Jesus as the Logos: Meaning of “In the Beginning Was the Word”
Quick Summary
John opens his Gospel by identifying Jesus as the eternal Logos—“In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1). This declaration grounds Jesus’ divinity, connects him to creation, and reveals him as God’s ultimate self-expression. The concept draws on Jewish wisdom traditions, Greco-Roman philosophy, and early Christian confession, culminating in the affirmation that the Word became flesh in Jesus Christ.
Introduction
The Gospel of John begins not with a manger in Bethlehem or a genealogy tracing Jesus’ ancestors, but with a cosmic overture: “In the beginning was the Word” (John 1:1). This opening is deliberate. John wants his readers to see Jesus not merely as a prophet, miracle worker, or even Messiah in the conventional sense, but as the eternal Logos—the divine Word through whom all things were made. This single phrase, simple yet profound, has shaped Christian theology for two millennia.
What does it mean to call Jesus the Logos? The term carried rich associations in Jewish Scripture and Greco-Roman philosophy, and John harnesses both streams of thought to declare the uniqueness of Jesus. This post will explore the historical context of Logos, its theological depth in John’s Prologue, its implications for understanding Jesus, and its meaning for us today.
Historical Background: Logos in Jewish and Greco-Roman Thought
The Greek word Logos means “word,” “reason,” or “account.” In classical Greek philosophy, especially in Stoicism, Logos referred to the rational principle that orders the universe. Philosophers like Heraclitus used the term to describe the cosmic law that governs all things.
In Jewish Scripture, however, “word” carried theological weight. God’s Word created the heavens and the earth: “By the word of the Lord the heavens were made” (Psalm 33:6). God’s Word also revealed his will through prophets (Isaiah 55:11) and embodied divine wisdom (Proverbs 8). In later Jewish writings, such as the Wisdom of Solomon, God’s Word is personified as the agent of creation and redemption.
By John’s day, both Jews and Greeks would have recognized the richness of the word Logos. By beginning his Gospel this way, John bridges these worlds. Craig Keener notes that John’s audience would have heard both the philosophical and Jewish resonances, yet John redefines Logos in light of Jesus (Keener, John, vol. 1, Introduction). Logos is not an abstract principle but a person.
The Logos in John’s Prologue
The opening verses of John (1:1–18) form a theological overture for the entire Gospel. John 1:1–5 emphasizes three key truths about the Logos:
Eternal Existence: “In the beginning was the Word.” John deliberately echoes Genesis 1:1, showing that the Word already existed when creation began. Jesus is not a created being but eternal.
Divine Relationship: “The Word was with God.” The Word exists in relationship with God, distinct yet intimately united.
Divine Identity: “The Word was God.” John does not hesitate—Jesus is fully divine.
John 1:3 underscores the Word’s role in creation: “All things came into being through him.” Jesus is not part of creation but the one through whom it comes to be. In verse 4, the Word is identified as the source of life and light, themes that run throughout the Gospel.
The climax comes in John 1:14: “The Word became flesh and lived among us.” The eternal, divine Logos entered human history, taking on flesh in Jesus Christ. This is the heart of the incarnation—God’s ultimate self-expression made visible and tangible.
Logos and Creation
By describing Jesus as the Logos, John places him at the center of creation itself. This theme echoes Genesis: God speaks, and creation springs into existence. The Psalms celebrate God’s Word as creative power, and Jewish wisdom literature identifies wisdom as present at creation (Proverbs 8:22–31).
John goes further: the Logos is not only present but active in creation. “Without him not one thing came into being” (John 1:3). As Andreas Köstenberger points out, John’s Gospel presents Jesus not merely as redeemer but as creator (John, ch. 1). Every miracle, every sign, every act of new creation in John’s Gospel flows from this foundational truth: the one who turned water into wine (John 2) is the same one who spoke galaxies into being.
Logos and Revelation
The Logos is not only creative but revelatory. “No one has ever seen God. It is God the only Son, who is close to the Father’s heart, who has made him known” (John 1:18). Jesus is the perfect revelation of God, the one who exegetes the Father. Where prophets once said, “Thus says the Lord,” Jesus declares, “Whoever has seen me has seen the Father” (John 14:9).
The Logos theme highlights that revelation is not just words on a page but a person. God’s self-expression is not confined to commands or prophecies but embodied in Jesus. Gail O’Day emphasizes that faith in John is relational—it is trusting and abiding in the one who is the Word (John, NIB, ch. 1).
Logos and Salvation
John’s Prologue ties Logos to salvation: “The Word became flesh and lived among us… full of grace and truth” (John 1:14). By becoming flesh, the Logos enters human history not to condemn but to save. D.A. Carson observes that the incarnation means God meets humanity in its brokenness, offering life through his Son (John, ch. 1).
This theme runs throughout John. The Logos who was present at creation is also the one who brings new creation through the cross and resurrection. Thomas’ confession, “My Lord and my God!” (John 20:28), is the fitting conclusion to a Gospel that began with “the Word was God.”
Logos in the Johannine Writings
The Johannine letters and Revelation echo John’s Logos theme. 1 John 1:1 speaks of “the Word of life… which we have seen with our eyes, which we have looked at and our hands have touched.” Here, the eternal Logos is affirmed as tangible, countering false teachings that denied Jesus’ real humanity.
In Revelation, Jesus is depicted as the Word of God riding on a white horse (Revelation 19:13). The exalted Christ is both judge and redeemer, the divine Logos who wages war in righteousness. As Revelation 22 shows, the Word is also the Alpha and Omega, eternal beginning and end.
Implications for Understanding John’s Gospel
Recognizing Jesus as the Logos shapes how we read John’s Gospel. It reminds us that John’s purpose is not merely to record events but to reveal theological truth. From the start, John presents Jesus as God’s ultimate self-expression—creative, revelatory, and redemptive.
The Logos theme also helps explain John’s distinctive style. Rather than parables and short sayings, John offers extended discourses and symbolic imagery that draw readers into the mystery of who Jesus is. Understanding Jesus as Logos clarifies why John emphasizes abiding, believing, and knowing.
Jesus as the Logos: Meaning for Today
For today’s church, John’s Logos theology offers both grounding and invitation.
Grounding. In a world of shifting truths and competing voices, John reminds us that the Word is eternal. Jesus is not one among many but the definitive revelation of God. Our faith rests not in human wisdom but in the Word who was with God and was God.
Invitation. To believe in Jesus as the Logos is to enter relationship with God’s very self. Faith is not only intellectual assent but relational trust—abiding in the one who is life and light. As 1 John 4:7–21 shows, confessing Jesus as the incarnate Word transforms how we live, calling us into love.
Hope. Finally, the Logos gives hope. If Jesus is Alpha and Omega, then history has meaning and direction. The Word who spoke creation into being will also speak new creation at the end of time. This assures us that our lives, however small or fragile, are caught up in the eternal purposes of God.
See Also
FAQ Section
What does “Logos” mean in John 1:1?
It means “Word,” but carries the sense of divine reason, self-expression, and creative power. John uses it to declare Jesus as God’s eternal Word who was with God and is God.
Is the Logos concept unique to Christianity?
No. Logos appeared in Greek philosophy and Jewish Scripture, but John uniquely identifies it with Jesus Christ, transforming the idea from abstract principle to personal savior.
Why does John begin with “In the beginning”?
John deliberately echoes Genesis 1:1, linking Jesus to creation and showing that he is eternal, not created.
How does the Logos relate to salvation?
By becoming flesh, the Logos enters human history to bring grace, truth, and eternal life. Jesus as Logos means God’s saving presence is made real in him.
Sources / Further Reading
Raymond Brown, John I–XII (AYB), ch. 1
D.A. Carson, John (PNTC), ch. 1
Gail O’Day, John (NIB), ch. 1
Craig Keener, John, vol. 1, Introduction
Andreas Köstenberger, John (BECNT), ch. 1
