John 1:1 In the beginning was the Word, and the Word was with God, and the Word was God.
In the beginning.
–The reference to the opening words of the Old Testament is obvious, and is the more striking when we remember that a Jew would constantly speak of and quote from the book of Genesis as
Ber?shith
(“in the beginning”). It is quite in harmony with the Hebrew tone of this Gospel to do so, and it can hardly be that St. John wrote his
Ber?shith
without having that of Moses present to his mind, and without being guided by its meaning. We have then, in the earlier words, a law of interpretation for the later, and this law excludes every such sense as “the Everlasting Father” or “the divine wisdom,” which is before all things, though both these have been supported by here and there a name of weight; much more does this law, strengthened as it is by the whole context, exclude any such sense as “the commencement of Christ’s work on earth,” which owes its existence to the foregone conclusion of a theory, and is marked by the absence of any support of weight. Our law seems equally to exclude from
these
words the idea of “anteriority to time,” which is expressed, not in them, but in the substantive verb which immediately follows. The Mosaic conception of “beginning” is marked by the first creative act. St. John places himself at the same starting point of time, but before he speaks of any creation he asserts the pre-existence of the Creator. In this “beginning” there already “was” the Word. (See expressions of this thought in Proverbs 8:23; 1John 1:1;
(1)–The reference to the opening words of the Old Testament is obvious, and is the more striking when we remember that a Jew would constantly speak of and quote from the book of Genesis as(“in the beginning”). It is quite in harmony with the Hebrew tone of this Gospel to do so, and it can hardly be that St. John wrote hiswithout having that of Moses present to his mind, and without being guided by its meaning. We have then, in the earlier words, a law of interpretation for the later, and this law excludes every such sense as “the Everlasting Father” or “the divine wisdom,” which is before all things, though both these have been supported by here and there a name of weight; much more does this law, strengthened as it is by the whole context, exclude any such sense as “the commencement of Christ’s work on earth,” which owes its existence to the foregone conclusion of a theory, and is marked by the absence of any support of weight. Our law seems equally to exclude fromwords the idea of “anteriority to time,” which is expressed, not in them, but in the substantive verb which immediately follows. The Mosaic conception of “beginning” is marked by the first creative act. St. John places himself at the same starting point of time, but before he speaks of any creation he asserts the pre-existence of the Creator. In this “beginning” there already “was” the Word. (See expressions of this thought in John 17:5 Revelation 3:14 .)
Was the Word.–See Excursus A: Doctrine of the Word.
With God.–These words express the co-existence, but at the same time the distinction of person. They imply relation with, intercourse with. (Comp. the “in the bosom of the Father” of John 1:18, and “Let us make man” of Genesis 1:26.) “Throned face to face with God,” “the gaze ever directed towards God,” have been given as paraphrases, and the full sense cannot be expressed in fewer words. The “with” represents “motion towards.” The Being whose existence is asserted in the “was” is regarded as distinct, but not alone, as ever going forth in communion with God. (Comp. the use of the same word “with” in Matthew 13:56; Matthew 26:11; Mark 6:3; Mark 9:19; 1Corinthians 16:6-7; Galatians 1:18; Galatians 4:18.) . . .
Parallel Commentaries …
Greek
In
Ἐν
(En)
Preposition
In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; ‘in, ‘ at, on, by, etc.
[the] beginning
ἀρχῇ
(archē)
Noun – Dative Feminine Singular
From archomai; a commencement, or chief.
was
ἦν
(ēn)
Verb – Imperfect Indicative Active – 3rd Person Singular
I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.
the
ὁ
(ho)
Article – Nominative Masculine Singular
The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.
Word,
Λόγος
(Logos)
Noun – Nominative Masculine Singular
From lego; something said; by implication, a topic, also reasoning or motive; by extension, a computation; specially, the Divine Expression.
and
καὶ
(kai)
Conjunction
And, even, also, namely.
the
ὁ
(ho)
Article – Nominative Masculine Singular
The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.
Word
Λόγος
(Logos)
Noun – Nominative Masculine Singular
From lego; something said; by implication, a topic, also reasoning or motive; by extension, a computation; specially, the Divine Expression.
was
ἦν
(ēn)
Verb – Imperfect Indicative Active – 3rd Person Singular
I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.
with
πρὸς
(pros)
Preposition
To, towards, with. A strengthened form of pro; a preposition of direction; forward to, i.e. Toward.
God,
Θεόν
(Theon)
Noun – Accusative Masculine Singular
A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.
and
καὶ
(kai)
Conjunction
And, even, also, namely.
the
ὁ
(ho)
Article – Nominative Masculine Singular
The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.
Word
Λόγος
(Logos)
Noun – Nominative Masculine Singular
From lego; something said; by implication, a topic, also reasoning or motive; by extension, a computation; specially, the Divine Expression.
was
ἦν
(ēn)
Verb – Imperfect Indicative Active – 3rd Person Singular
I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.
God.
Θεὸς
(Theos)
Noun – Nominative Masculine Singular
A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.
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NT Gospels: John 1:1 In the beginning was the Word (Jhn Jo Jn)
