The Gospel and Letters of John, Volume 2

The Gospel of John

Urban C. von Wahlde

• Publisher: Eerdmans
• Year: 2010
• Print ISBN: 9780802822178
• eBook ISBN: 9781467422376
• Subtopic: Biblical Criticism & Interpretation

Urban von Wahlde's radically new, three-volume commentary on the Gospel and Letters of John is the most detailed study of the composition of the Johannine literature ever put forth by an American scholar. / Nearly all of the problems confronted by those who study John have to do with the literary strata of the Gospel of John and their relation to the composition of the Letters of John. With an archaeologist's precision, and engaging a whole range of scholarly contributions in this area, von Wahlde digs down to the foundations and exposes three distinct literary strata in the development of the Johannine tradition. Volume 1 gives detailed evidence identifying and listing the criteria for each stratum. Volumes 2 and 3 apply those criteria to the Gospel and Letters of John respectively. / These books are part of the Eerdmans Critical Commentary series, edited by David Noel Freedman and Astrid B. Beck.

1:1-18

The Prologue to the Gospel

1 IN THE BEGINNING WAS THE WORD^*

AND THE WORD WAS WITH GOD AND THE WORD WAS GOD.

2 THIS ONE WAS WITH GOD IN THE BEGINNING.

3 ALL THINGS CAME TO BE THROUGH HIM

AND WITHOUT HIM CAME TO BE NOT ONE THING THAT HAS COME TO BE.

4 IN HIM WAS LIFE

AND THE LIFE WAS THE LIGHT OF ALL PEOPLE.

5 AND THE LIGHT SHINES IN THE DARKNESS

AND THE DARKNESS DID NOT OVERCOME IT.

6 A man came to be, sent from God. His name was John. 7 This man came as a witness, to witness about the light in order that all might believe through him. 8 He was not the light but was intended to witness about the light. 9 The true light, that shines on every person, was coming into the world.

10 HE WAS IN THE WORLD AND THE WORLD CAME TO BE THROUGH HIM

AND THE WORLD DID NOT KNOW HIM.

11 HE CAME INTO HIS OWN

AND HIS OWN DID NOT ACCEPT HIM.

12 BUT TO AS MANY AS DID ACCEPT HIM

HE GAVE TO THEM POWER TO BECOME CHILDREN OF GOD,

TO THOSE BELIEVING IN HIS NAME,

13 who were born,

not from blood,

nor from the will of the flesh,

nor from the will of a man,

but from God.

14 AND THE WORD BECAME FLESH AND DWELLED WITH US

AND WE SAW HIS GLORY, THE GLORY OF ONE UNIQUE

FROM THE FATHER, FULL OF GRACE AND TRUTH.

15 John witnesses about him and has cried out saying, “This is the one about whom I said, ‘The one coming after me existed before me because he ranks above me.’ ”

16 BECAUSE WE HAVE ALL RECEIVED FROM HIS FULLNESS,

INDEED GRACE UPON GRACE.

17 Because the Law was given through Moses; grace and truth came through Jesus Christ. 18 No one has ever seen God; the unique Son, the one at the bosom of the Father, made him known.

NOTES TO 1:1-18

V. 1 In the beginning These words echo Gen 1:1 and are the author’s way of referring to the beginning of time. This statement expresses the community’s belief that Jesus was already in existence at the beginning of time. On the preexistence of the Word, see at 1:15. 1 John will also start with a reference to the “beginning.” However, in 1 John, “beginning” will refer to the beginning of the community’s experience of Jesus.

Word As Dodd (Interpretation 265-67) has shown, “word” is used in four ways in the Gospel: (1) in the ordinary sense to refer to words spoken by Jesus or others (e.g., 7:40; 19:13); (2) in the singular to refer to a statement or saying of Jesus or of another (e.g., 2:22; 4:37); (3) to refer to the entirety of the message of Jesus (e.g., 5:24; 15:3) — and in this sense it is synonymous with “teaching” (didachē) (7:16-18); (4) as a title for Jesus — only in the Prologue (1:1, 14).

While it is true that the term “Word” (as a title for the preexistent Jesus) does not appear elsewhere in the Gospel, there is a clear relation between the conviction that the word of Jesus is not his own but the word of God (5:37-38; 7:16-18; 8:28; 12:48-49) and the conviction that Jesus is the Word of God.

The thought-world that gave rise to this conception of a personalized Word has been explored extensively. The closest parallels are to Wisdom writings and to the concept of Logos in the writings of Philo (see below on the background of the Prologue).

in the presence of God Literally “was before God.” This expression is used of Wisdom in Prov 8:22 (but never of Logos). The imperfect here and in vv. 2-4 indicates “continuous timeless existence” (Bernard). In Philo, Wisdom and Logos are sometimes identified (Leg. 1.65; Her. 191; Somn. 2.242-45).

the Word was God This equates the Word with God. Although for many English readers the word “divine” would seem to say the same thing, this is not what is said in the Greek (since there was a Greek word for “divine” [theios]). Verbally, there is a parallel to this in Philo Somn. 1.228-30 although the meaning in Philo does not as clearly equate the Word with God.

V. 3 All things came to be In the Gospel, the Word is the instrument through whom creation takes place. So also Philo (Cher. 125-27) who distinguishes, in a much more philosophical manner, four modes of instrumentality: the “by which,” the “from which,” the “through which,” and the “for which.” For Philo, the Logos was the image of God (Fug. 101) but also the paradigm and model of creation (Somn. 2:45).

not one thing that has come to be There is a notorious textual problem here involving the placement of punctuation. On text-critical grounds, a full stop before: “That came to be …” is to be preferred. In this view, the clause: “That [which] came to be” is to be joined with “in him was life.” This is argued most persuasively by K. Aland, “Untersuchung.” Scholars also point to the fact that this rendering preserves the staircase parallelism better than the alternate. However, with this punctuation, the meaning of the resulting sentence becomes almost impossible to understand. It is difficult to make sense of “everything that came to be in him” (as if there were other things not coming to be in him) is “life.” Yet, in the larger context, the essential point is that the “Word” is the source of life (“in him was life”) and that he gives the power to become children of God to those who believe in him.

Schnackenburg (Gospel 1:239-40) concludes that both possibilities are equally awkward from the point of view of good Greek. Schnackenburg himself argues that not only does the second make better sense, but it is to be preferred on the basis of the remainder of Johannine theology (e.g., 5:26; 8:12, etc.). This view has now been adopted by scholars such as Barrett and Carson.

While I am reluctant, for reasons that will be given in the Interpretation, to interpret details of the Prologue in the light of the remainder of the Gospel, I would nevertheless consider the awkwardness of the first alternative to be decisive. The second alternative (that “life” was “in it,” i.e., in the Word) is the only one that makes good sense.

V. 4 In him was life Even with the period at the end of v. 3, the meaning still is not completely clear and one wonders if in fact it is due to a lapse of logic within the hymn itself. Verse 4 begins by saying that life is “in” the Word. Thus, the hymn distinguishes between “him” (i.e., the Word) and “life.” Here it is not said that Jesus “is” the life (as will be said later in 11:25) but that the life was “in” him. But then immediately it is said that this “life” is “the light.” This becomes problematic because in what follows (in both the original hymn and in the final form of the Prologue) it is clear that the Word is the “light.” There would appear to be no way to solve this by grammar alone. Most scholars deal with it by pointing to statements later in the Gospel in which Jesus is equated with “life” (i.e., 11:25 cited above) and “light” (e.g., 8:12). While this solves the problem in the context of the Gospel, it does not truly solve the grammar of v. 4.

The general meaning of the statement would seem to be that the Word is the source of life. But is this life intended to be understood in terms of the life that comes from creation or in terms of the life that makes it possible to be a “child of God”? Because the remainder of the hymn speaks of the acceptance or rejection of something offered after creation, it seems more likely that “life” here is intended to refer to the offer of that special life that is eternal.

V. 5 The light shines Although there is widespread attestation of “life” and “light” in the Old Testament, the terms also appear in other literature of the time. For example, Odes Sol. 18:6 (“Let light not be conquered by darkness”). A particularly close parallel to this imagery appears in Wisdom 7:30 (“… when compared with light [Wisdom] is judged superior, for light is replaced by the night but evil does not overpower Wisdom). The LXX has ou katischyei, (“does not overpower”), a verb whose meaning is clearer than ou katelaben. See also Acts Thom. 130. Recently R. Bauckham (“Qumran,” 105-15) has argued, as part of a larger argument about the dualism of the Gospel, that the images of “light” and “darkness” do not reflect the dualistic categories of apocalyptic but the traditional categories of the Jewish Scriptures (cf. “Qumran,” esp. 107). However, while Bauckham’s conclusions show that the Gospel as a whole does not reflect the dualism of the SDQ, it is precisely in assuming that the entire Gospel should reflect these categories that the error appears.

the darkness did not overcome it. (Gk: ou katelaben) The word “overcome” is ambiguous and can mean either “to seize” and therefore “to overcome” (i.e., “to conquer by force”), or it can mean “to seize with the mind” and therefore “to understand.” The verb appears also (with skotia) in 12:35, where the notion of “conquering” is intended. But, while that tells us the meaning intended by the third author, it does not give us the precise meaning in the original hymn. Within the context of “did not know” (v. 10) and “did not accept” (v. 11), it would seem that the notion of conflict is less intended than that of recognition and understanding. If it is read in the light of Wisdom 7:27-29, the notion of conflict is predominant. (See also Note above.)

Some scholars would understand this shining of the light in darkness to refer (in the context of Genesis) to the first sin and the fall of mankind. Others would see it in terms of the incarnation. I am inclined to accept the latter. This is the first of a variety of ways in which the hymn describes the result of the appearance of the Word: being in the world but not known by the world, coming into his own but not being accepted, the Word becoming flesh.

V. 6 A man came to be The verb here is egeneto, the verb used of creation. John is not referred to as a “man” (anēr) but as a “person” (anthrōpos).

sent from God John’s mission is described in the same way as Jesus’, i.e., he was “sent from God.”

V. 7 witness (Gk: martyreō) Although this verb is used in a general sense of “stating emphatically” (4:44; 13:21) or “reporting” (4:39), the predominant use is in its narrower sense of “bearing testimony about.” In this sense, it appears 23 times in the Gospel (1:7, 8, 15, 32, 34; 3:11, 26; 5:31, 32, 33, 36, 37, 39; 8:13, 14, 18 [twice]; 10:25; 12:17; 15:26, 27; 19:35; 21:24). It is a central concept of the Gospel and the Letters. It has an almost technical meaning that is contrasted with “teaching.” Thus, the believer is taught by God, by Jesus and/or by the Spirit, but is not taught by humans. The proper duty of humans is to witness.

Yet Jesus himself witnesses to what he has heard and seen (3:32); about the world (7:7); about himself (8:18); to the truth (18:37). So also the Father witnesses to Jesus (5:32 [twice], 37) as do the Paraclete (15:26), the disciples (15:27) and among them especially the Beloved Disciple (BD) (19:35; 21:24).

Jesus is said not to have need of others to bear witness (2:25), yet he affirms that they do (3:28); and he challenges his accusers at the trial to bear witness if he has spoken in a way worthy of accusation (18:23).

The noun form (martyria) appears fourteen times in the same pattern. It refers to witness to Jesus (1:7, 19; 3:11; 5:32; 19:35; 21:24) but also to the witness of Jesus (3:32, 33; 5:31). He says that he does not accept witness of humans (5:34, 36) and that he does (8:14) and does not (8:13) witness to himself. The witness of the BD is affirmed as true (19:35; 21:24).

In 1 John, although the term appears less frequently, it is still an important concept. It appears in 1:2; 4:14 (in both instances it is joined to the verb of seeing) so that the witnessing is linked to the experience of physical sight. In 5:6, the Spirit is said to witness; in 5:10, God is said to witness. The water and blood are also said to witness (5:7, 9). There is also reference to human witness in 3 John 3, 6, 12 (twice).

that all might believe through him This is the first occurrence of the verb “believe” in the Gospel. It describes one of the ...

Table of contents

• Cover
• Title Page
• Copyright
• Contents
• 1:1-18 — The Prologue to the Gospel
• 1:19-34 — The First Witness to Jesus: John Witnesses about Himself and about Jesus
• 1:35-51 — The Response of the First Disciples to the Witness of John
• 2:1-12 — The Second Witness to Jesus: The Miracle at the Wedding Feast at Cana
• 2:13-22 — The Third and Fourth Witnesses: Jesus and the Temple at Passover
• 2:23–3:10 — The Spirit and Belief
• 3:11-21 — The Son: Revelation, Life, and Judgment
• 3:22-36 — The Final Witness of John the Baptist
• 4:1-24 — The Samaritan Woman and the Gift of the Spirit (Part 1)
• 4:25-42 — The Samaritan Woman and the Gift of the Spirit (Part 2)
• 4:43-54 — Arrival in Galilee and the Healing of an Official’s Son
• 5:1-18 — A Narrative of the Healing of the Paralytic at the Pool
• 5:19-30 — A Discourse on the Relationship of the Son with the Father (Part 1): The Two Powers Given to Jesus
• 5:31-40 — A Discourse on the Relationship of the Son with the Father (Part 2): The Four Witnesses to Jesus
• 5:41-47 — A Discourse on the Relationship of the Son with the Father (Part 3): The Glory That Jesus Does, and Does Not, Accept
• 6:1-21 — A Narrative of a Miraculous Feeding by Jesus and an Appearance of Jesus Walking on the Sea
• 6:22-24 — The Crowd Crosses to Capernaum
• 6:25-50 — A Discourse on the Witness of Scripture to Jesus as the True Bread
• 6:51-59 — The Eucharistic Bread of Life
• 6:60-7 1 — The Unbelief of Some Disciples
• 7:1-13 — A Narrative of Jesus at the Feast of Tabernacles (Part 1)
• 7:14-30 — A Narrative of Jesus at the Feast of Tabernacles (Part 2)
• 7:31-52 — A Narrative of Jesus at the Feast of Tabernacles (Part 3)
• 8:12-30 — A Discourse on the Witness of the Word of Jesus (Part 1)
• 8:31-50 — A Discourse on the Witness of the Word of Jesus (Part 2)
• 8:51-59 — A Discourse on the Witness of the Word of Jesus (Part 3)
• 9:1-17 — The Healing of a Man Born Blind (Part 1)
• 9:18-41 — The Healing of a Man Born Blind (Part 2)
• 10:1-21 — The Parable of the Shepherd and Its Explanation
• 10:22-42 — The Discourse on Jesus’ Works as Witness to Him and a Brief Reference to the Witness of John
• 11:1-27 — Life Is Restored to Lazarus (Part 1)
• 11:28-46 — Life Is Restored to Lazarus (Part 2)
• 11:47-57 — The Decision of the Sanhedrin to Kill Jesus
• 12:1-19 — Jesus at Bethany and His Entry into Jerusalem
• 12:20-36 — The Judgment of Unbelief (Part 1)
• 12:37-50 — The Judgment of Unbelief (Part 2)
• 13:1-20 — The Last Supper : The Washing of the Disciples’ Feet
• 13:21-30 — Jesus’ Farewell Meal: The Beloved Disciple and the Identification of the Betrayer
• 13:31–14:14 — The Farewell Discourses (Part 1a)
• 14:15-31 — The Farewell Discourses (Part 1b)
• 15:1-17 — The Farewell Discourses (Part 2a): The Parable of the Vine and an Exhortation to Mutual Love
• 15:18–16:4a — The Farewell Discourses (Part 2b): The Hatred of the World
• 16:4b-33 — The Farewell Discourses (Part 3): The Paraclete, Departure, Return
• 17:1-5 — The Farewell Discourses (Part 4a): Jesus’ Prayer for Himself
• 17:6-19 — The Farewell Discourses (Part 4b): Jesus’ Prayer for His Disciples
• 17:20-26 — The Farewell Discourses (Part 4c): Jesus’ Prayer for Those Who Will Also Believe
• 18:1-11 — The Passion (Part 1): The Arrest
• 18:12-27 — The Passion (Part 2): The Hearings before Annas and Caiaphas
• 18:28-38a — The Passion (Part 3a): The Trial before Pilate
• 18:38b-19:16a — The Passion (Part 3b): The Trial Continues
• 19:16b-30 — The Passion (Part 4): The Crucifixion, the Events at the Cross, and the Death of Jesus
• 19:31-37 — The Passion (Part 5): The Request to Remove the Body and the Piercing of the Side of Jesus
• 19:38-42 — The Passion (Part 6): The Removal of Jesus’ Body and His Burial
• 20:1-18 — The Empty Tomb, the Belief of the Beloved Disciple and of Mary Magdalene
• 20:19-23 — Jesus Comes to the Disciples on the Evening of the First Day
• 20:24-29 — The Appearance to Thomas
• 20:30-31 — The Conclusion of the First Edition
• 21:1-14 — An Appearance at the Sea of Galilee
• 21:15-25 — The Commissioning of Peter, the Deaths of Peter and the Beloved Disciple, and the Second Conclusion of the Gospel
• Appendix