Lesson&#2& The&Prologue& (1:$1%18)$

Transcription

1 Lesson&#2& The&Prologue& (1:$1%18)$ 1"

2 In$Lesson$#1$we$learned$that$the$Johannine$canon$consists$of$the$Gospel& learned$that$the$johannine$material$differs$radically$from$the$other$books$of$ the$new$testament,$especially$the&gospel&according&to&john.$ In$John s$gospel$jesus$does$not$speak$in$neat$aphorisms$or$clever$parables$as$ he$does$in$the$synopic$gospels,$nor$does$he$engage$the$pharisees$and$ Sadducees$in$clever$banter;$rather,$Jesus$seLles$into$long$discourses,$heavy$ with$theological$content$and$weighty$with$abstract$metaphors$like$ life, $ light $and$ truth, $all$combined$in$complex$palerns$with$ seeing, $ knowing $and$ believing. $ Whereas,$in$the$synopIc$gospels$Jesus$speaks$of$the$coming$Kingdom$of$God,$ in$john s$gospel$the$kingdom$of$god$has$already&come$in$the$person$of$the$ divine$word,$of$jesus$himself.$ 2"

3 In$John s$gospel,$jesus$self%referenial$speech$illuminates$a$fundamental,$ metaphysical$dualism:$$humanity$faces$a$choice$between$what$is$from$above$ and$what$is$from$below;$what$is$light$and$what$is$dark;$what$is$true$and$what$ is$false;$what$is$life$and$what$is$death.$ Jesus$himself$intersects$this$dualisIc$universe$as$the$one$who$comes$down$ from$heaven$to$reveal$himself$and$to$reveal$the$father,$and$when$he$finishes$ his$work,$he$returns$to$heaven$and$to$the$father.$$$ When$we$read$the$Gospel&according&to&John,$we$enter$an$enIrely$different$ universe$from$that$of$the$synopic$gospels!$ 3"

4 Unlike$MaLhew$and$Luke$in$the$synopIc$tradiIon,$who$introduce$Jesus$ through$a$linear$genealogy$(in$machew,$abraham$to$jesus;$in$luke,$jesus$to$ Adam),$John s$gospel$takes$flight$on$eagle s$wings,$with$soaring$poetry:$$ In&the&beginning&was&the&Word,$ and&the&word&was&with&god,&$ and&the&word&was&god&.&.&.$ and&the&word&became&flesh$ and&made&his&dwelling&among&us. $ $ $ $ $(John$1:$1,$14)$ John$introduces$Jesus$not$as$a$descendant$of$Abraham$or$a$descendant$of$ Adam,$but$as$the$incarnate$Word;$as$God,$enfleshed.$$This$is$an$astounding$ claim,$one$in$which$john s$ high $Christology$is$rooted,$and$one$that$forms$ the$very$core$of$john s$gospel.$$$ 4"

5 John s$prologue$introduces$fundamental$the$themaic$dichotomies$of$light/ dark,$descent/ascent,$acceptance/rejecion$and$insiders/outsiders.$$every$ character,$every$acion$in$john s$gospel$fits$one$category$or$the$other,$ opposites$in$constant$juxtaposiion,$constant$tension.$ At$the$same$Ime,$John s$prologue$demonstrates$superb$poeic$ cra_smanship,$each$themaic$element,$each$word$choice,$each$grammaical$ nuance$intricately$intertwined,$gossamer$threads$weaving$light$and$ shadow,$a$portrait$of$christ$emerging.$ This$is$really,$really$good$stuff!$ 5"

6 Beginnings$are$important.$$$ Consider$the$beginning$of$Beethoven s$ 5 th $Symphony,$a$4%note$ short%short% short%long $moif,$repeated$twice,$that$ we$all$know.$ From$this$incredibly$simple$moIf,$ Beethoven$goes$on$to$develop$one$of$ the$greatest$symphonies$ever$wrilen,$ everything$growing$out$of$and$ returning$back$to$the$same$four$notes.$ Astounding!$ 6"

7 Bobcelli.$$Dante&Alighieri&(tempera$on$canvas),$ 1495.$$Private$CollecIon,$Geneva.$ Or$consider$the$beginning$of$Dante s$$ Divine&Comedy:$ Midway$along$the$journey$of$our$life$ I$woke$to$find$myself$in$a$dark$wood,$ for$i$had$wandered$off$from$the$straight$path.$ " " " "Divine&Comedy,$ Inferno, $$ $ $ $ $Canto$1:$1%3.$ These$three$short$lines a$tercet&in$ terza&rima,$with$each$line$consising$of$ seven$syllables begins$dante s$14,233$ line$journey$through$hell,$purgatory$ and$paradise,$ending$with$dante$gazing$ upon$the$face$of$god.$ Again,$astounding!$ 7"

8 Just$so$is$the$opening$of$St.$John s$ gospel:$ In&the&beginning&was&the&Word,$ and&the&word&was&with&god,&$ and&the&word&was&god&.&.&.$ and&the&word&became&flesh$ and&made&his&dwelling&among&us. $ $ $ $ $ $(1:$1,$14)$ Jaw%dropping!$ 8"

9 MaLhew$opens$his$gospel$with$a$ genealogy$spanning$abraham$to$ Jesus:$$14$generaIons$from$ Abraham$to$David;$14$from$David$ to$the$babylonian$capivity;$and$14$ from$the$babylonian$capivity$to$ Christ.$$It$is$a$neat,$symmetrical$ arrangement$that$emphasizes$jesus$ humanity,$his$direct$descent$from$ Abraham,$and$his$claim$to$the$royal$$ throne$of$david.$ The$rest$of$MaLhew s$gospel$grows$ out$of$this$introductory$genealogy,$ both$structurally$and$themaically.$ 9"

10 Likewise,$Luke s$gospel$includes$a$ genealogy$that$works$backward$ from$jesus,$through$abraham,$all$ the$way$to$adam,$emphasizing$ even$more$strongly$jesus $ relaionship$to$all&of$humanity,$not$ just$to$the$jews.$ Given$that$Luke s$intended$ audience$is$a$genile$named$ Theophilus,$and$given$his$ preoccupaion$with$ outsiders, $ Luke s$genealogy$offers$a$firm$ foundaion$upon$which$luke$can$ build$his$gospel$account.$ 10"

11 John$views$Jesus$very&differently,$ and$like$beethoven s$4%note$ opening$moif$or$dante s$opening$ tercet,$john s$prologue$lays$the$ foundaion$for$jesus $divinity$and$ for$all$of$the$implicaions$that$ entails.$ Let s$look$closely$at$how$john s$ prologue$works!$ 11"

12 This$should$be$ really$interesing!" Isn t$it$always?$ 12"

13 1a In the beginning was the Word, 1b and the Word was with God, 1c and the Word was God. a. 2 He was in the beginning with God. 3 All things through him came to be, and without him nothing came to be that came into being. 4 In him was life, and the life was the light of men, 5 and the light shines in the darkness, and the darkness did not comprehend it. * Dr. Creasy s translation 13"

14 As$we$noted$in$our$introductory$lesson,$the$ dicion$and$grammar$of$the$opening$verse$are$ crucial$in$understanding$its$full$implicaion.$$$ In$1a%c$we$read,$ In&the&beginning&was&the& Word,&and&the&Word&was&with&God&and&the& Word&was&God. &$The$verb$ was $drives$the$ verse.$$in$english,$ was $is$a$simple$past$tense,$ but$the$greek$is$in$the$imperfect&tense.$$$ This$presents$a$very$important$grammaIcal$ disincion.$$while$the$past$tense$in$english$ describes$a$simple$acion$that$took$place$in$ the$past$( Dr.$Creasy$spoke$last$week. ),$the$ Greek$imperfect$tense$portrays$an$acIon$in& progress.$$$ 14"

15 So,$when$John$says,$ In$the$beginning$was$the$ Word$.$.$. $we$understand$that$the$word$ existed$in$the$past$from$some$indeterminate$ point$in$ime;$it$exists$in$the$present;$and$it$ coninues$to$exist$into$the$future.$$$ The$English$past$tense$presents$a$snapshot$of$ a$past$event;$the$greek$imperfect$tense$ presents$a$moving$picture.$ Of$course,$the$imperfect$tense$in$verse$1$has$ significant$exegeical$implicaions.$$it$tells$us$ that$we$can$look$back$into$the$past$as$far$as$ we$want$and$the$word$walks$out$of$eternity$to$ greet$us;$or$we$can$look$into$the$future$as$far$ as$we$can,$and$the$word$is$there$waiing$for$ us.$$ 15"

16 And$that s$reinforced$by$john$ opening$with,$ In&the& beginning&.&.&., &which$recalls$the$ opening$words$of$genesis$and$the$ beginning$of$creaion!" Now,$that s$ really$clever!$ 16"

17 Yes,$it$is.$$And$it s$quite$deliberate,$ introducing$jesus$by$reaching$back$to$ creaion$itself$and$seeing$christ$step$out$to$ greet$us$as$we$arrive,$moves$christ$outside$of$ Ime:$$he$exists$eternally.$$$ And astoundingly John$does$this$with$only$ five$words:$ =En ajrchæ h n oj lovgoß In& &[the]$beginning& &was&the&&word& Like$the$4%note$opening$moIf$of$Beethoven s$ 5 th $Symphony,$John$will$build$on$this$simple,$ but$profound$opening$phrase.$ 17"

18 Furthermore,$John$tells$us$that$ the$word$was$with$god $and$ the$ Word$was$God, $thus$ equaing$the$two:$$word$=$god.$$ Keeping$the$verbs$parallel$and$in$ the$imperfect$tense$throughout$ the$verse$tells$us$that$this$ equaion$did$not$happen$at$ some$paricular$point$in$ime;$it$ was$always&this$way.$ 18"

19 Consequently,$when$John$says$in$verse$14,$ And$ the$word$became$flesh$and$dwelt$among$us, $he$ makes$an$astounding$claim:$$if$word$=$god,$and$ the$word$became$flesh$and$dwelt$among$us,$then& God&became&one&of&us&and&lived&among&us.$$(If$A,$ Word$=$B,$God;$and$if$A,$Word$=$C,$flesh;$then$B,$ God$must$=$C,$flesh.)$$$ In$addiIon,$the$imperfect$tense$throughout$verse$ 1$tells$us$that$when$the$Word$became$flesh,$that$ flesh $wasn t$a$new$creaion,$but$a$different$ manifestaion$of$the$eternally$exising$god.$$ Thus,$in$his$Prologue$John$makes$the$staggering$ claim$that$jesus$is$god,$manifested$in$flesh;$in$ these$verses$john$explicitly$sets$forth$the$divinity$ of$christ.$ 19"

20 Wow!$$That$is$ very$nicely$ done!" You$think$that s$ good?$$wait$ill$you$ see$what$happens$ next!$ 20"

21 Let s$go$one$step$deeper$in$our$ analysis:$ John s$grammar$reinforces$the$point$we$just$ made.$$a$very$literal$translaion$of$1b,$c$ reads:$ "1b $and$$the$word$was$with$the$god$ " " """""""A" " " """"""B"" " " """""""B " " """"""A " "1c $and $$$$$God $was $$$$$$the$word.$ The$chiasIc$structure$(A/B,$B /A )$is$a$ common$technique$in$hebrew$poetry,$and$ we$have$encountered$it$frequently$in$our$ study$of$the$hebrew$scriptures.$$ 21"

22 $Structuring$the$verse$in$this$way$balances$ it$and$reinforces$the$absolute$equality$of$ Word/God.$$$ It$creates$a$grammaIcal$problem,$though.$$ Note$that$B$carries$the$definite$arIcle,$ the$god, $leaving$no$doubt$about$who$is$ intended:$$the$one$god,$yhwh.$$to$be$ consistent,$b $should$read$ the$god $as$ well.$$$ If$it$did,$though,$the$subject$would$be$ ambiguous:$$would$the$subject$be$ God $ or$ Word?$$If$ God, $then$1c$would$read$ and$god$was$the$word ;$if$ Word, $then$ 1c$would$read$ and$the$word$was$god. $$$ 22"

23 Dropping$the$definite$arIcle$from$B $ solves$the$problem.$$technically,$this$is$ called$an$anarthrous&construc@on,&and$it$ allows$ the$word $to$be$the$ unambiguous$subject.$$consequently,$1c$ correctly$reads,$ and$the$word$was$ God. $$$ All$three$phrases$of$verse$1$are$thus$ parallel,$while$the$ight$chiasic$ structure$of$1b$and$1c$displays$the$ inherent$equality$of$word/god.$$ 23"

24 Now,$I m$really$ impressed!" Not$me.$$ And$you$thought$ Beethoven$was$a$ genius!$ 24"

25 I m$gebng$a$ headache!$ 25"

26 Let s$go$deeper$sill!$ Even$John s$choice$of$preposiions$displays$his$ meiculous$cra_smanship.$$$ In$1b$he$writes,$ and$the$word$was$with$god. $$ The$Greek$word$for$ with $is$provß,$ pros. $$He$ could$have$chosen$metav,$ meta, $which$means$ in$the$midst$of $(as$he$does$in$1:$26$when$he$ has$john$the$bapist$say,$ but$in&your&midst$ [mevsoß, mesos ]$stands$one$you$do$not$know, $ literally$placing$jesus$within$the$crowd$to$whom$ John$is$speaking),$or$parav,$ para, $which$means$ along$side$of. $$$Instead,$he$chooses$provß,$ which$suggests$equality$as$well$as$disincion$of$ idenity.$$$ 26"

27 When$John$says$ The$Word$was$with$ [provß]$god, $he$means$more$than$that$ the$word$is$a$subset$of$god$[metav,$ in$ the$midst$of ]$or$parallel$to$god$ [parav,$ along$side$of ].$$$ By$choosing$provß,$John$tells$us$that$ the$word$is$a$separate,$disinct$enity,$ equal$to$god$and$fully$united$with$him$ in$his$creaive$acion.$$ This$is$very$thoughsul,$very$deliberate$ wriing,$and$it$is$characterisic$of$the$ care$and$subtlety$with$which$john$ cra_s$every$facet$of$his$gospel.$ 27"

28 1a In the beginning was the Word, 1b and the Word was with [provß] God, 1c and the Word was God. a. 2 He was in the beginning with [provß] God. 3 All things through him came to be, and without him nothing came to be that came into being. 4 In him was life, and the life was the light of men, 5 and the light shines in the darkness, and the darkness did not comprehend it. 28"

29 Verses$2$&$3$tell$us$that$Christ co% equal$and$one$with$god was$the$ agency&through$which$god$created$all$ that$is:$ v.$2 $He$was$in$the$beginning$with$[provß]$God.$ v.$3 $All$things$through$him$came$to$be,$ $and$without$him$nothing$came$to$be$that$ $came$into$being.$ And$John$goes$on$to$say:$ v.$4 $In$him$was$life$[zwhv],$ $and$the$life$[zwhv]$was$the$light$of$men,$ v.$5 $and$the$light$shines$in$the$darkness,$ $and$the$darkness$did$not$comprehend$it.$ 29"

30 Here,$John$introduces$two$primary$themes$ that$he$will$develop$throughout$his$gospel:$$ life&[zwhv]$and$light&[fwæß].$$both$are$primal$ metaphors$for$the$very$essence$of$god.$ Consider$Jesus $seven$ I$am $statements$in$ John:$ 1.$$ I$am$the$bread$of$life $(6:$35)$ 2.$$ I$am$the$light$of$the$world $(8:$12)$ 3.$$ I$am$the$gate$for$the$sheep $(10:$7)$ 4.$$ I$am$the$good$shepherd $(10:$11)$ 5.$$ I$am$the$resurrecIon$and$the$life$(11:$25)$ 6.$$ I$am$the$way$and$the$truth$and$the$ $life $(14:6)$ 7. I$am$the$true$vine $(15:1)$ 30"

31 Life&[zwhv]$and$light&[fwÆß]$comprise$the$warp$ and$woof$of$john s$gospel,$shimmering,$ gossamer$threads$into$which$the$narraive$ weaves$the$gospel s$color,$tone$and$texture:$$ Life&[zwhv]$appears$41$Imes$in$John;$light& [fwæß],$16$imes.$ Several$words$convey$the$idea$of$ life $in$ biblical$greek:$$bivoß applies$to$earthly$life$in$ its$funcion$and$duraion$( biology );$yuchv refers$to$the$ breath $of$life,$its$animaing$ principle;$and$zwhv refers$to$the$force$on$which$ life$rests,$its$vitality.$$ Light$[fwÆß]$( photo%graphy, $wriing$in$light)$ doesn t$simply$illuminate$the$darkness,$it$ displaces$it:$$darkness$is$the$absence$of$light,$ not$its$opposite.$$the$two$cannot$co%exist;$ hence,$the$prominent$struggle$between$ light $and$ dark $in$john s$gospel.$ 31"

32 So,$John s$prologue$has$$ introduced$two$elements$of$ the$gospel s$dualisic$world$ view:$$ life/death $and$ Not$me.$$ light/dark. $" That s$right!$ 32"

33 In$vv.$6%13$our$narrator$comments$ upon$what$was$said$in$vv.$1%5,$ producing$john$the$bapist$as$a$ witness$to$the$truth$of$the$statement.$ In$the$commentary$our$narrator$ introduces$two$more$elements$of$the$ gospel s$dualisic$world$view:$$$ insiders/outsiders$$ Those$who$believe/those$who$do$ not.$ 33"

34 b. 6 There came a man, having been sent from God whose name was John. 7 He [John] came as a witness " " " "that he might witness about the light that all might believe through him. 8 He [John] was not the light, but he came that he might witness about the light. 9 He [Christ] was the true light which, coming into the world enlightens every man. 10 He [Christ] was in the world, and the world came to be through him, and the world did not recognize him. 34"

35 11. He came to his own, and his own did not receive him. 12. But as many as did receive him he gave to them the right to become children of God to those believing in his name 13. the ones born not of blood, nor of the will of flesh, nor of the will of man, but of God. 35"

36 Next,$the$prologue$ coninues$the$statement$it$ began$in$v.$1a%c.$$$ 36"

37 Watch$how$it$works!$ 37"

38 1a In the beginning was the Word, 1b and the Word was with God, 1c and the Word was God. [COMMENTARY, vv. 2-13] 14a$And$the$Word$became$flesh$ 14b$and$dwelt$among$us,$ $a. $and$we$gazed$upon$his$glory,$ $ $glory$as$of$an$only$begolen$who$came$from$the$father,$ 14c.$full$of$grace$and$truth.$ 38"

39 Verses$1a%c$conInue$seamlessly$in$v.$14a% c,$with$another$comment$inserted$ between$14b$and$c.$$ As$1a%c$established$the$absolute$equality$ and$oneness$of$christ the$word with$ God,$now$14a%c$asserts$that$the$Word$ became$flesh$and$dwelt$among$us.$$that$ is,$that$god$stepped$into$our$world$in$the$ person$of$jesus$christ.$ The$word$ dwelt $is$ejskhvnwsen,$literally$ tabernacled. $$As$God$was$fully$present$ in$the$tabernacle$during$moses $day,$so$ is$he$fully$present$in$the$very$person$and$ flesh$of$christ.$ 39"

40 And$noIce,$too,$that$the$ person$of$christ$is$full$of$ grace&and$truth,$two$ dominant$colors$in$$ Not$me.$$ John s$fabric.$$$" Grace $appears$5$ Imes$in$John;$ truth, $23$Imes.$ Smart$ Dog!$ 40"

41 The$commentary$between$14b$&$c and&we& gazed&[ejqeasavmeqa]&&upon&his&glory,&glory&as& of&an&only&begocen&who&came&from&the& Father is$intriguing.$ If$our$author$is$an$aged$St.$John$the$Apostle,$ wriing$someime$during$the$a.d.$90s$as$ tradiion$holds,$then$1$john$creates$a$beauiful$ vision$of$a$young$john$ gazing $upon$christ$in$ adoraion:$ What&was&from&the&beginning,& what&we&have&heard& what&we&have&seen&with&our&eyes,& what&we&have&gazed&[ejqeasavmeqa]$upon& and&touched&with&our&hands&.&.&.& [God s]$son,&jesus&christ. & $ $ $ $(1$John$1:$1)$$ 41"

42 We$conclude$John s$ prologue$with$a$2 nd $ commentary$in$vv.$15%17,$ again$with$john$the$bapist,$ and$the$compleion$of$the$ main$statement$in$v.$18.$ 42"

43 b. 15 John bears witness about him, and he cries out saying, This was he of whom I said, He who comes after me surpasses me because he was before me. 16 For from his fullness we have received even grace on top of grace. 17 For the law was given through Moses: grace and truth came through Jesus Christ. 18a No one has ever seen God, 18b but God, the Only Begotten, who is in the bosom of the Father has made him known. 43"

44 NoIce$how$the$prologue s$ main$statement$flows$ seamlessly$through$verses$1,$ 14$and$18.$$ 44"

45 1a In the beginning was the Word, 1b and the Word was with God, 1c and the Word was God, $14a $and$the$word$became$flesh$ $14b $and$dwelt$among$us,$ $14c$ $full$of$grace$and$truth.$ 18a No one has ever seen God, 18b but God, the Only Begotten, who is in the bosom of the Father has made him known. 45"

46 And$within$the$main$ statement$we$have$two$ commentaries:$ 46"

47 The Gospel according to John Prologue (1: 1-18) 1a In the beginning was the Word, 1b and the Word was with God, 1c and the Word was God, [COMMENTARY #1, VV. 2-13] $14a$ $and$the$word$became$flesh$ $14b$ $and$dwelt$among$us,$ $14c $ $full$of$grace$and$truth.$ [COMMENTARY #2, VV ] 18a No one has ever seen God, 18b but God, the Only Begotten, who is in the bosom of the Father has made him known. 47"

48 So,$let s$read$the$whole$ prologue$from$the$start:$ 48"

49 "The Gospel according to John Prologue (1: 1-18) 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 through him came to be, and without him nothing came to be that came into being. In him was life, and the life was the light of men, and the light shines in the darkness, and the darkness did not comprehend it. 49"

50 There came a man, having been sent from God whose name was John. He [John] came as a witness "that he might witness about the light that all might believe through him. He [John] was not the light, but he came that he might witness about the light. He [Christ] was the true light which, coming into the world enlightens every man. He [Christ] was in the world, and the world came to be through him, and the world did not recognize him. 50"

51 He came to his own, and his own did not receive him. But as many as did receive him he gave to them the right to become children of God to those believing in his name the ones born not of blood, nor of the will of flesh, nor of the will of man, but of God. $And$the$Word$became$flesh$ $and$dwelt$among$us,$ $and$we$gazed$upon$his$glory,$ $glory$as$of$an$only$begolen$who$came$from$the$father,$ $full$of$grace$and$truth.$ 51"

52 No one has ever seen God, but God, the Only Begotten, who is in the bosom of the Father as made him known. 52"

53 Very$nicely$done,$$ John!$ Jacob$Jordaens,$The&Four&Evangelists&(oil$on$canvas),$c.$1625%1630.$ Louve$Museum,$Paris.$ 53"

54 1. Why$does$John$begin$with$a$prologue,$rather$than$a$ genealogy?$ 2. Why$does$John$begin$his$prologue$with:$$ In$the$ beginning$was$the$word$.$.$.?$ 3. Grammar$is$criIcal$in$understanding$John s$prologue.$$ What$example$of$grammar s$importance$can$you$give$ from$the$opening$phrase?$ 4. How$does$John$portray$Jesus$in$his$prologue?$ 5. Why$does$John$invoke$John$the$BapIst$as$a$witness$in$ his$prologue?$ 54"

55 Copyright$ $2016$by$William$C.$Creasy$ $ All$ rights$ reserved.$ No$ part$ of$ this$ course audio,$ video,$ photography,$ maps,$ Imelines$ or$ other$ media may$ be$ reproduced$or$transmiled$in$any$form$by$any$means,$electronic$ or$ mechanical,$ including$ photocopying,$ recording$ or$ by$ any$ informaion$ storage$ or$ retrieval$ devices$ without$ permission$ in$ wriing$or$a$licensing$agreement$from$the$copyright$holder.$ 55"