews 8:6 commentary)
By realizing these divine attributes, Jesus bridges the gap between God and humanity, offering a personal relationship based on love and faith rather than mere adherence to rules. This shift is central to the Gospel message: in Jesus, God’s ultimate plan for redemption is revealed and made accessible to all who believe in Him (John 3:16John 3:16 commentary). His grace and truth are not theoretical concepts but lived realities that transform lives and bring eternal life (John 10:10John 10:10 commentary).
In conclusion, John 1:16-17John 1:16-17 commentary celebrates the surpassing greatness of Jesus Christ in comparison to Moses and the Law. While the Law was good, the Gospel is better. The Law’s foundation of graceand truth finds its fulfillment through Jesus, the Logos (Word). By embodying and realizing grace and truth, Jesus offers humanity an invitation to experience the fullness of God’s love and faithfulness, fulfilling the Law’s purpose and surpassing it with eternal significance (Colossians 2:13-15Colossians 2:13-15 commentary).
The following verse (John 1:18John 1:18 commentary) concludes John’s prologue to his gospel account of Jesus Christ. It is the next section of The Bible Says commentary.
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John 1:17 meaning
John 1:17John 1:17 commentary asserts that Jesus Christ completed what the Law could not. Jesus realized grace and truth. There is no apparent parallel gospel account of John 1:17John 1:17 commentary.
The next statement of John’s prologue is:
For the Law was given through Moses; grace and truth were realized through Jesus Christ (v 17).
JOHN IDENTIFIES THE WORD/LOGOS AS “JESUS CHRIST”
Before we dive into the fuller meaning of this verse, it is important to point out that John 1:17John 1:17 commentary marks the first time in John’s gospel where Jesus is identified by name.
Jesus is the name God (through His angel) told Joseph to name His Son because “He [Jesus] will save His people from their sins” (Matthew 1:21Matthew 1:21 commentary). The name Jesus in Hebrew is “Yeshua,” and it is a form of the name “Joshua.” In Hebrew, Yeshua means, “the LORD is salvation.” So, when the angel said “for He will save His people from their sins,” he is explaining why Jesus should be named “the LORD is salvation.”
Jesus is the Word who was in the beginning with God and who was God (John 1:10John 1:10 commentary), and who made all things (John 1:3John 1:3 commentary), who became flesh and dwelt among us (John 1:14John 1:14 commentary). Further, in Jesus was life and He was the Light of Men (John 1:4John 1:4 commentary) who invincibly shines in the darkness (John 1:5John 1:5 commentary) and gives light to all men (John 1:9John 1:9 commentary). And Jesus is, Himself, salvation, because He is the LORD.
John 1:17John 1:17 commentary also marks the first time the gospel explicitly identifies Jesus as Christ.
Christ means Messiah (John 1:41John 1:41 commentary). Both mean “anointed.” The Messiah was the promised prophet like Moses (Deuteronomy 18:15-19Deuteronomy 18:15-19 commentary) and the anointed king in the line of David whose rule would never end (2 Samuel 7:12-162 Samuel 7:12-16 commentary), who would redeem Israel (Isaiah 42:6-7Isaiah 42:6-7 commentary, 53:1253:12 commentary, 61:1-361:1-3 commentary).
Previously, John strongly alluded to the Word being the Christ/Messiah when he described Jesus as “the Light of men” (John 1:4John 1:4 commentary). Light is often used in the Old Testament as a metaphor for Christ/Messiah. When John referred to the Word as “the Light of men,” he was calling Jesus a world-Messiah and not only the Christ/Messiah for the Jews. However, verse 17 is the first time John reveals by name and office that he is speaking of Jesus Christ.
FOR THE LAW WAS GIVEN THROUGH MOSES
Having recognized that verse 17 is the first time John identifies Jesus by name and explicitly as Christ, we will now explore the fuller meaning. The statement For the Law was given through Moses; grace and truth were realized through Jesus Christ is related to the previous one: “For of His fullness we have all received, and grace upon grace” (John 1:16John 1:16 commentary).
The conjunction—For—connects John 1:17John 1:17 commentary to John 1:16John 1:16 commentary. John 1:17John 1:17 commentary is an explanation and expansion of John 1:16John 1:16 commentary.
In speaking of “His fullness” that “we have all received” in John 1:16John 1:16 commentary, commentary which gave us all “grace upon grace,” John now includes both the Law as well as Jesus Christ. The “fullness” of God was to give us the truth of the Law, then come in human flesh to fully keep the Law in order to die for our sins and give us grace.
Grace translates the Greek word “charis” and means “favor” as in Luke 2:52Luke 2:52 commentary where Jesus gained “favor” (“charis”) with God and man. God granted all of humanity a great favor by showing us the Law, that we should follow His ways and love one another (Matthew 22:37-39Matthew 22:37-39 commentary). God’s Law showed us our sin, and therefore showed us great favor (Romans 7:7Romans 7:7 commentary). Then Jesus came in truth and died for our sins in grace. He thus added “grace upon grace” (John 1:16John 1:16 commentary).
The Law in verse 17 refers to the Mosaic Law. The Law was given to Israel by God through the prophet Moses. It consists of the LORD’s commandments that Israel was to follow. The commandments of the Law are primarily found in Exodus, Leviticus, and Deuteronomy.
Moses was God’s prophet (Deuteronomy 34:10Deuteronomy 34:10 commentary). Moses did not create the Law (Exodus 31:18-19Exodus 31:18-19 commentary, commentary Deuteronomy 9:10Deuteronomy 9:10 commentary, commentary Nehemiah 9:13-14Nehemiah 9:13-14 commentary). The Law was given to Israel through Moses. Moses received the Law when he met with the LORD on Mount Sinai on Israel’s behalf, because the Israelites were rightfully too afraid to approach the LORD to receive the Law themselves (Exodus 20:18-19Exodus 20:18-19 commentary, commentary Deuteronomy 5:5Deuteronomy 5:5 commentary). Moses then delivered the Law to the Israelites on God’s behalf.
Because Jesus is God (John 1:1John 1:1 commentary), the Law was created by Him (John 1:3John 1:3 commentary) and given by Him. As God’s prophet, Moses was the divine mail carrier who delivered the Law from Jesus to the children of Israel.
When John writes how the Law was given to Moses, he means that it was given to him by Jesus as the pre-incarnate Word of God to deliver to Israel.
The Law of Moses and the Memra
This is even more clear in the Jewish Targums—the Aramaic translations and commentaries of the Old Testament that were in wide use during the first century A.D.
The Aramaic term for “word” is “Memra.” The Targums appear to personify the Memra of the Lord and equate the Memra of the Lord with God by attributing God’s attributes, personality, and actions to Him.
The Memra gave the Law to Moses:
“Moses came and called for the elders of the people. He presented to them all these words which the Lord had commanded him. All the people responded in unison, and said, ‘All that the Memra of the Lord has spoken we will do!’”
(Targum Neofiti. Exodus 19:7-8Exodus 19:7-8 commentary)
The Memra gave the Ten Commandments to Moses:
“The Memra of the spoke all these words (the Ten Commandments), saying…”
(Targum Neofiti. Exodus 20:1aExodus 20:1a commentary)
When Moses recounts the Law to the people, he says he received the Law from the Memra:
“I was standing between Memra of the Lord and you at that time, to tell you the Lord’s Memra…’”
(Targum Onkelos & Targum Neofiti. Deuteronomy 5:5Deuteronomy 5:5 commentary)
Notice how Memra is used twice in the Targum of Deuteronomy 5:5Deuteronomy 5:5 commentary:
For additional connections of the Memra and the Logos, see The Bible Says article: “How Do Ancient Jewish Teachings and Greek Philosophy Converge in John’s Gospel?”
Jesus is the Memra of the Lord. As the Word of God, Jesus is the Creator of the Law and the Deliverer of the Law. As the Word made flesh (John 1:14John 1:14 commentary)—He is the embodiment of the Law. The Law pointed to Jesus as the Messiah (Galatians 3:24Galatians 3:24 commentary). He is the beginning and end of the Law:
“For Christ is the end of the Law for righteousness to everyone who believes.”
(Romans 10:4Romans 10:4 commentary)
The Law was given to instruct Israel how to live (Leviticus 18:5Leviticus 18:5 commentary, commentary Psalm 19:7Psalm 19:7 commentary). It was to be a source of life and blessing to them (Deuteronomy 30:15-16Deuteronomy 30:15-16 commentary). God’s giving of the Law to Israel was an act of grace (Psalm 147:19-20Psalm 147:19-20 commentary). The Law, therefore, is part of “the grace upon grace” that we have received through Him (John 1:16John 1:16 commentary).
Given the foregoing reasoning, we can reasonably say that the Law was also an expression of grace/favor which we have received through Jesus Christ (Matthew 5:17Matthew 5:17 commentary, commentary Romans 8:3-4Romans 8:3-4 commentary, 10:410:4 commentary, Hebrews 7:18-19Hebrews 7:18-19 commentary, 8:68:6 commentary, 10:110:1 commentary). Accordingly, we could view the Gospel as a new and better expression of grace which we have also received through Jesus Christ. Both the Law and the Gospel were/are given as gifts of grace. God gave the Law as a gift of grace, to show His favor toward us (v 17). God gave His only begotten Son that we might be redeemed by His grace (John 3:16John 3:16 commentary).
The Law was a covenant/treaty between Israel and the LORD (Exodus 19:5Exodus 19:5 commentary, 24:7-824:7-8 commentary, Deuteronomy 4:13Deuteronomy 4:13 commentary, 29:129:1 commentary). But though Israel promised they would keep their obligations under the treaty, they never did (Exodus 19:8Exodus 19:8 commentary, commentary Psalm 78:10-11Psalm 78:10-11 commentary, commentary Jeremiah 7:24Jeremiah 7:24 commentary, commentary Ezekiel 20:21Ezekiel 20:21 commentary). No one did (Psalm 14:3Psalm 14:3 commentary, 53:353:3 commentary, Romans 3:10Romans 3:10 commentary)—except Jesus (Matthew 5:17Matthew 5:17 commentary). He alone is righteous according to the Law (Acts 3:14Acts 3:14 commentary, commentary Hebrews 4:15Hebrews 4:15 commentary, commentary 1 Peter 3:181 Peter 3:18 commentary, commentary 1 John 2:1-21 John 2:1-2 commentary).
Even though Israel failed to keep their vow under the original covenant/treaty with God, God did not fail to keep His vow under the covenant with Israel. Through Jesus, the Son of God became human and fulfilled Israel’s portion of the covenant on Israel’s behalf (Matthew 5:17Matthew 5:17 commentary, commentary Hebrews 10:9-10Hebrews 10:9-10 commentary) and then established a new and better covenant of grace (Hebrews 8:6-10Hebrews 8:6-10 commentary, 9:159:15 commentary).
The new covenant is entirely dependent on Jesus and in no way does it depend upon ourselves in order to be declared righteous in God’s sight (Hebrews 7:22Hebrews 7:22 commentary, 8:68:6 commentary, 9:129:12 commentary—see also Romans 3:21-28Romans 3:21-28 commentary). The new covenant gives all who believe the Gift of Eternal Life, and the inner spiritual power of Christ in which to walk in His ways. The new covenant also promises immense blessings for all who walk in His ways, and live as faithful witnesses (1 Corinthians 2:91 Corinthians 2:9 commentary, commentary Revelation 1:3Revelation 1:3 commentary).
The only thing that is required of us to be born into this new and better covenant of grace is faith in Jesus as God and our Messiah, who died in our place on the cross, and who rose from the dead (John 1:12-13John 1:12-13 commentary, 3:163:16 commentary, 1 Corinthians 15:3-41 Corinthians 15:3-4 commentary). The new covenant is a gift of grace and is called “The Gift of Eternal Life.” This gift also grants us the power to live a life of faith and experience the rewards of eternal life.
GRACE AND TRUTH WERE REALIZED THROUGH JESUS CHRIST
After stating that the Law was given through Moses, John then states the superiority of Jesus by stating that grace and truth were realized through Jesus Christ.
Moses was one of Israel’s greatest prophets. Jesus fulfilled the prophecy that God would send another prophet like Moses, but one who would speak God’s word to the people directly (Deuteronomy 18:18Deuteronomy 18:18 commentary). So, Jesus served as a second Moses, and yet as the Word/Logos and Light, Jesus is vastly superior to Moses.
One of the ways Jesus’s superiority over Moses is made plain is that Moses delivered the Law which Jesus created and gave. He was and is God, and when He spoke, He spoke to the people directly. And He spoke in such a way that the people could hear without dread (Deuteronomy 18:16Deuteronomy 18:16 commentary). This was because He became human.
Another way Jesus’s superiority over Moses is expressed is that the grace and truth upon which the Law was established were realized through Jesus Christ.
Grace and truth are the foundational elements of the Law.
As explained previously, grace means favor or kindness. Grace refers to the favor and kindness which God extended to humanity. It is not earned by human effort but is a gift that flows from God’s character of love and mercy. Grace is evident in both the Old and New Covenants, providing the framework for God’s relationship with His people. Grace reaches its fullness in Jesus Christ, who offers redemption and eternal life.
Truth signifies the ultimate reality and reliability of God’s word and character.
The Greek term that is translated as truth is ἀλήθεια (G225—pronounced: “al-ay-thi-a). It reflects the faithfulness of God to His promises and His revelation of Himself. Truth, like light, illuminates reality. God’s Law is moral truth (Psalm 119:147Psalm 119:147 commentary, 119:160119:160 commentary, John 17:17John 17:17 commentary). God’s Law is truth that reveals the best way to live (Deuteronomy 32:46-47Deuteronomy 32:46-47 commentary, commentary Psalm 19:7-8Psalm 19:7-8 commentary, 119:93119:93 commentary, 119:105119:105 commentary).
God’s Law reveals His moral standards and expectations for humanity. It shows the paths that will allow humans to realize the flourishing that leads to a fulfilling life (Deuteronomy 32:46-47Deuteronomy 32:46-47 commentary, commentary Psalm 19:7-8Psalm 19:7-8 commentary, commentary Psalm 119:93Psalm 119:93 commentary, 119:105119:105 commentary).
In Jesus, truth is perfectly embodied and fully revealed. He is the Light of men and the World (John 1:4-5John 1:4-5 commentary, 99 commentary, 8:128:12 commentary, 9:59:5 commentary). As the Person of truth, Jesus sets us free (John 8:31John 8:31 commentary) and as the truth, He is the only way to God the Father (John 14:6John 14:6 commentary).
In the Greek text for John 1:17John 1:17 commentary, commentary the term for realized is the same Greek word that was used in John 1:3John 1:3 commentary and 1:61:6 commentary when John describes how all things “came into being” through the Logos (John 1:3John 1:3 commentary) and how John the Baptizer “came” from God (John 1:6John 1:6 commentary).
In these verses the words for:
are translations of the same Greek term- ἐγένετο (“eh-gen-eh-tah”) from γίνομαι (G1096- “gi-ō-mai”). And they have identical meanings—“came into existence.”
Another way of saying grace and truth were realized through Jesus Christ is “grace and truth were invented by Jesus.” Jesus created grace and truth. He is the Creator of grace and truth, as well as the means to gain or realize grace and truth. When we receive Jesus and walk in His ways, we walk in grace and truth.
THE BROADER MEANING OF JOHN 1:16-17 TOGETHER
John 1:16-17John 1:16-17 commentary marks a pivotal moment in the prologue of John’s Gospel, where the surpassing greatness of Jesus Christ eclipses both Moses as well as the Mosaic Law. As mentioned above, these two verses are cojoined by the word—For. Verse 17 is an elaboration of John 1:16John 1:16 commentary.
Together, these verses read:
“For of His fullness we have all received, and grace upon grace. For the Law was given through Moses; grace and truth were realized through Jesus Christ.”
(John 1:16-17John 1:16-17 commentary)
Together, these statements present the transformative shift from the old covenant (the Law), delivered through Moses, to the new covenant (the Gospel), brought into existence through Jesus Christ, the eternal Logos.
The phrase “of His fullness we have all received” (John 1:16John 1:16 commentary) reveals the abundant nature of God’s blessing and grace through Jesus Christ. The Greek word translated as “fullness” conveys the idea of totality or completeness.
Paul affirms the fullness of Jesus’s deity when he writes:
“For it was the Father’s good pleasure for all the fullness to dwell in Him.”
(Colossians 1:19Colossians 1:19 commentary)
Through Jesus Christ, the fullness of God’s grace and truth are not only revealed but made abundantly available to humanity.
The fullness of the Gospel of Jesus Christ stands in stark contrast to the Mosaic Law. The Law was and is good and holy (Romans 7:12Romans 7:12 commentary). But it was limited in its ability to bring about the fullness of redemption (Hebrews 7:18-19Hebrews 7:18-19 commentary). Moreover, the Law brought the penalty of death to all who offended it. The Law was a shadow of things to come (Hebrews 10:1Hebrews 10:1 commentary). It showed the path to redemption from the Fall of Man; redemption that would only be realized through Jesus Christ.
Moreover, the Law brought the penalty of death to all who offended it (Romans 4:15Romans 4:15 commentary, 7:57:5 commentary, Galatians 3:10Galatians 3:10 commentary). The Gospel of grace liberates us from the Law’s penalty and brings life to all who believe in Jesus (Romans 8:1-3Romans 8:1-3 commentary, commentary Galatians 3:21-22Galatians 3:21-22 commentary).
The Law pointed to humanity’s need for salvation (Romans 3:20Romans 3:20 commentary), but it is through Jesus that this need is met in abundance (Hebrews 10:14Hebrews 10:14 commentary).
Through Jesus Christ “the grace of God has appeared, bringing salvation to all men, instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in this present age” (Titus 2:11-12Titus 2:11-12 commentary). This grace or favor a) reconciles us with God and places us into His forever family, b) gives us a new nature and resurrection power to overcome sin and the flesh, and c) provides us with a means to realize grace, truth, and fullness of life for ourselves.
The expression “grace upon grace” in verse 16 suggests a continual, overflowing provision of grace through Jesus. The repetition implies that God’s blessings in Christ are inexhaustible and surpass anything offered under the Law.
Paul echoes this idea in his letters to the Romans and to the Ephesians:
“The Law came in so that the offense would increase; but where sin increased, grace abounded all the more.”
(Romans 5:20Romans 5:20 commentary)
“In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace which He lavished on us.”
(Ephesians 1:7-8Ephesians 1:7-8 commentary)
The Law provided a framework of righteousness and justice, but its grace was conditional, requiring obedience and sacrifices (Exodus 19:5-6Exodus 19:5-6 commentary, commentary Leviticus 26:14-16Leviticus 26:14-16 commentary, commentary Deuteronomy 11:26-28Deuteronomy 11:26-28 commentary). James 1:25James 1:25 commentary likens the Law as being like a mirror that bears the image of who we can become. But it does not provide the power to see that reality as being realized.
In contrast, Jesus offers a new grace that is freely given and unending (Romans 3:21-24Romans 3:21-24 commentary), fulfilling the Law’s foundation and purpose. Through Jesus and His Gospel, grace is not merely added to the Law, but rather, it supersedes the Law’s grace entirely. The grace or favor of Jesus allows us to gain the immense benefits promised by the Law, but gives us the means to achieve it through walking in the power of the Spirit (Romans 8:4Romans 8:4 commentary).
Through John 1:16-17John 1:16-17 commentary, commentary the apostle emphasizes that Jesus’s mission was not only to reveal grace and truth but to create a new way of relating to God,
“But now He has obtained a more excellent ministry, to the extent that He is also the mediator of a better covenant, which has been enacted on better promises.”
(Hebrews 8:6Hebrews 8:6 commentary)
By realizing these divine attributes, Jesus bridges the gap between God and humanity, offering a personal relationship based on love and faith rather than mere adherence to rules. This shift is central to the Gospel message: in Jesus, God’s ultimate plan for redemption is revealed and made accessible to all who believe in Him (John 3:16John 3:16 commentary). His grace and truth are not theoretical concepts but lived realities that transform lives and bring eternal life (John 10:10John 10:10 commentary).
In conclusion, John 1:16-17John 1:16-17 commentary celebrates the surpassing greatness of Jesus Christ in comparison to Moses and the Law. While the Law was good, the Gospel is better. The Law’s foundation of grace and truth finds its fulfillment through Jesus, the Logos (Word). By embodying and realizing grace and truth, Jesus offers humanity an invitation to experience the fullness of God’s love and faithfulness, fulfilling the Law’s purpose and surpassing it with eternal significance (Colossians 2:13-15Colossians 2:13-15 commentary).
The following verse (John 1:18John 1:18 commentary) concludes John’s prologue to his gospel account of Jesus Christ. It is the next section of The Bible Says commentary.