(2) The same was.--This is a summary in one clause of the three assertions made in the first verse.
The same, that is, the Word who was God, existed before any act of creation, and in that existence was a person distinct from God. Yet it is more than a re-statement. We have arrived at the thought that the Word was one in nature with God. From this higher point of view, the steps below us are more clearly seen. The Word was God; the eternal pre-existence and personality are included in the thought.
Verse 2. - The same Logos whom the writer has just affirmed to have been God himself, was, though it might seem at first reading to be incompatible with the first or third clause of the first verse, nevertheless in the beginning with God - "in the beginning," and therefore, as we have seen, eternally in relation with God. The previous statements are thus stringently enforced, and, notwithstanding their tendency to diverge, are once more bound into a new, unified, and emphatic utterance. Thus the αὐτός of the following sentences is charged with the sublime fulness of meaning which is involved in the three utterances of ver. 1. The first clause
(1) declared that the Logos preceded the origination of all things, was the eternal ground of the world; the second
(2) asserted his unique personality, so that he stands over against the eternal God, in mutual communion with the Absolute and Eternal One; the third clause
(3) maintains further that the Logos was not a second God, nor merely Divine (Θεῖος) or God-like, nor is he described as proceeding out of or from God (ἐκ Θεοῦ or ἀπὸ Θεοῦ), nor is he to be called ὁ Θεός, "the God absolute," as opposed to all his manifestations; but the Logos is said to be Θεός, i.e. "God" - God in his nature and being. This second verse reasserts the eternal relation of such a personality "with God," and prepares the way for the statements of the following verses. The unity of the Logos and Theos might easily be supposed to reduce the distinction between them to subjective relations. The second verse emphasizes the objective validity of the relation.
1:1-5 The plainest reason why the Son of God is called the Word, seems to be, that as our words explain our minds to others, so was the Son of God sent in order to reveal his Father's mind to the world. What the evangelist says of Christ proves that he is God. He asserts, His existence in the beginning; His coexistence with the Father. The Word was with God. All things were made by him, and not as an instrument. Without him was not any thing made that was made, from the highest angel to the meanest worm. This shows how well qualified he was for the work of our redemption and salvation. The light of reason, as well as the life of sense, is derived from him, and depends upon him. This eternal Word, this true Light shines, but the darkness comprehends it not. Let us pray without ceasing, that our eyes may be opened to behold this Light, that we may walk in it; and thus be made wise unto salvation, by faith in Jesus Christ.
The same was in the beginning with God. This is a repetition of what is before said, and is made to show the importance of the truths before delivered; namely, the eternity of Christ, his distinct personality, and proper deity; and that the phrase, in the beginning, is to be joined to each of the above sentences; and so proves, not only his eternal existence, but his eternal existence with the Father, and also his eternal deity; and is also made to carry on the thread of the discourse, concerning the word, and not God the Father; and to express, not only his co-existence in nature, but his co-operation in the works of creation next mentioned.
The same, that is, the Word who was God, existed before any act of creation, and in that existence was a person distinct from God. Yet it is more than a re-statement. We have arrived at the thought that the Word was one in nature with God. From this higher point of view, the steps below us are more clearly seen. The Word was God; the eternal pre-existence and personality are included in the thought.
(1) declared that the Logos preceded the origination of all things, was the eternal ground of the world; the second
(2) asserted his unique personality, so that he stands over against the eternal God, in mutual communion with the Absolute and Eternal One; the third clause
(3) maintains further that the Logos was not a second God, nor merely Divine (Θεῖος) or God-like, nor is he described as proceeding out of or from God (ἐκ Θεοῦ or ἀπὸ Θεοῦ), nor is he to be called ὁ Θεός, "the God absolute," as opposed to all his manifestations; but the Logos is said to be Θεός, i.e. "God" - God in his nature and being. This second verse reasserts the eternal relation of such a personality "with God," and prepares the way for the statements of the following verses. The unity of the Logos and Theos might easily be supposed to reduce the distinction between them to subjective relations. The second verse emphasizes the objective validity of the relation.