In the beginning was the Word, and the Word was with God, and the Word was God.
All Commentaries on John 1:1 Go To John 1
John Chrysostom
AD 407
While all the other Evangelists begin with the Incarnation, John, passing over the Conception, Nativity, education, and growth, speaks immediately of the Eternal Generation, saying, In the beginning was the Word.
But why omitting the Father, does he proceed at once to speak of the Son? Because the Father was known to all; though not as the Father, yet as God; whereas the Only-Begotten was not known. As was meet then, he endeavors first of all to inculcate the knowledge of the Son on those who knew Him not; though neither in discoursing on Him, is he altogether silent on the Father. And inasmuch as he was about to teach that the Word was the Only-Begotten Son of God, that no one might think this a possible generation, he makes mention of the Word in the first place, in order to destroy the dangerous suspicion, and show that the Son was from God impassibly. And a second reason is, that He was to declare to us the things of the Father. Buthe does not speak of the Word simply, but with the addition of the article, in order to distinguish It from other words. For Scripture calls God’s laws and commandments words; but this Word is a certain Substance, or Person, an Essence, coming forth impassibly from the Father Himself.
Observe the spiritual wisdom of the Evangelist. He knew that men honored most what was as most ancient, and that honoring what is before every thing else, they conceived of it as God. On this account he mentions first the beginning, saving, In the beginning was the Word.
As then when our ship is near shore, cities and port pass in survey before us, which on the open sea vanish, and leave nothing whereon to fix; the eye; so the Evangelist here, taking us with him in his flight above the created world, leaves the eye to gaze in vacancy on an illimitable expanse. For the words, was in the beginning, are significative of eternal and infinite essence.
But they say that In the beginning does not absolutely express in eternity: for that the same is said of the heaven and the earth: In the beginning God made the heaven and the earth. But are not made and was, altogether different For in like manner as the word is, when spoken of man, signifies the present only, but when applied to God, that which always and eternally is; so too was, predicated of our nature, signifies the past, but predicated of God, eternity.
Because it is an especial attribute of God, to be eternal and without a beginning, helaid this down first: then, lest any one on hearing in the beginning was the Word, should suppose the Word Unbegotten, he instantly guarded against this; saying, And the Word was with God.
He has not said, was in God, but was with God: exhibiting to us that eternity which He had in accordance with His Person.
Not asserting, as Plato does, one to be intelligence, the other soul; for the Divine Nature is very different from this. But you say, the Father is called God with the addition of the article, the Son without it. What say you then, when the Apostle writes, The great God and our Savior Jesus Christ; and again, Who is overall, God; and Grace be unto you and peace from God our Father; without the article? Besides, too, it were superfluous here, to affix what had been affixed just before. So that it does not follow, though the article is not affixed to the Son, that He is therefore an inferior God.
