In the beginning there was one word

John 1 is probably one of the most controversial chapters in the Bible. Indeed, it is therefore critical to our understanding of the new testament.

Interestingly, the entire Christian religion hinges on a particular understanding of it, and that is that the Messiah is equal to or the same as the Father…anything to be able to fit him into a trinity (which is the core belief of Christianity). Indeed, according to Christianity.com, if you don’t believe in a trinity, then you are not a Christian.

However, there are those believers who believe that YAHUAH is one according to Debarim 6:4….

Deu 6:4  Hear, O Israel: YAHUAH our Aluahym is one YAHUAH:

So because of how important it is, here on Just a Word, we have to follow the golden rule of understanding scripture in order to solve the mystery of John 1:

Isa 28:9-10  Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:

MEANING OF “WORD”

So let us look at the meaning of “Word” in scripture:

Gen 15:1  After these things THE WORD of YAHUAH came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward.

“Word” here is the Hebrew “dabar.” We use the Hebrew rendition to unite both Testaments, as the people of the Bible were Hebrews and not Greeks. So we have to look at it from a Hebrew perspective:

H1697
דָּבָר
dâbâr
daw-bawr’
From H1696; a word; by implication a matter (as spoken of) of thing; adverbially a cause: – act, advice, affair, answer, X any such (thing), + because of, book, business, care, case, cause, certain rate, + chronicles, commandment, X commune (-ication), + concern [-ing], + confer, counsel, + dearth, decree, deed, X disease, due, duty, effect, + eloquent, errand, [evil favoured-] ness, + glory, + harm, hurt, + iniquity, + judgment, language, + lying, manner, matter, message, [no] thing, oracle, X ought, X parts, + pertaining, + please, portion, + power, promise, provision, purpose, question, rate, reason, report, request, X (as hast) said, sake, saying, sentence, + sign, + so, some [uncleanness], somewhat to say, + song, speech, X spoken, talk, task, + that, X there done, thing (concerning), thought, + thus, tidings, what [-soever], + wherewith, which, word, work.
Total KJV occurrences: 1438

So, dabar in Genesis 15:1 is message, utterance or the spoken word.

Joh 1:1  In the beginning was the Word, and the Word was with Aluahym, and the Word was Aluahym.

Note carefully this verse:

Joh 1:2  The same (WORD) was in the beginning with Aluahym.

So let us use the principle of precept upon precept, line upon line to see who or what was the spoken word that was with the Most High in the beginning.

WHO OR WHAT WAS WITH THE MOST HIGH IN THE BEGINNING?

Because the same word was with the Most High in the beginning, it is imperative that we go back to the beginning:

Gen 1:1-2  In the beginning Aluah created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of Aluahym moved upon the face of the waters.

The Spirit of YAHUAH is the Word that was in the beginning. It is the medium through which the spiritual spoken word or is uttered, as the next verse tells us:

Gen 1:3  And Aluah said (spoken word through his Spirit which hovered over the face of the deep), Let there be light: and there was light.

So that was the Word/Dabar (the spoken word) uttered through his Holy Spirit.

Hence getting back to John 1…

Joh 1:2  The same (spoken word/Spirit of YAHUAH) was in the beginning with YAHUAH.

The word was there with the Father is his Holy Spirit because it is through the Holy Spirit that he spoke and created the heavens and the earth.

THE HOLY SPIRIT IS THE WORD

Next, we will show more concretely that the Word is the Holy Spirit of the Father. Actually, the Messiah told us explicitly in John 6:63, that the words he spoke are spirit.

Joh 6:63  It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.

Now to show definitively that the Word that was in the beginning was the Holy Spirit, let us let Samuel SHOW us the word of YAHUAH.

1Sa 9:27  And as they were going down to the end of the city, Samuel said to Saul, Bid the servant pass on before us, (and he passed on,) but stand thou still a while, that I may shew thee the word of Aluahym.

Okay Samuel, then show us the word of Aluahym (that was in the beginning – John 1:1):

1Sa 10:10  And when they came thither to the hill, behold, a company of prophets met him; and the Spirit of Aluahym came upon him, and he prophesied among them.

So Samuel promised to show Saul the word of Aluahym, and the manifestation was the Holy Spirit coming upon him. Most importantly, he prophesied.

Note that it is a constant in scripture: the word of YAHUAH comes to the prophets “saying.” The prophets are the messengers of YAHUAH, who can then speak the message they received.

THE WORD OF YAHUAH CAME UNTO ME SAYING

Thus it is good to look at this consistency in scripture a little closer, that the word of YAHUAH (Holy Spirit) came unto men (messengers) saying (message).

To highlight this principle, take a look at the following verses. The Holy Spirit brings a message to the prophets who are able to speak what they heard.

2Ch 18:23  Then Zedekiah the son of Chenaanah came near, and smote Micaiah upon the cheek, and said, Which way went the Spirit of YAHUAH (the word) from me (messenger) to speak (the message) unto thee?

Same principle here:

Isa 38:4  Then came the word of YAHUAH (Holy Spirit) to Isaiah (messenger), saying (the message),

Eze 7:1  Moreover the word (dabar) of YAHUAH came unto me (messenger), saying (the message),

In actuality, we are highlighting this process so as to show that it is no different for the Messiah. The word (dabar) of YAHUAH came to the prophets saying (amar). This results in the prophets speaking what they heard.

Bear this principle in mind: the word came with a message, resulting in the prophet speaking the message. It is the same thing that happened with the Messiah, except that the Messiah’s relationship with the Father was much, much more personal. More on this soon.

ALL THINGS WERE MADE BY HIM NB. By the way, we will soon look at verse 3 in more detail in our next post. What I can tell you though, is that it does not mean what most of us think it means, and we will give you concrete proof.

THE WORD WAS MADE FLESH

Thus we continue our look at “the word” by looking at verse 14, which tells us the word was made flesh. This is very important, as it is the verse that implies that the Most High came as a man.

Joh 1:14  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.

First of all, we see that the Messiah Yahusha was made, and the Most High cannot be made. Additionally, his glory is as of the only begotten of the Father.

In other words, his glory was as of the son of the Father. His glory is not as the Father!

HOW WAS THE WORD MADE FLESH

Next, we must ask, how was the word made flesh?

The Word was made flesh when a man was GIVEN the Word (Holy Spirit) of YAHUAH (given by YAHUAH) without measure.

Note the emphasis on the word given!

Jn 3:34 — Jn 3:35
For he whom YAHUAH hath sent speaketh the words of YAHUAH: for YAHUAH giveth not the Spirit by measure unto him. The Father loveth the Son, and hath given all things into his hand.

The Spirit (Word) was given to a man!!!

Related: Did “God” Come In The Flesh?

WHY WAS THE SPIRIT (WORD) GIVEN TO A MAN WITHOUT MEASURE?

But why was the Messiah given the Spirit without measure? Why was the Word made flesh?

Heb 1:1-2  YAHUAH, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;

The word was made flesh as the Son is now his Messenger who had come to fulfill prophecy. For this prophecy to be fulfilled, this Messenger (Messiah) had to have the full power of the Holy Spirit.

Messenger?

MESSIAH MEANS MESSENGER

Many do not know that the Messiah actually means messenger. The Christian religion has shunned the function of the Messiah as YAHUAH’S messenger (making them anti-messiah (antichrist), as they are busy making him an object of worship as a sort of demi-god. See: “Why You Are Antichrist If You Believe Jesus Is God.”

However, first, here is a dictionary definition, then we will give scripture:

The word messiah is often used in a religious context to refer to a messenger of God — that is, someone appointed to save people who are in any way oppressed. Source: Vocabulary.com.

And here it is from scripture:

Isaiah 42:19  Who is blind, but my servant? or deaf, as my messenger that I sent? who is blind as he that is perfect, and blind as YAHUAH’S servant?

So the Messiah was YAHUAH’S perfect messenger, so he was given the Spirit without measure.

THE DIFFERENCE BETWEEN HOW THE MOST HIGH SPOKE THROUGH THE PROPHETS AS OPPOSED TO HOW HE SPOKE THROUGH THE MESSIAH

We will notice that the word of YAHUAH came at different times unto the prophets with specific messages. They spoke as they heard.

Malachi 1:1  The burden of the word of YAHUAH (message through the Holy Spirit) to Israel (destination) by Malachi (messenger).

Eze 28:20-21  Again the word of YAHUAH (the Holy Spirit) came unto me, saying (message), Son of man (messenger), set thy face against Zidon (destination of the message), and prophesy (speak) against it,

Note, the Word of YAHUAH came unto them with a message for a target audience, and the prophets spoke the message.

However, with the Messiah given the Spirit without measure, he spoke with authority and the Bible never referred to the word of YAHUAH coming unto him, because it was with him at all times. He still spoke what he heard (we will look at this in the next paragraph), but spoke with authority because the Most High had given him all power.

So the Messiah is the instrument through whom the Most High spoke after the time of the prophets (Hebrews 1:1-2).

However, he once again now speaks to us through the Holy Spirit who are given to the many of us who believe on the Son. That is why the Messiah had to leave before the Comforter was given to us:

Joh_16:7  Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.

So the Most High then spoke to us through the Apostles (who were given the Comforter/Holy Spirit) and presently through his prophets worldwide who have believed on the Messiah through the teachings of the Apostles.

WHERE DID THE SON OF YAHUAH GET THE WORDS TO SPEAK?

Now we said earlier that the Son spoke what he heard, and not his own words.

Joh 14:10  Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.

So let us confirm where the son got the words to speak.

Joh_8:26  I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him.

Joh_8:40  But now ye seek to kill me, a man that hath told you the truth, which I have heard of Aluahym: this did not Abraham.

Joh_15:15  Henceforth I call you not servants; for the servant knoweth not what his master doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you.

All verses say the same thing. He heard the word from the Father and spoke it, just as the prophets of old.

So what does this mean?

Simple. The word that became flesh is not actually the Father himself, but the son of the Father who has to hear the spoken word from the Father, then speak it! Look again at the verses above. Study them carefully. In fact, you don’t have to go back, Here is a bonus verse:

Joh 12:49  For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak.

CONCLUSION: THE WORD WAS MADE FLESH

So to conclude, the “Word” was made flesh. This means the full power of the spoken word through the Holy Spirit dwelled in a man.

Joh 1:14  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.

This means the Most High then spoke through his son instead of through prophets in whom was his Holy Spirit.

The Messiah was special above all other prophets (Deut 18:15) in that he was given the Holy Spirit without measure (undiluted). This means he had the full measure of the Father’s Spirit (John 3:34).

Indeed, if Yahusha Messiah was the Father, he could not have been GIVEN a spirit, as the Most High is the ancient of days which existed before time. He always existed and will always exist. He cannot be born nor “made” or “given” a spirit.

This verse (John 1:14) also tells us that we beheld his glory. Now what was his glory?

“and we beheld his glory, the glory as of the only begotten of the Father.”

His glory was not that of the Father! Instead, it was as of the only begotten of the Father…big difference!

WHY WAS THE BOOK OF JOHN WRITTEN?

This is why John (in telling us what the book of John was about) wrote the following to show the intent of the verses in John 1:

The Purpose of This Book
Joh 20:30-31  And many other signs truly did Yahusha in the presence of his disciples, which are not written in this book: But these are written, that ye might believe that Yahusha is the Messiah, the Son of YAHUAH; and that believing ye might have life through his name.

See that? He did not write the book of John to show that the Messiah was the Most High. He wrote it to show that THE MESSIAH IS THE SON OF THE MOST HIGH.

So all that word becoming flesh, etc is just to show that the Messiah was YAHUAH’S son!

YAHUAH IS NOT A MAN, NEITHER IS HE THE SON OF MAN (HUMAN BEING)

This is because a man cannot be the Most High:

Num_23:19  ALUAHYM IS NOT A MAN, that he should lie; NEITHER THE SON OF MAN, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?

Note carefully: he said HE IS NOT THE SON OF MAN!

THE SPIRIT OF ANTICHRIST

Because if we do not believe that the Messiah was a man, then we are antimessiah (antichrist as they call it):

1 John 4:2  Hereby know ye the Spirit of YAHUAH: Every spirit that confesseth that Yahusha HaMashiach is come in the flesh (Greek: “sarx” – 100% human being in flesh without reference to the spirit or soul) is of YAHUAH:

1Jn 4:3  And every spirit that confesseth not that Yahusha HaMashiach is come in the flesh (Greek: “sarx” – 100% human being in flesh without reference to the spirit or soul) is not of YAHUAH: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.

G4561
σάρξ
sarx
sarx
Probably from the base of G4563; flesh (as stripped of the skin), that is, (strictly) the meat of an animal (as food), or (by extension) the body (as opposed to the soul (or spirit), or as the symbol of what is external, or as the means of kindred, or (by implication) human nature (with its frailties (physically or morally) and passions), or (specifically) a human being (as such): – carnal (-ly, + -ly minded), flesh ([-ly]).
Total KJV occurrences: 151

In other words, if we confess at all that Yahusha is YAHUAH, then we are antimessish (antichrist). All those worshiping the Messiah as YAHUAH because they say he is the word are antimessish (antichrist). That is why Christianity is the religion of the antichrist.

THE SON OF YAHUAH

Hence he is the Son of YAHUAH. He is not YAHUAH. This is summarized in this situation in which the Pharisees sought to stone the Messiah for making himself Aluahym (erroneously called God).

Joh 10:32-33  Yahusha answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me?  The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself Aluah.

Joh 10:34-35  Jesus answered them, Is it not written in your law, I said, Ye are aluahym? If he called them aluahym, unto whom the word of YAHUAH came, and the scripture cannot be broken;

Now let us see what the Pharisees though of the Messiah making himself Aluah. Did they think he was making himself to be YAHUAH?

Joh 10:36  Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of Aluahym.

So we see, the Messiah was the son of Aluahym, not Aluahym himself.

For more teachings on whether or not Yahusha is YAHUAH, check out our “Should We Worship the Messiah” Series.

In our next post, we will look at Part 2 of our look at John 1, we will be zeroing in on verse 3: “All things were made by him.” What does this mean? Find out now.

LATEST VIDEO ON THE QUESTION: “IS YAHUSHA YAHUAH?

INTRODUCTION TO 1 JOHN

The author of this epistle was John, the son of Zebedee, the disciple whom Jesus loved: he was the youngest of the apostles, and survived them all. He does not indeed put his name to this epistle, as the Apostles Paul, Peter, James, and Jude do to theirs; and it is easy to observe, that when this disciple, in his writings, had any occasion to speak of himself, it was usually by such a circumlocution, as the disciple whom Jesus loved, or the other disciple, studiously concealing his name: so that his not putting his name to this epistle need not create any scruple about his being the author of it, which everywhere breathes the temper and spirit of this great apostle; and whoever compares this epistle, and the Gospel written by him, together, will easily conclude it to be his, both from the style and subject matter of it: besides, as Eusebius asserts {a}, this epistle was generally received without scruple, both by ancient and modern writers. It is called «general», because it was not written and sent to any particular church, or person, and not because it was for the general use of the churches, for so are all the particular epistles but because it was written to the Christians in general, or to the believing Jews in general wherever they were; for that it was written to the Jews seems evident from 1Jo 2:2. It was called, by some of the ancients, the epistle of John to the Parthians {b}; by whom must be meant not the natives of Parthia but the Jews professing to believe in Christ, who dwelt in that empire. We read of Parthian Jews a the feast of Pentecost, Ac 2:9, who at that time might be converted, and, upon their return to their own country, lay the foundation of a Gospel church state there Dr. Lightfoot {c} conjectures from a passage in 3Jo 1:9 that this epistle was written to the Corinthians; but there does not seem to be any sufficient reason for it. As for the time when, and place where, this epistle was written, it is not easy to say: some think it was written at Patmos, whither the apostle was banished in the reign of Domitian, and where he wrote the book of the Revelations; see Re 1:9; and here some say he wrote his Gospel, and this epistle, and that a little before the destruction of Jerusalem, and which he calls the last time or hour; and that his design in writing it was to exhort the believing Jews, either in Parthia, or scattered about in other countries, to brotherly love, and to warn them against false Christs and false prophets, which were now gone forth into the world to deceive men; see 1Jo 2:18, 4:1. Others think that it was written by him, when a very old man, after his return from his exile to Ephesus, where he resided during his life, and where he died, and was buried. It is called his «first» epistle general, not that it is the first general epistle, for the other two are written to particular persons, but is the first he wrote, and which is general: the occasion, and manifest design of it, is to promote brotherly love, which he enforces upon the best principles, and with the strongest arguments, taken from the love of God and Christ, from the commandment of Christ, and its being an evidence of regeneration, and the truth and glory of a profession of religion: and also to oppose and stop the growth of licentious principles, and practices, and heretical doctrines. The licentious principles and practices he condemns are these, that believers had no sin in them, or need not be concerned about it, nor about their outward conversation, so be they had but knowledge; and these men boasted of their communion with God, notwithstanding their impieties; and which were the sentiments and practices of the Nicolaitans, Gnostics, and Carpocratians. The heresies he sets himself against, and refutes, are such as regard the doctrine of the Trinity, and the person and office of Christ. There were some who denied a distinction, of persons in the Trinity, and asserted there was but one person; that the Father was not distinct from the Son, nor the Son from the Father; and, by confounding both, tacitly denied there was either, as Simon Magus, and his followers; regard is had to these in 1Jo 2:22, 5:7 and others, as the unbelieving Jews, denied that Jesus was the Messiah, or that Christ was come in the flesh; these are taken notice of in 1Jo 2:22 4:2,3 5:1. Others, that professed to believe in Jesus Christ, denied his proper deity, and asserted he was a mere man, and did not exist before he took flesh, of the virgin, as Ebion and Cerinthus; these are opposed in 1Jo 1:1,2 3:16 5:20. And others denied his real humanity, and affirmed that he was a mere phantom; that he only had the appearance of a man, and assumed human nature, and suffered, and died, and rose again in show only, and not in reality; of which sort were the followers of Saturninus and Basilides, and which are confuted in 1Jo 1:1-3. This epistle is, by Clemens Alexandrinus {d}, called his «greater» or «larger epistle», it being so in comparison of the other two that follow.

{a} Eccl. Hist. l. 3. c. 24. {b} Augustin. apud Grotium. {c} Hor. Hebr. in 1 Cor. i. 14. {d} Stromat. l. 2. p. 389.

\INTRODUCTION TO 1 JOHN 1\

In this chapter the apostle gives a summary of the Gospel, and the evidence of it, and from thence presses to a holy life and conversation, The sum of the Gospel is Jesus Christ, who is described both as God and man; his deity is expressed by being that which was from the beginning, the Word of life, life, and eternal life; his humanity by being the life manifested in the flesh, of which the apostles had full evidence by the several senses of seeing, hearing, and handling, and so were capable of bearing witness to the truth thereof, 1Jo 1:1,2. And the ends had in view in giving this summary, evidence, and testimony, were, that the saints wrote unto might have fellowship with the apostles, whose fellowship was with the Father, and his Son Jesus Christ, and that their joy on hearing these things might be full, 1Jo 1:3,4. And the amount of the message declared by them was, that God is light, or a pure and holy Being, and that there is no darkness of sin, or unholiness in him; wherefore all such that pretend to communion with him, and live a sinful course of life, are liars; only such have fellowship with him, and with his Son, whose blood cleanses them from all sin, who live holy lives and conversations, 1Jo 1:5-7, not, that it is to be expected that men should be clear of the being of sin in this life, only that they should, as often as they sin, be humbled for it, and confess it before God, who will forgive them, and cleanse them from all unrighteousness; but as for those who affirm they have no sin in them, or any done by them, they are self-deceivers, the truth of grace is not in them, nor the word of God, and they make him a liar, 1Jo 1:8-10.

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In the beginning there was a word, remember?

This is also indicated by the beginning of the inscription inscribed in Prokhor’s scroll: «In the beginning there was a word…», corresponding to the text of the first head of the Gospel of John.

На это же указывает начало надписи, вписанной в свиток Прохора: «В начале бе слово…», соответствующее тексту первой главы Евангелия от Иоанна.

In the beginning, was there a word or work?

In the beginning, was there a word or work?

Ничего не найдено для этого значения.

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