Copyright holder: Tyndale University, 3377 Bayview Ave., Toronto, Ontario, Canada M2M 3S4 Att.: Library Director, J. William Horsey Library Copyright: This Work has been made available by the authority of the copyright owner solely for the purpose of private study and research and may not be copied or reproduced except as permitted by the copyright laws of Canada without the written authority from the copyright owner. Copyright license: Attribution-NonCommercial-NoDerivatives 4.0 International License Citation: Reynolds, Benjamin E. "Logos." In Dictionary of Jesus and the Gospels, edited by Nicholas Perrin, Jeannine Brown, Joel Green, 523-526. Downers Grove, Ill: IVP Academic, 2013. ***** Begin Content ****** TYNDALE UNIVERSITY 3377 Bayview Avenue Toronto, ON M2M 3S4 TEL: 416.226.6620 www.tyndale.ca Note: This Work has been made available by the authority of the copyright owner solely for the purpose of private study and research and may not be copied or reproduced except as permitted by the copyright laws of Canada without the written authority from the copyright owner. Reynolds, Benjamin E. "Logos." In Dictionary of Jesus and the Gospels, edited by Nicholas Perrin, Jeannine Brown, Joel Green, 523-526. Downers Grove, Ill: IVP Academic, 2013. SECOND EDITION Dictionary of Jeaua and the Gospels EDITED BY Joel B. Green, Jeannine K. Brown & Nicholas Perrin IVP Academic An imprint of InterVarsity Press Downers Grove, Illinois Inter-Varsity Press Nottingham, England InterVarsity Press P.O. 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Library of Congress Cataloging-in-Publication Data Dictionary of Jesus and the Gospels / general editor, Joel B. Green; associate editors, Jeannine K. Brown, Nicholas Perrin. — Second Edition. pages cm. — (The IVP Bible dictionary series) Includes bibliographical references and index. ISBN 978-0-8308-2456-4 (hardcover: alk. paper) 1. Bible. Gospels Dictionaries.—Criticism, interpretation, etc. I. Green, Joel B., 1956- editor of compilation. BS2555.52.D53 2013 226'03—dc23 2013015897 British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library. InterVarsity Press Project Staff Senior Editor/Proiect Editor Daniel G. Reid Managing Editor Benjamin M. McCoy Copyeditor Robert G. Maccini Editorial & Administrative Assistants Rebecca F. Carhart Rachel Neftzer Snavely Claire VanderVelde Design Cindy Kiple Typesetters Maureen G. Tobey Jeanna L. Wiggins Proofreader Adam Stevenson LOGOS Logos is the Greek word for word, saying, statement, message” and also has the meanings “reason” and “ac- count [to be settled].” While these meanings are 523 found throughout all four Gospels, logos is well known as a designation for Jesus in the opening verses of the Gospel of John. Diverse backgrounds have been suggested for understanding this use of logos. Each possible background offers insight into the function of the term in John’s Gospel and the way in which logos is employed in Johannine *Christology. 1. Logos in the Synoptic Gospels 2. Literary Use of Logos in John 3. Background of the Logos in John 4. Logos Christology in John’s Gospel 1. Logos in the Synoptic Gospels. In the Synoptic Gospels (Matthew, Mark, Luke) lo- gos most often refers to the spoken word, either as a short saying, statement, or message, or as a longer discourse when used in the plural (Mt 7:28; 26:1). Anyone may speak logos or logoi (“words”): the Sy- rophoenician woman (Mk 7:29), Gabriel (Lk 1:20, 29), Herod (Lk 23:9), the disciples (Mt 10:14; Lk 24:17) and others (Mk 5:36). Logos may indicate an account to be settled (Mt 18:23; 25:19; Lk 16:2), a re- port about someone or something (Mt 28:15; Lk 5:15; 7:17) and a saying from the OT (e.g., “as it is written in the book of the logoi of Isaiah” [Lk 3:4]). Mark and Luke more often than Matthew use logos to refer to a word spoken by Jesus, but there are only a few in- stances where the Synoptic Gospels emphasize the logos or logoi as specifically those spoken by Jesus (Mk 8:38 // Lk 9:26; Mk 13:31 // Mt 24:35 // Lk 21:33; Mt 7:24 // Lk 6:47; Mt 7:26, 28) (see Gundry, 6-7). Another significant use is found in the beginning of Lukes Gospel, where logos refers to everything that was handed down from the eyewitnesses about Je- sus—the "gospel message (Lk 1:2; cf. Lk 1:4). All three Synoptic Gospels portray the seed m the *parable of the sower as ho logos (“the word” [Mk 4:14]). Matthew and Luke offer further descrip- tion of the seed as “the logos of the kingdom” (Mt 13:19) and “the logos of God” (Lk 8:11). This seems to indicate that in this instance logos is used to refer to Jesus’ proclamation of the *kingdom. In addition, Luke correlates Jesus’ teaching and the word of *God in that those who listen to Jesus hear the word of God (Lk 5:1; 8:21; 11:28). 2. Literary Use of Logos in John. In the Gospel of John logos can be used to refer to words or speech such as sayings, statements and dis- courses as in the Synoptic Gospels. Similar to the Synoptic Gospels, there are also examples of logos meaning “report” (Jn 21:23), a saying from the OT (Jn 12:38; 15:25) and the sum total of Jesus’ teaching (Jn 8:37; 15:20). In John, Jesus is the main speaker of logos, and the logos often is declared as Jesus’ logos (see Gundry, 4-5). For example, Jesus says that any- one who keeps ton emon logon (“my word”) will never see death (Jn 8:51; also Jn 4:41; 8:43). When logos is used of Jesus’ words, there is an emphasis either on hearing his words (Jn 5:24), keeping his words (Jn 8:51; 14:23) or remaining in his words (Jn 8:31; cf. 5:38) (see Dodd). Similar to Luke’s Gospel, but more evident in John, there is overlap between Jesus’ logoi and God’s logoi because all that Jesus speaks comes from the Father (Jn 8:28; 12:49-50; 17:14). Jesus speaks the logos of God (Jn 14:24). In what is known as the prologue of John's Gos- pel (Jn 1:1-18), Jesus is called ho logos (“the Word”) and is depicted as preexistent, with God, and as God (Jn 1:1-2). The logos acted in creation, has made eter- nal life possible in that in him was *life (Jn 1:3), and has given those who receive him and believe in his name the right to be called “children of God” (Jn 1:12; cf. 5:24). Grace and truth came through the logos, in contrast to the "law that was given through Moses (Jn 1:17). The most significant aspect of logos in John’s Gospel is that the logos has been made flesh, dwelt among his people, and is equated with the human person of Jesus (Jn 1:14) (see Incarnation). 3. Background of the Logos in John. Although Stoic views of the logos as the rational or- dering principle of the world and gnostic under- standings of the logos in relation to a gnostic re- deemer myth have previously been suggested (see Bultmann), the more plausible backgrounds for the use of logos in the Gospel of John include the OT, "wisdom traditions, Philo’s writings, and the memra (“word”) of the Lord in the Jewish Targumim. 3.1. Old Testament. The opening of Genesis is un- arguably part of the background of the first few verses of John’s Gospel (see Evans). Both begin with the phrase “in the beginning,” and they share similar themes of light, darkness, life, humanity and, of course, word (Gen 1:1-5, 26-27; 2:7; Jn 1:1-5, 9). Al- though no term for “word” is used in the Genesis ac- count, God creates through the act of speaking (Gen 1:3). John 1:1-3 declares that all things were made through the logos, who was with God and was God. However, not all of what is said of the logos in John 1:1-18 has its background in Genesis 1—2. The wilder- ness wanderings of Israel and the giving of the law to Moses at Sinai are also reflected in the Johannine ac- count. The most obvious connection is the echo of the Lord’s descent on the tabernacle in the wilderness with the tabernacling of the logos in John, both of 524 which involve *glory (Ex 40:34; Jn 1:14). Further, there is a noticeable contrast between Jesus the logos and *Moses. Jesus has glory that can be seen and beheld, while Moses requests to see the Lords glory (lxx Ex 33:18; Jn 1:14; cf. 2:11). The law came through Moses (Ex 34—35), but grace and truth came through Jesus the logos (Jn 1:17) (see Evans, 79-83). In addition, Isaiah 55:10-11 describes the way in which God’s word comes from heaven like rain and snow that cause growth and produces food. This word of the Lord will accomplish what God sent it to do. In Johns Gospel Jesus’ descent from heaven (Jn 3:13, 31) and his doing and speaking what the Father tells him indicate similarity with Isaiah 55 (Jn 5:30, 36; 8:28; 12:49-50). These OT passages reveal the close connection between the OT and the under- standing of logos in the opening verses of John (see Kostenberger, 25-27). 3.2. Wisdom. The wisdom traditions of the OT and of Second Temple Jewish writings also suggest an association between John’s logos and sophia (“wisdom”) (see Dodd, 274-75). Both the logos and wisdom are preexistent with God (Prov 8:22-31; Jn 1:1), engage in creation (Prov 8:30; Wis 7:22; 9:2; Jn 1:3) and are personified (Prov 8:22; Wis 18:15-16; Sir 24:3-22; Jn 1:1-2,14). Like the logos, wisdom is said to dwell or encamp (kataskenoo [Prov 8:12; Sir 24:4, 8]; skenoo [Jn 1:14]) and is characterized by glory (Sir 24:16-17; Jn 1:14). In addition, there are instances where logos and wisdom are spoken of in parallel (Wis 9:1-2). Although these links between logos and wisdom exist, there are some differences. Wisdom is created (Sir 1:4; 24:8; Prov 8:22), which is not the case with the Johannine logos (see Scott, 95-96). The wisdom tradition is not consistent on the acceptance of wis- dom. In Sirach 24:8-12 wisdom dwells in Jerusalem and takes root among the people, whereas in 1 Enoch 42:1-2 wisdom cannot find a home among humanity (cf. Jn 1:10-11) (see Ashton, 366-83). Further, the lo- gos is equated with *light in John 1:3-4, but wisdom is spoken of as surpassing the light (Wis 7:29-30) (see Tobin, 254-55). Baruch 3:9-12 connects wisdom with the law, while John 1:17 contrasts the law and Jesus as logos. All these connections between logos and wisdom are noteworthy, but still they leave un- answered questions regarding the background of the logos in John 1:1-18. 3.3. Philo. T. Tobin has argued that although there are parallels between wisdom and Johns logos, the likely place for the connection between them is found in the biblical interpretation of Philo (cf. Dodd, 276-81). As in Wisdom of Solomon 9:1-2, wis- dom and logos are correlated in Philo’s writings (Somn. 2.242-245). For Philo, the logos of God is the divine plan of God and is responsible for the cre- ation of the world (Opif. 17-18, 24-25; Cher. 126-27); God’s logos is the image of God and the model to which he shaped the world (Fug. 101; Somn. 2.45). Similar to the Johannine logos, the logos of God is referred to by Philo as God’s “firstborn” (protogonos [Conf. 146]; cf. monogenes in Jn 1:14, 18), and Philo describes the logos as the second God (ho deuteros theos [QG 2.62]. In addition, Philo argues that the logos of God was intended to guide humans in the ascent of the soul (Conf. 40-41; 62-63; 146-47) (see Tobin, 260-61). Philos understanding of the logos shares simi- larities with the Johannine portrait in the role of the logos in creation (as with wisdom) and as being the firstborn of God. The idea of the logos guiding hu- mans to God resembles the act whereby the Johan- nine logos gives authority to those who believe in him to be called “children of God” (Jn 1:12). 3.4. Memra of the Lord in the Jewish Targumim. Memra is the Aramaic term for word in the phrase “word of the Lord” in the Jewish Targumim, and it functions most often as a circumlocution for the di- vine name “YHWH.” As with the Johannine logos, the memra acted in creation (Frg. Tg. Ex 3:14; Tg. Neof. Gen 1:26-27), and it is through or by the memra that the world was made (Tg. Onq. Deut 33:27; cf. Jn 1:10). The targumic memra was understood to be God (Tg. Neof. Gen 17:7-8; Tg. Onq. Ex 19:17). Light and life come through the memra (Tg. Neof. Gen 1:3; Frg. Tg. Gen 1:3), and the glory of the memra is seen (Tg. Ps.-J. Deut 5:24; cf. Tg. Isa. 6:1, 5, 8). Further similarities with John 1:1-18 can also be established (see Ronning, esp. 13-45; Evans, 114-24). Some difficulties in understanding the memra of the Lord as the background of the Johannine logos include the later dating of the Targumim and the reality that the memra is primarily a way to refer to God without using the divine name. The memra of the Lord is clearly the same as God, so how can it be “with God” if it is God (Jn 1:1)? There seems to be less of a distinction between the Lord and the memra than we find between God and the logos in the Gospel of John. 3.5. Synthesis. Given the strong verbal and the- matic connection Between John 1:1-5 ana Genesis 1:1-5, undoubtedly the use of logos in John is in- tended to echo the act of creation through God’s spoken word. The narratives of Israel’s wilderness wanderings are reflected in the tabernacling of the logos, and the coming of grace and truth through the 525 logos contrasts the giving of the law through Moses. Affinities also exist with the wisdom traditions found particularly in Proverbs 8; Sirach 24; Wisdom of Solomon 7—9, specifically wisdoms tabernacling, glory and role in creation. Both Philo’s interpretation of God’s logos and the memra in the Targumim reveal many intriguing parallels with the Johannine logos. These parallels imply that some sort of relationship between them may be posited. However, it is difficult to argue for dependence either way between the Gospel of John, Philo’s exegesis and the memra of the Lord, espe- cially considering their most significant difference: the incarnation of the Johannine logos. It is plausible that their similarities indicate that the description of the logos in the prologue of John’s Gospel coheres well with first-century a.d. Jewish interpretations of the logos of God (see Evans, 144-45). The possibility exists that the author of the Gospel of John was aware of some of these understandings. 4. Logos Christology in John’s Gospel. Scholars have previously argued for the existence of a Logos hymn (Jn 1:1-18) that was joined to the begin- ning of the Gospel of John (see Songs and Hymns). The verses John 1:6-8, 15 are seen as insertions into the original hymn that served to relate the hymn with the rest of this Gospel. As a result of this under- standing of the Logos hymn, it has been generally considered that the Logos Christology of John 1:1-18 is nonexistent in the rest of John (see Bultmann). R. Gundry has argued that in actuality there is a strong Logos Christology, which is discernible throughout the Gospel of John (Gundry, 1-50). In other words, there remains an emphasis on Jesus as the logos beyond John 1:18. For instance, Jesus says that God’s word is truth (Jn 17:17), and yet he himself is the truth (Jn 14:6), implying that Jesus is the logos (cf. Rev 19:11-13). In addition, to have God’s logos re- main in the believer is equivalent to having Jesus the logos remain in the believer (Jn 5:38; 8:31; cf. Jn 14:23; 1 Jn 1:10; 2:14) (Gundry, 22-23). The Logos Christol- ogy is also noticeable in the concentration on Jesus’ act of speaking. Jesus reveals himself to the Samari- tan woman and the man born blind as ho lalon ("the one speaking” [Jn 4:26; 9:37]). His mother tells the servants to do whatever Jesus lege (“tells”) them to do (Jn 2:5). When challenged about his teaching, Je- sus says that he has spoken openly (Jn 18:19-20). Even the double *“Amen” sayings highlight Jesus’ words (Gundry, 9-10). Everything that Jesus speaks he has heard from the Father (Jn 8:28, 38; 12:49-50), and like the words that he speaks, he himself has been sent from God (Jn 3:34). Jesus is both the logos of God and the con- tent of his own words (Jn 14:24). He is both the rev- elation of God and the revealer of that revelation (see Ashton), both the proclaimer and the pro- claimed (Gundry, 49). However, because of the tab- ernacling of God’s logos, the logos of God is no lon- ger merely spoken and heard (see Dodd, 267). The message of the incarnation is that God’s audible lo- gos has become visible and has been revealed (Jn 1:14; 15:22, 24; cf. 1 Jn 1:1). Jesus’ opponents have nei- ther heard God’s phone (“voice”) nor seen his eidos (“form”), nor do they have his logos remaining in them (Jn 5:37-38), but Jesus is the audible and visible logos of God, which can be heard and seen and can remain in the believer. The Logos Christology of John’s Gospel emanates through the embodied logos of God and his words. See also Christology; Glory; Incarnation; Wisdom. BIBLIOGRAPHY. J. Ashton, Understanding the Fourth Gospel (2nd ed.; Oxford: Oxford University Press, 2007); R. Bultmann, “The History of Reli- gions Background of the Prologue to the Gospel of John,” in The Interpretation of John, ed. and trans. J. Ashton (London: SPCK, 1986 [1923]): C. H. Dodd, The Interpretation of the Fourth Gospel (Cambridge: Cambridge University Press, 1953); C. A. Evans, Word and Glory: On the Exegetical and Theological Background of John’s Prologue (JSNTSup 89; Shef- field: JSOT Press, 1993); R. H. Gundry, Jesus the Word According to John the Sectarian: A Paleofunda- mentalist Manifesto for Contemporary Evangelical- ism, Especially Its Elites, in North America (Grand Rapids: Eerdmans, 2002); A. J. Kostenberger, John (BECNT; Grand Rapids: Baker Academic, 2004); J. Painter, “Rereading Genesis in the Prologue of John?” Neotestamentica et Philonica: Studies in Honor of Peder Borgen, ed. D. E. Aune, T. Seland and J. H. Ulrichsen (NovTSup 106; Leiden: E. J. Brill, 2003) 179-201; J. Ronning, The Jewish Targums and Johns Logos Theology (Peabody, MA: Hendrickson, 2010); M. Scott, Sophia and the Johannine Jesus (JSNTSup 71; Sheffield: JSOT Press, 1992); T. H. Tobin, “The Prologue of John and Hellenistic Jewish Specula- tion,” CBQ 52 (1990) 252-69. B. E. Reynolds 526 ***** This is the end of the e-text. This e-text was brought to you by Tyndale University, J. William Horsey Library - Tyndale Digital Collections *****