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 {In the beginning} (en arch(8869)). Arch(885c) is definite, though
anarthrous like our at home, in town, and the similar Hebrew _be
reshith_ in  Ge 1:1 . But Westcott notes that here John carries
our thoughts beyond the beginning of creation in time to
eternity. There is no argument here to prove the existence of God
any more than in Genesis. It is simply assumed. Either God exists
and is the Creator of the universe as scientists like Eddington
and Jeans assume or matter is eternal or it has come out of
nothing. {Was} ((886e)). Three times in this sentence John uses
this imperfect of eimi to be which conveys no idea of origin
for God or for the Logos, simply continuous existence. Quite a
different verb (egeneto, became) appears in verse  14  for the
beginning of the Incarnation of the Logos. See the distinction
sharply drawn in  8:58  "before Abraham came (genesthai) I am"
(eimi, timeless existence). {The Word} (ho logos). Logos is
from leg(935c), old word in Homer to lay by, to collect, to put
words side by side, to speak, to express an opinion. Logos is
common for reason as well as speech. Heraclitus used it for the
principle which controls the universe. The Stoics employed it for
the soul of the world (anima mundi) and Marcus Aurelius used
spermatikos logos for the generative principle in nature. The
Hebrew _memra_ was used in the Targums for the manifestation of
God like the Angel of Jehovah and the Wisdom of God in  Pr 8:23 .
Dr. J. Rendel Harris thinks that there was a lost wisdom book
that combined phrases in Proverbs and in the Wisdom of Solomon
which John used for his Prologue (_The Origin of the _Prologue to
St. John_, p. 43) which he has undertaken to reproduce. At any
rate John's standpoint is that of the Old Testament and not that
of the Stoics nor even of Philo who uses the term Logos, but
not John's conception of personal pre-existence. The term Logos
is applied to Christ only in  Joh 1:1,14  Re 19:13  1Jo 1:1 
"concerning the Word of life" (an incidental argument for
identity of authorship). There is a possible personification of
"the Word of God" in  Heb 4:12 . But the personal pre-existence
of Christ is taught by Paul ( 2Co 8:9  Php 2:6f.  Col 1:17 ) and
in  Heb 1:2f.  and in  Joh 17:5 . This term suits John's purpose
better than sophia (wisdom) and is his answer to the Gnostics
who either denied the actual humanity of Christ (Docetic
Gnostics) or who separated the aeon Christ from the man Jesus
(Cerinthian Gnostics). The pre-existent Logos "became flesh"
(sarx egeneto, verse  14 ) and by this phrase John answered
both heresies at once. {With God} (pros ton theon). Though
existing eternally with God the Logos was in perfect fellowship
with God. Pros with the accusative presents a plane of equality
and intimacy, face to face with each other. In  1Jo 2:1  we have
a like use of pros: "We have a Paraclete with the Father"
(parakl(8874)on echomen pros ton patera). See pros(9370)on pros
pros(9370)on (face to face,  1Co 13:12 ), a triple use of pros.
There is a papyrus example of pros in this sense 	o gn(9373)ton
t(8873) pros all(886c)ous sun(8874)heias, "the knowledge of our intimacy
with one another" (M.&M., _Vocabulary_) which answers the claim
of Rendel Harris, _Origin of Prologue_, p. 8) that the use of
pros here and in  Mr 6:3  is a mere Aramaism. It is not a
classic idiom, but this is _Koin(825f), not old Attic. In  Joh 17:5 
John has para soi the more common idiom. {And the Word was God}
(kai theos (886e) ho logos). By exact and careful language John
denied Sabellianism by not saying ho theos (886e) ho logos. That
would mean that all of God was expressed in ho logos and the
terms would be interchangeable, each having the article. The
subject is made plain by the article (ho logos) and the
predicate without it (	heos) just as in  Joh 4:24  pneuma ho
theos can only mean "God is spirit," not "spirit is God." So in
 1Jo 4:16  ho theos agap(8820)estin can only mean "God is love,"
not "love is God" as a so-called Christian scientist would
confusedly say. For the article with the predicate see Robertson,
_Grammar_, pp. 767f. So in  Joh 1:14  ho Logos sarx egeneto,
"the Word became flesh," not "the flesh became Word." Luther
argues that here John disposes of Arianism also because the Logos
was eternally God, fellowship of Father and Son, what Origen
called the Eternal Generation of the Son (each necessary to the
other). Thus in the Trinity we see personal fellowship on an
equality.

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