IN THE BEGINNING WAS THE WORD…

            Both the Book of Genesis and the first chapter of the Gospel of John begin with the words “In the beginning…” The former, of course, refers to the origin of the universe while the latter refers to the origin of God’s Son, Jesus Christ. In John’s Gospel Jesus Christ, God’s Son and humanity’s Savior, is introduced as “The Word.” Along with thousands of other folks, I have always been fascinated by this reference to Jesus Christ as “The Word”.

           The Greek term here for “Word” is logos and it can have a variety of meanings, several in the New Testament itself. Literally the term means simply ‘word’, plain and simple. It can also mean something that is said or written, even if it involves more than one word, somewhat similar to the way ‘word’ is used in English to refer to the latest message or gossip, as in “What’s the word?” Indeed, some ancient Greek philosophers, such as Heraclitus, even used the word to refer to the metaphysical principle that designs and governs the universe.

            What is amazing and fascinating about John’s use of the term to refer to the person of Jesus Christ, about whom many claims are made here in this text that clearly speak directly of philosophical and theological meanings and traditions. The Word is said to be eternal from the beginning of things, a participant in creation, indeed, the mediator of life and light to all people, and granter of life to all those who believe in, or receive him. John says that this Logos became flesh and lived among humankind in their world (John 1:1- 14).

            This is, indeed, a huge mouthful with which to begin one’s account of the life and work of Jesus of Nazareth. Not only is the person of Jesus of Nazareth said to be an aspect of the Godhead itself, but he is said to be God’s messenger to and savior of humanity. And all this as part of a plan for the fulfillment of the cosmic order. This beginning of John’s Gospel is absolutely unlike any of the other three Gospel accounts of Jesus’ life. Moreover, it speaks in a manner far more cosmic than the others would have ever dreamt to seek. The author, presumably not John the disciple of Jesus, is clearly thinking and writing in a manner far beyond them.

            Now, what has always startled me, and still does, is the dramatic literary shift that takes place in this first chapter at verse 10. Suddenly the scene shifts from the cosmic one to the human one. It is claimed that although this cosmic figure came into the human world, the majority of humans failed to recognize him for who and what he was, and thus failed to receive him and his message, even though receiving him would lead to being reunited with God. (v.12). John, whoever he was, in verse 14 shifts the focus of his message more concretely to the human, indeed, the historical dimension.

            Verse 14 of John’s Gospel has always been a very favorite of mine. It says that this “Word became flesh.” This is an amazing claim when viewed against the claims of other major religious leaders, whether in the West or the East. Most have never claimed that God in any form actually became flesh. Indeed, in most religious contexts this would be a blasphemous expression. To be sure, other Gods have occasionally been said to have entered the human realm, but almost always it is a magical or brief appearance at best. In Jesus’ case, however, the claim is that he “dwelt among us” and that seemingly for over thirty years. It is also said that he “dwelt among us and we beheld his glory…full of grace and truth.” (1:14).

‘Dwelt’ here is a metaphor built on the activity of “pitching a tent”, a temporary but nonetheless real activity, not an ephemeral one. I have always been fascinated by this image of the Son of God “pitching a tent” among us humans, incarnating himself into our life form and way of life. The time frame is temporary but nonetheless real. John goes on to say that those around him “beheld his Glory, Glory that befits the Father’s only Son, full of grace and truth.” The term used here for ’glory’ is the Greek term doxa, as in doxology.  It seems a bit odd that John would refer to the atmosphere surrounding Jesus’ life and teaching as “Glory.”

The image is clarified by the following two terms ‘grace’ and ‘truth.’ These are not the usual notions one would think of when describing “Glory.” Grace and truth are solid, down to earth notions associated with quality of character and honesty, rather than with Kingly power and majesty. A few verses further along John repeats his use of these two crucial qualities when referring to Jesus (v.17). There is no record of people ever being drawn to and following Jesus because he was glorious and outwardly mighty. Rather, it was his graciousness and honesty that drew them to him. Two cases in point would be the Samaritan woman at the well (John 4) and the woman falsely accused of adultery in John 7 and 8. Repeatedly Jesus is described as being as behaving gracefully and truthfully.

In this regard I am reminded of the passage in Paul’s letter to the Philippians wherein he encourages the Christians there to “Have this mind in you which was also in Christ Jesus, for although the Divine nature was his from the first, he did not think to snatch at equality, but made himself nothing, assuming the nature of a slave…Bearing the human likeness, revealed in human shape, he humbled himself and in obedience accepted even death  – death on a cross.” (Philippians 2:6-8). This was and is the Jesus who captures my attention and holds my faith.