The Word (Logos)
No name or title of the Lord Jesus Christ has been the subject of more misunderstanding than this. It has been argued that as the Word was “in the beginning with God,” and as Jesus is the Word of God, therefore he must have been in the beginning. The reasoning is fallacious, as it was not until the Word was made flesh that it became Jesus, and the way by which this was accomplished is indicated in Matthew’s and Luke’s accounts of the birth of Christ.
In attempting to understand John’s references to “the Word ” (John i. 1-14, Rev. xix. 13), it is necessary to remember that the Bible was written by men of the East and in the ways that were current there. John was a Jewish fisherman, and wrote and thought as a Jew. It is needful, therefore, to see how a Jew would use the corresponding term for Word, which in the Greek was logos and in the Hebrew debir. This latter term is translated “word ” some hundreds of times. It means “to speak, primarily to range in order, to connect, whence in the derivatives to lead, guide, drive, to subdue, destroy.” Other usages are quoted as word, speech, command, thing, matter, affair, cause, reason, etc 1. Parkhurst says: “The primary notion of this word I apprehend to be to drive, lead, bring, as it likewise often signifies in Chaldee and Syriac.” He adds: “Most generally to bring forward, produce, or utter one’s sentiments or conceptions in articulate sounds, to speak.”
In Gibb’s edition of Gesenius there is an extended reference which will indicate the general idea of the word. “The following applications and combinations of this word ought to be noticed, (1) to promise, Deut xix. 8; (2) to speak to anyone in a friendly manner, especially to comfort him, Gen. l. 21, Ruth ii. 13; (3) to speak with one’s self, or in one’s heart, to meditate, 1 Sam. i. 13; (4) to speak or promise good to anyone, spoken of God, Num. x. 29, 1 Sam. xxv. 30, Jer. xviii. 20,2, to pronounce evil concerning anyone, 1 Kings xxii. 23, Jer. xi. 17, etc.; (5) to speak kindly with anyone (Jer. xii. 6; (6) to speak kindly or peaceably... to pass sentence against.” One more illustration from this lexicon will be useful as indicating the meaning to be attached to the word “Psalm lxxxvii. 3. Glorious things are spoken, i.e., designed by God, concerning thee.” Cant. viii. 8, “When one shall speak for her, i.e., to have her to wife.” In defining the word when used as a noun, Gibb gives: I. Word, speech, used particularly to denote, (1) command; (2) promise; (3) sentiment, doctrine, instruction; (4) words for narration, history; II. Matter, thing; III Something; IV. Manner, state, condition; V. Cause; VI. A suit at law.
We have set out at some length the Hebrew usage of debir, because it really furnishes us with a basis upon which the doctrine of the Scriptures concerning the Word is to be understood. It will be noted that the primary meaning, though interpreted by the various Authorities in different terms, has really a very clearly defined idea of purpose and accomplishment. It does not imply a word as a sound or a mere grammatical expression; it involves driving, leading, bringing to a destined conclusion. It may have many secondary, or derivative meanings of varying degrees, but that is the real basic idea which it expresses. It may be applied to declarations, promises, or threats, and it is so used because those declarations, promises or threats are not idle sounds, but the expressions of deliberate intentions. Thus we read, “By the word of the Lord were the heavens made” (Psalm xxxiii. 6). Debir also includes the idea of reason, so there was a reason why God so spake: “Thou hast created all things, and for Thy pleasure they are and were created” (Rev. iv. 11).
Turning now to the New Testament we have to consider the meaning of the Greek Logos. Liddell and Scott define it as: (a) The word or outward form by which the inward thought is expressed, and (b) the inward thought itself. Under (a) we read, “Latin vox, oratio, that which is said or spoken. I. A Word and in the plural, words, i.e., language, talk... logos never means a word in the grammatical sense as the mere name of a thing or act which are expressed by epos, onoma, reema... but rather a word as the thing referred to, the material, not the formal part. On the other hand it is opposed to ergon as a thing merely uttered and not made good. II. A word (in a fuller sense), sentence, a saying, statement, a divine revelation, an oracular response, an assertion, a promise, a command, a resolution, a condition. III. Speech, discourse. IV. A saying, tale, story.” Other derived meanings are given, but these we need not trouble about. Under (b) we read, “1. Latin ratio, the power of the mind which is manifested in speech, reason, an opinion, expectation. 2. Account, consideration, esteem, regard. 3. Relation, reference, proportion, analogy. Of its ecclesiastical use Liddell and Scott say, “Ho logos, God the Word,” 3 compromising both the above general senses of Word and Reason, which were, however, distinguished as logos prophorikos4 and logos hendiathetos5 by Philo.
It will be noted that, like its Old Testament parallel debir, logos means much more than a word in the mere grammatical sense. Reason, the idea or thought — and that in such associations as postulate the realisation of the word or saying — are involved in the term. This will enable us to appreciate the use of the title in connection with the Word made flesh.
“In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not... And the Word was made flesh, and dwelt among us (and we beheld his glory, the glory as of the only begotten of the Father), full of grace and truth” (John i. 1-5, 14).
“God spake and it was done; He commanded, and it stood fast” (Psalm xxxiii. 9). “And God said, Let us make man in our image, after our likeness.” Thus “all things were made by him.” There was an effective word. Reason and intention expressed became accomplished facts. Then came the fall and all its dire effects, and the apparent failure of the purpose in view. Once again God spake, “I will put enmity between thee (the serpent) and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel” (Gen. iii. 15). Although ages elapsed before the word was realised, it was an effective word as we well know. Two thousand years later God spake another “word,” comprehending in it His promises to Abraham, whose seed was to have the everlasting possession of the land of Canaan, to sit in the gate of his enemies, and in whom all the families of the earth were to be blessed. Again, ages elapsed before any outward sign of the effectiveness of the word was seen; nevertheless, as the word of God it was certain of fulfilment. Still another thousand years passed and another “word ” was spoken. “Go and tell David, my servant, thus saith the Lord... I will raise up thy seed after thee, which shall be of thy sons; and I will establish his kingdom. He shall build me an house, and I will establish his throne for ever. I will be his father, and he shall be My son” (1 Chron. xvii. 4-13).
Passing over another thousand years we arrive at the time of which John spoke. The three sayings combined to form the “word” which indicated the purpose of the Deity. As the logos it signified the “material part” of the saying, not the mere sound. As the debir it showed forth “ranged in order ” the purpose which was to subdue and “destroy” evil. It was a “promise” containing “friendly comfort,” “promising good ” that was “designed by God,” and thus four thousand years after the communication of the first promise “the word was made flesh,” declaring the glory of God in the only begotten of the Father, full of grace and truth.
The foregoing will illustrate the meaning of the reference to the Word made flesh. God and His word cannot be separated. A word abstractly considered is nothing. A word or saying from one who is known to be reliable may mean much; a word from God is definite in meaning and certain of fulfilment. When the word was made flesh in the person of Jesus of Nazareth it was as the seed of the woman, the seed of Abraham, the seed of David — “a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers (Rom. xv. 8).
It is significant that when the title “The Word of God” is actually applied to Jesus Christ it is at that stage of His career when the whole world is to be compelled to recognise the position which He occupies in the purpose of God. He then bears a name “King of kings and Lord of lords ” (Rev. xix. 12-16). He is followed by those whom He, as the seed of the woman, has redeemed. As the seed of Abraham He and they take possession of the land of Canaan. As the seed of David He occupies the throne of Israel and wields the sceptre of universal dominion, and they as “kings and priests ” will reign on the earth. But He is no longer the “Word made flesh.” He has long been “the Lord the spirit,” the Word” quick and powerful” — the Word made spirit.
It will be seen that the title “The Word ” has far-reaching implications in relation to its possessor, for it involves the whole scope of his mission. As “the Word” he is the living expression of the Father’s mind.
Davidson : Analytical Hebrew and Chaldee Lexicon.
In this case it is spoken of Jeremiah, not of God.