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Just as the first eighteen verses of John form a sort of prologue to the Gospel, so the
first four verses here form a prologue to the epistle. In both we observe, as Westcott
notes, a similar sequence of thought:
"In each, the main subject is described first (John 1: 1-5; I John 1: 1).
Then the historical manifestation of it (John 1: 6-13; I John 1: 2).
Then its personal apprehension (John 1: 14-18; I John 1: 3)."
Each book, however, has its own distinctive point of view. The Gospel is concerned
with demonstrating that Jesus is the Christ, the Son of God, so that, believing this, life
may come through His name. The epistle, on the other hand, takes up the practical
working out of this truth.
The references to the Logos in John's writings are as follows:
A |
John 1: 1-5. In the beginning. With God (pros).
B
| John 1: 14. Made flesh. The Lamb (in context).
A |
I John 1: 1-4. From the beginning. With the Father (pros).
B
| Rev. 19: 13. Coming in flesh (I John 4: 3; II John 7). The Lamb.
Outside the writings of John there is no specific reference to the Logos (unless
Heb. 4: 12, 13 be one), but if the word itself is not used by Paul, the doctrine underlying
it is most gloriously present in his epistles. He speaks of the "Image of the invisible
God" (Col. 1: 15; see also II Cor. 4: 4), which to all intents and purposes corresponds
to the Logos of John 1: 1-5. He speaks also of "the express Image of His Person"
(Heb. 1: 3), which is even closer to the meaning of the Logos. These passages will come
up for more careful examination when the present preparatory studies are over. For the
moment, we must continue our quest for the doctrine of the Logos, as underlying
John 1: 1-5.
First of all, we must refer to the passage in Prov. 8: 22-31, which anticipates the
fuller revelation of John 1: 1-5:
"The Lord possessed me in the beginning of His way, before His works of old. I was
set up from everlasting, from the beginning, or ever the earth was. When there were no
depths, I was brought forth; when there were no fountains abounding with water. Before
the mountains were settled, before the hills was I brought forth; while as yet He had not
made the earth, nor the fields, nor the highest part of the dust of the world. When He
prepared the heavens, I was there; when He set a compass upon the face of the depth;
when He established the clouds above; when He strengthened the fountains of the deep;
when He gave to the sea His decree, that the waters should not pass His commandment;
when He appointed the foundations of the earth: then I was by Him, as one brought up
with Him; and I was daily His delight, rejoicing always before Him: rejoicing in the
habitable part of His earth; and my delights were with the sons of men"
(Prov. 8: 22-31).
The apocryphal writings must also be considered, for, while they are not canonical
scriptures and are not looked upon as inspired and authoritative, the thoughts they express
and the words they employ hold an important place in the history of doctrine.