Gospels Part 053
The Gospel of John opens with this profound prologue: “In the beginning was the Word, and the Word was with God, and the Word was fully God” (John 1:1, NET). But why does John use “Word”—Logos in Greek—to refer to Jesus Christ?
The concept of Jesus as the Logos is one of the most profound ideas in the Gospel of John. The term “Logos,” commonly translated as “Word,” carries significant meaning in both Jewish and Greek thought (remember that John wrote his Gospel to a universal audience that spoke Greek at that time). By identifying Jesus as the Logos, how was John presenting Jesus? What was he intending to convey?
The Jewish concept of Logos
In Jewish thought, the “word of the Lord” or “word of God” had deep meaning. The Hebrew Scriptures (commonly called the Old Testament) consistently portray God’s Word as dynamic, creative and powerful. For example, in Genesis 1, creation occurs through God’s spoken word:
“And God said, ‘Let there be light,’ and there was light” (Genesis 1:3).
This depiction emphasizes that God’s word is not just speech but a divine force that brings the universe into existence.
Similarly, the Psalms affirm the power of God’s word: “By the word of the Lord the heavens were made,” (Psalm 33:6) and “He sent out his word and healed them” (Psalm 107:20). These verses speak of God’s word as acting and working for God Himself.
The Biblical prophets also illustrate the power of God’s word to bring about actions, as in Isaiah 55:11:
“So shall my word be that goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose.”
The “word of the Lord” is also written in Scripture as speaking directly to the prophets. Examples of this include Isaiah 38:4, “Then the word of the Lord came to Isaiah, saying . . .” and Jeremiah 18:1, “The word which came to Jeremiah from the Lord, saying...”
It was also common in Jewish writings from the period of the early centuries A.D. to substitute “the Word of God” for direct references to God. This practice highlights the idea of the Word as a distinct representation of divine activity. By calling Jesus the Logos, John aligns Jesus with the creative and revelatory power of God’s word in Jewish tradition. He presents Jesus as the ultimate expression of God’s will, embodying the divine purpose in creation and redemption.
The Greek concept of Logos
For those with a Greek or Hellenistic background, the term Logos held significant philosophical and cultural meaning. Among them, Logos was thought of as the rational principle that governs the universe, ensuring order and coherence. Logos was also thought of as the source of natural law, the principle that gives meaning and structure to life.
Philo of Alexandria, a first-century Hellenistic Jewish philosopher, described the Logos as the agent of creation and the means through which humans comprehend divine truth. Philo’s writings often refer to the Logos as both the mind of God and the instrument of God’s interaction with the world.
When John declares that “the Word became flesh and dwelt among us” (John 1:14), Greek audiences would have had some of these concepts in mind. To them, John’s use of Logos conveyed that Jesus is not only the source of cosmic order, but also the personal revelation of divine reason and purpose taking on human form.
Theological implications
By identifying Jesus as the Logos, John emphasizes several key theological truths:
- Jesus was the ultimate Revelation of God: Jesus is the ultimate communication and personification of God’s nature and will. As the Logos, He reveals God’s character and purpose in a way that the written word or prophetic messages cannot.
- Jesus was the Agent of Creation: John’s prologue states that all things were made through the Logos (John 1:3). This affirms Jesus’ divine role in creation described in Genesis.
- Jesus was the fulfillment of Jewish and Greek expectations. By using the term Logos, John shows how Jesus is the ultimate fulfillment of both Jewish and Greek thought. To the Jews, Jesus is the embodiment of God’s word and wisdom; to the Greeks, He is the personification of divine reason and order.
John lays the foundation for his Gospel by calling Jesus the Logos to convey the profound truth of who Jesus is and what He accomplishes in His mission. By identifying Jesus as the Logos, John presents him as the eternal, creative and incarnate expression of God’s nature and purpose. This concept not only bridges cultural divides but also leads to a comprehensive understanding of Jesus’ role in creation, revelation and salvation. Through Jesus, the Logos, humanity encounters and experiences the mind, character and love of God.
As we can see from today’s lesson, sometimes a lot of meaning is packed into one single word!
© 2026 Scott Ashley. All rights reserved. Used with permission.
UYA Team | uya@ucg.org
United Young Adults (UYA) primarily serves the 18–32-year age group for the United Church of God. There are three main areas of contribution to the lives of the young adults: Promoting Spiritual Growth, Developing Meaningful Relationships and Making the Most of Your Talents. The Know Your Sword series is a daily expository message introducing God’s Word from a trusted perspective.
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Scott Ashley
Scott Ashley was managing editor of Beyond Today magazine, United Church of God booklets and its printed Bible Study Course until his retirement in 2023. He also pastored three congregations in Colorado for 10 years from 2011-2021. He and his wife, Connie, live near Denver, Colorado.
Mr. Ashley attended Ambassador College in Big Sandy, Texas, graduating in 1976 with a theology major and minors in journalism and speech. It was there that he first became interested in publishing, an industry in which he worked for 50 years.
During his career, he has worked for several publishing companies in various capacities. He was employed by the United Church of God from 1995-2023, overseeing the planning, writing, editing, reviewing and production of Beyond Today magazine, several dozen booklets/study guides and a Bible study course covering major biblical teachings. His special interests are the Bible, archaeology, biblical culture, history and the Middle East.
