Abstract
This article builds on the increasing recognition of divine communication and God’s plan as a central concept in the prologue to the Fourth gospel. A philological analysis reveals parallel structures with an emphasis on divine communication in which the Logos takes a central part. These should be understood within the context of this gospel, but have their roots in the Old Testament. The Septuagint offers parallel concepts, particularly in its wisdom literature. Apart from these derivative parallels, the revelatory concepts and terminology involved in John 1:1–18, also find functional parallels in the historical environment of the fourth gospel. They share similarities with the role of Apollo Phoebus in the traditionally assigned geographical context of the region of Ephesus in Asia Minor. This functional parallelism served the reception of John’s biblical message in a Greco-Roman cultural setting.Keywords: John's Gospel; Apollo Phoebus; Logos; Revelation; Ephesus
Highlights
The prologue to John’s gospel has been interpreted as a passage that deals with the pre-existence of Christ and his subsequent incarnation
A careful reading suggests that the author is proclaiming a cosmic theology of revelation, and presents the incarnation of Christ and his pre-existence with God as part of a revelatory process
Divine communication takes place in a setting that is discontinuous with the first creation, the Logos becomes incarnate in a world that is in rebellion against God, a place of darkness, devoid of Divine revelation where his own receive him not
Summary
The prologue (πρόλογος) to John’s gospel has been interpreted as a passage that deals with the pre-existence of Christ and his subsequent incarnation. John Ashton (2014:145–156) phrases this differently, but essentially suggests the same when he says (Ashton 2014:3) that the prologue is essentially about ‘God’s plan for humankind’, and not about creation as previously argued The latter is an important issue in the prologue, but its context is that of God revealing his plans. An analysis of the passage will show that the author distinguishes a source, mediation process, and earthly effects of divine revelation in this passage This sender (God), message or messenger (Logos), and receiver (world or humanity) structure of the text suggests that John does not present the incarnation as a goal in itself but subservient to a communication aim. Recent contributions of other experts suggest that this situation has not changed (e.g. Bauckham & Mosser 2008)
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