Beginning – Next Step Bible Study

May 22: 1 John 1:1 (continued)

1 John 1:1, continued

First John begins with the phrase:

o^ h@n a)p’ a)rxh=$
“That which was from (the) beginning…”

This phrase clearly reflects the language of the opening lines of the Gospel Prologue (1:1), and suggests that an edition of the Gospel had been written and was in circulation at the time that 1 John was composed. The various points of similarity between the prologue of 1 John (1:1-4) and the Gospel Prologue (esp. 1:1-5, 14ff) have been noted and charted by many commentators (see, e.g., in Brown, pp. 175-80).

In the previous note, I discussed the significance of the opening (neuter) relative pronoun (o%) and the expression a)p’ a)rxh=$. For all 10 occurrences of the noun a)rxh/ (“beginning”) in the Johannine letters, the prepositional expression a)p’ a)rxh=$ (“from [the] beginning”) is used: the other instances are in 2:7, 13-14, 24 (twice); 3:8, 11, and 2 John 5-6. I noted how there is a clear dual-meaning to the expression, referring to (a) the cosmological context of the beginning of Creation (2:13-14; 3:8), or (b) the beginning of the Christian witness that goes back to the first disciples and the earthly life of Jesus (2:7; 3:11). The references here in 1:1 and in 2:24 encompass both aspects of meaning.

However, the parallel with the Gospel Prologue strongly indicates that the cosmological (and Christological) aspect is primary. This would seem to be confirmed by the repeated use of the relative pronoun throughout vv. 1-3. Note, in this regard, the syntactical structure of verse 1, the main line of which is picked up at verse 3 (with verse 2 being parenthetical):

- “That which [o%] was from (the) beginning,
  - which [o%] we have heard,
  - which [o%] we have seen with our eyes,
  - which [o%] we looked at
    and (which) our hands felt,
    - about the word [lo/go$] of life—
      ….
  - that which [o%] we have seen and heard,
    - we give forth also as a message to you…”

It is quite clear that the neuter pronoun refers, principally, not to a message about Jesus, but to the person of Jesus himself. Specifically, it refers to the physical presence of Jesus during his earthly life and ministry (cf. the emphasis in vv. 14ff of the Gospel Prologue). This, indeed, is the emphasis denoted by the second-level syntax of the repeated relative phrases (using the relative pronoun o%) which qualify the initial phrase. In terms of the Gospel Prologue, these lines refer to the incarnation of the Lo/go$: “the Word [lo/go$] came to be flesh and put down (his) tent [i.e. dwelt] among us”. The disciples heard, saw, and touched the incarnate Word (Jesus) during his earthly life and ministry.

At the third level of syntax, the focus shifts from the person of Jesus to the witness about Jesus, with the syntagmatic parallel phrases:

- “about the word of life”
  peri\ tou= lo/gou th=$ zwh=$
- “we give forth also as a message to you”
  a)pagge/llomen kai\ u(mi=n

The use of the preposition peri/ (“about”) clearly shows the reference is to a message, a witness, about Jesus; cp. the use of peri/ in the Gospel Paraclete-sayings (15:26; 16:8-11), discussed in recent notes. The verb a)pagge/llw in verse 3 makes this quite explicit; this verb, or the parallel a)nagge/llw, also features in the Paraclete-sayings (16:13-15, cf. also v. 25).

Just as there is a dual-meaning to the expression a)p’ a)rxh=$ (“from [the] beginning”), so there also is here with the use of the keyword lo/go$, in the expression o( lo/go$ th=$ zwh=$ (“the word of life”). Actually, one might delineate three distinct layers of meaning:

- Jesus himself as the (incarnate) Word of God; this is confirmed by the parallel with the use of lo/go$ in the Gospel Prologue (1:1, 14).
- In reference to the word(s) which Jesus speaks—that which he gives and communicates (from God the Father) to believers; in relation to the specific expression “word of life,” cf. John 6:63, also 5:24.
- According to the basic meaning of lo/go$ as an “account” —i.e., as an account or message about Jesus and the life that he brings; in other words, a reference to the early Christian (Gospel) witness.

It is not immediately apparent that the second meaning above would apply here; however, this aspect becomes quite evident once the reader proceeds to verse 5, where the reference is to the message (i.e., the lo/go$) that Jesus (the incarnate Lo/go$) gives to believers.

In the next daily note, we will give further consideration to the expression “word of life”, and how it is expounded in the parenthetical verse 2.

References above marked “Brown” are to Raymond E. Brown, The Epistles of John, Anchor Bible [AB], vol. 30 (1982).

May 19: 1 John 1:1

The next few daily notes are prefatory to the upcoming articles (on 1 John) in the series “Spiritualism and the New Testament”. The Johannine view of the Spirit—and the Johannine spiritualism—is perhaps most evident in the work known as the First Letter of John. It is in 1 John that we gain a sense of how the spiritual beliefs and ideas, expressed in the Gospel, were understood and applied within the wider Community.

1 John 1:1-4

It is appropriate to begin this study of 1 John with the prologue (1:1-4), even though it makes no reference or allusion to the Spirit. The author’s rhetorical strategy is established in the prologue, and, as I shall demonstrate, the spiritualism of the Johannine congregations is central to the crisis (within the Community) that informs the entire work.

“That which was from (the) beginning…”
o^ h@n a)p’ a)rxh=$…

Verses 1-3 of the prologue constitute a single long and complex (and gramatically awkward) sentence in Greek. It begins with a neuter relative pronoun (in the accusative), o% (“that which”). It is not uncommon for a statement or clause to begin this way in the Johannine writings; indeed, it is rather typical of the Johannine literary style—in the Gospel, see for example 2:5; 13:7, 27; 14:17, 26; 15:7; 17:24.

The use of the noun a)rxh/ (“beginning”) together with the verb of being (in the imperfect tense), h@n, “he was”, immediately brings to mind the opening lines of the Gospel Prologue (1:1ff), with their allusion to the Genesis Creation account (Gen 1:1 LXX). Nearly all commentators would agree that the prologue of 1 John relates to the Gospel Prologue; most likely, 1 Jn 1:1-3 was written with the Gospel Prologue hymn (or some form of it) in mind. This would mean (most probably) that 1 John was composed after an edition of the Johannine Gospel had been published and in circulation among the congregations.

There is a dual-meaning to the noun a)rxh/ here in 1 John. One the one hand, the allusion to the Gospel Prologue suggests that the beginning of Creation is in view, with the Christological implication of the Son’s (Jesus’) existence alongside God the Father prior to the Creation. Often overlooked in this regard is the similarity between the opening words of 1 John and Jesus’ statement in Jn 8:25. In response to a question regarding his true identity (“who are you?” su\ ti$ ei@;), Jesus declares: th\n a)rxh\n o% ti kai\ lalw= u(mi=n. This rather enigmatic statement has been explained (and translated) a number of different ways. Most commonly, it is rendered as an exclamation, in a sense corresponding to a literal reading of the words: “What I have been saying to you (from) the beginning!” —perhaps reflecting a certain frustration on Jesus’ part.

While this may be correct, almost certainly there is here another example of Johannine double-meaning, along with the misunderstanding-motif that features so frequently in the Discourses—Jesus’ audience hears his words only on the level of their apparent meaning, unable to grasp the true and deeper significance of what he is saying. In this case, the true meaning of his statement is Christological, and does, indeed, answer the question as to his real identity: “that which is from the beginning” (cf. Jn 1:1). The formal parallel with 1 Jn 1:1 is noteworthy:

- Jn 8:25:
  th\n a)rxh\n o%…
  “that which (is from) the beginning”
- 1 Jn 1:1:
  o^ h@n a)p’ a)rxh=$
  “that which was from (the) beginning”

In spite of the clear Christological parallel between the opening words of the First Letter and those of the Gospel, it is important to note that, elsewhere in 1 John, in a number of instances, the noun a)rxh/ (and the expression a)p’ a)rxh=$) refers to the beginning of the Christian witness. In the context of the prologue here, this witness goes back to the time of the first disciples, who were physically present with Jesus during his earthly ministry. In this regard, the expression a)p’ a)rxh=$ (“from [the] beginning”) does, indeed, have a dual meaning:

- Theological/Christological:
  - “you have known the (one who is) from (the) beginning” (2:13, 14)
  - “…from (the) beginning the {Devil} sins” (i.e., the dual opposite of God and Christ, 3:8)
- Evangelistic (Gospel/Christian witness)
  - “…an old e)ntolh/ which you hold from (the) beginning” (2:7)
  - “this is the message which you heard from (the) beginning” (3:11)

The use of the expression a)p’ a)rxh=$ in 1:1, and again (twice) in 2:24, I believe, encompasses both aspects of meaning. That is to say, a)p’ a)rxh=$ refers to Jesus Christ as the one (i.e., the Son) who is from the beginning, and also to the Gospel witness about Jesus which has been proclaimed from the beginning (i.e., his earthly ministry, alongside the first disciples). While both aspects are present in 1:1, I believe that the Christological aspect is primary. This can be seen by the way that the neuter relative pronoun (o%) is repeated throughout the verse. I will further explain and demonstrate this point in the next daily note.

November 11: Colossians 1:18b

Second Stanza: Col 1:18b-20

Following the intervening couplets of vv. 17-18a, the second stanza of the hymn begins with v. 18b. Conceptually, and in terms of its thematic structure, the second stanza is parallel with the first; however, it differs significantly with regard to its formal poetic structure and the rhythm of the lines. If Paul adapted an early Christian hymn already in existence, it is possible that the ‘original’ composition may have been exhibited greater consistency, formally and poetically, between its stanzas.

As previously noted, vv. 17-18a are transitional, and the second couplet (v. 18a, discussed in the previous note) prepares the way for the second stanza, focusing on Jesus’ role in the new creation, as represented by believers in Christ (i.e., the e)kklhsi/a).

Colossians 1:18b

o%$ e)stin a)rxh/
prwto/toko$ e)k tw=n nekrw=n
“who is (the) beginning,
(the one) first brought forth out of the dead”

The second stanza begins just as the first stanza did, with a relative pronoun (o%$) followed by the verb of being (e)stin, 3rd person present active indicative). Each stanza thus consists of a complex relative clause, which relates back to “the Son” (“His beloved Son”) in v. 13—i.e., “(the) Son…who is…”. The principal declaration of the first stanza was that the Son “is (the) image of God the unseeable (One)” (v. 15a), further explained by the expressive phrase “(the one) first brought forth [prwto/toko$] of every (thing) founded (by God)”. The opening of the second stanza picks up on this phrase, using the same adjective prwto/toko$ (on the meaning of this term, cf. below, and the prior note on v. 15b).

Let us consider the parallelism of the two stanzas in their opening lines:

- Stanza 1:
  - “who is (the) image of God…
    - (the one) first brought forth [prwto/toko$] of every (thing) founded (by God)”
- Stanza 2:
  - “who is (the) beginning
    - (the one) first brought forth [prwto/toko$] out of the dead”

Thus the term a)rxh/ (“beginning”) is parallel with e)i)kw\n tou= qeou= (“the image of God”), and so should help us understand its precise meaning in context here. While the noun a)rxh/ is often used in a temporal sense, and, as such, would certainly be appropriate in reference to the beginning of Creation (cf. LXX Gen 1:1; John 1:1ff, etc), it can also be used in a positional-relational sense, such as for a person who holds a leading/ruling position (i.e., the chief person, the one at the top). The use of the “head” motif in v. 18a (cf. the previous note) suggests that the positional-relational, rather than the temporal, aspect is primarily in view here. This also accords with the idea of Jesus (the Son) as the “image of God” in the first stanza, that expression being qualified by the adjective “unseeable”, emphasizing the greatness and glory of Jesus, rather than his temporal priority. Further confirmation for this use of a)rxh/ is found from the occurrence of the plural a)rxai/ in v. 16, referring to those beings (human and heavenly) who exercise positions of rule in the cosmos (i.e., “chief [ruler]s”). The term usually translated as “first fruits” (cf. the discussion below), a)parxh/, literally signifies “(the) beginning [a)rxh/] of (the harvesting) from (the ground)”.

There can be no doubt that the beginnings of creation are also being referenced here, especially with the adjective prwto/toko$, meaning “(the) first (thing or person) brought forth” —in the case of living beings (human or animal), it essentially means “first-born” (cf. again the discussion on v. 15b). The use of this adjective in the hymn is complicated, and potentially controversial, in its implications. There are four aspects which need to be considered carefully:

1. The fundamental meaning of the adjective
2. The immediate context of the expression “first-born out of the dead”
3. The parallel usage in the first stanza (v. 15)
4. The related use of the verbal adjective prwteu/wn (“being first”) in v. 18c

Let us begin with the first two aspects (#1 and 2). I have already discussed the fundamental meaning of prwto/toko$, which can be defined simply as “the first [prw=to$] thing (or person) brought forth [to/ko$]”, often in the sense of produce coming forth out of the ground (‘first-fruits’) or a child coming out of the mother’s womb (‘first-born’). While the adjective does not always refer strictly to temporal priority, the temporal aspect is central to the theme of the “firstborn” in Old Testament tradition (Exodus 13:2, 12, etc). Moreover, even in terms of rank and position, the heir or chosen one was typically the eldest (i.e. firstborn) son. There is thus no reason or justification for obscuring or glossing over this basic meaning of prwto/toko$ (cf. Luke 2:7; Heb 11:28), as it is used here in the hymn.

If we wish to isolate the earliest Christological use of the adjective, applying it to the person of Jesus, we need look no further than the expression that occurs here in v. 18b: prwto/toko$ e)k tw=n nekrw=n, “(the one) first brought forth out of the dead”, i.e., “first-born of of the dead”. The same essential expression occurs in Revelation 1:5, and Paul uses prwto/toko$ in much the same context (the resurrection) in Romans 8:29. This strongly suggests that we are dealing with a relatively common early Christian idiom, identifying Jesus, quite literally, as the first person to be raised from the dead (cf. Acts 26:23). The future resurrection of believers will follow the same pattern as Jesus’ own resurrection, and can thus be described using similar terminology (cf. Rom 8:11, 29, and cp. 2 Thess 2:13; James 1:18; Heb 12:23; Rev 14:4). There are several reasons why the adjective prwto/toko$ would come to be used in this context of resurrection from the dead:

- The natural image of resurrection as a “new birth”, with the obvious parallel between the ‘womb of the earth’ and the mother’s womb
- Similarly, this draws upon the idea of the harvest, and thus the specific concept of the ‘first-fruits’ (cp. 1 Cor 15:20ff); the harvest was a common eschatological motif, with the end of the growing-cycle serving as a symbol for the end of the Age (cf. Matt 3:12 par; Mk 4:29; Matt 13:39ff, 49; Rev 14:14-20, etc)
- In such an eschatological context, the resurrection was tied to the new creation that would mark the New Age, and ‘new creation’ is close conceptually to a ‘new birth.’

It would seem all but certain that any further Christological development or application of the term prwto/toko$ was based on this early usage—that is, in the context of Jesus’ resurrection and exaltation. This will be discussed further, along with the other two aspects of the adjective, mentioned above (#3 and 4), in the next daily note.

“…Spirit and Life”: 1 John 2:25

1 John 2:25

In the previous note on 1 John 1:1-2, we examined the use of the expression a)p’ a)rxh=$ (“from the beginning”) in the opening words, noting the parallels with the Prologue to the Gospel (John 1:1ff). I pointed out that the “word” (lo/go$) in the first verse of the Letter (the expression “the Word of Life” [o( lo/go$ th=$ zwh=$]) is to be understood and carrying a dual meaning:

1. the Living Word of God (identified with Jesus), and
2. the word/account of Jesus (i.e. the Gospel message).

It so happens that there is a similar double-meaning to the expression “from the beginning [a)p’ a)rxh=$]”, which occurs seven more times in the letter (2:7, 13-14, 24 [twice]; 3:8, 11), and twice more in 2 John 5-6. The word a)rxh/ (“beginning, first, leading”) does not appear in the Johannine letters apart from this expression.

In 2:7, which begins a section of exhortation and instruction (vv. 7-17), the author says:

“Loved (one)s, (it is) not (about something) new laid on (you) to complete (that) I write to you, but (about something) old laid on (you) to complete, which you hold from the beginning [a)p’ a)rxh=$]—th(is) ‘old’ (charge) laid on (you) to complete is the word [lo/go$] which you heard.”

He goes on to write:

“(But) again, I (do) write to you (about) a new (charge) laid on (you) to complete—which is true in him and in you—(in) that the darkness is leading [i.e. passing] along and the true Light already shines.” (v. 8)

I have translated the word e)ntolh/ here in an excessively literal manner, according to its fundamental meaning, rather than with the customary “command(ment)”, which can be quite misleading in the context of the Johannine writings. We are not dealing with a specific set of religious or ethical “commands”—certainly not of the Old Testament Law (Torah), nor even a collection of Jesus’ teaching such as we find in the Sermon on the Mount. A careful reading of both the Gospel and the Letters makes clear that there are really only two commands as such: (1) trust in Jesus as the Anointed One and divine Son sent by God, and (2) love for one another, following Jesus’ example. The author states this specifically in 3:23-24.

Moreover, it is clear from vv. 9ff, that the new ‘command’ in 2:8 is the command to love one another, which Jesus gave to his disciples in Jn 13:34-35. What, then, is the old ‘command’? As the author identifies this in v. 7 with “that which you hold/held from the beginning”, we must conclude that it is essentially equivalent to the first ‘command’ in 3:23—namely, trust in Jesus Christ as God’s Son. Both of these ‘commands’—trust in Jesus and love for fellow believers—are the tests by which the author (and, we must assume, the communities/churches he represents) defines one’s identity as a true Christian. The emphasis in 2:7ff suggests that there may have been Christians in the Johannine churches, or known to them, who demonstrated a true faith in Christ but were perhaps not exhibiting true love. At any rate, this is the thrust of the exhortation (and warning) in 2:9-11.

We see, then, that in 2:7ff, the expression “from the beginning” refers not to eternity and the beginning of Creation (as in John 1:1), but rather to the beginning of believers’ trust in Jesus, and subsequent new/spiritual “birth” as children of God. In particular, the context is of the word (lo/go$) heard from the beginning, which I take to mean primarily the Gospel message (i.e. truth about Jesus), but also the presence and work of the Spirit which teaches believers the truth, and continues Jesus’ own work. In 2:13-14, this is defined in terms of knowledge of God the Father (and Jesus the Son):

“…you have known the (one) from the beginning…

This is probably best understood as “the (one who is) from the beginning”, returning to the context of John 1:1ff and 1 John 1:1-2. It is also likely that there is some wordplay involved; at least the syntax here is slightly ambiguous. What is clear, however, from the remainder of the letter, is that true knowledge is more or less synonymous with proper/correct belief in Jesus (cf. John 17:3, etc)—i.e. just what is meant in saying that he is the Anointed One (Messiah) and Son of God.

When we turn to 2:24-25, we find the author once again reflecting the language and thought of the discourses of Jesus from the Gospel (note esp. the use of the verb me/nw, “remain, abide”):

“(That) which you heard from the beginning, you must (let/have) it remain [mene/tw] in you. If (that) which you heard from the beginning should remain [mei/nh|] in you, (then) you also will remain in the Son and in the Father.” (v. 24)

The exact reference of “that which you heard from the beginning” is again somewhat ambiguous. Primarily, it refers to the Gospel message (i.e. the truth) about Jesus; yet, the use of me/nw indicates something deeper as well—the abiding presence of Jesus (the Living Word), both through the Spirit and also the love which fills and works in the believer. The association with the Spirit (as the abiding presence of Christ) is confirmed by what follows in vv. 26-27, referring to the “anointing” (xri/sma) which remains/abides in the true believer.

The author concludes the thought from v. 24 in verse 25:

“And this is the message which he presented as a message [i.e. announced] to us: the Life of the Age.”

The noun e)paggeli/a is rather difficult to translate literally in English. The fundamental meaning of the verb a)gge/llw is “give a message, report, declare”. The prefixed preposition e)pi/ is an intensive, emphasizing a message/report about something or upon a subject, etc. Used in the sense of a declaration, it can refer specifically to something one offers or promises to do. The latter connotation typically applies to the noun e)paggeli/a in the New Testament, and is often translated as “promise”. Again, it is wise to translate as literally as possible, preserving the fundamental meaning, recognizing that it can be understood here on two levels: (1) the message of the Gospel (about Jesus) given to us, and (2) what God has declared or promised to us. With regard to the latter, it is important to note that the noun e)paggeli/a (with the verb e)page/llw) is specifically associated with the Spirit in a number of passages, including Luke 24:49; Acts 1:4; 2:33ff; Gal 3:14ff; Eph 1:13; cf. also Rom 9:8; Gal 4:23ff.

On the one hand, according to the traditional background of the expression “Life of the Age”, verse 25 simply asserts the (eschatological) promise of eternal life for the believer. However, as we have seen in the earlier notes in this series, the discourses of Jesus (and the Gospel as a whole), reflect a “realized” eschatology—believers experience the reality of the divine/eternal Life already in the present, through trust in Jesus and the presence of the Spirit. The author of the Letter certainly shares this basic outlook, and expresses it in his use of “Life” and “Life of the Age” elsewhere in the letter, such as in 3:14-15, the passage we will examine in the next note.