The Word Was God (John 1:1-18).
John commences his Gospel by speaking of ‘the Word' (i.e. the One through Whom God has acted and spoken'), and later he adds, ‘all things were made by Him' (John 1:3) and ‘the Word was made flesh and dwelt among us' (John 1:14). It is thus made apparent that ‘the Word' is Jesus Christ, depicted as the Creator and as God's word come among man. The letter to the Hebrews contains a similar opening thought, ‘God -- has in these last days spoken to us by a Son, -- through whom also He made the worlds --.' Here we have similar concepts expressed, God's word given in revelation (‘spoken to us by a Son') and God's word active in creation (‘through Whom also He made the worlds'). The later contrast of the coming of Jesus with the giving of the Law (the Torah) in John 1:17 confirms that we are to see in ‘the Word' a very Hebrew concept, for there the contrast is between the giving of the Law and the coming of Jesus Christ, Who has just been revealed as the Word. Thus far from being a static philosophical concept, the idea of ‘the Word is of an active voice, powerful and effective.
This Word, John tells us, existed in the beginning, was in a continual close relationship with God, and indeed was God. He was the Creator of all things and the source of life, a life which gave light to men.
This all reflects the teaching of the Old Testament which declares the eternal permanence of ‘God's word' when it contrasts the temporary things of creation with God's word, ‘vegetation fades -- the word of our God will stand for ever -' (Isaiah 40:8); and the creative power of ‘the word of God' when it declares, ‘By the word of the Lord the heavens were made -' (Psalms 33:6; compare Genesis 1). Furthermore His word is seen as a word which is able to give life and light. Thus ‘Your word has made me alive' (Psalms 119:50), and ‘Your word is a lamp to my feet and a light to my way' (Psalms 119:105). All this parallels John's description of the Word. And no better description of the ministry of Jesus could be given than ‘So shall My word be which goes forth from my mouth, it will accomplish what I please and prosper in the way to which I sent it' (Isaiah 55:11). In John's Gospel Jesus regularly sees Himself as fulfilling such a ministry. See John 5:17; John 5:19; John 5:36; John 7:16-17; John 10:25; John 10:32; John 12:49; John 14:10; John 15:23-24.
So John begins his Gospel with a description of ‘the Word', the Logos, ‘the One through Whom God has spoken', Who was already in existence ‘in the beginning', Who was both in the closest possible communion with God and was Himself God, and Who existed in the beginning with God (John 1:1-2). He then goes on to depict Him as the source of creation (John 1:3), and especially of life (John 1:4).
It is true that in John's day ‘the logos' was a useful term to use for it was a thought which would excite both Greek and Jew. For the non-Christian Greek it would bring to mind ‘the eternal Reason' (Logos), existing before all things and at the root of all things, from Which all comes (an idea found constantly in both Philo and the Greek philosophers), whilst the Jew would think both of the eternal word of God which spoke in creation, when God spoke and the basis of everything came into being (Genesis 1:3 onwards; ‘by the word of the Lord were the heavens made' - Psalms 33:6), and of the word of God which gave life, (‘Your word has made me alive' - Psalms 119:50), and light, (‘ God said, let there be light, and there was light' - Genesis 1:3, - ‘your word is a lamp to my feet and a light to my way' - Psalms 119:105).
John feeds these very thoughts for he not only describes the Word as fully divine, but goes on to describe Him as the creative word, and as the Word Who brings about creation, life and light. He is the source of creation (‘by Him all things were made' - John 1:2-3), and He is the source of life (‘in Him was life' - John 1:3) and light (‘the life was the light of men' (John 1:3).
This concept of Jesus as ‘the Word' is clearly important to John for he repeats it both in his first letter (1 John 1:1) and in Revelation 19:13. By it he indicates that Jesus Christ as ‘the Word of life' is the full expression of what God is. Just as we express ourselves through our words, and it is by our words that we make known our inner selves, so through His Word God has expressed Himself, and has made known His inner self, (‘he who has seen me has seen the Father' - John 14:9). Indeed, as Jesus would later point out, our words so reveal what we are that by our words we will be accounted righteous, and by our words we will be condemned (Matthew 12:37). And this is precisely because our words reveal us for what we are. In the same way therefore The Word is the full expression of God as He is in His inner self. He reveals Him for what He is. We might therefore paraphrase John 1:1 as ‘In the beginning was the One through Whom God spoke and revealed Himself', both in creation and revelation.
In these internet days this should be so much clearer to us. We go on the net and meet hundreds of people all around the world, and we mainly know them by their words. It is by their words that we truly come to know who and what they are. The more they speak, the more we know. In the same way God sent His Word so that we might know Who and What He is. His Word came in order to reveal Him in His innermost Self.
As already noted possibly the best commentary on the significance of ‘the Word' is found in Hebrews 1:1-2, ‘God --- has in these last days spoken to us in His Son, Whom He appointed as heir of all things, and by Whom also He made the world'. It brings out that it is God's eternal Son Who is the word, and is both the end and the beginning.
But it is not long before we learn from John Who the Word is. It is Jesus Christ Himself Who is ‘the Word', for John tells us that ‘the Word was made flesh and dwelt among us' (John 1:14) and was testified to by John the Baptiser (John 1:15). Indeed the writer's whole purpose in the Gospel is to reveal the earthly life of ‘the Word', that Word through which shines the invisible heavenly light. His purpose is to make God known through Jesus Christ (John 1:18), and to reveal Who He really is through His words and work.
We note immediately some of the attributes of ‘the Word'.
1). He was already in existence at ‘the beginning' when God created the heavens and the earth - ‘in the beginning the Word was already in existence' (John 1:1).
2). It was through Him that the universe was created - ‘all things were made by Him' (John 1:3)
3). He is the life-giving Word Whose life gives light to men - ‘in Him was life, and the life was the light of men' (John 1:4). This is the idea which is immediately expanded on and which permeates the Gospel. That He is the source of eternal life (John 1:13; John 3:16; John 5:24; etc.), enables men to ‘see' the Kingly Rule of God (John 3:2), and brings light in our darkness (John 8:12; etc).
4). He is the One Who became man - ‘the Word became flesh and dwelt among us' (John 1:14). This will be expanded on throughout the Gospel, for one main purpose of His coming was in order to reveal the Father to those who could see (John 14:7-9).
But why should Jesus uniquely be called ‘the Word'? Certainly in Hebrew thought ‘the Word' (Hebrew - debar) is seen as significant as an extension of God. ‘By the word of the Lord were the Heavens made, and all their hosts by the breath of His mouth' (Psalms 33:6). This links directly with Genesis 1 where ‘God said' and it was done. Creation took place by God's word. Thus the term ‘Word' signifies the powerful, creative Word of God Who brought about creation. That this is in John's mind John 1:3 makes clear, for the Word is seen as the One who carries out the work of creation, ‘by Him all things were made'. Compare also Colossians 1:16-17; Hebrews 1:1-3.
Furthermore we should also note again that it is God's ‘word' which gives life and light. ‘Your word has made me alive' (Psalms 119:50), says the Psalmist. And again, ‘Your word is a lamp to my feet and a light to my way' (Psalms 119:105). God's word gives both life and light. And that this light is continually closely allied with life also comes out in the words of the Psalmist when he declares, ‘for with you is the fountain of life, in your light will we see light (Psalms 36:9). It is through His life, flowing out from Him, that we see light. Thus John declares, ‘His life is the light of men' (John 1:4). Light and life are also closely linked in Job 3:20, ‘For this reason is light given to him who is in misery, and life to the bitter in soul'.
On top of this the phrase ‘the word of the Lord' is constantly used in the Old Testament to signify God's specific intentions which He is determined to bring about. The idea behind this is exemplified in Isaiah 55:11 where ‘His word' is revealed as powerfully effective, ‘so shall my word be that goes forth from my mouth, it will not return to me empty, but it will accomplish that which I purpose, and prosper in the thing for which I sent it' (Isaiah 55:11). Here His word is like a living thing, driving forward inexorably to do God's will, in a similar way to that in which Jesus is portrayed as inevitably carrying forward His ministry. Whilst Isaiah also brings out that His Word is in fact eternal in contrast with nature - ‘vegetation fades -- the word of our God will stand for ever -' (Isaiah 40:8). So ‘the Word' is the eternal means by which the powerful activity of God is carried out as He brings about His own purpose.
This is all reinforced by the fact that the Aramaic targums (free translations of the Scripture from Hebrew to Aramaic used in the Synagogue) regularly use the term ‘word' (memra, debura) as an extension of God. This suggests that the idea of ‘the word' as indicating the divine in action was already current when the targums were translated. (See for example Numbers 7:89, ‘the word (debura) was talking with him', and Genesis 28:10, ‘the word (debura) desired to talk with him'. Here the word (debura) was certainly representative of God).
Fourthly, we must note that, in the New Testament, the saving message itself is called ‘the word (logos) of God' or ‘the word' (Acts 6:2; Acts 11:1 and often in the New Testament). Thus when in 1 John 1:1 John describes Jesus as ‘the Word of life', he is stressing that the word that offers salvation offers the One Who is ‘the Word'. It is not just pointing to a doctrine, it is pointing to a person. It is not enough just to receive the word, they must receive The Word Himself through Whom God is revealed. This is brought out in the Gospel in that the logos of Jesus is a saving word, so that to reject it is to miss out on salvation (John 5:24; John 8:37; John 8:43; John 12:48; John 15:3; John 17:14; see also John 2:22; John 4:41; John 4:50; John 8:20).
Thus it is the One Who is the Word, Who is the One through Whom God has spoken and revealed Himself. He is God's word personified. Moses had brought God's instruction (torah = instruction, law), and was, along with Aaron, God's voice, but what the Word has brought in Himself is truth and revelation in overflowing measure which permeates the heart of man (John 1:16-17). The Torah becomes written in the heart through His word (Hebrews 8:10-12; Jeremiah 31:33-34) because He indwells His people's hearts (John 14:23; Ephesians 3:17).
So the Word is the source and means of creation, the giver of life and light, the means of the powerful activity of God in the fulfilling of His purposes, and is the channel of His life-giving truth to men. The uniqueness and divinity and Saviourhood of Jesus Christ is being clearly brought out.
But John was living among Greek thought in Ephesus when he wrote these words, and had been for many years. There he had been brought in contact with Greek ideas on the meaning of the Logos (the Word), and by connecting it with the Hebrew ideas, it almost certainly extended its meaning to his mind. Thus he saw this very Hebrew idea as a means of reaching out to Greeks. For the Greeks used the word Logos of the uncreated ‘Reason' which lay behind creation, that which was uncreated and eternal, participating in the creation and sustenance of the Universe, distinct from God and yet partaking of the divine essence. He was proclaiming a Hebrew idea which he knew would also speak to Greeks.
However, having accepted this fact, we must not overlook the fact that there was a difference in emphasis between the Greek and Hebrew concepts, and that it is the Hebrew idea which is predominant in John's Gospel. The Greeks saw ‘Reason' (logos) as impersonal (or semi-personal, like Wisdom in Proverbs 8) and in a sense remote, although always present. The Hebrews under guidance from God saw ‘the word (logos) of God' as personal, powerful, active and effective, and it was thus something that could be personified. It was God Himself acting in power. It was the creative, sustaining, illuminating ‘word of God', both sustaining and enlightening. In that word God directly involved Himself with His creation. And through it He dealt with darkness (Genesis 1:3-5). In the same way John realised that the powerful Word had come now to deal with the spiritual darkness of mankind which was constantly seeking to overcome the light (John 1:4). A new spiritual creation was taking place in the coming of Jesus.
So the idea of the ‘Word' contained the idea of One Who was uncreated and eternal, Who was the source and controller of the Universe, and was the effective instrument of God in providing life and light and overcoming the darkness. That is why the writer to the Hebrews, in Hebrews 1:1-3, says ‘God has spoken to us by a Son --- through Whom also He created the world --- Who --- upholds all things by His powerful word'.
Yet in the end John's emphasis is surely finally on Jesus as the One who IS the Gospel, the very Word of truth, the One Who is the Word of God to man, The One Who is God's saving Word. Certainly we are to see that He was the creative Word, and the sustaining Word, the uncreated One who was ever with God and sustains all things, but most importantly He was to be seen as the saving Word, from which all else takes its meaning. In Him was life, and the life was the light of men. Through Him we receive eternal life. Thus even from the beginning the idea of Him as the Worker of Salvation was pre-eminent.
This is why throughout the Gospel special emphasis is laid on Jesus' own ‘word' (logos). See John 2:22; John 4:41; John 4:50; John 5:24; John 8:20; John 8:37; John 8:43; John 12:48; John 15:3; John 17:14. As ‘the Word' His word is powerful and effective and of vital importance so that those who refuse to respond to it can only come under judgment. What He is as ‘the Word' comes out in His spoken word which is God's word to men.
So to sum up we may see the Word as:
· The One through Whom God has created.
· The One Who gives spiritual life and light.
· The One through Whom God has acted.
· The One through Whom God has spoken
· The One through Whom God saves.
And underlying it all is the fact that, throughout all that was to come, it was God's word which would prevail, His word which reveals His Word. The word of God is powerful precisely because it reveals the Word of God to man. And it is through that word that His purposes have been fulfilled in history precisely because behind it was the Word acting out His saving purpose through the word. We see this brought out in Revelation. The One Who is the Word of God comes forth, and His garment is sprinkled with blood. Furthermore it is with what comes forth from His mouth that He smites the nations (Revelation 19:13; Revelation 19:15). God's Word both saves and judges.
Let us then now consider his words more deeply in terms of what John says.