The Word

In the Beginning was...

The Lexham Bible Dictionary Logos

LOGOS (λόγος, logos). A concept-word in the Bible symbolic of the nature and function of Jesus Christ. Also used to refer to the revelation of God in the world.

Introduction

The Greek word logos simply means “word”; however, along with this most basic definition comes a host of quasi-technical and technical uses of the word logos in the Bible as well as ancient Greek literature. Logos is arguably the most debated and most discussed word in the Greek New Testament. Its most famous usage is John 1:1: “In the beginning was the Word, and the Word was with God, and the Word was God.”

The Meaning of Logos in the Bible

The standard rendering of logos in English is “word.” This holds true in English regardless of whether logos is used in a mundane or technical sense. Over the centuries, and in a variety of languages, other suggestions have been made—such as the recent idea of rendering logos as “message” in English—but none have stuck with any permanency.

The Lexham Bible Dictionary The Meaning of Logos in the Bible

The wide semantic range of “word” in most Western languages allows logos to be translated in its most basic sense, “word.”

There are three primary uses for the word logos in the New Testament:

1. Logos in its standard meaning designates a word, speech or the act of speaking (Acts 7:22).

2. Logos in its special meaning refers to the special revelation of God to people (Mark 7:13).

3. Logos in its unique meaning personifies the revelation of God as Jesus the Messiah (John 1:14).

John 1:1–5 HCSB

1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was with God in the beginning. 3 All things were created through Him, and apart from Him not one thing was created that has been created. 4 Life was in Him, and that life was the light of men. 5 That light shines in the darkness, yet the darkness did not overcome it.

John 1:6–9 HCSB

6 There was a man named John who was sent from God. 7 He came as a witness to testify about the light, so that all might believe through him. 8 He was not the light, but he came to testify about the light. 9 The true light, who gives light to everyone, was coming into the world.

John 1:10–14 HCSB

10 He was in the world, and the world was created through Him, yet the world did not recognize Him. 11 He came to His own, and His own people did not receive Him. 12 But to all who did receive Him, He gave them the right to be children of God, to those who believe in His name, 13 who were born, not of blood, or of the will of the flesh, or of the will of man, but of God. 14 The Word became flesh and took up residence among us. We observed His glory, the glory as the One and Only Son from the Father, full of grace and truth.

John 1:15–18 HCSB

15 (John testified concerning Him and exclaimed, “This was the One of whom I said, ‘The One coming after me has surpassed me, because He existed before me.’ ”) 16 Indeed, we have all received grace after grace from His fullness, 17 for the law was given through Moses, grace and truth came through Jesus Christ. 18 No one has ever seen God. The One and Only Son — the One who is at the Father’s side — He has revealed Him.

John 1:19–28 HCSB

19 This is John’s testimony when the Jews from Jerusalem sent priests and Levites to ask him, “Who are you?” 20 He did not refuse to answer, but he declared: “I am not the Messiah.” 21 “What then?” they asked him. “Are you Elijah?” “I am not,” he said. “Are you the Prophet?” “No,” he answered. 22 “Who are you, then?” they asked. “We need to give an answer to those who sent us. What can you tell us about yourself?” 23 He said, “I am a voice of one crying out in the wilderness: Make straight the way of the Lord —just as Isaiah the prophet said.” 24 Now they had been sent from the Pharisees. 25 So they asked him, “Why then do you baptize if you aren’t the Messiah, or Elijah, or the Prophet?” 26 “I baptize with water,” John answered them. “Someone stands among you, but you don’t know Him. 27 He is the One coming after me, whose sandal strap I’m not worthy to untie.” 28 All this happened in Bethany across the Jordan, where John was baptizing.

The Holman Christian Standard Bible Chapter 1

The Lamb of God

29 The next day John saw Jesus coming toward him and said, “Here is the Lamb of God, who takes away the sin of the world! 30 This is the One I told you about: ‘After me comes a man who has surpassed me, because He existed before me.’ 31 I didn’t know Him, but I came baptizing with water so He might be revealed to Israel.”

32 And John testified, “I watched the Spirit descending from heaven like a dove, and He rested on Him. 33 I didn’t know Him, but He who sent me to baptize with water told me, ‘The One you see the Spirit descending and resting on—He is the One who baptizes with the Holy Spirit.’ 34 I have seen and testified that He is the Son of God!” h

35 Again the next day, John was standing with two of his disciples. 36 When he saw Jesus passing by, he said, “Look! The Lamb of God!”

37 The two disciples heard him say this and followed Jesus. 38 When Jesus turned and noticed them following Him, He asked them, “What are you looking for?”

They said to Him, “Rabbi” (which means “Teacher”), “where are You staying?”

39 “Come and you’ll see,” He replied. So they went and saw where He was staying, and they stayed with Him that day. It was about 10 in the morning.

40 Andrew, Simon Peter’s brother, was one of the two who heard John and followed Him. 41 He first found his own brother Simon and told him, “We have found the Messiah!” m (which means “Anointed One”), 42 and he brought Simon to Jesus.

When Jesus saw him, He said, “You are Simon, son of John. You will be called Cephas” (which means “Rock”).

The Lexham Bible Dictionary Lamb of God

LAMB OF GOD (ὁ ἀμνὸς τοῦ θεοῦ, ho amnos tou theou). A phrase John the Baptist uses in reference to Jesus of Nazareth (John 1:29, 36).

Lamb of God in the Gospel of John

The phrase “lamb of God” (ὁ ἀμνὸς τοῦ θεοῦ, ho amnos tou theou) appears only twice in the New Testament (John 1:29, 36). In both cases, John the Baptist speaks the phrase when he sees Jesus coming toward him. In John 1:29, he says, “Look, the Lamb of God, who takes away the sin of the world!” (NIV).

Possible Interpretations of “Lamb of God”

It is unclear what John had in mind when he spoke of the Lamb of God. There are four dominant interpretations:

1. The Passover lamb (Exod 12). This is perhaps the strongest contender, as the writer of the Gospel of John applies the Passover lamb imagery to Christ at His death (John 19:36, citing Exod 12:46). Moreover, the Gospel dates Jesus’ death to the time of the slaying of the Passover lambs (John 18:28; 19:14, 31). However, the Passover sacrifice was not oriented towards taking away sin.

2. The Suffering Servant (Isa 53). The Suffering Servant bears the sins of the people of Israel (Isa 53:6–12) and is described as a lamb (ἀμνός, amnos) led to the slaughter (Isa 53:7 LXX; compare Acts 8:32; 1 Pet 1:19). John 12:38 cites Isaiah 53:1 in application to Jesus. Although this may not have been the only Old Testament text behind the phrase, it is very likely one of them.

3. The lamb sacrificed daily in the temple (Lev 1:4; Exod 29:38–46). The Greek word “lamb” (ἀμνός, amnos, see John 1:29, 36) appears 75 times in the Septuagint, mostly in reference to the lamb sacrificed daily to make atonement. However, this atonement lamb does not receive much attention elsewhere in Scripture and thus is probably not the referent of John’s phrase.

4. The “lamb” Abraham offered in place of Isaac (Gen 22). The account in Genesis clearly uses substitutionary and sacrificial language (Gen 22:13), and the New Testament authors invoke this account as foreshadowing Christ (Gen 22:16; Matt 3:17; Rom 8:32). However, Genesis does not present this sacrifice as taking away sin. In addition, the Septuagint uses the word “sheep” (πρόβατον, probaton) rather than “lamb” (ἀμνός, amnos) in this account (Gen 22:7 LXX). The actual animal that was sacrificed in place of Isaac was a “ram” (κριός, krios; Gen 22:13 LXX).