THE GOOD NEWS OF JESUS, THE CHRIST AND THE SON OF GOD, ACCORDING TO JOHN

By Manfred Diefenbach

The "Commentary on John" completes my series "The Good News of Jesus". My exegetical interpretation is written for students, for pastoral co-workers, for the faithful. This new commentary is intended to provide a deeper and more profound understanding of biblical text - always and everywhere.
Ein profunder, praxisnaher Johanneskommentar für heute!

• Language: English
• Publisher: epubli
• Release date: Jul 1, 2015
• ISBN: 9783737551809

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MANFRED DIEFENBACH

THE GOOD NEWS OF JESUS,

THE CHRIST AND THE SON OF GOD,

ACCORDING TO JOHN

A COMMENTARY ON THE FOURTH GOSPEL

FOR THE LITURGY, CATECHISM

AND CHRISTIAN SPIRITUALITY

Epubli GmbH Berlin

© 2015 epubli GmbH, Berlin

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ISBN 978-3-7375-5180-9

Table of Contents

Foreword

Introduction

- The Three Stages in the Formation of the Inspired Gospels

- From Exegesis to the Hearts as the Hermeneutic of the Word of God

0. The Macrostructure/Composition of the Gospel according to John

1. Prologue/Beginning (1:1–18)

2. First Part of John’s Gospel: Book of Signs as Jesus’ Public Ministry/Self-Revelation in the World (1:19–12:50)

2.1 Christological Basic Chapter (1:19–51)

2.1.1      First Day: The Identity and Authority of John the Baptist – His Mission Declaration to the Jewish Authority of Jerusalem (vv. 19–28)

2.1.2      Second Day: John the Baptist at Sight of Jesus (vv. 29–34)

2.1.3      Third and Fourth/Fifth Day: The Call of the First Disciples of Jesus (vv. 35–51)

2.2 From Cana to Cana (2:1–4:54)

2.2.1      The Marriage at Cana on the Third Day (2:1–12)

2.2.2      Jesus’ Cleansing of the Temple in Jerusalem (vv. 13–22)

2.2.3      Third Comment by the Evangelist (vv. 23–25)

2.2.4      The Theological Discourse between Nicodemus and Jesus (3:1–21)

2.2.5      First Setting as a Journey Note (vv. 22–24)

2.2.6      John the Baptist and the Messiah (vv. 25–36)

2.2.7      First Setting as a Journey Note (4:1–3)

2.2.8      The Discourse between Jesus and the Samaritan Woman (vv. 4–42)

2.2.9      First Setting as a Journey Note (vv. 43–45)

2.2.10      Jesus’ Distant Healing of the Royal Official’s Son from Capernaum in Cana (vv. 46–54)

2.3 Jesus and the Jewish Feasts (5:1–10:42)

2.3.1      His Second Journey (to Jerusalem) (5:1) and the Healing at the Pool (vv. 2–18)

2.3.2      Jesus’ Self-Revelation as Son of God (vv. 19–47)

2.3.3      Jesus’ Multiplication of the Loaves and Fish and the Feeding of 5,000 (6:1–15)

2.3.4      Jesus’ Walking on the Water (vv. 16–21)

2.3.5      Jesus’ Discourse about the Bread of Life from Heaven (vv. 22–59)

2.3.6      Variety of Reactions and Division of His Disciples (vv. 60–71)

2.3.7      Jesus’ Self-Revelation in Jerusalem (7:1–52)

2.3.8      The Adulterous Woman and Jesus’ New Chance for Her (7:53–8:11)

2.3.9      Jesus’ Self-Revelation: "I am the Light of the World" and the Hearing by the Pharisees (vv. 12–20)

2.3.10      Jesus’ Discussion about the Coming Judgement with the Jews (vv. 21–29)

2.3.11      The Dialogue between Jesus and His Believers and His Opponents (vv. 30–59)

2.3.12      Jesus’ Healing of the Man Born Blind on the Sabbath (9:1–41)

2.3.13      Jesus’ Self-Revelation: "I am the Good Shepherd" Including the Reactions (10:1–21)

2.3.14      Jesus at the Feast of Dedication in Jerusalem (vv. 22–39)

2.3.15      First Setting as a Journey Note (vv. 40–42)

2.4 Jesus’ Journey to the last Passover in Jerusalem (11:1–12:50)

2.4.1      The Raising of Lazarus (11:1–44)

2.4.2      Summary of the Reaction of the By-standers in Bethany (vv. 45–46)

2.4.3      The Reaction of the Chief Priests and Pharisees as their Council against Jesus (vv. 47–53)

2.4.4      Jesus’ Reaction as Retiring to Ephraim (vv. 54–57)

2.4.5      Jesus’ Anointing by Mary at Bethany (12:1–8)

2.4.6      The Plot against Lazarus (vv. 9–11)

2.4.7      Jesus’ Entrance in Jerusalem (vv. 12–19)

2.4.8      The so-called Hellen Speech by Jesus (vv. 20–36)

2.4.9      Jesus’ Fulfilment of Isaiah’s Prediction (vv. 37–43)

2.4.10      The Self-Judgement for the Believers and Not-Believers in Jesus (vv. 44–50)

3. Second Part of John’s Gospel: Book of Glory (13:1–20:31 + Appendix in 21:1–25)

3.1 Jesus’ Self-Revelation for His Disciples (13:1–17:26)

3.1.1      Washing the Feet as the Master’s Example (13:1–20)

3.1.2      Jesus’ Foretelling of His Handing Over (vv. 21–30)

3.1.3      The New Commandment of Love by Jesus (vv. 31–35)

3.1.4      Jesus’ Foretelling of Peter’s Denial (vv. 36–38)

3.1.5      The Farewell Discourses (14:1–16:33)

3.1.6      The Intercessory Prayer (17:1–26)

3.2 The Passion and Death of Jesus (18:1–19:42)

3.2.1      Jesus and His Disciples in the Garden Across the Kidron (18:1–11)

3.2.2      Jesus before the Sanhedrin (vv. 12–14, 19–24) and Peter’s Denial (vv. 15–18, 25–27)

3.2.3      Jesus before Pilate (v. 28–19:16b)

3.2.4      At the Cross of Jesus and His Death (vv. 16c–37)

3.2.5      The Burial of His Body through Joseph of Arimathea and Nicodemus (vv. 38–42)

3.3 Jesus’ Resurrection Appearances in Jerusalem at Easter (20:1–29)

3.3.1      The Risen Jesus and Mary of Magdalene in the Garden of the Tomb (vv. 1–18)

3.3.2      Jesus’ Appearance to His Disciples in Jerusalem (vv. 19–29)

3.4 Epilogue – First Conclusion of the Fourth Gospel (vv. 30–31)

3.5 Appendix (21:1–25)

3.5.1      Jesus’ Appearances to His Disciples by the Sea of Tiberias in Galilee (vv. 1–14)

3.5.2      Simon Peter and the Beloved Disciple and their Roles (vv. 15–23)

3.5.3      Epilogue of the Appendix – Second Conclusion of the Fourth Gospel (vv. 24–25)

4. Conclusion

4.1 The Evangelist – Who is John respectively the so-called Beloved Disciple?

4.2 Time Line – When was the Fourth Canonical Gospel Written?

4.3 The Audience/Receiver of John’s Gospel – Where and for Whom Did the Fourth Evangelist Write his Gospel?

5. Bibliography

5.1 Edition Translation, Concordance, Linguistic Works of Reference, Dictionary

5.2 Short-List of Commentaries

5.3 Biblical Dictionaries

5.4 Introduction

5.5 Documents of the Catholic Church and other Churches

5.6 Exegetical Literature

6. Appendix/Graphics

6.1 The Christian Bible

6.2 Three Stages in the Formation of the Gospels

6.3 The Babylonian and Jewish View of the World

6.4 The Structure/Conception of the Gospels – Who (do you say) I am?

6.5 Jesus’ Actions in Word and Deed according to John

6.6 Timetable of the Last Days of Jesus in Jerusalem

6.7 Last Days of Jesus of Nazareth in Jerusalem about 30 A.D.

6.7.1      The View of the Four Canonical Gospels

6.7.2      The View of the Fourth Gospel

6.8 Stations of the Cross

6.9 Personal Information about Jesus of Nazareth

6.10 Places of John’s Gospel

6.11 The Apostles’ Creed and some Biblical References

6.12 Liturgical Aspect of Scripture Reading

6.12.1      The Gospel of John during the Liturgical Years of the Roman Catholic Church

6.12.2      The Gospel of John during the Liturgical Years of the Anglican Church

6.12.3      The Gospel of John in the Daily Scripture Readings during the Liturgical Year of the Greek Orthodox Church

6.12.4      The Gospel of John in tqhe Daily Scripture Readings of the Coptic Orthodox Church

6.12.5      The Gospel of John in the Cycle of Reading for Sunday and Feast Day in the so-called Perikopenordnung of the EKD/Evangelical Church in Germany

6.13 Spiritual Aspect of Scripture Reading – Lectio Divina

6.13.1      Lectio Divina in Five Steps

6.13.2      Suggestion for Scripture Reading for Preaching/Teaching

6.14 Lexicon of Terms

Foreword

In the years 2013 and 2014, I published three commentaries on Matthew, Mark and Luke for the liturgical years A, B, C with epubli in Berlin. Now I have written my fourth commentary for you and for your liturgical, catechetical and spiritual service – the commentary on the Fourth Gospel (according to John) which is used during the Liturgical Years (A, B, C) of the Roman Catholic Church (cf. 6.12.1 and during the Liturgical Years (A, B, C) of the Anglican Church (cf. 6.12.2) and by the other Churches (cf. 6.12.3–6.12.6), and I hope it will be useful and helpful to you. My hope is that I have grasped John’s spirit and that this spirit can inspire us as His followers/disciples here and now.

All my commentaries are intended to provide a better, deeper and more profound understanding of biblical teachings and to help preach and teach the Good News more convincingly in word and deed, always and everywhere. Therefore it is necessary to prepare ourselves in five steps of the Lectio Divina according to Pope Benedict XVI¹ (Verbum Domini, Rome 2010, no. 87): to read (lectio) the Word of God, meditate/reflect on it (mediatio), pray with it (oratio) and internalize it (contemplatio), as well as live the biblical message (actio). The aim of these more synchronic commentaries is to improve the biblical, historical, linguistical, rhetorical and etymological background of the ancient biblical texts and to help the understanding of the theological, spiritual Word of God today. Whether you are a priest, a deacon, a catechist, a lay minister or a seminarian, this work will have achieved its goal if it succeeds in complementing and helping you in your preaching and/or in your teaching. This e-book/these e-books can be the basis for your self-study and ongoing formation programme.

I especially want to thank the German Catholic institution missio Aachen for their sponsoring of my project in the context of the evangelization with my commentaries on the Gospels (Luke, Matthew and John) to bring the Good News to the people.

I would like to thank Bishop Dr Paul Hinder, OFM Cap as the initiator of this project and also Mrs Alison Müller (text) and Mrs Gisela Schardt (bibliography and appendix) for their proof-reading and their suggestions for this work.

Limburg/Germany, on 29th June 2015, Solemnity of Saints Peter and Paul

Dr Manfred Diefenbach

Introduction

All Christians – both clergy and laymen – are called to be witnesses of the Word of God (cf. Luke 1:2) and faith. We are ministers of the Word of God. We should be teachers of the faith in order to open hearts to conversion, so that those whom we teach may hear and receive the Word of God. Let us keep in mind that we are first, receivers of the Word, and then disciples and servants/co-workers of Jesus Christ in preaching and/or teaching the message of the Good News. To be a minister of the Word of God and of His Love is to receive first, and then to hand on (the meaning of the Latin word traditio) what has been received. The truth that saves our life kindles the heart of the receiver with a neighbourly love that should motivate us to communicate our experience of faith to others.

Jesus was a teacher, preacher, catechist, biblical scholar and a storyteller. He talked about, and explained in parables, "the Kingdom of Heaven", taking into account people’s different kinds of backgrounds and understandings. In His preaching, Jesus used parables like the parable of the sower (cf. Mark 4:3–8/Matthew 13:4–8/Luke 8:5–8) who sowed seeds in various soils. Through His interpretation (cf. Mark 4:13–20/Matthew 13:18–23/Luke 8:11–15) Jesus helped His disciples to understand, receive, believe, accept and live this parable. We, the faithful who want to spread and share the Word of God, must be sowers who preach and teach His Word as the message of God and His Kingdom, now, as it was then. The seed is the Word of God, His message. With His help, the Good News of God will fall on good soil, in the heart of men (cf. Matthew 13:19). In the same way, the seed that has fallen into the hearts of the disciples of Jesus – now as it was then – is fruitful, ranging up to 100 per cent depending on their disposition.

The Word of God must appear in its entire splendour, even if it is expressed in human language (Dei Verbum 13), that is the task of all preachers in the Church and teachers and catechists in schools. May we be guided in our preaching and teaching by Jesus Christ who opened the minds of the disciples of Emmaus (cf. Luke 24:27) and the other disciples (cf. v. 45) to the understanding of the scriptures, making their hearts burn within them (cf. v. 32) with the desire to glorify God.

- THE THREE STAGES IN THE FORMATION OF THE INSPIRED GOSPELS²

The Gospels tell us about the life of Jesus of Nazareth, who was born in Bethlehem, the town of King David in 7 or 6 B.C. (cf. Matthew 1:18–2:18; Luke 2:1–20) He healed the sick and taught people about God as Abba, Father (Mark 14:36). God (cf. 1:11; 9:7) proclaimed Him: the "Christ (cf. John 1:17, 41; 4:25–26; 7:26–27, 31, 41–42; 10:24–30; 11:27; 17:3; 20:31), the Son of God" (cf. 1:34, 49; 3:18; 5:25; 10:36; 11:4, 27; 20:31).

After His Death and His Resurrection on Easter Sunday, the second stage in the development of the Gospels was the oral tradition of the Good News in the preaching of His disciples and Galilean women, such as Mary Magdalene. What could they tell the people? The Acts of the Apostles says: "Someone must join us as a witness to the Resurrection of the Lord Jesus. He must be one of the men who has accompanied us during the whole time that the Lord Jesus went in and out among us, beginning with John’s baptism until the day when Jesus was taken from us (Acts 1:21–22) and ascended into Heaven" (1:11).

The Evangelists Mark, Matthew, Luke and John wrote the canonical Gospels under the inspiration of the Holy Spirit. They related the story/history of Jesus of Nazareth as both the "Son of God and the son" of Joseph and Mary and His message of salvation, by selecting some of the many elements which had been handed on, either orally or already in written form, through the Holy Spirit (= inspiration).

- FROM EXEGESIS TO THE HEARTS AS THE HERMENEUTIC OF THE WORD OF GOD

The Bible is like a library. We find two parts in the Holy Scriptures: the Old Testament – the Hebrew Bible – and the New Testament which were written between 1000 B.C. and about 100 A.D. The Holy Bible is based on factual information, and at the same time it is from the eternity of God and it leads us back to His eternity. On the other hand, the reader or the listener of the Bible who wants to understand the words and deeds in it, should read, study, and understand the texts of the ancient world in their original historical context, and project herself/himself into Antiquity, 2000 or even 3000 years ago.

People today find themselves in the same situation as the first century Ethiopian in the Acts of the Apostles. They need an interpreter to understand the biblical texts (cf. Acts 8:30–31³): Philip asked the Ethiopian: "Do you understand what you are reading? The Ethiopian replied: How can I unless someone guides me? Therefore the Word of God" has to be made understandable in our time and culture with the help of the Holy Spirit by the works of the scholars, preachers, teachers/professors, catechists, and parents. For example, in the New Testament, what is the intention of John? The distance between this ancient text of the end of the first century/beginning of the second century and the reader of the 21st century has to be bridged in order to arrive at the authentic sense of the sacred text. Christians also hear Christ’s voice in the readings and homilies which explain the texts of the Bible in today’s language. They are thus invited to apply these inspired biblical words/texts in their lives. Their different forms – parables, healings, the narratives of His Passion and Resurrection as well as their context (who wrote it, to whom, why), are a personal message from God. We must enter the ancient world so that the written text – the Bible – can become living word in the context of today’s people in Abu Dhabi, Dubai, Muscat, Kuwait City, London, New York, Munich ...

Introduction

The Apostle Paul (1) spoke "on Christ’s behalf (2 Corinthians 5:20) as God’s mouthpiece" (Galatians 1:10) and placed himself completely at the service of the proclamation of the Gospel. He preached the Good News (2) of the Crucified and Risen Lord Jesus Christ without compromise (cf. Romans 8:35–37 or 2 Corinthians 11:23–27).

As His servant, Paul was His instrument because he only wanted God and Christ to be the focus of his life. He was not a self-centred minister of the Word of God. The Spirit of God and Jesus Christ lives in us and is taught through us in words and deeds by means of personal testimony.

According to the communication model⁴, our role as a SENDER/transmitter (1) and as a minister of the Word of God is to reach the members of the Church, the RECEIVERs/ addressees (3) of the apostolic MESSAGE – the Good News (2).

Introduction2

Bishops, priests, deacons, professors, catechists, parents (1) and all the faithful should learn, through frequent reading of the Sacred Scripture(s), to bring the message of the Bible (2) to the ears and hearts of people (3) of our own time. First, we are receivers (3), and then we can act as God’s servants and Christ’s disciples, and co-workers (1) in the preaching and/or teaching of the message of the Good News (2). A faithful and true minister of the Word of God receives and hands on what has been received. The truth that saves his life inflames the heart of the receiver with neighbourly love, and motivates him to pass on to others what he has freely received. The principal functions in the pastoral ministry can be distinguished: catechesis, preaching, and the biblical apostolate; the Word of God has to be made understandable in our time and culture – in preaching and/or teaching as well in the biblical apostolate.

How can we guide the people who want to hear and understand the Good News? We have to avoid two extremes⁵ when interpreting the Bible:

- on the one hand, we have to protect the interpretation of the Bible from attacks by science which analyses words of the Bible – the so-called historical-critical methods – as if they were ordinary writings without the inspiration of the Holy Spirit;

- on the other hand, there is the so-called mystical exegesis. This way of understanding the Bible is all symbolic and spiritual as if it had nothing to do with historical facts and the world we live in, and believes that there is no need for science to help in interpreting the Bible. So the Bible is read as if the Spirit dictated it word for word.

For the words of God, expressed in human language, have been made like human discourse, just as the word of the eternal Father, when He took to Himself the flesh of human weakness, was in every way made like men (Dei Verbum 13)". That is the task of all preachers in the Church and teachers and catechists in schools.

May we be guided in our preaching and teaching by Jesus Christ, the incarnate Word of God who opened the minds of the disciples of Emmaus (cf. Luke 24:27) and the other disciples (cf. v. 45) to the understanding of scripture(s), making their hearts burn within them (cf. v. 32):

"Christ has no hands, only our hands to do His work.

He has no feet, only our feet to lead people on His way.

Christ has no lips, only our lips to tell people about Him.

He has no help, only our help to bring people to His side".

So runs the prayer of Saint Teresa of Ávila (1515–1582 A.D.).

In this way, we Christians have to present and represent – with body and soul – Jesus Christ, the "Son of God, the Christ, the incarnate Word of God" so that we already bring a little bit of Heaven to earth.

0. The Macrostructure/Composition of the Gospel according to John

The Gospel according to John composes his story about the life of Jesus who is the "Christ and the Son of God" (11:27; 20:31), in two⁶ parts after the Prologue (cf. 1:1–18):

- The so-called Book of Signs (cf. 1:19–12:50⁷) as Jesus’ public ministry in the world and

- The so-called Book of Glory (cf. 13:1–20:31⁸]) as Jesus’ return to His heavenly Father.

With John 21:1–25, we have a second conclusion of John in the form of an appendix which was later (probably in the second or third century) added to the original Gospel to John.

The Fourth Evangelist tells about Jesus’ public ministry in words and deeds in Galilee, in Samaria and in Judea/Jerusalem (cf. 1:19–12:50) as a teaching about His role as the Son of God concerning His Passion (cf. 13:1–19:42) on earth. The Evangelist as an ancient author concludes with the Crucified (cf. 19:16b–42) and the Risen/Glorified Jesus (cf. 20:1–31/21:25).

We agree – more or less – with the renowned catholic biblical scholar Raymond E. Brown’s structure of John’s Gospel. Therefore we slightly modify the composition of the Gospel according to John in allusion to Raymond E. Brown as follows:

1. Prologue/Beginning (John 1:1–18)

2. First Part of John’s Gospel: "Book of Signs" as Jesus’ Public Ministry/Self-Revelation in the World (John 1:19–12:50)

2.1 Christological Basic Chapter (1:19–51)

2.2 From Cana to Cana (2:1–4:54)

2.3 Jesus and the Jewish Feasts (5:1–10:42)

2.4 Jesus’ Journey to the last Passover in Jerusalem (11:1–12:50)

3. Second Part of John’s Gospel: "Book of Glory" (13:1–20:31 + Appendix in 21:1–25)

3.1 Jesus’ Self-Revelation for His Disciples (13:1–17:26)

3.2 The Passion and Death of Jesus (18:1–19:42)

3.3 The Day of Christ’s Resurrection (20:1–20:29)

3.4 Epilogue (vv. 30–31)

3.5 Appendix (21:1–25)

Chapter 1

The so-called Prologue – or preamble respectively proem⁹ – as the preface¹⁰ to the Fourth Gospel is similar to a kind of musical overture and emphasized with the words (vv. 1a, 2: "in the beginning) in allusion to Genesis 1:1a (LXX = Septuagint) as a hymn¹¹/poem of the incarnate Word (in Greek lógos in vv. 1a, b, c, 14a) of God in Jesus (cf. vv. 14, 17). It has three parts (cf. vv. 1–5, 6–13, 14–18¹²). The first two strophes are connected with the keyword light (in Greek phõs) in verses 5a, 8a, b, 9a, b. In each of them, the first theme is the Word (cf. vv. 1–5, 14) and then the theme is the witness of John the Baptist (cf. vv. 6–8, 15) and then the decision/beliefs of the human beings for Jesus Christ as God’s Word (His acceptance) or against Him (His refusal). Not John the Baptist (cf. v. 8¹³ [the light], v. 20 [the Christ/Messiah], v. 21 [Elijah] and v. 25 [the prophet]), but Jesus is the true light" (v. 9).

The passage of 1:19–51 is structured with the help of the phrase "the next day in verses 29, 35, 43. Verses 6–8 are a part of the prologue (cf. vv. 1–18). The keyword witness in verses 7a, b, 8b emphasizes in verse 19 the mission declaration of John the Baptist in the form of his juristic investigation by the Jewish Temple police from Jerusalem as a dialogue (cf. vv. 19–28). Between verses 6–8 and 19 the Fourth Evangelist meditates about (incarnate) Jesus as the light of the world (cf. vv. 9–18). He uses some verbs of the conversation in the context of the investigation between the Temple police of Jerusalem and John the Baptist with regard to John’s identity (cf. vv. 19–23) and his authority (cf. vv. 24–27): The verbs to ask in verses 19d, 21a, 25a and to say in verse 22a, d are used for the delegation from Jerusalem; however the Evangelist uses the two special terms of the jurisdiction to confess in verse 20a, c, to deny in verse 20b and the verbs to answer in verses 21g, 26a, to say in verses 21d, 26a as well as to reply" in verse 23a in the view of John the Baptist. He answers four of five questions (cf. vv. 19d, 21a–b, d, 22; 25) in the negative (cf. vv. 20b, 21c, e, 26c, 27b). A comment by the Evangelist concludes the juristic hearing and it localizes John the Baptist’s ministry at the river Jordan near Bethany (cf. v. 28).

John 1:19–51 contains a list of witnesses to Jesus by John the Baptist to two of his disciples (cf. vv. 19–28, 29–34) and by Andrew to Simon (cf. vv. 40–42), one of his own disciples, who follows Jesus (cf. vv. 35–42) of "Nazareth (v. 45), the Lamb of God"¹⁴ (vv. 29, 36) as well as by Philip to Nathanael (cf. vv. 43–51) with the help of the phrase "the next day" in verses 29, 35, 43. After the call of His first two disciples (cf. vv. 35a–39c), a comment by the Evangelist (cf. vv. 39d–40) emphasizes the call of Simon Peter (cf. vv. 41–42) which differs from the synoptic versions of the call of His first disciples (cf. Mark 1:16–20; Matthew 4:18–22 in contrast to Luke 5:1–11).

Microstructure of John 1

1. Prologue/Beginning (vv. 1–18)

The background of the prologue is the principal question: Who is Jesus? The chief actor of the hymn is the original "word (in Greek lógos" in vv. 1a, b, c, 14a) like in Wisdom 9:1–2 which is described with the attributes of a hero or of God.

- Strophe 1: The (Divine) Logos-Hymn (vv. 1–5)

vv. 1–2: In allusion to Genesis 1:1a, the Fourth Evangelist introduces the so-called Prologue as a hymn with the same words "in the beginning" in verses 1a, 2 (cf. Proverbs 8:22–24 [LXX]; Jesus Sirach 24:9 [LXX]) – note the inclusion¹⁵! The keywords "lógos (= word in vv. 1a, b, c, 14a) and theós (= God) are used as a concatenation (in Latin concatenatio"¹⁶) as follows:

"In the beginning was the WORD,

and the WORD was with GOD

and GOD was the WORD.

This was in the beginning with GOD" (cf. John 17:5; 1 Corinthians 8:6; Colossians 1:16–17; Hebrews 1:2; 1 John 1:1; 2:13; Revelation 3:14).

As in Genesis 1:3, 6, 9, 11, 14, 20, 24, 26, 29, the monotheistic¹⁷ God (cf. John 5:18) had spoken this Word as His own decision during His creation of the world (cf. Revelation 19:13).

- Jesus is the Creating Word (vv. 3–5)

v. 3: In this way, "all things – Heaven (for example, the sun, the moon, the star) and earth (for example, the plants, the animals, men) – were made"¹⁸/created "through God, the Creator of all (cf. Genesis 1:1–2:4a and Wisdom 1:14; 9:1; 11:24; Romans 11:36; 1 Corinthians 8:6; Ephesians 3:9; 4:10; Colossians 1:16–17, 20; Hebrews 1:2–3; 2:10; Revelation 4:11). Note the play on the verb (infinitive gínomaɩ) in Aorist egéneto" (= made) in verse 3a, b, c:

"All things were (made) through Him ( )" – note the parallelism with verse 10b,

"and without Him /was/ made nothing

that /was/ made". All things in creation are sacred since they originated in God’s Word.

v. 4: So, the heavenly God(’s Word) has spent the "life (in Greek zoé"¹⁹ in v. 4a, b and in 6:63; 8:12; 11:25; 14:6; 20:31) which was the "light (in Greek phõs in vv. 4b, 5a, 7b, 8a, b, 9a and in 3:19–21; 5:26; 8:12; 9:5; 11:9–10; 12:35–36, 46 – cf. Genesis 1:3–5; Psalm 119:105) of men respectively human beings on earth. This light as His life-giving power enlightens the people/every (wo)man like a plant through Him" (cf. Colossians 1:16).

v. 5: A contrast²⁰ – "light versus darkness (in Greek skotía" in v. 5a, b and in 6:17; 8:12; 12:35, 46 – cf. Isaiah 9:1) – concludes the first strophe of the hymn with the help of an antithetic parallelism:

"… The light (shines) – note the present tense! – in the darkness ( )" of the world,

"and the darkness" of Satan has "not grasped²¹/overcome" the divine light (cf. John 3:19).

- Strophe 2: The Roles of John the Baptist and Jesus (vv. 6–13)

God sent John the Baptist, his messenger, to prepare his people for Christ’s coming (cf. vv. 6–8), but the role of the pre-existent, incarnate, transcendent-immanent²² Jesus, his only Son, is to make God known²³ (cf. v. 18).

+ John the Baptist – the Role as a Witness for the Light respectively Jesus (vv. 6–8)

v. 6: "John"²⁴ the Baptist (cf. Mark 1:4–5; Matthew 3:1; Luke 3:2) is like an angel/messenger (cf., for example, Luke 1:19, 26) respectively the forerunner/precursor (v. 23 and Isaiah 40:3–5 [LXX]; Malachi 3:1; Mark 1:2–3; Matthew 3:3; Luke 3:4–6) who has been "sent (in Greek apostéllo in v. 6b and in 3:28 and pémpo in v. 33b) by God or like an apostle who has been sent by Jesus (cf., for example, Luke 9:2; 10:1, 3 or especially John 20:21) in contrast to the sending of the delegation by the Sanhedrim in Jerusalem (cf. 1:19b, 24): John the Baptist was a man of God – a man … from and for God" like Jesus (cf. 3:17; 5:36, 38; 10:36; 11:42; 17:3, 8, 18, 21, 23, 25; 20:21).

v. 7: John’s task was to "testify (in Greek marturéo in vv. 7b, 8b, 15a, 32a, 34a and in 3:26; 5:33) the light (vv. 4b, 5a, 7b, 8a, b, 9a and in 3:19–21; 5:35; 8:12; 9:5; 11:9–10; 12:35–36, 46) – Jesus – in the darkness (cf. v. 5a, b and in 3:19–21; 8:12; 11:9–10; 12:35, 46) of the world (in Greek kósmos in vv. 9c, 10a, b, c, 29c and in 3:19; 9:5; 12:46). The purpose/aim of his testimony"²⁵ as a witness was/is that everyone (in Greek "pántes [= all] in v. 7c and pánta [= all] in v. 9b) – then and nowadays – believes (in Greek pɩsteúo in vv. 7c, 12d, 50d and in 20:31; Acts 19:4) in Jesus Christ, the light" (cf., for example, John 8:12), as a universal²⁶ invitation – for Christians, Jews(, Muslims, …)

v. 8: He is defined with the help of a correction²⁷ ("not … but") in the sense of an understatement like in verses 20–21, 27 as being "not … the light but to testify" as His witness "about the light" (cf. 5:35) – Christ Jesus.

+ To be or not to be in the pre-existent, incarnate Jesus, the True Light (vv. 9–13)

v. 9: The incarnate Jesus is described in the metaphoric words as "the (true²⁸) light ( ) (cf. 1 John 2:8 and Isaiah 49:6) for the people as their ray/flicker of hope who illuminates the darkness (cf. v. 5a, b) in the world. He is like the shining²⁹ (cf. Matthew 4:16) of the life-giving sun into the world" (cf. John 3:19; 6:14; 10:36; 11:27; 12:46–47; 16:28; 17:18; 18:37 or 8:12; 9:5; 11:9; Matthew 5:14) respectively

v. 10: "in the world (vv. 9c, 10a, b, c, 29c) – note here the concatenation (in Latin concatenatio"³⁰) in verses 9c–10a as in verses 1–2. In the same words in verse 3a – expressis verbis: "… (made) through Him ( ) – are used in verse 10b. So, the author emphasizes that Jesus (of Nazareth), the divine only Son (vv. 14d, 18b) of God, was involved in the creation of the world by God, the Creator of all things in Heaven and on earth. However, the so-called world did not know (in Greek gɩnósko"³¹) respectively ignored/ignores Jesus (cf., for example, John 14:17; 16:3 or 1 Corinthians 2:8; 1 John 3:1).

v. 11: In verses 11–12 two groups are described in view of an "either-or-decision"³²: On the one side the group which did not accept Jesus as the "only Son" of God (cf. v. 11) and on the other side the group of the believers in Him (cf. vv. 12–13). Either someone trusts in Jesus (cf. vv. 12–13, 16–18 and 20:30–31) or s/he turns against Him by not believing in Him (as the refusal of Him – cf. vv. 10c–11b).

The antithetic parallelism with the noun "tà ídɩa in verse 11a and the term ídɩos" in verse 11b – note the same root of word – underlines the controversy/conflict between Jesus and the Chosen People (cf. Matthew 21:38) from the beginning:

"(He came) in/to His/ own ( ),

and /His/ own /people did/ [ ] not receive³³/accept [Him]" like a stranger (cf., for example, John 3:11, 32; 5:43).

v. 12: However, everyone who "received/receives Him and believed/believes in (His) name ( ) (20:31 and 3:18; 5:43; 10:25; 12:13; 14:13–14, 26; 15:16, 21; 16:23–24, 26) will be called children of God" (cf. John 11:52; Romans 8:16, 21; 9:8; Philippians 2:15; 1 John 3:1–2, 10; 5:2, 13 and Matthew 5:45; Galatians 3:26; Ephesians 1:5)

v. 13: because everyone is God’s creature (v. 13d: "ek theoũ egennéthesan – from God /were/ born" – cf. John 3:3, 5–6; James 1:18; 1 Peter 1:23). Note the contrast between the heavenly God and the human beings on earth with the help of a correction³⁴ (ouk … oudé … oudé … allá): "neither of" blue-"blooded human beings nor of /the/ will /of the/ flesh nor of /the/ will /of/ man (= human reflections/ideas/plans, desires …), but of God …"

- Strophe 3: The Incarnated Jesus in the World (vv. 14–18)

A divine being (God’s Word [1:1,14], who is also the light [1:5,9] and God’s only Son [1:14,18] comes into the world and becomes flesh.³⁵ The Word (vv. 1a, b, c, 14a) was made flesh and lived among us, so the Angelus prayer. The phrase "became flesh is an expression of Jesus’ incarnation – the meaning of the Latin word is to be(come) in flesh – as the divine God’s Son on earth. Christ is the eschatological, authentic Revealer of truth³⁶ (in Greek alétheɩa" in vv. 14e, 17b) and Saviour sent from God who was/is born through Mary as a human being like us – the Christmas story of Jesus of Nazareth is the history of the incarnate Son of God who was/is one of us in "flesh³⁷ (vv. 13a, 14a) and blood. He dwelt among us (v. 14b) in the midst of human beings and in solidarity with us in allusion to the Jewish nomads who lived in tents (cf., for example, Exodus 29:45; Leviticus 26:11–12; Numbers 35:34; Ezekiel 37:27). He was a human being under human beings³⁸. In Jesus, God is present in the world and He links the divine world with the earthly world³⁹. The so-called doctrine of the Hypostatic Union" at the Council of Chalcedon in 451⁴⁰ refers in allusion to John 1:1, 14 that the one person Jesus Christ had/has two distinct natures: Jesus of Nazareth was a human being, a man (100 per cent – cf. Romans 1:3; 8:3; 9:5; Philippians 2:7; Colossians 1:22; 1 Timothy 3:16; 1 John 4:2; 2 John 7) and He is the Christ, the divine Son of God (100 per cent – cf. Romans 1:4; 8:3; 9:5; Philippians 2:6; 1 John 4:2).

For someone who did/does not believe in Jesus of Nazareth, He was only a human being ("sárx" = flesh) on earth⁴¹, but for His disciples (cf. v. 14c), John the Baptist (cf. v. 15) and for His believers in Him (cf. 16)⁴² – then and nowadays –He was/is the "the only Son (cf. Genesis 22:2) from the FATHER (vv. 14d, 18b). So, the Fourth Evangelist suggests that he as Jesus’ disciples together with the others have seen (in Greek theáomaɩ⁴³ – cf., for example, John 20:18; Acts 9:27; 1 Corinthians 9:1) (His) glory ( )"⁴⁴ (cf. Exodus 33:18; 2 Peter 1:17) and were His witnesses (cf., for example, 2 Peter 1:16; 1 John 1:1; 4:14).

+ The Witness of John the Baptist for Jesus (v. 15)

John the Baptist (cf. vv. 6–8) is also a witness of Jesus – note the verb "marturéo" (= to testify) in verses 7b, 8b, 15a, 32a, 34a. The pre-existence of Jesus⁴⁵ in contrast to him is described with the help of an antithetic parallelism:

Jesus "comes temporally after" him (vv. 15d, 27a, 30b and Mark 1:7; Matthew 3:11),

but He ranks "before" him,

because "[He was] /the/ first ... [ ]" divine One.

+ The Relationship to Jesus by His Believers (vv. 16–18)

v. 16: We agree with Michael Theobald to define the phrase "we all (in Greek pántes in vv. 7c, 16b) with the graceful believers (cf. Ephesians 3:19) in Jesus as the Christ and the only Son of God – then and nowadays as readers/hearers in the sense of the receivers" (vv. 12a, 16a2) of the Good News according to the Fourth Gospel⁴⁶.

v. 17: We also agree with Theobald that the parallelism of verse 17a – "through Moses" – and verse 17b – "through Jesus Christ" (cf. John 17:3; 20:31⁴⁷) is not to be understood as an antithesis⁴⁸ (aut – aut – either-or) of "Law⁴⁹/Torah (vv. 17a, 45c) – the first part of the Hebrew Bible, the so-called TaNaK": the Torah, the prophets (nebiim), the writings (ketubim) – versus "grace and truth⁵⁰ (cf. Exodus 34:6; Psalm 25:10; 40:11; 85:11 [LXX]; Romans 5:21), but rather it is to be read in the positive sense of et – et (cf. Matthew 5:17–18; 7:12) that means both – Law/Torah & grace and truth" – complement one another.

v. 18: The Johannine Prologue concludes with the theological statement that the pre-existent "Jesus Christ (v. 17b) and the incarnate Son of God (cf. 14a, d) had only (seen) (in Greek horáo) God ( ), the only God (cf. Exodus 33:20 and John 3:32; 5:37; 6:46; 12:45; 14:9; 1 Timothy 1:17; 1 John 4:12). This One is like an exegete"⁵¹ (v. 18c) who could explain, interpret God and report about Him because of His (mutual) relationship with His divine "FATHER. The believers in Jesus Christ (v. 17b) and children of God (v. 12c) are the receivers of His explanation, interpretation of the monotheistic God respectively His report" about Him.

2. First Part of the Fourth Gospel: Book of Sign as Jesus’ Public Ministry/Self-Revelation in the World (1:19–12:50)

2.1 Christological Basic Chapter (vv. 19–51)

2.1.1 First Day⁵²: The Identity and Authority of John the Baptist – His Mission Declaration to the Jewish Authority of Jerusalem (vv. 19–28⁵³)

Where: the river Jordan near Bethany⁵⁴ near Jericho and Qumran (v. 28)

Who: John the Baptist (cf. vv. 6, 19a) as an individual versus the group of the Jewish delegation – probably the Temple police⁵⁵ – from Jerusalem (v. 19b) who was composed of priests⁵⁶, Levites⁵⁷ (v. 19b), Pharisees⁵⁸ (v. 24)

A delegation from Jerusalem (v. 19b) on behalf of the authority in Jerusalem questioned (cf. vv. 19e, 21b–c, f; 22b–d; 25b–d) John the Baptist who clearly answered them in the form of three⁵⁹ negative (cf. vv. 20d, 21e, h) and two positive sayings (note v. 23b–c as a quotation of the prophet Isaiah 40:3 [LXX] and vv. 26b–27c).

- The Identity of John the Baptist (vv. 19–23)

v. 19: Two comments of the Evangelist John in verses 19 and 28 come before and after the juristic hearing (cf. John 9:13–34; 10:22–30; 18:19–24, 28–19:16b) between the Jewish Temple authorities and John the Baptist. Verse 19 is the setting of the actors of the interview (cf. vv. 19–28) in the view of the judicial inquiry whether the public ministry of John the Baptist on behalf of God was allowed according the Law of Moses (cf. Leviticus 24:10–16, 23; Numbers 15:30; Deuteronomy 18:15–20): John the Baptist and the delegation of priests, Levites (cf. v. 19b), and Pharisees (cf. v. 24) as the Jewish Temple-police "from Jerusalem".

Verse 28 located the place of this event. For the sake of the Law and inner peace (cf. John 11:47–53; 18:1–19:16), they tested John the Baptist whether he was authorized to preach the baptism of the repentance (cf. vv. 23, 26, 28). The first part of the interview is that they asked⁶⁰ him who called to account like a policeman for his identity on behalf of the Jewish authority⁶¹ in Jerusalem (cf. vv. 21–22):

"Who are you?" (cf. v. 22b and John 8:25; 12:34; 21:12 – cf. 19:9) – note the Greek interrogative pronouns "tís (= who) in verses 19d, 22b and tí" (= what) in verse 21b.

v. 20: John the Baptist clearly gave them an account. So he did not deny his special prophetic ministry, in contrast to Peter (cf. 13:38; 18:25, 27: "arnéomaɩ) and confessed – note the Greek verbum compositum homo-logéo in John 9:22; 12:42 and 1 John 1:9; 2:23; 4:2–3, 15; 2 John 7), in a negative way: I am not⁶² Christ (Greek)/the Messiah" (Hebrew) – cf. vv. 17b, 20c, 25c, 41b and especially John 20:31⁶³.

v. 21: Second, the delegation "from Jerusalem" (v. 19b) also asked him two questions which are like the first question of their interview in verse 19d:

"What (are you) now?" and the second one is a specifically refers to the prophet Elijah –

"Are you Elijah? (in Greek Elías" in vv. 21c, 25d and in Mark 6:15; 8:28; 9:4–5, 11–13; 15:35–36; Matthew 11:14; 16:14; 17:3–4, 10–12; 27:47, 49; Luke 1:17; 4:25–26; 9:8, 19, 30, 33).

Again He said "NO that he is not the prophet"⁶⁴ (cf. vv. 21e, 23d, 25d; Deuteronomy 18:15, 18), the new prophet Elijah⁶⁵ (cf. v. 25 and Malachi 3:1, 23).

v. 22: Thirdly, they asked him in the context of their interview again:

"Who are you"? – note the question in verse 19d.

Then the delegation from Jerusalem – probably including some Pharisees⁶⁶ – explained to him why they had to ask him. They requested him to answer them with his own statement of his identity.

v. 23: He answered their question with the help of the quotation from Isaiah⁶⁷ 40:3⁶⁸. "Desert"⁶⁹ is the place of John the Baptist’s ministry – Bethany (cf. John 1:28) and/or "Aenon near Salim (3:23) – from his youth (cf. Luke 1:80). He had his own disciples⁷⁰. He preached and called for the conversion or a renewal of life(-style) by a ritual washing in the Jordan as a visible sign of this, in combination with the public confession and the forgiveness of sins. His aim is to be the (eschatological) messianic preacher of repentance⁷¹. John the Baptist never tires of talking about [the Coming of] Christ and of preparing the Day of the Lord as well as the people to accept Jesus as the Christ and God’s Son. So his self-assessment is to be the messenger of [the Coming of] Christ as a precursor on earth. For this, the Evangelist John rereads and quotes the text of the Hebrew Bible – our so-called Old Testament – Isaiah 40:3⁷² as a fulfilled prophetic promise and prediction of the relationship between the precursor, John the Baptist and the redeemer", Jesus of Nazareth.

John the Baptist is the one who preceded the Lord, prepared His way, and pointed to Jesus as the Messiah – note the right side of the pictures of the so-called Isenheimer Altar by the painter Matthias Grünewald between 1506 and 1515 B.C.: Jesus said about Himself: "I am the way and the truth and the life (John 14:6). His chief interest was the revelation of Jesus’ identity – the Lamb of God" (v. 29). In this way, he is a model of total witness to Christ (cf. vv. 6–8). The sense of the quotation is also that people should give up their selfish way of living, renounce and repent their sins, seek God’s forgiveness, and establish a good relationship with God. They, then in John’s time, and we, today, have to be ready for the Second Coming of Christ.

+ The Authority of John the Baptist (vv. 24–27)

v. 24: The job of the Pharisees was to test all people who were neither from the priestly class nor qualified in the Law, for all who preached and acted in the name of God YHWH in a public ministry. In this way the Evangelist suggests they straighten out the matter by order of Sanhedrim for the correct use of the Law, and also on behalf of the occupying power of the Roman Empire, for peace within Palestine. In Jesus’ time the Pharisees did not have this authority but in the Evangelist’s time they did. Especially the Pharisees are pictured in the Fourth Gospel as responsible controllers of the Law (cf. John 7:32, 45, 48; 8:3, 13; 9:13, 15-16, 40; 11:46–47, 57; 12:19, 42).

v. 25: The Pharisees sum up the first part of their investigation by saying that John the Baptist is neither the Christ of Daniel 9:25 (cf. v. 20b) nor the expected Elijah of Malachi 3:23 (cf. v. 21c) nor the Mosaic prophet of Deuteronomy 18:15, 18 (v. 21e), and they introduce the second part of the judicial inquiry with the question of his authority – for example, Jesus in John 2:18 after His cleansing the Temple in Jerusalem –: "Why then does he baptize?"

vv. 26–27⁷³: He answers them in a negative way (cf. vv. 26c, 27b) again – with the help of a self-confident "I (vv. 20b, 23a, 26b) – and he testifies the Coming Christ (cf. v. 27a) – unsaid Jesus. The special actions of John the Baptist were: to preach and to baptize⁷⁴ (vv. 25b, 26b, 28b, 31c, 33b) (only) with water"⁷⁵ (vv. 26b, 31c, 33b – cf. Acts 1:5) from the brook/river Jordan⁷⁶ in the desert. John’s baptism with water prepared the people to receive Jesus’ ministry in word and deed.

v. 27: Afterwards he describes the role of Jesus with the help of an understatement of himself. He replies in his self-assessment that he is unworthy⁷⁷ to "untie … the ( ) sandal⁷⁸ (strap⁷⁹)" (cf. Mark 1:7; Luke 3:16; Acts 13:25) of the one coming after him – Jesus (cf. vv. 6–8). He wants to say that Jesus, the Christ, would be infinitely greater than he. This was the beginning of the spiritual process, and in this way, Jesus finished and fulfilled all that John had begun and prepared.

v. 28: The Fourth Evangelist had the questioning of John the Baptist by the delegation from Jerusalem and his answering (cf. 1 Peter 3:15) in "Bethany"⁸⁰ – take place not near Jerusalem (cf. John 11:1, 18; 12:1) but – "on the other side of/across the Jordan"⁸¹ (v. 28 and 3:26; 10:40).

2.1.2 Second Day⁸²: John the Baptist at Sight of Jesus (vv. 29–34⁸³)

- The Setting (v. 29a)

Who: John the Baptist, Jesus, the crowd of "Israel" (v. 31), a dove – symbol for the Holy Spirit (vv. 32–33), God who sent John the Baptist (v. 33)

Where: "Bethany on the other side of the Jordan" (v. 28) near Jericho and Qumran

When: during Jesus’ baptism – note Luke’s remark that Jesus of Nazareth "was about thirty years old when He began His public ministry" (3:23)

v. 29: On a