Joh 1:1-18 | RWP | e4.org | In the beginning ( εν αρχη ). Αρχη is definite, though anarthrous like our at home, in town, and the similar Hebrew be reshith in . But Westcott notes that here John carries our thoughts beyond the beginning of creation in time to eternity. There is no argument here to prove the existence of God any more than in Genesis. It is simply assumed. Either God exists and is the Creator of the universe as scientists like Eddington and Jeans assume or matter is eternal or it has come out of nothing. Was ( ην ). Three times in this sentence John uses this imperfect of ειμ to be which conveys no idea of origin for God or for the Logos, simply continuous existence. Quite a different verb ( εγενετο , became) appears in verse for the beginning of the Incarnation of the Logos. See the distinction sharply drawn in "before Abraham came ( γενεσθα ) I am" ( ειμ , timeless existence). The Word ( ο λογος ). Λογος is from λεγω , old word in Homer to lay by, to collect, to put words side by side, to speak, to express an opinion. Λογος is common for reason as well as speech. Heraclitus used it for the principle which controls the universe. The Stoics employed it for the soul of the world ( ανιμα μυνδ ) and Marcus Aurelius used σπερματικος λογος for the generative principle in nature. The Hebrew memra was used in the Targums for the manifestation of God like the Angel of Jehovah and the Wisdom of God in . Dr. J. Rendel Harris thinks that there was a lost wisdom book that combined phrases in Proverbs and in the Wisdom of Solomon which John used for his Prologue (The Origin of the Prologue to St. John , p. 43) which he has undertaken to reproduce. At any rate John's standpoint is that of the Old Testament and not that of the Stoics nor even of Philo who uses the term Λογος , but not John's conception of personal pre-existence. The term Λογος is applied to Christ only in , ; ; "concerning the Word of life" (an incidental argument for identity of authorship). There is a possible personification of "the Word of God" in . But the personal pre-existence of Christ is taught by Paul ( ; .; ) and in . and in . This term suits John's purpose better than σοφια (wisdom) and is his answer to the Gnostics who either denied the actual humanity of Christ (Docetic Gnostics) or who separated the αεον Christ from the man Jesus (Cerinthian Gnostics). The pre-existent Logos "became flesh" ( σαρξ εγενετο , verse ) and by this phrase John answered both heresies at once. With God ( προς τον θεον ). Though existing eternally with God the Logos was in perfect fellowship with God. Προς with the accusative presents a plane of equality and intimacy, face to face with each other. In we have a like use of προς : "We have a Paraclete with the Father" ( παρακλητον εχομεν προς τον πατερα ). See προσωπον προς προσωπον (face to face, ), a triple use of προς . There is a papyrus example of προς in this sense το γνωστον της προς αλληλους συνηθειας , "the knowledge of our intimacy with one another" (M.&M., Vocabulary ) which answers the claim of Rendel Harris, Origin of Prologue , p. 8) that the use of προς here and in is a mere Aramaism. It is not a classic idiom, but this is Koine , not old Attic. In John has παρα σο the more common idiom. And the Word was God ( κα θεος ην ο λογος ). By exact and careful language John denied Sabellianism by not saying ο θεος ην ο λογος . That would mean that all of God was expressed in ο λογος and the terms would be interchangeable, each having the article. The subject is made plain by the article ( ο λογος ) and the predicate without it ( θεος ) just as in πνευμα ο θεος can only mean "God is spirit," not "spirit is God." So in ο θεος αγαπη εστιν can only mean "God is love," not "love is God" as a so-called Christian scientist would confusedly say. For the article with the predicate see Robertson, Grammar , pp. 767f. So in ο Λογος σαρξ εγενετο , "the Word became flesh," not "the flesh became Word." Luther argues that here John disposes of Arianism also because the Logos was eternally God, fellowship of Father and Son, what Origen called the Eternal Generation of the Son (each necessary to the other). Thus in the Trinity we see personal fellowship on an equality.

‏ John 1:1-18

In the beginning ( εν αρχη ). Αρχη is definite, though anarthrous like our at home, in town, and the similar Hebrew be reshith in Ge 1:1. But Westcott notes that here John carries our thoughts beyond the beginning of creation in time to eternity. There is no argument here to prove the existence of God any more than in Genesis. It is simply assumed. Either God exists and is the Creator of the universe as scientists like Eddington and Jeans assume or matter is eternal or it has come out of nothing.

Was ( ην ). Three times in this sentence John uses this imperfect of ειμ to be which conveys no idea of origin for God or for the Logos, simply continuous existence. Quite a different verb ( εγενετο, became) appears in verse 14 for the beginning of the Incarnation of the Logos. See the distinction sharply drawn in 8:58 "before Abraham came ( γενεσθα ) I am" ( ειμ, timeless existence).

The Word ( ο λογος ). Λογος is from λεγω, old word in Homer to lay by, to collect, to put words side by side, to speak, to express an opinion. Λογος is common for reason as well as speech. Heraclitus used it for the principle which controls the universe. The Stoics employed it for the soul of the world ( ανιμα μυνδ ) and Marcus Aurelius used σπερματικος λογος for the generative principle in nature. The Hebrew memra was used in the Targums for the manifestation of God like the Angel of Jehovah and the Wisdom of God in Pr 8:23. Dr. J. Rendel Harris thinks that there was a lost wisdom book that combined phrases in Proverbs and in the Wisdom of Solomon which John used for his Prologue (The Origin of the Prologue to St. John, p. 43) which he has undertaken to reproduce. At any rate John's standpoint is that of the Old Testament and not that of the Stoics nor even of Philo who uses the term Λογος, but not John's conception of personal pre-existence. The term Λογος is applied to Christ only in Joh 1:1, 14; Re 19:13; 1Jo 1:1 "concerning the Word of life" (an incidental argument for identity of authorship). There is a possible personification of "the Word of God" in Heb 4:12. But the personal pre-existence of Christ is taught by Paul (2Co 8:9; Php 2:6f.; Col 1:17) and in Heb 1:2f. and in Joh 17:5. This term suits John's purpose better than σοφια (wisdom) and is his answer to the Gnostics who either denied the actual humanity of Christ (Docetic Gnostics) or who separated the αεον Christ from the man Jesus (Cerinthian Gnostics). The pre-existent Logos "became flesh" ( σαρξ εγενετο, verse 14) and by this phrase John answered both heresies at once.

With God ( προς τον θεον ). Though existing eternally with God the Logos was in perfect fellowship with God. Προς with the accusative presents a plane of equality and intimacy, face to face with each other. In 1Jo 2:1 we have a like use of προς: "We have a Paraclete with the Father" ( παρακλητον εχομεν προς τον πατερα ). See προσωπον προς προσωπον (face to face, 1Co 13:12), a triple use of προς. There is a papyrus example of προς in this sense το γνωστον της προς αλληλους συνηθειας, "the knowledge of our intimacy with one another" (M.&M., Vocabulary) which answers the claim of Rendel Harris, Origin of Prologue, p. 8) that the use of προς here and in Mr 6:3 is a mere Aramaism. It is not a classic idiom, but this is Koine, not old Attic. In Joh 17:5 John has παρα σο the more common idiom.

And the Word was God ( κα θεος ην ο λογος ). By exact and careful language John denied Sabellianism by not saying ο θεος ην ο λογος. That would mean that all of God was expressed in ο λογος and the terms would be interchangeable, each having the article. The subject is made plain by the article ( ο λογος ) and the predicate without it ( θεος ) just as in Joh 4:24 πνευμα ο θεος can only mean "God is spirit," not "spirit is God." So in 1Jo 4:16 ο θεος αγαπη εστιν can only mean "God is love," not "love is God" as a so-called Christian scientist would confusedly say. For the article with the predicate see Robertson, Grammar, pp. 767f. So in Joh 1:14 ο Λογος σαρξ εγενετο, "the Word became flesh," not "the flesh became Word." Luther argues that here John disposes of Arianism also because the Logos was eternally God, fellowship of Father and Son, what Origen called the Eternal Generation of the Son (each necessary to the other). Thus in the Trinity we see personal fellowship on an equality.

The same ( ουτος ). "This one," the Logos of verse 1, repeated for clarity, characteristic of John's style. He links together into one phrase two of the ideas already stated separately, "in the beginning he was with God," "afterwards in time he came to be with man" (Marcus Dods). Thus John clearly states of the Logos Pre-existence before Incarnation, Personality, Deity.

All things ( παντα ). The philosophical phrase was τα παντα (the all things) as we have it in 1Co 8:6; Ro 11:36; Col 1:16. In verse 10 John uses ο κοσμος (the orderly universe) for the whole.

Were made (egeneto). Second aorist middle indicative of γινομα, the constative aorist covering the creative activity looked at as one event in contrast with the continuous existence of ην in verses 1, 2. All things "came into being." Creation is thus presented as a becoming ( γινομα ) in contrast with being ( ειμ ).

By him ( δι' αυτου ). By means of him as the intermediate agent in the work of creation. The Logos is John's explanation of the creation of the universe. The author of Hebrews (Heb 1:2) names God's Son as the one "through whom he made the ages." Paul pointedly asserts that "the all things were created in him" (Christ) and "the all things stand created through him and unto him" (Col 1:16). Hence it is not a peculiar doctrine that John here enunciates. In 1Co 8:6, Paul distinguishes between the Father as the primary source ( εξ ου ) of the all things and the Son as the intermediate agent as here ( δι' ου ).

Without him ( χωρις αυτου ). Old adverbial preposition with the ablative as in Php 2:14, "apart from." John adds the negative statement for completion, another note of his style as in Joh 1:20; 1Jo 1:5. Thus John excludes two heresies (Bernard) that matter is eternal and that angels or aeons had a share in creation.

Not anything ( ουδε εν ). "Not even one thing." Bernard thinks the entire Prologue is a hymn and divides it into strophes. That is by no means certain. It is doubtful also whether the relative clause "that hath been made" ( ο γεγονεν ) is a part of this sentence or begins a new one as Westcott and Hort print it. The verb is second perfect active indicative of γινομα. Westcott observes that the ancient scholars before Chrysostom all began a new sentence with ο γεγονεν. The early uncials had no punctuation.

In him was life ( εν αυτω ζωη ην ). That which has come into being (verse 3) in the Logos was life. The power that creates and sustains life in the universe is the Logos. This is what Paul means by the perfect passive verb εκτιστα (stands created) in Col 1:16. This is also the claim of Jesus to Martha (Joh 11:25). This is the idea in Heb 1:3 "bearing (upholding) the all things by the word of his power." Once this language might have been termed unscientific, but not so now after the spiritual interpretation of the physical world by Eddington and Jeans. Usually in John ζωη means spiritual life, but here the term is unlimited and includes all life; only it is not βιος (manner of life), but the very principle or essence of life. That is spiritual behind the physical and to this great scientists today agree. It is also personal intelligence and power. Some of the western documents have εστιν here instead of ην to bring out clearly the timelessness of this phrase of the work of the Λογος.

And the life was the light of men ( κα η ζωη ην το φως των ανθρωπων ). Here the article with both ζωη and φως makes them interchangeable. "The light was the life of men" is also true. That statement is curiously like the view of some physicists who find in electricity (both light and power) the nearest equivalent to life in its ultimate physical form. Later Jesus will call himself the light of the world (Joh 8:12). John is fond of these words life and light in Gospel, Epistles, Revelation. He here combines them to picture his conception of the Pre-incarnate Logos in his relation to the race. He was and is the Life of men ( των ανθρωπον, generic use of the article) and the Light of men. John asserts this relation of the Logos to the race of men in particular before the Incarnation.

Shineth ( φαινε ). Linear present active indicative of φαινω, old verb from φαω, to shine ( φαοσ, φως ). "The light keeps on giving light."

In the darkness ( εν τη σκοτια ). Late word for the common σκοτος (kin to σκια, shadow). An evident allusion to the darkness brought on by sin. In 2Pe 2:17 we have ο ζοφος του σκοτου (the blackness of darkness). The Logos, the only real moral light, keeps on shining both in the Pre-incarnate state and after the Incarnation. John is fond of σκοτια ( σκοτος ) for moral darkness from sin and φως ( φωτιζω, φαινω ) for the light that is in Christ alone. In 1Jo 2:8 he proclaims that "the darkness is passing by and the true light is already shining." The Gnostics often employed these words and John takes them and puts them in the proper place.

Apprehended it not ( αυτο ου κατελαβεν ). Second aorist active indicative of καταλαμβανω, old verb to lay hold of, to seize. This very phrase occurs in Joh 12:35 ( ινα μη σκοτια υμας καταλαβη ) "that darkness overtake you not," the metaphor of night following day and in 1Th 5:4 the same idiom ( ινα καταλαβη ) is used of day overtaking one as a thief. This is the view of Origen and appears also in 2Macc. 8:18. The same word appears in Aleph D in Joh 6:17 κατελαβε δε αυτους η σκοτια ("but darkness overtook them," came down on them). Hence, in spite of the Vulgate comprehenderunt, "overtook" or "overcame" seems to be the idea here. The light kept on shining in spite of the darkness that was worse than a London fog as the Old Testament and archaeological discoveries in Egypt, Assyria, Babylonia, Persia, Crete, Asia Minor show.

There came a man ( εγενετο ανθρωπος ). Definite event in the long darkness, same verb in verse 3.

Sent ( απεσταλμενος ). Perfect passive participle of αποστελλω, to send.

From God ( παρα θεου ). From the side of ( παρα ) God (ablative case θεου ).

Whose name ( ονομα αυτω ). "Name to him," nominative parenthetic and dative (Robertson, Grammar, p. 460).

John ( Ιωανης ). One ν in Westcott and Hort. In the giving of the name see Lu 1:59-63, Hellenized form of Jonathan, Joanan (Gift of God), used always of the Baptist in this Gospel which never mentions the name of John son of Zebedee (the sons of Zebedee once, 21:2).

For witness ( εις μαρτυριαν ). Old word from μαρτυρεω (from μαρτυς ), both more common in John's writings than the rest of the N.T. This the purpose of the Baptist's ministry.

That he might bear witness ( ινα μαρτυρηση ). Final clause with ινα and aorist active subjunctive of μαρτυρεω to make clearer εις μαρτυριαν.

Of the light ( περ του φωτος ). "Concerning the light." The light was shining and men with blinded eyes were not seeing the light (Joh 1:26), blinded by the god of this world still (2Co 4:4). John had his own eyes opened so that he saw and told what he saw. That is the mission of every preacher of Christ. But he must first have his own eyes opened.

That all might believe ( ινα πιστευσωσιν ). Final clause with ινα and first aorist active subjunctive of πιστευω, ingressive aorist "come to believe." This is one of John's great words (about 100 times), "with nine times the frequency with which it is used by the Synoptists" (Bernard). And yet πιστις, so common in Paul, John uses only in 1Jo 5:4 and four times in the Apocalypse where πιστευω does not occur at all. Here it is used absolutely as in Joh 1:50, etc.

Through him ( δι' αυτου ). As the intermediate agent in winning men to believe in Christ (the Logos) as the Light and the Life of men. This is likewise the purpose of the author of this book (21:31). The preacher is merely the herald to point men to Christ.

He ( εκεινος ). "That one," i.e. John. He was a light (Joh 5:35) as all believers are (Mt 5:14), but not "the light" ( το φως ).

But came ( αλλ' ). No verb in the Greek, to be supplied by repeating ηλθεν of verse 7. See similar ellipses in 9:3; 13:18; 15:25. In Johannine fashion we have the final ινα clause of verse 7 repeated.

There was ( ην ). Imperfect indicative. Emphatic position at the beginning of the sentence and so probably not periphrastic conjugation with ερχομενον (coming) near the end, though that is possible.

The true light ( το φως το αληθινον ). "The light the genuine," not a false light of wreckers of ships, but the dependable light that guides to the harbor of safety. This true light had been on hand all the time in the darkness ( ην imperfect, linear action) before John came.

Even the light (not in the Greek). Added in the English to make plain this interpretation.

Lighteth every man ( φωτιζε παντα ανθρωπον ). Old verb (from φως ) to give light as in Re 22:5; Lu 11:35f. The Quakers appeal to this phrase for their belief that to every man there is given an inner light that is a sufficient guide, the Quaker's text it is called. But it may only mean that all the real light that men receive comes from Christ, not necessarily that each one receives a special revelation.

Coming ( ερχομενον ). This present middle participle of ερχομα can be taken with ανθρωπον just before (accusative masculine singular), "every man as he comes into the world." It can also be construed with φως (nominative neuter singular). This idea occurs in Joh 3:19; 11:27; 12:46. In the two last passages the phrase is used of the Messiah which makes it probable here. But even so the light presented in 11:27; 12:46 is that of the Incarnate Messiah, not the Pre-incarnate Logos. Here κοσμος rather than παντα occurs in the sense of the orderly universe as often in this Gospel. See Eph 1:4.

He was in the world ( εν τω κοσμω ην ). Imperfect tense of continuous existence in the universe before the Incarnation as in verses 1, 2.

Was made by him ( δι' αυτου εγενετο ). "Through him." Same statement here of "the world" ( ο κοσμος ) as that made in verse 3 of παντα.

Knew him not ( αυτον ουκ εγνω ). Second aorist active indicative of common verb γινοσκω, what Gildersleeve called a negative aorist, refused or failed to recognize him, his world that he had created and that was held together by him (Col 1:16). Not only did the world fail to know the Pre-incarnate Logos, but it failed to recognize him when he became Incarnate (Joh 1:26). Two examples in this sentence of John's fondness for κα as in verses 1, 4, 5, 14, the paratactic rather than the hypotactic construction, like the common Hebrew use of wav.

Unto his own ( εις τα ιδια ). Neuter plural, "unto his own things," the very idiom used in 19:27 when the Beloved Disciple took the mother of Jesus "to his own home." The world was "the own home" of the Logos who had made it. See also 16:32; Ac 21:6.

They that were his own ( ο ιδιο ). In the narrower sense, "his intimates," "his own family," "his own friends" as in 13:1. Jesus later said that a prophet is not without honour save in his own country (Mr 6:4; Joh 4:44), and the town of Nazareth where he lived rejected him (Lu 4:28f.; Mt 13:58). Probably here ο ιδιο means the Jewish people, the chosen people to whom Christ was sent first (Mt 15:24), but in a wider sense the whole world is included in ο ιδιο. Conder's The Hebrew Tragedy emphasizes the pathos of the situation that the house of Israel refused to welcome the Messiah when he did come, like a larger and sadder Enoch Arden experience.

Received him not ( αυτον ου παρελαβον ). Second aorist active indicative of παραλαμβανω, old verb to take to one's side, common verb to welcome, the very verb used by Jesus in 14:3 of the welcome to his Father's house. Cf. κατελαβεν in verse 5. Israel slew the Heir (Heb 1:2) when he came, like the wicked husbandmen (Lu 20:14).

As many as received him ( οσο ελαβον αυτον ). Effective aorist active indicative of λαμβανω "as many as did receive him," in contrast with ο ιδιο just before, exceptional action on the part of the disciples and other believers.

To them ( αυτοις ). Dative case explanatory of the relative clause preceding, an anacoluthon common in John 27 times as against 21 in the Synoptists. This is a common Aramaic idiom and is urged by Burney (Aramaic Origin, etc., p. 64) for his theory of an Aramaic original of the Fourth Gospel.

The right ( εξουσιαν ). In 5:27 εδωκεν (first aorist active indicative of διδωμ ) εξουσιαν means authority but includes power ( δυναμις ). Here it is more the notion of privilege or right.

To become ( γενεσθα ). Second aorist middle of γινομα, to become what they were not before.

Children of God ( τεκνα θεου ). In the full spiritual sense, not as mere offspring of God true of all men (Ac 17:28). Paul's phrase υιο θεου (Gal 3:26) for believers, used also by Jesus of the pure in heart (Mt 5:9), does not occur in John's Gospel (but in Re 21:7). It is possible that John prefers τα τεκνα του θεου for the spiritual children of God whether Jew or Gentile (Joh 11:52) because of the community of nature ( τεκνον from root τεκ-, to beget). But one cannot follow Westcott in insisting on "adoption" as Paul's reason for the use of υιο since Jesus uses υιο θεου in Mt 5:9. Clearly the idea of regeneration is involved here as in Joh 3:3.

Even to them that believe ( τοις πιστευουσιν ). No "even" in the Greek, merely explanatory apposition with αυτοις, dative case of the articular present active participle of πιστευω.

On his name ( εις το ονομα ). Bernard notes πιστευω εις 35 times in John, to put trust in or on. See also 2:23; 3:38 for πιστευω εις το ονομα αυτου. This common use of ονομα for the person is an Aramaism, but it occurs also in the vernacular papyri and εις το ονομα is particularly common in the payment of debts (Moulton and Milligan's Vocabulary). See Ac 1:15 for ονοματα for persons.

Which were born ( ο εγεννηθησαν ). First aorist passive indicative of γενναω, to beget, "who were begotten." By spiritual generation (of God, εκ θεου ), not by physical ( εξ αιματων, plural as common in classics and O.T., though why it is not clear unless blood of both father and mother; εκ θεληματος σαρκος, from sexual desire; εκ θεληματος ανδρος, from the will of the male). But b of the old Latin reads qui natus est and makes it refer to Christ and so expressly teach the Virgin Birth of Jesus. Likewise Irenaeus reads qui natus est as does Tertullian who argues that qui nati sunt ( ο εγεννηθησαν ) is an invention of the Valentinian Gnostics. Blass (Philology of the Gospels, p. 234) opposes this reading, but all the old Greek uncials read ο εγεννηθησαν and it must be accepted. The Virgin Birth is doubtless implied in verse 14, but it is not stated in verse 13.

And the Word became flesh ( κα ο λογος σαρξ εγενετο ). See verse 3 for this verb and note its use for the historic event of the Incarnation rather than ην of verse 1. Note also the absence of the article with the predicate substantive σαρξ, so that it cannot mean "the flesh became the Word." The Pre-existence of the Logos has already been plainly stated and argued. John does not here say that the Logos entered into a man or dwelt in a man or filled a man. One is at liberty to see an allusion to the birth narratives in Mt 1:16-25; Lu 1:28-38, if he wishes, since John clearly had the Synoptics before him and chiefly supplemented them in his narrative. In fact, one is also at liberty to ask what intelligent meaning can one give to John's language here apart from the Virgin Birth? What ordinary mother or father ever speaks of a child "becoming flesh"? For the Incarnation see also 2Co 8:9; Ga 4:4; Ro 1:3; 8:3; Php 2:7f.; 1Ti 3:16; Heb 2:14. "To explain the exact significance of εγενετο in this sentence is beyond the powers of any interpreter" (Bernard). Unless, indeed, as seems plain, John is referring to the Virgin Birth as recorded in Matthew and Luke. "The Logos of philosophy is, John declares, the Jesus of history" (Bernard). Thus John asserts the deity and the real humanity of Christ. He answers the Docetic Gnostics who denied his humanity.

Dwelt among us ( εσκηνωσεν εν ημιν ). First aorist ingressive aorist active indicative of σκηνοω, old verb, to pitch one's tent or tabernacle ( σκηνος or σκηνη ), in N.T. only here and Re 7-15; 12:12; 13:6; 21:3. In Revelation it is used of God tabernacling with men and here of the Logos tabernacling, God's Shekinah glory here among us in the person of his Son.

We beheld his glory ( εθεασαμεθα την δοξαν αυτου ). First aorist middle indicative of θεαομα (from θεα, spectacle). The personal experience of John and of others who did recognize Jesus as the Shekinah glory ( δοξα ) of God as James, the brother of Jesus, so describes him (Jas 2:1). John employs θεαομα again in 1:32 (the Baptist beholding the Spirit coming down as a dove) and 1:38 of the Baptist gazing in rapture at Jesus. So also 4:35; 11:45; 1Jo 1:1f.; 4:12, 14. By this word John insists that in the human Jesus he beheld the Shekinah glory of God who was and is the Logos who existed before with God. By this plural John speaks for himself and all those who saw in Jesus what he did.

As of the only begotten from the Father ( ως μονογενους παρα πατρος ). Strictly, "as of an only born from a father," since there is no article with μονογενους or with πατρος. In Joh 3:16; 1Jo 4:9 we have τον μονογενη referring to Christ. This is the first use in the Gospel of πατηρ of God in relation to the Logos. Μονογενης (only born rather than only begotten) here refers to the eternal relationship of the Logos (as in 1:18) rather than to the Incarnation. It distinguishes thus between the Logos and the believers as children ( τεκνα ) of God. The word is used of human relationships as in Lu 7:12; 8:42; 9:38. It occurs also in the LXX and Heb 11:17, but elsewhere in N.T. only in John's writings. It is an old word in Greek literature. It is not clear whether the words παρα πατρος (from the Father) are to be connected with μονογενους (cf. 6:46; 7:29, etc.) or with δοξαν (cf. 5:41, 44). John clearly means to say that "the manifested glory of the Word was as it were the glory of the Eternal Father shared with His only Son" (Bernard). Cf. 8:54; 14:9; 17:5.

Full ( πληρης ). Probably indeclinable accusative adjective agreeing with δοξαν (or genitive with μονογενους ) of which we have papyri examples (Robertson, Grammar, p. 275). As nominative πληρης can agree with the subject of εσκηνωσεν.

Of grace and truth ( χαριτος κα αληθειας ). Curiously this great word χαρις (grace), so common with Paul, does not occur in John's Gospel save in 1:14, 16, 17, though αληθεια (truth) is one of the keywords in the Fourth Gospel and in 1John, occurring 25 times in the Gospel and 20 in the Johannine Epistles, 7 times in the Synoptics and not at all in Revelation (Bernard). In 1:17 these two words picture the Gospel in Christ in contrast with the law of Moses. See Epistles of Paul for origin and use of both words.

Beareth witness ( μαρτυρε ). Historical (dramatic) present indicative of this characteristic word in John (cf. 1:17f.). See 1:32, 34 for historical examples of John's witness to Christ. This sentence is a parenthesis in Westcott and Hort's text, though the Revised Version makes a parenthesis of most of verse 14. The witness of John is adduced in proof of the glory full of grace and truth already claimed for the Incarnate Logos.

Crieth ( κεκραγεν ). Second perfect active indicative of κραζω, old verb for loud crying, repeated in dramatic form again for emphasis recalling the wonderful Voice in the wilderness which the Beloved Disciple can still hear echoing through the years.

This was ( ουτος ην ). Imperfect indicative where John throws the tense back in past time when he looked forward to the coming of the Messiah as in Ac 3:10 where we should prefer "is" ( εστιν ). Gildersleeve (Syntax, p. 96) calls this the "imperfect of sudden appreciation of the real state of things."

Of whom I said ( ον ειπον ). But B C and a corrector of Aleph (Westcott and Hort) have ο ειπων "the one who said," a parenthetical explanation about the Baptist, not the words of the Baptist about Christ.

After me ( οπισω μου ). See also 1:27. Later in time John means. He described "the Coming One" ( ο ερχομενος ) before he saw Jesus. The language of John here is precisely that in Mt 3:11 ο οπισω μου ερχομενος (cf. Mr 1:7). The Beloved Disciple had heard the Baptist say these very words, but he also had the Synoptic Gospels.

Is become ( γεγονεν ). Second perfect active indicative of γινομα. It is already an actual fact when the Baptist is speaking.

Before me ( εμπροσθεν μου ). In rank and dignity, the Baptist means, ο ισχυροτερος μου "the one mightier than I" (Mr 1:7) and ισχυροτερος μου "mightier than I" (Mt 3:11). In Joh 3:28 εμπροσθεν εκεινου (before him, the Christ) does mean priority in time, but not here. This superior dignity of the Messiah John proudly recognizes always (Joh 3:25-30).

For he was before me ( οτ πρωτος μου ην ). Paradox, but clear. He had always been ( ην ιμπερφεχτ ) before John in his Pre-incarnate state, but "after" John in time of the Incarnation, but always ahead of John in rank immediately on his Incarnation. Πρωτος μου (superlative with ablative) occurs here when only two are compared as is common in the vernacular Koine. So the Beloved Disciple came first ( πρωτος ) to the tomb, ahead of Peter (20:4). So also πρωτον υμων in 15:18 means "before you" as if it were προτερον υμων. Verse 30 repeats these words almost exactly.

For ( οτ ). Correct text (Aleph B C D L) and not κα (and) of the Textus Receptus. Explanatory reason for verse 14.

Of his fulness ( εκ του πληρωματος ). The only instance of πληρωμα in John's writings, though five times of Christ in Paul's Epistles (Col 1:19; 2:9; Eph 1:23; 3:19; 4:13). See Col 1:19 for discussion of these terms of the Gnostics that Paul employs for all the attributes of God summed up in Christ (Col 2:9) and so used here by John of the Incarnate Logos.

We all ( ημεις παντες ). John is facing the same Gnostic depreciation of Christ of which Paul writes in Colossians. So here John appeals to all his own contemporaries as participants with him in the fulness of the Logos.

Received ( ελαβομεν ). Second aorist active indicative of λαμβανω, a wider experience than beholding ( εθεασαμεθα, verse 14) and one that all believers may have.

Grace for grace ( χαριν αντ χαριτος ). The point is in αντ, a preposition disappearing in the Koine and here only in John. It is in the locative case of αντα (end), "at the end," and was used of exchange in sale. See Lu 11:11, αντ ιχθυος οφιν, "a serpent for a fish," Heb 12:2 where "joy" and "cross" are balanced against each other. Here the picture is "grace" taking the place of "grace" like the manna fresh each morning, new grace for the new day and the new service.

Was given ( εδοθη ). First aorist passive indicative of διδωμ.

By Moses ( δια Μωυσεως ). "Through Moses" as the intermediate agent of God.

Came ( εγενετο ). The historical event, the beginning of Christianity.

By Jesus Christ ( δια Ιησου Χριστου ). "Through Jesus Christ," the intermediate agent of God the Father. Here in plain terms John identifies the Pre-incarnate Logos with Jesus of Nazareth, the Messiah. The full historical name "Jesus Christ" is here for the first time in John. See also 17:3 and four times in 1John and five times in Revelation. Without Christ there would have been no Christianity. John's theology is here pictured by the words "grace and truth" ( η χαρις κα η αληθεια ), each with the article and each supplementary to the other. It is grace in contrast with law as Paul sets forth in Galatians and Romans. Paul had made grace "a Christian commonplace" (Bernard) before John wrote. It is truth as opposed to Gnostic and all other heresy as Paul shows in Colossians and Ephesians. The two words aptly describe two aspects of the Logos and John drops the use of Λογος and χαρις, but clings to αληθεια (see 8:32 for the freedom brought by truth), though the ideas in these three words run all through his Gospel.

No man hath seen God at any time ( θεον ουδεις εωρακεν πωποτε ). "God no one has ever seen." Perfect active indicative of οραω. Seen with the human physical eye, John means. God is invisible (Ex 33:20; De 4:12). Paul calls God αορατος (Col 1:15; 1Ti 1:17). John repeats the idea in Joh 5:37; 6:46. And yet in 14:7 Jesus claims that the one who sees him has seen the Father as here.

The only begotten Son ( ο μονογενης υιος ). This is the reading of the Textus Receptus and is intelligible after ως μονογενους παρα πατρος in verse 14. But the best old Greek manuscripts (Aleph B C L) read μονογενης θεος (God only begotten) which is undoubtedly the true text. Probably some scribe changed it to ο μονογενης υιος to obviate the blunt statement of the deity of Christ and to make it like 3:16. But there is an inner harmony in the reading of the old uncials. The Logos is plainly called θεος in verse 1. The Incarnation is stated in verse 14, where he is also termed μονογενης. He was that before the Incarnation. So he is "God only begotten," "the Eternal Generation of the Son" of Origen's phrase.

Which is in the bosom of the Father ( ο ων εις τον κολπον του πατρος ). The eternal relation of the Son with the Father like προς τον θεον in verse 1. In 3:13 there is some evidence for ο ων εν τω ουρανω used by Christ of himself while still on earth. The mystic sense here is that the Son is qualified to reveal the Father as Logos (both the Father in Idea and Expression) by reason of the continual fellowship with the Father.

He ( εκινος ). Emphatic pronoun referring to the Son.

Hath declared him ( εξηγησατο ). First aorist (effective) middle indicative of εξηγεομα, old verb to lead out, to draw out in narrative, to recount. Here only in John, though once in Luke's Gospel (24:35) and four times in Ac (10:8; 15:12, 14; 21:19). This word fitly closes the Prologue in which the Logos is pictured in marvellous fashion as the Word of God in human flesh, the Son of God with the Glory of God in him, showing men who God is and what he is.