Dwelt in Us, or Dwelt Among Us? John 1:14 (part 2)

"And the Word became flesh and dwelt in us, and we beheld his glory, glory as of a unique son with a father, full of grace and truth" (John 1:14).

In a previous podcast we noted that “the Word became flesh” can be interpreted as a metaphorical declaration. Based on Old Testament parallels and Jesus’s “flesh” being the topic again in John 6, “the Word became flesh” means that the man Christ Jesus, the Word, became God’s provision for restoration and eternal life.

In another previous podcast/article called, “The Word BECAME Flesh? Why John 1:14 does NOT say God became man" I gave reasons why John 1:14 does not say God became man. Now, in this podcast I want to focus on a few additional interpretive issues of specific words in John 1:14 that mainstream Christians interpret as evidence that God became man.

The Meaning of "Dwelt" (ἐσκήνωσεν)

The first issue concerns the verb translated "dwelt" (ἐσκήνωσεν, eskḗnōsen), the aorist active form of σκηνόω (skēnóō), meaning "to pitch a tent," "to encamp," "to dwell," or "to tabernacle." Many commentators draw a connection between this verb and God's dwelling in the Tabernacle in the Old Testament. Such a parallel may seem attractive for incarnation theories, but the comparison is not as straightforward as is often assumed.

The verb σκηνόω skēnóō itself does not appear to be used of God anywhere in the Greek Old Testament (Septuagint). Instead, it is used of human beings:

Genesis 13:12 — Lot dwelt in the cities of the plain.
Judges 5:17 — The tribe of Gilead remained (dwelt) in its settlements.
Judges 8:11 — Gideon went up by the Way of Those dwelling in tents.

It is true that the noun σκηνή skēnēn is used in the Greek Old Testament and New Testament to mean the Tabernacle in which God dwelt/dwells. But is John is using a verbal form of this word to suddenly and briefly declare that God literally became a human being and tabernacled for a while among other humans? That’s a big assumption to make from one short phrase. More about that later.

A related but different verb, κατασκηνόω (kataskēnoō, "to settle," "to establish a dwelling," "to take up residence") is used of God in the Greek Old Testament, but not as often as one might suppose, and e.g., Joel 3:17 (4:17 LXX) “settle down/dwell in Zion”

Ezek. 43:9 “I will dwell among them forever”

Num. 35:34 “I will dwell in the midst of the sons of Israel”

1 Chron. 23:25 “He will dwell in Jerusalem forever”

Psalm 67:17 (English Psalm 68:16) “the mountain…YHVH will dwell there”.

Also Zech 2:14 (English 2:10), 8:3, 8:8. Most of these references involve the Temple, not the Tabernacle.

So the parallels drawn for “dwell” in John 1:14 may sound good in English, but the language of John doesn’t match the Greek Old Testament. In fact, some of the main verses in the Old Testament that are put forth as a parallel to God dwelling in Israel’s midst in the Tabernacle use entirely different vocabulary. For instance:

Exo. 25:8 the LXX has “let them make me a sanctuary, that I will be seen, appear among them”(replacing “dwell” with “be seen”) .

Exo. 29:45-46 “I will be invoked (called upon) by the people of Israel” (replacing “dwell” with “be invoked”).

Num. 5:3 “they shall not defile their camps where I come down (be involved) with them” (replacing “dwell” with “come down, be involved”).

And, like other places, Ezekiel 43:9 for example, “I will dwell among them forever“, adds another preposition after “in” - “middle/midst” μέσῳ meso. That is, the Greek Old testament expresses God dwelling in the midst or among his people with a different combination of prepositions that John 1:14 has. This is because the LXX often translates the Hebrew בְּת֖וֹךְ (“among, in the midst”) with two prepositions ἐν μέσῳ en meso: “Sing and rejoice, O daughter Zion! For lo, I will come and dwell in your midst, says the LORD (Zech. 2:14 [Eng. 2:10]), cf. 8:3, 8:8).

Similarly, “I, YHVH dwell in the midst of the sons of Israel” ἐν μέσῳ τῶν υἱῶν Ισραηλ (Num. 35:34, cf. Lev. 22:32, Num. 1:49, Num. 18:20, Ezek. 12:24).

All this to say, the idea of John using the Greek verb which means to tabernacle or dwell isn’t as tidy as incarnation theorists would have it. It may sound good at first, but one really starts to wade through weeds when you take a closer look.

Back to the “Dwell” Verb in John 1:14

The only other occurrences in the New Testament of this verb which is in John 1:14 (σκηνόω, skēnóō) are four times in the Book of Revelation:

Revelation 7:15 — "The one seated on the throne will shelter them" (literally, "tabernacle over them"). This does not describe God dwelling in a human body.
Revelation 12:12 — Used of others, not God, dwelling in heaven.
Revelation 13:6 — Again used of others, "those who dwell in heaven" (also appearing as a noun in the same verse).
Revelation 21:3 — "The dwelling place of God is with humanity, and he will dwell with them."

This last reference is particularly instructive. When the author of Revelation wrote that God would dwell among men, the author used the preposition μετά ("with"), not ἐν ("in"). Also, the God dwelling among or with humanity in Rev. 21:3 is the Father.

And, if we see just a few verses later following John 1:14, in John 1:26, the author used a different preposition to express the idea of Jesus being “among” the people: “but one stands among you (μέσος ὑμῶν) whom you do not know.” Again, not ἐν in.

To sum up so far:

1. The verb translated as “to dwell, to tabernacle” in John 1:14 is not used of God in the Greek OT.

2. A related but different verb is used in a handful of places of God in the OT, but different prepositions communicate the idea of God being “among” or, “in the midst of” Israel.

3. Other New Testament references of the verb skēnóō do not support incarnation theories and in fact can argue against incarnation interpretations.

Dwelt Among Us, or Dwelt In Us?

Another issue concerns the meaning of the Greek preposition ἐν (en). The normal meaning of ἐν is "in." Thus John 1:14 may naturally be read as saying that the Word dwelt in us, not necessarily among us.

Later we will note why ἐν (en) can justifiably be translated as “among”. But first let’s note that throughout John's Gospel, ἐν frequently does not express spatial proximity (among). Rather, ἐν does often express close, intimate relationship, fellowship, mutual indwelling and unity between persons. In other words, John's own usage demonstrates that "in" plus a pronoun like “us, you, you all” often functions metaphorically to describe a close, personal relationship – a “spiritual relationship.”

Johannine Usage Supporting "In Us"

The only other occurrence besides John 1:14 of the exact prepositional phrase ἐν ἡμῖν ("in us") in the Gospel of John appears in John 17:21. Jesus prayed, "That they may all be one, just as you, Father, are in me, and I in you, that they also may be in us (ἐν ἡμῖν)." Here, the only other place in the Gospel of John where the identical phrase occurs, the phrase “in us” expresses close relational unity and participation, not spatial location. Jesus prayed that believers would be in both the Father and in Jesus.

Likewise, in John 6:56, the place in the Gospel where once again the flesh of Jesus is the focus, Jesus says: "Whoever eats my flesh and drinks my blood abides in me, and I in him." Consuming Jesu’s flesh and blood is not literal, but is a metaphorical way of describing the appropriation of all that Jesus is into one’s life. Jesus abides in a person.

In John’s Gospel, Jesus consistently abides "in" believers, not "among" believers. The language is metaphorical, describing relationship, identification, and participation in the life and teaching of Jesus.

In John’s Gospel, verbs like “am, abide and remain” followed by “in + pronoun” communicates relationship, not spatial proximity. Jesus says in John 14:20: "I am in my Father, and you are in me, and I am in you" (dative plural).

Other passages where "in" describes an influential, close relationship include,

· John 5:38: “you do not have His word (logos) abiding in you, for you do not believe him whom He sent.”

· 8:37: ”my logos (word) has no place in you”

· 14:17: “the spirit of truth… dwells with you and will be in you”

· 15:4: “Abide in me as I abide in you.”

All these examples above are dative plural, as is John 1:14.

Of the approximately 239 occurrences of ἐν in John's Gospel, a handful (6?) could plausibly be translated "among" (7:12; 9:16; 10:19; 11:54; 12:35; 15:24). That’s is 2.5%. But the overwhelming pattern favors the translation "in", especially with verbs like “abide” or “remain” or forms of “be”.

Other New Testament Usage

Modern Christians often speak of having a relationship with Christ as "Jesus in my heart." No one imagines a literal miniature Jesus residing inside a physical, blood-pumping organ. Rather, the expression is a metaphor which describes a relationship in which Jesus' life and teaching shape and direct a person's thoughts, values, and actions.

The idea of metaphorical indwelling expressed by the preposition “in” ἐν is found not only in the Gospel of John, but is a consistent New Testament theme. Paul writes:

· "Christ lives in me" (Gal. 2:20). Again, a metaphor to describe influence and relationship.

· "Christ in you, the hope of glory" (Col. 1:27).

· “Let the word (logos) of Christ dwell in you richly" (Col. 3:16).

· Likewise, 1 John 2:14 states: "The word (logos) of God abides in you."

The Word of God as Life-Giving Sustenance

Other biblical texts connect God's word dwelling in a person to life-giving provision and sustenance. Deuteronomy 8:3 teaches that: "Man does not live by bread alone, but by everything that proceeds from the mouth of God." James 1:21 speaks of: "The implanted word (logos), which is able to save your souls."

And 1 Peter 1:23 says believers are: "Born again through the living and abiding word (logos) of God" (cf. John 6:56, 63).

These texts provide an important backdrop for understanding John's language. God's word – epitomized in the man Jesus of Nazareth – like a spoken word coming from the mouth of God, becomes active within people, sustaining faith, bringing salvation and life.

Main Arguments for "Among Us" (Not "In Us")

1. Tabernacle (Skenoo) Imagery from the Old Testament

The verb eskēnōsen (from skēnē, "tent/tabernacle") deliberately echoes God's presence in the OT Tabernacle (Exodus 25:8-9; 40:34-35), where God's glory (Shekinah) dwelt among Israel in a physical, central location. Jesus is the new, greater Tabernacle—God pitching His tent visibly among humanity. This is a key Johannine theme of fulfillment (cf. John 2:19-21, temple imagery).

Response: See Podcast: “The Word became Flesh: Why John 1:14 does NOT say that God became Man.” https://youtu.be/z4HepHkyujk Text here.

Interpreting John as intending to mean that God became man creates many contradictions and questions. Is God flesh if He became flesh?

Was it not the Father dwelling in the midst of His people Israel? Is this then the Father dwelling in human flesh?

The Tabernacle and Temple consisted of materials such as acacia wood, cedar, gold, and stone. There is nothing in the Old Testament about God becoming wood and stone. God did not “become a tabernacle” and live among Israel. John’s language is very different from the Old Testament tabernacle/temple imagery.

Furthermore, if the flesh of Jesus functions as a new tabernacle in the way that incarnational theories insist, then there was never a genuine human person Jesus, just a body of flesh. Classical incarnation theories often focus so heavily on a divine person in human flesh that the human person Jesus of Nazareth becomes obscured, actually entirely eliminated.

The elimination of the human person Jesus is a high cost to pay for interpretation of one verse of Scripture.

2. Context and the Witness Clause ("and we have seen his glory")

The verse continues: "...and we have seen [ἐθεασάμεθα] his glory..." This refers to the eyewitness experience of Jesus' earthly life, ministry, transfiguration, etc., by the disciples (John and others). "Dwelt among us" fits as external, observable presence. An internal "dwelt in us" (as indwelling in believers) would not align with the visible beholding of glory in the historical Jesus.

Response:

“the Word became flesh and dwelt in us” = the human person Jesus became life giving provision for the author and others with him. The glory that Messiah had/has includes how his life and words changed (and continues to change throughout millenia) thousands of people’s lives.

“we beheld his glory” - The author in retrospect testifies to the glory of Messiah Jesus that the author and others beheld. The glory of the whole life of Jesus – his miracles, his teaching, and how Jesus’ life change became provision of life for others.

“glory as of a unique son with a father” – A potential allusion to the Abraham-Isaac account, with the son of promise representing the father and granted an inheritance by the father. Jesus has a unique relationship with God the Father and has a unique inheritance from God the Father.

“full of grace and truth" = as the Torah came from the Father through the human being Moses to Israel, even so grace and truth comes from the Father through the human Jesus Christ to Israel (John 1:17).

3. Preposition ἐν (en) with Plural Personal Pronouns

While ἐν often means "in," it can mean "among" or "in the midst of" especially with plural pronouns or groups (e.g., "in the crowd" = among the people). John does us “in + plural pronoun” some six times that are best translated as “among” (7:12, 9:16, 10:19, 11:54, 12:35, 15:24). Context is needed. Normally someone would dwell “among” others, not “in” others.

Response:

As shown above, many examples from John’s Gospel of en + dative plural pronoun metaphorically communicate close-relation influence, not spatial proximity. In fact, the only other occurrence of the exact phrase ἐν ἡμῖν ("in us"): “just as you, Father, are in me, and I in you, that they also may be in us." John 5:38, 8:37, 14:17, 15:4 are all passages of the human person Jesus or the “word” being “in” people, not among people, with dative plural pronouns.

So, the “in + plural pronoun” means “among” claim is shown to be invalid by John’s own usage. Deity-of-Christ interpretations of John 1:14 are driven as much by incarnation presuppositions as by exegesis.

Conclusion

The verb σκηνόω is not used of God elsewhere in the Septuagint, while its New Testament occurrences do not naturally support the idea of God incarnating himself in a human body.

The traditional translation "dwelt among us" is possible, but it is not the only way to interpret and translate John 1:14. The Greek preposition ἐν ordinarily means "in," and John's Gospel repeatedly uses “in” to describe relationship rather than spatial proximity. John's own usage of "in us," "in me," and "in you" consistently points toward personal relationship, not spatial proximity.

John 1:14 can be understood as the Word dwelt “in us”, describing the human person Jesus, the Word, becoming life giving provision and sustenance for others. Such an interpretation fits naturally within John's broader theology of indwelling as a relationship with the Messiah that brings about life.

The evidence from John's Gospel, the Septuagint, and the wider New Testament suggests that "the Word dwelt in us" deserves serious consideration as an alternative to the traditional rendering "the Word dwelt among us."

An essential doctrinal teaching, something like the incarnation of God into man, should not hang on the interpretation of a single preposition in one verse. Big doctrinal claims require big, consistent, repeated, clear textual evidence. John simply does not say that God, or one person who is God, became man.

Additional Resources mentioned:

The Word BECAME Flesh? Why John 1:14 does NOT say "God became man"
https://youtu.be/z4HepHkyujk

The Word Became Flesh (Sustenance): A Metaphorical Interpretation of “Flesh”

https://youtu.be/A87VcXKCWBM

"The Word became flesh and dwelt IN us"? Dialog with Sam Tideman on John 1:14

https://youtu.be/P4b9xZ0gX6g