Tuesday, October 7, 2008

Senior Seminar Daily Submission 1

Ben Currin
Senior Seminar: Gospel of John
Dr. Dwaine Greene
Sept. 05, 2002


(A Hymn in Praise of the Word (1.1-18)#)---John 1:1-18

“Information and Insights:”

Outline of The Biblical Verses of John 1:1-18 (The Word of Life)
I) John 1:1-4
A) Talks about the Word/Light# being in Creation
1) The Word/Light was given as a gift to everyone
a) Jesus is often synonymous with the Word/Light
b)God is considered Word/Light in Creative mode
c)Jesus is considered Word/Light in the mode of bringing Salvation
to people
2) The Word was with God and the Word was God
a) God in mode of Creating
B) Nothing was made without the Word
1) Everyone was created from the Word/Light
2) Everyone received their life from the Light of God
C) Everyone when they were newly created received God’s Light
1) This goes back to point B of the outline
D) Wrapping up John 1:1-4
1) Talks about Creation by/through the Word
a) God created with the Word
b) Jesus was/is the Word
c) Jesus was in Creation
2) Modes of God in the Word
a) God as Father is the Word in the mode of Creating
b) God as Son(Jesus) is the Word in the mode of Saving
3) God made everyone in the Light
a) God’s Light and life is our life
4) The Word and the Light are synonymous with eachother
# - The Contemporary English [computer file], electronic ed., Logos Library System, (Nashville: Thomas Nelson) 1997, c1995 by the American Bible Society. (This is what the Contemporary English Version of the Bible labels John 1:1-18.)
# - Word and Light are synonymous in the context of John 1:1-18 and are often paired throughout these verses as bilingual or coupled terms ascribed to the major attributes of the divinity of God/Jesus.

II) John 1:5-11
A) The Light shines in the darkness
1) Nothing can put the Light out
2) The Light is that of the Word of God, specifically in those days those what little Torah/NT verses they had to read.#
B) John as a Messenger of the Light
1) Here John states the fact that he isn’t the Light
2) John says that he is only here to speak of the light
a) “God sent a man named John, who came to tell about the light and to lead all people to have faith. John wasn’t that light. He came only to tell about the light.”#
C) The True Light was coming into the world
1) God’s plan of Salvation to bring Himself as Christ into the world
D) The Word was in the World
1) No one knew Him
2) Eventhough God made the world with His Word
3) He came into His own world and wasn’t accepted
a) Some Bibles add ‘He came into His own nation--Israel--and they didn’t accept Him’
E) Wrapping up John 1: 5-11
1) The Light shines through the darkness and never goes out
2) The Light is the Word of God and helps to guide His people
3) John isn’t the Light, he is just a mere Messenger of the Light
4) God’s plan of Salvation was that the True Light was coming into the world and was already there
5) He was there but humankind rejected Him and didn’t know who He was
III) John 1:12-18
A) Some people accepted Him
1) Through Faith
a) And through their faith they were accepted as Children of God
2) They were not His children by nature or their own desires
a) God, Himself, made them His children
B) In God’s plan of Salvation the Word became a human being
1) Jesus is this human being, which is the Word
C) The Word’s true glory is that of the Only Son of the Father
1) Here again Jesus as the Word

# - This is pretty much a historical fact, because there wasn’t a complete Bible around per-say during the time this particular verse was written.
#- The Contemporary English [computer file], electronic ed., Logos Library System, (Nashville: Thomas Nelson) 1997, c1995 by the American Bible Society. (This verse describes the fact that John is a messenger of the Light in a much different manner.)

2) Also, John states: “From him all the kindness and all the truth of God have come down to us.#
3) In this verse, it is made clear that truth has become synonymous with
D) “John spoke about him and shouted, ‘This is the one I told you would come! He is greater than I am, because he was alive before I was born.’”#
1) John makes known that he knows the Word as Jesus
2) John also speaks of telling you that the Word has come and he told the people of Israel that the Word would come.
E) Because of the Son (as the Word in God’s mode of Salvation)
1) Humankind has been blessed
a) Just as the Law was given to Moses, Christ gives us all undeserved kindness and truth
2) “ No one has ever seen God. The only Son, who is truly God and is closest to the Father, has shown us what God is like.”#
F) Wrapping up John 1:12-18
1) Some people were faithful and accepted the Word
2) God, Himself, made them His children---they didn’t
3) The Word became Flesh in the form of Jesus
4) The Word’s true glory is that of Jesus
5) The Word is the Truth
6) John knew the Word as Jesus and foretold Israel of His coming
7) Because of Jesus we have gained blessings and undeserved righteousness

Some Key Differences Between Different Bible Versions in John 1:1-4

Contemporary English Version:
John 1:1-4-----
“1 In the beginning was the one
who is called the Word.
The Word was with God
and was truly God.
2 From the very beginning
the Word was with God.
#- The Contemporary English [computer file], electronic ed., Logos Library System, (Nashville: Thomas Nelson) 1997, c1995 by the American Bible Society.
# - The Contemporary English [computer file], electronic ed., Logos Library System, (Nashville: Thomas Nelson) 1997, c1995 by the American Bible Society.
#- The Contemporary English [computer file], electronic ed., Logos Library System, (Nashville: Thomas Nelson) 1997, c1995 by the American Bible Society.

3 And with this Word,
God created all things.
Nothing was made
without the Word.
Everything that was created
4 received its life from him,
and his life gave light
to everyone.”#

King James Version:
John 1:1-4----
“1In the beginning was the Word, and the Word was with God, and the Word was God. 2The same was in the beginning with God. 3All things were made by him; and without him was not any thing made that was made. 4In him was life; and the life was the light of men. 5And the light shineth in darkness; and the darkness comprehended it not.”#

The New American Bible:
John 1:1-6-----
“1 In the beginning was the Word,
and the Word was with God,
and the Word was God.
2 He was in the beginning with God.
3 All things came to be through him,
and without him nothing came to be.What came to be
4 through him was life,
and this life was the light of the human race;
5 the light shines in the darkness,
and the darkness has not overcome it.
6 A man named John was sent from God.”#

The New Century Version:
John 1:1-4-----
“1 In the beginning there was the Word. The Word was with God, and the Word was God.2 He was with God in the beginning.3 All things were made by him, and nothing was made without him.4 In him there was life, and that life was the light of all people.”
#- The Contemporary English [computer file], electronic ed., Logos Library System, (Nashville: Thomas Nelson) 1997, c1995 by the American Bible Society.
# - The King James Version, (Cambridge: Cambridge) 1769.
# - The New American Bible, (Nashville, Tennesee: Confraternity of Christian Doctrine) 1997.


The New Revised Standard Version:
John 1:1-4-----
“1 In the beginning was the Word, and the Word was with God, and the Word was God.2 He was in the beginning with God.3 All things came into being through him, and without him not one thing came into being. What has come into being4 in him was life, and the life was the light of all people.”#

“Explorations and Implications:”
An Outlined Catalog of Secondary Source Material on John 1:1-18
---Dealing with the Term “Word”

I) Source--- (In dealing with John 1:1) “1:1 Although this verse is verbally parallel with Gen. 1:1 and 1 John 1:1, the contexts assign temporal differences. Whereas Gen. 1:1 speaks of the beginning of creation and 1 John 1:1 emphasizes the incarnate manifestation of God in Christ, John in this verse establishes the preexistence of Christ in eternity past. He already “was” when the beginning took place. The Prologue to John’s Gospel (vv. 1–18) represents one of the most crucial passages in the Bible and is, without doubt, the definitive exposition of the Person of Christ. Jesus is called the “Word” (Logos, Gk.). The idea of the Logos belonged to Greek philosophy in John’s day, but John uses the word in a larger sense that would include Hebrew ideas also. Basically, the word in our text has reference to a unique communication of God to man, which He accomplished in human flesh (v. 14) through the Logos, Jesus, the Son of God. But that the Logos predated philosophical conceptions of logos is clearly seen in these words, “In the beginning was [eµgn, Gk.] the Logos.” The verb is in the imperfect tense in Greek, indicating continuing action in past time. Literally then, John declares that in the beginning Logos existed. He is none other than God Himself, not only bringing the Word but incorporating it in His own Person, life, and Being. Furthermore, this Logos was “face to face with” God, indicating a distinction of Persons within the Godhead as well as an equality of Persons. Finally, the Logos is eternally God.”#
A) Me--- This quote from the Believer’s Study Bible illustrates the point that
# - The New Century Version, (Dallas, Texas: Word Publishing) 1987, 1988, 1991.
#- The New Revised Standard Version, (Nashville, TN: Thomas Nelson Publishers) 1989.
# - W. A. Criswell, Believer’s study Bible [computer file], electronic ed. , Logos Library System, (Nashville: Thomas Nelson) 1997, c1991 by the Criswell Center for Biblical Studies.

John may have borrowed the term “Word” or “Logos” from the popular Greek philosophies of his day. Logos is a term thrown around in Aristotelian philosophical circles and was used heavily in John’s day. Aristotle is perhaps a big and important influence on the written Bible. His philosophies are the most commonly linked ones with the Bible. This Study Bible also goes on to state that John’s purpose in writing this Gospel might have been to combat the heresies of John’s day. These heresies as the Study Bible states are: Docetism, Ebionitism, Sabellianism, Apollinarianism, Nestorianism, Gnosticism and Eutychianism. All of which were a major problem in various councils which were held in later in the early years of the church to discuss theological problems. Like these councils, John wanted to make clear the differences between heresy and orthodoxy. Of verse 1:18 in John, the Believer’s Study Bible states: “1:18 John is conveying the fact that God chose to reveal Himself physically in Christ. “The only begotten Son” (monogeneµgs, Gk.) means “one of a kind,” “unique,” “without precedent.” Some manuscripts read “the only begotten God” (see note in center column). The sense is the same regardless of the correct reading. “Bosom” denotes the closest possible relationship between the Father and the Son. The abrupt statement about a “begotten Son” or “God” is seen by some as an intimation of the virgin birth. The Logos, who is the Son, “has declared” God. He is indeed the interpreter, the exegete (exeµggeµgsato, Gk.), leading out and explaining God to man.”#
This gives a clear cut answer for the Greek terms operating in John 1:1-18. John contains a lot of Greek terms which can make a clear and accurate translation hard to come by, but this however doesn’t hurt the reader’s own interpretation of a passage, but rather it affects the reader’s ability to read the passage in a more precise manner.
II) Source--- “WORD, THE — a theological phrase that expresses the absolute, eternal, and ultimate being of Jesus Christ (John 1:1–14; 1 John 1:1; Rev. 19:13). The Old Testament spoke of the word of God as the divine agent in the creation of the universe: “By the word of the Lord the heavens were made” (Ps. 33:6). In the New Testament, the Gospel of John declared, “And the Word became flesh and dwelt among us” (John 1:14). Through the incarnation of Christ, God has come to dwell in our midst. Through the life and ministry of Jesus, a unique and final revelation of God has been given—one superior to the revelation given through the Law and the Prophets. In Christ, the Word of God, God’s plan and purpose for mankind is clearly revealed (2 Cor. 4:4; Heb. 1:1–3). Also see LOGOS.”# “WORD OF GOD — the means by which God
#- W. A. Criswell, Believer’s study Bible [computer file], electronic ed. , Logos Library System, (Nashville: Thomas Nelson) 1997, c1991 by the Criswell Center for Biblical Studies.
#- Ronald F. Youngblood, general editor; F. F. Bruce and R. K. Harrison, consulting editors, Nelson’s new illustrated Bible dictionary: An authoritative one-volume reference work on the Bible with full color illustrations [computer file], electronic edition of the revised edition of Nelson’s illustrated Bible dictionary, Logos Library System, (Nashville: Thomas Nelson) 1997, c1995.

makes Himself known, declares His will, and brings about His purposes. Phrases such as “word of God,” and “word of the Lord” are applied to the commanding word of God that brought creation into existence (Genesis 1; 2 Pet. 3:5) and also destroyed that same world through the waters of the Flood (2 Pet. 3:6); to God’s announcement of an impending or future act of judgment (Ex. 9:20–21; 1 Kin. 2:27); to the word that declares God’s commitment and promises His blessing (Gen. 15:1, 4); and to a particular instruction from God (Josh. 8:27).
The term “word of God” is also used of the Ten Commandments given from Mount Sinai (Deut. 5:5); of the whole Mosaic Law (Is. 2:3); of specific parts of the Old Testament (Rom. 9:6; 1 Tim. 4:5); of a more personal communication from God (1 Sam. 3:21; 15:10); of the directive of God that set in motion John the Baptist’s ministry (Luke 3:2); of Jesus’ message of the kingdom of God (Luke 8:11); of the gospel as preached in the early church (Acts 4:31); and finally of the Lord Jesus Christ Himself (Rev. 19:13).
God’s word is the primary means by which He is present and working in the world. He is not Himself part of this world, but He acts in it by means of His word. He becomes personally known through His word (1 Sam. 3:21). His word is powerfully creative (Ezek. 37:4) and its purposes are irresistible (Is. 55:11; Jer. 23:29). God’s word is totally dependable; it represents His permanent commitment (Is. 40:8). When heard and responded to, His word meets deep needs in the human heart and provides joy, satisfaction, and confident direction that can be achieved in no other manner (Deut. 8:3; Ps. 119:162; Jer. 15:16). God’s word has the power to penetrate all pretense and discern “the thoughts and intents of the heart” (Heb. 4:12).
God’s speaking of His word reaches a culmination in the sending of His Son (John 1:1, 14; Heb. 1:1–2). All that is true of God’s earlier word is supremely true of Jesus. The gospel of Jesus Christ is, in a special way, the word of God as it makes known and brings into operation the reconciliation with God that is His purpose for mankind (2 Cor. 5:18–19). So central is the gospel to the purpose of God in this world that the successful spread of the gospel is the growth of the word of God (Acts 12:24).
Not only Jesus’ message but also all that He is communicates God to us. He Himself is described as the Word of God (John 1:1; Rev. 19:13). Jesus brings the presence of God to a new level—the personal presence of God in the world in a human life.”#
A) Me--- This source is a biblical dictionary and gives pretty descriptive definitions of the terms “The Word” and “The Word of God.” I checked the section on Logos but it just said see the entry on “the Word.” The entries on the Word and the Word of God give extra verses to look up in conjunction with John 1:1-18 that will give the reader a better and more concise understanding of how the terms the Word and the Word of God function and operate in the verses of John 1:1-18. In reference to the passage of Luke 3:2, this dictionary says that the Word of God is used as a term
#- Ronald F. Youngblood, general editor; F. F. Bruce and R. K. Harrison, consulting editors, Nelson’s new illustrated Bible dictionary: An authoritative one-volume reference work on the Bible with full color illustrations [computer file], electronic edition of the revised edition of Nelson’s illustrated Bible dictionary, Logos Library System, (Nashville: Thomas Nelson) 1997, c1995.

to describe God calling forth John the Baptist’s ministry into motion. The Word is also used as a bestowing of God’s blessings upon the world. The Word and the Word of God are synonymous and have many different usages but all pertain to God and Jesus in their many different functions. This all goes back to the modes of God---God the Father in His Creation mode and God the Son (Jesus) in His Salvation mode and to add in the third and final mode in the Trinity---God the Spirit (Holy Ghost/Holy Spirit) in His Spiritual and Calling mode. In this mode, God calls His people to Him as sinners in need of repentance and also to a select few He calls them forth to the ministry or other plans He has for them such as the reference about John the Baptist in Luke 3:2 mentions.

III) Source---“WORD 1. logos (3056) denotes (I) “the expression of thought”—not the mere name of an object—(a) as embodying a conception or idea, e.g., Luke 7:7; 1 Cor. 14:9, 19; (b) a saying or statement, (1) by God, e.g., John 15:25; Rom. 9:9; 9:28, RV, “word” (KJV, “work”); Gal. 5:14; Heb. 4:12; (2) by Christ, e.g., Matt. 24:35 (plur.); John 2:22; 4:41; 14:23 (plur.); 15:20. In connection with (1) and (2) the phrase “the word of the Lord,” i.e., the revealed will of God (very frequent in the OT), is used of a direct revelation given by Christ, 1 Thess. 4:15; of the gospel, Acts 8:25; 13:49; 15:35, 36; 16:32; 19:10; 1 Thess. 1:8; 2 Thess. 3:1; in this respect it is the message from the Lord, delivered with His authority and made effective by His power (cf. Acts 10:36); for other instances relating to the gospel see Acts 13:26; 14:3; 15:7; 1 Cor. 1:18, RV; 2 Cor. 2:17; 4:2; 5:19; 6:7; Gal. 6:6; Eph. 1:13; Phil. 2:16; Col. 1:5; Heb. 5:13; sometimes it is used as the sum of God’s utterances, e.g., Mark 7:13; John 10:35; Rev. 1:2, 9; (c) discourse, speech, of instruction, etc., e.g., Acts 2:40; 1 Cor. 2:13; 12:8; 2 Cor. 1:18; 1 Thess. 1:5; 2 Thess. 2:15; Heb. 6:1, RV, marg.; doctrine, e.g., Matt. 13:20; Col. 3:16; 1 Tim. 4:6; 2 Tim. 1:13; Titus 1:9; 1 John 2:7;
(II) “The Personal Word,” a title of the Son of God; this identification is substantiated by the statements of doctrine in John 1:1-18, declaring in verses 1 and 2 (1) His distinct and superfinite Personality, (2) His relation in the Godhead (pros, “with,” not mere company, but the most intimate communion), (3) His deity; in v. 3 His creative power; in v. 14 His incarnation (“became flesh,” expressing His voluntary act; not as KJV, “was made”), the reality and totality of His human nature, and His glory “as of the only begotten from the Father,” RV (marg., “an only begotten from a father”), the absence of the article in each place lending stress to the nature and character of the relationship; His was the shekinah glory in open manifestation; v. 18 consummates the identification: “the only-begotten Son (RV marg., many ancient authorities read “God only begotten,”), which is in the bosom of the Father, He hath declared Him,” thus fulfilling the significance of the title “Logos,” the “Word,” the personal manifestation, not of a part of the divine nature, but of the whole deity (see IMAGE,).
The title is used also in 1 John 1, “the Word of life” combining the two declarations in John 1:1 and 4 and Rev. 19:13 (for 1 John 5:7 see THREE,).
2. rhema (4487) denotes “that which is spoken, what is uttered in speech or writing”; in the singular, “a word,” e.g., Matt. 12:36; 27:14; 2 Cor. 12:4; 13:1; Heb. 12:19; in the plural, speech, discourse, e.g., John 3:34; 8:20; Acts 2:14; 6:11, 13; 11:14; 13:42; 26:25; Rom. 10:18; 2 Pet. 3:2; Jude 17; it is used of the gospel in Rom. 10:8 (twice), 17, RV, “the word of Christ” (i.e., the “word” which preaches Christ); 10:18; 1 Pet. 1:25 (twice); of a statement, command, instruction, e.g., Matt. 26:75; Luke 1:37, RV, “(no) word (from God shall be void of power)”, v. 38; Acts 11:16; Heb. 11:3.
The significance of rhema (as distinct from logos) is exemplified in the injunction to take “the sword of the Spirit, which is the word of God,” Eph. 6:17; here the reference is not to the whole Bible as such, but to the individual scripture which the Spirit brings to our remembrance for use in time of need, a prerequisite being the regular storing of the mind with Scripture.
Notes: (1) Epos, “a word,” is used in a phrase in Heb. 7:9, lit., “(as to say) a word,” RV, “(so to) say,” KJV, “(as I may so) say”; logos is reasoned speech, rhema, an utterance, epos, “the articulated expression of a thought” (Abbott Smith). (2) In Rom. 16:18, KJV, chrestologia, “useful discourse” (chrestos, “beneficial”), is rendered “good words” [RV, “smooth … (speech)”].¶ (3) For logikos, 1 Pet. 2:2 (RV, “spiritual”), rendered “of the word,” KJV, see MILK. (4) For the verb apangello, rendered “to bring word,” see BRING, No. 36. (5) In Matt. 2:13, KJV, eipon, “to tell” (RV), is rendered “bring … word.” (6) For “enticing words,” Col. 2:4, see ENTICE and PERSUASIVENESS. (7) For “strifes of words,” 1 Tim. 6:4, KJV, and “strive … about words,” 2 Tim. 2:14, see STRIFE, STRIVE. (8) For suntomos, Acts 24:4, “a few words,” see FEW, B.¶ For the same phrase see FEW, A, Nos. 1 and 2.”#
A)Me---Vine’s Dictionary gives a more complete definition of the term Word as found throughout the New Testament and gives all the definitions of the term based on all the Greek words for the term, word in the New Testament. The dictionary shows a correlation between word and “image.” This is no surprising connection considering that we are all humans and Jesus was God in human form, we all were created in the image of God as well, so that connection makes perfect sense. Also, Jesus was the perfect image of God and we are suppose to model our image on Him through our understanding of God’s Word, which is Jesus and the Bible.

---Dealing with “the Light”

I) Source---“1. Christ was the true Light (v. 9); not as if John Baptist were a false light, but, in comparison with Christ, he was a very small light. Christ is the great light that deserves to be called so. Other lights are but figuratively and equivocally called so: Christ is the true light. The fountain of all knowledge and of all comfort must needs be the true light. He is the true light, for proof of which we are not referred to the emanations of his glory in the invisible world (the beams with which he enlightens that), but to those rays of his light which are darted downwards, and with which this dark world of ours is enlightened. But how does Christ enlighten every man that comes into the world? (1.) By his creating power he enlightens every
# W. E. Vine, Merrill F. Unger and William White, Vine’s complete expository dictionary of Old and New Testament words [computer file], electronic ed., Logos Library System, (Nashville: Thomas Nelson) 1997, c1996.

man with the light of reason; that life which is the light of men is from him; all the discoveries and directions of reason, all the comfort it gives us, and all the beauty it puts upon us, are from Christ. (2.) By the publication of his gospel to all nations he does in effect enlighten every man. John Baptist was a light, but he enlightened only Jerusalem and Judea, and the region round about Jordan, like a candle that enlightens one room; but Christ is the true light, for he is a light to enlighten the Gentiles. His everlasting gospel is to be preached to every nation and language, Rev. 14:6. Like the sun which enlightens every man that will open his eyes, and receive its light (Ps. 19:6), to which the preaching of the gospel is compared. See Rom. 10:18. Divine revelation is not now to be confined, as it had been, to one people, but to be diffused to all people, Mt. 5:15. (3.) By the operation of his Spirit and grace he enlightens all those that are enlightened to salvation; and those that are not enlightened by him perish in darkness. The light of the knowledge of the glory of God is said to be in the face of Jesus Christ, and is compared with that light which was at the beginning commanded to shine out of darkness, and which enlightens every man that comes into the world. Whatever light any man has, he is indebted to Christ for it, whether it be natural or supernatural.”#
A) Me--- Matthew Henry’s commentary on John 1:1-18 deals with the fact that Jesus came to enlighten the world. Jesus brought with Him the knowledge of God, which is the Light of the world, so therefore Jesus is the Light of the world. Jesus is the face of God, so there also when humankind looks into the face of Jesus they are staring into the face of God. This is the Light of Truth which is also the Word that God created the world with. Once we have that Light of Truth, we then know the Word in it’s fullness and richness of Everlasting Time. We also gain our life that way, because Jesus is the Light and Truth of life as well as the Word. Therefore it is up to the reader of the Bible or those who have felt lead to and called by God and God’s Word to respond to His Word. It is a personal decision which is ours and ours alone to make whether or not we believe the Truth of God’s Word and that Jesus is that Word, which is the Truth and the Light of our life.

Concluding Remarks---The three things which are significant to the study of John
1:1-18 are: for one, the Greek terminology behind the words in the passages; secondly, the historical significance and reason for writing these verses and finally, the way these passages are all tied together. First of all, in dealing with the problems of the Greek terminology---above is listed several quotes from expository and biblical dictionaries. For instance, the term Logos is lent to the Bible from the source of Aristotelian philosophy as mentioned previously before in the section concerning the study Bible’s comments on the term the Word. This can make these passages extremely difficult if the reader isn’t aware of the context in which John is using the term Logos/the Word. There is also the problem with synonymy of the terms the Word, the Light (of life) and the Truth, which is only presented as a problem with
# Henry, Matthew, Matthew Henry’s Commentary on the Bible, (Peabody, MA: Hendrickson Publishers) 1997.

non-believers. Those of us who are experienced in the realm of faith know the correlations between these terms and the other names for Jesus such as the Living Water or the Bread of Life. These terms also can connect with the symbolism of the Word, the Truth, the Light and the Divine Wine, which renews and quenches the thirst of old wineskins. Next, the area of historical significance and the reason for writing these passages can be tackled by studying the footnotes in some Bibles and searching through the cornucopia of biblical commentaries out there. We do know that one possible reason John wrote these passages is to combat heresy and present an orthodox approach to the Christology of Christ and Christological studies. The Christologic patterns which John presents in his Gospel are the same ones that the church has used since it’s conception. Most scholars agree with the views that have been mentioned here and elsewhere as shown in the above section concerning the study Bible’s description of John 1:1-18. Last, the way John ties verses 1:1-18 can be a problem, but not a major one. He tends to skip around in his thought process from time to time, but most verses are linked together beautifully. For example: “1In the beginning was the Word, and the Word was with God, and the Word was God. 2He was in the beginning with God. 3All things were made through Him, and without Him nothing was made that was made. 4In Him was life, and the life was the light of men. 5And the light shines in the darkness, and the darkness did not comprehend it.”# In this passage, John skips from talking about the Word to talking about the Light, but there again this is all due to the synonymy of these terms. It is no sheer accident that John sets up his Gospel in this manner, because it’s all a principle of poetic writing to get his message across to the reader, so in the end, it all works out perfectly. In conclusion, these passages get across to the reader the importance of Christ and the terms the Light of Life and the Word of Truth being important to an orthodox understanding of the Christology of Christ as well as being important to our very own being.
# The Holy Bible, New King James Version, (Nashville, Tennessee: Thomas Nelson, Inc.) 1982.

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