This first section of the prologue (John 1:1–5) functions as an interpretation of Gen 1:1–5 read through the framework of Prov 8:22–31 (see note on Prov 8:22). This exegetical technique resembles a method of Jewish exegesis called midrash. A midrashic interpretation typically begins with a text from the Pentateuch and explains it through allusions to a text from the Prophets or the Writings. John begins with a quotation that invokes the context of Gen 1:1–5 with its imagery of creation by divine word and opposition between light and darkness. His interpretation centers on the Word as Creator and bearer of divine light. Genesis 1:1 and Proverbs 8:22 both use the Hebrew word reshith (usually translated “beginning”), and the larger context of both passages is God’s creation of the universe.

In making this connection, John states that Jesus existed prior to the first acts of creation. God’s Son isn’t an act of creation, but the means of it (compare Col 1:15–23; Heb 1:1–4). It is all the more dramatic, therefore, that the one through whom all of creation came to be has become part of the creation.

Rabbinic Writings Table

Midrash DJG

Jewish Exegesis DTIB

Midrash AYBD

The “word of Yahweh” evokes associations with creation, divine revelation, personified wisdom, and the law of Moses. The “word of Yahweh” and the law had already been closely related in prophetic poetry (see Isa 2:3). The “word” is the agent of creation in Psa 33:6, but divine wisdom is personified and depicted in that role in Prov 8:22–31. In the deuterocanonical book Sirach 24:23, this personified divine wisdom is connected to the law of Moses, similarly given preexistent eternal status in Jewish tradition (see the rabbinic text Genesis Rabbah 1.1). Jesus is connected with divine wisdom also in 1 Cor 1:30. By choosing this language, John makes Jesus the very power and essence of God.

The Logos in the Greek and Hellenistic World TDNT

The Logos (The Word) NICNT Jn

The Origin of the Logos Concept WBC Vol. 36

Logos EDB

The Theology of John DJG

John’s Jewish audience would have been familiar with the idea that Yahweh created the world through His divine wisdom (see Prov 8:22–31); however, that wisdom was still viewed as a created thing, the first thing Yahweh created (see Prov 8:22). John pushes that familiar concept into new territory, implying that “the Word” was uncreated and preexistent (compare Isa 43:10–11). John’s use of logos in the context of creation draws on these associations with the divine Word/Wisdom/Law as the effective agent of creation, as well as the Stoic philosophical concept of the Logos as the impersonal force of “Reason” giving order to the universe. This makes Jesus not only the reason for the creation and the means of creation, but also the ruler over the creation in the way that God the Father has jurisdiction over it.

John 1:1 IVPBBCNT

A punctuation issue exists between the end of v. 3 and the opening of v. 4, where the phrase “in him was life” could be read with the sentence before it. The earliest Greek manuscripts have no punctuation. Later manuscripts have added punctuation that connects the phrases: “that which has come into being in him was life.” However, the phrase “in him was life” seems to function logically as the segue connecting physical life and spiritual life through the Word as the source of life. The symbolism of physical life and death presents a powerful contrast between the new spiritual life in the Word and spiritual death, destruction, and condemnation.

John 1:4 NICNT Jn

John 1:4 John 1 (Hermeneia)

John uses the words “life” or “eternal life” as technical terms much like the Synoptic Gospels (Matthew, Mark, and Luke) use “kingdom of heaven” or “kingdom of God” (see note on Matt 3:2). “Life” denotes salvation, the state of reconciliation, and access to the presence of God. John’s Gospel accounts for 26 percent of the occurrences of this word in the nt; the letter of 1 John has 13 occurrences, and Revelation has 17. The word occurs 135 times in the nt.

Life and Eternal Life in John John

Life NDBT

Life DJG

Salvation DBI

Light is another key word for John (used 21 times). The light metaphor is connected to “the Word” motif (see note on John 1:1). The hymn glorifying Wisdom in the deuterocanonical Wisdom of Solomon describes personified Wisdom as reflecting the light of the divine glory (Wisdom of Solomon 7:25–26). God’s law is also described as shining light on spiritual matters (see Psa 119:105; Prov 6:23; compare the Jewish work 2 Baruch 59:2). Light makes life possible in the physical world; Jesus is the light that makes salvation possible in the spiritual world. The light of the Word brings true enlightenment. John’s message would have resonated with Jewish audiences familiar with biblical associations with light, as well as with Greek audiences seeking enlightenment through moral philosophy.

Light DJG

Light DBI

Light EDB

Light and darkness dualism is also present in Jewish literature from this period. The War Scroll, a Dead Sea Scrolls’ document, depicts a cosmic, end times battle between the “sons of light” and the “sons of darkness.” In the document known as the Rule of the Community, the Dead Sea Scrolls’ community associated themselves with the light of the true followers of God and categorized all others as under the dominion of darkness (see the Rule of the Community 3.13–26). John’s analogy is similar, but emphasizes one, ultimate light for humanity, which is Jesus. Compare 1 John 1:5 and note.

1Q33 (1QM) DSSSE Translations

War Rule AYBD

1QS Col. iii:13 DSSSE Translations

Community, Rule of the AYBD

The precise sense depends on context. It typically is taken as a reference either to mental comprehension or to triumph over an enemy. Common translations for the first include “comprehend” or “understand”; for the second, “overcome” or “overpower.” The best English equivalent to capture a similar range of meaning is “apprehend.” Idiomatically, the sense of extinguishing or putting out the light also fits the context.

John the Baptist is a prominent figure in all four Gospel accounts. He is depicted as a prophet, modeled after ot prophets like Elijah, and he is of priestly descent like Jeremiah and Ezekiel (see note on Mark 1:4; compare Matt 11:14; Mark 11:32; Luke 1:5, 17).

John the Baptist DJG

John The Baptist ISBE

John the Baptist AYBD

The motif of a trial with witnesses offering testimony is a key component structuring John’s Gospel. The most concentrated development of this theme is in John 5:31–47. John presents numerous witnesses who testify to Jesus’ identity as the Messiah. The world’s failure to recognize Jesus as Messiah is a rejection of these witnesses and their testimony.

Witness DJG

Witness DBI

Witness TBD

This Gospel echoes ot phrasing such as Gen 15:6, where Abraham is described as one who believed in Yahweh. Unlike the Synoptic Gospels and most other nt writings, John’s Gospel never uses the noun “faith,” always the verb “believe.” This small stylistic difference makes John’s presentation of salvation much more concrete and immediate—an active, relational reality more than a static concept. Faith is a verb in John’s Gospel: something to act upon and live out, not just to behold.

Believe, Faith TDNT

Messianic expectations in the ot outlined how even the nations would one day come to Yahweh for salvation (see Isa 2:3). John’s Gospel addresses the issue of how the messianic age could have arrived through Jesus when the ot conditions of the Messiah’s ideal kingdom have not been met.

Realised Eschatology John

John never uses the phrase huioi theou, “sons of God,” to describe believers (unlike the Apostle Paul; see Gal 3:26; Rom 8:14, 19), preferring tekna theou, “children of God.” As in Revelation, John uses the category of “Son of God” exclusively for Jesus. For John, it’s a title denoting authority and precise relationship; He is from the Father just as an earthly son is from his father. As such, He has been given an inheritance to care for—creation and humanity—as a son on earth is given an estate.

John 1:12 WBC Vol. 36

This depiction of the logos as a personal being in human flesh is a reversal of the philosophical concept of the logos as an impersonal principle or force. The emphasis on the “flesh” could be an attempt to correct misunderstandings about the humanity of Jesus present in the early church. One of the earliest christological heresies from the second century ad was Docetism, which held that Jesus was fully divine and only appeared human and only appeared to die on the cross (see note on 1 John 4:2). The idea that divine beings could appear in human form was common in the ancient world, so John seems to take extra care to emphasize that Jesus was human, not that He merely appeared in human form. The later christological heresy of Arianism emphasized Jesus’ humanity at the expense of His divinity, claiming He was a created being.

John 1:14 NICNT Jn

Incarnation John

Incarnation NDBT

Docetism DLNT

Arius, Arianism AYBD

John’s use of monogenēs foreshadows the emphasis on the intimate relationship between Jesus and God the Father. Jesus is the unique and beloved Son of God, sent from God (3:16–17) to fully represent the Father on earth (14:9–10) and reveal the Father and His plan for salvation in a previously unparalleled way (3:16–17). The Son reflects the Father perfectly and perfectly carries out His will (5:17–18). The close relationship of Father and Son means their works and will are in perfect unity (5:19; 10:30). See note on 10:36.

John’s usage of “the Jews” in this negative sense fits with his usual patterning of dualistic oppositions. John’s usage is spiritual, not racial; indeed, John, Jesus, and the earliest Christians were themselves Jews. Yet, John never refers to the group of Christ followers as “Jews”; he prefers the term “Israel” or “Israelite” to describe those who believe in Jesus (v. 47). The effect of John’s dualism and use of “Jews” for nonbelievers is that it leads the readers who believe in Jesus to dissociate themselves from any Jewish identity. This reaction may have been the purpose of John’s rhetoric if he was attempting to draw a greater distinction between the followers of Jesus and adherents of Judaism late in the first century ad. Later applications of John’s rhetoric have had an unfortunate influence in promoting anti-Semitism in certain circles of Christianity. See 8:44 and note.

The Jews in John John

Argument with the Jews Gospel According to John (1–12) (AYBC)

Christ DJG

Malachi predicts Elijah’s coming before the Day of Yahweh, which heralded both judgment and salvation, so Elijah was understood to come in the last days before the messianic age. Jewish tradition further attests to the expectation of Elijah’s return in a story from the Talmud about the coming of the Messiah (Babylonian Talmud, Sanhedrin 98a). Leaving a place setting or extra cup of wine “for Elijah” is still part of Jewish practice in observing the Passover.

Elijah and Elisha DJG

Babylonian Talmud Sanhedrin 98A BT:TC

Practices of Passover EJ

Jews of this period were awaiting the return of prophecy to Israel (see 1 Macc 4:46; 14:41). The Dead Sea Scrolls provide evidence that these messianic roles were understood as pointing to different individuals. The Qumran sect expected the prophet like Moses, a priestly Messiah, and a royal Messiah (see the Rule of the Community 9.11; the Rule of the Congregation 2.12–22).

Two Messiahs AI:IJAL

1QS Col. ix:11 DSSSE Translations

The Gospel quotations of this verse use the Septuagint version, where the phrase “in the wilderness” modifies “voice” rather than the “way of the Lord” as in the Hebrew text. Either reading emphasizes that the preparation for the coming of God takes place in the wilderness, which is precisely where John was ministering.

John 1:23 CNTUOT

The Pharisees are an important group in Second Temple Judaism known from the nt, the first-century ad Jewish historian Josephus, and rabbinic literature. Josephus identified three main Jewish sects from the first century ad: Pharisees, Sadducees, and Essenes. The Pharisees represent a lay religious elite (see Matt 5:20).

The Jews and Pharisees John

Pharisees EDB

Pharisees ISBE

This account of John’s ministry seems to assume an understanding of the scene based on Matthew or Luke (compare Matt 3:1–6; Luke 3:3); the purpose of John’s baptism (repentance and forgiveness of sins) is not described, but the questioning implies this understanding behind the baptism. The use of baptism for cleansing of sin and to escape the final judgment was associated with the coming of figures such as Elijah or the Messiah; hence, the questioning as to John’s identity (compare Zech 13:1).

John 1:24–25 BECNT Jn

Baptism ISBE

Baptism DBI

Jewish tradition taught that a disciple must serve his teacher in every task that a slave would perform except for removing his shoe—a task deemed too menial for a disciple.

Babylonian Talmud Ketubot 96A BT:TC

Bethany Beyond the Jordan AYBD

Jesus is the Lamb of God—the lamb provided by God to atone for the sins of the world in a way no animal ever could. This reference foreshadows Jesus’ death as the ultimate fulfillment of the annual Passover sacrifice (see Exod 12). Similarly, the Apostle Paul equates Jesus with the ultimate Passover sacrifice in 1 Cor 5:7. The Lamb’s role in taking away sin alludes to the Servant imagery in Isa 53:12. Compare Isa 53:7, which in the Septuagint uses the same Greek word amnos (“lamb”) used here.

In Exodus 12, each family is commanded to sacrifice a lamb without blemish on the 14th day of the first month. The blood of the lamb was spread with a hyssop branch (see John 19:29) on the doorposts and lintel of the entry to each house (Exod 12:22). The lamb’s blood protected Israel’s households from the judgment of the 10th plague, the death of the firstborn (Exod 12:29). The lamb was to be killed and cooked whole: none of the bones were to be broken (compare Exod 12:46; John 19:36). John’s symbolism clearly places Jesus in the role of Passover lamb, including the day of His death and the treatment of His body.

Israelite Festivals Table

Lamb of God DJG

Lamb of God ISBE

Lamb DDD

Popular speculation identifies this anonymous disciple with the Beloved Disciple and by extension with John, son of Zebedee, the traditional author of the Gospel. Unlike the Synoptics, John never gives a full listing of the 12 disciples, though he does attest to the Twelve as a unit (see 11:16).

Here, John transliterates the Hebrew title into Greek; in 20:16, he uses the Greek word didaskalos, meaning “teacher,” which captures the sense. However, he normally simply transcribes the Hebrew title into Greek letters and refers to Jesus as “rabbi.” The Synoptic Gospels prefer to use didaskalos most of the time, occasionally preserving “rabbi” in direct speech (see Matt 26:49; Mark 9:5).

Rabbi EDB

John 1:38 BECNT Jn

Teacher DJG

Rabbi ISBE

The daylight hours were running short by 4 p.m., so most business had stopped and people were returning to their homes for the evening. The main meal of the day was also usually in the late afternoon, suggesting Jesus was inviting these disciples to eat with Him.

John 1:39 John 1 (Hermeneia)

John 1:39 John (PNTC)

The positive and immediate confessions of the earliest disciples (here and in vv. 45, 49) contrast sharply with the late and gradual realization of the disciples that Jesus was the Messiah found in the Synoptic Gospels (compare Matt 16:13–16; Mark 8:27–29; Luke 9:18–20). In John, these confessions provide the dramatic motivation for the disciples’ conversion. Many of John’s details differ from the Synoptics. However, rather than providing evidence of inconsistency in the Gospels or historical error, these differences reflect John’s dramatic license. His Gospel is generally accepted to be the latest, written as much as 30–40 years after Mark and 50–60 years after Jesus’ ministry. John presents a dramatized and highly stylized version of Jesus’ public ministry, crucifixion, and resurrection. Dramatic and theological goals held priority in John’s retelling of the life of Christ.

John 1:41 NICNT Jn

The Relationship of the Fourth Gospel to the Synoptics NICNT Jn

Jesus’ Ministry in Galilee

While the Gospels usually group Bethsaida with the cities of the Galilee region, technically it was in the territory of Gaulanitis, controlled by the tetrarch Philip; Galilee was under the rule of Herod Antipas. Bethsaida is listed here as the hometown of Philip, Andrew, and Peter.

Jesus’ Ministry in Galilee

Bethsaida ISBE

“Bartholomew” is an Aramaic patronym meaning “son of Tholomaios,” so it is quite possible that “Nathanael” was his given name. Bartholomew and Philip are always paired in the lists of the Twelve from the Synoptics (see Matt 10:3; Mark 3:18; Luke 6:14).

John 1:45 BECNT Jn

The Synoptic Gospels use a single amēn while John prefers the repetition of amēn amen. Matthew uses amēn 31 times, Mark 13 times, and Luke six times. John uses the doubled amēn amēn 25 times.