John 1:1

 

In the beginning was the Word, and the Word was with God, and the Word was God.
John 1:1 Berean Standard Bible (BSB)
 
In the beginning was the Word, and the Word was with God, and the Word was God.
John 1:1 King James Bible (KJV)
 
In the beginning was the Word, and the Word was with God, and the Word was fully God.
John 1:1 New English Translation (NET)
 
In the beginning
This phrase echoes the opening of Genesis 1:1, "In the beginning, God created the heavens and the earth." It establishes a connection between the creation narrative and the Gospel of John, emphasizing the eternal nature of the Word. The Greek term "archē" signifies not just a point in time but the origin or source of all things. It underscores the pre-existence of the Word, affirming that the Word was present before creation itself, transcending time and space.
 
was the Word
The Greek term "Logos" is translated as "Word." In the context of Hellenistic philosophy, "Logos" referred to the principle of order and knowledge. For Jewish readers, it resonated with the concept of divine wisdom and God's creative power. John uses "Logos" to reveal Jesus as the ultimate revelation of God, the divine reason and creative order incarnate. This establishes Jesus not merely as a messenger but as the message itself, embodying God's will and purpose.
 
and the Word was with God
The phrase "with God" (Greek: "pros ton Theon") indicates a relationship of intimacy and distinction. "Pros" suggests a face-to-face relationship, highlighting the personal and relational aspect of the Word's existence with God. This affirms the distinct personhood of the Word, coexisting eternally with God, yet maintaining a unique identity. It speaks to the mystery of the Trinity, where the Word is distinct yet in perfect communion with the Father.
 
and the Word was God
This declaration is profound and unequivocal. The Greek construction ("kai Theos ēn ho Logos") emphasizes the divine nature of the Word. It asserts the full deity of the Word, affirming that the Word shares the same essence as God. This is a cornerstone of Christian doctrine, affirming the divinity of Christ. It challenges any notion that Jesus is merely a created being or lesser deity, instead proclaiming Him as fully God, co-equal and co-eternal with the Father.
 
Berean Study Bible
 
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This verse can be unpacked in several key components:
 
In the beginning - This phrase echoes the opening of Genesis 1:1 ("In the beginning, God created the heavens and the earth"), suggesting a connection between the creation narrative and the identity of the "Word." It implies an existence before the creation of the world.
 
The Word - In Greek, "Word" is translated from "Logos," which has a rich philosophical background. In Greek philosophy, "Logos" could mean reason, plan, or the principle of order and knowledge. In the context of John, "Logos" refers to Jesus Christ, embodying the divine message, wisdom, and creative power of God.
 
Was - This verb in Greek ("ēn") is imperfect, indicating continuous, eternal existence. Thus, "the Word was" suggests that Jesus Christ, as the Logos, eternally existed.
 
The Word was with God - This indicates a relationship of intimacy, fellowship, or unity between the Word (Jesus) and God. The Greek preposition "pros" ("with") implies a close personal relationship, suggesting that while the Word and God are distinct, they are intimately connected.
 
The Word was God - Here, the verse explicitly states the divinity of the Word. This is a key affirmation of the doctrine of the Trinity in Christianity, where Jesus Christ is considered fully divine, equal with God the Father. This statement has been central to theological debates and interpretations, especially regarding the nature of Christ's divinity and His relationship to God the Father.
 
Theological Implications:
 
Christology: This verse supports the Christian belief in Jesus Christ as fully divine, co-eternal with God the Father.
 
Trinity: It underpins the Trinitarian doctrine, where God is understood as one essence in three persons: Father, Son (the Word), and Holy Spirit.
 
Creation: It links Jesus directly to the act of creation, suggesting that creation was through Him or by means of Him, as further verses in John 1 elaborate.
 
Interpretations Across Christian Denominations:
Some Christian groups might emphasize different aspects of this verse; for instance, some might focus on the unity of God's nature, while others might highlight the distinct personhood of Jesus from the Father.
 
In summary, John 1:1 is foundational for understanding Christian theology concerning the nature of Jesus Christ, His role in creation, and His relationship to God. It invites readers to ponder the profound mystery of the divine in Christian thought.
 
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In the beginning was the word,.... That this is said not of the written word, but of the essential word of God, the Lord Jesus Christ, is clear, from all that is said from hence, to Jhn_1:14 as that this word was in the beginning, was with God, and is God; from the creation of all things being ascribed to him, and his being said to be the life and light of men; from his coming into the world, and usage in it; from his bestowing the privilege of adoption on believers; and from his incarnation; and also there is a particular application of all this to Christ, Jhn_1:15. And likewise from what this evangelist elsewhere says of him, when he calls him the word of life, and places him between the Father and the Holy Ghost; and speaks of the record of the word of God, and the testimony of Jesus, as the same thing; and represents him as a warrior and conqueror, 1Jn_1:1. Moreover this appears to be spoken of Christ, from what other inspired writers have said of him, under the same character; as the Evangelist Luke, Luk_1:2, the Apostle Paul, Act_20:32 and the Apostle Peter, 2Pe_3:5. And who is called the word, not as man; for as man he was not in the beginning with God, but became so in the fulness of time; nor is the man God; besides, as such, he is a creature, and not the Creator, nor is he the life and light of men; moreover, he was the word, before he was man, and therefore not as such: nor can any part of the human nature be so called; not the flesh, for the word was made flesh; nor his human soul, for self-subsistence, deity, eternity, and the creation of all things, can never be ascribed to that; but he is the word as the Son of God, as is evident from what is here attributed to him, and from the word being said to be so, as in Jhn_1:14 and from those places, where the word is explained by the Son, compare 1Jn_5:5. And is so called from his nature, being begotten of the Father; for as the word, whether silent or expressed, is the birth of the mind, the image of it, equal to it, and distinct from it; so Christ is the only begotten of the Father, the express image of his person, in all things equal to him, and a distinct person from him: and he may be so called, from some action, or actions, said of him, or ascribed to him; as that he spoke for, and on the behalf of the elect of God, in the eternal council and covenant of grace and peace; and spoke all things out of nothing, in creation; for with regard to those words so often mentioned in the history of the creation, and God said, may Jehovah the Son be called the word; also he was spoken of as the promised Messiah, throughout the whole Old Testament dispensation; and is the interpreter of his Father's mind, as he was in Eden's garden, as well as in the days of his flesh; and now speaks in heaven for the saints. The phrase, מימרא דיי, "the word of the Lord", so frequently used by the Targumists, is well known: and it is to be observed, that the same things which John here says of the word, they say likewise, as will be observed on the several clauses; from whence it is more likely, that John should take this phrase, since the paraphrases of Onkelos and Jonathan ben Uzziel were written before his time, than that he should borrow it from the writings of Plato, or his followers, as some have thought; with whose philosophy, Ebion and Cerinthus are said to be acquainted; wherefore John, the more easily to gain upon them, uses this phrase, when that of the Son of God would have been disagreeable to them: that there is some likeness between the Evangelist John and Plato in their sentiments concerning the word, will not be denied. Amelius (f), a Platonic philosopher, who lived after the times of John, manifestly refers to these words of his, in agreement with his master's doctrine: his words are these,
 
"and this was truly "Logos", or the word, by whom always existing, the things that are made, were made, as also Heraclitus thought; and who, likewise that Barbarian (meaning the Evangelist John) reckons was in the order and dignity of the beginning, constituted with God, and was God, by whom all things are entirely made; in whom, whatsoever is made, lives, and has life, and being; and who entered into bodies, and was clothed with flesh, and appeared a man; so notwithstanding, that he showed forth the majesty of his nature; and after his dissolution, he was again deified, and was God, as he was before he descended into a body, flesh and man.
 
In which words it is easy to observe plain traces of what the evangelist says in the first four verses, and in the fourteenth verse of this chapter; yet it is much more probable, that Plato had his notion of the Logos, or word, out of the writings of the Old Testament, than that John should take this phrase, or what he says concerning the word, from him; since it is a matter of fact not disputed, that Plato went into Egypt to get knowledge: not only Clemens Alexandrinus a Christian writer says, that he was a philosopher of the Hebrews (g), and understood prophecy (h), and stirred up the fire of the Hebrew philosophy (i); but it is affirmed by Heathen writers, that he went into Egypt to learn of the priests (k), and to understand the rites of the prophets (l); and Aristobulus, a Jew, affirms (m), he studied their law; and Numenius, a Pythagoric philosopher (n), charges him with stealing what he wrote, concerning God and the world, out of the books of Moses; and used to say to him, what is Plato, but Moses "Atticising?" or Moses speaking Greek: and Eusebius (o), an ancient Christian writer, points at the very places, from whence Plato took his hints: wherefore it is more probable, that the evangelist received this phrase of the word, as a divine person, from the Targums, where there is such frequent mention made of it; or however, there is a very great agreement between what he and these ancient writings of the Jews say of the word, as will be hereafter shown. Moreover, the phrase is frequently used in like manner, in the writings of Philo the Jew; from whence it is manifest, that the name was well known to the Jews, and may be the reason of the evangelist's using it. This word, he says, was in the beginning; by which is meant, not the Father of Christ; for he is never called the beginning, but the Son only; and was he, he must be such a beginning as is without one; nor can he be said to be so, with respect to the Son or Spirit, who are as eternal as himself; only with respect to the creatures, of whom he is the author and efficient cause: Christ is indeed in the Father, and the Father in him, but this cannot be meant here; nor is the beginning of the Gospel of Christ, by the preaching of John the Baptist, intended here: John's ministry was an evangelical one, and the Gospel was more clearly preached by him, and after him, by Christ and his apostles, than before; but it did not then begin; it was preached before by the angel to the shepherds, at the birth of Christ; and before that, by the prophets under the former dispensation, as by Isaiah, and others; it was preached before unto Abraham, and to our first parents, in the garden of Eden: nor did Christ begin to be, when John began to preach; for John's preaching and baptism were for the manifestation of him: yea, Christ existed as man, before John began to preach; and though he was born after him as man, yet as the Word and Son of God, he existed before John was born; he was in being in the times of the prophets, which were before John; and in the times of Moses, and before Abraham, and in the days of Noah: but by the beginning is here meant, the beginning of the world, or the creation of all things; and which is expressive of the eternity of Christ, he was in the beginning, as the Maker of all creatures, and therefore must be before them all: and it is to be observed, that it is said of him, that in the beginning he was; not made, as the heavens and earth, and the things in them were; nor was he merely in the purpose and predestination of God, but really existed as a divine person, as he did from all eternity; as appears from his being set up in office from everlasting; from all the elect being chosen in him, and given to him before the foundation of the world; from the covenant of grace, which is from eternity, being made with him; and from the blessings and promises of grace, being as early put into his hands; and from his nature as God, and his relation to his Father: so Philo the Jew often calls the Logos, or word, the eternal word, the most ancient word, and more ancient than any thing that is made (p).
 
The eternity of the Messiah is acknowledged by the ancient Jews: Mic_5:2 is a full proof of it; which by them (q) is thus paraphrased,
 
"out of thee, before me, shall come forth the Messiah, that he may exercise dominion over Israel; whose name is said from eternity, from the days of old.
 
Jarchi upon it only mentions Psa_72:17 which is rendered by the Targum on the place, before the sun his name was prepared; it may be translated, "before the sun his name was Yinnon"; that is, the Son, namely the Son of God; and Aben Ezra interprets it, יקרא בן, "he shall be called the son"; and to this agrees what the Talmudisis say (r), that the name of the Messiah was before the world was created; in proof of which they produce the same passage,
 
And the word was with God; not with men or angels; for he was before either of these; but with God, not essentially, but personally considered; with God his Father: not in the Socinian sense, that he was only known to him, and to no other before the ministry of John the Baptist; for he was known and spoken of by the angel Gabriel before; and was known to Mary and to Joseph; and to Zacharias and Elisabeth; to the shepherds, and to the wise men; to Simeon and Anna, who saw him in the temple; and to the prophets and patriarchs in all ages, from the beginning of the world: but this phrase denotes the existence of the word with the Father, his relation and nearness to him, his equality with him, and particularly the distinction of his person from him, as well as his eternal being with him; for he was always with him, and is, and ever will be; he was with him in the council and covenant of grace, and in the creation of the universe, and is with him in the providential government of the world; he was with him as the word and Son of God in heaven, whilst he as man, was here on earth; and he is now with him, and ever will be: and as John here speaks of the word, as a distinct person from God the Father, so do the Targums, or Chaldee paraphrases;
 
Psa_110:1 "the Lord said to my Lord", is rendered, "the Lord said to his word"; where he is manifestly distinguished from Jehovah, that speaks to him; and in Hos_1:7 the Lord promises to "have mercy on the house of Judah", and "save them by the Lord their God". The Targum is, "I will redeem them by the word of the Lord their God"; where the word of the Lord, who is spoken of as a Redeemer and Saviour, is distinguished from the Lord, who promises to save by him. This distinction of Jehovah and his word, may be observed in multitudes of places, in the Chaldee paraphrases, and in the writings of Philo the Jew; and this phrase, of "the word" being "with God", is in the Targums expressed by, מימר מן קדם, "the word from before the Lord", or "which is before the Lord": being always in his presence, and the angel of it; so Onkelos paraphrases Gen_31:22 "and the word from before the Lord, came to Laban", &c. and Exo_20:19 thus, "and let not the word from before the Lord speak with us, lest we die"; for so it is read in the King of Spain's Bible; and wisdom, which is the same with the word of God, is said to be by him, or with him, in Pro_8:1 agreeably to which John here speaks. John makes use of the word God, rather than Father, because the word is commonly called the word of God, and because of what follows,
 
and the word was God; not made a God, as he is said here after to be made flesh; nor constituted or appointed a God, or a God by office; but truly and properly God, in the highest sense of the word, as appears from the names by which he is called; as Jehovah, God, our, your, their, and my God, God with us, the mighty God, God over all, the great God, the living God, the true God, and eternal life; and from his perfections, and the whole fulness of the Godhead that dwells in him, as independence, eternity, immutability, omnipresence, omniscience, and omnipotence; and from his works of creation and providence, his miracles, the work of redemption, his forgiving sins, the resurrection of himself and others from the dead, and the administration of the last judgment; and from the worship given him, as prayer to him, faith in him, and the performance of baptism in his name: nor is it any objection to the proper deity of Christ, that the article is here wanting; since when the word is applied to the Father, it is not always used, and even in this chapter, Jhn_1:6 and which shows, that the word "God", is not the subject, but the predicate of this proposition, as we render it: so the Jews often use the word of the Lord for Jehovah, and call him God. Thus the words in Gen_28:20 are paraphrased by Onkelos,
 
"if "the word of the Lord" will be my help, and will keep me, &c. then "the word of the Lord" shall be, לי לאלהא, "my God":
 
again, Lev_26:12 is paraphrased, by the Targum ascribed to Jonathan Ben Uzziel, thus,
"I will cause the glory of my Shekinah to dwell among you, and my word shall "be your God", the Redeemer;
 
once more, Deu_26:17 is rendered by the Jerusalem Targum after this manner,
 
"ye have made "the word of the Lord" king over you this day, that he may be your God:
and this is frequent with Philo the Jew, who says, the name of God is his word, and calls him, my Lord, the divine word; and affirms, that the most ancient word is God (s),
 
(f) Apud Euseb. Prepar. Evangel. l. 11. c. 19. (g) Stromat. l. 1. p. 274. (h) Ib. p. 303. (i) Ib. Paedagog. l. 2. c. 1. p. 150. (k) Valer. Maxim. l. 8. c. 7. (l) Apuleius de dogmate Platonis, l. 1. in principio. (m) Apud. Euseb. Prepar. Evangel. l. 13. c. 12. (n) Hesych. Miles. de Philosophis. p. 50. (o) Prepar. Evangel. l. 11. c. 9. (p) De Leg. Alleg. l. 2. p. 93. de Plant. Noe, p. 217. de Migrat. Abraham, p. 389. de Profugis, p. 466. quis. rer. divin. Haeres. p. 509. (q) Targum Jon. in loc. (r) T. Bab. Pesachim, fol. 54. 1. & Nedarim, fol. 39. 2. Pirke Eliezer, c. 3. (s) De Allegor. l. 2. p. 99, 101. & de Somniis, p. 599.
 
John Gill’s Exposition of the Bible
 
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Greek philosophers were keenly interested in the whole idea of primary, or first, causes. They sought to discover that one cause that was not itself caused by something else. In other words, they were searching for the beginning, the first cause, of all things. This is exactly the answer that the Apostle John is providing in the beginning of his record of the Good News that was Jesus the Christ. He is saying that there is no need to waste our time searching any further because he is about to reveal Who that first cause is. Most of us already know what John is revealing, but many of us may not realize the implications of the revelation that was given to him.
 
The Word, Greek "Logos", as used here by the Apostle John, is a radical shift in the traditional understanding of the Greek philosophers who generally understood it as meaning the governing principle of reason. In Judaism this governing principle was personified in the "Wisdom" of Proverbs. Here, John takes it to its ultimate meaning, which we know as God incarnate in Jesus the Christ. This takes the understanding of the Greeks to a whole new level, one that the Apostle Paul used with great effectiveness during his stay in Athens (Acts 17:16-34). In Part III we'll see just how far John took his radical new understanding.
 
Just so that no one misunderstands what he is saying, the Apostle John makes it clear by stating that, not only was this Word, Jesus, with God at the beginning, but that he IS God. That is the point at which Jews and Gentiles alike stumbled. For us, as believers, this is crucial to what we believe. We may not fully understand how it all works, but Jesus was, and is, both fully human and fully divine. Take away either and everything crumbles into meaninglessness.