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Exegesis of John 1:1-18
The Gospel of John possesses a unique perspective on the life and ministry of Christ. Although the book presents a disparate chronological order to the events in Jesus’ life, the primary difference lies more in substantive material. While composed in an abundantly simplistic manner, the spiritual depths held within the book are inarguable. The author of John clearly describes the purpose in composing the book. “…that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name” (John 20:31).[1] John 1:1-18 offers a fundamental support to the material in John’s Gospel. Approached as a prologue, the first eighteen verses promote Jesus as the Word (Logos in Greek) and as human. Furthermore, because of the underlying purpose of John’s Gospel referenced in 20:31, John seems to call the reader to respond to the light of men both throughout the book and in the prologue. The primary thematic material in John’s Gospel is highlighted in the prologue; through the hidden depth underneath the simple compositional style, this prologue grants readers the opportunity to understand the life of Christ in a deeper and more profound manner.
The
Word as God (vv. 1-5)
The
Prologue to John’s Gospel resonates strikingly similar to the beginning of the
Bible. Both the Genesis and John accounts render the text, “In the beginning…”
(Gen 1:1, John 1:1). “Many suggestions have been made that the prologue was
originally a poem from some other religious tradition (perhaps gnostic3,
though there is no shortage of theories) that John took over and adapted for
his own ends (Carson, 1991, p. 112).” Whatever the means employed by the
author, John’s Gospel, more than the other Gospel narratives, offers special
attention to the deity of Christ. The Word (Logos in Greek), of which
John speaks, is God the Son, Jesus Christ. Throughout the narrative, Jesus is
submitted as human but also equal to the Father. “I and the Father are one,”
(John 10:30) says Jesus. The first five verses of John 1 pungently tie the
creation account in Genesis to Jesus who not only dwelt among humankind but, as
one with the Father, was present and involved in the creation of the world.
John’s Gospel submits, in no uncertain terms, that the Word (Jesus Christ) is,
in fact, God himself.
“In the Hebrew scripture, God brings
the world into being with a spoken word; in the New Testament, the Word creates
all things and takes on flesh to dwell among us” (Kohan, 2019, p. 47). The
first five verses of the text here clearly reveal Jesus as one who was both
with God and who was God from the beginning (John 1:1). Interpretive
difficulties exist in the way of punctuation. Where some take support from
early translations and church fathers, others approach the text linguistically;
the first group places ὃ γέγονεν with the sentence in verse 4, while the second
group places it at the end of verse 3 (Nässelqvist, 2018 p. 176),
as is typical in most English versions of the Bible. It might be suggested that
the rendering which places the phrase at the beginning of verse 4 presents a
more complete view of Jesus’ co-equality and oneness with the Father. To read
the text in a manner that suggests nothing was made apart from him and that
life was made in him could foster a more complete view of Jesus’ deity and
sovereignty, for in such a view, everything comes from Jesus Christ whether
life or death, made or unmade; he is the decisive factor in all that exists.
The author begins the text of John 1
focusing on Christ’s deity and position as God by emphasizing his involvement
in and superiority over all creation. He then transitions to the hope of the
Gospel: new life. With certainty, John’s Gospel references Jesus Christ as the
light of men (John 1:4), i.e. the God who created all that exists cares enough
about the people whom he created for himself to subsist as their light in an
otherwise dark world. Perhaps, John’s emphasis on the deity of Christ and his
power over all creation places the proper perspective on his love for people,
for in any ordinary situation, it would not be logical for one deemed worthy to
love (beyond measure) one who is unworthy.
Moreover, John’s Gospel illustrates the
great need of Jesus Christ among humankind. The Son is, in fact, the only
existing light in a dark world. He shines as the light and darkness has not
overcome him (John 1:5). It seems that the author again links his prologue to
the creation account in Genesis, for God created light himself (Gen 1:3). Verse
5 “is a masterpiece of planned ambiguity” (Carson, 1991, p. 119).
If a hellenistic Jew, or for that
matter even a pagan Greek, read through the opening verses to this point, and
had no personal experience of Christianity, he or she might well take v. 5 to
refer exclusively to creation, without moral overtones. Light and darkness are
not simply opposites; darkness is nothing other than the absence of light
(Carson, 1991, p. 119).
The
author proceeds to another level beyond the material world. As if to suggest
the spiritual realm beyond what is seen in existence, John’s Gospel presents
not only Jesus’ power over creation and, therefore, his divinity but also his
role as spiritual light in a dark world. John’s Gospel then connects Jesus’
role as light to his creation of light and superiority over all in existence. Only
one who creates light possesses the ability to simultaneously be light. John,
therefore, references Christ’s deity in these verses and subsequently points to
humankind’s need of him as the only existing light in a morally dark and sinful
world.
John 1:1-18 focuses on the Word, namely Jesus Christ, and, in an unmistakable way, highlights Jesus’ deity, oneness with the Father, and position as creator God. Setting up such a perspective likely aids in declaring Jesus’ subsequent work among people, for to genuinely appreciate the Son’s role as light among humankind and his love toward his people, one must understand the significance of Christ’s deity. John’s Gospel unapologetically emphasizes not only Jesus’ humanity but also his deity.
The
Word as Human (vv. 6-13)
After
clearly portraying Jesus’ deity, the second portion of John’s prologue points
to the humanity of Jesus. Where some might refer to Jesus as fully God and
fully man, “fully” implies volume; yet, Jesus does not possess any volume of
deity and humanity, for he is both God and human in his nature. Thus, it would
be more accurate to refer to Christ as both truly God and truly man. John’s
Gospel indicates the Christ who is both God and human; John 1:6-13 provides the
foundation of this concept.
Verses
6-8 speak of John the Baptist (different from the author of the Gospel of John)
as one who bore witness to the light.
The ultimate
origins of Jesus Messiah, John will insist, are in the pre-incarnate Word who
was with God and who was God. But when he comes to the account of Jesus’ public
ministry on the stage of human history, the Evangelist, in common with the
Synoptics and with early Christian preaching, begins with the witness of John
the Baptist (Carson, 1991, p. 120).
The significance of John the Baptist’s
role, in this case, is that he was sent by God as a forerunner to the Messiah.
That he was
commissioned by the Almighty places him in the same category as Moses (Ex
3:10–15) and the prophets (e.g. Is 6:8; Je 1:4ff.)—indeed, in this respect, he
is like Jesus himself, who was also sent from God (3:17; a frequent theme in
the Fourth Gospel (Carson, 1991, p. 120).
Such is perhaps the reason the fourth
Gospel necessitates a distinction between the light and the one who bore
witness about the light.
John’s
Gospel distinguishes between Christ and John the Baptist briefly and continues
with the foundation of the text; the second part of John’s prologue centers
around the humanity of Jesus. The author writes, “The true light, which gives
light to everyone, was coming into the world” (John 1:9). The astonishing idea
here is that the one true God of whom the author writes has come into the world
as a human. Without bipolarity, John’s Gospel conveys the fact that Jesus
provides and, in fact, is the only source of light in an otherwise dark world.
A common rabbinic expression, “all who come into the world,” is used to
describe every man and is always plural; when speaking of Christ, however,
John’s Gospel uses a singular form. An accurate rendering then should be the
NIV’s, “The true light that gives light to every man was coming into the
world;” the Gospel of John repeatedly predicates the idea that Jesus being sent
into the world is predicated of him who is the Word (Carson, 1991, p. 121). John’s
prologue here then provides the foundation of the entire book: the unbreakable
truth that Jesus exists as both God and human to save his people from sin.
Additionally,
in verse 11, John’s Gospel links Jesus to the prophetic truth that he would be
rejected by his own people.
Again and again
under the old covenant, the prophets describe the recalcitrance of the people
of God. ‘All day long I have held out my hands to an obstinate people, who walk
in ways not good, pursuing their own imaginations—a people who continually
provoke me to my very face’ (Is. 65:2–3), declares the Lord (Carson, 1991, p. 125).
Nonetheless, what is stated in verses
12-13 captures the essence of the entire Gospel: those who receive Christ are
given the right of sonship not by lineage of blood but by adoption from God.
When [John]
describes those who believe as ‘children’ of God, he uses the word ‘child’ (teknon). He reserves the word ‘son’ (huios) for Jesus himself. In this way he
maintains a distinction between Jesus as the ‘Son’ of God, and believers as
‘children’ of God (Kruse, 2003, p. 68).
The premise of John’s text here then is
not only the fact that God became human but indeed the purpose for which such
incarnation occurred: namely the salvation of humankind. While even the chosen
people of God rejected Christ, those who receive him are given the position as
children of God by adoption and have been grafted into the family of God (Rom
11:17).
The deity of Jesus is significant throughout the Gospel of John; yet, the humanity of Jesus is equally as significant. One who created all in existence has become human so that all who receive him might be heirs with him. The prologue here delivers the basis for thematic material throughout the remainder of the book. Jesus Christ, God in flesh, lived as a man so that those who receive him would share with him in eternal life (John 3:16).
Humankind’s
Response to the Word (vv. 14-18)
After
John’s discussion of Christ’s deity and humanity, the text necessitates a
response from all who gain such knowledge. John reminds the reader that because
the Word dwelt among humankind in the flesh, we have beheld God himself (John
1:14, 18). Additionally, in such an act of incarnation, God has provided
matchless grace to his people (John 1:16). John’s tender that God himself has
been revealed to and indeed dwelt among humankind beckons a response. John’s
Gospel ends the prologue with, “…he has made him known” (John 1:18). It is as
if the author poses the question of what the reader will do with such a
revelation. The Word has dwelt among humankind; therefore, humankind must
respond to the Word.
John
specifically says that “we have seen his glory” (John 1:14). Of such glory,
Colin Kruse writes:
The reference
to ‘glory’ is also an allusion to God’s presence in the tabernacle. Exodus
40:34–35 tells us that when Moses completed the construction of the tabernacle,
‘Then the cloud covered the Tent of Meeting, and the glory of the Lord filled
the tabernacle. Moses could not enter the Tent of Meeting because the cloud had
settled upon it, and the glory of the Lord filled the tabernacle.’ As the glory
of God was once present in the tabernacle, so it was now present in the Word
made flesh (Kruse, 2003, p. 69).
John the Evangelist’s testimony then
would have resonated with his hearers in a tangible way. The glory of God, such
an indescribable phenomenon, was given a name and a face in the person of Jesus
Christ. As the law was given to Moses, the grace and truth of God came through
Jesus Christ (John 1:17). John the Baptist’s testimony bore witness to the
Messiah, Jesus Christ. The message he preached then was subject to the truth of
Jesus himself, i.e. the Baptist’s message was derived from that of Jesus. John
the Evangelist’s focus on the glory of God here summarizes what he has
previously shared: 1) Jesus, the Word, is God himself; 2) Jesus is also human;
and 3) Jesus is God in human form so that all who receive him might be saved.
In essence, the Word is Jesus, Jesus is the Word, and the Word became human to
save his people.
Setting the foundation for the remainder of John’s Gospel, an invitation is seemingly given to those who have seen and heard of the Word, Jesus Christ. Understanding that Christ’s work continued with his followers for ages to come, such an invitation still abounds. The author of John seems to place emphasis, however, not on the one who responds but on the one to whom humankind is to respond: Jesus Christ. By clearly pointing to who Jesus is, namely in his deity, John makes clear that it is only appropriate to respond to Christ. He is, in fact, the Logos and the light of men; the prologue of John’s Gospel then offers an invitation to receive that light, which echoes throughout the book.
Limitations
to the Text
Considering
the entirety of the Gospel of John, John 1:1-18 should be considered an
introduction or a prologue, which certainly reflects the premise of the entire
book. In that regard, the first eighteen verses center around Christ’s deity,
Christ’s humanity, and humankind’s response to the Son of God. The primary
limitations to the text within the scope of this paper are twofold: 1) John’s
emphasis on signs and miracles and the necessity to personally behold them and
2) the simplicity of compositional style.
John’s Gospel
tends to place great emphasis on seeing the signs and miracles of Christ even
suggesting that such is required for belief itself (John 4:48). One must
reconcile the necessity for firsthand experience with Jesus’ signs and miracles
and those who do not possess the ability to see such miraculous occurrences.
One possible reconciliation is the continued incarnate work of Christ after his
Ascension. Jesus tells his followers that they would do greater things than he
(John 14:12). The Ascension implies that Jesus did not vanish or become a
spirit but rather continued to exist in his incarnate state and his work
through his followers. After a lengthy account of Jesus’ farewell address, John
18 begins with, “When Jesus had spoken these words…” (John 18:1). “…this…maybe
a piece of wit on the part of John the Evangelist or his redactors—a way of
saying that even Jesus Christ tended to go on for a bit. In the beginning was
the Word, and the Word refused to end. More likely it’s a structural
punctuation mark: an exclamation point” (Elie, 2015, p. 14). The need to see
Jesus’ signs then could be reconciled by including his continued work by his
followers for ages to come.
Another
limitation to the text is the simplicity with which the book is composed. In
such a simple manner, one might miss or at least underestimate the depth of the
Gospel. For that reason, John must be explored with care and scrupulous
thought. The first eighteen verses here convey what might be understood in a
simple manner, especially to a 1st-century Jewish audience; yet,
John brilliantly connects the common thoughts (at the time) of light and the Logos
to Jesus Christ. Therefore, the Gospel of John holds spiritual depth beneath
the surface of the text. When reading John 1:1-18, one must understand the
spiritual depth of the concepts conveyed in relation to the rest of the book.
To understand the significance of Christ as the Word or as the light of men,
for example, it is not only beneficial but necessary to have in mind the
material of the entire book. The seemingly surface-level references hold a
spiritual depth that should not be underestimated in the Gospel of John.
Both
limitations mentioned here must be considered when analyzing the text.
Moreover, one must understand the first eighteen verses in relation to the
entire Gospel. Certainly, John 1:1-18 is foundational to the book; thus, one
cannot disconnect the prologue from the book but must understand the entirety
of the Gospel to truly understand John 1:1-18.
Profound
Depth in a Simple Message
John 1:1-18 serves as a foundational text to support the remainder of the material in the book. The author’s underlying concepts are referenced in the prologue and transport the essence of the Gospel to the reader. John’s emphasis is placed on both the deity and the humanity of Christ. In an inarguable manner, John’s Gospel declares, clearer than the Synoptics, that Jesus is God in flesh and lived among humankind. Additionally, John’s persistent references to Christ as the light of men seem to beckon a response from humankind. John’s Gospel then not only declares the person and deity of Christ by nature but offers hope to a lost and sinful world. Vastly disparate from the Synoptic Gospels not only in chronological order but in substance and material, John’s Gospel unapologetically declares the risen Christ and his divine role on earth and beyond. With profound depth in a simple message, the first eighteen verses of the book provide the foundational roots from which the work of Christ is derived and around which the entire book of John centers: Christ is God; Christ is human; Christ is the light of men; and all three truths demand a response from humankind.
References
Carson,
D.A. (1991). The Gospel according to John. William B. Eerdmans
Publishing Co.
Elie,
Paul (2015). The Beginning of the End. Commonweal, Vol. 142 (No. 18),
13-18.
Kohan,
John (2019). In the Beginning Was the Word. Christian Century, Vol. 136 (No.
23), 47.
Kruse,
Colin G. (2003). John: An Introduction and Commentary (Leon Morris,
Ed.). Inter-Varsity Press.
Nässelqvist,
Dan (2018). The Question of Punctuation in John 1:3-4: Arguments from Ancient
Colometry. Journal of Biblical Literature, Vol. 137 (No. 1), 175-191.
[1] All
biblical references are taken from the English Standard Version (ESV) of the
Bible unless otherwise noted.
3 For
a prudent assessment of the relation between the Prologue and the Trimorphic Protennoia (the gnostic
document to which appeal is currently most frequently made), cf. Craig A. Evans, NTS 27, 1981, pp. 395–401.
