Because vs.1-14 are rich in many truths and our space is limited, let us consider for now the implications for the Greek, Gnostic, Jew, and unbeliever, of John's designation of Jesus as the Logos and Light as He began to address His audience.

When speaking of creation, modern scientists and philosophers speak respectively of singularities and first causes. It is defined as either eternal or created with a Big Bang. The scientific community is abuzz at present with the latest exciting results of the space probe COBE (Cosmic Background Explorer) launched in 1989 that began in 1992 transmitting new data on the origins and age of the universe. Previous satellite and telescopic data was computed into the measurement of visible light waves for this quest, and as such was limited in its scope and spectrum (distance, time, and travel). With the dawn of microwave technology (radioactive rays beyond the visible spectrum), man's reach has exceeded his wildest expectations. These waves are detected beyond both ends of the visible light spectrum. Without the limitations of those associated with measurement in visible light waves, these minute radioactive waves measured from space (beyond the interferences of earth bound transmitters) have confirmed to the Big Bang theorists what they have been saying all along -- that the universe (time, space, and matter) was created at a singular point of origin from a most concentrated source of energy that exploded in a spark of generation. Some are saying that what they are seeing in the raw data is the exact moment of The Beginning, and the blackness of the night sky (space) is the very edge of the origin of time, the distant barrier to the beyond before The Beginning. A few scientists are even moving beyond, to a field of study as to what preceded this creation of time, space, and matter. This should prove to be very interesting, to both scientist and Bible student.

To the ancient Greek philosopher, this spark, or generative principle, was known by a commonly used term which John draws upon to begin his presentation of Christ: Logos. So when he says, "In the Beginning," he is referring to the beginning of creation, and that the "Word," or Logos who is eternal, was both at and responsible for the beginning.

Let us consider briefly this term as the Greek knew it for John to employ it. For the Greek, logos was not used to refer to a part of speech, either spoken or written. Other words conveyed the meaning of these symbols. Logos was used to identify the idea, reason, meaning, or thought that the spoken or written word conveyed. This intangible and intelligible idea is not dependent upon either of the above forms for its conveyance; for example, we all are quite familiar with sign language. Sometimes even the most subtle gesture, or facial expression, will convey the message of one's thinking or intent to another. At other times, a gesture may be used (either intentionally or unintentionally) to contradict entirely what one is saying. Hence, one's actions will either confirm or cancel the truth of one's words. Therefore, the spoken or written word may not always carry with it the fullness and truthfulness of the idea of one's intention. It is the concert of both one's life and words that verify the truth of his intentions. With God, who is always truthful, His Word is always fulfilled exactly as He speaks it. So when He says: "Let there be Light," that idea and intent proceeds from His word. When He says: "Let the earth bring forth the living creature after their kind," somehow that idea and intent is conveyed within the creature, and upon His word, it acts selectively and procreatively. When He says: "Let us make man in our image," what arises from the dust is precisely the human form of that idea and intent. There is no error or variance from the concept of His word and the product or results of it. Therefore, He never has to say: "That is not quite what I had in mind," if it fails to be exactly as He said or intended, for it never does! This is the Logos of our creation who was pleased with what arose from His intent. (Compare: I Ki.6:12; II Ch.10:15; Isa.55:11; Jer.1:12; Mt.5:17; II Co.1:17; I Th.5:24.)

In addition, with this meaning of logos, it should be obvious to one with the least understanding, that when an idea is encoded and transmitted from one to another that it does not cease to exist within the one who forms and speaks it. On the contrary, both speaker and receiver now possess something in common (the fullness of its perception and commonality being dependent upon several factors, e.g., how it was communicated and through what experiences or prior knowledge it is interpreted). Hence, when Christ is referred to as the Word of God, it is not to say that when He comes to man He no longer resides within the Father, no more than the idea is no longer within the mind and person of its author after expressing it.

Therefore, John clearly declares that this Word was in the beginning, and the Word was God, with God, the fullness of God, and still resides within the bosom of God. Is it small wonder then that when Christ spoke, it was with power and authority; for both He and His words were firmly rooted within the Father. Indeed, Christ is the essence of the Father, not over and apart from, but one and the same. So there can be no misunderstanding, John states this truth precisely in those words in vs.2. "The same," "same" in Greek being, houtos, meaning, "this one." John is saying: this God, who was In The Beginning, has come now in time to be with man, spanning the barrier that has existed between the two the Father there, Himself now in Word here; He has stepped through the darkness of that veil between time and eternity, man and God, to reveal Himself in His fullness in one focal point of Light that man may at last look upon and live. Who then could look upon Christ and not see the lovingkindness of God, His judgment, and His righteousness? He will declare this to the Jews in Chapter 10 and inquire it of Philip in Chapter 14. According to A.T.Robertson, this is Peter's implication in II Peter 1:1, that could be read in the Greek: "the righteousness of God even our Saviour Jesus Christ," clearly meaning they are both one and the same. And so, He was not only with God, the Word was God, thus setting forth the doctrines of both His Pre-incarnate existence and His full Deity. (NOTICE: John does not argue or offer proof here of the existence of God; it is plainly accepted by the vast evidence seen in both creation and now the Incarnate Christ. A question to ask one's self is: If God does not exist, what are the alternative explanations for the existence of creation? I see only two: (1) It has always been (eternal), or (2) It came out of nothing on its own. Thus, for me, it is easier to accept the idea and reality of God than the preposterous alternatives.)

Moreover, to the Jew, the term "The Word of the Lord," did not refer to that which was written about Him, rather it carried with it the meaning of the Pre-incarnate Christ. Listen for example to Jeremiah: "The word of the Lord came unto me saying, Before I formed thee in the belly I knew thee," clearly indicating a personage beyond a symbol read upon a page or word heard within the ear. Compare for further study: Gen.15:1; Nu.3:51; 15:31; Deu.5:6; 34:5,6a; Ps.18:30; 33:4,5; 103:20; 119:89; Isa.2:3,4; 38:5; Zech.4:6; Acts 4:4; Rom.10.

Consequently, to the Jew, John is identifying Jesus as the Pre-incarnate of their thoughts now incarnate in Jesus; to the Greek Gnostic, he is identifying by name the logos of their knowledge; to the Christian Gnostic, he is refuting the aeon Christ of their beliefs.And to the unbeliever, he is declaring the Eternal Truth of the One True God and what has been His idea and intent for man from the very beginning. Regardless of how life has tuned any individual's ear to hear, John's message (that is the message of Christ) is declared in such a way that its language strikes a familiar chord in anyone's ear who will listen. It is God's intent that man, any man, all men, know Him as He is and desires to beknown. Christ is that Communication of Himself to man in a language and form he is capable of comprehending. This, John declares at the outset in both his gospel and first epistle. (This will be discussed at length in Ch.10.)

As such, no one, then, will be justified in saying, once having heard his message no matter what words were chosen for communication of that message, that they failed to comprehend its meaning in its fullness, without error as God intended and for the purpose of His intention. Not one will be able to use as an excuse they misunderstood. The sun understood the fullness of His meaning when appearing in the darkness. The moon understood the fullness of His meaning when appearing in the night sky. And the creature understood the fullness of His meaning when arising from the dust and began to procreate precisely as He conveyed.

Furthermore, as with any society whose lawbreakers are not permitted the defense of ignorance, choosing not to listen, or ignoring the Truth, will bring with it, therefore, the same burden of guilt and consequences. But to anyone who hears and receives Jesus as the Word of God, that one is given full authority and privileges of sonship through that identification; and Christ Himself becomes that individual's Advocate before the Father.What better representative could one have when finally called for an accounting before the Logos who is Light and sees and knows all the darkest deeds and thoughts within the life and mind of the one He created? (See: Mt.10:6; Mk.4:21; Lk.12:2; Ezk.8:12.)