John 1:1,2

When the world had its beginning, the word was already there; and the word was with God; and the word was God. This word was in the beginning with God.

The beginning of John's gospel is of such importance and of such depth of meaning that we must study it almost verse by verse. It is John's great thought that Jesus is none other than God's creative and life-giving and light-giving word, that Jesus is the power of God which created the world and the reason of God which sustains the world come to earth in human and bodily form.

Here at the beginning John says three things about the word; which is to say that he says three things about Jesus.

(i) The word was already there at the very beginning things. John's thought is going back to the first verse of the Bible. "In the beginning God created the heavens and the earth" (Genesis 1:1). What John is saying is this--the word is not one of the created things; the word was there before creation. the word is not part of the world which came into being in time; the word is part of eternity and was there with God before time and the world began. John was thinking of what is known as the preexistence of Christ.

In many ways this idea of preexistence is very difficult, if not altogether impossible, to grasp. But it does mean one very simple, very practical, and very tremendous thing. If the word was with God before time began, if God's word is part of the eternal scheme of things, it means that God was always like Jesus. Sometimes we tend to think of God as stern and avenging; and we tend to think that something Jesus did changed God's anger into love and altered his attitude to men. The New Testament knows nothing of that idea. The whole New Testament tells us, this passage of John especially, that God has always been like Jesus. What Jesus did was to open a window in time that we might see the eternal and unchanging love of God.

We may well ask, "What then about some of the things that we read in the Old Testament? What about the passages which speak about commandments of God to wipe out whole cities and to destroy men, women and children? What of the anger and the destructiveness and the jealousy of God that we sometimes read of in the older parts of Scripture?" The answer is this--it is not God who has changed; it is men's knowledge of him that has changed. Men wrote these things because they did not know any better; that was the stage which their knowledge of God had reached.

When a child is learning any subject, he has to learn it stage by stage. He does not begin with full knowledge; he begins with what he can grasp and goes on to more and more. When he begins music appreciation, he does not start with a Bach Prelude and Fugue; he starts with something much more simple; and goes through stage after stage until his knowledge grows. It was that way with men and God. They could only grasp and understand God's nature and his ways in part. It was only when Jesus came that they saw fully and completely what God has always been like.

It is told that a little girl was once confronted with some of the more bloodthirsty and savage parts of the Old Testament. Her comment was: "But that happened before God became a Christian!" If we may so put it with all reverence, when John says that the word was always there, he is saying that God was always a Christian. He is telling us that God was and is and ever shall be like Jesus; but men could never know and realize that until Jesus came.

(ii) John goes on to say that the word was with God What does he mean by that? He means that always there has been the closest connection between the word and God. Let us put that in another and a simpler way--there has always been the most intimate connection between Jesus and God. That means no one can tell us what God is like, what God's will is for us, what God's love and heart and mind are like, as Jesus can.

Let us take a simple human analogy. If we want to know what someone really thinks and feels about something, and if we are unable to approach the person ourselves, we do not go to someone who is merely an acquaintance of that person, to someone who has known him only a short time; we go to someone whom we know to be an intimate friend of many years' standing. We know that he will really be able to interpret the mind and the heart of the other person to us.

It is something like that that John is saying about Jesus. He is saying that Jesus has always been with God. Let us use every human language because it is the only language we can use. John is saying that Jesus is so intimate with God that God has no secrets from him; and that, therefore, Jesus is the one person in all the universe who can reveal to us what God is like and how God feels towards us.

(iii) Finally John says that the word was God This is a difficult saying for us to understand, and it is difficult because Greek, in which John wrote, had a different way of saying things from the way in which English speaks. When Greek uses a noun it almost always uses the definite article with it. The Greek for God is theos (G2316) and the definite article is ho (G3588). When Greek speaks about God it does not simply say theos (G2316); it says ho theos (G2316). Now when Greek does not use the definite article with a noun that noun becomes much more like an adjective. John did not say that the word was ho (G3588) theos (G2316); that would have been to say that the word was identical with God. He said that the word was theos (G2316) --without the definite article--which means that the word was, we might say, of the very same character and quality and essence and being as God. When John said the word was God he was not saying that Jesus was identical with God; he was saying that Jesus was so perfectly the same as God in mind, in heart, in being that in him we perfectly see what God is like.

So right at the beginning of his gospel John lays it down that in Jesus, and in him alone, there is perfectly revealed to men all that God always was and always will be, and all that he feels towards and desires for men.

The Creator Of All Things (John 1:3)

1:3 He was the agent through whom all things were made; and there is not a single thing which exists in this world which came into being without him.

It may seem strange to us that John so stresses the way in which the world was created; and it may seem strange that he so definitely connects Jesus with the work of creation. But he had to do this because of a certain tendency in the thought of his day.

In the time of John there was a kind of heresy called Gnosticism. Its characteristic was that it was an intellectual and philosophical approach to Christianity. To the Gnostics the simple beliefs of the ordinary Christian were not enough. They tried to construct a philosophic system out of Christianity. They were troubled about the existence of sin and evil and sorrow and suffering in this world, so they worked out a theory to explain it. The theory was this.

In the beginning two things existed--the one was God and the other was matter. Matter was always there and was the raw material out of which the world was made. The Gnostics held that this original matter was flawed and imperfect. We might put it that the world got off to a bad start. It was made of material which had the seeds of corruption in it.

The Gnostics went further. God, they said, is pure spirit, and pure spirit can never touch matter at an, still less matter which is imperfect. Therefore it was not possible for God to carry out the work of creation himself So he put out from himself a series of emanations. Each emanation was further and further away from God and as the emanations got further and further away from him, they knew less and less about him. About halfway down the series there was an emanation which knew nothing at all about God. Beyond that stage the emanations began to be not only ignorant of but actually hostile to God. Finally in the series there was an emanation which was so distant from God that it was totally ignorant of him and totally hostile to him--and that emanation was the power which created the world, because it was so distant from God that it was possible for it to touch this flawed and evil matter. The creator god was utterly divorced from and utterly at enmity with the real God.

The Gnostics took one step further. They identified the creator god with the God of the Old Testament; and they held that the God of the Old Testament was quite different from, quite ignorant of and quite hostile to the God and Father of Jesus Christ.

In the time of John this kind of belief was widespread. Men believed that the world was evil and that an evil God had created it. It is to combat this teaching that John here lays down two basic Christian truths. In point of fact the connection of Jesus with creation is repeatedly laid down in the New Testament, just because of this background of thought which divorced God from the world in which we live. In Colossians 1:16 Paul writes: "For in him all things were created, in heaven and on earth... all things were created through him and for him." In 1 Corinthians 8:6 he writes of the Lord Jesus Christ "through whom are all things." The writer to the Hebrews speaks of the one who was the Son, "through whom also God created the world" (Hebrews 1:2). John and the other New Testament writers who spoke like this were stressing two great truths.

(i) Christianity has always believed in what is called creation out of nothing. We do not believe that in his creation of the world God had to work with alien and evil matter. We do not believe that the world began with an essential flaw in it. We do not believe that the world began with God and something else. It is our belief that behind everything there is God and God alone.

(ii) Christianity has always believed that this is God's world. So far from being so detached from the world that he could have nothing to do with it, God is intimately involved in it. The Gnostics tried to put the blame for the evil of the world on the shoulders of its creator. Christianity believes that what is wrong with the world is due to man's sin. But even though sin has injured the world and kept it from being what it might have been, we can never despise the world, because it is essentially God's. If we believe this it gives us a new sense of the value of the world and a new sense of responsibility to it.

There is a story of a child from the back streets of a great city who was taken for a day in the country. When she saw the bluebells in the woods, she asked: "Do you think God would mind if I picked some of his flowers?" This is God's world; because of that nothing is out of his control; and because of that we must use all things in the awareness that they belong to God. The Christian does not belittle the world by thinking that it was created by an ignorant and a hostile god; he glorifies it by remembering that everywhere God is behind it and in it. He believes that the Christ who re-creates the world was the co-worker of God when the world was first created, and that, in the act of redemption, God is seeking to win back that which was always his own.

Life And Light (John 1:4)

1:4 In him was life and the life was the light of men.

In a great piece of music the composer often begins by stating the themes which he is going to elaborate in the course of the work. That is what John does here. Life and light are two of the great basic words on which the Fourth Gospel is built up. They are two of the main themes which it is the aim of the gospel to develop and to expound. Let us look at them in detail.

The Fourth Gospel begins and ends with life. At the very beginning we read that in Jesus was life; and at the very end we read that John's aim in writing the gospel was that men might "believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name" (John 20:31). The word is continually on the lips of Jesus. It is his wistful regret that men will not come to him that they might have life (John 5:40). It is his claim that he came that men might have life and that they might have it abundantly (John 10:10). He claims that he gives men life and that they will never perish because no one will snatch them out of his hand (John 10:28). He claims that he is the way, the truth and the life (John 14:6). In the gospel the word "life" (zoe, G2222) occurs more than thirty-five times and the verb "to live" or "to have life" (zao, G2198) more than fifteen times. What then does John mean by "life"?

(i) Quite simply, he means that life is the opposite of destruction, condemnation and death. God sent his Son that the man who believes should not perish but have eternal life (John 3:16). The man who hears and believes has eternal life and will not come into judgment (John 5:24). There is a contrast between the resurrection to life and the resurrection to judgment (John 5:29). Those to whom Jesus gives life will never perish (John 10:28). There is in Jesus that which gives a man security in this life and in the life to come. Until we accept Jesus and take him as our saviour and enthrone him as our king we cannot be said to live at all. The man who lives a Christless life exists, but he does not know what life is. Jesus is the one person who can make life worth living, and in whose company death is only--the prelude to fuller life.

(ii) But John is quite sure that, although Jesus is the bringer of this life, the giver of life is God. Again and again John uses the phrase the living God, as indeed the whole Bible does. It is the will of the Father who sent Jesus that everyone who sees him and believes on him should have life (John 6:40). Jesus is the giver of life because the Father has set his own seal of approval upon him (John 6:27). He gives life to as many as God has given him (John 17:2). At the back of it all there is God. It is as if God was saying: "I created men that they should have real life; through their sin they have ceased to live and only exist; I have sent them my Son to enable them to know what real life is."

(iii) We must ask what this life is. Again and again the Fourth Gospel uses the phrase eternal life. We shall discuss the full meaning of that phrase later. At present we note this. The word John uses for eternal is aionios (G166). Clearly whatever else eternal life is, it is not simply life which lasts for ever. A life which lasted for ever could be a terrible curse; often the thing for which men long is release from life. In eternal life there must be more than duration of life; there must be a certain quality of life.

Life is not desirable unless it is a certain kind of life. Here we have the clue. Aionios (G166) is the adjective which is repeatedly used to describe God. In the true sense of the word only God is aionios (G166), eternal; therefore eternal life is that life which God lives. What Jesus offers us from God is God's own life. Eternal life is life which knows something of the serenity and power of the life of God himself. When Jesus came offering men eternal life, he was inviting them to enter into the very life of God.

(iv) How, then, do we enter into that life? We enter into it by believing in Jesus Christ. The word to believe (pisteuein, G4100) occurs in the Fourth Gospel no fewer than seventy times. "He who believes in the Son has eternal life" (John 3:36). "He who believes", says Jesus, "has eternal life" (John 6:47). It is God's will that men should see the Son, and believe in him, and have eternal life (John 5:24). What does John mean by to believe? He means two things.

(a) He means that we must be convinced that Jesus is really and truly the Son of God. He means that we must make up our minds about him. After all, if Jesus is only a man, there is no reason why we should give him the utter and implicit obedience that he demands. We have to think out for ourselves who he was. We have to look at him, learn about him, study him, think about him until we are driven to the conclusion that this is none other than the Son of God. (b) But there is more than intellectual belief in this. To believe in Jesus means to take Jesus at his word, to accept his commandments as absolutely binding, to believe without question that what he says is true.

For John, belief means the conviction of the mind that Jesus is the Son of God, the trust of the heart that everything he says is true and the basing of every action on the unshakable assurance that we must take him at his word. When we do that we stop existing and begin living. We know what Life with a capital L really means.

Life And Light (John 1:4 Continued)

The second of the great Johannine key-words which we meet here is the word light. This word occurs in the Fourth Gospel no fewer than twenty-one times. Jesus is the light of men. The function of John the Baptist was to point men to that light which was in Christ. Twice Jesus calls himself the light of the world (John 8:12; John 9:5). This light can be in men (John 11:10), so that they can become children of the light (John 12:36), "I have come, said Jesus, "as light into the world" (John 12:46). Let us see if we can understand something of this idea of the light which Jesus brings into the world. Three things stand out.

(i) The light Jesus brings is the light which puts chaos to flight. In the creation story God moved upon the dark, formless chaos which was before the world began and said: "Let there be light" (Genesis 1:3). The new-created light of God routed the empty chaos into which it came. So Jesus is the light which shines in the darkness (John 1:5). He is the one person who can save life from becoming a chaos. Left to ourselves we are at the mercy of our passions and our fears.

When Jesus dawns upon life, light comes. One of the oldest fears in the world is the fear of the dark. There is a story of a child who was to sleep in a strange house. His hostess, thinking to be kind, offered to leave the light on when he went to bed. Politely he declined the offer. "I thought, said his hostess, "that you might be afraid of the dark." "Oh, no, said the lad, "you see, it's God's dark." With Jesus the night is light about us as the day.

(ii) The light which Jesus brings is a revealing light. It is the condemnation of men that they loved the darkness rather than the light; and they did so because their deeds were evil; and they hated the light lest their deeds should be exposed (John 3:19-20). The light which Jesus brings is something which shows things as they are. It strips away the disguises and the concealments; it shows things in all their nakedness; it shows them in their true character and their true values.

Long ago the Cynics said that men hate the truth for the truth is like the light to sore eyes. In Caedmon's poem there is a strange picture. It is a picture of the last day and in the centre of the scene there is the Cross; and from the Cross there flows a strange blood-red light, and the mysterious quality of that light is such that it shows things as they are. The externals, the disguises, the outer wrappings and trappings are stripped away; and everything stands revealed in the naked and awful loneliness of what it essentially is.

We never see ourselves until we see ourselves through the eyes of Jesus. We never see what our lives are like until we see them in the light of Jesus. Jesus often drives us to God by revealing us to ourselves.

(iii) The light which Jesus brings is a guiding light. If a man does not possess that light he walks in darkness and does not know where he is going (John 12:36). When a man receives that light and believes in it, he walks no more in darkness (John 12:46). One of the features of the gospel stories which no one can miss is the number of people who came running to Jesus asking: "What am I to do?" When Jesus comes into life the time of guessing and of groping is ended, the time of doubt and uncertainty and vacillation is gone. The path that was dark becomes light; the decision that was wrapped in a night of uncertainty is illumined. Without Jesus we are like men groping on an unknown road in a black-out. With him the way is clear.

The Hostile Dark (John 1:5)

1:5 And the light shines in the darkness, and the darkness did not put it out.

Here we meet another of John's key-words--darkness (skotos, G4655, skotia, G4653). This word occurs seven times in the gospel. To John there was a darkness in the world that was as real as the light.

(i) The darkness is hostile to the light. The light shines in the darkness, but, however hard the darkness tries, it cannot extinguish it. Sinning man loves the darkness and hates the light, because the light shows up too many things.

It may well be that in John's mind there is a borrowed thought here. John, as we know, was prepared to go out and to take in new ideas, if by so doing he could present and commend the Christian message to men. The great Persian religion of Zoroastrianism had at this time a very great influence on men's thoughts. It believed that there were two great opposing powers in the universe, the god of the light and the god of the dark, Ahriman and Ormuzd. This whole universe was a battle-ground in the eternal, cosmic conflict between the light and the dark; and all that mattered in life was the side a man chose.

So John is saying: "Into this world there comes Jesus, the light of the world; there is a darkness which would seek to eliminate him, to banish him from life, to extinguish him. But there is a power in Jesus that is undefeatable. The darkness can hate him, but it can never get rid of him." As has been truly said: "Not all the darkness in the world can extinguish the littlest flame." The unconquerable light will in the end defeat the hostile dark. John is saying: "Choose your side in the eternal conflict and choose aright."

(ii) The darkness stands for the natural sphere of all those who hate the good. It is men whose deeds are evil who fear the light (John 3:19-20). The man who has something to hide loves the dark; but it is impossible to hide anything from God. His searchlight sweeps the shadows and illuminates the skulking evils of the world.

(iii) There are certain passages where the darkness seems to stand for ignorance, especially for that wilful ignorance which refuses the light of Jesus Christ. Jesus says: "I am the light of the world; he who follows me will not walk in darkness" (John 8:12). He says to his disciples that the light will be with them only for so short a time; let them walk in it; if they do not, the darkness comes and a man who walks in darkness does not light that men should not abide in darkness (John 12:46). Without Jesus Christ a man cannot find or see the way. He is like a blindfolded man or even a blind man. Without Jesus Christ life goes lost. It was Goethe who cried out for: "Light, more light!" It was one of the old Scots leaders who said to his friends towards the end: "Light the candle that I may see to die." Jesus is the light which shows a man the road, and which lights the road at every step of the way.

There are times when John uses this word darkness symbolically. He uses it at times to mean more than merely the dark of an earthly night. He tells of Jesus walking on the water. He tells how the disciples had embarked on their boat and were crossing the lake without Jesus; and then he says, "And it was now dark, and Jesus had not yet come to them" (John 6:17). Without the presence of Jesus there was nothing but the threatening dark. He tells of the Resurrection morning and of the hours before those who had loved Jesus realized that he had risen from the dead. He begins the story: "Now on the first day of the week Mary Magdalene came, while it was still dark" (John 20:1). She was living at the moment in a world from which she thought Jesus had been eliminated, and a world like that was dark. He tells the story of the Last Supper. He tells how Judas received the sop and then went out to do his terrible work and arrange for the betrayal of Jesus; and he says with a kind of terrible symbolism: "So, after receiving the morsel, he immediately went out; and it was night" (John 13:30). Judas was going out into the night of a life which had betrayed Christ.

To John the Christless life was life in the dark. The darkness stands for life without Christ, and especially for that which has turned its back on Christ.

Before we leave this passage there is one other thing to note. The word which we have translated put out is in Greek katalambanein (G2638). This word can have three meanings.

There is a sense in which the man of the world simply cannot understand the demands of Christ and the way Christ offers him. To him it seems sheer foolishness. A man cannot understand Christ until he first submits to him.

(b) It can mean the darkness never overcame the light. Katalambanein (G2638) can mean to pursue until one overtakes and so lays hold on and overcomes. This could mean that the darkness of the world had done everything possible to eliminate Jesus Christ, even to crucifying him, but it could never destroy him. This could be a reference to the crucified and conquering Christ.

(c) It can be used of extinguishing afire or flame. That is the sense in which we have taken it here. Although men did all they could to obscure and extinguish the light of God in Christ, they could not quench it. In every generation the light of Christ still shines in spite of the efforts of men to extinguish the flame.

The Witness To Jesus Christ (John 1:6-8)