The TRUTH About "The Logos Of God"
[96 A.D.]John 1:1,14 is not the place to begin teaching about "the logos of God." The real story began way back in the 105th Psalm; verse 19 -
Psalm 105:19 Until the time that his [logon] word came: the (logion)word of the LORD tried him.
The Logos and the Reema became significant when they wee used in giving the law to Moses, the logos being the agreement understood by the people, between themselves and God; and the Reema being the record of the agreement in writing.
logon noun accusative masculine singular form of [UBS] logos = something said (e.g. word; saying; message, teaching; talk, conversation; account, settlement of an account ; reason, grounds; charge; matter, thing).
logion noun accusative neuter singular form of noun [UBS] logios, = (eloquent; learned; = ORACLES).
[96 A.D.]John 1:1,14 is not the place to begin teaching about "the logos of God." In the New Testament That honor belongs to one Paul The Apostle in 48 a.d., and he began with a simple statement of moral truth, written some 48 years prior to John's gospel of 96 a.d. to tell us that Paul's "Logos Of God" was personified and became flesh.
48 Years earlier, In 48 a.d. Paul wrote:
"I am crucified with Christ: nevertheless I live; yet not I, but [color=red]Christ liveth in me[/color]: and the life which I now live in
the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." [Gal 2:20]
"But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, 5 To redeem them that were under the law, that we might receive the adoption of sons. 6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. 7 Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ." [Gal 4:4-7]
Paul also said in that same letter - "My little children, of whom I travail in birth again [color=red]until Christ be formed in you[/color]," [Gal 4:19]
So Paul introduces a concept to the saints, of "Christ living in you;" but does not make any further defining remarks to the saints in Galatia.
Then, in 55 a.d. paul, writing to the saints in Corinth, said this -"Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that [color=red]Jesus Christ is in you[/color], except ye be reprobates?" [II Cor 13:5]
Paul begins to introduce some finer points of definition when in 60 a.d. he said he had "[color=red]fully preached THE LOGOS OF GOD[/color]" to the whole world, and explained what it is - "If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister;"
"Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil [COLOR=RED]THE LOGOS OF GOD[/COLOR]; 26 [COLOR=BLUE]Even the mystery[/COLOR] which hath been hid from ages and from generations, but now is made manifest to his saints: 27 To whom God would make known what is the riches of the glory of [COLOR=BLUE]this mystery[/COLOR] among the Gentiles; which is [color=red]Christ in you [/color] , the hope of glory]:" [Col 1:23,25-27]
We need to remember several things that are explained by Paul; 1) there was a mystery hidden from ages and generations, 2) it is now to be made manifest to the saints; and 3) there is glory somehow connected to this "soon to be manifested" mystery; and 4) Paul tells us this mystery has a name "THE LOGOS OF GOD;" and 5) further, he tells us that [color=red]this mystery, this manifested "logos of God" is "Christ in you"[/color] and yet further again, 6)it constitutes for us "the hope of glory." This is quite a mouthful.
So, let's see if this theme is picked up for verification anywhere else in scripture.
What we are looking for is some reference to "Christ in you" while you are "living" and "in your flesh," and further, we are looking for some indication that this is available for a very long time, that this is not just for the saints of Paul's day, to last only as long as he continues to preach it.
So we look, and look some more, till in 69 a.d., we find a reference to "THE LOGOS OF GOD;" but it seems to be in a far different theme or context; it is found in one of the writings of John, in a book called "apokolypse of John" more popularly referenced as "The Revelation of John."
In this book, John speaks to us of a "new name" that Jesus is going to write upon his saints; "Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name." [Rev 3:12]
The use of the Greek word "kainon" (translated "NEW") tells us this is not a name that has been around since creation and before; nor has it previously been applied to Jesus, or to anyone else as a name; though it has been defined by Paul, at this time,(69 a.d.) for over thirty-three years.
Then John tells us again "His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself.13 And he was clothed with a vesture dipped in blood: and his name is called "THE LOGOS OF GOD."[Rev 19:12-13]
Finally, another Apostle picks up on the theme introduced and defined by Paul's writings. It is John's turn to talk about the saints in whom the spirit of Christ has been sent by God to dwell in the saints; (that "LOGOS OF GOD" which was introduced by Paul - "Christ living in me") - "But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, 5 To redeem them that were under the law, that we might receive the adoption of sons. 6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. 7 Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ." [Gal 4:4-7]
But John speaks of it this way: "He came unto his own, and his own received him not. 12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: 13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. 14 And the logos was made flesh, and dwelt within us, and we beheld his (the one who received Christ) glory, the glory [color=red]as of[/color] (an) only begotten of the Father, full of grace and truth." [John 1:11-14]
John does not say "as many as received him, them he made sons of God." No, John says "as many as received him, to them gave he power to become(no article in the Greek) sons of God." John is telling us there is something required beyond believing, to qualify one for being a son of God. And that requirement has been being spelled out by Paul the Apostle since Jesus ascended to the right hand of the Father, so many years ago.
Why does John fail to say "We beheld the glory of the only begotten son?" Instead, he says "We beheld his glory, glory (ws)as) of an only begotten son."
'ws' is what is called a "particle of comparison." Why would John be comparing the glory of Jesus to the glory of Jesus? The truth is, he is not. He is comparing The glory of the saint in whom the logos of God is personified, with the glory of the only begotten son of God dwelling in that saint.
Jesus did not "become a man" in John 1:14. The only reason there is even a mention of Jesus at all in John's first chapter, is because in 96 a.d., John tied his gospel to the person of Christ and to "the logos of God" referenced in Rev 3:12 and in 19:12-13 with reference to the new name he is to be given, as "THE LOGOS OF GOD."
Jesus was not "THE LOGOS OF GOD" in 30 a.d; He was not "THE LOGOS OF GOD" in 33 a.d. when he was ascended, and he was not "THE LOGOS OF GOD" when John prophecied about his gift-name, as of 69 a.d. it was still a future event; and it was a NAME which is to be given to him.
In 96 a.d. John is speaking in 1:14 about an event in the life of a saint, a personification, and recalling his remarks he wrote in 69 a.d, about Jesus, here ties the two events together.
But the personification of THE LOGOS OF GOD takes place, according to Paul, everytime some saint or other, so lives his life that he can say "I am crucified with Christ: nevertheless I live; yet not I, but [color=red] Christ liveth in me[/color]: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." [Gal 2:20]
When this saint aknowledges "Christ Jesus" in his life, THE LOGOS OF GOD is personified in the life of that saint. And "we behold the glory (ws)as of) the only begotten son of God" all over again, in that saint, through Christ living in him.
Paul spent a lifetime convincing the saints about this subject of "Jesus Christ living in me" and said, "My little children, of whom I travail in birth again until Christ be formed in you," [Gal 4:19]
So to recap what the Apostles have introduced and defined.
Paul introduced "Christ in you;" Paul defined "Christ in you" and said it is "the hope of Glory." He also defined it as "THE LOGOS OF GOD."
Then John picked up on a new name which is to be given Jesus, and that new name is "THE LOGOS OF GOD;" Finally John brings together, in his prologue, the saints in whom can be said "Christ lives in you," and "hope" and "glory" just as Paul had already introduced and defined. And John did not change a thing paul already said.
Jesus was born, at which time he received a name, "Jesus," which served to identify him while he grew in wisdom and in stature, and in favour with God and men, and when he was fully grown, and had died, had been resurrected, and had ascended by 33 a.d., received a name, "THE LOGOS OF GOD" between the time when it was published in 69 a.d., and 96 a.d. when John ties the personification in the saints, to Jesus, who received the name; but it was not who and what he was; it was a name recieved. Jesus was never "THE LOGOS OF GOD" but was given THE NAME "THE LOGOS OF GOD" after he successfully completed his mission and was extolled and made very high, and given a name above every name.
People have him already pre-existing as "THE LOGOS OF GOD" and recognized as the personification of "THE LOGOS OF GOD" at his birth when in fact, the terminology did not even exist until 69 a.d.
When I look at a saint in whom Christ lives, I see THE LOGOS OF GOD personified, and "behold the glory as of an only begotten son of God."
When John in his epistles [1st and 2nd John] speaks of "Jesus Christ came in flesh," he is not speaking of the birth of Jesus in the flesh, for that even was already covered in 68 a.d. in the Epistle to the Hebrews in
Heb 2:14 "Forasmuch then as the children are (1)[color=blue](kekoinwnhken) partakers of flesh and blood[/color], [color=red]he also himself likewise (2)(metesxen took part of the same[/color]; that through death he might destroy him that had the power of death, that is, the devil; (1)(kekoinwnhken)
kekoinwnhken verb ind [color=blue][b]perfect active[/b][/color] 3rd per sing form of verb koinwnew share, take part, participate;
5778 Tense - Perfect The perfect tense in Greek corresponds to the perfect tense in English, and describes an action which is viewed as having been completed in the past, once and for all, not needing to be repeated.
Hebrews 2:14 "....he also himself likewise (2)(metesxen took part of the same; (2)(metesxen verb ind [color=red][b]aorist active[/b][/color] 3rd per sing form of verb metexw (aor. metesxon; pf. metesxhka) share in (something);
The aorist tense is characterized by its emphasis on punctiliar action; that is, the concept of the verb is considered [color=red]without regard for past, present, or future time[/color].
Now look at Jesus "sharing" in flesh as late as 96 a.d. in John's writings-
1 John 4:2 Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ (4)(elhluthota) is come in flesh is of God:
[NOTE: no definite article before flesh] (4)(elhluthota) = verb part perfect active accusative masculine singular form of participle
erxomai = appear, make an appearance;
John is speaking of "Christ living in me, in my flesh" spoken of by Paul - "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me."[Gal 2:20]
There is no way you can find a place to separate Paul's life in the flesh after his conversion to Christ, from Jesus Christ living in Paul.
Furthermore, John himself said "Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in flesh is of God:" [I John 4:2]
John did not use the article and neither should we if we are going to understand exactly what John is saying. He is not speaking of Jesus own body of his flesh, for then he would have said "Jesus came in the flesh," and everybody would be in agreement. But John did not say that , he said "Jesus Christ came in flesh," which he did when he lived in Paul "in the flesh."
And to show it is no mistake of language, John repeats in II John 7 "For many deceivers are entered into the world, who confess not that Jesus Christ is come in flesh. This is a deceiver and an antichrist."
In neither verse does John use the aorist tense verbs, which would be necessary if he was speaking of the life of Jesus in his flesh; but John used a perfect active participle when he said - "... Every spirit that confesseth that Jesus Christ is come in flesh is of God:"
The significance of the "perfect active" is that Jesus has accomplished to the fullest, the fact of "com["-ing"] in flesh" as he lives in the lives of the saints. It is not a reference to his having been born "in the flesh."[PERFECT = Completed Action having present consequences]
The present participle in II Jn 7, which if you know anything about Greek participles, they are "-ing" words, and being present tense, means that in 85 - 90 a.d., John is saying Jesus is still com["-ing"] in flesh. Check it out with any Greek scholar you wish, if he knows what he is doing, and is honest, he will lay aside all doctrinal bias and admit the truth of this.