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John 1:1–14 (ESV)
How many people do you think celebrate or know about your birthday each year?
Or to turn it around: How many significant persons’ birthdays do you celebrate or even know?
The significance for most famous birthdays is what the person accomplished after he or she was born. Most of them would not be remembered simply for being born.
Of course, Jesus did accomplish amazing things after his birth. We have annual commemorations of his death (Good Friday) and his resurrection (Easter). In truth, our weekly gathering and our monthly Lord’s Supper are also occasions to remember what he accomplished for his people.
Perhaps you’ve even asked the question before why we should even celebrate the birth of Christ at all. I’m not suggesting that all the trappings of our Christmas traditions are all equally helpful in helping us remember Christ’s birth. But, why should we dedicate several weeks of our church liturgical year to remember it?
The gospel writers do help us answer this question. John especially helps us see that the significance of the incarnation is not dependent on the subsequent accomplishments of Jesus. There is a real significance that the Son, the second person of the Trinity, became a man at all.
Perhaps we are so familiar with the idea of Christmas that we have lost the connection to how inconceivable the incarnation actually is.
This morning is part 1 of a short, 2-part Christmas series from John 1, in which we are meditating on the meaning and significance of the incarnation. Today we will look at “The Word Before Time” from vv. 1-13, considering the divine uncreated 2nd person of the trinity as he existed before he would be born as a baby in Bethlehem. Next week, Daniel will continue on with vv. 14-18 focusing on the unimaginable idea that “The Word Became Flesh.”
John 1:1–3 (ESV)
Unlike the other Gospel accounts, John does not begin his account with the genealogies or birth stories of Jesus (Matthew and Luke), or directly with the ministry of John the Baptist (Mark), though he does share some similarity with Mark in his vocabulary. The Gospel According to Mark begins, “The beginning of the gospel of Jesus Christ, the Son of God.” This means that John’s opening may draw his readers’ attention to the Gospel they already may have heard.
But, it’s likely that John’s readers minds went to a different scripture entirely with the first words of his Gospel. They would have immediately been brought back to Genesis 1:1, “In the beginning, God…”
Unlike the other Gospel writers, John first grounds the significance of the his Gospel in the pre-existent 2nd person of the Godhead. Jesus was not merely a man born to do God’s works, preach God’s word, and even die for sinners. He is uncreated, has existed since before there was time.
The fact that Jesus is not merely a man being born and sent on God’s mission raises the stakes for what is happening in the incarnation. Köstenberger connects the dots between the allusion to Genesis 1 and the significance of the incarnation.
The Gospel’s opening phrase, “In the beginning,” recalls the first words of Genesis, which recount the creation of the world (1:1; cf. 1:3). According to John, the Word’s coming into this world and being made flesh in Jesus constitutes an event of comparable magnitude (1:1, 14).
- Andreas J. Köstenberger, John, Baker Exegetical Commentary on the New Testament, 13.
This was a new thought to me: the incarnation ”constitutes an event of comparable magnitude” to the creation of the universe in six days out of nothing. It’s not that either of these was “hard” for God. But the magnitude of both is staggering. We have some scientific appreciation for the complexity and magnitude of the physical universe, but I’m not sure we even have the right categories to contemplate the significance of the Creator God entering into the universe that he made as a creature. In a real sense, the Creation and the Incarnation changed everything.
I’m reading ahead in order to say that the Word spoken of in John 1:1 is the second person of the Trinity and also to be identified with Jesus, the man born in Bethlehem. John will get there later in this chapter.
First, though, let’s consider what John means by the “Word” (Greek, λόγος). In John’s Greek culture, λόγος was a significant term for philosophical discussions. It can mean word, thought, computation, wisdom. Some interpreters have suggested that John was accommodating his Greek readers by using this term, but it is certainly an appropriate term to describe God’s self-expression in Jesus. Our God is a speaking, and self-revealing God, and the Old Testament is ripe with examples of the significance of God’s Word (Psalm 19:1-4 comes to mind).
At a minimum, we should be brought back to Genesis where God spoke and the universe came into existence.
Isaiah 55:11 (ESV) — so shall my word be that goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it.
D.A. Carson talks about God’s self-expression in the Word.
In short, God’s ‘Word’ in the Old Testament is his powerful self-expression in creation, revelation and salvation, and the personification of that ‘Word’ makes it suitable for John to apply it as a title to God’s ultimate self-disclosure, the person of his own Son. But if the expression would prove richest for Jewish readers, it would also resonate in the minds of some readers with entirely pagan backgrounds.
- D. A. Carson, The Gospel according to John, Pillar, 116.
We need to briefly acknowledge three claims that John makes about this Word.
This claim requires that we understand what is meant by “in the beginning.” It’s certainly not speaking of the beginning of Jesus’ ministry. It’s not even referring to the beginning of the six days of creation. I think we must understand John to be referring to the reality before creation. We are looking back into eternity past when all that existed was God.
The Word was with God—more literally, the word was “toward” God. It is a preposition designating not just proximity but also relationship. God and the Word were facing one another—in intimate relationship with one another.
Not only was the Word with God, but the Word also was God.
Köstenberger helpfully points out that we could have imagined John claiming either that the Word was with God or that he was God. But, John claims both. This forces us to reckon with the Trinity. There was something that existed with God before anything other than God was brought into existence.
Without the statement that the Word was with God, one could simply claim that God and the Word are the same thing with no distinction.
Without the statement that the Word was God, we could attempt some explanation of passage including multiple deities.
With both of these statements we know that God and the Word are separate persons (relating to one another) and yet one (they are both God).
Verse 2 seems to simply be repeating things that John has already said in verse one, but look at it again.
This verse connects “The Word” of verse 1 to the “he” of verse 14—the one who dwelt among us. The Word is not merely an impersonal force, but a person.
Not only was the Word with God and of God’s essence, he also was God’s instrument in Creation. Verse 3 continues to exclude any other option than the Trinitarian understanding of God.
How many things were made through Him? (All things)
How many created things exist that were not made by Him? (None)
This means that the Son cannot be a created being. If Jesus were a created being, he would be part of “all things.” Before “all things” were created, the only thing in existence would have been God.
The Word as Creator of all things is consistent with other passages in the New Testament as well.
Colossians 1:16–17 (ESV) — 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. And he is before all things, and in him all things hold together.
Hebrews 1:2 (ESV) — but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world.
The importance of the incarnation is that the Word which existed before all time is the one born in Bethlehem.
John not only describes the Son of God as the Word, but also as the Light.
John’s vocabulary keeps our attention tied to the Creation in Genesis 1. He introduces light, darkness, and life.
John 1:4–5 (ESV)
Like logos, “light” is somewhat of a universal term. Just think about all the cultural trappings of Christmas and holiday cheer. “Light” figures prominently. I’m trying not to think of that house along my drive home that must have 2 million lights covering the yard and the entire roof of the house.
Light conquering darkness is a culturally accepted way of talking of spiritual things or religion. Even in our pluralistic, somewhat truth-allergic society, it’s acceptable to talk about light and darkness. The problem comes when we specify what we mean by light and darkness.
John helps us by giving us some definition to what is meant by light.
John says that the source of this light is the life that is in the Word. This “life” is not mere existence, but the word used over 130 times in the New Testament to refer to “eternal life.”
We should remember that John is not using light and darkness simply to refer to light and the absence of light (as in the Creation when all was good). He’s definitely bringing in moral overtones of good and evil—with the accompanying struggle between them.
This darkness is moral darkness, and the light exposes it. This is not the dualistic yin and yang with the a balanced and equal struggle between light and dark, good and evil, or order and chaos.
In the Biblical worldview the darkness does challenge the light, but has not overcome it. The light wins.
The promise of the light was one of the prophecies concerning the Messiah in Isaiah.
Isaiah 9:2 (ESV) — The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shone.
Some of the greatness and wonder of this prophecy is that the promised light would extend beyond the Jews to the Gentiles.
John points to this reality in vs. 9.
John 1:9 (ESV)
John is making clear that this light is not merely for the physical sons of Abraham, but for all the world. If you are familiar with the good news of the New Testament this is obvious, but it was not obvious to the original readers. The Jews of the first century had been expecting and praying for God’s blessing on his chosen people for almost 2,000 years, while warring with and praying down judgment and curses on the Gentiles.
Jesus is the true light, which gives light to everyone. We like to make this light about inner illumination or the goodness of mankind—some inner spark. I think this passage leads us to something more external than that. We certainly do affirm God’s common grace in giving all mankind a conscience and some basic knowledge of God’s existence. Man and woman are made in the image of God.
This “true light” that John claims was coming into the world goes beyond our understanding of “common grace” given to all.
Jesus himself claims later in John’s gospel to be the Light.
John 12:46 (ESV) — I have come into the world as light, so that whoever believes in me may not remain in darkness.
or again,
John 14:6 (ESV) — Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me.
This puts a whole new dimension to Psalm 119, when we consider the Word made flesh in John 1.
Psalm 119:105 (ESV) — Your word is a lamp to my feet and a light to my path.
The light that we need is sometimes the lamp for our path, sometimes the laser-focused word of correcting truth, sometimes the beacon in the distance to give us hope when we’re in darkness.
John 8:12 (ESV) — 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.”
Now let’s turn from John’s discussion of the Word and the Light of the Word to the witness of John the Baptist.
The Apostle John (one of the sons of Zebede) will write more specifically about the ministry of John the Baptist later in Chapter 1, beginning in vs. 19. Right now, we are still in the prologue, which has been described by Carson and others as the “Foyer” to John’s gospel.
We have jumped all the way from eternity past, where the Word existed alongside the Father in glory and perfect unity, to John’s ministry of proclamation in six verses.
Each of the four Gospels gives prominence to the ministry of John the Baptist. Mark launches right into it in his gospel, quoting from Isaiah in vs. 2. In the synoptic gospels, John’s ministry is described as one of baptizing and preaching.
Mark 1:4 (ESV) — John appeared, baptizing in the wilderness and proclaiming a baptism of repentance for the forgiveness of sins.
Though we see the “Baptizer” doing those things in John’s Gospel account as well, he characterizes John’s ministry slightly differently.
John 1:6–8 (ESV)
The accounts in Matthew and Luke give more history to John the Baptist’s story. Here we simply get that he was “sent from God.” He was sent by God for a specific purpose—to bear witness about the light.
This account of the ministry of John the Baptist can be very helpful to us when we consider what it means to witness to Christ.
When we consider what it means to be on mission with God, things can begin to feel too complicated.
There is no end to the questions and doubts that come to our mind and heart when it comes to witnessing.
This is where John’s description of the Baptist’s calling is so helpful.
John uses the same idea in his first Epistle as well.
1 John 1:3 (ESV) — that which we have seen and heard we proclaim also to you…
John is simply pointing out the beauty of bearing witness—speaking about what one has heard or seen.
Notice how the Baptizer does this later in Chapter 1.
John 1:29 (ESV) — The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world!
John simply pointed to Jesus and proclaimed what was true about him. If that isn’t clear enough, John goes on in vs. 32.
John 1:32–34 (ESV) — And John bore witness: “I saw the Spirit descend from heaven like a dove, and it remained on him. 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.’ And I have seen and have borne witness that this is the Son of God.”
This week, I listened to a podcast with Kevin DeYoung (Life, Books, and Everything) interviewing Brian Devries, an author, professor, and church planter, about his book, You Will Be My Witnesses: Theology for God's Church Serving in God's Mission. It was a refreshing and fitting conversation to listen to when considering the ministry of John the Baptist in John chapter 1. Devries was appealing that the church recapture the language and task of “witness,” speaking about what we have heard or seen regarding the Savior of the world.
John’s ministry was summed up in bearing witness to Jesus.
We don’t have to be the light, but to bear witness to the Light. And the results are not up to us. John bore witness about the light, “that all might believe through him.” Yet, in the very next verses, we’ll discover that many of God’s own people did not receive him.
We are not the light, but can be a lamp (a vehicle for the light). Jesus himself said of John the Baptist:
We can all seek to be a lamp this season, shining the light of Life on others. One way we can do this is by using all the signs, symbols, and occasions of this Advent season to see and testify to the reality of Christ.
We have looked at the Eternal Word who came as the Light of the World. We have seen the one sent by God to bear witness to that light. Now let’s see the unexpected response of God’s creation and his people.
John 1:10–13 (ESV)
I’ve not yet said much about the structure of John’s Prologue (vv. 1-18). Most interpreters see a clear chiastic structure in these 18 verses. This is a literary technique which focuses attention on a particular aspect of the text. In this case, John seems to be drawing attention to vs. 12 as the center of his rhetorical section. In other words, John is tipping his hand at the purpose of his entire Gospel—that those who hear it or read it will believe.
But, we’re getting ahead of ourselves. First, we should observe the basic response to the Light coming into the world.
We have already considered how inconceivable and unlikely it was for the one who created the world to enter the world. John now takes us into the incredible irony of how he was received.
From the Fall in Genesis 3 until the time of Jesus, I’m not sure that anything quite displays the true, deep, fallenness of the world due to sin more than this statement.
His fingerprints are all over creation, yet the things made do not even recognize the Maker. This is the tragedy of sin.
But, we knew before this moment that the Creation had been corrupted by sin. But, surely his people would receive Him.
After the Fall, God patiently and persistently called and pursued a covenant people. He called them through Abraham, delivered them through Moses, brought them into the Promised Land by Joshua, governed them through the Kings, met with them through the Tabernacle, disciplined them through the Nations.
Surely his people who have his commandments and prophets and writings will recognize the Light coming into the world.
Wrong again.
This indeed is the center of much of the drama of the Gospels. The Jews as a whole rejected the Light.
Now we get to the central point of the Prologue and of John’s Gospel.
We have various shorthand ways of asking a person if they are a Christian or not.
John helpfully gives us three of these questions to work with ini these two verses.
Being saved is not automatic. Jesus coming into the world, dying for our sins, and rising again does not save automatically. The forgiveness of sins is offered as a gift to those who will receive Him.
“In his name” is a shorthand way of saying “believed in all that he is.” Do you believe that this Jesus is the Eternal Word who was with God in the beginning (before time)? Do you believe that he is the Light of the World. Do you believe that in Him IS eternal life?
Do you realize that being a child of God is not based on your earthly heritage? You do not become a Christian by being born to Christian parents or raised in a Christian home. You must be born of God.
When the “Boss” goes undercover
Have you ever thought, I wish my parents could live one day in my shoes so that they would know what my life is like?
Or perhaps you’ve wished that on your boss—if he spent a week doing what I’m doing, he’d understand how unreasonable his expectations are.
How silently, how silently, the wondrous gift is given!
So God imparts to human hearts the blessings of His heaven.
No ear may his His coming, but in this world of sin,
Where meek souls will receive him still,
The dear Christ enters in.— Words by Phillips Brooks and music by Lewis Redner
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