In , the writer of "these things" (i.e., the whole Gospel) was the same person as the "disciple whom Jesus loved" (21:7). Jesus' great works in John reveal God's love and His great words reveal God's truth. 9) points to God as the source of true illumination. Thomas' ascription of worship () was only preliminary to his fulfilling God's mission for him (-23). Even in heaven we shall serve as well as worship God (Rev. As recipients of this revelation of God, our lives too should be notable for grace and truth. A The relationship of the Logos to God, creation, and humanity vv. 6-8 C The journey of the Light/Logos (negative) vv. He identified Jesus as co-existent with God the Father and the Father's agent in providing creation and salvation. The "beginning" that John spoke of was not really the beginning of something new at a particular time.
That disciple was one of the seven disciples mentioned in 21:2. Consider the seven great "I am" claims of Jesus as illustrations of the various aspects of the truth that Jesus revealed about God. These qualities should not only be the themes of our worship. Truth and holiness should mark our words and motives. 12a H He gave them authority to become God's children v. It was rather the time before anything that has come into existence began.
He was also the disciple who sat beside Jesus in the upper room when He instituted the Lord's Supper, and to whom Peter motioned (-24). It was apparently from Polycarp that Irenaeus learned that, "John, the disciple of the Lord, who also had leaned upon His breast, had himself published a Gospel during his residence in Ephesus in Asia." Some scholars have rejected this seemingly clear evidence and have refused to accept Johannine authorship. All of these claims point to God as the source of, and to Jesus as the mediator of, things having to do with truth. Graciousness should stamp our works as we deal with people. The Bible does not teach a timeless state either before Creation or after the consummation of all things. Origen and Plato held it, as do some modern eastern religions and some uninformed Christians, but it is not a biblical teaching. We often refer to this pre-creation time as "eternity past." This is the time ("beginning") that John referred to here.
This means that he was one of the Twelve, since only they were present in the upper room (Mark ; Luke ). This criticism generally comes from those who hold a lower view of Scripture. If they do not, we have not yet comprehended the revelation of God that Jesus came to bring to His own. Time is the way God and people measure events in relationship to one another. At the beginning of this eternity, when there was nothing else, "the Word" existed.
James died in the early history of the church, probably in the early 40s (Acts 12:2). During the first century, that city was one of the largest centers of Christian activity in the Gentile world. Peter's question about Jesus' departure and Jesus' reply -38 3. John wrote it specifically to bring the light of revelation about Jesus' true identity to those who sit in spiritual darkness (-31). "But supremely, the Prologue summarizes how the 'Word' which was with God in the very beginning came into the sphere of time, history, tangibilityin other words, how the Son of God was sent into the world to become the Jesus of history, so that the glory and grace of God might be uniquely and perfectly disclosed. "John is writing about a new beginning, a new creation, and he uses words that recall the first creation. Like the first, the second is not carried out by some subordinate being.
This would put the fourth Gospel later than the Synoptics. The Greeks used the word logos to describe the reason or mind of God. 14), was not only God, but He was the expression of God to humankind. The word "word" had this metaphorical meaning in Jewish and Greek literature when John wrote his Gospel. He was not less of God than the Father was, or the Spirit in His essence.
Second, according to early church tradition the Apostle John lived long into the first century. Jesus' life and ministry expressed to humankind what God wanted us to know (cf. "To the Hebrew 'the word of God' was the self-assertion of the divine personality; to the Greek the formula denoted the rational mind that ruled the universe." "It has not been proven beyond doubt whether the term logos, as John used it, derives from Jewish or Greek (Hellenistic) backgrounds or from some other source. Thus John made one of the great Trinitarian statements in the Bible in this verse.
The external evidence also points to the Johannine authorship of the fourth Gospel. First, John seems to have assumed that the Synoptic Gospels were available to the Christian public. Many writers have referred to John's prologue as a theological prologue, because this evangelist stressed Jesus' connection with the eternal God. Later in this verse he identified the Word as "God." John evidently chose this title because it communicates the fact that the Word was not only God, but also the expression of God. He was (and is) the second person of the Trinity, who is distinct from the Father and the Holy Spirit in the form of His subsistence.
There is some doubt about this, since it assumes an assumption, but most scholars believe, on the basis of content, that John selected his material to supplement the material in the Synoptics. As with many introductions, this one contains several key terms that recur throughout the remainder of the book. A spoken or written word expresses what is in the mind of its speaker or writer. However, John was also careful to note that Jesus was in another sense fully God.
Some who hold this date note the absence of any reference to Jerusalem's destruction in John. Early church tradition was that John wrote it when he was an older man. Darrell Bock described this difference as the Synoptics viewing Jesus from the earth up, and John viewing Jesus from heaven down. John was working with allusions to the Old Testament, but he was also writing to an audience familiar with Hellenistic (Greek) thought, and certain aspects of his use of logos would occur to them. In view of Old Testament usage, it carries connotations of creation (Gen. Each part is fully egg, yet each has its own identity that distinguishes it from the other parts. Father, mother, and child are all separate entitiesyet each one is fully a member of his or her own family. Thus John presented Jesus as under God the Father's authority, but over every created thing in authority. "In the time of John this kind of belief was widespread. Life is one of John's characteristic concepts: he uses the word 36 times, whereas no other New Testament writing has it more than 17 times (Revelation; next come Romans with 14 times and 1 John with 13 times).