Bishop's Epistle: Prologue To John's Gospel 1:1-18 (Part II)

¶1:6-18 There was a man sent from God, whose name was John (Mal 3:1; Matt 3:1; Mark 1:4; Luke 3:2-3; ch 1:33). 7 The same came for a witness, to bear witness of the Light, that all men through him might believe (ch 1:13,34; 5:33; Acts 19:4). 8 He was not that Light, but was sent to bear witness of that Light (ch 5:35). 9 That was the true Light, which lighteth every man that cometh into the world (Isa 49:6; ch 1:4; 3:19; 8:12; 9:39; 12:46; 1 John 2:8). 10 He was in the world, and the world was made by him, and the world knew him not (ch 3:1; Heb 1:2; 11:3). 11 He came unto his own, and his own received him not (Luke 19:14; ch 6:41; Acts 3:26). 12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: (Isa 56:5; Acts 16:31; 20:16; Rom 8:15; 10:13; Gal 3:26; 2 Pet 1:4; 1 John 3:1.) 13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. (ch 3:3-6; Jas 1:18; 1 Pet 1:23.) 14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. (Ex 16:10; 24:17; 25:8-9; 33:22; 34:6; Isa 40:54; 60:1; Ezek 43:7; Joel 4:17; Hab 2:4; Matt 1:16, 20; 17:2; Luke 1:31, 35; 2:7; ch 2:11; 11:40; Rom 1:3; Gal 4:4; Col 1:19; 2: 3, 9; Heb 2:11, 14; 16:17; 2 Pet 1:17; 1 John 1:2; 4:2; 2 John 1:7.) 15 John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me. (ch 1:30;3:27-32. / Matt 3:11; Mark 1:7; ch 3:16. / Col 1:17.) 16 And of his fulness have all we received, and grace for grace. 17 For the law was given by Moses, but grace and truth came by Jesus Christ. (Ex 20:1; 31:18; 34:28; ch 7:19; 8:32.) 18 No man hath seen God at any time, the only begotten Son [or: “the only (uniquely) begotten God:” NKJVmg; RSVmg; NREV; ESV; NSAB; NIV (TNIV); NEBmg; NJBmg; NAB; NLT; HCSBmg;], which is in the bosom of the Father, he hath declared him. (Ex 33:20; Judg 13:21-22; ch 5:37; 6:46; 1 Tim 6:16; 1 John 4:9, 12.)

v6 A man sent from God. Compare Mal 4:5. The prophet Malachi promised the Coming of Elijah to prepare the way for the Messiah (see Luke 1:41, 76). Jesus said this one was John the Baptist (Matt 11:14; Mark 1:2). John. In the Fourth Gospel the name “John” always references John the Baptist. v7 for a witness, to bear witness. John’s only mission was to testify to Jesus (ch 10:41). “Witness” is an important element of the Gospel. The Grk noun for “witness” or “testimony” i.e. marturia (St’s #G3141) is used 14 times by the Evangelist ( ch 1:7, 19; 3:11, 32, 33; 5:31, 32, 34, 36; 8:13, 14, 17; 19:35; 21:24.), in Matt not at all, in Mark 3 times (Mark 14:55, 56, 59), in Luke once (Luke 22:71); the verb “testify” John uses 33 times: it is found only in Matthew and Luke and not at all in Mark. Through this emphasis the Apostle John declares that the information about Jesus is amply attested to. (See v31 and note.) Of the Light. The author has introduced the logos (word) in verse 1, and here the phōs (light). He introduces Jesus as the desired goal of both the Western and Eastern thought; namely, the West sought for the logos while the East sought for phōs. The Fourth Gospel presents Jesus as the fulfillment of both longings. That men through him might believe. God’s people were not to believe IN John the Baptist (see Acts 18:26-28 and 19:1-7 and note there concerning the disciples of John the Baptist), but THROUGH him. Similarly the Evangelist’s purpose is to draw men and women to Christ (ch 20:31). John uses the Grk pisteuō (believe) 98 times. v9 The true Light. Yahweh is the Light (Ps 27:1; 1 John 1:5) which became Jesus (Isa 42:6; ch 8:12). The Evangelist is speaking of the Incarnation of Christ, which is the Light of every man. An inner light to discern right from wrong–beauty from ugly (Rom 2:14-16). This “Light” is the image that judges all men who come into the world, even those who have never heard the gospel. One should see Rom 2:14 where the Gentiles that have not the written moral law yet have the natural law (light) that has come from God to all men. It is this light that will judge all. World. Grk kosmos (St’s #2889), is an important word for the Apostle John: he uses it 78 times in this Gospel alone and 24 times in his letters (only 47 times and all of Paul’s writings). The word kosmos can mean universe, earth, the people on earth, most people, people opposed to God, or the human system opposed to God. John emphasizes the word by repetition, and moves from one meaning to another without explanation (see ch 17:5, 14, 15 and notes there). v11 His own ... his own. The rejected Messiah. Cf Isa 53:3ff). The word “own” is the Grk idios (St’s #G2398); it is used twice in this verse with a somewhat different meaning each time. E.g. the first (idia) is neuter and means the nation of Israel (as to the “things” of the nation: Judaism, temple, the culture, the city of Jerusalem, etc.); the second (idioi) is masculine and means the people. He was their King - what He came to belonged to Him - but the people of His Kingdom rejected Him, He came to His own things and His iwn people rejected Him. (See Matt 11:38//Mark 12:7//Luke 20:14.) v12 But as many as receive him. He was not rejected by all: “A remnant according to the election of grace” received Him as their Messiah. (See Rom 1:5, 7.) Power to become the sons of God. “Power” is the Grk exousian (St’s #G1849), means authority. Receiving Christ as the Messiah does not make one a son of God in and of itself. Such a one has earned the “right” or “privilege” to continue on to become a son of God. See Chapter 3:1-8 and notes, where the new birth process is investigated. (See on chapter 12:42-43.) v13 Born, not of blood. Not a physical, but spiritual birth. (See Chapter 3:1-8; 1 Peter 1:23.) v14 The Word was made flesh. See Luke 1:26-38 where Mary is impregnated by the Word (spoken, the rhēma) of God (v38) brought by the angel Gabriel. Mary conceived AFTER her consent to the announcement of the messenger of God. There is not a second god becoming flesh here, but a creative act of Yahweh speaking His Word, (the rhēma) which is His own essence, into the womb of a woman so that “it” (see ch 1:2-3 and note there) was “made” Grk egeneto (St’s #G1096 from ginimai, to cause to be gen-erate) - the Word of God underwent generation; the Word of God became married (wedded) to flesh. The Word for flesh (sarx, St’s #G4561) is an almost crude word (the flesh having the skin removed) used to emphasize the humanity of Christ. And dwelt among us. Dwelt: Grk eskēnōsen (St’s #G4637) means “to tent,” or to “encamp” – as Yahweh did in the Tabernacle in the wilderness, which itself was a type of Jesus (See Hebrews ch 9 and Ex ch’s 25-40. See especially Ex 25:8 compared to here.). The Incarnation is taught here. We beheld his glory. John is recalling Moses’ Tabernacle in this verse with the “tabernacling” of the previous phrase. The “glory” manifested in Jesus (the miracles, the illuminating teachings, most in John’s mind here is the transfiguration on the Mount—see like statement from 2 Pet 1:16) recalls the glory as the light that dwelt over the Mercyseat above the Ark of the Covenant (Ex 25: 22). Grace and truth. Corresponding Heb terms are (unfailing) love and faithfulness (Ps 26:3; Prov 16:6). Grace is a significant Christian concept (Gal 1:3; Eph 1:2), though John does not use the word after the prologue (vv1-18). Truth. Grk alatheia (St’s #G225) is used in this gospel 25 times relating closely to Jesus who is the Truth (14:6). The word “Truth” continues the recalling of the Tabernacle of Moses where the curtain upon entering the Holy Place is called “Truth” by the Rabbis. v15 Cried. Grk legōn (St’s #G3004) extended harangue - ranting. For he was before me. The preexistence of Jesus before John the Baptist was not as a created or begotten being (see note on Col 1:15), but as Yahweh Himself (see Phil 2:5 ff; ch 1:1; 8:58; 10: 10; 14: 8-9). Cf Micah 5:2, i.e. the Messiah was to be the Eternal One. v16 His fulness. Jesus had come to fulfill all the shadows and figures of the Hebrew Scriptures. Have all we receive. The Christian has received the benefit of the fulfillment of the Old Testament types and shadows in Christ. The person of Jesus brought the blessings of covenant relationship from misty figures to living reality. Grace for Grace. καὶ χάριν ἀντὶ χάριτος· (kai charin anti charitos); English: “and grace for grace.” Notice the word “anti.” Here, “anti” does not refer to a replacement but to an accompaniment. Therefore, “anti” is a word of COMPARISON. In Ephesians 5 Paul uses “anti” to teach how a man and wife are TYPED to Christ and the Church. One grace, then, does not replace another grace. The graces (gifts) of God compliment and compound one another. See the book of Hebrews where the graces of the New Covenant are contrast with the graces of the Old Covenant. The key word in Hebrews is “better” (Heb 1:4; 6:9; 7:7, 19, 22; 8:6; 9:23; 10:34; 11:16, 35, 40; 12:24). v17 Law: Produces knowledge of sin (cf Rom 2:12; 7:7ff); Truth: Necessitated the cross (cf 1 John 3:5 and note); Grace: Produced forgiveness (cf Eph 2:8-9). v18 No man hath seen God at anytime. God is an invisible Spirit (see Col 1:15; John 4:24). He has appeared in the Old Testament through theophanies (Ex 3:2 the burning bush; the angel of the LORD, Gen 16:7, 9; 18:1-33; 32:24-30; Etc.). In the New Testament, God is visible in Christ. The only begotten Son, which is in the bosom of the Father, he hath declared him. This verse reveals an important theme of John’s Gospel, namely, the manifestation of the Mighty God in Christ. The best early manuscripts read: “θεὸν οὐδεὶς ἑώρακεν πώποτε: μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο. Here John calls Jesus “monogenēs theos” English: “only (uniquely) begotten God.” Thereby, declaring that in the process of the Incarnation, Yahweh underwent generation, thus becoming His own Son.

Apostolically Speaking