John 1:1

King James Version (KJV)

In the beginning was the Word, and the Word was with God, and the Word was God.

Adam Clarke
Bible Commentary

In the beginning - That is, before any thing was formed - ere God began the great work of creation. This is the meaning of the word in Genesis 1:1, to which the evangelist evidently alludes. This phrase fully proves, in the mouth of an inspired writer, that Jesus Christ was no part of the creation, as he existed when no part of that existed; and that consequently he is no creature, as all created nature was formed by him: for without him was nothing made that is made, John 1:3. Now, as what was before creation must be eternal, and as what gave being to all things, could not have borrowed or derived its being from any thing, therefore Jesus, who was before all things and who made all things, must necessarily be the Eternal God.

Was the Word - Or, existed the Logos. This term should be left untranslated, for the very same reason why the names Jesus and Christ are left untranslated. The first I consider as proper an apellative of the Savior of the world as I do either of the two last. And as it would be highly improper to say, the Deliverer, the Anointed, instead of Jesus Christ, so I deem it improper to say, the Word, instead of the Logos. But as every appellative of the Savior of the world was descriptive of some excellence in his person, nature, or work, so the epithet Λογος, Logos, which signifies a word spoken, speech, eloquence, doctrine, reason, or the faculty of reasoning, is very properly applied to him, who is the true light which lighteth every man who cometh into the world, John 1:9; who is the fountain of all wisdom; who giveth being, life, light, knowledge, and reason, to all men; who is the grand Source of revelation, who has declared God unto mankind; who spake by the prophets, for the testimony of Jesus is the spirit of prophecy, Revelation 19:10; who has illustrated life and immortality by his Gospel, 2 Timothy 1:10; and who has fully made manifest the deep mysteries which lay hidden in the bosom of the invisible God from all eternity, John 1:18.

The apostle does not borrow this mode of speech from the writings of Plato, as some have imagined: he took it from the Scriptures of the Old Testament, and from the subsequent style of the ancient Jews. It is true the Platonists make mention of the Logos in this way: - καθ 'ὁν, αει οντα, τα γενομενα εγενετο - by whom, eternally existing, all things were made. But as Plato, Pythagoras, Zeno, and others, traveled among the Jews, and conversed with them, it is reasonable to suppose that they borrowed this, with many others of their most important notions and doctrines, from them.

And the Word was God - Or, God was the Logos: therefore no subordinate being, no second to the Most High, but the supreme eternal Jehovah.

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Albert Barnes
Notes on the Whole Bible

In the beginning - This expression is used also in Genesis 1:1. John evidently has allusion here to that place, and he means to apply to “the Word” an expression which is there applied “to God.” In both places it clearly means before creation, before the world was made, when as yet there was nothing. The meaning is: that the “Word” had an existence before the world was created. This is not spoken of the man Jesus, but of that which “became” a man, or was incarnate, John 1:14. The Hebrews, by expressions like this, commonly denoted eternity. Thus. the eternity of God is described Psalm 90:2; “Before the mountains were brought forth, etc.;” and eternity is commonly expressed by the phrase, before the foundation of the world.” Whatever is meant by the term “Word,” it is clear that it had an existence before “creation.” It is not, then, a “creature” or created being, and must be, therefore, uncreated and eternal. There is only one Being that is uncreated, and Jesus must be therefore divine. Compare the Saviour‘s own declarations respecting himself in the following places: John 8:58; John 17:5; John 6:62; John 3:13; John 6:46; John 8:14; John 16:28.

Was the Word - Greek, “was the λόγος LogosThis name is given to him who afterward became “flesh,” or was incarnate (John 1:14 - that is, to the Messiah. Whatever is meant by it, therefore, is applicable to the Lord Jesus Christ. There have been many opinions about the reason why this name was given to the Son of God. It is unnecessary to repeat those opinions. The opinion which seems most plausible may be expressed as follows:

1. A “word” is that by which we communicate our will; by which we convey our thoughts; or by which we issue commands the medium of communication with others.

2. The Son of God may be called “the Word,” because he is the medium by which God promulgates His will and issues His commandments. See Hebrews 1:1-3.

3. This term was in use before the time of John.

(a)It was used in the Aramaic translation of the Old Testament, as, “e. g.,” Isaiah 45:12; “I have made the earth, and created man upon it.” In the Aramaic it is, “I, ‹by my word,‘ have made,” etc. Isaiah 48:13; “mine hand also hath laid the foundation of the earth.” In the Aramaic, “‹By my word‘ I have founded the earth.” And so in many other places.

(b)This term was used by the Jews as applicable to the Messiah. In their writings he was commonly known by the term “Mimra” - that is, “Word;” and no small part of the interpositions of God in defense of the Jewish nation were declared to be by “the Word of God.” Thus, in their Targum on Deuteronomy 26:17-18, it is said, “Ye have appointed the word of God a king over you this day, that he may be your God.”

(c)The term was used by the Jews who were scattered among the Gentiles, and especially those who were conversant with the Greek philosophy.

(d)The term was used by the followers of Plato among the Greeks, to denote the Second Person of the Trinity. The Greek term νοῦς nousor “mind,” was commonly given to this second person, but it was said that this nouswas “the word” or “reason” of the First Person of the Trinity. The term was therefore extensively in use among the Jews and Gentiles before John wrote his Gospel, and it was certain that it would be applied to the Second Person of the Trinity by Christians. whether converted from Judaism or Paganism. It was important, therefore, that the meaning of the term should be settled by an inspired man, and accordingly John, in the commencement of his Gospel, is at much pains to state clearly what is the true doctrine respecting the λόγος Logosor Word. It is possible, also, that the doctrines of the Gnostics had begun to spread in the time of John. They were an Oriental sect, and held that the λόγος Logosor “Word” was one of the “Aeones” that had been created, and that this one had been united to the man Jesus. If that doctrine had begun then to prevail, it was of the more importance for John to settle the truth in regard to the rank of the Logos or Word. This he has done in such a way that there need be no doubt about its meaning.

Was with God - This expression denotes friendship or intimacy. Compare Mark 9:19. John affirms that he was “with God” in the beginning - that is, before the world was made. It implies, therefore, that he was partaker of the divine glory; that he was blessed and happy with God. It proves that he was intimately united with the Father, so as to partake of his glory and to be appropriately called by the name God. He has himself explained it. See John 17:5; “And now, O Father, glorify thou we with thine own self, with the glory which I had with thee before the world was.” See also John 1:18; “No man hath seen God at any time; the only-begotten Son, which is in the bosom of the Father, he hath declared him.” See also John 3:13; “The Son of man, which is in heaven.” Compare Philemon 2:6-7.

Was God - In the previous phrase John had said that the Word was “with God.” Lest it should be supposed that he was a different and inferior being, here John states that “he was God.” There is no more unequivocal declaration in the Bible than this, and there could be no stronger proof that the sacred writer meant to affirm that the Son of God was equal with the Father; because:

1.There is no doubt that by the λόγος Logosis meant Jesus Christ.

2.This is not an “attribute” or quality of God, but is a real subsistence, for it is said that the λόγος Logoswas made flesh σάρξ sarx- that is, became a human being.

3.There is no variation here in the manuscripts, and critics have observed that the Greek will bear no other construction than what is expressed in our translation - that the Word “was God.”

4.There is no evidence that John intended to use the word “God” in an inferior sense. It is not “the Word was a god,” or “the Word was ‹like God,‘” but the Word “was God.” He had just used the word “God” as evidently applicable to Yahweh, the true God; and it is absurd to suppose that he would in the same verse, and without any indication that he was using the word in an inferior sense, employ it to denote a being altogether inferior to the true God.

5.The name “God” is elsewhere given to him, showing that he is the supreme God. See Romans 9:5; Hebrews 1:8, Hebrews 1:10, Hebrews 1:12; 1 John 5:20; John 20:28.

The meaning of this important verse may then be thus summed up:

1.The name λόγος Logosor Word, is given to Christ in reference to his becoming the Teacher or Instructor of mankind; the medium of communication between God and man.

2.The name was in use at the time of John, and it was his design to state the correct doctrine respecting the λόγος LogosThe “Word,” or λόγος Logosexisted “before creation” - of course was not a “creature,” and must have been, therefore, from eternity.

4.He was “with God” - that is, he was united to him in a most intimate and close union before the creation; and, as it could not be said that God was “with himself,” it follows that the λόγος Logoswas in some sense distinct from God, or that there was a distinction between the Father and the Son. When we say that one is “with another,” we imply that there is some sort of distinction between them.

5.Yet, lest it should be supposed that he was a “different” and “inferior” being - a creature - he affirms that he was God - that is, was equal with the Father.

This is the foundation of the doctrine of the Trinity:

1.that the second person is in some sense “distinct” from the first.

2.that he is intimately united with the first person in essence, so that there are not two or more Gods.

3.that the second person may be called by the same name; has the same attributes; performs the same works; and is entitled to the same honors with the first, and that therefore he is “the same in substance, and equal in power and glory,” with God.

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Matthew Henry
Concise Bible Commentary

The plainest reason why the Son of God is called the Word, seems to be, that as our words explain our minds to others, so was the Son of God sent in order to reveal his Father's mind to the world. What the evangelist says of Christ proves that he is God. He asserts, His existence in the beginning; His coexistence with the Father. The Word was with God. All things were made by him, and not as an instrument. Without him was not any thing made that was made, from the highest angel to the meanest worm. This shows how well qualified he was for the work of our redemption and salvation. The light of reason, as well as the life of sense, is derived from him, and depends upon him. This eternal Word, this true Light shines, but the darkness comprehends it not. Let us pray without ceasing, that our eyes may be opened to behold this Light, that we may walk in it; and thus be made wise unto salvation, by faith in Jesus Christ.

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SDA Bible Commentary (limited)
Volume 1-7

1. In the beginning. [Prologue to John’s Gospel, John 1:1-18.] The Greek phrase lacks the definite article, but is nevertheless definite in meaning. If the definite article were used in the Greek it would tend to imply some particular point of time, or “beginning.” Without the definite article, and in the context of vs. 1-3, the phrase denotes the most remote time conceivable, before the creation of “all things” (v. 3), before any and every other “beginning,” that is, eternity past.

The account of creation opens with the equivalent Hebrew words (see on Gen. 1:1). As Gen. 1 sets forth the nature of creation and the fact that man was originally formed in the image of God, so the prologue to the Gospel of John sets forth the nature of the Creator (vs. 1-4) and the means by which God purposed to make possible the re-creation of His image in man (vs. 5-14). Gen. 1:1 refers to “the beginning” of this world. But the “Word” of John 1:1-4 is the Creator of all things, and therefore antedates “the beginning” of Gen. 1:1. Thus “the beginning” of John 1:1 is prior to “the beginning” of Gen. 1:1. When everything that had a beginning began, the “Word” already “was.”

Was. Gr. Ã„â€œn, a form of the verb eimi, “to be,” expressing continuity of existence, or being. The Word was, throughout all eternity; He never became such. But, in time, the Word “was made [literally, “became,” Gr. egeneto, a form of ginomai, “to become,” expressing action initiated and completed at a given time] flesh” (v. 14). Thus, Christ has ever been God (John 1:1; Heb. 1:8); but, in contrast, He became man (John 1:14; cf. Phil. 2:7). Thus, both in the words and in their form, John stresses the continuous, timeless, unlimited existence of Christ prior to His incarnation. In eternity past there was no point before which it could be said that the Word was not. The Son was “with the Father from all eternity” (AA 39). “There never was a time when He was not in close fellowship with the eternal God” (Ev 615). Compare Rev. 22:13, where Jesus proclaims Himself “the beginning and the end.” He is “the same yesterday, and to day, and for ever” (Heb. 13:8).

The word ginomai, used in v. 14, appears also in v. 3 of the creation of all things (literally, “by him everything became”). Jesus declared, “Before Abraham was [Gr. ginomai, literally, “became,” or “came to be”], I am [Gr. eimi]” (ch. 8:58). The same contrast appears in the LXX of Ps. 90:2: “Before the mountains came into being [Gr. ginomai], from age to age thou art [Gr. eimi] God.”

Ã„'n occurs three times in John 1:1, first of the eternity of the Word, then of His eternal fellowship with the Father, and finally of His eternal equality of nature with the Father. Verse 2 reaffirms the duration of this state of being throughout all eternity.

Word. Gr. logos, “utterance,” “saying,” “speech,” “narrative,” “account,” “treatise,” with emphasis on the systematic, meaningful arrangement of the thoughts thus expressed. Here John uses the term as a designation for Christ, who came to reveal the character, mind, and will of the Father, even as speech is the expression of ideas. In the LXX the word logos is commonly used of both creative (Ps. 33:6; cf. Gen. 1:3, 6, 9, etc.) and communicative (Jer. 1:4; Eze. 1:3; Amos 3:1) expressions of the divine mind and will. No doubt these OT uses of logos were in the mind of John as he wrote. God has expressed His divine will and purpose through creation and through revelation; now (John 1:14) He has done so through the incarnation, His supreme and perfect revelation (see EGW Supplementary Material on v. 18). The word Logos thus epitomizes the dominant theme of the book of John (see ch. 14:8-10; also below under “Word was God”; also Additional Note on Chapter 1). In v. 18 John states his reason for speaking of Christ as “the Word”â€”He came to “declare” the Father. As a designation for Christ the word Logos is used in the NT only by John, in his Gospel (ch. 1) and in 1 John 1:1; Rev. 19:13. The term identifies Christ as the incarnate expression of the will of the Father that all men should be saved (see 1 Tim. 2:4), as “God’s thought made audible” (DA 19).

With God. Gr. pros ton theon. The word pros denotes close association and fellowship. Had John meant simply that in the beginning the Word was in proximity to God, he might have been expected to use either the word para, “beside,” or the word meta, “with” (cf. on ch. 6:46). But John intended more than either of these words would convey, as when he wrote, “we have an advocate with [Gr. pros] the Father” (1 John 2:1)â€”not in the sense that Jesus is simply in the Father’s presence, but that He is closely associated with the Father in the work of salvation. Pros is used in the same sense in Heb. 4:13: “with whom we have to do,” that is, “with whom we have dealings.” The word here implies close personal fellowship in an enterprise of mutual interest and concern. Compare John 17:5.

The fact that the Word was “with God,” that is, with the Father, emphatically declares Him to be a being altogether distinct from the Father. As the context makes clear, the Word was associated with God in a unique and exclusive sense. The Word was “with God” in the eternity past, but He became “flesh” in order to be with “us” (see on v. 14; cf. DA 23-26). He was Immanuel, “God with us” (see on Matt. 1:23). It is impossible to understand the import of the incarnation except against the background of the eternal pre-existence of Christ as God and as associated with God (see EGW Supplementary Material on Rom. 1:20-25).

Word was God. The absence, in the Greek, of the definite article before the word “God” makes it impossible to render the statement, “God was the Word.” Thus to render it would equate God with the Word and thus limit Deity exclusively to the Word. The two terms, “Word” and “God,” are not altogether interchangeable. It would be no more proper to say that “God was the Word” than to say that “love is God” (cf. 1 John 4:16), or, “flesh was made the Word” (cf. John 1:14). Although here in v. 1 the word “God” lacks the definite article, it is still definite. The statement cannot be translated “the Word was a God,” as if the Word were one God among many other gods. In Greek the absence of the article often emphasizes quality expressed by, or inherent in, a word. Accordingly, John means that the Word partook of the essence of Deity, that He was divine in the ultimate and absolute sense. Thus in one terse declaration John denies that the Word was either a God, one among many, or the God, as if He alone were God.

In the prologue (vs. 1-18) John states the objective that guided him in writing the Gospel; namely, to present the man Jesus as God incarnate (cf. 1 John 1:1). From incident to incident and discourse to discourse he faithfully pursues this objective. In his conclusion he observes that his purpose in writing was to lead others to “believe that Jesus is the Christ, the Son of God,” and that believing they “might have life through his name” (John 20:30, 31). In the introduction to his first epistle John again refers to his personal experiences with “the Word” (1 John 1:1-3). Likewise the opening words of the Revelation declare it to be “the Revelation of Jesus Christ” (ch. 1:1). See Additional Note at end of chapter; see on Phil. 2:6-8; Col. 2:9.

Christ is eternally God in the supreme and unqualified sense of the term (see Additional Note at end of chapter). For comment on the fiction that Jesus was merely a great and good man see on Matt. 16:16.

Evidences of the deity of Christ are many and irrefutable. These may be summed up briefly: (1) the life He lived (Heb. 4:15; 1 Peter 2:22), (2) the words He spoke (John 7:46; 14:10; cf. Matt. 7:29), (3) the miracles He wrought (John 5:20; 14:11), (4) the prophecies He fulfilled (Luke 24:26, 27, 44; John 5:39; DA 799). See DA 406, 407.

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Ellen G. White
Lift Him Up, 17.7

In speaking of His preexistence, Christ carries the mind back through dateless ages. He assures us that there never was a time when He was not in close fellowship with the eternal God. He to whose voice the Jews were then listening had been with God as one brought up with Him. LHU 17.7

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Ellen G. White
Lift Him Up, 36.2

Christ came into the world to represent the Father to man; for Satan had presented Him before the world in a false light. Because God is a God of justice, of terrible majesty, who has power to destroy as well as to preserve man, Satan caused men to regard Him with fear, to look upon Him as a tyrant. Jesus had been with the Father from the everlasting ages, before the creation of man, and He came to reveal the Father, declaring, “God is love.” Jesus represented God as a kind Father, who careth for the subjects of His kingdom. He declared that not a sparrow falls to the ground without the notice of the Father, and that the children of men are of more value in His sight than many sparrows, that the very hairs of their head are all numbered. LHU 36.2

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Ellen G. White
Lift Him Up, 74.5

But while God's Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His preexistence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the One in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. “The Word was with God, and the Word was God.” Before men or angels were created, the Word was with God, and was God.... LHU 74.5

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Ellen G. White
Maranatha, 302.4

“In him [Christ] was life; and the life was the light of men.” It is not physical life that is here specified, but immortality, the life which is exclusively the property of God. The Word, who was with God, and who was God, had this life. Physical life is something which each individual receives. It is not eternal or immortal; for God, the Life-giver, takes it again. Man has no control over his life. But the life of Christ was unborrowed. No one can take this life from Him. “I lay it down of myself,” He said. In Him was life, original, unborrowed, underived. This life is not inherent in man. He can possess it only through Christ. Mar 302.4

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