We See Jesus as e Word Wayne Price In e beginning was e Word, and e Word was wi God, and e Word was God (John 1:1). Wi is profound concept, John begins his inspired account of e gospel, but he begins it not at e bir of Jesus Christ but raer in e beginning. Note how closely is is related to in e beginning God created e heaven and e ear (Genesis 1:1). This same writer, John, referred to Christ in 1 John 1:1 as That which was from e beginning, which we have seen wi our eyes, which we have looked upon, and our hands have handled, of e Word of life. The Greek word is LOGOS, a term which connotes far more an its English translation, word. The term Word, capitalized in English (KJV), denotes e translators correct understanding at is term refers to a person (see John 1:14). Though used in e New Testament some 330 times, it is used six times in John s writings in a very special sense referring to Jesus Christ (John 1:1, 14; 1 John 1:1, and 5:7), e Son of God! But we dare not dismiss is matter by simply saying at e Word is Jesus Christ. What is involved in e term Logos? How was it used in e Old Testament? What was its meaning later in e era of Koine Greek? When is term is used to describe e Person, Jesus Christ, what was (and is) its significance? The Gospel of John has often been called e gospel of belief, which is an apt description of e book. Jesus Himself declared at if ye believe not at am he, ye shall die in your sins (John 8:24). We also learn from John at e purpose of is gospel being written was at ye might believe at Jesus is e Christ, e Son of God; and at believing ye might have life rough his name (John 20:31). We now turn our attention to e Logos. A Brief History of e Word Logos Of its 330 usages in e New Testament (Wigram 462), e huge majority of times logos is translated as word, but a few oer renderings of e word are found, such as saying, matter, preaching, cause, et al. Etymologically speaking, bo e noun logos and e verb lego ( to speak or say ) come from e root leg- meaning to gaer. Kittel (77) informs us at is is its first meaning, bo in classical Greek and e Latin language. The idea of collecting, enumerating and counting are emphasized, and en after e time of Homer anoer step in e history of is term logos was taken, where it began to be used to refer to e narration or recounting of ings, wi e resultant meaning of speaking, or saying in general (Kittel, 78-80). To e Greek mind, e term logos was a philosophical principle, an abstract and impersonal concept behind e universe. It was more of a force, like a tornado or a hurricane, yet ey did believe at it was e supreme principle of e universe. To e Hebrew mind, e logos was more focused in a person. Consistently roughout e O.T., e word of e Lord is ought of 26 Annual Mid-West Lectures - We See Jesus Page 1 of 6 not to be sold. For information contact e 39 Street church of Christ, 15331 East 39 Street, Independence, MO 64055.
as an effective agent for accomplishing e divine will (see Psalms 33:6, and hundreds of oer passages containing e phrase e word of e Lord). John uses e word logos and applies it to Jesus Christ, hence Jesus is e logos because He reveals e Faer. He reveals e oughts and will of God. Hobbs states: To know e Faer, one will have to go to e Logos, Jesus Christ! The word logos refers to an expression of e mind in words, hence speech or revelation in Greek ought, and is only natural at e term logos be used as e vehicle of conveying e message of God to mankind. Hence, e seed of e kingdom is e word of God (Luke 8:11), it is at which is to be preached (2 Timoy 4:2) and at by which we shall be judged (John 12:48). Of course, it is also used wi a purely secular meaning at times (Ephesians 4:29, 5:6, Acts 19:40, et al.) but e context always bears at out. We Christians are to be able to give an account to oers as regards e hope of heaven which ey have in our hearts (1 Peter 3:15). However, at e coming of Jesus Christ came into e world, is term took on a new meaning. Kittel (113) reminds us at it has become e undisputed term for e one Word of God which God has spoken, and speaks, in what has taken place in Jesus and in e message concerning it. From is time on, e term cannot be used of any oer revealing event, no matter how auentic and estimable in e religious sense. The writer of Hebrews informs us at God once spoke unto mankind rough his prophets but ha in ese last days spoken unto us by his Son (Hebrews 1:2). There is an extremely close affinity between e word of God and e word of e Lord wi e gospel. It is noing less at e word of tru (James 1:18). Our readers are reminded of e fact at e one who speaks e word is God, hence Christ says I am e way, e tru, and e life (John 14:6) and at e words (here e term is remata) at I speak unto you, ey are spirit and ey are life (John 6:63). Jesus Christ is more an a prophet, or mere transmitter of God s message. He is more an an apostle or prophet, hence e term logos takes on an additional meaning oer an a speaker. The New Testament is more an just a message about Jesus, e logos now becomes Jesus Himself. This logos was noing less an e pre-existent Christ (John 1:1) whose coming had been prophesied for centuries (Gen. 3:15; 12:3; Isa. 7:14; Micah 5:2). He became flesh (John 1:14), and one whom John furer describes in 1 John 1:1 as being heard, seen, and touched by human hands. The Word Existed in e Beginning As we learned in school, a verb expresses action, being or state of being. The Greek verb eimi is used in John 1:1, and expresses being or existence. The imperfect tense is linear action and powerfully attests to e eternal nature of Jesus Christ. Basically it says at e Word was continually existing, even existing before e beginning of time or creation. In Psalms 90:2 Bible declares e eternality of God: Before e mountains were brought for, or ever ou hadst formed e ear and e world, even from everlasting to everlasting, ou art God. Of Jesus Christ it was prophesied at He, who would be born in Belehem, was actually One whose 26 Annual Mid-West Lectures - We See Jesus Page 2 of 6 not to be sold. For information contact e 39 Street church of Christ, 15331 East 39 Street, Independence, MO 64055.
goings for have been from of old, from everlasting (Micah 5:2). John reaffirms e tru at bo God and Christ are eternal, and existed before e beginning (John 1:1). The Word Was wi God In is affirmation at e Word was wi God, e Bible again states e Logos was a person. The distinction between God and Christ are clearly shown. In John 1:2, e writer furer describes is relationship when he says e same was in e beginning wi God. Not only did e Logos exist in e beginning, but He also was wi God. Based on e facts stated by John, if one accepts e fact at God e Faer antedated e beginning, he is forced to conclude at God e Son existed at e same time; i.e., ey were in e presence of each oer. Bo verses one and two use e Greek proposition pros to describe is relationship as close between e two, face to face. Oer inspired writers attest to e personal pre-existence of Jesus before He was born of e virgin Mary. First of all, Christ Himself refers to is relationship at He had wi e Faer is way: And now, O Faer, glorify ou me wi ine own self wi e glory which I had wi ee before e world was (John 17:5). Later Paul wrote at Christ was rich, prior to His coming to ear, but at He became poor at e incarnation (2 Corinians 8:9), at He was made in e likeness of man at at time (Philippians 2:6-8), and at He was before all ings (Colossians 1:17). John described Jesus as One who was before me (John 1:15, 30), and so adds his testimony to e pre-existence of Christ before coming to is ear. The Word Was God John boldly declares at e Word was God (John 1:1). In e Hebrew O.T., e name of God most often used to designate deity is e word Jehovah. In e Septuagint (LXX) it is translated into Greek as ho kurios, and probably because of is it is translated as e Lord in e King James Version. Guy N. Woods (291-292) furer states: The word God, which is e name of e divine nature, is often used under e figure of e synecdoche to stand for each member of e Godhead. Because ere is but one divine nature, ere is but one God, ough is nature is possessed by ree distinct personalities, e Faer, e Son, and e Holy Spirit, and each of em is called God in e scriptures (John 3:16; 1:1; Acts 5:3,4). Even more intriguing is e fact at is Hebrew word Jehovah is used in O.T. prophecies to refer to Jesus Christ! John e Baptizer, forerunner of Christ, was spoken of as preparing e way for God (Isaiah 40:3), yet Mark applied is prophecy of Isaiah to Jesus Christ (Mark 1:1-3). A second prophecy of Isaiah uses e term Jehovah (Isaiah 6:1-10, specifically vss. 3 and 5) but e inspired John applied it to Jesus in e N.T. (John 12:37-41). Thirdly, Isaiah declared: Thus sai e Lord ( Jehovah ) e King of Israel I am e first, and I am e last (Isaiah 44:6), but Jesus affirmed I am e first and e last (Revelation 1:17). This asserts at Jesus is Jehovah, or God, i.e. like faer, like son. What e Faer was, so was e Son! Moses told e Israelites at e Lord ( Jehovah ) your God is God of gods, and Lord of lords (Deuteronomy 26 Annual Mid-West Lectures - We See Jesus Page 3 of 6 not to be sold. For information contact e 39 Street church of Christ, 15331 East 39 Street, Independence, MO 64055.
10:17), and John describes Jesus as King of kings and Lord of Lords (Revelaion 19:16). Hobbs writes; Jehovah said, unto me every knee shall bow, every tongue shall swear (Psalm 45:23). Paul adapts is quotation to Jesus in Philippians 2:10. Since only God is to be worshipped (Matew 4:10; Rev. 19:10), obviously e apostle is proclaiming e deity of Jesus. The pre-existence of Christ also attests to e fact of Him being God, or Deity. In addition to John 1:1, e same writer (John) records at Jesus asserted: Before Abraham was, I am (John 8:58). Jesus Christ s timeless existence establishes His deity. That is what Isaiah means when he, referring to Jesus, calls e Lord Everlasting Faer (Isaiah 9:6). The footnote in e ASV says e Hebrew means Faer of Eternity. This is anoer way of expressing e eternal nature of nd e 2 person of e Godhead. Isaiah furer prophesied at Jesus was to be born of a virgin (Isaiah 7:14), and at His name would be Immanuel, which being interpreted is, God wi us (Matew 1:23). Because Jesus was His proper name, some have argued at terms like is could not refer to Christ. The fact is at ese are not proper names, and is includes e appellations listed in Isaiah 9:6, but all such terms were used to describe e promised Messiah, Jesus Christ. Though e prophet Isaiah said Immanuel, Matew records at His name was called Jesus (Matew 1:23, 25). Jesus was e promised Immanuel, a term which means God wi us. Jesus was God! The Jews of e first century had a great problem wi Jesus Christ and His claim of being eternal (John 8:53-57). They realized at is would mean He was deity, which is why ey sought to silence Him. They were saying Are you claiming to be greater an Abraham, who is dead, and e prophets, who are also dead? Just who do you ink you are? Later, taking up stones to stone Him, Jesus asked em for which of ose works do ye stone me? Their response brought up e issue of blasphemy, which ultimately would bring about e dea of our Savior, Jesus Christ. They responded For a good work we stone ee not; but for blasphemy; and because at ou, being a man, makest yself God (John 10:33). Earlier ey had charged at He was making himself equal wi God (John 5:18). They saw e implications where is would lead and ey were not about to accept Jesus as e promised Messiah (John 9:22; 10:24). Jesus Himself proclaimed I and my Faer are one (John 10:30; 17:11). When Paul wrote about Jesus existing in e form of God, is was a pointed reference to Christ s nature, His being God (Philippians 2:6). No wonder e writer of Hebrews has God, e Faer, addressing His Son, Jesus Christ, as God (Hebrews 1:8). Paul put it is way: For in him dwelle all e fullness of e Godhead bodily (Colossians 2:9), and e word Godhead is defined as deity. Finally, bo Titus 2:13 and 2 Peter 1:1 inform us at Jesus is deity! The ASV marginal reading is correct, rendering e Greek as our God and Saviour. According to Granville Sharp s rule, when two personal, singular, non-proper nouns are used togeer connected by e word kai ( and ) but only e first noun has e article before it, en e two nouns REFER TO THE SAME PERSON. Daniel Wallace (276-277) states at ere is no valid reason for rejecting e fact at bo of e above passages affirm e deity of Christ, since in bo only one person is being described, and at person is Jesus. 26 Annual Mid-West Lectures - We See Jesus Page 4 of 6 not to be sold. For information contact e 39 Street church of Christ, 15331 East 39 Street, Independence, MO 64055.
The Word Became Flesh In John 1:14, we learn at e Word which existed in e beginning, and was wi God, and was God, now becomes flesh. Notice at bo God and flesh are describing e nature of Christ. Wallace (269) writes: But eos was his nature from eternity (hence, eimi is used), while sarx was added at e incarnation (hence, ginomai is used). Since e article (e word e ) is not used in John 1:1c, some have maintained at e wording ought to be in e beginning was e word, and e word was wi God, and e word was a god (New World Translation), making Jesus less an deity. Of course, e problem is at e anarrous noun in Greek might be indefinite and us translated eier a, or an. The NWT is most inconsistent in translating anarrous nouns as indefinite. To translate it as a God (in John 1:1c) merely because e noun does not have an article illustrates eological bias. The best rendering for e anarrous eos is qualitative. When e article is used wi a Greek noun, e ing being stressed is identity; but e absence of e article emphasizes quality of character. The second use of eos is John 1:1 does not refer to a god, nor to God e Faer as a person, but raer e word emphasizes quality of character. Since it stresses quality, e verse should be understood is way: In e beginning was e Word, and e Word was wi God, and e Word was deity. Thus e Word Who was existing eternally wi e Faer, became flesh for a certain period of time. Notice difference between was (of John 1:1) and became of John 1:14). The ever existing Word became flesh. Note at one does not become someing at he already is! He became flesh and lived on ear in fleshly form for some irty-ree years. That e logos would take on human flesh was a matter of prophecy. Jesus would be born of a virgin (Isaiah 7:12) in e town on Belehem (Micah 5:2). The preincarnate Christ knew at sacrifice of animals was not adequate for solving e problem of sin, and at a change would have to be made (Hebrews 10:5-9). Christ would shed His blood for e remission of man s sins (Matew 26:28) which necessitated e Word becoming flesh. He claimed to be e Son of God, His miracles attest to at fact as do e hundreds of examples of O.T. prophecies concerning His life being fulfilled in e N.T. Ever since Christ s coming into e world, mankind has had difficulty of dealing wi how He could be bo human and deity at e same time; e Gnostics, later ose at e Council of Nicea, and even today millions refuse to accept at e Word was God and was made flesh. Jesus warns: if ye believe not at I am he, ye shall die in your sins (John 8:24), and later John warns his readers at many deceivers confess not at Jesus Christ is come in e flesh (2 John 7). They still do! The tru is In e beginning was e Word, and e Word was wi God, and e Word was God and e Word was made flesh (John 1:1, 14). Finally, is eternal Logos said: Whosoever erefore shall confess me before men, him will I confess also before my Faer which is in heaven. But whosoever shall deny me before men, him will I also deny before my Faer which is in heaven (Matew 10:32-33). 26 Annual Mid-West Lectures - We See Jesus Page 5 of 6 not to be sold. For information contact e 39 Street church of Christ, 15331 East 39 Street, Independence, MO 64055.
The central fact of Christianity is moored in e tru at e Word became flesh (John 1:14). Throughout e O.T., e eme was at Someone is coming, and at of e N.T. is at e Someone of O.T. prophecy has come! Wiout controversy great is e mystery of godliness: God was manifest in e flesh, justified in e Spirit, seen of angels, preached unto e Gentiles, believed on in e world, received up into glory (1 Timoy 3:16). We conclude is treatise echoing Paul s doxology: Thanks be unto God for his unspeakable gift (2 Corinians 9:15; see also Hebrews 2:9). Works Cited Hobbs, John. The Deity of Jesus, four chapter in a yet unpublished book. Kittel, Gerhard, editor. Theological Dictionary of e New Testament, Vol. 4. Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company. Wallace, Daniel. Greek Grammar Beyond e Basics. Grand Rapids, Michigan: Zondervan Publishing House. Wigram, George and Winter, Ralph. The Word Study Concordance. Wheaton, Illinois: Tyndale House Publishers, Inc. Woods, Guy N. Questions and Answers, Open Forum, Vol. 1. Henderson, TN: Freed-Hardeman College. 26 Annual Mid-West Lectures - We See Jesus Page 6 of 6 not to be sold. For information contact e 39 Street church of Christ, 15331 East 39 Street, Independence, MO 64055.