{"id":164,"date":"2018-05-23T13:46:38","date_gmt":"2018-05-23T18:46:38","guid":{"rendered":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/?p=164"},"modified":"2018-05-23T13:59:37","modified_gmt":"2018-05-23T18:59:37","slug":"god-the-word","status":"publish","type":"post","link":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/2018\/05\/23\/god-the-word\/","title":{"rendered":"God the Word"},"content":{"rendered":"

\"\"Famously, the prologue of the first chapter of St. John’s Gospel speaks of the Logos, who has existed eternally with God from the beginning, and is God.\u00a0 It became extremely common to read these statements in the prologue philosophically.\u00a0 To read them as an attempt by St. John to philosophically represent the deity of Jesus Christ in relationship to the God of Israel as a Jewish monotheist.\u00a0 Philo of Alexandria’s mention, as a Jewish Middle Platonist, of the divine Logos as an emanation of the one true God is seen as either a parallel or a precursor by this view.\u00a0 Others looked to the idea of the logos in Stoic philosophy.\u00a0 This line of thought has so permeated patristic studies that early statements of Christology in the Fathers are read in this philosophical way as well, are seen as part of an evolutionary development, and are termed ‘Logos Christology’.\u00a0 Unfortunately, this is based upon a whole series of incorrect presuppositions.\u00a0 In fact, the ‘Word of the Lord’, or the ‘debar Yahweh<\/em>‘ in Hebrew, is a known entity, a divine person or hypostasis of Israel’s God, from even the earliest phases of the Old Testament revelation.\u00a0 St. John and Philo are discussing this known figure.\u00a0 Philo is attempting to fit this figure into his philosophical system in a way which will also be adopted by the later Gnostics.\u00a0 St. John is speaking of this divine person whom he has met incarnated in the person of Jesus Christ.<\/p>\n

Several of the problematic presuppositions regarding the ‘Word of the Lord’ have to do with the reading of the Old Testament, before St. John’s prologue is even approached.\u00a0 When we read ‘The Word of the Lord came to’ a particular prophet, there are certain assumptions made as to what this means.\u00a0 In modern Christian discourse, the phrases ‘the word of God’ and ‘the word of the Lord’ are used commonly, even primarily, to refer to the scriptures, in the scriptures themselves they are never clearly used in this way.\u00a0 In fact, other than a bare handful of debatable cases, the hundreds of uses of these terms in scripture clearly refer to someone or something else.\u00a0 The scriptures, in contrast, are referred to as ‘that which is written’, from which the word ‘scripture’ derives.\u00a0 However, because of this common modern association, when it is read that ‘the Word of the Lord’ came to a prophet ‘saying’, the common picture is either that the prophet heard a voice, or in truly modern readings, was just generally ‘inspired’ to speak in some vague spiritual way which gave the prophet’s own speech a special authoritative status.\u00a0 Setting all of this aside and seeing how ‘the Word of the Lord’ is described in the Old Testament text itself, however, produces a different picture.<\/p>\n

Fundamental to this understanding is that it is, in fact, a picture.\u00a0 The first explicit reference to ‘the Word of the Lord’ in the scriptures comes in Genesis 15:1.\u00a0 The ‘Word of the Lord’ comes to Abram ‘in a vision’.\u00a0 Literally ‘in a seeing’.\u00a0 Abram sees something or someone who tells him that he should not be afraid, because ‘I am your shield’.\u00a0 Abram responds to the figure in his vision as ‘the Lord Yahweh’ in v. 2, pointing out that he has no heir to inherit all of the blessings that God is giving to him, and so it is all for naught.\u00a0 In v. 4, the Word responds to Abram’s difficulty with the promise of a son, and in v. 7, identifies himself as Yahweh, who brought Abram out of Ur of the Chaldeans.\u00a0 Centuries later, when Israel had been brought out of Egypt and into Canaan to settle there, they entered a dark period, corresponding to the time of the Judges, during which much of Israel fell into apostasy and therefore came under foreign oppression.\u00a0 1 Samuel 3:1 describes the situation in saying that ‘the Word of the Lord’ was rare in those days, then defines this as meaning that there were not many ‘visions’.\u00a0 It is worth noting that this period in which people did not ‘see’ the Word of the Lord corresponds to the period following the Angel of the Lord’s departure from Israel (Jdg 2:1-5).<\/p>\n

The text which follows in 1 Samuel 3 gives further clues as to who or what is actually being seen by the prophets.\u00a0 In the story that follows, the Lord repeatedly calls to the young Samuel in the night, and Samuel thinks it is Eli, the priest with whom he lives, who is calling him, because we are told that Samuel had not yet come to know the Lord because the Word of the Lord had not yet been ‘revealed’ to him (v. 7).\u00a0 Once Eli has told Samuel that it must be the God of Israel calling to him, we are told that the Lord comes to stand next to Samuel’s bed, as he had at the other times (v. 10).\u00a0 The vision which Samuel is having is therefore of a standing figure; a person.\u00a0 The Lord then tells Samuel some very dire news for Eli and his family, and the next morning, Samuel is afraid to tell Eli the contents of his ‘vision’ (v. 15).\u00a0 In summary, we are told that throughout Samuel’s upbringing, the Lord continued to ‘appear’ at Shiloh to Samuel, and that he revealed himself to Samuel by ‘his Word’ (v. 21).\u00a0 There is a similar scene in Jeremiah 1.\u00a0 The ‘Word of the Lord’ comes to Jeremiah and speaks (v. 4).\u00a0 When he speaks again, he is identified simply as ‘Yahweh’ (v. 7).\u00a0 Then he reaches out his hand and touches Jeremiah (v. 9).\u00a0 Through this vision in which the Word of the Lord appears, Jeremiah is called to be ‘a prophet to the nations (Gentiles)’ (v. 5), and so we can see the close parallel between this vision, and the similar vision experienced by St. Paul on the road to Damascus (Gal 1:11-16).<\/p>\n

In pre-Christian Judaism, therefore, the Word of the Lord was identified as a divine person who had appeared and spoken to the prophets in bodily form.\u00a0 This person was both distinguished from, and identified as, Yahweh, the God of Israel.\u00a0 Therefore, what St. John is doing in his prologue is not philosophical speculation or the attempt to construct a theological view of the divinity of Christ that is congruent with some pre-existing monotheism.\u00a0 Rather, St. John is identifying this figure with the person of Jesus Christ, and is then exegeting the Old Testament scriptures accordingly.\u00a0 This begins with his identifying the Word as the agent of creation in John 1:3.\u00a0 Psalm 33:6 says, “By the Word of the Lord the heavens were made, and by the breath of his mouth all their hosts.”\u00a0 The word here rendered as ‘breath’ is in Hebrew ‘ruach<\/em>‘ and in Greek ‘pnevmati<\/em>‘, both of which are more commonly translated in scripture as ‘Spirit’.\u00a0 We see the Spirit present in creation in Genesis 1:2.\u00a0 When the Fathers speak of the Father, Son, and Spirit in creation as mouth, word, and breath they are not inventing Trinitarian analogies, they are exegeting scripture, and interpreting it in the same manner as St. John the Theologian.<\/p>\n

In John 1:12-13, St. John speaks of the incarnate Word as having given those who believe the authority to become sons of God.\u00a0 In the previously discussed text of Genesis 15, the Word makes the promise to Abram that a son of his own flesh and blood will inherit all of the blessings which God is giving to him, and that his offspring will be like the stars of the heavens (v. 4-5).\u00a0 St. John contrasts this with the sons (and therefore heirs) of God who are born not of flesh and blood or the will of man, but born of God himself.\u00a0 In the final verses of his prologue, St. John makes clear his identification.\u00a0 He identifies Jesus Christ as the Word having become flesh (v. 14).\u00a0 He then identifies the figure in the visions of the Lord in the Old Testament as being Christ himself, the Word, in that ‘No one has ever seen God, but the unique God who is at the side of the Father, he has made him known’ (v. 18).\u00a0 St. John is not here invalidating all of the visions of God which clearly appear in the Old Testament, in favor of a view that God is only seen in the person of Jesus Christ incarnate.\u00a0 Rather, he is identifying the God, the Yahweh, who was seen by the prophets as Jesus Christ, incarnate in these latter days.<\/p>\n","protected":false},"excerpt":{"rendered":"

Famously, the prologue of the first chapter of St. John’s Gospel speaks of the Logos, who has existed eternally with God from the beginning, and is God.\u00a0 It became extremely common to read these statements in the prologue philosophically.\u00a0 To read them as an attempt by St. John to philosophically represent the deity of Jesus Christ in relationship to the God of Israel as a Jewish monotheist.\u00a0 Philo of Alexandria’s mention, as a Jewish Middle Platonist, of the divine Logos as an emanation of the one true God is seen as either a parallel or a precursor by this view.\u00a0 Others looked to the idea of the logos in Stoic philosophy.\u00a0 This line of thought has so permeated patristic studies\u2026 <\/i> <\/a><\/p>\n","protected":false},"author":13,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"footnotes":""},"categories":[1],"tags":[],"class_list":["post-164","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"yoast_head":"God the Word - The Whole Counsel Blog<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/2018\/05\/23\/god-the-word\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"God the Word - The Whole Counsel Blog\" \/>\n<meta property=\"og:description\" content=\"Famously, the prologue of the first chapter of St. John’s Gospel speaks of the Logos, who has existed eternally with God from the beginning, and is God.\u00a0 It became extremely common to read these statements in the prologue philosophically.\u00a0 To read them as an attempt by St. John to philosophically represent the deity of Jesus Christ in relationship to the God of Israel as a Jewish monotheist.\u00a0 Philo of Alexandria’s mention, as a Jewish Middle Platonist, of the divine Logos as an emanation of the one true God is seen as either a parallel or a precursor by this view.\u00a0 Others looked to the idea of the logos in Stoic philosophy.\u00a0 This line of thought has so permeated patristic studies\u2026\" \/>\n<meta property=\"og:url\" content=\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/2018\/05\/23\/god-the-word\/\" \/>\n<meta property=\"og:site_name\" content=\"The Whole Counsel Blog\" \/>\n<meta property=\"article:published_time\" content=\"2018-05-23T18:46:38+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2018-05-23T18:59:37+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/wp-content\/uploads\/sites\/37\/2018\/05\/Xyiwf-360x200.jpg\" \/>\n<meta name=\"author\" content=\"Fr. Stephen De Young\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"Fr. 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