1) In the beginning was the Word, and the Word was with God, and the Word was fully God.
(2) The Word was with God in the beginning.
(3) All things were created by him, and apart from him not one thing was created that has been created.
(4) In him was life, and the life was the light of mankind.
(Bible verses are quoted from NET Bible® unless stated otherwise)
As Followers of Messiah the In the Beginning of Genesis 1:1 is our initial reference point for grasping the Eternity in which Elohim (God) exists. At the juncture of In the Beginning an essence of Eternity’s character remarkably unfolds into the dimension of Time-Space-Matter. Apostle John deliberately joins the initial statement of the In the Beginning from the Sacred-Writing of Genesis with the Word of YHWH (the LORD) as he opens his account of the Gospel with, In the beginning was the Word (John 1:1a).
In the opening four verses of John chapter one we’re endeavoring to catch a glimpse of a sacred ‘event’ where Time-Space-Matter as we know it doesn’t even exist yet. John is asking us to behold the inspiration that has settled in the heart of YHWH as the concept of the Gospel escalates in His mind. In this sacred moment of In the Beginning we behold the glory of Elohim (God) as He adorns Himself as YHWH-Bara’ (Hebrew), I AM Creator, with the great anticipation of speaking the wonders of His creative purpose into existence as recorded in Genesis chapter one. He carefully plans for planet earth to serve as the platform by which Elohim will express Himself to His Creation as YHWH-Hoshua (Hebrew), I AM Savior. He then designates the Appointed-Time when Divinity Himself will take on a human-form, exquisitely expressed and animated through the veil of Yahoshua ha’mashiach (Hebrew), (Jesus the Christ). (4) But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law (5) to redeem those who were under the law, so that we may be adopted as sons with full rights. (Galatians 4:4-5 NKJV). Within the development of In the Beginning the Cross is deliberately prepared for the Lamb slain from the foundation of the world (Revelation 13:8b). Here Elohim anticipates the willfulness of the Anointed-One (Messiah / Christ) being united with the humiliation of the Cross in order to fulfill His purpose of being lifted-up in the most ironic twist of sacrificial-glory. Then we behold YHWH as He pre-ordains this sacrifice with great pleasure to be the eternal-testament of the purpose and the will of the great I AM; the reconciliation of humanity to Himself.(17) So then, if anyone is in Christ, he is a new creation; what is old has passed away—look, what is new has come! (18) And all these things are from God who reconciled us to himself through Christ and who has given us the ministry of reconciliation. (19) In other words, in Christ God was reconciling the world to himself, not counting people’s trespasses against them, and he has given us the message of reconciliation. (20) Therefore we are ambassadors for Christ, as though God were making his plea through us. We plead with you on Christ’s behalf, “Be reconciled to God!” (2 Corinthians 5:17-20)
As we slip beyond the curtain of Genesis we must be careful to come before the ‘presence’ of Elohim with a heart of reverence and humility as we behold the glory of . . . (1) In the beginning was the Word, and the Word was with God, and the Word was God. (2) The same was in the beginning with God. (John 1:1-2 KJV).
There are four distinct declarations regarding the substance of the Word in these two opening verses;
. . . in the beginning was the Word
. . . the Word was with God
. . . the Word was God
. . . the Word was in the beginning with God
NOTE: In the Greek text the third clause is often in the reverse order of the English text;
English = and the Word was God.
Greek = and God was the Word.
There are some key words (eight definitions) in John 1:1-4 that help give proper vision to the context of these verses. Let’s unpack these words and see if we can dust-off any unnecessary layers of tradition and doctrine of years gone by. Simply put, how did John intend his readers to understand the opening statement of his account of the Gospel?
The first word to define is Beginning. Arche, in Greek, refers to that by which anything begins to be, the origin, the active cause. Apostle John has positioned the physical creation as a reference point in his opening statement when he declares the In the Beginning of Genesis 1:1. He is signaling for our attention by utilizing the significance and the sacredness of Creation that Torah conveys to us in Genesis 1:1, yet notice his aim. He is directing our reverence for the Word-of-YHWH to a Beginning beyond the dimension of Time-Space-Matter where the Word already is. Not only does it already exist, its eternal principles are the active cause for the unfolding of the physical-creation. With our reverence incited, John helps us to behold the preeminence of the Word as he declares, In the Beginning was the Word as his opening statement of the Gospel.
Consider the opening clause when the definition of beginning / arche is inserted to the text:
In the Beginning . . . . . . . . . . . . . was the Word,
The origin and active cause . . . . . . . . . . . . . was the Word,
The origin and active cause (of all creation) was the Word,
The second word to define in the English word Word. It is the main subject in the opening verses of John’s Gospel, referring to the four declarations of the Word listed above. The Greek word Logos corresponds to the English word Word. The following is a concise definition of Logos.
Definition of Logos: the words uttered by a living voice which embody a conception or an idea. It is what someone has said, a word, decree or order. It includes the moral precepts and prophetic word of God. Also, that which is declared, a thought, the act of speaking, a kind or style of speaking or instruction. It includes doctrine, teaching, anything reported in speech; a matter under discussion, a thing spoken of, affair, a matter in dispute; an event or deed.
For the most part, the definition above is referring to that which was initially a concept, an idea or a thought but has already been spoken or realized. When John is referring to the Logos in the opening two verses, the above definition does not apply. John is not referring to the Logos as though it has already been realized, rather, he is referring to the Logos in its potential state or its conception. The Logos in John 1:1-2 was not realized until John 1:14; Now the Word became flesh and took up residence among us. We saw his glory—the glory of the one and only, full of grace and truth, who came from the Father. Therefore we must consider John’s application of the Logos as it refers to the Mind in order to comply with the context of John 1:1-2.
The previous portion of the definition for Logos refers to speech where concepts and ideas have been verbally declared or physically realized. The remaining portion of the definition for Logos refers to the mind, where concepts and ideas have not been realized yet. This portion of the definition is in harmony with the opening verses of John 1:1-2.
Logos: with its use as respect to the MIND alone. It is the reason, the mental faculty of thinking, meditating, reasoning, and calculating; to make account or care for a thing; it is the reason, cause, or ground for something; for what reason, why.
The focus of the first declaration is, In the beginning was the Logos (Word). Since John uses the In the beginning of Genesis as an integral part of his opening statement he provides a reference point for us. Genesis 1:1 is referring to the beginning of Time as we know it, the physical reality of Time-Space-Matter. Yet John is slipping behind that curtain to provide a reason and foundation for Genesis. There’s no reference to time here, no revolution around the sun, no discernment of space or any sense of physical matter. By stepping beyond Time we are invited to enter the chamber of YHWH’s ‘heart’. The invitation leads us to the reason and the very cause of His profound inspiration as the essence of John 3:16a is fundamental to the Logos, For God so loved the world that He gave His only begotten Son. At this juncture we ‘witness’ the essence of His Love being woven throughout the entire fabric of the heavens and the earth. The cause of Creation is also confirmed by YHWH’s preparation of the Lamb slain from the foundation of the world (Revelation 13:8b), in other words, the Sacrifice that was prepared in this ‘moment’ before Time had been activated. By John incorporating the In the beginning of Genesis into the declaration of In the beginning was the Word, he is prompting us to behold the conception of the Gospel before the commencement of Genesis One is even realized.
John’s invitation then escorts us to the second declaration which continues with, and the Logos (Word) was with God. With the inspiration (conception) rooted in the ‘heart’ (love) of Elohim, the Logos then follows the ‘mind’ (purpose) of YHWH as He prepares for the actual inception of Creation. This gives insight to the thought, meditation, reason and calculation during the development of everything created in the heavens and earth. Elohim spoke each thought and reason into existence according to its Appointed-Time. As the unfolding of His divine purpose was realized in the physical Creation, God saw that it was good (Genesis 1:10, 12, 18, 21 and 25). The structure, the operation and even the decorations of the heavens and earth all ensure that the entirety of Creation will follow its pre-ordained course to fulfill the will of YHWH. When this second clause of John 1:1 declares the Logos (Word) was with God, the word with is not implying that something separate from Elohim has joined-up with Him. Instead, this affirms that the Logos is already an integral element of the heart and mind of YHWH. It is the intimate connection that He has with what He is planning to do (express) that inspires His act of Creation. All of this contributes to understanding the will of YHWH and the expression of His love that will eventually be realized in the Man-Figure of Yahoshua (Jesus) when YHWH finally manifests Himself on planet Earth.
As the third declaration is made, and the Logos (Word) was God, it gives affirmation that the Logos is divine in its substance. Some folk wrestle with this idea and have a tendency to diminish the text to imply that the Logos is a god or an additional divine entity co-existing with YHWH. This is in violent opposition to the text yet it is not uncommon for humans to diminish the eminence of YHWH in this way. Even though there is a remnant of divinity throughout the Creation, divinity does not occur outside the whole of YHWH’s self-existence. This principle is also important concerning our dedication and love to YHWH, as stated by Yahoshua in Mark 12:29-31; (29) Jesus answered, “The most important is: ‘Listen, Israel, the Lord our God, the Lord is one. (30) Love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’ (31) The second is: ‘Love your neighbor as yourself.’ Obviously the command that we shall love YHWH (and others) with all of our heart, soul, mind and strength does not imply that we are more than one entity co-existing with our own 'selves'. Rather, our heart, soul, mind and strength in this context is a challenge to our integrity. The entirety of our (one) being, the whole of our entire existence, is being called upon to line-up to the will of the Father. Therefore, the principle of the above verse is that our dedication and love to YHWH cannot be fully realized unless we yield our entire being to His will.
This simple yet profound principle of wholeness also applies to the sovereign being of YHWH. From our earthly perspective as humans we are often overwhelmed by the multiple expressions of His divinity. In our ignorance (sometimes in our excitement) there is a tendency to isolate or personify His divine-ness when we think to adorn the features of the physical creation with special divinity; for example, assigning divinity to the various features of nature (the sun, the seasons, etc.), a charismatic-leader that moves us or a 'holy' relic. As backward as these religious gestures and idol worship are, this type of deviation still holds true when we attempt to adorn the attributes and divine qualities of YHWH in a similar manner. This deviation happens when the divine characteristics of Elohim Himself, that are integral to the conception of the Gospel as expressed in the Logos (John 1:1), are compartmentalized and then distributed to a co-existing god or another divine entity (‘person’). The sophistry of the trinity doctrine is an extreme consequence of this type of deviation (superficial-reasoning) where the eternal characteristics of YHWH are diminished to a split-personality of three (more than One) ‘persons’. This type of adulteration (dishonoring the wholeness of YHWH) is a direct result of the pagan doctrine of polytheism (many gods) being homogenized with the authentic monotheism (one God) of the Scripture. Please note that the previous statement is a deliberate exposure of the pagan origins of the trinity doctrine and its subtle influence. This is not an attack on Believers that sincerely, yet mistakenly, use it as a venue to express their understanding of God-Almighty. Three ‘persons’ are not One entity, no matter how often it is repeated or maneuvered to appear so. Even so, the repetition and normalization of the trinity-doctrine for the last 18-19 centuries is a direct assault on the mono-theistic existence of YHWH that is reverenced throughout the Sacred-Writings of Torah. (21) And there is no other God besides Me, a just God and a Savior; there is none besides Me (Isaiah 45:21b NKJV).
El-Shaddai (God-Almighty) cannot compromise His Almighty-ness as this would diminish the integrity of His Sovereignty, along with compromising the Unique-ness and Self-Existence of Him Being the great I AM (not a diminished form of greatness in ‘we are’). The exclusive name of YHWH, the eternal self-existing I AM, is His own sacred, deliberate and biblical statement of Who He is. And God said to Moses, “I AM WHO I AM.” And He said, Thus you shall say to the children of Israel, ‘I AM has sent me to you.’ (Exodus 3:14 NKJV). The entirety of the Bible is a confirmation to this statement of uniqueness and authentic One-ness. Any deviation, numerical (2, 3, 10, 1,000) or otherwise, undermines and adulterates the profound expression(s) of YHWH's sole-independence and His sovereign will concerning His expression of Creation and the Gospel as demonstrated in John 1:1-4.
The fourth declaration, The Word was with God in the beginning, repeats and serves as a summary for the first three declarations. The repetition is not redundant, rather it is often used in biblical writings to give affirmation or emphasis to the previous statement(s) and the importance of its significance. As stated above in the second declaration the word ‘with’ is not referring to something or someone joining-up with Elohim. On the contrary, this is declaring the intimacy that is present in the ‘heart’ of YHWH during the preparation of the logos. This closeness affirms that the Logos (the conception) is divine in its substance and origin.
In reference to the four declarations of John 1:1-2, when our distractions (the dust of time and tradition) are set aside, it’s really not that difficult to see that the focus of John 1:1-2 is on the divine purpose of YHWH. We’re not looking for the other ‘who’ or a mystical companion of Elohim. The sacredness of YHWH’s inspiration concerning the physical creation as stated in Genesis is intimately tied-in to the preparation and fulfillment of Galatians 4:4b, when the fullness of the time had come, God sent forth His Son, born of a woman, Mary. When the Word became flesh and took up residence among us, as stated in John 1:14a, this is not referring to Yahoshua (Jesus) became flesh, nor is this referring to a pre-existing form of a Yahoshua entity became flesh. This is specifically and unequivocally referring to the logos, when the concept of YHWH became flesh. In other words, YHWH is deliberately pouring the brightness of His glory and the character of His being into the Man-Figure Yahoshua in order for the conception of the logos to be animated or realized. This statement comes from Hebrews 1:3a, who being the brightness of His glory and the express image of His person, and is referring to the character essence of YHWH Himself. The word person in this verse corresponds to the Greek word hypostasis which refers to the substance or foundation of something. In the context of Hebrews 1:3 the text is stating that the physical manifestation of Yahoshua is the express image, the actual character, the actual existence of God’s substance that is being measured-out in order to be displayed in the Man-Figure of Yahoshua. By doing this the spiritual (divine) foundation of the logos is confirmed.
Notice what Apostle Paul reveals about YHWH when he encourages the Believers in Philippi to apply the mind of Yahoshua to their life. (5) You should have the same attitude toward one another that Christ Jesus had, (6) who though he existed in the form of God, did not regard equality with God as something to be grasped, (7) but emptied himself by taking on the form of a slave, by looking like other men and by sharing in human nature.(8) He humbled himself by becoming obedient to the point of death – even death on a cross! (Philippians 2:5-8) Before the beginning of Time this sacred moment (the Appointed-Time of the Cross) was reserved for the ultimate manifestation of Father-YHWH’s own humility; absolutely reserved for no other entity. It is the Source-of-Life and the impetus by which Grace is emboldened to save us for the sheer pleasure of Him doing so. It is the ultimate expression of Love that falls to its knees and pleas for us to behold the Cross just as when Moses lifted the bronze serpent in the wilderness (Numbers 21:4-9). A passionate plea that begs us to respond to this act of Grace in Faith! How can one ignore the weight of the Cross as its Light pierces the darkness of humanity’s spiritual apathy and death? The impact of the Light engages with our conscience which is an essence of Eternity that has been preserved (or reserved) in our being since humanity’s rebellion in the Garden, just for this moment. The moment for us to respond in a child-like Faith to the demonstration of His humble divinity and Mercy. (John 3:13-21) Yahoshua’s submissiveness to the Father, even unto death, magnified the will of the Father. (28) Then Jesus said, “When you lift up the Son of Man (referring to the Cross), then you will know that I am (he), and I do nothing on my own initiative, but I speak just what the Father taught me.(29) And the one who sent me is with me. He has not left me alone because I always do those things that please him. (John 8:28-29) Yet the Spirit from within the Man-Figure maintained the testimony of the Sovereignty and Self-Existent characteristics of the great I AM. This was exemplified by the ‘I AM’ expressions during His earthly ministry. (58) Jesus said to them, “Most assuredly, I say to you, before Abraham was, I AM. (59)Then they picked up stones to throw at him, but Jesus was hidden from them and went out from the temple area. (John 8:58-59) Also . . . (4) Then Jesus, because he knew everything that was going to happen to him, came and asked them, “Who are you looking for?” (5) They replied, “Jesus the Nazarene.” He told them, “I am (he).” (Now Judas, the one who betrayed him, was standing there with them.) (6) So when Jesus said to them, “I am (he),” they retreated and fell to the ground. (John 18:4-6) His entire ministry confirms the third clause of John 1:1, and the Logos (Word) was (is) God or as the NET Version says, and the Logos (Word) was fully God.
The KJV along with some other versions of the Bible start this verse with The same, as stated above. Yet many other versions of the Bible start this verse with He; He was in the beginning with God. While the NET Bible starts this verse with The Word; The Word was with God in the beginning. Why the various words? This is the third word we need to define, let’s check out the Greek word to see if we can make some sense of this.
Houtos: refers to (absolutely) this one, visibly present here, refers to what precedes; it’s according to the nature and character of the person or thing mentioned; it refers to a subject immediately preceding, the one just named and no other; it serves to repeat the subject with emphasis; when it is the subject, it conforms in gender and number to the noun that renames or re-identifies the subject.
According to the above definition, houtos refers to the preceding subject. It must conform in gender and number to the noun that re-identifies it. In this case, houtos in verse two can only be referring to the subject that is in verse one, which is obviously the Logos. This is confirmed by the four declarations that identify the Logos in verse one and two. Remember the Logos in this context has not yet been spoken or realized, therefore houtos is addressing the Logos in respect to the mind. This is referring to the reasoning, the planning and the calculating in YHWH’s preparation of the Heavens and the Earth; His prelude to the Gospel. The framework of the text is referring to a concept and therefore has no gender. Inserting the word He (a gender) in this context diminishes the impact of the Message by conjuring an entity that doesn’t exist and eludes our thought from the main subject, which is the Logos in reference to the mind and purpose of Elohim.
According to above definition for houtos, it is more appropriate for the NET Bible to use The Word than the word He because it is referring to the Word in verse one, not an entity. Since houtos is specifically referring to the Logos and not an entity, the following interpretations are more appropriate than the word He.
The same was in the beginning with God.
It was in the beginning with God.
This (one) was in the beginning with God.
The Word was in the beginning with God.
In each version, The same, It, This (one), and The Word, all of these words are referring to the subject of verse one, the Logos, the plan of YHWH. This is in accordance with the application of the word houtos according to its definition.
The same (the logos that is in verse one) was in the beginning with God.
Following are three more words that need to be defined in order to help us maintain the theme of this text. The first clause contains the three words that are being defined:
All things were made by him; . . .
Since John has integrated the In the beginning of Genesis1:1 with his gospel, it is fitting to apply the following definition of ginomai to this verse;
ginomai (made) to become, i.e. to come to pass, happen (of events)
it is used three time in verse three.
dia (by) through
the ground or reason by which something is or is not done
by reason of, on account of, because of for this reason, therefore, on this account
Although John is referring to the conceptual aspect of the Logos in verse one, he obviously had already experienced the Logos became flesh previous to him writing his account of the Gospel. His personal encounter with Yahoshua and the in-dwelling of the Holy Spirit gave him the insight required to look beyond the boundary of Genesis 1:1. The conceptual aspect of the logos in verse one is being confirmed by what is ginomai (made) in verse three. In this verse John has not redirected the subject, it is still the logos of verse one; the reasoning, the planning and the calculating that the mind of God was applying in His preparation of the Heavens and the Earth.
The Greek word autos is used twice in verse three, its meaning is similar to the Greek word houtos which is used in verse two. Following is the definition of autos:
Autos: In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be supplied.
The autos in verse three re-identifies what the subject is. It is referring to the houtos in verse two which was previously mentioned. The houtos in verse two refers to the subject from verse one that when the whole discourse (or subject) is looked at, the designation of autos is the Logos. Just as with the word houtos (the same) in verse two, the subject of the text is still referring to a concept and therefore has no gender. To insert the word Him (a gender) in this context diminishes the impact of the Message by conjuring an entity that doesn’t exist and eludes our thought from the main subject, which is the Logos in reference to the mind of God.
Following are the three words that have been defined and applied to the first clause of verse three.
All things were made by him; and without him was not anything made that was made.
1- made ginomai come into existence
2- by dia for the reason of
3- (him) it autos it, the same subject
All things were made by (him) it.
All things came into existence for the reason of (autos) the logos (God's plan).
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Following are the above three words that have been defined and applied to the second clause of verse three.
All things were made by him; and without him was not anything made that was made.
1- (him) it autos it, the same subject
2- made ginomai come into existence
3- made ginomai come into existence
****************************************************
a) and without (him) it was not anything
b) and without God’s plan was not anything
a) made that was made.
b) brought into existence that was brought into existence.
*****************************************************
Verse three confirms that ‘by reason of’ or ‘on account of’ the Word (His divine thought) all things were made, and without the purpose of the Word (His divine thought) nothing was made that was made. When the context of these three verses (John 1:1-3) are looked at, the subject points to the concept and purpose of Elohim (the logos) in verse one as being the subject, not an entity or another entity of a godhead!
Autos: Remember autos in itself signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be supplied.
Therefore as with verse three, verse four is referring to the logos in verse one.
In autos was life; and the life was the light of men.
In the logos (of verse one) was life; and the life was the light of men.
The final two words to define are, Zoe & Phos. Both of these Greek words are very similar in meaning to their corresponding words in English, Life and Light. John appears to be honoring the theme of the Creation described in Genesis chapter one by using the same words in his text (John 1:1-4). Just as the In the beginning of John 1:1 reaches beyond the physical In the beginning of Genesis 1:1, no doubt beginning, made, life and light all have a more profound application in this context. The reverence (respect to the purpose) of the logos in verse one maintains its supremacy throughout these four verses. In this context John is proclaiming that the substance of the logos in verse one was (is) the substance of Life and thereby the Light of Humanity. Just as the Earth would cease to exist as we know it without the sun, so the spiritual-person cannot exist without the Light of the logos. The Man-Figure of Yahoshua reflects the Father through the Light of the logos throughout His ministry. Then Jesus spoke out again, “I am the light of the world! The one who follows me will never walk in darkness but will have the light of life.” (John 8:12) I testify about myself and the Father who sent me testifies about me. (John 8:18) This is the determination of John’s proclamation in these first four verses which he goes on to validate in the remaining testimony of his Gospel.
(1) In the beginning was the Logos (concept / plan), and the Logos (concept / plan) was with God, and the Logos (concept / plan) was God.
(2) Houtos {the (concept / plan) in verse one} was in the beginning with God.
(3) All things were made by autos {the (concept / plan) in verse one}; and without autos {the (concept / plan) in verse one} was not anything made that was made.
(4) In autos {the (concept / plan) in verse one} was life; and the life was the light of men.
In this context the Logos (concept / plan) is referring to the ‘big-picture’ that settled-in YHWH’s ‘heart and mind’ before He spoke the heavens and the earth in to existence. The proclamation of the Logos is paramount in the blue-print of Creation for it is the Light by which the Gospel of YHWH is presented to Mankind; by way of the conception, birth, life, crucifixion, burial, resurrection, ascension and in-dwelling of Yahoshua.
Notice what John does not say. “In the beginning was Yahoshua (Jesus) and Yahoshua was with God and Yahoshua was God.” If he had meant to convey that message then he would have simply stated it in that manner, but it is quite obvious that he didn’t. The current tradition to super-impose a ‘Jesus’ upon the opening words of John’s writing undercuts the intentionality and reverence of the statement that the logos was God, not the logos was Jesus. John was making no attempt at all to introduce a second or third person, a multiple-personality entity, co-operative, extension, or pre-existence of some parallel form of a god, or another entity. This type of duplicity (the double-talk required to side-step YHWH's Sovereign-Self-Existence) was entirely foreign to and utterly forbidden according to the authentic teachings of Torah. It was after the death of the Apostles that the ensuing centuries would witness the encroachment and assimilation of polytheism that perverted the true perception of the great I AM. Yet during the writing of the Gospel, that persuasion hadn't over-shadowed the authentic reverence of YHWH’s One-ness and Unique-ness of Existence in John’s writing.
There are multiple examples in Scripture where YHWH saves Israel from their often self-inflicted dilemmas and disparity. There were various people and situations that YHWH used to perform His acts of salvation. Yet the writings of the prophet Isaiah are very emphatic concerning YHWH’s Sovereignty and One-ness when He rescues them, that He alone is the Source. I am the LORD, and there is no other, there is no God besides Me. I will gird you, though you have not known Me, (Isaiah 45:5) I, even I, am the LORD and besides Me there is no savior. (Isaiah 43:11)
John is echoing this same principle and characteristic of YHWH’s saving nature in His Gospel that was revealed in the writings of Isaiah and Torah in general. The echo of Genesis with the In the Beginning of John’s Gospel was appealing to the first-century Hebrew/Aramaic understanding mentioned above, including Deuteronomy 6:4; Hear, O Israel: The Lord is our God, the Lord is one! In other words, “Listen-up, Israel! YHWH is our Mighty-One, YHWH (Alone) is One!” . . . and He is here to do great wonders for us. The opening revelation of John’s Gospel is conveying this fundamental truth by stating and the Word was (is) God (KJV) or as stated in the NET and the Word was fully God. Remember, the Word (Logos) is not referring to an entity, it is referring to the plan of salvation that YHWH was preparing before the creation in Genesis 1:1.
The twist comes when John proclaims that this marvelous plan of salvation is actually embodied by YHWH Himself in John 1:14, when the logos (word) became flesh. From a Torah perspective, YHWH has now revealed Himself as the authentic-Torah in the Man-figure of Yahoshua. Although the traditional view of John’s contemporaries weren’t expecting such an intimate manifestation of Elohim (or Torah), the ‘bodily’ interaction of YHWH wasn’t entirely foreign to Torah. Generally speaking this idea was foreign to the first-century Hebrew culture, even blasphemous to many, but for the most part this was due to the ignorance and traditions of Men.
(Please read Genesis chapter 18 to better understand the following section.)
(1)Then the LORD appeared to him by the terebinth trees of Mamre, as he was sitting in the tent door in the heat of the day. (2) So he lifted his eyes and looked, and behold, three men were standing by him; and when he saw them, he ran from the tent door to meet them, and bowed himself to the ground, (Genesis 18:1-2 NKJV)
In many versions of the Bible, when the word LORD appears in all capital letters, the original text reads YHWH (Yahweh). YHWH is the personal name of God-Almighty and is scribed over 6,500 times in the original Hebrew text of the Scripture (Bible). Using the Hebrew word for LORD, the verse above would read, ‘Then YHWH appeared to him (Abraham) by the terebinth trees of Mamre . . .’. Verse two reads, ‘. . . three men were standing by him; . . .’. These three men were not the trinity, two of them were angels (Genesis 18:22 & 19:1) and the other was God-Almighty Himself, referred to as YHWH in this text (Genesis 18:1, 13, 14, 17, 19, 20, 22, 26, 33). After reading the entirety of Genesis 18, notice that YHWH appears as a man to Abraham (Genesis 18:2, 16), eats earthly food with him (Genesis 18:4-8), discusses the promise of Isaac (Genesis 18:9-15) and then verbally tangles with Abraham concerning the destruction of Sodom and Gomorrah (Genesis 18:16-33). There may be other texts that YHWH reveals Himself in a Man-suit, yet this text is the clearest in the pre-messianic writings. Now whether the Man-suit that YHWH uses in His pre-messianic appearances has the same facial and physical appearance as when He is born of a women in the human form of Yahoshua is an interesting discussion. Even so, the point of this section being that it is not foreign to Torah (the Bible) for YHWH to appear as a man to humanity. Jesus said to them, “Most assuredly, I say to you, before Abraham was, I AM. (John 8:58)
In John 1:1-4 the entirety of Creation and Torah unravel as John expounds on the conception of the Universe and the Light of the Gospel. He is directing our heart to the why and our mind to the how YHWH has come to us. The promises that are stated in the Old Covenant explode into existence as the Mystery-of-the-Ages finally unfolds into the spiritual realities that are expressed by the arrival of the New Covenant; the Gospel of YHWH. The intimate aspect of the Holy Spirit interacting with Mankind internally is the true inspiration and motivation of the Creation in Genesis chapter one. YHWH alone created the Heavens and the Earth to be the platform by which the Light of the Logos would shine through Yahoshua upon the spirit of Mankind in order to dwell within them and save them from their own condemnation; (17) For God did not send His Son into the world to condemn the world, but that the world through Him might be saved. (18) "He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God. (19) And this is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil. (20) For everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed. (John 3:17-20 NKJV).
For this reason all things were created by (the logos - YHWH's plan) him, and apart from (the logos - YHWH's plan) him not one thing was created that has been created. (John1:3)
(20) But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep. (21) For since death came through a man, the resurrection of the dead also came through a man. (22) For just as in Adam all die, so also in Christ all will be made alive. (23) But each in his own order: Christ, the firstfruits; then when Christ comes, those who belong to him. (24) Then comes the end, when he hands over the kingdom to God the Father, when he has brought to an end all rule and all authority and power. (25) For he must reign until he has put all his enemies under his feet. (26) The last enemy to be eliminated is death. (27) For he has put everything in subjection under his feet. But when it says “everything” has been put in subjection, it is clear that this does not include the one who put everything in subjection to him. (28) And when all things are subjected to him, then the Son himself will be subjected to the one who subjected everything to him, so that God may be all in all. (1 Corinthians 15:20-28)
So that Elohim may be all in all . . . as to fulfill the sovereign will of the great I AM (YHWH) in order to reconcile Mankind to Himself; as established in John 1:1-4 before Time-Space-Matter existed.
Amen,
Shalom
LAST EDIT: 08:44 / 10 April 2022
ORIGINAL POST: 30 March 2020
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