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This text makes for the first time in the prologue of John,
the explicit identification between Jesus Christ and the “word.”
In doing this it again evokes the testimony of John the Baptist. This reference
to John the Baptist seems to indicate that the text is aware of the high regard
in which John the Baptist is held. John is a key witness. John is reported
as saying, “He who comes after me has surpassed me.” This sentence
is a vital piece of evidence in the mouth of John the Baptist himself indicating
the surpassing excellence of the “word” as compared to himself.
In typical Johannine style this statement is pregnant with possible meanings
and therefore should be read as embracing all the nuances of meaning.
What then does “after me” entail? Firstly, it fits
a reference to the chronological relationship between John and Jesus. Jesus
was chronologically after John. Normally in antiquity older was better but
the text points out that even though John preceded Jesus in history (older)
Jesus (the younger) was better. Secondly, it fits a reference that could indicate
that Jesus was a “disciple” of John, i.e., one who was his follower—this
may gain credence from the fact that Jesus was baptized by John. (A fact that
has no explicit reference in this gospel but is recorded in each of the Synoptics.)
With all these nuances considered a good reading of the text,
“he who comes after me” may mean, “he who is my younger disciple
(96 footnote 108) has surpassed me.” The phrase “has surpassed me”
seems to be able to combine the meaning, “first in existence” and
“first in importance”. There is definitely theological significance
to both possibilities. Later in this gospel Jesus will use the idea of first
in existence in reference to existence before Abraham (John 8:58) to indicate
his precedence over Abraham. The notion of “first” however, carries
the sense of more than precedence in time (before) but precedence in rank
(above). “The ‘word’ was not only ‘former’ but ‘first’
the preexistence of Jesus shows his superiority.” (Morris page 97) John’s
testimony is corroborated by the comments behind the text, “because”
and “we” (indicating a wider testifying community) have received
out of the “fullness” of the “word”, multiplied grace.
The Christian community that testifies to this experience of
multiplied grace cites the surpassing excellence of Jesus Christ in relation
to the most revered figure of the Old Testament, Moses. What Jesus Christ
(anticipated by the Old Testament) did in bringing into existence grace and
truth, superceded even the person through whom “the law” was given.
The text ends with the conclusion to be drawn from this prologue
of John’s gospel. In a way that is unique Jesus Christ, himself uniquely
God with a unique relationship of the closest kind with God, has seen God
and has made him known. This is a summary statement culminating the arguments
in which Jesus Christ is shown to supercede John the Baptist and Moses. Jesus
Christ uniquely personalizes the most complete revelation of God and this
sets him apart from every one else.
The most pressing human need is to have a revelation of God
in an understandable and accessible manner. The need to know God is universal.
Augustine confesses that he was restless until he found his rest in God. Blaise
Paschal noted that, “In every man there is a God shaped void which can
only be filled by God.” This human need to know God leads either to a
restless and often futile search or to a hopeless emptiness about which one
can do nothing.
In the face of these needs there arises a related vulnerability
to idolatry. Created things (people and otherwise) that invariably manifest
some element of God’s revelation have the ability to attract the seeker
for God in a dangerous delusion. This “God making” distraction is
present in secular cultures in the form of materialism, narcissism and consumerism
among other things. In religious cultures institutional religion of all kinds
serve as an effective distraction from the real revelation by inadequate substitutes.
This distraction is even evident in biblical religion (such as Judaism and
nominal Christianity) where the great revelations of God through his prophets
like John the Baptist and Moses serve as a deterrent to receiving the ultimate
revelation of God in Christ Jesus. This is often the classic case where the
good becomes the enemy of the better.
In this text God’s answer is the good news of the adequate
and accessible revelation of God in Jesus Christ. The text will not allow
the idolatrous distraction from that which will adequately satisfy this need.
So John is pointing away from himself to Jesus. The community of multiplied
grace is joining the witness to identify that which supercedes the revelation
of the Law given by Moses—the grace and truth that came through Jesus
Christ.
The text asserts without equivocation the confidence and certainty,
that the revelation of God in Jesus Christ is the unique revelation of the
one who was eternally in the closest possible relationship with God and who
is uniquely God himself. Jesus Christ, the “word” is God’s
answer to the human need to know him.
In light of God’s answer we rejoice in our opportunity
to have a personal knowledge of God in Jesus Christ. The pale of restlessness
and hopelessness is lifted and is replaced by a joy filled spring of hope.
Further, we repent of our idolatry and our commitment to inadequate God substitutes,
including our religious icons and traditions that frequently prevent us from
knowing God in Jesus Christ.
Finally, we receive personally the salvific revelation of God
in Jesus Christ. We experience personally the fullness of multiplied grace
and liberating truth, becoming in the process reborn in the very family of
God.
The focus of this sermon is the identification of Jesus Christ
of history with the prehistorical and preexistent “word”, making
him the surpassing and absolutely adequate unique revelation of God, superceding
all created things in this regard.
By identifying the distracting options in both secular and religious society and contrasting the surpassing excellence of the satisfying revelation in Jesus Christ, the sermon functions in order to 1) elicit hope in the adequacy of the revelation of God in Jesus Christ; 2) produce remorse for our stubborn idolatry; and 3) engender the wholehearted personal reception of the revelation of God in Jesus Christ which brings salvation.