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| |
John 1:1-18
 | Reading the Text:
|
| Historical References, Commentary and
Comparative Texts:
 | The
Five Gospels Parallels, John W. Marshall, University of Toronto. |
| Comparative World Scriptures from United
Communities of Spirit:
|
| Images, descriptions and textual critical notes: The beginning
of the Gospel of John from Papyrus
Bodmer II (p66, 200 C.E.), Papyrus Bodmer XV (p75,
175-225 C.E.), Codex
Vaticanus (B or 03, mid fourth century), Codex Sinaiticus (aleph or
01, mid fourth century), Codex
Bezae (D or 05, sixth century), Codex Washingtonianus (W
or 032, fourth - sixth century), Codex Alexandrinus (A or
02, fifth century), and Codex
666 (12th or 13th century). From Timothy W. Seid's Interpreting Ancient
Manuscripts web. |
| Philo
on Word/Logos, Light and Darkness and other Allegorical Philosophical parallels at
(Rutgers University Dept of Religion) Mahlon H. Smith's Into His Own: Perspective on the
World of Jesus companion to the historical study of Christian texts. |
|
"The World's Light,"
The Jesus Database, an online annotated inventory of
the traditions concerning the life and teachings of Jesus. Dr. Gregory C.
Jenks, FaithFutures Foundation. |
|
Chapter VII, The
Epistle of Ignatius to the Ephesians,
Ignatius of Antioch (c. 110).
(Longer version only - 4th cent interpolation.) |
|
Chapter IX, The
Epistle of Ignatius to the Trallians,
Ignatius of Antioch (c. 110).
(Longer Version - 4th cent interpolation) |
|
Chapter II, The
Epistle of Ignatius to the Smyrnaeans,
Ignatius of Antioch (c. 110).
(Longer Version only - 4th cent interpolation) |
|
Similitude IX.12,
Shepherd of
Hermas. (c.145) |
|
Chapter XIII,
Chapter XIX,
Discourse to the Greeks,
Tatian. (c. 170) |
|
I.VIII.5,
I.XXI.2,
II.II.5,
III.VIII.3,
III.X.2,
III.XI.1-4, 6, 8,
III.XVI.2,
III.XIX.2,
III.XXI.10,
IV.XX.6,
IV.XX.11,
IV.XXXII.1,
V.I.3,
V.XVIII.2, 3,
Adversus Haereses,
Irenaeus
of Lyons. (c. 180) |
|
Chapter II,
Chapter IX, Adversus
Judaeos,
Tertullian
(c. 198) |
|
Chapter
V, Chapter
X, On Baptism,
Tertullian
(c. 198) |
|
Chapter
II, On Prayer,
Tertullian
(c. 199) |
|
Chapter III,
The Prescription of Heretics,
Tertullian (c.
200) |
|
Chapter I, Exhortation
to the Greeks,
Clement of
Alexandria (c 200) |
|
I.3,
I.6,
I.7,
I.8,
I.11,
II.9,
II.10,
III.5, Paedagogus,
Clement of Alexandria (c 200) |
|
I.9,
I.17,
II.5,
II.13,
IV.7,
V.3,
V.12,
VI.7,
VI.11,
VI.15,
VI.16,
VI.17,
VII.3, Stromata,
Clement of Alexandria (c 200) |
|
"Who is
the Rich Man that Shall Be Saved?" (sermon on Mark 10:17-31), Clement of
Alexandria (c. 200) |
|
Chapter VI,
On Patience,
Tertullian (c.
202) |
|
Chapter XVIII,
Chapter XX,
Chapter XXII,
Against Hermogenes,
Tertullian (c.
205) |
|
Chapter XVIII,
Chapter XIX,
Chapter XX,
Chapter XXIV,
On the Flesh of Christ,
Tertullian (c.
211) |
|
Chapter V,
Chapter XXXVII,
On the Resurrection of the Flesh,
Tertullian
(c. 211) |
|
V.19, Against
Marcion,
Tertullian
(c. 212) |
|
Chapter
VII,
Chapter
VIII,
Chapter
XII,
Chapter
XIII,
Chapter
XV,
Chapter
XVI,
Chapter
XIX,
Chapter
XXI,
Chapter
XXVI, Against Praxeas,
Tertullian
(c. 213) |
|
Chapter
V, On Monogamy,
Tertullian
(c. 215) |
|
Chapter VI,
Chapter XVI, On
Modesty,
Tertullian (c. 217) |
|
I.I.8,
I.II.10,
I.VII.1,
II.IV.3,
II.IX.4, First
Principles (De Principiis),
Origen.
(c.225) |
|
V.III,
V.IV,
V.XI,
VII.X, The
Refutation of all Heresies (Philosophumena),
Hippolytus of Rome.
(c. 225) |
|
II.LXXI,
V.XXIV,
VI.V,
VI.LIX,
VI.LXV,
VI.LXVIII,
VII.XXVII,
VII.LI,
VIII.VI, Against
Celsus,
Origen. (c.246) |
|
On the
Lord's Prayer --
Cyprian
of Carthage (c. 252) |
|
III.40,
III.42,
Against the Heathen,
Athanasius of
Alexandria, c. 318. |
|
I.2,
VII.25,
Ecclesiastical History,
Eusebius of Caesarea, (c. 320). |
|
Deposition
of Arius,
Athanasius of
Alexandria, c. 321-322. |
| From Augustine's Tractates on John:
 |
Tractate I
(1:1-5)
| "Consider, then,
brethren, if perchance John is not one of those mountains concerning
whom we sang a little while ago, "I have lifted up mine eyes to
the mountains, from whence shall come my help.'" |
|
|
Tractate
II (1:6-14)
| "The light of minds
is above minds and surpasses all minds. This was that life by which
all things were made." |
|
|
Tractate III
(1:15-18)
| "Thus, therefore
all those to whom Christ came were not fit to see Him: upon John He
shed the beams of His light; and by means of him confessing himself
to have been irradiated and enlightened, not claiming to be one who
irradiates and enlightens, He is known who enlightens, He is known
who illuminates, He is known who fills." |
|
|
| Book
I, Paraphrase by Nonnos (c.450). Translated into English by Tony Prost. Home Page includes historical and
literary notes. |
| From the Geneva Notes.
| "This word
"the" points out to us a peculiar and choice thing above all
others, and puts a difference between this "Word", which is
the Son of God, and the laws of God, which are also called the word of
God." |
|
| From
Matthew
Henry's Commentary.
| "The plainest reason
why the Son of God is called the Word, seems to be, that as our words
explain our minds to others, so was the Son of God sent in order to
reveal his Father's mind to the world." |
|
| From
Wesley's Notes.
| "When all things began
to be made by the Word: in the beginning of heaven and earth, and this
whole frame of created beings, the Word existed, without any beginning.
He was when all things began to be, whatsoever had a beginning." |
|
| From the
Commentary on the Whole Bible
(Jamieson, Fausset and Brown, 1871).
| "...in this dark, fallen
world, or in mankind "sitting in darkness and the shadow of
death," with no ability to find the way either of truth or of
holiness. In this thick darkness, and consequent intellectual and
moral obliquity, "the light of the Word" shineth--by all
the rays whether of natural or revealed teaching which men (apart
from the Incarnation of the Word) are favored with" |
|
| "The
True Tabernacle, and Its Glory of Grace and Peace," John 1:14,17,
Charles H. Spurgeon, 1885.
| "There is now no spot
on earth where God dwells in preference to another...Yet there is a true
house of, a real temple of the infinite, a living abode of the Godhead." |
|
| From The People's
New Testament, B.W. Johnson, 1891.
| "God exhibits his
creative power through the Word, and manifests his will through the
Word." |
|
| "Exposition of John
1:1-34," Charles H. Spurgeon, 1892.
| "You may sometimes call
the darkness, the ignorance of men, or the sin of men. If you like, you
may call it the wisdom of men, and the righteousness of men, for that is
only another form of the same darkness. 'The light shineth in
darkness; and the darkness comprehended it not.'" |
|
| "Simplicity
and Sublimity of Salvation," John 1:11-13, Charles H. Spurgeon, 1892.
| "That religion which
leaves out the person of Christ, has left out the essential point. Thou
art not saved by believing a doctrine, though it is well for thee to
believe it if it be true. Thou art not saved by practising an ordinance,
though thou shouldst practise it if thou art one of those to whom it
belongs. Thou art not saved by any belief except this, believing on
Christ's name, and receiving him." |
|
|
| Contemporary Commentary, Studies, and Exegesis:
| John 1:(1-9), 10-18, Christmas 2,
Comments
(commentary) and
Clippings
(technical notes for in-depth study), Chris Haslam, Anglican
Diocese of Montreal. |
|
John 1:1-14, Christmas,
Comments
(commentary) and
Clippings
(technical notes for in-depth study), Chris Haslam, Anglican
Diocese of Montreal. |
|
"First
Thoughts on Year C Passages in
the Lectionary," Christmas 2, William Loader, Murdoch University,
Uniting Church in Australia.
| "It makes sense to link together: the
divine Law, the order of creation and Wisdom. It is like saying: here we
see the real meaning of life, the principle which holds all things
together, the way God intended things to be." |
|
|
"The Word Became Flesh,"
Gospel Analysis, Sermons from Seattle,
Pastor Edward F. Markquart, Grace Lutheran Church, Seattle, Washington.
Detailed background and exegesis. |
|
"Two Languages," study guide, Robert B. Kruschwitz, (other resources at)
"Moral Landscape of Creation," Christian Reflection, The Center for Christian
Ethics at Baylor University, 2001. |
|
"Home for Christmas,"
Pilgrim Preaching, Keeping company with biblical texts and the people
who hear and preach them, a weblog for preaching, by Mary Hinkle, Luther
Seminary.
| "In
'The Pivot of John's Prologue,'
New Testament Studies 27 (1980) : 1-31, Alan Culpepper argues
that the prologue is a chiasm with a center point at v. 12b:
'he gave power to become children of God.'" |
|
|
"He Who Comes after Me Stands among You,"
"The
Word Made Flesh," Rev. Bryan Findlayson, Lectionary Bible
Studies and Sermons, Pumpkin Cottage Ministry Resources. Includes detailed
textual notes. |
|
"The
Word Became Flesh," Jerry Goebel, One
Family Outreach. "Focus on scripture from a justice perspective." Exegesis, study, and teen study
and activities.
| "The literal translation of 'to dwell' is that
Jesus literally 'set up his tent' or 'spread his tabernacle' among
man. Jesus moved into the worst neighborhood, then threw open the
window and unlocked the door to any who would enter." |
|
|
"Penetrating
the Darkness," Ronald Goetz, The Christian Century,
1988. At Religion Online.
| "It would be truly horrendous
to be in the hands of an all-intrusive God who never left us alone,
and who, when it came time to send his messiah, sent one who ruled
the earth like some heavenly Mussolini. In the very unobtrusiveness
of the light of Christ, God honors our finite freedom." |
|
|
"We
Would See Jesus," Douglas John Hall at The Living Pulpit.
| "Some of our images of Christ
do not benefit God's
beloved world." |
|
|
"The
Message and the Messenger," John Stendahl, The Christian
Century, 1997. At Religion Online.
| "Gifts -- like words -- are
not always and only messages, units of communication. Sometimes they
are simply expressive, the exclamations of our hearts and hopes.
They may communicate, but the sending of a message is not the
intent. In such giving we forget ourselves and just watch. Our
delight is in the delight of the other." |
|
|
Paraphrase
of John 1:1-18, by Jim Stamper. |
|
"Gospel
for Christmas Day: John 1:1-14," from Exegesis for the Christian Year,
Henry Gustafson, 1998. At Religion Online.
| "From its earliest days the Christian Church has been a singing
community." |
|
| Environmental &
earth-centered reflections from the Episcopal Diocese of Minnesota Environmental
Stewardship Commission:
|
| Commentary by Hall Harris at the Biblical
Studies Foundation:
|
| At Kerux: The Online Journal of
Biblical Theology (Reformed):
|
"Come
and See," James T. Dennison Jr.
| "Following the
shift of focus by John the Baptist from himself to Jesus (1:19-34),
the key word in 1:35-51 is "follow" (Greek akolouthein).
Those with a personal attachment to Jesus are followers of the
Christ (1:37,38,40,43)." |
|
|
"Your
Life is the Worship of Jesus Christ," William D. Dennison
Jr.
| "Between John 1:14
and the Old Testament, we notice a very important grammatical
connection. The Greek word for "dwell" (cf. John 1:14) has
a direct relationship with the Hebrew word which means
"pitching a tent" or "making a dwelling." More
importantly, the Greek verb "to tent" (skenoo = "to
dwell" or "to tabernacle"–John 1:14) resembles the
Hebrew root skn from which the Hebrew noun shekinah is
derived as the technical term for describing God's presence
"dwelling" among his people." |
|
|
"The
Prologue of John's Gospel," James T. Dennison Jr.
| "The inauguration
of the fourth gospel is like an Alpine vista (some have suggested
these verses are the Mt. Olympus of the gospels). We are raised to
the heights of eternity from which we gaze out upon the evangelist's
landscape." |
|
|
"Life,
Light, Lamb and the Logos," James T. Dennison Jr.
| "You are part of a
cosmic drama–a new creation! You have turned the corner of the
ages. The Prologue of John's gospel is yours–the Logos is yours!" |
|
|
|
"In the
Beginning," Paige G. Evers, Sabbatheology.
| "On Christmas morning, God gives
us a new calling." |
|
| "What
Child is This? (John 1:1-8)" by Robert Deffinbaugh at the
Biblical Studies Foundation.
| "John’s prologue
provides us with insights which enhance our understanding and
appreciation of the birth narratives of Matthew and Luke. These two
Gospels highlight the humanity of our Lord, without denying His deity.
John’s Gospel highlights the deity of Jesus Christ, without minimizing
His humanity." |
|
|
"The
Light of God in Action," George A.F. Knight. Adapted from Christ the Center
(Eerdmans, 1999). At Religion On-Line.
(extended discussion of God/Christ as logos)
| "The appropriate word to be used
in connection with 'the road traveled' by the authors of both Genesis and Exodus is
'grace,' for grace represents the love of God incarnate in his saving initiative. John now
interpolates this word at this point (1:14) to exegete this new genesis and exodus in the
coming of Christ." |
|
|
| Articles & Background:
|
"Commentary on the Johannine Prologue (Hildegard of Bingen)," Barbara
Newman, Theology Today, 2003. |
|
"The Structure of the Johannine Prologue and Genesis 1," Dr. Mary Coloe,
Australian Biblical Review, 1997. |
|
"An
Indian Advent Meditation," by Dr. David C. Scott, at
Religion OnLine.
| "Too long have we Christians called the things of others unclean,
ungodly." |
|
|
"Gospel in the
Liturgy," The Catholic Encyclopedia. Section 5 discusses John
1:1-14 read at the conclusion of the Mass. |
|
The Humiliation of
the Word, Jaques Ellul. Full text at Religion Online.
| "The word is, of necessity,
spoken to someone. If no one is present, it is spoken to oneself or
to God. It presupposes an ear; the Great Ear, if necessary. It calls
for a response. Every word, even a swearword, an insult, an
exclamation, or a soliloquy, begins a dialogue." |
|
|
"A
Bayesian Analysis of John 1:1," Stephen Carlson.
| "Although the placement of
QeoV before the verb,
without the article, is evidence for a qualitative meaning, it is very weak evidence for
it, due to the fact the QeoV is overwhelmingly definite in
John. This is not the kind of question that can be decided by the use of statistics.
Rather, good old-fashioned exegesis is called for." |
|
|
"How Semitic Was John? Rethinking the Hellenistic Background to John 1:1,"
David A Reed, Anglican Theological Review, 2003.
|
|
| Articles in
ATLAS Journals. (Direct link when you are
subscribed and logged in to
ATLASerials online collection of Religion and Theology Journals.):
| Bertram, Robert W.,
"A Christmas Crossing, John 1:1-18," Currents in Theology and Mission,
1981.
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| Black, C. Clifton, II,
"St. Thomas's Commentary on the Johannine Prologue: Some Reflections on Its
Character and Implications," The Catholic Biblical Quarterly,
1986.
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PDF |
| Campbell, Charles L.,
"John 1:1-14," Interpretation, 1995.
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PDF |
| Carter, Warren,
"The Prologue and John's Gospel: Function, Symbol and the Definitive Word,"
Journal for the Study of the New Testament, 1990.
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PDF |
| Cook, W. Robert,
"The 'Glory' Motif in the Johannine Corpus," Journal of the
Evangelical Theological Society, 1984.
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PDF |
| Giblin, Charles Homer,
S.J.,
"Two Complementary Literary Structures in John 1:1-18," Journal of
Biblical Literature, 1985.
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PDF |
| Glancy, Jennifer A.,
"Torture: Flesh, Truth, and the Fourth Gospel," Biblical
Interpretation, 2005.
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PDF |
| Goetz, Ronald,
"Penetrating the Darkness," The Christian Century, 1988.
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PDF |
| Graves, Mike,
"On Having a Word from God - Genesis 1:1-5; John 1:1-18," Journal for
Preachers, 2003.
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| Kelber, Werner H.,
"The Birth of a Beginning: John 1:1-18," Semeia, 1991.
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| Knight, George A.F.,
"The Light of God in Action," The Christian Century, 1998.
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| Kysar, Robert,
"Rudolph Bultmann's Interpretation of the Concept of Creation in John
1:3-4," The Catholic Biblical Quarterly, 1970.
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| MacLeod, David J.,
"The Benefits of the Incarnation of the Word: John 1:15-18,"
Bibliotheca Sacra, 2004.
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| MacLeod, David J.,
"The Creation of the Universe by the Word: John 1:3-5," Bibliotheca
Sacra, 2003.
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| MacLeod, David J.,
"The Eternality and Deity of the Word: John 1:1-2," Bibliotheca Sacra,
2003.
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| MacLeod, David J.,
"The Incarnation of the Word: John 1:14,"
Bibliotheca Sacra, 2004.
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| MacLeod, David J.,
"The Reaction of the World to the Word: John 1:10-13," Bibliotheca
Sacra, 2003.
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| MacLeod, David J.,
"The Witness of John the Baptist to the Word: John 1:6-9,"
Bibliotheca Sacra, 2003.
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| Madigan, Daniel
A., SJ, "People of the Word: Reading John with a Muslim," Review &
Expositor, 2007.
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| Marrow, Stanley B.,
"Kosmos
in John," The Catholic Biblical Quarterly, 2002.
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| Meagher, John C.,
"John 1:14 and the New Temple," Journal of Biblical Literature,
1969.
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| Miller, Ed. L.,
"The Johannine Origins of the Johannine Logos," The Journal of
Biblical Literature, 1993.
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| Newman, Barbara,
trans. & introduction, "Commentary on the Johannine Prologue (Hildegard
of Bingen)," Theology Today, 2003.
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| Nutu, Liliana M.,
"The Seduction of Words and Flesh and the Desire of God: A Poststructuralist
Reading of John 1:1, 14 and The Pillow Book," Biblical
Interpretation, 2003.
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| Pederson, Ann
Milliken, "Christmas and the Reality of Incarnation: Finitum capax
infiniti," Word & World, 2007.
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| Pohl, Christine D.,
"Homeward Bound," The Christian Century, 2005.
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| Polhill, John B., "John 1-4: The
Revelation of True Life," Review & Expositor, 1988.
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| Pryor, John W.,
"Jesus and Israel in the Fourth Gospel - John 1:11," Novum
Testamentum, 1990.
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| Pryor, John W.,
"Of the Virgin Birth or the Birth of Christians? The Text of John 1:13 Once
More," Novum Testamentum, 1985.
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| Reid, Barbara E.,
"The Cross and Cycles of Violence," Interpretation, 2004. (See
section beginning on p. 379 - relational understanding of the p | | |
