A Johaninne Study (John 2:13-17)

13 The Passover of the Jews was at hand, and Jesus went up to Jerusalem. 14 In the temple he found those who were selling oxen and sheep and pigeons, and the money-changers sitting there. 15 And making a whip of cords, he drove them all out of the temple, with the sheep and oxen. And he poured out the coins of the money-changers and overturned their tables. 16 And he told those who sold the pigeons, “Take these things away; do not make my Father’s house a house of trade.” 17 His disciples remembered that it was written, “Zeal for your house will consume me.”

When we get angry, it is often very ugly. Anger causes us to do and say things that we normally wouldn’t. In fact, some of our harshest words materialize only in the midst of it. Anger trashes social etiquette in favour of our personal offence. Even the closest loved one is not outside the scope of our anger. They may even be the most regular subject of our wrath. The problem with anger is that it controls us so thoroughly. Before we even realize it, anger disarms our conscious restraints and replaces it with a maelstrom of hate and ill-intent. If there is such a thing as righteous anger, it is few and far between.

Though there is no mention of Jesus being angry, he acts in a way that seems like he is. First, he fashions a whip. Perhaps, if you are a passivist or get offended by the term corporal punishment, then this might be shocking to you. How could Jesus condone physical harm, or even the threat of it? But we read here that he made a whip to essentially spank the merchants out of the temple! Then he takes takes money and pours it out. How rude would it be if some stranger came up to you, took your wallet or purse, and proceeded to throw all your credit cards, cash and other precious items on the ground? Apparently, Jesus did just that!

Now, as improbable as it might be, it is possible for someone to be very calm and violent at the same time. That, however, doesn’t seem to be the case here. When Jesus acted as violently as he did, the disciples were reminded of Psalm 69:9, “For zeal for your house has consumed me, and the reproaches of those who reproach you have fallen on me.” Zeal does not make one disinterested and aloof. Here, Jesus is vehemently passionate about his Father’s house. He would rather die or, as it says in John, be consumed than have anyone offend his Father.

Ultimately, Jesus does get consumed. He goes to the cross to die. But instead of condemning those that offend his Father, he saves them. It is the most amazing act of grace.

Jesus was zealous for God. And now, because of grace, we can be zealous too! We have every reason to be enthusiastic about receiving mercy instead of condemnation.The temple has been opened to us. We are free to live with him who saved us. The question is, Christian, who are you zealous for?

A Johaninne Study (John 2:6-12)

6 Now there were six stone water jars there for the Jewish rites of purification, each holding twenty or thirty gallons. 7 Jesus said to the servants, “Fill the jars with water.” And they filled them up to the brim. 8 And he said to them, “Now draw some out and take it to the master of the feast.” So they took it. 9 When the master of the feast tasted the water now become wine, and did not know where it came from (though the servants who had drawn the water knew), the master of the feast called the bridegroom 10 and said to him, “Everyone serves the good wine first, and when people have drunk freely, then the poor wine. But you have kept the good wine until now.” 11 This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory. And his disciples believed in him. 12 After this he went down to Capernaum, with his mother and his brothers and his disciples, and they stayed there for a few days.

When marketing a film, one of the most effective ways to draw an audience is to release a movie trailer. People are intrigued when they watch a trailer that foreshadows an exciting story. Some movies produce trailers that show incomplete action sequences to make you want to watch the whole movie. The result is a hunger for more. How does the movie end? We are enthralled, turned into fanboys and fangirls.

Now why did Jesus choose to turn water to wine as the first sign of his ministry? One would think that God could fashion a much grander miracle to inaugurate the story of the gospel. Perhaps, a movie trailer of sorts that could wow the audience. Surely people would have been significantly more amazed if Jesus caused it to rain wine! But Jesus does not seize this opportunity to reveal the full extent of his wonders. In fact, he covertly performs the miracle without revealing to the wedding party and guests that it was him who did it.

John, the writer of this gospel, is certainly giving an account of the events that unfold in Jesus’ life. But he is also writing a message to us, the readers. The first miracle is not the main point. Turning water to wine is not comparatively significant in light of wonder of the cross. That’s what Jesus subtly refers to when he says in verse four, “My hour has not yet come.”

This does not mean there is nothing to learn from this story. It is pretty evident that when Jesus does something gracious, he does it generously, “Jesus said to the servants, ‘Fill the jars with water.”’And they filled them up to the brim” (verse 7). Jesus provides plentifully.

Secondly, it is evident that Jesus’ gracious provision does not lack in quality, “Everyone serves the good wine first, and when people have drunk freely, then the poor wine. But you have kept the good wine until now”(verse 10). Jesus provides with excellence.

If this is just a glimpse into God’s grace as plentiful and excellent, then it would not be hard to consider a greater gift of grace being even more satisfying and exceptional. The cross is not equatable with the grace that is displayed in the provision of wine. The cross, then, is not subpar. The truth is that Jesus is the better and greater bridegroom, who does not just provide the wine for a wedding celebration, but his blood for the salvation of our souls. Thanks be to God!

A Johaninne Study (John 2:1-5)

1 On the third day there was a wedding at Cana in Galilee, and the mother of Jesus was there. 2 Jesus also was invited to the wedding with his disciples. 3 When the wine ran out, the mother of Jesus said to him, “They have no wine.” 4 And Jesus said to her, “Woman, what does this have to do with me? My hour has not yet come.” 5 His mother said to the servants, “Do whatever he tells you.”

“Woman” is not an adulatory address. Even in our contemporary times, we do not speak to our mothers that way. Was Jesus being rude? Not exactly. There are far worse things that can be said in Greek that are more offensive than “woman.” Jesus is not condoning crassness or disrespect to mothers by way of example. The semantic tone is one of gentle rebuke.

Why would Jesus rebuke his mother? Apparently, she thought that Jesus would have a solution to the current problem: the wedding party has no more wine. His response is corrective. Jesus wants his mother to know that there is a greater problem that he is ultimately concerned with. The key is in the word hour.

• Jesus said to her, “Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. You worship what you do not know; we worship what we know, for salvation is from the Jews. But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him. John 4:21

• Truly, truly, I say to you, an hour is coming, and is now here, when the dead will hear the voice of the Son of God, and those who hear will live. For as the Father has life in himself, so he has granted the Son also to have life in himself. And he has given him authority to execute judgment, because he is the Son of Man. Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice John 5:25-28

• So they were seeking to arrest him, but no one laid a hand on him, because his hour had not yet come. John 7:30

• These words he spoke in the treasury, as he taught in the temple; but no one arrested him, because his hour had not yet come. John 8:20

• Now before the Feast of the Passover, when Jesus knew that his hour had come to depart out of this world to the Father, having loved his own who were in the world, he loved them to the end. John 13:1

• The hour is coming when I will no longer speak to you in figures of speech but will tell you plainly about the Father. John 16:25

• When Jesus had spoken these words, he lifted up his eyes to heaven, and said, “Father, the hour has come; glorify your Son that the Son may glorify you John 17:1

Thus, Jesus foreshadows what will happen on the cross when his hour has come. The lack of wine at the wedding at Cana is small potatoes when it comes to the problem of sin. Jesus will eventually deal with both. But the material solution to the problem of absent wine does not take precedence over the cross. The gospel is of paramount importance, even before it happens!

Past, present or future, the cross a watershed moment.

A Johannine Study (John 1:51)

51 And he said to him, “Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending on the Son of Man.”

The repetitive use of the word amēn (Gk: ἀμήν), translated as “truly” or “verily,” does not appear in the rest of the New Testament. John is unique in recording Jesus’ words as such. Repetition was used by ancient Israelites for emphasis. In this case, “truly, truly” can mean “very truly” or “truly!” Jesus is making it abundantly clear that what he is about to say is not false. Since Jesus is speaking to Nathanael, it means that Nathanael would do well to heed Jesus’ words. But maybe, perhaps by implication, we should do the same.

When Jesus says, “I say to you, you will see heaven opened,” some may recall Daniel’s prophetic words: “I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him.” (Daniel 7:13). Like Jesus, Daniel identifies the son of man as someone heavenly. The imagery is spectacular! If the clouds parted and someone that looked like a man descended, would there be a person that could honestly say, “That’s not a big deal!”? The Son of Man is a big deal. He is such a big deal that Daniel tells us in verse 14 that “to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed.” So, clearly this person is important!

Jesus then says, “and the angels of God ascending and descending on the Son of Man.” It is likely that Jesus is drawing on Jacob’s dream in Genesis 28:12: “and behold, there was a ladder set up on the earth, and the top of it reached to heaven. And behold, the angels of God were ascending and descending on it!” It is not clear, in Genesis, as to why the heavenly hosts are traveling to and from earth. Heaven must be incomparably superior to the gutter that is earth! Why would any angel even want to leave the utopia that is heaven and visit earth? Jesus answers this emphatically: the angels do it for the Son of Man. No locale is made worthy by its position alone. Not earth. Not heaven. Not our homes or bedrooms. Only the Son of Man makes a place worthy.

The reality is that the Son of Man is Jesus. He is the one who is a big deal. No place is worth being without him. So, let us give praise to the one who reveals himself to us through the Gospel.

A Johannine Study (John 1:43-50)

The next day Jesus decided to go to Galilee. He found Philip and said to him, “Follow me.” ⁴⁴ Now Philip was from Bethsaida, the city of Andrew and Peter. ⁴⁵ Philip found Nathanael and said to him, “We have found him of whom Moses in the Law and also the prophets wrote, Jesus of Nazareth, the son of Joseph.” ⁴⁶ Nathanael said to him, “Can anything good come out of Nazareth?” Philip said to him, “Come and see.” ⁴⁷ Jesus saw Nathanael coming toward him and said of him, “Behold, an Israelite indeed, in whom there is no deceit!” ⁴⁸ Nathanael said to him, “How do you know me?” Jesus answered him, “Before Philip called you, when you were under the fig tree, I saw you.” ⁴⁹ Nathanael answered him, “Rabbi, you are the Son of God! You are the King of Israel!” ⁵⁰ Jesus answered him, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these.”

Have you ever generalized presumptuously or heard an inaccurate generalization? Newfoundlanders are all fisherman. Torontonians are snobby. Calgarians ride horses. Vancouverites are laid back. Depending on your outlook, these are fairly innocuous prejudices. There are, however, malicious forms of prejudice that are harmful. Racism, for example, has been a cause for disrespect, discrimination, violence and even murder. From this, it is clear that prejudice can be a cause of great evil. But the root problem is not the harm that is caused by the outward effects of prejudice. It isn’t even in the propensity of the prejudger in assuming to know something about somebody based on generalizations alone. The reproach is in the sinner who makes judgements without knowledge shaped by the wisdom of God.

Nathanael was one of those people who fell prey to their own arrogance. He presupposes that nothing good can come out of Nazareth. But God alone has perfect knowledge, and he alone knows every single thing about the people of Nazareth. He knows everything about everyone. He even knows the number of hairs on our heads (Matthew 10:30)! Without his guidance and revelation, we are unable to make judgements that are assuredly good and right.

Paul explains that “we know that ‘all of us possess knowledge.’ This ‘knowledge’ puffs up, but love builds up. If anyone imagines that he knows something, he does not yet know as he ought to know” (1 Corinthians 8:1-2). What we need is a redeemed mind to think properly. Thank God for the gospel! Because of Jesus’ death on the cross, our minds are transformed to think righteously. Paul says in his letter to the Romans, “be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect” (12:2).

In contrast to Nathanael is Jesus. Nathanael prejudged Jesus without truly knowing him. Jesus prejudged Nathanael because he already truly knew him. Only God is omniscient. Not man, not Satan, not Nathanael, not us.

Jesus demonstrates, in this passage, God’s perfect knowledge. We can rest in Jesus as the founder and perfecter of our faith (Hebrews 12:2), to which I would add redeemer of our minds. In God, we are gifted with understanding (2 Timothy 2:7). And if understanding comes from him, then we are surely in good company. Therefore, Christian, think for the glory of God without prejudice.

A Johannine Study (John 1:42)

⁴² He brought him to Jesus. Jesus looked at him and said, “So you are Simon the son of John? You shall be called Cephas” (which means Peter).

Ask a Christian to name one of Jesus’ disciples and they might mention the name Simon-Peter; he is, after all, one of the more well known disciples. In the midst of remembering him, perhaps they might recall the time when Jesus met him by the Sea of Galilee (Mark 1:16-20; Matthew 4:18-22; Luke 5:1-11). There were crowds of people forming around Jesus seeking to hear his teachings. It grew so large that Jesus climbed onto Simon-Peter’s boat to preach from there. Once on the boat, Jesus instructed him and his brother Andrew to cast the nets down for a catch. Simon-Peter questioned the request because they were unable to catch anything all night. Nonetheless, when he let the nets down they were filled up so much that the nets started to break! It is at that point that Simon-Peter repents of his sinfulness and Jesus responds, “Do not be afraid. Follow me, and I will make you fishers of men.” Their reaction was apparently swift. They left all that they knew, vocation and home, and followed Jesus. There are some who believe that this was an act of radical discipleship. When Jesus calls us, we would do well to follow faithfully, like Simon-Peter and the other disciples. But radical discipleship does not start with us. It starts with a name.

This was not Simon-Peter’s first encounter with Jesus. Prior to the scene by the Sea of Galilee, Andrew introduced them (John 1:35-41). Not much is known about this meeting except that Jesus says to Simon-Peter, “So you are Simon the son of John? You shall be called Cephas.” What did Simon think of Jesus’ audacious act of changing his name? We do not know. We do know, however, that when God changed the names of people in the past, it was coupled with a recapitulation of his redemptive purposes.

When God changed Abram’s name to Abraham (Genesis 17:5), it came with his promise “to be God to [Abraham] and to [Abraham’s] offspring” (Genesis 17:7). Even the meaning of the name Abraham reflects this promise, being a denotation of “father of a multitude”¹⁰. God also changes Jacob’s name to Israel (Genesis 32:28). Jacob means “he that follows after,” which was descriptive of how he came out of his mother’s womb (Genesis 25:26)¹¹. Israel, on the other hand, means “one that prevails with God”¹². But more significant than the meaning of his name is the fact that the nation he fathered took on his name - the Israelites. Simon, which means “hearkening,” had his named changed to Cephas, or Peter in Greek, which means “rock.” But the point is not the meaning of the names but the person naming these people.

God alone has the privilege and authority to change our names for his great redemptive purposes. Jesus’ act of changing Simon-Peter’s name is nothing less than the power of God. The name change is symbolic of the transformative work that Jesus is doing on Peter. In other words, God chose Peter. He chose to save him. He chose to use him. He chose to make him his disciple. He chose to change his name.

Radical discipleship starts with God. He gives us a new name in Christ: “and I will give him a white stone, with a new name written on the stone that no one knows except the one who receives it.” (Revelation 2:17). More important than the name or the meaning of the name is the fact that God is for us. He was for us on the cross, and he is for us even now. Christ’s death and resurrection is our call to follow him. Let us, fellow Christian, live up to that call. Be encouraged, because you have a new name in Christ.

A Johannine Study (John 1:35-41)

³⁵ The next day again John was standing with two of his disciples, ³⁶ and he looked at Jesus as he walked by and said, “Behold, the Lamb of God!” ³⁷ The two disciples heard him say this, and they followed Jesus. ³⁸ Jesus turned and saw them following and said to them, “What are you seeking?” And they said to him, “Rabbi” (which means Teacher), “where are you staying?” ³⁹ He said to them, “Come and you will see.” So they came and saw where he was staying, and they stayed with him that day, for it was about the tenth hour. ⁴⁰ One of the two who heard John speak and followed Jesus was Andrew, Simon Peter’s brother. ⁴¹ He first found his own brother Simon and said to him, “We have found the Messiah” (which means Christ).

There are many reasons why people separate from their loved ones despite not wanting to do so. For some, it is practical. The need to work might beckon us to another region or country. Opting for the school of their choice, students are, oftentimes, willing to relocate themselves. Sometimes, separation happens because of changing interpersonal dynamics. A simple change in lifestyle could have dramatic effects on a person’s social life. A baby requires so much attention and care that those who were formerly close must now take a backseat. What did it take for John’s disciples to leave him?

All he had to do was point. One could imagine John the Baptist saying, “Look there! Behold, the Lamb of God!That’s the guy that I’ve been talking about all this time!” His whole life was dedicated to making much of Jesus. Thus, Andrew and his companion were eagerly awaiting the day when the Lamb of God would show up. That is why all John had to do was point.

This narrative marks a dramatic shift in discipleship. When they followed John, they were following a man whose message was about someone else. When they began to follow Jesus, they were following God whose message was about God. This is exceedingly paradigmatic!

Then, a strange conversation occurs. Jesus asks them what they are seeking. They respond by calling Jesus “Rabbi.” By doing so they are accepting Jesus as their teacher. But it almost seems presumptuous for them to ask immediately after, “where are you staying,” without getting formal approval from him; disciples during that time were expected to live and eat with their teachers. There is, however, no indication that Jesus was offended. In fact, he willingly allowed them to enter into his company.

Both Jesus and the disciples knew that discipleship happens through integration. Relationships are formed when people become involved with each other. I could read one hundred books on women, but still end up having no clue who my wife really is. To know her is to be with her. Real discipleship requires a certain amount of intimacy. God disciples us in this way.

First, he invites us into his presence first through the Gospel. Jesus Christ died for our sins, so that we can be united with God without interference from our sinfulness. Then God uses people like Andrew and his companion as first-hand witnesses, whose testimony of being discipled by Jesus is handed down from generation to generation, primarily through the Bible. God also uses Christ-like people, who are shaped by the gospel, to disciple us into a relationship with God. As a result, we can echo with Jesus’ disciples, “We have found the Messiah!”

Who is your rabbi, friend? Who is discipling you? Who are you discipling? In light of the individualistic worldview of many North Americans, these are appropriate questions to ask ourselves. I pray that we would not alienate ourselves from the grace we receive through others, and the grace we could give to others. This is our calling as Christians, for Jesus says, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you” (Matthew 28:18-20).

A Johannine Study (John 1:32-34)

³² And John bore witness: “I saw the Spirit descend from heaven like a dove, and it remained on him. ³³ I myself did not know him, but he who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit.’ ³⁴ And I have seen and have borne witness that this is the Son of God.”

In 21st century North America, infant baptisms have become an fairly commonplace institutional practice. In some cases, the religious implications of such an event are lost in clichéd ceremonialism. For example, it would not be surprising if a non-Christian showed up invited to a baptism and missed the very meaning of it. Baptism, in some circles, has become nothing more than a ritual, a rite of passage. Then there are the divisive controversies concerning baptism. There are hosts of Christians that are embroiled in the debate between infant baptism and believer’s baptism. Churches and denominations have split over this contentious issue. Needless to say, the ordinance of baptism has strayed from its intended purpose.

To truly appreciate baptism, one must look to the baptism of Jesus. In one sense, John’s account of Jesus’ baptism is not unique. All three Synoptic Gospels (Matthew 3:13-17; Mark 1:9-11; Luke 3:21-22) record this event; all three Gospels mention the Holy Spirit descending like a dove on Jesus; all three Gospels state that God calls Jesus his beloved Son; all three Gospels are clear about how God was pleased with Jesus.

John’s gospel corroborates the fact that the Spirit descended on Jesus. But what was the purpose of this event? It is made clear through a prophet in Isaiah 42:1, “Behold my servant, whom I uphold,my chosen, in whom my soul delights; I have put my Spirit upon him; he will bring forth justice to the nations.” Jesus’ baptism is a means to an end, and that end is an end to the unjust. Someone could intuit from this that God would send a mighty king who would rain destruction on the nations with armies and weaponry. Counterintuitively, however, Jesus would secure the victory by going to the cross to die. The resultant justice, spoken of in Isaiah, is the justification that we received through Jesus’ death and resurrection (Romans 4:25).

This baptism was a means, but it is also a sign. First, it is a sign of the Trinity. To be Christian, means that you believe in a trinitarian God. Second, it is a sign that God is with us. When God’s Spirit descended on Jesus, it was a visible demonstration that God will also bless others with his Spirit, in accordance with the Old Testament prophecies (Isa. 32:15; 44:3; Ezek. 36:25–27; Joel 2:28–32). John Calvin explains, “he received the Spirit not only for himself, but for his people; and on that account his descent was visible, that we may know that there dwells in him an abundance of all gifts of which we are empty and destitute”. The baptism of Jesus was not necessary for God. He always had the Spirit. But the early Christians needed to see this unity to understand what it meant for the Spirit to be on them. In truth, the baptism of Jesus was more necessary for those Christians, and for us as well.

There is yet one more encouraging observation we can make about the discourse. John’s gospel differs from the Synoptics by adding to the phrase: “[The Spirit] remained on him.” In other words, the Spirit did not leave him. God does not abandon the man who is called the “Son of God” (John 1:34) which can also be translated as “the chosen one of God”. But Paul tells us that we have been chosen by God as well, through the grace of our Lord Jesus Christ (1 Thessalonians 1:4). That means that when God’s Spirit dwells in us, he will not leave us. He remains on us, much like how he remained on Jesus. In this hope, we are saved forever.

A Johannine Study (John 1:29-31)

²⁹ The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world! ³⁰ This is he of whom I said, ‘After me comes a man who ranks before me, because he was before me.’ ³¹ I myself did not know him, but for this purpose I came baptizing with water, that he might be revealed to Israel.”

In the first two chapters of The Gospel According to Luke, an interesting contradistinction occurs. It begins with the foretelling of John the Baptist’s birth. Then, the narrative follows with the foretelling of Jesus’ birth. Next, there is an account of their mothers meeting each other in the town of Judah. After Mary’s song of praise, John the Baptist is born, followed by the birth of Jesus. Luke is making it a point to juxtapose John with Jesus. By doing so, he shows us how both people have extraordinary beginnings, but he also makes it abundantly clear that only one will reign over a kingdom that has no end (Luke 1:33).

This contrast between biblical characters also occurs in The Gospel According to John. In this narrative, however, the superior greatness of Jesus is made known without tarrying. From the mouth of John the Baptist is the proclamation: “Behold, the Lamb of God, who takes away the sin of the world! This is he of whom I said, ‘After me comes a man who ranks before me, because he was before me.’ I myself did not know him, but for this purpose I came baptizing with water, that he might be revealed to Israel.” The question is: Who was this Jesus that John proclaimed about?

When John calls Jesus the Lamb, he is making a theological statement that harkens back to the words of Isaiah 53. More specifically, he is likely referring to verse seven: “He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he opened not his mouth.” To the typical Jew at the time, the image of a lamb would have evoked thoughts about the Passover. This was a Jewish event commemorating the day when the wrath of God passed over the Israelites, as described in Exodus 12. In this story, God told Moses and Aaron to instruct the Israelites to slaughter an unblemished lamb. With the blood of the lamb, they were then told to stain the doorposts of their houses. That night, God killed every firstborn in Egypt, but he spared the lives of those who resided behind bloodstained doorposts. The lamb of the passover became a focal point in the traditions that followed. More importantly, Isaiah foretold of a greater lamb that would do more than save a people from one night of God’s wrath. This greater lamb would save people from their sins.

John goes a bit further by identifying Jesus as “Lamb of God.” So, not only is Jesus this prophesied lamb who will save people from their sins, he is also “of God.” In other words, Jesus is God’s own. This is reminiscent of the story of Abraham and Isaac. In Genesis 12, God made a promise to Abraham. Despite his wife’s barrenness, God would provide Abraham with a child named Isaac. Isaac was Abraham’s own son, whom he loved. But the plot takes a dramatic turn in Genesis 22 when God asks Abraham to sacrifice his son. Obediently, Abraham does what he is told; and as he is about to slaughter his son, an angel stops him saying, “Do not lay your hand on the boy or do anything to him, for now I know that you fear God, seeing you have not withheld your son, your only son, from me.” Like Isaac, Jesus is God’s own Son, whom he loved. But unlike this story, God the Father does not withhold his Son from being sacrificed. Instead, Jesus willingly gave up his life; not for one man, but for many.

This Jesus is the ultimate sacrificial lamb. Compared to Isaac, he is the greater and truer sacrifice because only he is worthy enough to appease wrath of God. Compared to the passover lamb, he is the greater and truer lamb because only he can truly take on the sins of the world. John’s proclamation was about Jesus. And for those of us who are indebted to Jesus for our salvation, that is our proclamation too.

A Johannine Study (John 1:19-28)

19 And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?” 20 He confessed, and did not deny, but confessed, “I am not the Christ.” 21 And they asked him, “What then? Are you Elijah?” He said, “I am not.” “Are you the Prophet?” And he answered, “No.” 22 So they said to him, “Who are you? We need to give an answer to those who sent us. What do you say about yourself?” 23 He said, “I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord,’ as the prophet Isaiah said.” 24 (Now they had been sent from the Pharisees.) 25 They asked him, “Then why are you baptizing, if you are neither the Christ, nor Elijah, nor the Prophet?” 26 John answered them, “I baptize with water, but among you stands one you do not know, 27 even he who comes after me, the strap of whose sandal I am not worthy to untie.” 28 These things took place in Bethany across the Jordan, where John was baptizing.

Who was John the Baptist? John’s story begins before he was ever born. The gospel according to Luke reports that his parents were good people and faithful followers of God. His father, Zechariah, was a priest and his mother, Elizabeth, was of a priestly pedigree. They would have been well respected in their community. But despite the honour they received as an esteemed couple, they felt shame because they were not able to have a child. Elizabeth was barren. In time, as they aged, the hope of impregnation diminished.

Their story, however, does not end there. It came about that an angel of the Lord appeared to Zechariah telling him, “Do not be afraid, Zechariah, for your prayer has been heard, and your wife Elizabeth will bear you a son, and you shall call his name John. And you will have joy and gladness, and many will rejoice at his birth, for he will be great before the Lord. And he must not drink wine or strong drink, and he will be filled with the Holy Spirit, even from his mother's womb. And he will turn many of the children of Israel to the Lord their God, and he will go before him in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready for the Lord a people prepared” (Luke 1:13-17). Zechariah, disbelieving the angel’s message, was punished for his unbelief. Though Elizabeth became pregnant, Zechariah was a mute until the day the baby was born.

John the Baptist was born under extraordinary circumstances. It is no surprise that his life would be no less remarkable. The gospel according to Matthew reports that John regularly preached in the wilderness. His message was: “Repent, for the kingdom of heaven is at hand” (Matthew 3:2). In some contexts, messages on repentance are unappealing because they are too negative. Yet, he drew crowds (Matthew 3:5)! Plus, he did it wearing a “garment of camel's hair and a leather belt around his waist” and eating “locusts and wild honey” (Matthew 3:4)!

Who was John the Baptist? When the delegation from Jerusalem asked him this question, his reply was a quotation from Isaiah 40:3, “I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord.’” If Isaiah was talking about John, then that has huge implications on who he was. The allusion is that John was sent from God, as prophesied by Isaiah. Essentially, John’s authority as a messenger comes from the top, the eternal head honcho. In other words, John was important because God gave him the task of “making straight the way of the Lord.”

Who was John the Baptist? When the second delegation (this time from the Pharisees) asked John about why he was baptizing people, his answer was revealing. At the time, baptisms were not administered by others5. They were self-administered. And even when these baptisms occurred, they happened only when a non-Jew was proselytized into Judaism. In light of this, it is no surprise that the Pharisaic delegation found John’s activities bizarre, if not heretical. John’s answer may not have satisfied the delegation, but it does tell us something about himself: “I baptize with water, but among you stands one you do not know, even he who comes after me, the strap of whose sandal I am not worthy to untie.” In other words, John was not the one. He may have had an extraordinary birth, an interesting vocation, and was the voice prophesied by Isaiah, but he wasn’t the Messiah.

The angel Gabriel once called John the Baptist “great before the Lord” (Luke 1:15). But his greatness was incomparable to Jesus. John was not even worthy enough to take off Jesus’ shoes. He displayed great humility in recognizing that. Indeed, true greatness is in great humility. In this, he sets an example for us all.

A Johannine Study (John 1:18)

18 No one has ever seen God; the only God, who is at the Father’s side, he has made him known.

When the sun is out in full force, the naked human eye cannot stare at it directly for long. Even a short glance can cause discomfort or temporary blindness. Prolonged exposure can cause burns on the retina. The eye is simply incapable of handling the effects of sunlight. Similarly, we are incapable of witnessing the fullness of God’s glory without disastrous consequences. We learn in Exodus 33:29-23 that the weight of his glory can destroy us. God is infinitely holy and we are finite and sinful. In light of this juxtaposition, we are not even a speck compared to God. As less than specks, we can barely behold the brightness of the sun. It is no wonder, then, that as less than specks it is impossible for us to behold the brightness of God’s glory without perishing.

Firstly, God has graciously kept the physical manifestation of his glory from being seen in order that we might live. John writes, “No one has ever seen God; the only God.” Elsewhere in the Bible, it is recorded that God’s presence was with the Israelites (Leviticus 26:11-12). But his presence was not without some separation. He dwelt among them in a large tent called a tabernacle, which would later be replaced by a temple. The Israelites were not allowed into the inner chamber of the tabernacle and temple. Only the high priest could enter this area, which was called The Most Holy of Holies. And even he was only allowed to enter it once a year, on the Day of Atonement. God had censored his glory from his people, not as a curse, but as a blessing. Had he made his glory visible, none of the Israelites would have lived.

Secondly, God graciously reveals his glory through his Son so that we might live. John writes, “who is at the Father’s side, he has made him known.”A more literal translation of “who is at the Father’s side” is “who is in the bosom of the Father.” Using words, John is painting a picture of God the Son resting on the chest of God the Father. It is a metaphor for intimacy. The Father and the Son are close, familiar, and cognizant of one another. This means that Jesus knows everything about God the Father. He knows his glory, and he does not perish. But this relationship is not exclusive, and the glory of God is not withheld forever. Jesus makes the Father known to us. In other words, in Jesus Christ we witness the glory of God (John 1:14) without perishing.

What does all of this mean? To behold the glory of God, where we formerly could not without the gospel, means that we can enjoy God! God is no longer elusive and remote, though that was a blessing too. Now, through the grace of our Lord Jesus Christ, we have access to God. He dwelt among us without separation. He saves us so that we could have intimacy with him. He opens our eyes so that we could see him. And we do not perish.

A Johannine Study (John 1:16-17)

16 And from his fullness we have all received, grace upon grace. 17 For the law was given through Moses; grace and truth came through Jesus Christ.

Each sentence in the beginning of John reveals something about the person and work of Jesus. In this passage, John picks up where he left off in verse fourteen, “And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.” We know from this that Jesus was not partially filled with grace and truth. He was completely filled with grace and truth.

In Jesus we have a full cup. He is not half empty, which would give the critic an opportunity to disparage him; nor is he simply half full, which would give postmoderns an avenue to relativize him. Jesus is full of loving-kindness and authenticity. His answer to the critic’s questions is love, and his response to postmodern subjectivism is objective truth. Jesus is so full of this grace and truth that nothing could enter his cup and taint its contents.

Now, John says that we receive Jesus’ fullness. More specifically, we are given “grace upon grace.” But what does that mean? The word “upon” is translated from the Greek word “ἀντί” (anti), which can also be translated as “in exchange for.” In other words, John is distinguishing between two kinds of grace. He explains what they are in the next verse: (1) law (through Moses); (2) grace and truth (through Jesus Christ). An archive of the first grace is recorded in the Old Testament. The law governed the way the Israelites ought to live. All of us, however, have the law written on our hearts (Romans 2:15). To put it another way, all of us are gifted with a conscience. This conscience tells us how we ought to live, exhorting us to be righteous. The unfortunate truth is that we sin (Romans 3:23), unable to meet the requirements of this gracious law. But John gives us hope with a second grace.

Jesus Christ replaces the law by fulfilling it (Luke 24:44). The law cannot fulfill itself insofar as a rock can make itself alive. Jesus, on the other hand, is full of righteousness (not taint) because he is God. As God, he does what man could not do; he met the requirements of his own law (Romans 8:3-4). Then, instead of just showing us how we ought to live by writing another testament, he takes away our sin and exchanges it with his righteousness (2 Corinthians 5:21). We don’t just have the law written on our hearts, which was the first grace, but now, we have a satisfied law written on our hearts (2 Corinthians 3:3).

The law no longer holds us captive to worldly legalism. We are freed to live lawfully because of what Jesus did, no longer because of what Moses wrote. Jesus’ life, death and resurrection become our “how we ought to live.” Fellow Christian, live having “the mind of Christ” (1 Corinthians 2:16)! Follow faithfully, not because you must attain his reward, but because he has attained it for you.

A Johannine Study (John 1:14)

14 And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.

It is no small thing for God to become flesh. Philippians 2:6-7 sheds light on Jesus’ incarnation: “though he was in the form of God, did not count equality with God a thing to be grasped, 7 but made himself nothing, taking the form of a servant, being born in the likeness of men.” How does God become fully man while retaining his full divinity? How does corporeal flesh interact physiologically with godly attributes? How does God’s attributes interact spiritually with corporeal flesh?

These are questions that currently have no answers. God has not yet divulged the technical specifics on the incarnation of Christ. Paul’s letter to the Philippians explains what happened when Jesus incarnated. He was born in the likeness of men. This, however, may not satisfy our inquiry into the science behind the incarnation. We can only conclude that God was purposefully cryptic about these details. And if God was cryptic through Paul in Philippians 2:6-7, he was more so through John in John 1:14.

Perhaps part of the reason for this is because we do not have the mental capacity to understand such a phenomenon. Speculation aside, we definitively know that God does not want us to be centrally consumed with the “how” but rather the “why.” In our passage today, it is clear that one of the reasons for the incarnation was so that people like John could witness God’s glory. The word for “glory” (Greek: δόξα) also means “honour” or “splendor.” There is no shortage of Biblical passages that proclaim God as glorious. There is, however, one passage in scripture that can be singled out. It is likely that John had in mind Exodus 33-34 as he wrote verse fourteen.

After the Israelites had escaped slavery in Egypt by the mercy of God, Moses climbed Mount Sinai to meet with the Lord. There Moses prayed for his people. In doing so, God was pleased with him. Desiring more of God, Moses asked if he could see God’s glory. In response, God said to him:

“I will make all my goodness pass before you and will proclaim before you my name ‘The Lord.’ And I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. But you cannot see my face, for man shall not see me and live. Behold, there is a place by me where you shall stand on the rock, and while my glory passes by I will put you in a cleft of the rock, and I will cover you with my hand until I have passed by. Then I will take away my hand, and you shall see my back, but my face shall not be seen.” (Exodus 33:19-23)

It is impossible to be apathetic about God’s glory when it is revealed. Glory can be experienced when one is victorious in a basketball game or in the battlefield. But the glories we experience in this world are crude in comparison to God’s. God’s glory is weighty. None can experience it and not be changed. Moses only saw God’s posterior and came away with shining skin (Exodus 34:29, 35). And because our depravity removes us so far from his holiness, the full extent of his glory would crush us.

God was merciful to Moses. But he is merciful to us, too. And he does not just allow his glory to pass us by like he did with Moses. His glory was manifested in Jesus. The Father sent his Son. Why? “Grace,” in our study verse, is understood Hebraically as “loving-kindness.” In other words, the Father sent his Son because he loves us. Jesus’ incarnation made way for his “death on a cross” (Philippians 2:8). In other words, his incarnation was required so that he could die. In that death, he saves us to God (1 Peter 3:18).

Glory that could kill us was used to save us. Such a remarkable truth should not be ignored.

A Johannine Study (John 1:9-13)

9 The true light, which enlightens everyone, was coming into the world. 10 He was in the world, and the world was made through him, yet the world did not know him. 11 He came to his own, and his own people did not receive him. 12 But to all who did receive him, who believed in his name, he gave the right to become children of God, 13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

There was once a famous photo of a volcanic eruption that was used by news agencies worldwide. It depicted volcanic ash hovering menacingly over some mountains and valleys in Northern Europe. The dark ash clouds were ominously surreal, while the terrain below was innocently unaware of the impending disaster. It was discovered that this photo was tampered with, modified to make the volcano seem more destructive than the original. The colours and light in the photo were manipulated with Photoshop, creating a false image. Many news agencies had to retract the picture and apologize.

Jesus is not a false light. He is not a false image. He was not an impostor that conjured up a new religion. John’s testimony to us is that Jesus was the true light. The word used for “true” (Greek: alēthinos) can also be translated as “genuine.” In other words, Jesus is genuinely the light that “shines in the darkness, and the darkness has not overcome it” (John 1:5). So, if Jesus is truly the light, then he is truly God, omnipotent in every way. This God audaciously made himself known in the world. He lived among us.

Further along in our passage, we read in verse ten that he created the world, and in verse eleven that he chose a certain people to call his own. For the former, he graced mankind with life; for the latter, he blessed a chosen people (The Israelites) with election. Yet, both these groups rejected him. In context, verse ten specifically refers to the world’s rejection of Jesus’ divinity. Today, we see the same kind of rejection in the belief that Jesus was nothing more than a good person. Verse eleven tells us that even his chosen people did not accept him as their saviour, despite the many signs that substantiated this claim (John 12:37-43). In more than one way, God was rejected.

Fortunately, John’s gospel does not end with verses ten and eleven. There is hope given in the next two verses. There were people who did not reject the true light that lived corporeally amidst humanity. We are told that these saints received him and believed in his name. “Receiving him” (Gk: alēthinos) has a threefold meaning: (1) entrusting oneself to him; (2) knowing who he is; (3) confessing to him. In other words, these saints had a relationship with Jesus. And in no relationship does one partner disbelieve the existence of the other. Thus, it is requisite that these saints believed in Jesus as they received him. More than that, John tells us that these saints believed that Jesus was God, which is what he meant by the phrase: “believed in his name.” As a result, these saints were adopted into God’s family as children of God. Elsewhere in the Bible, Paul tells us that all Christians have been blessed with this same adoption:

For all who are led by the Spirit of God are sons of God. For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him. (Romans 8:14-17)

God adopts us. What a glorious truth this is! Those that are in God’s family are “born, not of blood nor of the will of the flesh nor of the will of man, but of God.” For the flesh leads to death, and the will of man leads to folly. But God, in his mercy, gives us an undeserved inheritance. In him is salvation.

A Johannine Study (John 1:6-8, 15)

6 There was a man sent from God, whose name was John. 7 He came as a witness, to bear witness about the light, that all might believe through him. 8 He was not the light, but came to bear witness about the light... 15 (John bore witness about him, and cried out, “This was he of whom I said, ‘He who comes after me ranks before me, because he was before me.”)

The first time I went to the ballet I got to see one of the principal dancers perform on her 20th anniversary with The National Ballet of Canada. She played the role of a young girl infatuated with an aloof aristocrat. Though the story was entirely pantomimed, her every step and gesture communicated a person in love. The beauty of her dance was something to behold. In point of fact, the theatre was filled with people who beheld the graceful movements of this experienced dancer. In the midst of witnessing this performance, I became enthralled with the drama. Everything else seemed to fade, including thoughts about me. For what was on stage was not myself, but the principal dancer.

The first chapter of John is a remarkable treatise on God. We learn, particularly from verses one to eighteen, who Jesus is. In the midst of these verses, however, there are a few comments concerning John the Baptist that seem to be out of place. For example, verse five could have easily continued without verses six to eight: “5 The light shines in the darkness, and the darkness has not overcome it... 9 The true light, which enlightens everyone, was coming into the world.” Yet, the writer of this gospel thought that it was important to mention “a man sent from God, whose name was John.”

There is no doubt who the principal subject is in John’s gospel. In contrast to the principal ballet dancer on stage, Jesus is preeminent in this narrative. John the Baptist was introduced to compliment the principal subject, not rival him. He wasn’t the one on stage, “He was not the light.” He was the one sent by God to witness about Jesus, “but he came to bear witness about the light.” In other words, John the baptist was worthy of mention at this point, not because he was commendable in his own right, but because he gave his life to making much of Jesus.

This is made evident in the repeated use of the word “witness” (Greek: martureo, martureia). This word is frequently used in this gospel to describe a person who gives an account about something that they know to be true. In this case, John the Baptist knew that Jesus was greater than him, “John bore witness about him, and cried out, “This was he of whom I said, ‘He who comes after me ranks before me, because he was before me.” He then shared that witness to others by way of testimony. In other words, he was the prototypical evangelist. This is the legacy of John the Baptist.

How often do we consider ourselves more than we ought? As if our self-centered testimonies would benefit others. But when our identities are found in Jesus, as witnesses to the truth about Jesus, then we have a testimony worth mentioning. Christ died for our sins. Let us now step off the stage and give him glory! For he alone is worthy to be praised.

A Johannine Study (John 1:5)

The light shines in the darkness, and the darkness has not overcome it.

The myth of philosophical dualism is epidemic. There is no shortage of stories that tell of the battle between good and evil. For every protagonist, there is an antagonist: every hero has an enemy; opposite to God is the devil; the innocent are harassed by evil accusers. Films thrive when they employ storylines with these kinds of plots. Such movies have great appeal to viewers, especially when they are led to believe that the good guy (i.e. Jedi Knight) is really good, and the bad guy (i.e. the Dark Lord) is really bad!

In certain Asian cultures where Taoism is prevalent, the Ying and Yang is a symbol of contrary forces. Advocates of this philosophy propound dualism in their cultural worldview. In this perspective, good alone cannot create peace. Good must work in tandem with evil to form balance within nature, which, in turn, creates peace. By no means, though, does this kind of dualism exist in Asian cultures alone. It is the tendency of all humans to think dualistically, albeit to different degrees.

Dualism is “the view that there are just two mutually irreducible substances”1. While this view has a place in film and false religions, it has no place in defining God. God is not defined by human categories. Unfortunately, dualism has persisted in devaluing the character of God since the dawn of creation. In the first three chapters of Genesis, we know that God blessed Adam and Eve with everything they needed. In the midst of his providence, he had one caveat: Do not eat from the tree of the knowledge of good and evil (Genesis 2:17). Defying their creator, they chose to eat the fruit of that tree (Genesis 3:6). This first sin produced the illusion that humans are able to adequately judge between good and evil. Subsequently, as inheritors of this false belief, humans have distorted perceptions of God that arise from a dualistic understanding of him.

John has words for people who presume to know God dualistically: “The light shines in the darkness, and the darkness has not overcome it.” In other words, good and evil are not polar opposites. They are not in equal contention with each other. Good is ultimate! Evil holds no power over good. When the light shines, evil must give way.

There is no doubt that John is calling God the ultimate good, omnipotent in every way. In this we should take courage, Christian! Evil will not overcome God, nor will it impede on our salvation. God’s grace is wonderfully efficacious.

A Johannine Study (John 1:4)

In him was life, and the life was the light of men.

When John wrote, “In him was life,” the “him” that John was referring to is Jesus. In Jesus was life. This seems to reiterate the words of verse three, “All things were made through him, and without him was not any thing made that was made.” In other words, Jesus gave you life. He made you and me. He is the creator.

This flies in the face of some modern understandings of Jesus. In particular is the false belief that Jesus was nothing more than an influential Nazarene Jew. What matters in this view is his example as a good person. Jesus is admirable, but not ultimate. This is the kind of Jesus that Gandhi agreed with when he said, “I regard Jesus as a great teacher of humanity.” No doubt, Jesus was a great teacher and good person; but this does not encompass all of who Jesus was.

If you have ever climbed a mountain, flown on an airplane or visited the top of a skyscraper, you may recall that breathtaking experience of seeing the world in a different way from that which is experienced on the ground. Perspective changes everything. John comes from the perspective that Jesus was more than a mere human. Jesus is the creator of all things.

Paul and the writer of Hebrews confirms this in their own writings:

“For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him.” Colossians 1:16

“yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.” 1 Corinthians 8:6

“For it was fitting that he, for whom and by whom all things exist” Hebrews 2:10

The good news is that this influential Nazarene Jew was more than just an influential Nazarene Jew. Jesus is the source of all life. Furthermore, Jesus is also a light; which is to say that he alone can reveal the truth that he is life. Or more simply, through John’s gospel, God is revealing himself as God in Jesus Christ. This is great news because the one who created us also wants us to know him! He didn’t just create us and leave us to fend for ourselves. He continues to be a light for us.

If Jesus is mighty to create, then he is also mighty to save. In the latter parts of the gospel, John uses the words “life” and “light” to also refer to salvation rather than creation:

“Jesus said to her, “I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live” John 11:25

“Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me.” John 14:6

“Again Jesus spoke to them, saying, ‘I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life.’” John 8:12

“As long as I am in the world, I am the light of the world.” John 9:5

What we have here is the truth that Christians are doubly blest! Jesus created us and he saves us from our sins! John wants us to remember this reality. He wants us to reflect on these truths about Jesus so that our relationship with him will deepen. Perhaps now is the time to worship.

A Johannine Study (John 1:1-3)

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 were made through him, and without him was not any thing made that was made.

John’s first few words are reminiscent of another in the Bible: “In the beginning, God created the heavens and the earth.” (Genesis 1:1; emphasis mine). This connection is further legitimized in John’s use of the word “arche”, which can be translated as “beginning” or “origin”. If the origin is where we can get a better understanding of what John has to say, then to the origin of all things we go.

In the first chapter of Genesis, a story is told. This story immediately introduces the main character, God. It is implied that God existed before anything created existed. From that, it can be deduced that God’s very existence is unlike ours. Such a characteristic is not meant to be overlooked. Only a being that exists apart from creation can create creation! Through this, we can understand just how ultimate God is. He is not only ultimate, however, he is also artistic. Repeatedly, God literally speaks into existence the world as we know it. And not only is this world artistically created, it is considered good in his eyes. In other words, God determines what is moral. So, from his creative acts, it is clear that God is ultimate, artistic and good. But more can be said of John and Genesis.

There is one creative act that seems different from the rest: “Then God said, “Let us make man in our image, after our likeness” (Genesis 1:26). Make no mistake, God identifies himself in the plural. The question is, who is he speaking of when he refers to himself as “us” and “our”? John has an answer. In the beginning was the Word. And when God created the world, the Word was creating with him. And the Word was creating with him because he was him! So, when God refers to himself plurally in Genesis 1:26, he is revealing himself as one with the Word.

What is the Word (Greek: “logos”)? As we know it, words are units of language that carry meaning. The difference between the words of our languages and the Word of God is: God. God’s Word speaks creation into existence, which is something no human speech or words can do: “By the word of the Lord the heavens were made, and by the breath of his mouth all their host” (Psalms 33:6). God’s Word also saves people: “He sent out his word and healed them, and delivered them from their destruction” (Psalms 107:20). If God’s Word manifests himself when powerful words are needed and salvation is to be had, then the greatest manifestation of the Word is found in Jesus.

Jesus is the Word personified; or more precisely, Jesus is the Word incarnated. Thus, John’s statement is, in large part, Christological: In the beginning was Jesus, and Jesus was with God, and Jesus was God. In other words, John is saying that his gospel is about God as the glorious Trinity. The Christian tradition affirms confessionally that the Trinity is one God in three persons: the Father, the Son (the Word) and the Holy Spirit (Genesis 1:2).

The Word as divine is substantively important for John. His whole gospel is understood in light of this thesis. But the Word as divine is also substantial for us too. The Word as divine is our thesis. This thesis paves the way for our salvation. If the Word were not made manifest in Jesus, then we are lost; but because Jesus came down to us, salvation is made possible through him.