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Johnâ?"Moody Gospel Commentary

Moody Publishers

BEGINNINGS OF THE GOSPEL

THE PROLOGUE, 1:1-18

The prologue of the fourth gospel presents a summary of the book. Here the essential facts concerning the life of Jesus the Messiah are declared: His deity, incarnation, and mission. John declares that the incarnate God has entered into human life to bring life and light to as many as believe in Him. The rest of the gospel unfolds, elaborates, and demonstrates this truth.

There are many divergencies among scholars over the analysis and interpretation of the prologue. But there is a growing consensus that the repetition of key words ("Word," "life," "light") within the prologue reflects the poetic character of Hebrew parallelism. It has been further argued that the prologue is chiastic in structure. Chiasm may be defined as a literary figure or structural principle that consists of "placing crosswise" words, ideas, sentences, or passages to provide symmetry and emphasis. Culpepper presents a convincing study on the conceptual parallels of the prologue and offers the following analysis:

A. Word with God, 1-2

B. What came to be through the Word: creation, 3

C. What we receive through the Word: life, 4-5

D. John sent to testify, 6-8

E. Incarnation; response of the world, 9-10

F. The Word and His own, 11

G. Those who accept the Word, 12a

H. Become children of God, 12b

G.' Those who believed in the Word, 12c

F.' The Word and His own, 13

E.' Incarnation; response of the community, 14

D.' John's testimony, 15

C.' What we have received from the Word: grace, 16

B.' What came to be through the Word: grace and truth, 17

A.' Word with God, 18

The chiastic structure of the prologue focuses on v. 12b and reflects John's leading concern to bring the readers to a faith-relationship with God as His spiritual children (cf. John 20:31).

THE ESSENTIAL NATURE OF THE WORD, 1:1-5

John opens his gospel with several declarations concerning the "Word" (Logos). The logos was an established, first-century philosophical concept that John drew upon, added to, and enriched to communicate something about the Person of Christ (cf. 1:14; 1 John 1:1; Rev. 19:13).

Scholars debate whether the concept of the logos has its roots in Jewish or Hellenistic thought. God creates by His word (Gen. 1:3; Ps. 33:9), and in the Hebrew Scriptures the word of God is often personified as an instrument for the execution of His will (Pss. 33:6; 107:20; 119:89; 147:15, 18). This concept also appears in the Apocrypha (Ec'us. 1:1-20; 24:1-22; Wisdom 9:1) and Jewish Targums (paraphrastic translations of portions of the Old Testament into Aramaic), where the Aramaic term memra ("word") is substituted for the divine name of God. Thus, in Jewish thought, the logos concept is associated with the personification of God's revelation.

Philo (c. 20 B.C.-A.D. 54), an Alexandrian Jew, also made frequent use of the term logos. Philo accepted the philosophical ideas of the day and attempted to bring about a synthesis of Greek philosophy with Old Testament theology as he interpreted the Hebrew Scriptures. In his writings, Philo used the word logos to denote the intermediate agency by which God created material things and communicated with them. The logos was conceived of as a bridge between the transcendent (holy) God and the material (evil) universe. For Philo and those of Hellenistic (Greek) worldview, the logos constituted a mediating principle between God and matter.

In the past, many scholars were persuaded that John drew primarily upon Hellenistic thought in his use of the logos concept. More recently, scholars are giving greater credence to the possibility that John drew his logos concept from Jewish thought. Considering the data, it seems likely that John drew upon a concept familiar in both Greek and Jewish thought.

There are various shades of meaning of this term that would have theological and philosophical significance to both Jews and Greeks of John's day. John drew upon this familiar logos concept but gave it new and fuller meaning.

For John, the logos is no mere mediating principle; the Logos is a personal being. For John, the logos is no mere personification of God's revelation; the Logos is God's revelation in the flesh. In his use of logos, John amplifies and applies a familiar concept. He identifies the Logos as a divine Person who reveals God to man.

IN RELATION TO GOD, 1:1-2

1:1 The prologue is "bracketed at the beginning and end with assertions of the deity of the Logos." John begins by affirming the eternal existence (v. 1a), personal distinctiveness (v. 1b), and divine nature of the Logos (v. 1c). John first declares that the Logos antedates time and goes back to eternity past. He existed with God since the beginning of time.

John goes on to state that the Logos was "with" (pros), but distinct from, God (v. 1b). The Logos is seen to be a separate entity from God—not a mere attribute or extension of the Father. This distinctiveness is with regard to personality, not divine essence. The word with speaks of a "face to face" relationship. The Logos is in a close relationship (fellowship) with God, yet exists as a distinctive Person.

John concludes his trilogy on the Logos by revealing that the Logos is no mere personification or principle (v. 1c). The Logos, he declares, is truly a divine Person.

The New World Translation of the Bible, published by the Jehovah's Witnesses, translates this third affirmation "the Word was a god." It is argued that the absence in the Greek text of the definite article ("the") with theos ("God") means that the Logos (Jesus) is merely "a god," a "semi-deity" The deity of Christ and the doctrine of the Trinity are thus denied.

But the apostle John expressed the truth in the best way possible. Had he used the article with theos he would have expressed the error of the third-century heretic Sabellius, who held that the Father and the Son were one Person. This would have contradicted John's previous statement, which distinguished God the Father and the Logos. Having just asserted that the Logos was "with" God, John could not now say that the Logos was identical with God. The Logos is not to be identified as God the Father but has the same divine essence or attributes. The absence of the article emphasizes the character and the divine quality of the Logos. As Kent notes, "By placing theos first in the clause, John gave it the emphatic position, and by employing it without the article, he stressed the qualitative sense of the noun." For a similar construction without the article, see John 4:24.

1:2 In v. 2, John combines the first and second clauses of v. 1 ("in the beginning" and "with God") to emphasize that the Logos did not come to have a relationship with God but was with God from the beginning.

IN RELATION TO CREATION, 1:3

1:3 In relationship to creation, the Logos is revealed to be the active agent, the Creator of "all things." Paul expresses the same thought in Col. 1:16-17 (cf. 1 Cor. 8:6; Heb. 1:2). Every created thing came into being by the activity of the Logos.

IN RELATION TO MAN, 1:4

1:4 John introduces two themes that will be developed throughout the gospel—life and light. The Logos has life in Himself and is a source of both physical life (John 5:25; 11:25) and spiritual life (14:6) to others. The word life (zoe) occurs thirty-six times in John. Seventeen times it is used with the adjective eternal (aionios) with no apparent difference in meaning. John's purpose in writing was to elicit belief that would issue in life (20:31), both in its quantitative (10:28) and qualitative aspects (10:10). Believers in Jesus Christ enjoy spiritual life in Him because of the new birth (quality of life) and eternal life after death because of the resurrection (quantity of life).

The Logos is "the light of men." The term light is used metaphorically in John to refer to the illumination from God that penetrates spiritual darkness to bring spiritual light. Jesus is the light personified (John 8:12; 9:5) and is a source of spiritual light to mankind. Because Ps. 36:9 indicates that God is the ultimate source of light and life, v. 4 supports John's affirmation that the Logos is divine (1:1).

IN RELATION TO EVIL, 1:5

1:5 Verse 5 introduces another major theme in John's gospel—the opposition of light and darkness. Darkness is used by John to refer to the realm of spiritual evil—the satanic world system set in opposition to God and His people (John 12:35). Unbelievers love the darkness (3:19), but believers have no part in it (8:12). Jesus, the Logos, is the light of the world (8:12; 9:5), which penetrates the world's darkness.

The last phrase, best translated "the darkness has not overcome (or overtaken) it," indicates that in this spiritual conflict darkness is not able to extinguish the light. Light is preeminent over the darkness. Though opposed, Christ was victorious in His mission of bringing the spiritual illumination of His Person to the unbelieving world set against God.

The contemplation of God, His character, and His creative work in vv. 1-5 should not simply fill our minds with theological facts. When God revealed Himself to Moses, he bowed low and worshiped (Ex. 34:6-8).

THE MANIFESTATION OF THE WORD, 1:6-13

The Logos has been identified and described. Now John recounts Jesus' presentation to the world and reports the two responses—rejection by His own and acceptance by others.

ANNOUNCED BY JOHN, 1:6-8

John the Baptist was sent from God to prepare the way for the coming of the Logos. The announcement of His coming and circumstances of His birth are recorded in Luke 1:5-25. The angel declared to Zacharias that John would minister in the "spirit and power of Elijah" to lead people to repentance and "to make ready a people prepared for the Lord" (Luke 1:17).

1:6 Verse 6 marks a significant stage in redemptive history—the coming of John, the introducer of the Messiah (cf. John 1:19-34). The apostle tells of the origin of John's mission. Like other prophets (Ex. 3:10-15; Isa. 6:8), he did not come on his own but was commissioned and sent "from God" (cf. Mal. 3:1).

1:7 The purpose of John's ministry is to "testify concerning that light." The words "as a witness" focus on John's activity and introduce another major theme in the fourth gospel. The noun "witness" (marturia) occurs fourteen times in John, and the verb "to bear witness, testify" (martureo) occurs thirty-three times. The primary usage of this term is with reference to the character and significance of the Person of Christ. Charles notes that the apostle's task is to build his case for who Jesus is. He accomplishes this by using key witnesses, even up to the final courtroom appearance before Caiaphas and Pilate.8 John the Baptist is the first key witness (cf. John 1:29-34).

1:8 The ultimate purpose of John the Baptist's witness is to elicit belief in Jesus, the Light. The word believe (pisteuo) introduces the major theme of John's gospel, the gospel of belief. Believe occurs ninety-eight times in John and means essentially "trust." The biblical concept of belief moves beyond mere intellectual assent to reliance, commitment, and obedience to the Person of Christ (cf. John 3:36). The theme of belief and its anthesis (unbelief) can be traced throughout the gospel.

Lest any should mistake John the Baptist for the Messiah (cf. John 1:20), the apostle clarifies that he was only the witness, not "the Light" Himself.

1:9 The divine Logos is identified in v. 9 as the "true light" in contrast to false claimants. Belief itself does not save. The object of faith is essential. A faith that saves must be placed in truth. Truth is another of John's favorite concepts. The adjective "true" (alethinos) appears nine times and is used of that which is genuine, not counterfeit.

The words "that gives light to every man" should be understood to refer to general illumination (cf. Ps. 19:1-6; Rom. 1:20), not universal salvation (cf. John 5:29).

It is debatable whether the phrase "coming into the world" refers to "every man" or to "the true light." Because it is used elsewhere with clear reference to Jesus (cf. John 3:19; 6:14; 12:26; 17:37), John probably intends it to refer to the incarnation, a subject he will introduce shortly (1:11).

Verse 9 contains the first appearance of a significant word in John's writings—kosmos ("world"). This word is used by John in several different ways. It can refer to the entire created order (John 17:5) and the earth in particular as the dwelling place of mankind (11:9; 16:21). By extension (i.e., metonymy), kosmos can refer to the people who inhabit the world (3:16; 12:19). John also uses the word kosmos to refer to the fallen and alienated humanity at enmity with God (1:10; 7:7; 17:25). Although there is nothing intrinsically evil about the kosmos, it has turned away from its Creator and shown its hatred for Christ.

REJECTED BY HIS OWN, 1:10-11

1:10 John records that even though the incarnate Logos was the Creator of the world (John 1:3), mankind failed to recognize and acknowledge Him as such. Used with reference to persons, the Greek word ginosko ("recognize") means to realize and acknowledge what one is or claims to be. The unbelieving world did not recognize its own Creator.

1:11 Not only was He ignored by the world in general, He was rejected by His own Jewish people. "That which was his own" refers to all that He had a right to possess—a land, a people, a throne—all that was His by covenant promise (cf. 2 Sam. 7:1216). Yet His own people did not "receive him." The word "receive" (paralambano) is used in Matthew 1:24 of Joseph taking Mary as his wife. A relationship of trust and committment is implied. Such a relationship with Christ was what the Jewish people refused.

Many people experience rejection in life. Due to various circumstances, they face rejection by friends, co-workers, and family members. It is some consolation to know that Jesus has walked this path. He experienced rejection and knows how to comfort His own.

RECEIVED BY INDIVIDUAL BELIEVERS, 1:12-13

1:12 Verse 12 describes the blessing that comes to those who "receive" Christ. Such persons are privileged to enter into God's own family. The words "received him" are further defined by the phrase "to those who believed in his name." John uses a distinctive faith-formula, "believe into" (pisteuein eis), meaning to "believe into Jesus." Used with pisteuo, the conjunction eis ("into") implies personal surrender and commitment. Although John does not even mention the words repent or repentance, belief "into" suggests the same turning from the sin of unbelief that repentance involves.

John speaks of believing "in His name." In ancient times, one's name was more than just a personal designation. It was a reflection of one's character and attributes. People were often named or renamed for some noticeable character trait (cf. Num. 13:16; Matt. 16:18; Luke 1:31). The name of Jesus speaks of His person, His attributes, all that He stands for in relationship to His deity and messiahship. To believe in the name of Jesus is to trust in His person as God-man and Redeemer. This involves personal relationship, not merely intellectual assent.

Those who take this personal step of faith have the rightful authority to become "children of God" (tekna theou), sharers in the spiritual life of the Father. The importance of this truth is highlighted by its prominence as the center of the prologue (see p. 36). Two important phrases are used in the New Testament to describe the believer's relationship with God: "children of God" and "sons of God." The latter emphasizes the believer's heritage and position. The former emphasizes the believer's nature and character. As a child shares certain characteristics or features with his natural father, so believers by new birth "participate in the divine nature" (2 Pet. 1:4). This is not to suggest that they become "gods." Rather, they partake in the moral and spiritual nature of God. True children of God will reflect in their own lives some of the characteristics of their Father (cf. Gal. 5:22-23).

1:13 John explains in v. 13 how one becomes a member of God's family. The three expressions "natural descent," "human decision," and "husband's will" are all ways of referring to conception and physical birth. The Jews placed a lot of stock in their physical heritage. They believed that God would favor them merely because of their Abrahamic ancestry. John repudiates such a view. It is not through physical descent but through spiritual birth that one enters God's family. The word born (cf. John 3:1-8) is a strong metaphor for a completely new beginning.

The theological point here is that becoming "children of God" takes place as a result of God's work, not ours. New life is of God's initiation and power.

THE INCARNATION OF THE WORD, 1:14-18

John proceeds to demonstrate how the coming of the Logos fits into God's plan to reveal Himself to man.

THE INCARNATE WORD, 1:14

1:14 The most astounding fact of history is that the divine Logos took on humanity while giving up nothing of His deity (cf. Phil. 2:6-8). The term "flesh" (sarx) refers here to physical, human life. Jesus, the God-man, partakes of the fullness of deity and the fullness of humanity. The words "and made his dwelling among us" (a powerful metaphor for God's presence) can be traced back to Noah's prayer that God would "dwell in the tents of Shem" (Gen. 9:27). Indeed, God dwelt among the descendents of Shem when He manifested His presence in the Tabernacle during the wilderness wanderings (Ex. 40:34-38). As the Shekinah had dwelt among the Israelites, so the Logos dwelt among humanity ("us").

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Excerpted from Johnâ?"Moody Gospel Commentary by J. Carl Laney, Paul Enns. Copyright © 1992 J. Carl Laney. Excerpted by permission of Moody Publishers.
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