John 1:1

Let's pray. Father God, we just ask that you would be with us right now as we examine your word.

Lord, even in my weakness and in my frailty as a man, I pray that, Lord, you would give me insight and clarity into your word and that everything that we share tonight would be from you and for your people.

Lord, we ask these things in Jesus's name. Amen. Well, guys, we did it.

We actually made it to our second series in the Bible. If you remember, we've been going through the book of Jude.

We did that for 13 weeks. And our goal in that series was to understand what it meant to contend for the faith.

Because we are a church, and back in Jude, they were a church that was living in a time where truth was being utterly compromised.

And the things that we learned from that were many. But today, I'm so glad that we are gonna be starting a brand new series.

It's probably gonna last for the next 15 years. That's obviously a joke, but I'm so excited that we're gonna get to begin

John 1 1 today. Because here's the point of John. No matter how short of a time that you've been walking with Jesus, no matter how long you've been walking with Jesus, John, the gospel, has something for you that will encourage you in your faith.

Now tonight, I want us all to actually listen very, very closely to the sermon.

Because there's gonna be some concepts in here that we're gonna have to cover tonight from John 1 1 that have actually puzzled scholars for millennia.

And I'm gonna do the absolute best that I can to make this content understandable and relevant.

I'm gonna do my best to not allow us to devolve ourselves down into this dead theological lecture.

And I'm gonna do my absolute best to make sure that this is a Christ exalting declaration.

But there are concepts in here that must be explained. If we're gonna rightly handle the word of God, then we're gonna need to dig into John 1 1.

So with that, I want you to listen well. I want you to listen almost like you're on the edge of your seats, because I promise you, it will be worth it.

If you understand what we are communicating tonight, you will get a picture of Jesus, perhaps that you've never seen before.

You will have a depth of who Jesus is that will fuel your soul.

And that is my prayer, that we would understand what is going on in John 1 1, and that it would ignite our worship, that we would stand in awe of Jesus Christ, and that we would walk out of here tonight richly and thoroughly praising our

King. So with that, let's begin by turning to one of the most astounding pieces of literature that has ever been written.

Tonight, we turn to the Gospel of John, which is one of the places where new believers are often told to turn as they begin their journey with Christ.

It's this gospel that many children can understand, but it's also this gospel that has confounded some of the most brilliant minds in all of church history.

Many say that this is where the biblical theology of who Christ is is at its deepest.

I would put it to you this way. John is both the kiddie pool for the child, and it's the

Mariana Trench for the underwater explorer. It's been said of the Gospel of John that it is a pool safe enough for a child to wade in and find great joy, but yet deep enough for an elephant to drown in.

And we will experience some of that depth here this evening. But before we do, I want us to unpack what is our hope for this series in the

Gospel of John. You see, I want us to explore this book verse by verse for as long as it takes.

And I want us, as we do that, to fall somewhere in the middle. I don't want us to remain in the shallow end when beautiful and glorious depths await us in our exploration in the

Gospel of John. But I also don't want us to venture down into these underwater caverns of obscurity that many scholars are fond of going down, because that is not our purpose.

I have a book on my shelf that illustrates this well. It's 300 pages before it even starts talking about the first verse.

It talks about the authorship and the date and the genre, the literary and rhetorical and historical considerations, and one of his biggest points is trying to discuss if John is an ancient biography, because if it's not, then we don't have to take it seriously about what it says, and we can pass it off as myth.

And over 300 pages. This wonderful godly man is arguing against all of these theories and all of these thoughts, because the

Gospel of John has been one of the most highly attacked books in the New Testament. So praise

God that there are people like him who are doing this. But I just wanna share with all of us here today, that is not our purpose.

We believe that John wrote the Gospel of John. We believe that the Holy Spirit authored, that every stroke of the pen that it reports to us is true.

So it's not our goal to show the historical veracity in great detail, although we will cover some of that.

It's not our goal to do deep studies in order to be able to go and combat in the halls of academia.

We'll go deep. But it's our goal in this series to understand who

Christ is. John has some of the most beautiful theology of Christ in all of the

New Testament. And our purpose, the reason that we are gathering is not to listen to master -level lectures or PhD -level lectures.

We gather for a single purpose, and that is to know the living God through his son,

Jesus Christ, by the power of the Holy Spirit. And John is gonna help us get there. John even tells us that his purpose in writing the

Gospel is this. Turn with me to chapter 20, verse 31, as we're gonna, before we begin, we're gonna talk about the purpose of the book.

John says it this way. "'But these have been written,' that means every word of John's Gospel, "'has been written, so that you may believe "'that

Jesus is the Christ, the Son of God, "'and that by believing you may have life in his name.'"

John tells us that the point of his Gospel is that we would believe three things.

Everything that he has written has been structured around this point. Every story, every example, every word, all boils down to these three fundamental truths that he just mentioned.

The first that he is calling us to believe is that we would believe Jesus is the Christ. The whole

Gospel is about trying to communicate that this Jesus is the Messiah. He's the one who the

Jewish people have been waiting for for 1 ,000 years. He's the

Son of Eve that is gonna crush the serpent's head. He's the true and greater Moses who's gonna lead his people into not law, but grace.

He's the true and better priest who's gonna heal his people. He's the true and better prophet who's gonna teach us the words of God.

We, meaning us, and everyone who wrestles with the truth in this book must understand what

John is doing. John is teaching us that Jesus is the long -awaited Christ and that by believing in him, you will have life in his name.

Truth number two that John is asking us to wrestle with is that Jesus is

God. John wants us to understand that while Jesus is fully human, he's the

Messiah, he's the long -awaited one who's come. While he's fully man, he is also fully

God, meaning that at all times, he is both all man and all

God without ever sacrificing either one of those.

He is 100 % man and 100 % God. And we have to believe both of those thoughts if we wanna have life in his name.

You see, you can't just believe that Jesus is a man in right relationship with God and receive life.

That's what the liberal theologians have done for decades. They believe that he's just this good moral example, he's just this good teacher, he's just this man who we're supposed to aspire to live life and that is dead.

But you can't just believe that he's God without believing that he's man. You can't just believe like the

Gnostics did in the New Testament times or just after the New Testament times. They believe that he was

God, but he didn't wanna corrupt himself by coming to the world and becoming a man. So they believe that he was just a divine image or an apparition or a holographic person that didn't really come to earth, that didn't really die on the cross, he didn't really take on our sins.

You can't believe that, he has to be both. He's the fully flesh bound man and yet the fully infinite incarnate son of God.

And by believing both of these things, you will receive life in his name.

That's the point of John. That's what all 21 chapters of his exposition are about.

That is the Christological thread that we are supposed to sit down, stare at and savor.

Now, when I say Christology, I want you to know what I mean. Christology is the word

Christ and logos meaning words. So it's words about Christ or thoughts about Christ or the better yet, the doctrine of Jesus Christ.

When you study John, you are really studying the doctrine of Jesus Christ. You were studying the

God -man, the Redeemer, the Savior and the Lord who created the universe.

And in John, you get some of the highest Christology in all of the New Testament. If you wanna learn about Jesus, there is no better place to look and to study than John.

I would say John is like the Capitol Grill when it comes to Christology. Many other

New Testament books are implicit or subtle. And it doesn't mean that they don't talk about the divinity of Christ, they actually do.

But John is overt and explicit about it. And I would say that his

Christology is some of the highest in all of the New Testament. So our point in doing this, our point in opening up John, our point is to see and to savor

Jesus Christ, the God -man, that we would believe and that we would pledge our allegiance to him and our devotion to him and our worship to him and our adoration to him.

And that we would learn how to live this new life that he's graciously given in his name.

Which brings us to our point today. Today, we're gonna look at the very first verse in the gospel of John.

And it is entirely centric to John's purpose. So if you will, turn with me to John 1, 1 through 2, and let us revel in who this

Christ really is. John 1, 1 through 2 says, "'In the beginning was the word, "'and the word was with God, "'and the word was

God, he was in the beginning with God.'" Now, for our time here today, we are only gonna study verse one.

"'In the beginning was the word, "'and the word was with God, and the word was God.'" And we're gonna take that statement, that verse, and we're gonna take it statement by statement, phrase by phrase, word by word, so that we can examine what

John is communicating. And the first phrase that we're going to look at together is in the beginning.

John begins his gospel with this wonderful phrase, "'In the beginning.'"

In arche hein halagas, in the beginning was the word.

And he has two very important reasons for beginning his gospel with in the beginning.

The first is that Jesus is bringing a new creation.

He's bringing in a new creation. He begins, in arche, in the beginning.

Now, where have we heard that before?

When we think about in the beginning, where do we think? We think the book of Genesis.

In the beginning was God. In the beginning,

God created the heavens and the earth, and the earth was formless and void and empty.

And darkness was over the surface of the deep. John begins with in the beginning, because he is telling the story of a new beginning.

You see, in the beginning would have been a very common Jewish phrase that would have pointed to the book of Genesis.

In the beginning was actually the name of the book in Hebrew, the beginnings. And in the

Greek version of the Old Testament called the Septuagint, Moses starts it with in arche, which is the exact same words that John starts his gospel with when he says in the beginning was the word.

Now, isn't it interesting that Moses, under the inspiration of the Holy Spirit, used in arche to signal the bursting forth of the first creation?

And this is the exact same phrase that John uses when he talks about a new creation that has burst forth into the scene.

And this is not a generic phrase. The people reading this, just like you and I, who when we hear in the beginning would have thought about Genesis, and they would have thought, what is

John doing? But that's not all that he does.

John also incorporates this word, word, just like in Genesis one.

In the original creation, it was God's words that created the cosmos. He says, in the beginning,

God created the heaven and earth. You're right, but how did he create it? Did he grab a tool and a chisel or a brush and paint it?

Did he snap his fingers and animate the sky? No, look at what

God did. Genesis one, it says, the earth was formless and void, and darkness was over the surface of the deep, and the spirit of God was moving over the surface of the waters.

And then God said, then God said, let there be light, and there was light.

Do you see what's going on here? God is creating by speaking by the word.

I want you to imagine the scene for a second. Nothing is existing, and by nothing, I mean not even darkness, because darkness is something.

Whatever nothingness is, there was a lot of that, and then all of a sudden, God speaks words, and there was light.

God opens his mouth and he speaks, and then brilliant beams of obedient photons instantly from out of nothing leap into motion and joyfully obey him, flooding the void with this unimaginable brilliant light.

The text says, then God said, and it was so.

Then God said, and then it was so. Then God said, and it was so. Whatever God says, it is.

His word never returns void. Whenever God says something, it's always so.

And this happens nine times in the Genesis narrative. Then God says, and then it was so.

Let's look at a few examples. Verse six, then God said, let there be an expanse in the midst of the waters, and then separate the waters from the waters, and it was so.

Verse nine, then God said, let the waters below the heavens that be gathered into one place and let the dry land appear, and it was so.

Verse 11, then God said, let the earth sprout vegetation, plants yielding seed and fruit trees on the earth bearing fruit, great vegan verse, after their kind with seed in them, and it was so.

Every time God speaks, something happens. His words have unimaginable power, so that when

God says, it always is so. This chapter goes on, he says, then

God said, let there be lights in the heaven, and it was so. Then God said, let sea creatures be in the sea, and it was so.

Fowls to fly in the skies, and it was so. Let animals and living creatures inhabit the earth, and it was so.

When God speaks, the most distant stars are formed, and the fur on the lion's back, all of it came into being by the word of his mouth.

The only time that God deviates from this pattern is when he speaks and he says, let us make man in our image.

Let us make, let us make.

And what I find so fascinating about this is that the sun, the moon, and the stars were created by the spoken word.

The animals, the plants, the trees, the birds, all created by the word.

But yet here, God makes it personal.

God literally kneels down into the dirt, he condescends himself, and he fashions the man.

And then he, what? He breathes his life, giving breath onto the man, and the man becomes alive.

By the same breath that he animated the galaxies, it's the same breath that holds every atom inside of you together.

It's his word that has power.

Now, as we come back to John, this is incredibly important. Because John not only begins with, in the beginning, which most definitely is alluding to the first creation, but he also uses the word.

God uses his word to bring things into being in Genesis. And in John, that same word is present in the beginning, but he goes even more in depth than that.

You see, my contention is, is that John is telling the story of a new creation. So he has the beginning, he has the word.

In verse four, he says that that light has come into the world.

This is also a reference back to Genesis, where God's first act of creation was creating light. In the original creation,

God also creates darkness to rule the night. But in John 1 .5, John introduces that the word in all of his splendid light is here to overcome the darkness.

Same word that's in Genesis is now here in John again. The original creation is all about non -life bursting into life.

And John talks about life in verse four. And at the pinnacle of God's creation in Genesis, God comes down, makes his human beings, and then he walks with them and talks with them and dwells with them.

And look at what John does in verse 14. In verse 14, he says, the word became fresh.

That word that had all of that creative power became fresh and dwelt among us.

This is God coming to live with man, which means

John is incorporating all of the same elements of the original story. He's using words like beginning, word, light, life, darkness.

And this is not just a literary accident. This is not some kind of circumstantial coincidence.

This is highly intentional. John is deliberately telling the tale of a brand new creation story.

And he's writing the beginning of a new beginning. From the awful fall that the world had, limping along in cursed misery, now a new beginning has dawned.

That's the first thing that I want us to notice what he says in the beginning, is that God, through this word, is going to bring about a new creation, which means that people now are gonna be able to live with God, that God started this new creation 2 ,000 years ago when

Jesus Christ came on the scene. And while we are still living in the old world, that old world is passing away.

That old world is dying, and the new world, the new creation, the kingdom of God is what is taking that over and leading us to where we get to Revelation, where we see that the new world has come in full.

That's the first thing I want us to know, is that in the beginning in John, God does the first act of a new creation.

The second reason I think that John uses this word in arche, in the beginning, is to signal an altogether different kind of beginning.

Remember what we said, an arche is a common way of describing the beginning of something.

So if you look at a thing and you look back to its origin or its birthday or whatever, that's when you would say an arche.

An arche Kendall would mean the day that I was born. In the beginning, Kendall. Kendall was born September the 5th, 1983.

That was my an arche. Examples of this in the New Testament abound.

This is a very common word. Matthew 24 says it like this.

Matthew 24 alludes to this when he says an arche, because he alludes to the physical beginnings of planet

Earth. Mark 1 .1 begins his gospel with the beginning of Jesus's earthly ministry, meaning the first day

Jesus started his ministry is where Mark 1 .1 begins. Later in the book,

Mark 13 .8, he talks about an arche, meaning the beginning of sorrows that are going to accompany the people of God in the last days.

So an arche means the beginning of a thing. The beginning of a life, the beginning of a ministry, the beginning of the pain that will be associated at the end of time, the beginning of the world.

That's what an arche means. John does something different. John uses an arche totally unique to any other instance of an arche in all the

Bible. He's not only signaling the beginning of the creation, he's signaling before it even began.

He's saying that the beginning was before time and space even began. He's talking about what happened before the beginning.

Notice what he says. In the beginning was the Word, and the Word was with God, and the

Word was God. So if we were to just stop there at verse one, and we were to say in the beginning was the

Word, we could do like Jehovah's Witnesses do, and we could say in the beginning was the Word. God, in the beginning, created this thing, this being called the

Word, who in verse 17 we find out is Jesus. In the beginning, God created Jesus, and He used

Jesus to make the planets, and the sun, and the moon, and the stars, and all of that. And we could really come away thinking that that's what

John meant, that Jesus was the first created being of God. That's why we have to continue reading, because in verse three, that point is thoroughly devastated.

Verse three says, all things came into being through Him, and apart from Him, nothing ever came into being that has ever come into being.

What he's saying is that everything that has ever come into being, the

Word predates it. The Word is preexistent. The Word is before all acts of creation, meaning that He could not have been created.

If He was just the first created being, then He would have had a birth date, or a time stamp.

He comes before the time stamp. He comes before time itself was even made.

He comes before the creation of light. He comes before the creation of space and time. When John uses the phrase beginning, he's signaling to something before creation began.

Now, which would have been a pretty provocative thing for him to say. Think about it this way.

John is a faithful Jew. He spent his whole life as a Jewish man.

He grew up in the synagogue. He believed in one God, Yahweh. But as he's writing this book, the implications were incredible.

He's writing to Jewish friends who will be reading that this one

God that all of them worshiped was not alone. That there was two persons.

And we know later in the gospel where he talks about the Holy Spirit that there's three. But he's writing that two persons were there, not two gods, one

God, multiple persons. He's saying to his Jewish audience in the beginning

God, yes, but also in the beginning was the word, which would have been an incredibly difficult thing for a monotheistic

Jew to have understood. What do you mean that there's someone else there in the beginning with God, but John doesn't stop there.

John says that this word became flesh. That this word entered the pages of human history.

That this word is the fully incarnate Jesus Christ that all of them had heard about, that they had seen crucified, that they had seen born.

Without apology or qualification, John begins the masterpiece that he is writing by winding back the clock before the shepherds and wise men existed, before gold, frankincense, and myrrh were laid at his beautiful feet, before a manger in Bethlehem held that beautiful Messiah, before John leapt in his mother's belly, before the wondrous night of Mary's visitation in Nazareth where she conceived of the

Holy Spirit, before the prophets of old, before Moses and the giving of the law, before material matter or time itself began,

John is saying that Jesus Christ was there. John is saying to the

Jewish readers, you may have heard him preach. You may have even been lucky enough to see him in his manger.

You may have been one of the ones standing there as he was hanging on a Roman cross, but he was also there in the beginning with Yahweh when the world was created.

He was there knowing the moment where you were conceived. He was always there.

He doesn't have a beginning. That's what John is saying. The next phrase after the beginning, which again, we've learned that it means new creation and it means eternality.

The next phrase that I want us to notice is was the word. Hain -ha -gah -s.

Hain -ha -gah -s, was the word. Now, this phrase has both a noun and a verb.

And I want us to look at the verb first because it's important that we understand what

John is saying. He says in the beginning, was, past tense verb.

Now, I want you to follow along with me for a second and I want you to understand something about the

Greek language and what it's trying to do versus the English language and what it's attempting to do because this is monumentally important.

This verse is where Jehovah's Witnesses go wrong so badly and where Arians in the early church go so wrong so badly because in English, we just have one word to communicate, was, in Greek, there was actually two and it really matters which one of those that you use.

The first word is agenata which means when something came into existence and the other is ami, not your friend

Amy down the street, ami, E -M -I -A, E -I -M -I.

The first, agenata, let's look at that. There are several examples of agenata in John 1.

In John 1, he says, John 1 3, all things came into being through him and apart from him, nothing came into being that has being.

That's agenata. So basically, John is saying all things that was came into being through him.

That's agenata, meaning that it goes back to when something started, when something came into being.

John 1 6 is another example, an even better example. It says there was a man, John the

Baptist, who was sent from God. What John is saying is there agenata, there was a man, a man that is not eternal, a man that at some point came into existence, a man who name is

John the Baptist and who was born and who is not eternal, he was sent by God. That man was sent to tell the message of the word.

That's agenata and I'm gonna tell you, this is incredibly important to understand, especially if you're a

Jehovah's Witness because while John uses the word agenata, talking about the world coming into existence or talking about John the

Baptist who came into existence, if he's using that word to talk about Christ, then he's saying that Christ is not eternal, that Christ has a birthday or Christ has a moment where he began to exist, but John is not arguing that.

John is saying that you might know that Jesus was born in Bethlehem, yes, but he existed prior to that, that he existed eternally prior to that, that he did not have a beginning because he was in the beginning with God.

If you believe that Jesus is not eternal and if you believe that this word agenata is right, then we should all just abandon our faith because none of it matters.

He is not God, he's just a man. But praise

God that that is not what this text says. It doesn't say in the beginning he agenata, it says in the beginning he was,

Amy. Amy is not a word that talks about something's beginning or its origins, it's something that talks about its existence.

It's a word that simply describes being. In the

Old Testament, in the Old Testament, perhaps the most well -known example of this is when

Moses is standing before the burning bush and he asks this

God, what is your name? And God responds with, I am that I am.

I am pure existence. I didn't have a beginning and I will not have an end,

I simply am. That's what verb

John is using here. When John says in the beginning was the word, he's saying in the beginning the word existed already.

Jesus also uses this example in John eight. He uses this word, Amy. He looks at the

Pharisees and he says, truly, truly, I say to you before Abraham was agenata,

I am. Notice how both of those verbs were used in very different ways.

Truly, truly, I say to you before Abraham was born, before Abraham came into existence, I am.

I was existing. Jesus is claiming that he existed before Abraham was born, before the beginning began, that he ameed.

He's saying I've always existed. There was never a moment where I did not exist.

And it's important that we understand that. That's the verb. In the beginning was, meaning in the beginning, he already was and always was.

Now let's look at the noun. In the beginning was the word.

In Greek, this word is logos. And it's important, again, that we understand this.

John is saying a lot of material in a very short amount of time, very densely compact words, logos.

Logos. Now logos is a word that means word. It means speech, message, logic.

It means the intended meaning of a transmission. So as you are listening to this message, it has an internal logic about it, and it has a meaning behind it so that you are getting the logos of my message, even though you are not sitting there thinking about the words that are on a page that I'm preaching from.

You're interested in the message. Now, a question that we might ask ourself here is, why does

John use that word? Like, if we know that John is intending to communicate that this word means

Jesus, then why didn't he just say that? Why didn't he just say in the beginning was

Jesus? Or Jesus has always existed or something like that? Why does he feel like it's important for him to say in the beginning was the word?

It almost seems like John is intentionally complicating things. But there's an important reason that John uses the word word or the word logos.

And that's because he's writing to an audience of both Jews and Greeks. He's writing to people who he's asking them, like a good apologist, to consider the evidence, to repent and to believe in Jesus.

And what we know from history is that both cultures, the Jewish culture and the

Greek culture, had a well -defined and very densely formulated understanding of what they thought logos meant, what they thought this word word actually meant.

And this is important because John uses this exact word, logos, because he knows that it's going to challenge both the

Jew and the Greek with their understanding of the world and reality. And we have to look at a little bit of history in order to understand this.

Logos is a word that is as old as the Greek language, and it means word. It generally means word or speech, and it is usually, especially in its earliest days, meant the content of a message.

It meant the message underneath the physical words on the page. It would be like me saying the word green.

Most of you right now, I would dare say all of you, are not, as I say the word green, imagining the letter

G, imagining the letter R, imagining the letter E, and then another E, and then finally an

N. You're not doing that. Your brain is hearing me enunciate letters that are combined together to form the sound green.

And what your brain is doing is it is imagining a color. It's imagining a different hue of light that we call green.

That's the content of the message. That's what the meaning of the message is. That's the logos of my message.

Now, as this word came into existence around 500 BC, it's 500 years before Jesus was born, a

Greek philosopher by the name of Heraclitus began adopting this word into his philosophy.

He used the logos to signify the meaning and the order and the logic and the structure that exist in the material universe and holds all of it together.

Heraclitus looked at a river and he said, this river is always flowing. So that if I step into the river right now and then

I were to come back and step into it again tomorrow I cannot and never will I be able to step into the same river twice.

Because the water molecules that I interacted with when I stepped into the water have now flowed downstream so that this river that is before me today is not the same river that was in front of me yesterday.

So his famous phrase was, you can never step into the same river twice. And his point with that was that he was actually amazed that because this river is constantly changing, because this river is constantly in a state of movement, he was wondering and he puzzled himself with this question, how does it not flow into chaos?

If everything is constantly in movement, what is actually holding it together? He might look at the sun and say, what's holding it in its place?

Or the moon, what's keeping it in orbit? Or the planets, what keeps them in motion? What silent invisible force is under everything that we see and is keeping all of this from devolving into chaos?

And his solution to that question was Lagos. He believed that there was this internal invisible force underneath everything that gave it meaning and purpose and order.

Just like when I say the word green, you get the meaning underneath the words that I'm using. He says, when you look at the universe and when you look at the world, there's meaning underneath it and that's

Lagos. Now, his ideas were taken up by a group named the

Sophists who didn't believe that this was something that affected the entire material universe.

They believed that it was only in our brains and that when we thought about anything, like if I were to say to you the word grapes and then you start imagining what a green grape looks like or what a red grape tastes like, that was the

Lagos, that was the order, that was the structure that was in your brain so that the Sophists would say that things only appear logical because you've got

Lagos in your brain. Later in Greek history, we come to a group called the

Stoics and the Stoics are actually mentioned in the New Testament because now we've gotten to the point to where we're at the contemporaries of Jewish culture.

The Stoics lived at the same time as the New Testament and their idea of what

Lagos was, and they went back to Heraclitus and they said, no, this is a material force that runs through all of the universe and it's almost like a

God. It really is the only God that the Stoics had. They believed that it was blind, that it was impersonable, but it was like God.

It was this unique force, almost like a Star Wars thing,

I haven't seen Star Wars, so I hope that that's a good example, but it's almost like this force that holds everything together and that you have to harness it in order to harness your own reality.

And their contribution to the development of the Lagos, the Stoics contribution was they believed that everything that came into being sprung out of this thing called seminal

Lagos, which meant that the Lagos spilled out, its seed spilled out, and by its seed, the world was created, by its seed, human beings and plants and animals were created so their creation narrative was that this eternal

Lagos, this blind, mute force created everything that we see.

Now, imagine what John is doing here with one single word, Lagos.

The Stoics who lived at the time of Jesus believed that this Lagos created everything and John is saying,

I agree with you. The Lagos did create everything, but what you know

Lagos to be is thoroughly wrong. Lagos is not a blind, impersonal force that accidentally leaked out into creation.

It is a seeing, personal, eternal God who purposefully designed it, designed everything that exists in the material universe.

He, not a blind force, is the true power behind the world. And he's writing this in a way to tell the

Greeks, hey, I'm glad that you noticed that there's order. I'm glad that you noticed that there's a creator and a designer, but you're missing who he is.

He's Jesus Christ. So that's why John wrote this word

Lagos to interact with the Greeks because he wanted them to abandon their silly mythology and to understand that it's

Jesus who is the logic behind the cosmos. He's the one who holds everything together. He's the reason that the stars hang unhindered.

He's the reason the river doesn't flow into chaos. He's the reason that the planets are in motion. He's the true living divine word.

He's the Lagos that holds it all together. That's what John is saying to the Greeks. But he's also using this word to speak to the

Jews because the Jews also had an understanding of what the Lagos meant. You see, in the

Old Testament, we see this word Lagos or in its Hebrew counterpart, Davar, that informs some of the best theology about God in the

Old Testament. It's that word, like we said earlier in Genesis 1, that is central to God's creative activity.

Psalm 33, six says, by the word of the Lord, the heavens were made and by the breath of his mouth, all of their host.

What the psalmist is saying, what Moses is saying, what the manifold testimony of the Old Testament is saying is that God, by his word, created everything.

It's not a blind force. The Jews never believed that. They believed that it was God's breath that was expired from his lips that created all things.

But it didn't just mean his creative power. It also meant revelation. Jeremiah 1, four is one of the many examples that we could cite here.

It says, now the word of the Lord came to me. Jeremiah is saying that God's breath came upon him.

He didn't attend a prophecy conference and learn how to speak in gibberish. Jeremiah is saying that the breath of God came upon me and I learned how to speak.

Jeremiah says later that God's words were like a fire that was down inside of his bones and he had to say them.

He had to say them because he had the breath of God on his life. Many churches today who claim all of this prophecy have such a low view of prophecy.

They believe that you can close your eyes and you can just imagine God thoughts. God, when he prophesied through his people, breathed on them.

It was the breath of almighty God and it brought revelation to his people. It also in the

Old Testament, doesn't just mean his creative power and his revelation. It talks about his healing that he brings to his people.

Psalm 107, 20 says, he sent his word and it healed them and delivered them from their destructions.

The Old Testament Jewish people would have believed that it was God's breath that healed you, that it was

God's breath that delivered them from slavery in Egypt, that it was God's breath that delivered them from slavery in Babylon, that it was

God's breath that caused them to avoid calamity and destruction. It was his

Lagos breath, breathed out upon them that healed them. The Jews, like the

Greeks, did not believe that Lagos was a person, but unlike the Greeks, the Jews believed that it was personal, that it proceeded forth out of the mouth of God and it spoke universes into existence.

It brought revelation onto the prophets and it healed people and delivered them of all of their diseases. The Lagos was the powerful creative breath of almighty

God. And to the Jews, John writes, you're right. You are right that you believe that the

Lagos is sent out by God, but you were wrong. It's more than just breath.

That word sent out by God, that word that created all things, that gave revelation to your prophets and healed your people, the one who knelt down in the sand and breathed on Adam, all of that was the one and only word,

Jesus Christ. When Adam awoke to the breath of God, it was

Jesus Christ who he first opened his eyes and saw. That is what John is arguing.

He is the Lagos breath of God that breathed into humanity and made them real.

He's the one through whom all creation began. John is speaking to the

Jewish people, just like Paul does in Colossians 1, 15 through 17, where he says, he is the image of the invisible

God, the firstborn of all creation. For by him, all things were created, both in the heavens and on the earth, visible and invisible, whether thrones or dominions or rulers or authorities, all things have been created through him and for him, for he is before all things, and in him, all things hold together.

John is using the word Lagos to confront the limited theology of the

Jew and the over -the -top mythology of the Greek, because the Lagos is not a blind force and it's not even just the breath of God.

It is Jesus Christ, the image of God, the one who created everything, the one who's holding the universe together and who heals us from our sin and delivers us from our death.

He's the one who gives us new life and rescues and recreates us. To the Jew and to the Greek, John would say that Jesus Christ is life.

Without him, you have nothing keeping you out of the chaos of hell. Without him, you have no logic in your life.

Without him, you have no meaning in your life. Without his word, without his

Lagos, without his logic, meaning, and purpose, you have nothing. Everything you have is an illusion if you don't have him.

Without his light, you'll never escape the darkness. John is saying in the beginning was the word and that word is

Jesus Christ. And then we learn that that word was with God.

John says in the beginning was the word, meaning that in the beginning, he is bringing a new creation.

In the beginning, he was before creation, was, he always was the word.

He's the logic and order behind everything. And that word, that Jesus was with God.

And I'll tell you, there is great significance in our understanding of who Jesus is when

I use that one simple word, with. Because you see,

Jesus and God, far from being impersonal, God the Father and God the Son have been in relationship with one another for all eternity.

They've been with one another. Now, this is also true of the

Spirit. But I'll tell you, John's focus right now in this first opening phrases of his gospel is

Christological, meaning that he has doctrine of Christ that he wants to teach us.

His purpose right now is not pneumatological or doctrine of the

Spirit, pneumatos. It's not about the Holy Spirit yet. John is gonna give us some of the most beautiful doctrines of the

Holy Spirit in John 14 and John 16. And it's gonna be elsewhere throughout the New Testament.

John's purpose right now is to show us a vision and a glimpse of who Jesus is.

And for all eternity, he's saying that God and Jesus were with each other, that they were in perfect unity and harmony, fellowship and relationship, that there was never a moment as far back and as infinitely far back as you could possibly conceive and even beyond that, where Jesus and God were not with one another.

But that unity, that with -ness goes even further than just factual agreement.

They're not just with one another in some sort of stale, lifeless boredom, thinking all the same thoughts and being on the same unexciting page with their decision.

They're not like an old couple sitting in the living room who haven't spoken to each other lovingly in years, but they're with one another.

That's not what he's saying. It's not like a boardroom where you can be on the same page as everyone and leave miserably, or you can be depressed because of the liquidation of your company.

It's not like that with God. That's not what with means. That's not what the word pros, which is where we get the

English word with, means. More than simple unity, this

God was and always is pouring out. That's what pros means.

It's that he's facing the Father and the Father is facing him in an unyielding affection, love, and devotion, each and every single member of the

Trinity for all eternity is pouring out, not dour duty, but delight. This God loves himself because there's nothing better than himself to love.

This God is pleased with himself because there's nothing that he could have and find more pleasure in.

This God adores himself because nothing in all of the heavens and earth could be conceived that is more deserving of his affection and his adoration.

God for all of eternity has been with himself and he's been happy about that.

Like a love poet who's singing the praises of a lover, the eternal song of God's triune love has been ringing through the heavens for all of eternity without cessation or without beginning.

I believe this was how God made the world. This is just my personal theory here, but I believe that for all of eternity,

God has been in such perfect, intimate, beautiful, loving relationship with himself that at one time, love purposefully and intentionally bubbled over and then time and space began.

And then with that overflowing love, the universe was created and then he knelt down in love on the ground and fashioned his most beautiful and precious creation.

The same lips that sang each other's praises for all of eternity, joyfully spoke, and I would say even sang everything into existence.

I think that's why C .S. Lewis in the Chronicles of Narnia depicts the creation account as Aslan, the lion singing creation into existence.

But I also think this is hard for us to picture because when we close our eyes,

I imagine that we see this dour and serious

God saying, let there be light. Really?

Almost sounds like he's begrudgingly making the universe, like he is under some sort of compulsion.

And I think we have trouble conceiving of a happy God because we are not happy.

We have trouble conceiving of a happy God because we are filled with guilt.

We have trouble conceiving of a happy God because we are miserable and other people make us miserable.

And why would God be happy if he experienced the same reality that we experience?

And I don't wanna mislead you, there is some truth to our feeling here. God is angry at sin.

Before you came to Christ, God was viciously angry at you. God had wrath stored up for you that would have crushed you and placed you eternally in the pit of hell without ever being able to escape.

But in his triunity, take yourself out of the equation for a moment, in his triunity, there's nothing to ever be angry about.

There is nothing but only ever bliss. And it is this eternally happy God that I want us to conceive of.

Yes, because of Jesus Christ, he's no longer angry at you. But I want you to lift your gaze beyond just yourself for a moment.

I want you to lift your gaze up on eternity where God is spending an eternity with his three favorite people,

God the Father, God the Son, God the Holy Spirit. No sin, no rebellion, just pure affection, harmony and intimacy for all of eternity.

There's not a boring moment about it. And when we see that, when we imagine that, when we close our eyes and we see

Jesus and the Father staring face to face with one another, that is where we're beginning to see what

John is getting at, where the word created all things must have sounded like an anthem of joy coming out of heaven more than a begrudging dirge.

And when we understand the Greek word pros, we're gonna get a glimpse of this. The word John uses when he says, in the beginning was the word and the word was with God is pros.

That's the word for with. That word means face to face engaged and devoted.

In English, if I were to say, I am with Shannon, it might actually mean lots of things.

English does that. We have a single word that can mean lots of different things. A lot of languages do that.

When I say I'm with Shannon, it might mean that I'm beside of her. When I say that I'm with Shannon, I might be describing the day that we got married.

Since then, I've been with Shannon. I might be describing that we're in the same house but not in the same room.

When someone calls, hey, is Shannon with you? Yeah, she's downstairs. I might be saying, oh,

I'm out with Shannon, meaning that we're on an errand. Or I could say to the kids when the kids are in trouble, no,

I'm with your mom on this one. Oh, that means I'm in agreement with her. I'm not on your side.

In Greek, in this word pros means none of those.

It means face to face. It actually literally means toward.

So if I were to say it in its most literal way, I would say in the beginning was the word and the word was toward God. The word was facing

God. The word is face to face with God. This Jesus is looking for all eternity at his father and he is pleased.

If I were to do this in English, I might say that I am with Shannon, meaning that I'm looking at her and I'm enjoying her beauty.

I'm being delighted with her light blue eyes and staring at her. I'm concentrating at her face and at her smile and I'm waiting for her smile to reciprocate with my own.

I'm looking for her to look back at me in the same way and enjoy the beautiful intimacy of that moment.

Have you ever been captivated with someone so much that you just stare at them? And how frustrating it is when you're in that beautiful, intense and romantic moment when someone comes up and ruins it or when someone comes up and breaks your focus.

There's this piercing intensity in the romance of that moment when you're staring at the one that you love.

And in that way, I would be pros with her.

I would be with her. I would be so with her that there was nothing between us.

That's kind of what John is saying. Now, remove the human element to that.

Remove the sexuality and the sexual energy that's involved in that, which is obviously not the case with God.

And you're gonna get a clearer picture of what Jesus and God were doing before they made the world.

They weren't bored. They were with each other. When it says the word

Jesus is with God, don't imagine two people who have nothing to do.

Don't imagine two people sitting beside one another, catching up on the latest soap opera. You're gonna see two people who are staring at each other intently, eyes locked, incapable of looking away, because there is nothing imaginable that would be better to look at.

And as you imagine that, I believe that you will get a sense of what it means for the word

Christ to be eternally with God. But I also think that you'll get a sense of what it means and how damaging it was when on the cross, the father turned his face away.

When Jesus was crucified on Calvary, for the first time in either the father or the son's joy -filled, intimate existence,

Christ was not the most beautiful thing that God could look at. He was not the most lovely thing that God could stare at.

By taking on all of our sin and our filth and our ugliness, God, in revulsion, had to look away.

His beautiful son was no longer beautiful. And as the radiant gaze of God turned,

Christ felt something far more agonizing than the physical brutality of a

Roman cross. Jesus felt the abandonment of God.

John is not just writing niceties. He's not just filling space here.

He is not using unintentional prepositions. He's describing jaw -dropping realities with just a few single words.

He is saying that in the beginning was this word, and this word is Jesus, and that he's the one who created everything.

He's the one who holds all of it together by his power, that he's eternal, that he's always existed, that everything that was ever created was created by him, and that he doesn't just exist in the back corner of eternity by himself.

He's face -to -face in devotion always with this God, which leads us to now our final point where it says that in the word was

God. This is the clearest statement in all of the

New Testament of Jesus's divinity. Jesus is the word, and that means that he's eternally preexistent, always with the

Father, but John is saying now that he's not just with the Father, that he's not just subordinate to the

Father, that he's co -equal with the Father, that he's fully God, that he is the same

God as the Father, but yet he's distinct. Notice that John does not say in the word was the

God because that would have been confusing. That would have allowed us to think that Jesus and the

Father are somehow the same person, and that there's no distinction between them, that the word was the one and only

God, that the word was the Father. No, that's not what John is saying. John uses the perfect grammatical construction to be perfectly clear to say

Jesus is God. He's not the Father, but he's co -eternal with the

Father. He's not the Father, but he's equal with the Father. He's not the same as the Father. He is distinct from the

Father, but yet he is fully God. Now, in the modern world, the

Trinity is one of the hardest doctrines that we have to understand because as humans, it is thoroughly confusing.

We are one being and one person. We are one being and we are one person, but this

God is one being and three persons. And as hard as that is for us to understand, it is not contradictory.

It just means that God in all of his fullness transcends the logic of our limitations. It's kind of like two -dimensional versus three -dimensional.

When you look at a drawing on a page, it doesn't understand the one who drew it.

It doesn't look up from the page and conceive of the three -dimensional world and say, wow, I understand fully what that means.

It can't because it's only in the second dimension. But here's the point. Just because there exists limitations in the second dimension doesn't mean that the third dimension is somehow invalidated.

It just simply means that it's higher and better and bigger than that current dimension and the second dimension can't understand it.

Well, in the same way, although we lack the ability to fully comprehend this

God who knelt down on the dust and created us, our inability does not invalidate the incomprehensibility of his existence.

He is one being in three persons and while that does not make sense to us, it is true.

And our lack of ability to understand it does not invalidate it. A .W.

Pink says it this way. The one who was heralded by the angels to the Bethlehem shepherds, the one who walked this earth for 33 years, who was crucified at Calvary, the one who rose in triumph from the grave, the one who was 40 days later departed from the scene was none other than the

Lord of glory. Pink is telling us that this Jesus, this man was fully

God. And the only way that that's possible if God is father, son and Holy Spirit because if God, the father, left heaven, came down to earth and died, then the universe would have ceased to exist.

That is what a heresy called modalism charges, that God, the father, left heaven, came down to earth and lived among us for 33 years.

And then when Jesus resurrected, the father finally sat back on his throne. That is wrong.

Jesus is both fully God, fully man, and he is not the father. He is distinct from the father.

He, it doesn't say that in the beginning was the word and the word was the God, the word was

God. God, meaning that God, the father is God, God, the son is

God, God, the Holy Spirit is God. That is where the limits of our imagination must define it and must stop trying to figure it out.

John Barrett says it this way about the gospel of John. John intends the whole of his gospel to be read in light of this one verse.

The deeds and the words of Jesus are the deeds and the words of God. And if this is not true, the entire book is blasphemy.

John opens his book with these doctrines for us to believe.

That Jesus eternally existed before the creation, that God used the logos word to create, meaning that his son authored the entire creation and is holding it all together, molecule by molecule in perfect order.

And he's not only the eternal creator, but he is always in perfect and beautiful, harmonious intimacy been with God.

God delights in his beloved son and the son delights in his radiant father and that he is

God. John is not taking a moment to warn his audience up.

He is literally saying that God visited this earth. His name is Jesus. And when he speaks, he speaks the words of God.

And while throughout this gospel, we're gonna see Jesus veil his divinity, we are not gonna see that he divests himself fully of it.

There are plenty of foolish and unstable men and women in this world today that says Jesus fully gave up his godhood and he came to earth just as a man.

That is not what John is saying. John is saying that he always is fully man, fully

God. In a stable outside Jerusalem, in a Bethlehem stall, riding on a donkey's back and hanging on a

Roman cross, all of it was fully God, fully man. Now, as we close,

I wanna end our time today by reading one more quote from A .W.

Pink. He's a beloved godly man who wrote this wonderful devotional commentary on the gospel of John.

I thoroughly recommend it to anyone who'd be listening to this message. And this is what

A .W. Pink said about these verses. He says, before the

Lord Jesus came to this earth, the world was without the knowledge of the true and living God.

They were living in shadows. And if the believer would enter into a better, deeper, fuller knowledge of God, he must prayerfully study the person and work of the

Lord Jesus Christ as revealed in the scriptures. And let this be our chief business, our great delight, to reverently scrutinize and meditate upon the excellencies of our divine

Savior as they are displayed in the pages of John. Then, and only then, shall we increase in the knowledge of God.

The light of the knowledge of the glory of God is seen only in the face of Jesus Christ, and he is our true and great reward.

Let us pray. Father, I thank you for this gospel.

I thank you, God, that you've given it to us, and I thank you, God, that we are gonna get a chance to study it. And I thank you,

God, that you're a triune God, Father, Son, and Holy Spirit, and that by the power of your word, that through Jesus, all of this was created, all of this, even this moment, that Jesus, you are holding this moment in your hands right now.

You are holding every second in the palm of your hands. If we wake up tomorrow, Jesus, it is you who get the glory, not us.

We don't purposely keep ourselves existing. Only you keep us existing. And God, I pray for anyone who is here tonight, and I pray for anyone who's listening online, that they would come to the knowledge of God, and that they would come to the knowledge of Christ, and that they would realize that their life is nothing without you, that nothing can keep them safe.

Nothing will hold them together. Only you have the power to hold their life in the palm of your hand.

And Lord, I pray that if there's anyone listening to this message tonight, and they do not feel safe, and they do not feel secure, and they do not feel saved, and they feel like that if they die, they were gonna spend an eternity in hell.

Lord, I ask by the power of your Holy Spirit that you would help that person meet Jesus Christ.

Because Lord, we affirm and we agree what John said, that if we will believe that this

Jesus is the Christ, that he is the son of the living God, that we will have life in his name.

you, Jesus. And it's in your name that we pray, amen.