John

Interpreted by Early Christian and Medieval Commentators

Bryan A. Stewart, Michael A. Thomas

• Publisher: Eerdmans
• Year: 2018
• ISBN:
  9781467449311
• Topic: Theology & Religion
• Subtopic: Biblical Criticism & Interpretation

This Church’s Bible volume on the Gospel of John contains carefully selected and translated homilies and commentaries from such church fathers as Cyril of Alexandria, Cyril of Jerusalem, Gregory the Great, Theodore of Mopsuestia, Augustine, Athanasius, and the Venerable Bede. Ranging chronologically from the second century to the ninth, these substantial patristic selections provide an illuminating window into the breadth of the church’s interpretive tradition on John’s Gospel. Authors of Works Excerpted Ambrose of Milan
Ammonius of Alexandria
Aphrahat
Apostolic Constitutions
Athanasius of Alexandria
Augustine of Hippo
Basil of Caesarea
Bede
Caesarius of Arles
Clement of Alexandria
Cyprian of Carthage
Cyril of Alexandria
Cyril of Jerusalem
Didymus the Blind
Ephrem the Syrian
Gregory of Nazianzus
Gregory of Nyssa
Gregory the Great
Hilary of Poitiers
Hippolytus of Rome
Irenaeus of Lyons
Jerome
John Cassian
John Chrysostom
John of Damascus
John Scotus Eriugena
Justin Martyr
Leo the Great
Maximus of Turin
Novatian
Origen of Alexandria
Peter Chrysologus
Romanos the Melodist
Rufinus of Aquileia
Severian of Gabala
Sophronius of Jerusalem
Tertullian of Carthage
Theodore of Mopsuestia
Theodoret of Cyrus
Theophilus of Alexandria

John 1

Of all the material in the Gospel of John, the first chapter received the most attention from ancient Christian writers. John’s prologue offered rich material for discussing Trinitarian and Christological ideas, and the church fathers explored the first verse at length: In the beginning was the Word, and the Word was with God, and the Word was God (1:1). Hilary of Poitiers and Gregory of Nyssa, for example, use that verse to explain the eternal and divine nature of the Word; and the Venerable Bede sees the opening verses of John’s Gospel as an antidote to various heretical views of Christ.

Several writers discuss the meaning of the word beginning. After ruling out a variety of possible meanings, Origen of Alexandria cites the personification of Wisdom in Prov 8:22 (“God created me at the beginning of his ways for his work”) to show that Wisdom was also in the beginning. John Chrysostom recognizes that the words in the beginning, and even the word was, have nothing to do with time. The verse is speaking about “eternal and unending existence.” The key, says Chrysostom, is to understand the difference between human beings and God, between created things and uncreated things. The former always entails temporality; the latter indicates eternity. Because the opening words of John’s Gospel speak about the Word of God, they necessarily indicate eternity. Moreover, whereas Gen 1:1 speaks explicitly about heaven and earth being “created,” the evangelist in John 1 quite intentionally avoids speaking of the Word as created in the beginning.

Theodore of Mopsuestia also has an extended discussion of the meaning of the word beginning, arguing that while a beginning can refer to something that came into existence first, the Gospel of John implies something more; something can exist as beginning even when nothing else exists (such as a foundation of a house as a beginning even if there is no house yet). From this line of reasoning, Theodore argues that the phrase in the beginning was the Word does not mean “in his own beginning,” but refers simply to the Word’s eternal existence before all else. Since the Word was in the beginning, he was not simply the first of all created things, but rather, existed eternally, with no origin in time.

Likewise, Cyril of Alexandria takes pains to explain why the term beginning (1:1), when used in reference to the Word, does not refer to a spatial or temporal beginning. Cyril admits that while we often speak of a temporal beginning, the beginning in reference to the Word carries a different connotation. Because of the intimate connection between Father and Word, the eternal existence of the Father demands the eternal existence of his Word. To explain the possibility of the generation of one thing without the loss of eternal existence, Cyril uses the examples of the rays of the sun and heat from a fire. Though rays and heat derive their existence from a source, they nevertheless have always existed with their source. The same is true, explains Cyril, with the Father and the Son, his Word.

The second half of verse 1 (and the Word was with God, and the Word was God) also receives significant comment. For Tertullian, Theodore of Mopsuestia, Cyril of Alexandria, and John Chrysostom, the phrase with God (1:1) indicates that there are distinct persons within the unified Godhead. Because the Word was with God the Father, the Word must be distinguished from the Father as a separate person. Yet the next clause—and the Word was God (1:1)—shows that they equally share the essence of the Godhead. Origen of Alexandria compares the Word that was with God (1:1) to previous words of God that came to the prophets. The fundamental difference, according to Origen, is that while the prophets experienced God’s word coming to be with them, the Word in John’s Gospel was always with God. Moreover, the Word’s existence with God indicates something about its essential nature: his being with God also means that he was God. With God indicates something about its essential nature: his being with God also means that he was God.

Theodoret of Cyrus, Theodore of Mopsuestia, and Augustine of Hippo all offer a Christological interpretation of verse 3: all things were made through him. When joined to the language of beginning in verse 1, the creation of all things by the Word indicates his eternal existence and shared essence with the Father. As Augustine says, if the Word was not part of the created order, then he must be God, for “every substance that is not God is a creature, and that which is not a creature is God.”

Verse 4, In him was life, and the life was the light of men leads John Chrysostom to a consideration of God’s undiminished reality, just as light is undiminished by illuminating countless objects. Augustine of Hippo sees this verse as speaking of our need for participation in the Word, who is light. That participation happens, according to Augustine, through the incarnation, so that, in words reminiscent of the Eastern doctrine of theosis, by “becoming a partaker of our mortality Christ made us partakers of his divinity.”

Against those who reject the prophetic predictions of Christ’s coming, Origen of Alexandria uses verse 7 (He came for testimony, to bear witness to the light) to explain both the prophetic role of John the Baptist and the countless prophets who came before Christ. As Origen explains, “if you deny the prophets’ testimony about Christ, you deprive the prophetic chorus their greatest gift.”

Theodore of Mopsuestia and Augustine of Hippo explore the distinction between John the Baptist as a light and Christ, the true light (1:9). Theodore sees the work of John as lasting only a time, while Christ’s enlightening is eternal. And Augustine recognizes that the Baptist can only be called a light because he was first enlightened by the true light (1:9) of Christ.

The notion of becoming children of God (1:12) leads Augustine to a moving discussion of adoption, noting that while human couples may rejoice over an only son who will gain their inheritance, God deigned to send his only Son so that he might secure countless adopted children who would share in the inheritance with Christ. Cyril of Alexandria and Leo the Great likewise marvel at the blessing of the incarnation wherein, as Leo says, “Sinfulness returns to innocence and our old nature becomes new; strangers receive adoption and foreigners enter into an inheritance!”

Verse 14 (And the Word became flesh and dwelt among us) leads several thinkers to consider the dual nature of Christ and the meaning of the word became. Novatian, Theodore of Mopsuestia, John Chrysostom, Augustine of Hippo, and Leo the Great all agree that the incarnation entailed no change to the divine essence; instead the Word assumed, or took on, human flesh without losing his divinity. Chrysostom offers the analogy of a king who converses with a poor beggar. The king’s condescension does not diminish the royal glory but instead elevates the poor beggar’s dignity. The same is true with Christ who did not change into flesh, but assumed flesh without changing his essence. Augustine makes a comparison to our acts of speech wherein a thought is communicated to physical ears through sensible sounds and yet remains unchanged in its essential nature.

Several church fathers underscore the salvific consequences of the incarnation for humankind. Hilary of Poitiers, Jerome, Augustine of Hippo, and the Venerable Bede all proclaim that because God the Word descended to take on human flesh, human beings now have salvation by being drawn into the life of God. Jerome, for example, suggests that the Word became flesh “so that we might cross over from the flesh into the Word.” And Augustine sees the incarnation as teaching that if the Son of God became a son of man for our sake, how much more will we be made children of God by his grace?

Both John Chrysostom and Augustine explore the meaning of the phrase grace upon grace (1:16). Chrysostom suggests that the Israelites, too, were saved by grace in forgiveness of sins and in God’s giving the law, but now Christians receive even more—grace upon grace—in the gift of the Spirit. Augustine explores that theme of abundant grace with a lengthy discussion of the grace of faith and eternal life given by God without any obligation on his part or any merit on ours.

Verses 17–18 compel interpreters to explain the meaning of terms such as law and grace. Augustine explains how the law works only to demonstrate and convict us of sin so as to prepare us for the grace that comes in Christ. Likewise, the Venerable Bede contrasts the work of the law with that of grace. Finally, Cyril of Alexandria suggests that grace did come through the law; yet what Christ brings is far superior in its ability to impart the fullness of the truth, leading Cyril to compare the positive aspects of the law with the superiority of the spiritual grace brought by Christ.

In John 1:19–25, John the Baptist interacts with the messengers from the priests, Levites, and Pharisees. This leads Origen of Alexandria to explore why the Baptist answers the way he does in response to their questions about his identity. In particular, Origen explains why John said he was not the prophet (1:21) when it seems clear that he was, indeed, a prophet. Origen solves the problem with a discussion of the difference between “a prophet” (which John was) and “the prophet” of Deut 18 (which John was not). Likewise, both Augustine and Gregory the Great explore a similar puzzle in the text: Why does John deny that he is Elijah when elsewhere Jesus says that John was, in fact, Elijah (Matt 11:14)? Using Luke 1:17 as the interpretive key, they conclude that the Baptist came in “the spirit of Elijah” but not in his body. So what John denied about his body, Jesus affirmed about his spirit. In his role as forerunner, John is Elijah metaphorically. But literally, in the body, he was not.

Gregory the Great sees John’s ministry of baptism (1:25–34) as a forerunner to the Christian sacrament of baptism (v. 26). John’s comments about Christ’s sandal (v. 27) are interpreted as a model of the virtue of humility. Augustine discusses the efficacy and temporary nature of John’s baptism, explaining that it was only a preparation for Christ; once Christ has come there is no longer a need for John’s baptism to continue (vv. 31–35).

The Baptist’s declaration that Jesus was the Lamb of God in 1:29 and 1:35 becomes rich material for Christian commentary on Christ’s role as a sacrificial lamb. Some compare the ancient sacrificial system to Christ (Origen, Chrysostom, Leo, and Bede). Others explore the efficacy of Christ’s sacrificial death (Augustine and Cyril). Still others examine the literary and theological connections between Christ, the lamb, and the predicted sacrificial lamb of Isaiah 53 (Origen, Cyril, Mopsuestia, and Leo).

Near the end of the chapter, the changing of Simon’s name to Peter (rock)—verse 42—prompts Augustine to discuss the need for Christians to build their lives on the “rock” of the church through hearing the word and acting upon it. The renaming of Peter, says Augustine, is intended to get listeners to understand the need for hearing combined with action. Finally, Nathanael’s encounter with Christ in verses 43–51 leads Augustine toward an allegorical interpretation: Nathanael represents the church, and the fig tree represents the sins under which we all sat before being brought to Christ.

John 1:1–18

¹In the beginning was the Word, and the Word was with God, and the Word was God. ²He was in the beginning with God; ³all things were made through him, and without him was not anything made that was made. ⁴In him was life, and the life was the light of men. ⁵The light shines in the darkness, and the darkness has not overcome it. ⁶There was a man sent from God, whose name was John. ⁷He came for testimony, to bear witness to the light, that all might believe through him. ⁸He was not the light, but came to bear witness to the light. ⁹The true light that enlightens every man was coming into the world. ¹⁰He was in the world, and the world was made through him, yet the world knew him not. ¹¹He came to his own home, and his own people received him not. ¹²But to all who received him, who believed in his name, he gave power to become children of God; ¹³who were born, not of blood nor of the will of the flesh nor of the will of man, but of God. ¹⁴And the Word became flesh and dwelt among us, full of grace and truth; we have beheld his glory, glory as of the only Son from the Father. ¹⁵(John bore witness to him, and cried, “This was he of whom I said, ‘He who comes after me ranks before me, for he was before me.’ ”) ¹⁶And from his fulness have we all received, grace upon grace. ¹⁷For the law was given through Moses; grace and truth came through Jesus Christ. ¹⁸No one has ever seen God; the only Son, who is in the bosom of the Father, he has made him known.

1:1–2In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God.

(1) Tertullian of Carthage

If we understand these words simply as they are written, undoubtedly there is one who exists from the beginning and another with whom he existed—one is the Word of God; the other is God. Of course the Word is God, but only as the Son of God, not as the Father. It is through one (the Word) that all things were made; it is by the other (God) that all things were made (1:3). We have often discussed the sense in which we call the Word “another.” ...

Table of contents

• Title Page
• Copyright
• Dedication
• Contents
• Series Preface
• Acknowledgments
• Interpreting the New Testament
• An Introduction to John
• Preface: The Gospel of John in the Early Church
• John 1
• John 2
• John 3
• John 4
• John 5
• John 6
• John 7
• John 8
• John 9
• John 10
• John 11
• John 12
• John 13
• John 14
• John 15
• John 16
• John 17
• John 18
• John 19
• John 20
• John 21
• APPENDIX 1: Authors of Works Excerpted
• APPENDIX 2: Sources of Texts Translated
• Index of Names
• Index of Subjects
• Index of Scripture References