THE GOSPELS ORIGiN

WE MUST SEE JESUS CHRIST AS GOD

JOHN 1:1 

 (en arch). Arch is definite, though anarthrous like our at home, in town, and the similar Hebrew be reshith in Genesis 1:1. But Westcott notes that here John carries our thoughts beyond the beginning of creation in time to eternity. There is no argument here to prove the existence of God any more than in Genesis. It is simply assumed. Either God exists and is the Creator of the universe 

as scientists like Eddington and Jeans assume or matter is eternal or it has come out of nothing.

Was (hn). Three times in this sentence John uses this imperfect of eimi to be which conveys no idea of origin for God or for the Logos, simply continuous existence. Quite a different verb (egeneto, became) appears in verse Genesis 14 for the beginning of the Incarnation of the Logos.

 See the distinction sharply drawn in John 8:58 "before Abraham came (genesqai) I am" (egw eimi, timeless existence).

The Gospels are related to the Bible which was in existence at the beginning of N.T.  era. As you read them, put O.T. in the margin beside every citation or allusion, and then construct the story of the Messiah from these references: His Virgin Birth; descent from Abraham, through David; place of birth; forerunner; His mission, ill-treatment, death, burial, resurrection, ascension; together with His offices and titles.  r Psa. vii. 14 ;       2 Gen. xii. 7         3 2 Sam. vii. 12, 13            4 Mic.        v. 2        5 Isa.        xl. 3       5 Isa.        xl. 3           6 Isa. Ixi, I   7 Isa. 1. 6    8 Psa. xxii, 16   9 Isa. llii. 9      10 Psa. xvi. 10      II Psa. lxviii. 18    12 Psa.            ii. 7     13 Isa,         xlii, I  14 Num. xxiv. 17        IS Deut. xviii. 18     (See DIV. C, Section 3, 'Prophecies of the Messiah,' p. 479).

OBVIOUSLY SOME CRITICAL PARTS OF THE GOSPELS ARE     THE SPEECHES OR TEACHINGS OF OUR LORD JESUS CHRIST.

" As our Lord commonly spoke Aramaic, and the Lord's Bible was the Old Testament. So the two quotation sources are the Hebrew O.T. and the Greek O.T. (the Septuagint (LXX).  The great majority of cases the quotations are from the LXX."  (Scroggie pp.96-97)

 John  , (certainly Jewish) demonstrates he wrote his Gospel in Greek.  He offers explanations in the translated Jewish words like "Rabbi,"and "Messiah" (John 1:40-41) 

THE WORD

			and the word    was  with  god and the word was god
THE WORD WAS GOD  In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. WHO  CREATED ALL  3 All things were made through Him, and without Him nothing was made that was made. 4 In Him was life, and the life was the light of men. 5 And the light shines in the darkness, and the darkness did not comprehend it. John 1:1-5 (NKJV)

JESUS CHRIST AS GOD

WE MUST SEE JESUS CHRIST AS GOD

JOHN 1:1 

 (en arch). Arch is definite, though anarthrous like our at home, in town, and the similar Hebrew be reshith in Genesis 1:1. But Westcott notes that here John carries our thoughts beyond the beginning of creation in time to eternity. There is no argument here to prove the existence of God any more than in Genesis. It is simply assumed. Either God exists and is the Creator of the universe 

as scientists like Eddington and Jeans assume or matter is eternal or it has come out of nothing.

Was (hn). Three times in this sentence John uses this imperfect of eimi to be which conveys no idea of origin for God or for the Logos, simply continuous existence. Quite a different verb (egeneto, became) appears in verse Genesis 14 for the beginning of the Incarnation of the Logos.

 See the distinction sharply drawn in John 8:58 "before Abraham came (genesqai) I am" (egw eimi, timeless existence).

And the Word was God (kai qeoß hn o logo0ß). By exact and careful language John denied Sabellianism by not saying o qeoß hn o logoß. That would mean that all of God was expressed in o logoß and the terms would be interchangeable, each having the article. The subject is made plain by the article (o logoß) and the predicate without it (qeoß) just as in John 4:24 pneuma o qeoß can only mean "God is spirit," not "spirit is God." So in 1 John 4:16 o qeoß agaph estin can only mean "God is love," not "love is God" as a so-called Christian scientist would confusedly say. For the article with the predicate see Robertson, Grammar_, pp. 767f. So in John 1:14 o Logoß sarx egeneto, "the Word became flesh," not "the flesh became Word." Luther argues that here John disposes of Arianism also because the Logos was eternally God, fellowship of Father and Son, what Origen called the Eternal Generation of the Son (each necessary to the other). Thus in the Trinity we see personal fellowship on an equality.

"The Word born (egeneto), flesh (sarx

The Gospels are related to the Bible which was in existence at the beginning of N.T.  era. As you read them, put O.T. in the margin beside every citation or allusion, and then construct the story of the Messiah from these references: His Virgin Birth; descent from Abraham, through David; place of birth; forerunner; His mission, ill-treatment, death, burial, resurrection, ascension; together with His offices and titles.  r Psa. vii. 14 ;       2 Gen. xii. 7         3 2 Sam. vii. 12, 13            4 Mic.        v. 2        5 Isa.        xl. 3       5 Isa.        xl. 3           6 Isa. Ixi, I   7 Isa. 1. 6    8 Psa. xxii, 16   9 Isa. llii. 9      10 Psa. xvi. 10      II Psa. lxviii. 18    12 Psa.            ii. 7     13 Isa,         xlii, I  14 Num. xxiv. 17        IS Deut. xviii. 18     (See DIV. C, Section 3, 'Prophecies of the Messiah,' p. 479).

OBVIOUSLY SOME CRITICAL PARTS OF THE GOSPELS ARE     THE SPEECHES OR TEACHINGS OF OUR LORD JESUS CHRIST.

NOT ,ONLY ETERNAL, BUT....

2 The same was in the beginning with God. ouJ'toß h\n ejn ajrch'/ pro;ß to;n qeovn. STR TSK EBD NTB SBD TTT JWC JDC JFB MHS MHC GIL COF  

3 All things were made by him; and without him was not any thing made that was made. pavnta dij aujtou' ejgevneto, kai; cwri;ß aujtou' ejgevneto oujde; e&n. oJ; gevgonen STR TSK EBD NTB SBD TTT GEN JWC JDC JFB MHS MHC GIL COF  

4 In him was life; and the life was the light of men. 

The term Logoß is applied to Christ only in John 1:1,14; Revelation 19:13; 1 John 1:1 "concerning the Word of life" (an incidental argument for identity of authorship). There is a possible personification of "the Word of God" in Hebrews 4:12. 

But the personal pre-existence of Christ is taught by Paul (2 Corinthians 8:9; Philippians 2:6; Colossians 1:17) and in Hebrews 1:2 and in John 17:5. This term suits John's purpose better than sopia (wisdom) and is his answer to the Gnostics who either denied the actual humanity of Christ (Docetic Gnostics) or who separated the aeon Christ from the man Jesus (Cerinthian Gnostics).
 

The pre-existent Logos "became flesh" (sarx egeneto, verse John 14) and by this phrase John answered both heresies at once. With God (proß ton qeon).

 Though existing eternally with God the Logos was in perfect fellowship with God. Proß with the accusative presents a plane of equality and intimacy, face to face with each other. In 1 John 2:1 we have a like use of proß: "We have a Paraclete with the Father" (paraklhton ecomen proß ton patera). See proswpon proß proswpon (face to face, 1 Corinthians 13:12), a triple use of proß. 

There is a papyrus example of proß in this sense to gnwston thß proß allhlouß sunhqeiaß, "the knowledge of our intimacy with one another" (M.&M., Vocabulary) which answers the claim of Rendel Harris, Origin of Prologue, p. 8) that the use of proß here and in Mark 6:3 is a mere Aramaism.

 It is not a classic idiom, but this is Koin‚, not old Attic. In John 17:5 John has para soi the more common idiom.
And the Word was God (kai qeoß hn o logoß). By exact and careful language John denied Sabellianism by not saying o qeoß hn o logoß. That would mean that all of God was expressed in o logoß and the terms would be interchangeable, each having the article. The subject is made plain by the article (o logoß) and the predicate without it (qeoß) just as in John 4:24 pneuma o qeoß can only mean "God is spirit," not "spirit is God." So in 1 John 4:16 o qeoß agaph estin can only mean "God is love," not "love is God" as a so-called Christian scientist would confusedly say. For the article with the predicate see Robertson, Grammar_, pp. 767f. So in John 1:14 o Logoß sarx egeneto, "the Word became flesh," not "the flesh became Word." Luther argues that here John disposes of Arianism also because the Logos was eternally God, fellowship of Father and Son, what Origen called the Eternal Generation of the Son (each necessary to the other). Thus in the Trinity we see personal fellowship on an equality.

"The Word born (egeneto), flesh (sarx)

One message needs to be understoodstill abiout the Word made flesh as Jesus the Christ. He that holds that  God distinction. Jesus Christ as God--the eternal One--Incredibly Powerful Creator of the universe--Almighty King of Kings, became flesh(NOT SOMA-A BODY, BUT  SARX-FLESH LIKE YOU AND ME.  BUT Jesus Christ still holds that  God distinction

 John the apostle used to lay his head on Jesus is breast. John was very close to Jesus, and count it by the other apostles, as one very close to Jesus. Obviously, if anyone was on familiar terms with Jesus Christ it was John the apostle. With that in mind read about John's attitude to Jesus Christ now.

 REVELATIONS 1:9-2:

9	I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word (o. logos) of God, and for the testimony of Jesus Christ.	j
10	I was in the Spirit (o. pneuma) on the Lord's day, and heard behind me a great voice, as of a trumpet,
11	Saying, I am Alpha and Omega, the first and the last: and, What you see, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.	l
12	And I turned to see the voice that spoke with me. And being turned, I saw seven golden candlesticks;
13	And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the breast with a golden girdle.
14	His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire;
15	And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters.
16	And he had in his right hand seven stars: and out of his mouth went a sharp two-edged sword: and his countenance was as the sun shines in his strength.
17	And when I saw him, I fell at his feet as dead. Kai; o&te ei\don aujtovn, e~pesa pro;ß tou;ß povdaß aujtou' wJß nekrovß:  And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: kai; e~qhken th;n dexia;n aujtou' ejpj ejme; levgwn, Mh; fobou': ejgwv eijmi oJ prw'toß kai; oJ e~scatoß,