Name: John “the disciple whom Jesus loved”, “son of thunder”
Father: Zebedee, Matt.4:21
Mother: Salome (guess cf. Matt.27:56; Mk.15:40; Jn.19:25, perhaps a sister of Mary, mother of Jesus)[1]
Brother: James
House: Jerusalem, Jn.19:27[2]
Profession: Fishing business in Capernaum, but after the call, disciple of Christ, apostle of love; had been a disciple of John the Baptist (Jn.1:35,40)
Note: Rejection of John as the author of the book and attributing the work to a certain John of Ephesus undermines the book as a testimony to the Deity of Jesus. The rejection is based on inadequate evidences.[3]
Date
About 90 AD,
Purpose
An eye-witness’ testimony of the things which took place; a testimony to the Truth, so that the readers may believe that Jesus is the Christ, the Son of God, and that believing they may have life in His Name. (Jn.21:24; 20:31)
The Text
In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God; all things were made through him, and without him was not anything made that was made. In him was life, and the life was the light of men. The Light shines in the darkness, and the darkness has not overcome it.” (Jn.1:1-8, RSV)
Important Vocabularies in the Text
Beginning Word God Made
Life Men Light Darkness
Beginning. “Aρχη,” according to H. Bietenhard, “is an important term in Greek philosophy, which means, among other things, starting point, original beginning.” (Dictionary of New Testament Theology, 1:64).[4]
Word. λογος. “Ordinarily it refers to a spoken word, with emphasis on the meaning conveyed, not just the sound. Logos, therefore, is an expression of personality in communication…. To the Hebrew “the word of God” was the self-assertion of the divine personality; to the Greek the formula denoted the rational mind that ruled the universe.”[5]
Heraclitus (c.535-c.475 BC), a Greek noble man from Ephesus believed that the world is ceaselessly changing. “There is only one thing that is permanent, and that is change,” he said. But the process of change, he believed, was not random and haphazard. Instead, he saw all change as determined by a cosmic order that he called the Logos.[6] Logos is the source of all order, lawfulness, and justice. It is “almost entirely unknown by earthly mortals – in part, because nature loves to hide… the deeper reality is the Logos, the unity of opposites in which all is one.”[7]
The Stoics (members of a philosophical school founded by Zeno (308 BC)) used logos to explain the cosmic reason; the reason, the natural law that permeated the whole universe. “The Stoics were pantheists, who embraced ‘modern’ New Age beliefs. Stoics viewed the world as imbued with intelligence: man is part of a cosmic animal (Boardman, Griffin, & Murray, The Oxford History of the Classical World, pp.355-386).[8] The Aramaic word is memra.
John seems to try to give the Greek world a true understanding of logos. What logos really is, transcendent or immanent? How do we know it? Can we know it?
God. Θεος is in reference to the Almighty God of Israel: the Creator, Ruler, and Sustainer of the universe, in contrast to the gods of the heathens. In the Greek world θεος was a general term for any deity (Common Noun). But Xenophanes, Plato, and Aristotle used θεος as a personal name for the one Supreme God in their writings. The Septuagint writers/translators found this word as more suitable to the Biblical concept than any other word and used it for Elohim.[9]
Made. εγενετο. Translated as “came into being” by Berry (Interlinear Lit. Trs.); γεγονεν as “come into being” or existence (also NASV).
Life. ζωη, from which our English word zoo and zoology are derived. It is used to mean “life as a principle, life in the absolute sense, life as God has it, that which the Father has in Himself.” Also used of that which is the common possession of all animals and men by nature, and of the present sojourn of man upon the earth with reference to its duration.
In the present text the former meaning is implied.
Man. ἄνθρωπος; men, ανθρωπων in the present text.
The Jewish Concept. Man was created in God’s image from dust.
The Sadducees. Denied the immortality of human soul, the resurrection of the body, and judgment in future. Man is the determiner of his destiny. God doesn’t determine his future. As a matter of fact, they didn’t believe in the existence of life after death. What happens, happens here. Present. Obedience to God should not be utilitarianistic, but absolutely disinterested.
The Pharisees. Believed in life after death and the resurrection of the body. Obedience to God’s law is emphasized.
Note: The word “Sadducees” is not mentioned in John’s Gospel. As to why John doesn’t mention them is not clearly known. The Jewish concept of man is that man is created in God’s image and likeness, is superior to all beasts, must walk according to the Torah, and rely on God. The “sinful nature” of man is not explicit. Wisdom helps the wise for good.
The Grecian Concept. There was a wide variety of philosophical units, but one thing stands almost in common: Man is similar in emotions to gods. Reason is his guide to a good life.
Platonism. The universe is changing, becoming. The ultimate Reality is the ideal world, which is unchanging. The human soul is eternal. He believed in transmigration of souls. “Reason”, “wisdom”, “discretion” are words that Plato uses to describe that by which a man can understand the truth and know it. There is no mention of sinfulness, fallen nature, or future judgment.
Stoicism. Pantheists, believing in a world-soul, Reason. Reason orders and controls the universe. Man is “a tiny portion or fragment of this divine Reason, and could find true fulfillment only by living in harmony with Reason.”[10]
Epicureanism. They were materialists; everything is matter; and so pleasure is the ultimate good for man. There is no deliberate design behind the universe. Man is the product of chance.[11] And so, eat, drink, and make merry; for tomorrow we die.
The true concept of man; the truth about man is important so that the Gospel be effective. Is man a product of chance or a product of design; was he created by God or is a god? Does man possess eternal life or is doomed for annihilation? Is there a judgment? Is man sinful, or just “what he is, rational” or “unthinking?” “Can man live up to the standard of God?”
Light. φως. The OT concept is that of divine enlightenment, revelation, salvation, and God’s presence. “God is my light and may salvation” (Ps.27:1). Apart from God there is no light, and so no life (animate).[12] Darkness is judgment, secrecy, distress.
Greek Thought. “Light symbolized life itself, as well as happiness. Plato compared the good with sunlight, and light developed a distinct relationship to the ethically good, as well as to healing and the illumination of one’s thoughts and life. Strikingly, the Greeks did not relate light and darkness to the activities or realm of the gods. Later Gnostic thought transformed light and darkness into opposing and hostile powers.”[13]
Darkness. σκοτια. The OT relates it to judgment, distress, mystery, and divine intervention (where men cannot act, God intervenes).[14]
The Greek Concept. “Darkness” (skotos in Greek) had no specific philosophical importance in itself except in contrast with light (phos). It was associated with ignorance, with sinful doings, and particularly with man’s fear of death, for death was often characterized as a realm of darkness.[15]
EXEGESIS
Verse 1. “In the beginning was the word”. ᾿Εν ἀρχῇ ἦν ὁ Λόγος. “It is the presence of the verb ἦν (en, “was”) that brings out the importance of this phrase. Literally, it could and should be rendered “When the beginning began, the Word was already there.” This is the sense of en, which is in the imperfect tense and implies continuing existence in the past. So before the beginning began, the Word was already in existence. This is tantamount to saying that the Word predates time or Creation.”[16]
“and the Word was with God, and the Word was God.”
“God” is emphatic, so “God Himself” (Amplified, F.N.)
John means to say: “At the beginning (of the Cosmos) of time, the Word existed. It was before time and was with God (the Almighty God, God of gods) eternally as He was. The Word was God.”
Note: In the Greek Θεὸς ἦν ὁ Λόγος. Literally, “God was the Word.” Perhaps the absence of the article to Θεὸς might have reversed the position; the endings are in the nominative. The Amplified Bible’s footnote ascribes “God” as emphatic.
There is one problem in understanding this verse. Does John refer to the Word as the same God or as another God?
If an article were present before God, the answer would have been easier. But, the absence of the article causes problem of understanding. Note: John was writing to the Gentile world (who believed in many gods and didn’t know the concept of Trinity).
Article “a” before God would state it indefinitely “Jesus was a God and was in the beginning”, but this syntax raises another question. “Why then mention that God which was also a God?” If it be assumed that “the God” is the Almighty and “God” is an inferior or lesser, probably the problem is solved. But the article “a” is not mentioned.
The definite article “the” would give the meaning “the Word was the same God.” Still the problem is, “If is the same God, why mention “with God”? The article “the” however is also not mentioned. Perhaps, John, aware of the problem of understanding, willfully put the sentence in that way so that no confusion may arise concerning the deity of Christ.
He doesn’t put an article; therefore, Jesus is not the same person with the “God”; but His divinity must be stated and not as inferior; therefore, John puts “God” at the beginning of the third phrase, and thus emphasizes the divinity of Jesus without adding any article. The absence of the indefinite article rules out the possibility of absolutely stating that there were two Gods.
“The Word” must be understood in John’s terms as “the Truth”, “the Revelation” of God. It is not what the Stoics think about as immanent in cosmos – the Cosmic-soul. But this “Word”, “the Truth”, “the Revelation of the Truth,”, “the Source of our understanding of truth” is distinct from the cosmos. He was with God; near and in the presence of God, to be understood with v.18 “in the bosom of the Father.” Thus, verses 1 and 18 are to be understood together. “He hath declared (made known) Him.”
Note: “Word” as expression of thought. Our language is limited, our thoughts, (as reality) not always clearly expressed. The Logos of God is His perfect expression, “The perfect expression of the perfect Idea.” We can know the Father only and only through Jesus His Word. May it not be understood in the sense that what God speaks, His speech is Jesus; for that would mean to say that God has a language made of vocabularies and His usage of them is Jesus. It must be understood that the language of John is wholly metaphorical and symbolical. The Truth of God cannot be comprehensively explained in human terms; therefore, the use of metaphors, similes, and symbolic language. Jesus is the Word who was with God and is God. Beyond the concept of mere word is the concept of “reason”, “intelligence” which Jesus reveals.
“With God,” together with “in the bosom of the Father” and “I proceed forth and have come from God” (Jn.8:42), thus can be understood as the eternal close relationship and nearness, togetherness of the Father and the Son. They are distinct in person and still One. “He proceeds from the Father, and is at His bosom.” Our minds are limited enough and our speech limited enough to express it so clearly that it be comprehensively understood. Absolute Truth can only be understood in relative terms.
John knew that and so his syntax. Thus, verse 1 is the introduction of Jesus Christ as the eternal God, one with the Father; in relationship, closer than any other; in deity, equal; in person, distinct; the expression and revelation of God. The image of God, the true image and not just a shadow, the form of God, is revealed through Jesus and in Jesus alone, who is the revelation of God to man. Jesus is the Word, “exact expression” of the Intelligence of God; to know God’s mind and heart, we need to know Jesus.
Verse 2. “The same was in the beginning with God.” (KJV)
“He was present originally with God.” (Amplified)
It seems to be, along with v.4, an explanation of v.1; so that,
“In the beginning was the Word, and the Word was with God” is equal to
“He was in the beginning with God” to mean:
“God was there in the beginning”
“The Word was there in the beginning”
“The Word was with God in the beginning”
Therefore,
God and the Word existed together eternally in close relationship and were there in the beginning when;
Verse 3. “All things came into being through Him, and without Him came not even one thing which has come into being.”
There can be a possibility that this verse could be read together with Proverbs 3:19; but this is not to be just. For it would mean that Jesu sis the wisdom (In 1 Corinthians 1:24, the context is different) and understanding of God and so God utilized Him as distinct from Him (If Jesus is a distinct person from the Father, then wisdom is a distinct entity from God; if Jesus is the same person, then God is wisdom – play of words. How then can God found cosmos with Himself? It must, therefore, be accepted that such a construe is not adequate). Metaphors and similes must not be played with or else confusion will be the end.
Verse 3 must be understood with verse 10.
Verse 10. “… the world was made through Him.”
The word for “through” in Greek is dia and can mean also “on account of,” “because of”[17]. Putting together “And without Him came not even one thing which has come into being.” We arrive at a conclusion that God created the cosmos together with Jesus (cp. Gen.1:26: “Let us”: Perhaps a point to this) and created it for Him.
Verses 1-3 can, therefore, be thus summarized as:
“In the beginning the Word (Jesus) was with God. He co-existed with Him eternally being God and the expression of God ((“word” – relative term) to men). God did not make the universe, brought it into existence apart from Jesus, His Son; for whom He created and through whom, and because of whom He created the universe.”
Verse 4. “In Him was life; and the life was the light of men.”
There is no life apart from the Son. The principle of life was in Him. He was, is, the life. (metaphor)
The Grecian concept of light was as that which was “good”, that which helps us to understand and see things clearly; the Hebrew concept, also similar. Light helps us to see; “the light of men” then would mean “that by which and with which man sees and understands the truth clearly.” But how does the life in Christ become our light? We need to retrace to verse 1.
“The Word” the exact expression of God’s intelligence, reason, and idea (not to be understood in the way the Stoics understood – as impersonal) , this Word apart from whom nothing came into existence that has come into existence, in this exact expression and image of the Idea and intelligence of God was the Life in its absolute sense. And man, being created by God in His likeness and image (John was a Jew and knew the Scriptures), came into existence through this Word. And the principle of life in that expression of God’s Intelligence and Reason, being also in man whereby he lives, gives him understanding, knowledge, and power to reason into the nature of truth. The life and power to understand and reason flows from the Divine Word (express intelligence of God’s intelligence) because man is created through Him, for Him and in His image. (Ref. Job 32:8. Makes it reasonable that John was putting the Jewish idea in Greek terms)
Job 32:8. “But there is [a vital force] a spirit [of intelligence] in man, and the breath of the Almighty gives men understanding.” (also cp. Prov.2:6).
Verse 5. “And the light shineth in the darkness; and the darkness comprehended it not” (cp. Gen.1:3,4,5).
The meaning seems clear: Knowledge and understanding of Truth repels ignorance and deception. Whenever the light shines in us darkness must retreat, it cannot stay along side of light; understanding of Truth implies denunciation of the lie. Light delivers from darkness, and darkness doesn’t overcome it.
Conclusion
The meaning of John 1:1-5 will become clear and easily understandable by the time the reader (Greek-minded) completes reading the book. Jesus is the Word from eternity, co-existed with God, He is God. He is the Revelation of God, we know God only in and through Him. “The Word” is an expression of “thought”, revelation of “idea”, “intelligence,” “reason”. John uses these as a metaphor, a way to describe Him, along with words like “Light”, “Way”, “Bread” etc. Jesus must not be, therefore, be limited to an impersonal (when the metaphors are read). He is a Person from eternity. He is God, Creator, the Source of reason and understanding. We are, however, free and have the freedom of will to reject the Truth even after understanding it, and live a life of darkness (lovers of darkness).
We may never understand, in this earthly life, the complete truth of Jesus, for our mind is limited and our understanding limited (As a matter of fact, it is impossible even to totally comprehend the mind of our fellow-men). Jesus is God, and we mortal, finite beings. And though we may never comprehend, here, the absolute and exhaustive truth of Jesus, we can relatively know Him. We can know Him, His love, His heart by walking with Him in Truth, in the Light, in a right fellowship with Him by Whom and through Whom we exist; by Whom and through Whom we can know Life, Truth, and the Father.
© Domenic Marbaniang, October 18, 1998.
[1] Halley’s Bible Handbook, Special Abridged Edition (Zondervan) p. 428
[2] Ibid, pp.428-429
[3] Op.cit.
[4] Frank E. Gaebelein, The Expositor’s Bible Commentary¸Vol.9. John by Merrill C. Tenney (Zondervan, 1984), p.29
[5] Ibid, p.28
[6] Brooke Noel Moore & Kenneth Bruder, Philosophy, the Power of Ideas, 2nd edn. (Mayfield Publishing Company, 1993), p.29
[7] Ibid, p.559
[8] Michael Garton, “Believing in the Evolution of Life – A Christian Option or Anathema?”, Tishrei, Vol.1, No.2. Clifford Denton (Ed.), Winter 1992-93.
[9] Don Richardson, Eternity in their Hearts, rev.edn. (Regal Books, 1984), pp.19,20
[10] N.R. Needham, 2000 Years of Christ’s Power, Part 1 (London: Grace Publications Trust, 1997), p.32
[11] Gorton, Evolution, p.71
[12] Lawrence O. Richards, Expository Dictionary of Bible Words (Zondervan, 1991), pp.413-414
[13] Ibid, p.414
[14] Ibid, p.413
[15] Ibid, p.414
[16] Gaebelein, Commentary, p.29
[17] Thomas Robert l. NAS Exhaustive Concordance of the Bible (Holman, 1977).
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