Fourth Quarter 2024

Sabbath School Insight #3

October 19, 2024

“The Backstory: The Prologue”

 

The opening verses of John (1:1-18) are similar to a musical composition that has an overture. Within the overture, there is an introduction of a main theme, an exploration and development of the theme, a return and restatement of themes, and then the coda or conclusion. John’s prologue to his gospel is analogous. Here are threads of thought that repeat throughout the Gospel. Woven within the prologue are metaphors that enable us to learn about Jesus in a rich and complex way. Just as an overture is best understood after listening to the entire score, John’s Gospel becomes clearer the more it is understood as a whole. Take some time and read the passage out loud to yourself. Listen carefully to the flow of words and thought. 

 

The prelude of the Gospel is divided into three manageable sections. These are John 1:1-8; 9-13; 14-18. The focus of each portion is “the Word.” First, we encounter the eternal Word and the human witness (1:1-8). Then, we find the response of humanity to the entrance of the Word (1:9-13). Finally, the Word’s entrance into the human condition and the abundant grace it brings is brought to view (1:14-18). 

 

Exploring the first section raises several questions for John’s readers—both ancient and modern. As you read through the passage, jot down any questions that come to mind. As the gospel opens it brings us to a beginning in which the Word and God interact. If we think only of the imagery of Father and Son, we miss the depth of what John is trying to tell us. The Word is the first metaphor John uses to help us think through the uniqueness of Christ. John’s setting for announcing this imagery is “In the beginning” - whenever that might be. Is this the beginning of the creation of this world (see Gen. 1:1)? Or is it the beginning of everything? Whenever it is, this beginning is outside of our understanding of time and space. They are together, in communion with one another.

 

John utilizes some unique and specific Greek tenses to get his points across. “In the beginning was the Word.” It is not that the Word came into being or was made as is the rest of creation. He was already in existence. John uses an imperfect tense, indicating an on-going existence. If we could get back to that beginning, we’d find the Word was already there. Yet the Word is not alone, He is “with God.” Here, John chose the article pros, which usually indicates motion toward something. We could paraphrase it as “the Word is in communion or relation with God”. Finally, John reveals that the Word has all the attributes that make God to be God. 

 

When we encounter the Word, we encounter God. This affirmation shouldn’t be weakened by saying the Word was divine, or simply a god. John is stressing that the Word is God. This is what Jesus alludes to in John 14:9. John shows that Word is God, in the cosmic setting before creation. He also reveals that the Word is God in the incarnation (1:18). Later, he reminds us that the Risen Christ is God (20:28-29). This Word, about which we only learn later is Jesus Christ, is highlighted as the creator of all things. There is nothing that has come into existence, except by the agency of the Word. 

 

As the stanza concludes (1:4-8) John moves from the cosmic, eternal background to describing the creation. This brings tension into the Gospel. Two opposing forces are introduced, Light and Darkness. As the Word is personified as the “Light of men”, so too darkness is personalized. Here John shows us that there is an enemy operating in the shadows of the story. This is a major theme throughout the narrative. (See 1:4-4; 7-9; 3:19-21; 8:12; 9:5; 11:9-10; 12:35-36, 46; 13:2, 26-30.) While there is a conflict, it is evident that the darkness is incapable of resisting the Light (1:5).

 

A thick fog may obscure a light until we are almost upon it. “But not so with the light of life. It shines out in the darkness, and the darkness does not prevail against it. That is a true light; it is of worth. It is not only unquenchable, but it cannot be kept within bounds of darkness. A portion of this unquenchable life is in every man that comes into the world. It would all be in every man, if no man would reject it.” Studies in the Gospel of John, E.J. Waggoner, p. 11.

 

“The earth was dark through misapprehension of God. That the gloomy shadows might be lightened, that the world might be brought back to God, Satan's deceptive power was to be broken. This could not be done by force. The exercise of force is contrary to the principles of God's government; He desires only the service of love; and love cannot be commanded; it cannot be won by force or authority. Only by love is love awakened. To know God is to love Him; His character must be manifested in contrast to the character of Satan. This work only one Being in all the universe could do. Only He who knew the height and depth of the love of God could make it known. Upon the world's dark night the Sun of Righteousness must rise, ‘with healing in His wings’ (Mal.4.2).” Desire of Ages 22.

 

The two remaining sections (1:9-13; 14-18) focus our attention, the way a magnifying glass focuses the sun’s rays, on the interaction between the Word and world. The second stanza summarizes the story of the Word and the world, and the full spectrum of responses-from rejection to an acceptance that brings new life. The Word, as the True Light, brings illumination to every human heart but too frequently that heart encases itself in darkness. Nevertheless, the Light continues to shine, taking the initiative in every encounter. John underscores that the Light is the Word, with the refrain “the world was made through Him.”

 

Not only did the Word bring everything into existence, but as the Light He comes into the world and interacts with its inhabitants. Christ is the “Light, which lighteth every man that cometh into the world” (John 1:9). As through Christ every human being has life, so also through Him every soul receives some ray of divine light. Not only intellectual but spiritual power, a perception of right, a desire for goodness, exists in every heart” Ed 29. What do you see as the ramifications of this idea? 

 

The conflict between Light and Darkness continues. As the Light reaches everyone, so too in everyone’s experience there is an internal conflict with darkness. Throughout this Gospel are examples of individuals who respond to or reject the light. The same experience is working out in our lives as well. “But against these principles there is struggling an antagonistic power. The result of the eating of the tree of knowledge of good and evil is manifest in every man's experience. There is in his nature a bent to evil, a force which, unaided, he cannot resist. To withstand this force, to attain that ideal which in his inmost soul he accepts as alone worthy, he can find help in but one power. That power is Christ. Co-operation with that power is man's greatest need. In all educational effort should not this co-operation be the highest aim?” Ed 29. 

 

The content of the final section is unexpected. It was one thing for John to write that the Light shown into the world and was opposed. It is entirely different to tell his readers that the Eternal Word actually became part of creation. In one concise, earth-shattering expression John points us to the heartbeat of Christianity-the Word became flesh. The eternal Word fully enters the sphere of humanity, time-bound and culturally conditioned. There is now, no longer only a cosmic story but an intimately human one. John highlights this intimacy by using personal pronouns “dwelt among us”, “we saw His glory”, “we have all received”. John is referring to his own first-hand experience. He is not describing a seeing by faith or having a vision, but what John saw with his eyes, in the life of Jesus of Nazareth. 

 

Not only does the Word become flesh, but comes with glory, grace, and truth. The abundant fullness of His grace extends to everyone. This idea of the fullness of gifts humanity receives through the incarnation repeats throughout the Gospel. John draws together pictures from the OT to help illustrate the Word becoming flesh. 

 

The expression ‘dwelt among us’ would remind first century Jews of the time when God tabernacled with Israel in the wilderness and then the promised land. When it was first set up (Exod. 40.34) the tent was filled with God’s glory. God dwelling with His people was described as the Shekinah (Hebrew for dwelling). However, in the OT the different ways God dwelt with His people were temporary and incomplete. The full and permanent dwelling of God was through the incarnation. This was the entire purpose of the ancient sanctuary service (Exod. 25.8) and is the ultimate purpose of the heavenly sanctuary (Rev. 21.2, 3). 

 

The expression “only begotten” regularly confuses today’s readers. The Greek phrase simply means unique, or one of a kind. Notice the same word is used for Isaac, though he was not Abraham’s only son, but was in a unique situation (Heb 11.17). For other examples read Luke 7.12; 8.42; 9.38. The emphasis in not begetting as in procreation but on the uniqueness. We tread carefully, when we are describing the relationship within the Godhead.

 

“Such representations as the following are made: ‘The Father is as the light invisible: the Son is as the light embodied; the Spirit is the light shed abroad.’ ‘The Father is like the dew, invisible vapor; the Son is like the dew gathered in beauteous form; the Spirit is like the dew fallen to the seat of life.’ Another representation: ‘The Father is like the invisible vapor; the Son is like the leaden cloud; the Spirit is rain fallen and working in refreshing power.’ “All these spiritualistic representations are simply nothingness. They are imperfect, untrue. They weaken and diminish the Majesty which no earthly likeness can be compared to. God cannot be compared with the things His hands have made. These are mere earthly things, suffering under the curse of God because of the sins of man. The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight.” Evangelism 614-15. 

 

The remainder of the prologue reflects on John the Baptist’s witness (1:6-8; 15-16). Here, the gift of grace is compared with the Law received through Moses (Exod. 20.34). Once more John is telling us that the Word becoming flesh is the continuation of God’s self-revelation. 

 

For the first time we encounter the name Jesus Christ in v. 17. Now it is clear that the pre-existent cosmic creator has entered creation in Christ. In v. 18 we first find the metaphor of Father and Son, pointing us to the intimacy between the Word and God. By writing that the Son is in the bosom of the Father, this tender familiarity is stressed. It is made abundantly clear when John reveals the reason for the incarnation (1:18). It is so the Word will make God known, to declare Him, to explain Him to a world that is dark with misunderstanding His character. This authoritative revelation can only be given by One who has been with the Father from eternity past.

 

~ Steve Grabiner