Prologue to the gospel

This remarkable, profound portion is not a mere preface or introduction; it is a summation of the entire book.

The remainder of John's gospel will deal with the themes of the identity of the Word; with life, light, regeneration; with grace, truth, and the revelation of the Father in Jesus.

The origin of the Word (Logos)

1) In the beginning was the Word, and the Word was with God, and the Word was God. 2) He was with God in the beginning.

In the beginning refers to the timeless eternity of Genesis 1:1 - "When the beginning began, the Word was already there" - the Word predates time or creation. He is not just the beginning; but the beginning of the beginning.

Contrary to the teaching of most cults, Jesus was not the first Created Being. He was already present in the beginning. He has always existed.

Word here is the Greek word Logos, a concept having rich roots in both Jewish and Greek thought. Jewish rabbis often referred to God, especially in His more personal aspects, in terms of His word - as "the word of God".

Example: Targums change Exodus 19:17 (Moses brought the people out of the camp to meet God) to "Moses brought the people out of the camp to meet the word of God". The Greek philosophers saw the Logos as the power that puts sense into the world, makes the world orderly instead of chaotic, the power that set the world going in perfect order and keeps it going in perfect order - the Ultimate Reason that controls all things.

John says to Jews and Greeks: "For centuries you've been talking, thinking, writing about the Word (the Logos); now I will tell you who He is". He is meeting both Jews and Greeks where they are at, explaining Christ in terms they already have access to. Today, we can explain Jesus in the same way - He is the best president, scientist, psychologist, boss, or friend people can know.

The New World Translation's "Was a god" is not even worth discussing as a viable translation of John 1:1, and is not supported by any reputable Greek scholar. John clearly tells us the Word is eternal; the Word is God; and the Word has fellowship with God.

. . . And the Word was with God, and the Word was God.

The Hebrew word for God in Genesis 1:1 is `Elohim’. `El' being singular, `Ella' dual, and `Elohim' three or more, the use of `Elohim' all the way back in Genesis hints at the mystery of the Trinity — further illustrated here by John.

The work and nature of the Word

3) Through him all things were made; without him nothing was made that has been made. 4) In him was life, and that life was the light of men. 5) The light shines in the darkness, but the darkness has not understood it.

The Word created all created things; therefore He is uncreated (as Paul says in Colossians 1:16).

The Word is the source of all life (Zoë, the life principle, not bios, mere biological life) and light (speaking of spiritual light as well as natural light). Without Jesus, we are dead and in darkness; interestingly, man has an inborn aversion (fear) to both death and darkness.

The Greek word translated `comprehend' can either mean `extinguish' or `understand'. Both meanings are applicable in this verse, for the darkness could neither understand nor extinguish Jesus. For three hours, the earth was darkened when it seemed the Light of the world was extinguished (Matthew 27:45). But three days later, He was back — to shine in our hearts as the Bright and Morning Star (Revelation 22:16), the Dayspring from on high (Luke 1:78).

Did not comprehend can also be overcome; the Light can't lose; the darkness will never overcome it.

The revelation of the Word

6) There came a man who was sent from God; his name was John. 7) He came as a witness to testify concerning that light, so that through him all men might believe. 8) He himself was not the light; he came only as a witness to the light. 9) The true light that gives light to every man was coming into the world.
10) He was in the world, and though the world was made through him, the world did not recognize him. 11) He came to that which was his own, but his own did not receive him. 12) Yet to all who received him, to those who believed in his name, he gave the right to become children of God—13) children born not of natural descent, nor of human decision or a husband's will, but born of God.

John bears witness of the Light, leading people to belief.

Here, John the Apostle introduces us to John the Baptist. As a prophet, John the Baptist spoke to people on behalf of God. As a priest (Luke 1:5), he spoke to God on behalf of the people. That's what ministry is all about. Ministry is both prophetic and priestly — talking to people about God, and talking to God about people.

Some rejected this revelation; others received Him and thereby became children of God (they were born again; regenerated).

“True Light” (the example of a hologram): The Bible is like a hologram. Every key doctrine is spread throughout the Scriptures. It is evidence   of supernatural design...the information is distributed upon available bandwidth...immune to hostile jamming...no form nor comeliness.

. . . that all men through him might believe.

God is not willing that any should perish, but that all should come to repentance (II Peter 3:9). The desire of God's heart is that not one person should die without knowing Him. Think of the person who bugs and irritates you the most. Did you know that our Lord is madly in love with him, and desires him to be saved? I personally reject the ultra-Calvinistic teaching which says God has already determined some are born to be damned. The Scripture says John was sent for a witness that all through him might believe. The word `all' in Greek is an interesting one. It means `all'!

At the end of time, no one will be able to say, `No fair, God. I didn't have an opportunity to know the truth about You.' No, the Light has come, and it lights every man who comes into the world. Romans 1 tells us that creation around us is a testimony to God's reality, and that our conscience within us verifies His truth. Psalm 19 states that the heavens declare the glory of God, and that there is no place on earth where their voice is not heard. Thus, whether a man looks up to the sky, around at creation, or within his own heart, he is left without excuse regarding the existence of his Creator. Every man knows innately, intuitively that there is a God. I firmly believe that if there is someone in the darkest region of Africa who is hungering and thirsting after knowledge of God — who knows there is a Creator, who realizes there must be a Redeemer — God will do whatever it takes to contact that one. He may choose to speak to him through an angel, a miracle, or through . . . you.

I find it interesting to hear people say, `Well, what about the guy in the Amazon, or in the Congo, or in the remote jungles of New Guinea? God can't judge him. God can't send a person to hell who never heard the Gospel.' If you feel that way, I have one word for you: GO! Truly, if you're concerned about lost people and God's ability to reach them, don't stay here and discuss the ramifications of predestination. Go tell them Jesus died for them! You may be just the messenger the Lord uses to reach one who is waiting to hear the Gospel.

Your grandfather may have been an awesome Christian, and you may have fourteen preachers on your family tree. But according to this verse, none of that makes a bit of difference because birth into God's family is not passed on genetically through heredity. It has nothing to do with blood, which speaks of descent.

The Word became flesh

14) The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth.
15) John testifies concerning him. He cries out, saying, "This was he of whom I said, 'He who comes after me has surpassed me because he was before me.' " 16) From the fullness of his grace we have all received one blessing after another. 17) For the law was given through Moses; grace and truth came through Jesus Christ. 18) No one has ever seen God, but God the One and Only, who is at the Father's side, has made him known.

This is John's most startling statement so far, providing quite a shock to both Jewish and Greek thinking.

The Greeks had a generally low view of God; to them, John says the Word became flesh; the Jews had a generally prohibitive view of God; to them, John says the Word became flesh and dwelt among us. Remember that John testifies to this as an eyewitness, even as John the Baptist testified.

And the Word was made flesh, and dwelt among us . . .

The Greek word translated `dwelt' is `tabernacled'. The Word, the Logos, the Creator, Sustainer, and Reason for all things became flesh and tabernacled among us.

The Tabernacle, covered with badger skins, was plain on the outside. But the interior was adorned with gold, silver, fine embroidery, and precious stones, for the `chabod' — the presence, the substance, the glory of God — was to be found inside.

So too with Jesus. So ordinary-looking was He externally that Judas had to identify Him to the Roman soldiers with a kiss. But the presence, the substance, the glory of God dwelt within Him — so much so that some of it leaked out on the Mount of Transfiguration (Matthew 17:2).

I find it fascinating to consider another aspect of John's use of the word `tabernacled' . . .

Internal and external evidence indicate that Jesus was probably not born on December 25th, the Festival of Saturnalia, but, based on the fact that the shepherds were grazing their flocks on the night of His birth, He was probably born sometime in the fall. Some scholars suggest He was born on the 15th of Tishri, the beginning of the Feast of Tabernacles — the week-long celebration wherein the Jews came together, lived in pup-tent-like booths, and celebrated the fact that God saw their fathers through their pilgrimage from Egypt to the Promised Land. To the Jews, the Feast of Tabernacles was the most joyous time of year. John's reference to this Feast in connection with Jesus' Incarnation reminds us that just as Jehovah guided the Jews through the wilderness, so Jesus walks with us through our earthly pilgrimage — a reminder which should produce abundant joy in our hearts as well.

Jesus Christ is the Word made flesh; and He brings a different order than the one instituted by Moses. It is an order of inexhaustible grace (grace for grace) and truth, contrasting with an order of rigid laws and regulations.

Jesus, the Word, is the perfect declaration of the unseen God; the Father and the Son belong to the same family.

Compare the three statements of John 1:1 and John 1:14:

• In the beginning was the Word
• And the Word was made flesh
• And the Word was with God
• And the Word dwelt among us;
• And the Word was God;
• Full of grace and truth.

“He was before me” (Micah 5:2): Five months older? (John 8:56, 58).

When was John the Baptist born?

John the Baptist’s Birthday:

Elisabeth, John’s mother, was a cousin of Mary and the wife of a priest named Zacharias who was of the “course” of Abijah. (Priests were divided into 24 courses and each course officiated in the Temple for one week, from Sabbath to Sabbath.)

When the Temple was destroyed by Titus on August 5, 70 A.D., the first course of priests had just taken office. Since the course of Abijah was the eighth course, we can track backwards and determine that Zacharias ended his duties on July 13, 3 B.C. If the birth of John took place 280 days later, it would have been on April 19-20, 2 B.C., precisely on Passover of that year. John began his ministry in the 15th year of Tiberius Caesar. The minimum age for the ministry was 30. As Augustus died on August 19, 14 A.D., that was the accession year for Tiberius.

If John was born on April 19-20, 2 B.C., his 30th birthday would have been April 19-20, 29 A.D., or the 15th year of Tiberius. This seems to confirm the 2 B.C. date and, since John was five months older, this also confirms the autumn birth date for Jesus.

John’s repeated introduction of Jesus as “The Lamb of God” is interesting if John was indeed born on Passover.

The Date of Jesus’ Birth:

Elisabeth hid herself for five months and then the Angel Gabriel announced to Mary both Elisabeth’s condition and that Mary also would bear a son, who would be called Jesus.

Mary went “with haste” to visit Elisabeth, who was then in the first week of her sixth month, or the fourth week of December, 3 B.C. If Jesus was born 280 days later it would place the date of his birth on September 29, 2 B.C.

If Jesus was born on September 29, 2 B.C., it is interesting to note that, in that year, it was also the First of Tishri, the day of the Feast of Trumpets.

The testimony of "John the Witness"

Concerning who he is

19) Now this was John's testimony when the Jews of Jerusalem sent priests and Levites to ask him who he was. 20) He did not fail to confess, but confessed freely, "I am not the Christ."
21) They asked him, "Then who are you? Are you Elijah?"
He said, "I am not."
"Are you the Prophet?"
He answered, "No."
22) Finally they said, "Who are you? Give us an answer to take back to those who sent us. What do you say about yourself?"
23) John replied in the words of Isaiah the prophet, "I am the voice of one calling in the desert, 'Make straight the way for the Lord.' "
24) Now some Pharisees who had been sent 25) questioned him, "Why then do you baptize if you are not the Christ, nor Elijah, nor the Prophet?"
26) "I baptize with water," John replied, "but among you stands one you do not know. 27He is the one who comes after me, the thongs of whose sandals I am not worthy to untie."
28) This all happened at Bethany on the other side of the Jordan, where John was baptizing.

John is emphatic: I am not the Christ.

John might be associated with Elijah because of his personality and because of the promise in Malachi 4:5-6. But in a sense, John was Elijah, ministering in his office and spirit (Matthew 11:13-14; Mark 9:11-13).

The Prophet refers to God's promise by Moses in Deuteronomy 18:15; the Jews were expecting another Prophet to come.

John sees himself as the advance man of the great King; his baptism was a preparatory cleansing for the King. The Jews in John's day practiced baptism, but it was reserved for Gentiles who wanted to become Jews (and was an outgrowth of ceremonial washings). So, to submit to John's baptism, a Jew had to identify with the Gentiles - a genuine sign of repentance.

John's baptism was negative - it cleansed, but it gave nothing to help someone keep clean. Jesus and His baptism of the Holy Spirit would be both a negative and a positive baptism; it is both a dying with Christ and a rising to new life.

Untying the strap of a sandal (before foot washing) was duty of the lowest slave in the house.

Concerning who Jesus is

29) The next day John saw Jesus coming toward him and said, "Look, the Lamb of God, who takes away the sin of the world! 30) This is the one I meant when I said, 'A man who comes after me has surpassed me because he was before me.' 31) I myself did not know him, but the reason I came baptizing with water was that he might be revealed to Israel."
32) Then John gave this testimony: "I saw the Spirit come down from heaven as a dove and remain on him. 33) I would not have known him, except that the one who sent me to baptize with water told me, 'The man on whom you see the Spirit come down and remain is he who will baptize with the Holy Spirit.' 34) I have seen and I testify that this is the Son of God."

At the very dawn of His ministry, Jesus is greeted with words that remind Him of his destiny - His sacrificial agony on the cross for the sin of mankind.

John the Baptist gives his solemn testimony: this Jesus is the Lamb of God, the Christ, the Son of God. He is the Son in the sense shown in 1:18 - the One who perfectly declares the Father.

This gospel emphasizes John's role as a witness, not a baptizer

Witnesses give testimony as to what they have seen and experienced, in an effort to establish the truth - beyond that, they are unreliable, and operating on hearsay.

Witnesses are not neutral - they are committed to the truth of their testimony, or they are unreliable witnesses.

The testimony of the first disciples

Two of John's disciples (Andrew, and probably John) now follow Jesus

35) The next day John was there again with two of his disciples. 36) When he saw Jesus passing by, he said, "Look, the Lamb of God!"
37) When the two disciples heard him say this, they followed Jesus. 38) Turning around, Jesus saw them following and asked, "What do you want?"
They said, "Rabbi" (which means Teacher), "where are you staying?"
39) "Come," he replied, "and you will see."
So they went and saw where he was staying, and spent that day with him. It was about the tenth hour.
40) Andrew, Simon Peter's brother, was one of the two who heard what John had said and who had followed Jesus.

There are not many preachers who are as godly and unselfish as John in this way, willing to give their followings to Jesus freely.

As the disciples of John shift their allegiance to Jesus Christ, we see John as a true minister of the Gospel, for the purpose of his preaching was not to draw people to himself, but to push people to Jesus. Such needs to be the purpose of your service as well. As you talk with people, your focus should not be on denominations or personalities. Your intent should always be to nudge people closer to Jesus.

John remembers the exact hour that he met Jesus!

Simon Peter is brought to Jesus by his brother Andrew

41) The first thing Andrew did was to find his brother Simon and tell him, "We have found the Messiah" (that is, the Christ). 42) And he brought him to Jesus.
Jesus looked at him and said, "You are Simon son of John. You will be called Cephas" (which, when translated, is Peter).

It is the nature of Christian experience that those who enjoy it, desire to share their experience with others.

Simon's new name (Cephas or Peter, meaning Rock) is a prophetic of the new man he will be in Christ.

`Simon, you're about as stable as the sand on the seashore,' said Jesus. `But I see you’re potential; I see what you will become. That's why I'm changing your name to Cephas, or `Rock'. Stick with Me, Peter, and you will see incredible changes take place in your person.'

Notice Andrew's testimony: Jesus is the Messiah.

Jesus calls Phillip to follow Him

43) The next day Jesus decided to leave for Galilee. Finding Philip, he said to him, "Follow me."
44) Philip, like Andrew and Peter, was from the town of Bethsaida.

Nathaniel overcomes prejudice to follow Christ

45) Philip found Nathanael and told him, "We have found the one Moses wrote about in the Law, and about whom the prophets also wrote--Jesus of Nazareth, the son of Joseph."
46) "Nazareth! Can anything good come from there?" Nathanael asked.
"Come and see," said Philip.
47) When Jesus saw Nathanael approaching, he said of him, "Here is a true Israelite, in whom there is nothing false."
48) "How do you know me?" Nathanael asked.
Jesus answered, "I saw you while you were still under the fig tree before Philip called you."
49) Then Nathanael declared, "Rabbi, you are the Son of God; you are the King of Israel."
50) Jesus said, "You believe because I told you I saw you under the fig tree. You shall see greater things than that." 51) He then added, "I tell you the truth, you shall see heaven open, and the angels of God ascending and descending on the Son of Man."

Phillip's testimony: this is the Prophesied One.

Instead of arguing against Nathaniel's prejudice, Phillip simply invites him to meet Christ for himself.

It is possible that Nathaniel liked to pray and meditate on the Lord under the shade of an actual fig tree, but under the fig tree was a phrase used by rabbis to describe meditation on the Scriptures.

Nathaniel's testimony: this is the Son of God, the King of Israel.

Jesus promises him greater things - like salvation in Him, who is the connecting ladder between heaven and earth.

`Think back to your story, Nathanel,' said Jesus. `The ladder you were reading about is Me. I am the Stairway between the heavens and the earth. I am the Way to eternity. Upon Me the angels ascend and descend.'

Notice Jesus said `ascending and descending'. Most people think angels live in heaven, come down to earth occasionally, fly around a bit, and then head back up to heaven. Not true. Angels are ministering spirits assigned to the saints, to specific churches, and to particular regions of the world (Acts 12, Revelation 2:1, and Daniel 10). Earth is their dwelling place. They can go up into the heavens, but their primary place of residence is with us, with this church, with various nations. Thus, the word order here is significant. Yes, angels ascend into the heavens, but they always descend back to earth.

`I am the Ladder,' Jesus said to Nathanael and from that moment on, Nathanael followed Him.

Son of Man - not the perfect or ideal man, but a reference to Daniel 7:13-14, where the coming King of Glory, coming to judge the world, is called the Son of Man. Jesus used this title often because in His day, it was a Messianic title free from political and nationalistic sentiment (unlike "King" or "Christ").

Four ways of coming to Christ:

• Andrew: came because of the preaching of John.
• Peter: came because of the witness of his brother.
• Phillip: came as a result of the direct call of Christ.
• Nathaniel: came as he overcame personal prejudices by a personal encounter with Christ.

Who is Jesus?

Four people testify in John chapter 1:

• John the Baptist: Jesus is eternal; He is the man uniquely anointed with the Holy Spirit; the Lamb of God; the unique Son of God.
• Andrew: Jesus is the Messiah, the Christ.
• Phillip: Jesus is the One prophesied of in the Old Testament.
• Nathaniel: Jesus is the Son of God, and the King of Israel.