God Becomes Flesh

In the beginning was the word. This is not about prophetic revelation—words from God spoken to a prophet. This is about the divine logos—a deep mystery, the creative power of the universe, the mind of God which creates order out of chaos, the grand pattern for the universe. In the Prologue of John (1:1-18), the author proclaims Jesus as this logos, the incarnation of this logos of God.

Matthew and Luke see Jesus as an Old Testament Messiah, the king born in Bethlehem. This is different. John pictures Jesus as pre-existent, as existing with God from eternity, as the creative force in the universe. Jesus is a divine being who comes from heaven and returns to heaven.

In John’s gospel, Jesus sees himself as God made flesh. “The Father and I are one (10:30).” He makes several “I am” statements, a symbol of the divine nature which comes from Exodus where God defines his nature as “I am” (Exodus 3:14). I am the bread of life (6:48), I am the light of the world (8:12), I am the good shepherd (10:11). Before Abraham was, I am (8:58). Note that Jesus does not say before Abraham was, I was. Instead he uses the divine designation of I am.

He also acts like God. In chapter 5, Jesus has a typical confrontation with the Jewish establishment, but the story is really about the relationship between the Father and the Son. The Son functions for his Father in the world. The establishment is mad at him because Jesus sees himself as God’s equal (5: 16-18).

The scenes describing his arrest, crucifixion, and resurrection are informative. Jesus explains to his followers exactly what will happen (chapter 14). He encourages his arrest, chooses to die, with the arresting authorities falling on their knees in acknowledgment of his divinity (18: 1-9). He controls his crucifixion (chapter 19). He carries his own cross, seemingly suffers little, and utters “it is accomplished” as his final words. When the soldiers come to break the legs of the three victims on crosses, they leave Jesus alone because the paschal lamb does not have broken bones ( Exodus 12: 46). At the resurrection (chapter 20 and 21), he appears to whom he wants, when he wants. In all of these events, Jesus is in control. He functions like God.

The gospel of John is a glorious statement of faith by an author writing for a Christian community in the Hellenistic world who believed that Jesus was the incarnation of God. It is not history. It does not have to be our statement of faith if the idea of God walking around on earth is troubling. Marcus Borg makes a strong case that the “I am” statements come from the early church. These statements come in long speeches made by Jesus. There is no way that these speeches were remembered. They were obviously invented by someone. I have already pointed out the historical problems with Mark’s version of the passion narrative. The same problems exist with John’s story which I will point out again in the blog two weeks hence on the Jewish conflict in John. We don’t have to accept the worldview of first century Hellenism where people routinely expected gods to roam the earth.

In a blog entitled “The Resurrection in Matthew,” I pointed out several problems with the resurrection stories. These problems apply to John’s story of the resurrection. I would like to add an additional problem. John’s Jesus appears to Mary of Magdala as a gardener, to the disciples in an upper room in Jerusalem, and then eight days later to Thomas and the other disciples in that same room (chapter 20). He makes his last appearance to the disciples on the Sea of Tiberias in Galilee (chapter 21). Why does Jesus only appear to Mary and the disciples? This picture of the resurrection makes the religion of Jesus into a small, select group. A God of love wouldn’t act that way. Such a God would insist that Jesus appear widely to the masses of the people. The religion of Jesus would be open to all.

If one rejects the worldview of John, does this gospel have meaning for Christians living in the twenty-first century? Absolutely! Jesus is the logos, the pattern of God in the world for all to see. Before Jesus, the pattern of God was enshrined in Law, now it is found in a flesh and blood human being. With God as the source, Jesus reflects that source and is the light of the world (8:12). We see this light in the mutual love described in the Farwell Discources of chapters 13-17. We see this light in the inclusive community of followers created by Jesus. We see this light in the love communities established by those followers after Jesus’ death (see Acts 2: 42-47 and 4:32). We see that light in the parables in Luke (see blog on the topic), and the teachings in the Sermon on the Mount. The problem is not seeing this pattern in the gospel of John, it is living it. I keep trying!