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During John’s time, an awakening of new knowledge shaped how first-century philosophers thought. 

Greece’s Hellenistic Age began in 323 BC and ended around 31 BC. Greece became an open, cosmopolitan culture that spread throughout the Mediterranean. During this period, Greek became the established language of the Hellenistic world^[a]. 

Popular philosophies that emerged during John’s time were mainly influenced by Plato, who presented the idea that the material world was only a shadow of the true reality. He taught that there was an eternal world beyond what the Greeks and Romans knew. 

He believed that the physical body ‘enclosed the divine’ and that earth belonged to a ‘lesser’ place^[b]. 

Stoicism also saw a rise as well. Followers of this philosophy believed that the world came to be through divine reason, the Logos, as I talked about previously in this series. Stoicism taught that a ‘spark of Logos’ dwelt within humans, and a person could find their place by obeying this spark^[b]. 

During this time, many Greeks indulged in reveling, fame, and wealth. There was a desperation to seek various pleasures, and so, in first-century Judea, we see a countercultural movement seeking to address this way of life. 

Cynicism sought to turn people away from a life of indulgence and toward one of virtue. This movement taught that spiritual happiness was more important than money or possessions^[b]. 

The Influence of Hellenism during John’s Time

It’s interesting to note that John’s Gospel seems to parallel some teachings popular in his time. However, the question we should ask ourselves is this: is John claiming that Jesus taught the same thing?

Scripture Focus:

In 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 any thing 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.

John 1:1-5

The Analogy of the Sun

In Book Six of The Republic, Plato alludes to the Sun Analogy, using it to explain the ‘form of good’ by comparing it to the sun. He argues that the ‘Form of Good’ illuminates intelligible truths, enabling the mind to understand reality. He uses the sun’s ability to illuminate physical objects to create a visual for his theory. 

The Sun Analogy focuses on several aspects:

• The sun (visible realm) represents the form of good, which causes growth and makes objects seen. 
• The eye (the mind and soul) represents a person’s power of reason and their ability to ‘know’. 
• The light (truth and knowledge) enables the soul to grasp reality in the same way that light enables the eye to see
• The good (intelligible realm) is not a ‘being’, but is beyond one, functioning as the source of all truth. 

Plato uses this allegory to create a contrast between the visible world and the intelligible world. 

• The visible world is made of objects that are unstable and constantly changing.
• The intelligible world is eternal and illuminated by the light of the Good. 
• The Good’s superiority parallels the sun; it causes one to ‘see’, to observe knowledge and truth. 

Through this, Plato seems to claim that the truth is a form of light.

Relationship Between Truth and Light

Plato’s use of light gives way to the idea of Phanes, the primordial deity of creation and light. The word ‘Phanes’ (Greek: Φάνης) derives from the verb ‘phaínō’, which means ‘to bring to light’ or ‘to appear’. Phanes is considered both the initiator and source of existence and divine lineage^[d]. 

Phanes is known by two titles: Protogonos (First Born) and Erikepaios (Power) (José and Blanco, p. 206). Phanes governs creation and generation; in Orphic theology, he sets the material world in motion, governing time and space^[d]. 

Early Hellenistic Greeks such as Aristotle believed Eros to be this ‘light-beaer’, a being who came from ‘chaos’ (the void)^[e]. 

This thinking developed from Orphic Theology, which taught that humanity was dual in nature, possessing a divine, immortal soul trapped in a sinful body. Humans required ritual purification to break this cycle of rebirth ^[f].  

Another part of Plato’s philosophy was that ‘truth’ was a form of light. Greek philosopher Parmenides focused primarily on this idea of truth, known as ‘aletheia’, believing that it is a single, eternal, and unchanging ‘One’. 

Parmenides of Elea was a pre-Socratic philosopher who emerged during the late sixth century BCE. Parmenides is known for his philosophical poem, known as ‘One Nature’, in which he describes ‘The Way of Aletheia’ (Truth) and ‘The Way of Doxa’ (Opinion)^[g][h].

In Greek, Aletheia refers to the process by which things reveal themselves (truth or unconcealment). In this way, when things become known, they are brought into the light^[i].

The Gospel of John vs. Greek Philosophy

After all this, the question I have remains the same: was John trying to teach the early Christians the same thing as Greek philosophers?

Greek culture taught that Eros was a god who was born from a cosmic egg, a binary being who copulated with himself to create other gods. Greek culture taught that Aletheia was a goddess, the daughter of Zeus. However, John was not teaching these things. 

Instead, John took these ideas and pointed out that the philosophy surrounding them was encapsulated by the person of Jesus Christ. John presents Christ as the Logos, the Lightbearer, and the Truth. 

John doesn’t immediately tackle this idea. He offers a thesis statement, then he breaks it down throughout the Gospel. Christ is the Logos who gives way to the Phanes (light), which reveals Alethia (truth).

Yeshua the Word, Yeshua the Light

John wasn’t the only one with an in-depth understanding of Greek philosophy. In fact, when John wrote the Gospel, many of Paul’s letters were circulating to the various churches established in a Greco-centric culture. Paul wrote: 

The Son is the image of the invisible God, the firstborn over all creation. For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. He is before all things, and in him all things hold together. 

Colossians 1:15-17

Neither Paul nor John isolates the popular philosophy of their time; rather, they ‘corrected’ who these truth statements were about. 

John establishes that the Logos gave way to life, and that this life was the light through which all mankind can see. John makes a claim about Christ’s divinity within the first five verses of his Gospel.

Jews and even the Greeks would’ve understood this immediately, especially if they were followers of the various cults and philosophers in their day.

The Claims John Makes About Jesus in the First Five Chapters

1. Jesus is the initiator and source of existence
2. Jesus is the primary cause of creation
3. Jesus holds all things together, and nothing is outside Him
4. Jesus governs all creation and sets in motion time, space, and matter
5. Jesus came to break the cycle of sin
6. Jesus is eternal and unchanging

Dive Deeper Into John

Do you believe that John was influenced by Greek philosophy, or was he presenting a new idea and appealing to those who were already followers of Greek beliefs? Share your thoughts in the comments below.

As you continue in this series, I hope that clarity and the strengthening of your faith will be at the forefront of your spiritual growth.

Signed,

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Want to do a deep-dive into the Gospels? Follow my mini-study series, The Gospel According to John, right here on The Ravyn Blogs. Sign up to get all your questions answered as you Grow with God. 

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