Jesus' Incarnation in South Asia Context (John 1:7-12)
Jesus' Incarnation in South Asia Context
John 1:7-12
Introduction
This exegesis
paper dealing with John 1:7-12. This
passage analyzed in both wider and immediate context as well as present South
Asia context. These passages all about Jesus’
incarnation, from Word (logos) to human form. The Word (logos)
incarnation interpreted in the Indian Hindu context as Avatar. How Jesus is the
eternal avatar for the salvation of mankind?
The fourth
evangelist began his Fourth Gospel with “cosmic pre-existence hymn of the Word;” Word and its relation world rather than the story of Jesus birth (Matt
1:1-2:23; Luke 1:1-18) or with the proclamation of the John the Baptist (Mark
1:1-8; cf. John1:6-8, 15). Here “Word” Logos used in Christological terms.
The Fourth Gospel began with the celebration of Jesus hymnic origin and his
coming into the world. [1]
2. Immediate
Context
The Fourth Gospel
starts with forms of independent hymn (vv. 1-5). John 1:1-51 divided into three-part,
it about the introduction of Jesus ministry. John 1:1-18 traditionally known as
prologue. John 1:19-34 narrates the witness of Baptized John about Jesus and
John 1:1:35-51 narrates the gathering of Jesus first disciple. The three parts
of John chapter 1 introduce as various different themes: Origin of Jesus
(1:1-5), Identity of Jesus (1:14, 18, 29-34, 43-51); Jesus relationship with
God (1:1-2, 14, 18, 34, 35, 49, 51); Jesus relationship to humankind (1:9-14,
16); the importance of the witness to Jesus (1:7-8, 15, 19-28, 32-34); and the
meaning of faith and discipleship (1:7, 12, 35-51).[2]
3. Structure
These verses
state that clearly that John was not the Light. The evangelist interrupts his
citation from the Logos hymn in order to present the Baptist’s testimony to
“the Light,” to the Logos incarnate in Jesus. The Evangelist time there were
followers of John who claimed that “He was the Light” i.e., the light of
salvation, the deliverance of God’s people. John's appearance to respond about
“True Light”. The Light of the world. This is the purpose of God, was
the supreme end of his proclamation and baptism.[6]
John 1:9 "The true light, which
enlightens everyone, was coming into the world." [7]
This was the true
light that enlightens everyone by coming into the world. The light of Jesus is
universal light of creation. This light is not for a particular culture or
nation, but it is for all.[8]
Here we could
see first time the Gospel the terms of (Koinos) world. In 10a it denotes
the world inhabited by humankind, in 10b the world including human beings. In
10c humanity, fallen and in darkness, yet remaining the object of the love of
God (3:16). [10]
The statement the world did not recognize him, shows that in John’s mind there
is no question of dualism here. The moral responsibility rests with those who
reject the light.[11]
The translation
has led to various ideas. One is that the Word came into what rightly belonged
to him. Another is that the Word came to his own home, i.e. his own people,
Israel.[13]
This verse is
to be as modifying the previous verse. There were some who received the Word,
and John now focuses on these. Believers receive the power to become children
of God in the sense of God’s covenant people.[15]
5. Theological
views
“Logos: Logos Christology is the use by a Christian writer
of the popular Hellenistic religio-philosophical term logos (Word) as a
title or predicate of Christ to express Christ’s pre-incarnate existence; his
role as the mediator and sustainer of creation; the universality of his
revelatory activity; or his personal distinction from and subordination to God
while sharing God’s essence. The term “Logos Christology” becomes common in NT
scholarship in middle of twentieth century, when a spate of studies appeared on
NT title of Christ. Among these Logos is most closely related to creation
wisdom motifs in Alexandrian Judaism (Wis; see Philo). Whiten the NT the
high-water mark of Logos Christology is (John: 1:1, 14).”[17]
The Word in God
becomes the light of the world (vv. 1-5). In the beginning was Word established
a parallel between the opening of the biblical account of the beginning of the
Human story in Genesis 1:1. The Word pre-exists the human story, and the Word
does not preexist for its own sake but in a relation with God. The incarnation Word (Logos) is poetry
(1-5). Vv. 6-8 gives a narrative description of figure and role of John the
Baptist. Regarded by many secondary editions to the prologue, these verses are
essential to its present structure and message. John was not just man but he
was sent by God (v. 6). This important claim, as no one else in the Jeannine
story apart from Jesus is describe as having been sent by God. John was a part
of Devine plan: he came to give witness to the light, so that others might come
to believe by means of the life-giving presence of the light. [18]
“Life: Jesus as the
divine reveler is not simply trying to convey information of a mystical
experience; he is offering life, eternal life, the life of God. It is his life
that our light (1:4), and he gives his life not just for our instruction, but
also may share in his life. These ideas of revelation come together in John
17:3: Now this is eternal life: that they may know you, the only true God, and
Jesus Christ, whom you have sent.” Is seeing the relation between the Father
and the son and by experiencing the love that is the essence of their relation,
one knows God. John never uses the Word knowledge (gnosis) but
always the verb “to know”. Perhaps this is part of his attempt to distinguish
his thought from the knowledge claim by the proto-Gnos-tics. The knowledge
Jesus offers is not insight into the cosmos, through insight into God’s plan in
history and understanding of his will are included. But fundamentally Jesus
desires that we share in his own relation with the Father, becoming one with
and one another (cf. 17:20-23)! As we abide in him we the fruit of a
life that reflects Jesus ‘own life.”[19]
The theme of
the Word as the light continues from(vv. 4b-5.
John was not light; his role was to give witness to the light. There
must be no confusion, John the Baptist was a great figure but he was not light.
Nevertheless his appearance in vv. 6-8 opens the second section of the Prologue
(vv. 6-14) with a description the Word as the light, the one through whom
people can come to light-giving belief. The prologue is now firmly anchored in
history, and, like vv 1-5, is second section (vv. 6-14) open with a description
of the Word and a careful separation of the role of the Baptist from the role
of the Word. The one and only authentic light who gives life-giving light to
everyone is coming to the world (v.9). The hints of incarnation already found
in (vv. 3c -4) are now bluntly stated.[20]
“Light: Light-Life,
Love are three general categories light, life and Love revel his character of
this God’s in his relationship with human. This first cluster of images teaches
us about God revelation. The Images of light use in first twelve chapters
as Jesus proclaims himself to be the light of the world and demonstrates what
that means by reveling the divine glory through his life and teachings. In this
revelation dependents on what he hears and see from the father (cf. 8:38). In
other contrast it can be claim as a vision of God. The revelation of God sought
by the mystics is available in Jesus. He not just a mystic; rather he is
himself the locus of the divine presence (cf. 1:51). He enables people to have
a vision of God for to see him is to see God (1:18). He also speak to Jews
teachers (rabbis), leader concern for revelation that his teaching is true
teachings. He claims the Scripture
actually about him (5:39). Similarly, he is the fullness from which the Jewish
revelation, comes and thus completes and therefore replace the temple, the
festivals, the land and law. Accordingly, he is truth itself, for truth is the
eternal reality and its revelation, and Jesus is both. But when the really real
is reveled, not all receive it. The conflict that arises from Jesus’ claim is
the presence of Judgment. Jesus does not come to condemn, but condemnation
occurs as people reject him-they-stand-self condemned. As the light shines, one
either hates the light of approaches it (cf. 3:19-21). The story is this Gospel
illustrate both reaction.” [21]
Reference to the coming of the Word into the
world cannot be put off till v.14. It has been part of the first section of the
Prologue (vv. 1-5) and retunes in v.9. The Word was in the World that has its
very existence through him (v. 10b; cf. v. 3ab) but the world has not know him.
From this general statement the author moves more specific identification of
the place and people who would not receive him: he came to his own place (eis
ta idia) and his own people (hoi idioi). The Fourth Gospel ta
isia is not some heavenly place of ideal existence as among the Gnostics.
The Word came into the human story only to be rejected by his own people,
because some Israel did not receive the Word (ou parelabon). A form of
verb lambanein again appears to describe the first moment in humankind’s
response. Unlike ( v. 5) where this message of a negative response was found
for the first time, the negative response from those to whom the Word came (v.11)
is matched by the description of the positive response of others, and results
of such a response (vv. 12-13). In v. 12 the verbs “to receive” (lambanein)
and “to believe” (pisteuein) are place in parallel: “ To those who
receive him” (hosoi de elabon auton); to those who believed in his name
(tois pisteusousin eis to onoma autou). To receive the Word means to
believe in his name. In v.5 and v.11 the rejection of the Word describe with
the negative use of forms of the verve “to receive.” There is a right and wrong
way “to receive” the Word. The right way to receive the Word is “to believe” in
his name. In terms of prologue itself
the Word as yet has no name, no role in the human history. Nevertheless the
result of belief in the name of the Word are described in the past tense: he
gave them (aorist: edoken autois) power to become children of God. The
power given is not a promise but an achieved fact for those who receive and
believe. A Johannine understanding of life and eternal life has been to become
a child of God. The choice of the aorist infinitive “to become” (genesthai)
indicates that Johannine faith and so-called “realized eschatology” demand continual
commitment. In a traditional eschatology
the believer waits for resurrection and end of time for final gifts of life and
eternal life. In Fourth Gospel these gifts are anticipated. They are available
to the believer “now,” and are thus “realized.” One becomes a
child of God through a process of growth, yet a childhood cannot be explained
by human experience or understanding because it is not the result of human
initiative. The ancients saw the generation of the child as the result of the
mechanical coagulation of the woman’s blood resulting from its mingling with male
seed. But children are also generated as a result of human concupiscence, but
children of God are not born “of the flesh.” There are times when parents
decide that they wish to have a child, and act accordingly, but children of God
are not born “of the will of human beings.” Children of God are generated by
God (ek theou egennethesan). [22]
6. Reflections
John reads the
story of creation and God’s Word through the lens of the incarnation, not
simply OT traditions, however, so the story of creation gives way quickly to
another story. The cosmological imagery of vv.1-5 is wedded to concrete
historical experience through the person and witness of John (vv. 6-8). The
story of the Word, of God’s self-expression, does not remain outside human
experience but belongs to the experience. Moreover, the story of John the
Baptist introduces faith human response to the light into the story of the word
(v.7). In vv. 9-13, the joyous celebration of the Word and the light and life
the Word offers gives way to the complex reality of human response. What does
it mean not to accept the Word? In the context of the Prologue, it means not to
see God in the Word, to deny that the Word is God’s self-expression in the
world. More specifically, in the context of vv. 6-8, it means not to accept
that Jesus, to whom John the Baptist bears witness, is God’s self-expression,
that Jesus is the Word the source of life and light for all people (vv. 4-5). The
rejection of the Word by Jesus’ own people is restricted neither to the time of
Jesus nor to that of the Fourth Gospel. The specific referent of “his own” is
never explicitly identified in the Fourth Gospel (cf. 4:44). It stands as a
figure for those on whom Jesus has some prior claim but who nonetheless rejects
him. Jesus ‘ time (and the time of fourth Evangelist) those on whom that prior
claim had been made were the Jewish people, to whom the Word of God had been
spoken before (cf. Heb 1:1), who had shared in God’s story from “the
beginning,” (Gen 1:1). For contemporary Christians, however, the identification
of Jesus’ “own People,” those on whom Jesus prior to claim, requires more
interpretive work. The rejection of Jesus by those on who have shared in the
story of the incarnation from “the beginning” (John 1:1) is the true tragedy,
and the church may sometimes find itself in the role of Jesus, rejecting “own.”
Verse 12-13 highlight the tragedy of rejection by describing the fresh
possibilities offered to those who believe. In these verses, the people who did
receive Jesus are identified as those who “believe in his name.” At this point
in the Prologue, the name of the Word is Jesus, and those who receive Jesus
thus believe that God is available in Jesus. This belief is the beginning of a
new relationship with God, because those who believe are now children of God
(v. 1:12). Verses 12-13 thus express both the anthropological and the stereological
dimensions of the incarnation for the Fourth Evangelist; those who receive the
incarnate Word become new people and enter into a new life with God (cf.
3:3-8). The drama of rejection and acceptance of vv.9-13 thus places a vivid
choice before the reader: to either accept the Word and participate in a new
relationship with God or reject the Word and receive nothing of the life and
light the Word offers. [23]
In South Asia context, the readers of John have seen parallelism between John
use of logos (Greek Concepts, John1:1) and Hindu ideas regarding OM (or Aum) or
in Sikhism ideas of Shabda. They have uses these concepts that are prevalent in
their immediate culture in their proclamation of the Gospel. But there are many
millions from Dalit and Tribal background who may not share their religious
ideas that come from Brahminical Hinduism. There are also similarities between the
incarnation and the Hindu concept of avatars, where the divine takes on human
and other earthly forms. The Sanskrit Word “avatar” literally means “one who
descends.” It refers to God appears this world in a human form. Hindu Avataras
appeared briefly in the mists of time to address specific, often local, issues.
They reappear in other forms to address other issues. Jesus took human form
(John1:14; Rev. 1:12-15; John 14-14). Although he appeared on earth for only a short time in
a limited area, his work effects all times and places (Matt 24:14; John 3:16; 1 Tim 2:3-6). He
continues to establish righteousness through the Holy Spirit in the world (John
16:7-13; 1Thess 1:4-5) and in the live of those he indwells (Rom 8:9-13; 2Cor
3:18). The Hindu avatars come to save the virtuous and judge the unrighteous,
but the Christian world view affirms that all human are unrighteous in the
God’s sight (Isa 53:6; Rom 3:10-12). Everyone needs to repaint for the Christ
salvation. Those who saved by Hindu
Avatars expect that they will eventually die and be reincarnated in this sinful
world; but those who saved by Christ, they enjoy total victory over death, from
which they will be raised to eternal life with God (Rom 6:23; 1 Cor 15:51-57;
Rev 21:1-7). Christ is the final Avatara (Purna or Sat Avatara).
It not Just a Hindu numerous thought temporary Avatars, but the Christ incarnation
is a historical event, only once, for the salvation of all humankind (Col 2:9).
Christ as the ultimate and universal avatar, the savior God who is final and
unique. [24]
7. Conclusion
In conclusion,
I would like to state that, John introducing the Word (logos) as life, light.
The Word has existed from the beginning. He came to the world in human form as
a savior. He rejected by his own people, but those who believe in him, they
will have the opportunity to become a child of God; in another way, they will
have eternal life. In the Indian context, Christ can be seen as a true Avatar
not to destroy the sinners, but to save them.
-------
8. Bibliography
Bauckhan,
Richard, and Carl Mosser, eds. The Gospel of John and Christian Theology.
UK, Cambridge: William B. Eerdmans Publishing Company, 2008.
Carson, D. A., R. T. France, J. A. Motyer and G. J. Wenham, eds,. New Bible Commentary: 21st-Century Edition. USA, Illinois: InterVarsity Press, 1994.
Keener, Craig S. The IVP Bible
Background Commentary: New Testament Second Edition. Illinois: InterVarsity
Press, 2014.
Keck,
Leander E., Thomas G. Long, James Earl Massey, William L. Lane, Marion L Soards
and Gail R. O’Day, eds,. The new Interpreter’s Bible, Vol IX. USA.
Nashville: Abingdon Press, 1995.
Moloney,
Francis J., The Gospel of John. Minnesota: A Michael Glazier Book Published,
Liturgical Press, 1989.
NRSV New Revised Standard Version
Wintle,
Brain, eds,. South Asia Bible Commentary. India, Rajasthan: Open Door
Publications, 2015.
Whitacer,
Rodney A. John. England: InterVarsity Press, 1999.
Above picture taken from <a href='https://www.freepik.com/photos/background'>Background photo created by freepik - www.freepik.com</a>
[1] Leander E.
Keck et al., eds., The New Interpreter’s Bible, IX Vol (USA, Nashville:
Abingdon Press, 1995), 515-521.
[2] Leander, The New Interpreter’s Bible, 521.
[3] Leander, The
new Interpreter’s Bible, 516.
[4] Francis J.
Moloney, The Gospel of John (Minnesota: A Michael Glazier Book
Published, Liturgical Press, 1989), 34.
[5] NRSV New Revised Standard Version
[6] Georeg R. Blesley murry, World Bible Commentary, John Vol 36 (Texas: World Books Publisher, 1987), 12.
[7] NRSV New Revised Standard Version
[8] Craig S. Keener, The IVP Bible Background Commentary: New Testament Second Edition (Illinois: Inter Varsity Press, 2014). 251.
[9] NRSV New Revised Standard Version
[10] Georeg R. Blesley murry, World Bible Commentary, John Vol 36 (Texas: World Books Publisher, 1987), 12.
[12] NRSV New Revised Standard Version
[13] D.A. Carson,
et al, eds, New Bible Commentary: 21st-century Edition (USA,
Illinois:InterVarsity Press, 1994), 1026.
[14] NRSV New Revised Standard Version
[15] D.A. Carson, et al, eds, New Bible Commentary: 21st-century Edition (USA, Illinois: InterVarsity Press, 1994), 1026.
[16] Francis J. Moloney, The Gospel of John (Minnesota: A Michael Glazier Book Published, Liturgical Press, 1989), 34-38
[17] Ralph P.
Martin and Peter H. Davids, eds, Dictionary of the New Testament
(England: InterVarsity Press, 1997), 560
[18] Francis J. Moloney, The Gospel of John (Minnesota: A Michael Glazier Book Published, Liturgical Press, 1989), 34-38
[19] Rodney A.
Whitacer, John (England: InterVarsity Press, 1999), 40.
[20] Francis J. Moloney, The Gospel of John (Minnesota: A Michael Glazier Book Published, Liturgical Press, 1989), 34-38
[21] Rodney A.
Whitacer, John (England: InterVarsity Press, 1999), 39-40.
[22] Francis J.
Moloney, The Gospel of John (Minnesota: A Michael Glazier Book
Published, Liturgical Press, 1989), 34-38
[23] Leander E.
Keck et al., eds., The New Interpreter’s Bible, IX Vol (USA, Nashville:
Abingdon Press, 1995), 524-525.
[24] Brain Wintle,
eds, South Asia Bible Commentary (India, Rajasthan: Open Door
Publications, 2015), 1389-1390.
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