What Was the First Bible Of the Church? (Isaiah 49:6)

As we discovered in the previous article, The Library of Alexandria played a crucial role in the creation of the Septuagint (LXX), the Greek translation of the Hebrew Bible. This is highly consequential because the New Testament authors quote it over 300 times. Further, it would become the main Bible (in regard to the Old Testament) of the early church for nearly its first 500 years. So, where did it come from? The Letter of Aristeas reports that Ptolemy II requested that a translation be made of the Hebrew Bible for the Alexandrian Library. He supposedly sent 72 Jewish scholars to Alexandria to carry out the translation. (Septuagint is Latin for 70. It is often abbreviated in Roman numerals as LXX.) Genesis through Deuteronomy was translated around 280 BC. The other sections of the Old Testament would be translated later at various times and places and by various people. Eventually it became the standard Greek version of the Old Testament for the early Christian and Jewish communities alike.

It is hard to overstate the importance of the Septuagint for the spread of God’s Story of Grace. It was a substantial leap forward toward the promise below where God declares to the Jewish people:

“I will also make you a light for the Gentiles,
that my salvation may reach to the ends of the earth.”
Isaiah 49:6

In this article, we will lay out three key ways the LXX (Septuagint) was central to the advance of God’s Story of Grace, and then we will look at what it means for how we understand and read the Bible today.

Three Big Influences of the Septuagint

The LXX made the Old Testament accessible to the world.

After the dispersion of Israel under the Assyrians (722 BC) and later Judah by the Babylonians (597 BC), the majority of Jews remained outside of Israel (even after the return in 538 BC) in lands they were taken captive. Because of this, most Jews lost the ability to read or speak Hebrew (the original language of the Old Testament) within a couple of generations. Of the dispersed Jews the largest and most influential population was in Alexandria, Egypt. Out of this great city came the LXX. As copies of it spread, this allowed for their scriptures to be read wherever they were dispersed since every country in the known world of the Jews spoke Greek because of the influence of Alexander the Great. While the Septuagint was initially used by Jews, it came to be read by a much larger population of gentiles, especially those who were converts to Christianity.

The LXX demonstrated that God is missional.

The very Word of God (The Bible) became translatable without losing its force, meaning or power. This was the first large scale translation of God’s revelation demonstrating that God is eager to bring salvation and the knowledge of himself to the ends of the earth. God’s desire from the very beginning has been for his message to be communicated to the nations as revealed in the original promise to Abraham:

²“I will make you into a great nation,
    and I will bless you;
I will make your name great,
    and you will be a blessing.
³I will bless those who bless you,
    and whoever curses you I will curse;
and all peoples on earth
    will be blessed through you.” (Genesis 12:2-3)

From the Tower of Babel (Genesis 11), we know that God did not want to force the world into one language, but created a diversity of languages:

This is what the Lord Almighty says: “In those days ten people from all languages and nations will take firm hold of one Jew by the hem of his robe and say, ‘Let us go with you, because we have heard that God is with you.’” (Zechariah 8:23)

This anticipates a process of biblical translation which today has recorded the Hebrew Old Testament and the Greek New Testament into over 3,400 different languages.

The LXX shaped the theology of the New Testament.

In its use of the Greek, The LXX was able to bring out a greater depth of the messianic or New Covenant meaning latent in the Hebrew words of the Old Testament. This would help to shape the vocabulary and theology of the Christian faith. Below are six examples:

Example # 1: “Christ”

“Jesus was born, who is called Christ.” (Matthew 1:16)

English Translation	Greek Word	Common Greek meaning	Septuagint Usage	Influence On the New Testament
Christ	christos (Gr. Χριστός)	“to be rubbed on” (referring to oil or ointment)	In Hebrew, “mashiach” (מָשִׁיחַ) means “anointed one”	honorific title for Jesus “Christ” (“Messiah”)

The Hebrew word Mašíaḥ (מָשִׁיחַ) referred to individuals designated by God for specific roles, such as kings or priests, through anointing with oil. In the LXX, Mašíaḥ was consistently translated as Christos (χριστός), a Greek loanword derived from the verb χρίω (chrī́ō) which means “to anoint”. This, then, became the honorific title for Jesus, the Christ (the anointed one).

Example # 2: “Sin Offering”

“God did by sending his own Son in the likeness of sinful flesh to be a sin offering.” (Romans 8:3)

English Translation	Greek Word	Common Greek Meaning	Septuagint Usage	Influence On the New Testament
sin offering	peri hamartias	“concerning sin” or “for sin”	technical term “sin offering,” for Heb. hatta’t	Jesus himself as the ultimate “sin offering”

“Peri hamartias” (περί ἁμαρτία) is literally translated “concerning sin” or “for sin.” Because of the LXX it became the term used to translate hatta’t (חטאה) which means “sin offering.”

Example # 3: “Covenant”

“This is my blood of the covenant, which is poured out for many,” (Mark 14:24)

English Translation	Greek Word	Common Greek Meaning	Septuagint Usage	Influence On the New Testament
covenant	diathēkē	“last will” (cf. synthēkē, “contract”)	divine “covenant,” for Heb. berith	divine covenants

Diathēkē (διαθήκη) in its original Greek usage primarily referred to a last will or testament outlining the distribution of possessions after death. The LXX translators chose diathēkē to translate “berith”(ברית), meaning covenant, in the Hebrew Bible. A more common Greek word for “covenant” was suntheke. Diathēkē emphasizes the one sided (God’s side) of the covenant over suntheke which speaks to a mutual agreement.

Example # 4: “Propitiation”

“He is the propitiation for our sins, and not for ours only but also for the sins of the whole world.” (1 John 2:2)

English Translation	Greek Word	Common Greek Meaning	Septuagint Usage	Influence On the New Testament
propitiation	hilastērion	“expiation” (of the gods)	covering of the ark where atonement by blood is made, for Heb. kapporet	Jesus himself as the consummate “mercy seat” of propitiation

The LXX introduced the term “hilastērion“ (ἱλαστήριον) to translate the Hebrew word kapporeth (כַּפֹּרֶת) which refers to the mercy seat (or lid) of the Ark of the Covenant. This term was understood in the Hellenistic Jewish world to refer to an object that brings atonement or reconciliation through propitiation (satisfying the justice of God). The LXX’s use of “hilastērion” helped solidify its connection to the concept of atonement and forgiveness.

Example # 5: “Gospel”

“the gospel must first be preached to all nations” (Mark 13:10)

English Translation	Greek Word	Common Greek Meaning	Septuagint Usage	Influence On the New Testament
gospel	euangelizomai	report of “good news” from battle	spiritual/ salvific “good news,” especially in Isaiah	“proclaiming the gospel”

Euangelizomai (εὐαγγελίζομαι) was commonly used for reports of military victories. In the LXX, especially in Isaiah, it was applied to spiritual good news related to the saving work of God. This had a strong influence on the apostolic authors as they linked this word to the proclamation of Jesus’ victory.

Example # 6: “Lord”

“every tongue acknowledge that Jesus Christ is Lord” (Philippians 2:11)

English Translation	Greek Word	Common Greek Meaning	Septuagint Usage	Influence On the New Testament
Lord	kyrios	term of respect for anyone in authority	translation of “Lord” (both adonai and kyrios)	title for “Lord” Jesus

The LXX significantly changed our understanding of the word “kyrios” (κύριος) by establishing it as a primary Greek equivalent for the Hebrew name for God (YHWH) and the title “Lord.” “Kyrios” originally meant “lord” or “master;” the LXX’s use solidified its association with the divine name and the concept of God’s sovereignty.

Reading the Septuagint Today

1. The LXX has a real authority, but it is derivative.

Obviously, since the Greek translation of the Old Testament is quoted over 300 times in the New Testament, this shows it has great importance. But its authority is derived from the actual Hebrew manuscripts it translates. The inescapable logic is that the Hebrew text is primary since it is the one being translated. The original Hebrew documents written by the prophetic authors have primary or ultimate authority, what Jesus labelled as Moses, Prophets and the Psalms.

Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms. (Luke 24:44)

So, it is clear that the LXX is not a separate authority from the Hebrew Bible, but derives its authority as it reflects and correctly draws out the meanings of the original text.

2. The LXX shows the messianic movement of God’s Story In the New Testament.

As seen above, the LXX was able to take the Hebrew language and draw out the richer implications of the words which would serve as a vehicle for the language of the New Testament. Even before Jesus the Messiah came to this earth, the Story of God’s Grace was advancing forward toward the Savior as seen in the LXX. This is further seen in how the Greek translators, on occasion, subtly transform their Hebrew source in ways that give a more personal glimpse of the Messiah. Here are some selected examples:

Genesis 49:10

In Genesis 49: 10, Jacob’s blessing on Judah reads from the Hebrew:

The scepter will not depart from Judah,
nor the ruler’s staff from between his feet,
until he to whom it belongs shall come and the obedience of the nations shall be his. (Genesis 49:10, NIV)

From the LXX it reads from the Greek:

A ruler shall not fail from Judah, nor a prince from his loins, until there come the things stored up for him; and he is the expectation of nations. (Genesis 49:10, LXX)

The Greek translator personifies the metaphor by substituting “ruler” for “scepter” and “prince” for “ruler’s staff.” This emphasis on the personal nature of the prophetic blessing sets the stage for other Jewish writings that interpret the prophecy with a messianic emphasis.

Isaiah 26:18

See, I lay a stone in Zion, a tested stone,
a precious cornerstone for a sure foundation;
the one who relies on it
will never be stricken with panic. (Isaiah 28:16, NIV)

This is important passage for messianic trajectory. (see 1 Peter 2:6) This trajectory is aided with the Greek translation, which reads:

I lay for the foundations of Zion a costly stone, a choice, a corner-stone, a precious stone, for its foundations; and he that believes on him shall by no means be ashamed. (Isaiah 28:16, LXX)

The Greek, as can be seen, adds the object of faith: “he that believes on him.” This personifies the stone as an object of faith, which— combined with the importance of Zion (Jerusalem) in the Old Testament— suggests that the translator understands the “stone” as a messianic metaphor.

Psalm 72:17

Development of the preexistence of the Messiah can be seen more clearly in the Greek translation, while the Hebrew Bible is less clear on this matter. Here are two Old Greek examples which suggest that the idea was developing within Judaism. First, Psalm 72, which is a hymn of praise to a messianic king, states in the Hebrew in v.17:

May his name endure forever;
may it continue as long as the sun. (Psalm 72:17, NIV)

The Greek, however, renders the second clause, “May his name endure prior to the sun.” This “prior to the sun” points in a temporal sense to preexistence.

Conclusion

As Paul writes in Galatians 4:4, when the fullness of time had come, God sent forth his Son, there was much that needed to occur before Jesus could come to this earth. One of the key developments in this unfolding Story of Grace was translation of the Septuagint.

Aristotle and the Discovery of God’s Laws of Logic

No other thinker has been so influential in laying the foundations of Western thought as Aristotle. Aristotle was born in 384 B.C. in Stargis, a city in Northern Greece. Aristotle’s father, Nicomachus, was a court physician to King Amyntas II of Macedon. He was raised in an environment which was rich with opportunities to learn and think scientifically. Both his mother and father died when he was young. Around the age of 13, Aristotle was raised by his guardian, Proxenus, who may have been an uncle. By age 17, he travelled to Plato’s Academy. The young thinker was driven by an insatiable desire for knowledge. At the Academy, Plato became a major influence on Aristotle. He spent 20 years there. He explored the fundamental questions of meaning and existence. Overtime, though, Aristotle began to see the world differently from his revered mentor. Plato saw the ideal world of the unseen as primary basis of knowledge, Aristotle argued from the primacy of the visible world. This presented a great departure between the two philosophers.

Plato died in 347 B.C. and Aristotle left Athens. By 345 B.C. he married Pythias. In 343 B.C. he received an invitation by Philip of Macedon to tutor his 13 year old son, Alexander. This adolescent would grow into Alexander the Great. Even from Alexander’s young age, Aristotle was to train him to rule a vast empire. Aristotle did this for approximately three years until Alexander turned 16, and it was determined he would take on more responsibilities for the throne. In 335 B.C. Aristotle established the Lyceum, just outside of Athens. The Lyceum was an academy to train men in philosophy (love of wisdom) for a virtuous life. It was well funded due to the patronage of Alexander. After Alexander’s death (323 B.C.), Aristotle fell out of favor with the Athenians. Rather than being executed, to be spared the fate of Socrates, he was exiled from Athens to Chalcis, a town about 40 miles north of Athens and died in 322 B.C.

Aristotle established the foundations of Western culture in three areas: logic, science and ethics. In this article and the following two, we will look at how Aristotle advanced God’s Story of Grace in each of these areas. As his thinking matured, it is largely thought that he first developed his teaching in the areas of logic (the way we discern truth), then science (the way we understand the world) and finally ethics (the way we live). We will begin by exploring his ideas on logic.

What is Logic?

Immanuel Kant (1724-1804) famously claimed that Aristotle had discovered all that there was to discover about logic. This was historically short sighted as later insights would be realized, yet it calls attention to the immense importance of Aristotle on this point. What drove Aristotle in this regard was his belief that every person has a desire to understand the world; in order to aid that understanding, he focused on laws of reason which helped people to better work out the truth or falsehood of an argument. These laws reflected general patterns of truth that are valid no matter what. Aristotle defined these rules in his work titled the Organon (Greek for organ, tool, instrument). To simplify his thinking we will focus on the the three laws of logic and the key tool in which these laws could be utilized–the syllogism.

The Three Laws of Logic

When looking at Aristotle’s laws, they sound almost like a math equation. In some sense they are in so far as they represent absolute and changeless laws. These are laid out as follows:

The law of identity: P is P.
The law of noncontradiction: P is not non-P.
The law of the excluded middle: either P or non-P.

The law of identity says P is P. This means that everything is itself and not something else. For example, we can look at a tree and observe that it is 20 feet tall and has a lightning burn. (P) In this case, the fact that this tree is 20 feet tall and has a lightning scar is not relevant to this law. It may have a lightning scar as well as letters carved (“Eileen love Al forever”) 5 feet from the base on its east side. What is important is that this particular tree is its own being and not something else. Though this seems obvious, we should not take for granted that without this law reasoning would be impossible because there would be no clear distinctions.

The law of noncontradiction says that P is not non-P. To illustrate, if we observe this same 20 foot tall tree as referred to above, it cannot both have a lightning scar and not have a lightning scar at the same time. That would violate the law of contradiction. Now It can have a lightning scar today whereas a year ago it did not because it was hit with lightning only 2 weeks ago. But it cannot have both a lightning scar and not have a lightning scar at the same time.

The law of the excluded middle says that either P or non-P. Using the idea of the same 20 foot tree, it either has a lightning scar or is does not. There is no other alternative. It cannot both have and not have a lightning scar at the same time. Though this seems way too obvious, it is a fact that many cultures, as we will see, have not viewed reality through these laws.

The Syllogism

A syllogism is a form of reasoning based on logical deduction. Deduction is where you start with known facts (called premises) and use them to reach a certain conclusion. If the premises are true then the conclusion must also be true. For example:

Premise 1: All pine trees are conifers.
Premise 2: Conifers have needle-like leaves.
Conclusion: Therefore, all pine trees have needle-like leaves.

Or…

Premise 1: God loves and has a purpose for all humans.
Premise 2: Bernardo is a human.
Conclusion: Therefore, God loves and has a purpose for Bernardo.

The key points about logical deduction are as follows:

Start with established facts or statements.
Follow a logical path of deduction for the statements.
The conclusion from this path has a certain accuracy.

The accuracy of a syllogism is based on the premises being true. If the premises are false, then the conclusion will be false, as well. Here is an example of a wrong conclusion due to false premises.

Premise 1: God can do everything.
Premise 2: Sin is a part of everything.
Conclusion: Therefore, God can sin.

The problem with this syllogism is with premise 1: God can do everything. That statement is incorrect. It should be greatly modified to read: God can do everything he wants to do. With that modification the statement should read as follows:

Premise 1: God can do everything he wants to do.
Premise 2: God does not want to sin.
Conclusion: Therefore, God cannot sin.

Logic and God’s Story of Grace

Understanding the LOGOS. Aristotle’s discovery of logic was important for a greater understanding of the LOGOS–Jesus as the Word (logic) of God (John 1:1). The laws of logic are neither inventions of God nor rules that exist outside God’s being. From the perspective of God’s Story of Grace, Aristotle didn’t invent the laws of logic; he discovered them. These laws are embedded in the very eternal being of God, himself. Because these laws are based in the very being of God they are more enduring than the physical laws (e.g. thermodynamics, gravity) which are created. God can alter the laws of nature (e.g., suspend gravity, override entropy), but he cannot in any way alter or override the laws of logic. To do so would require God altering, at an essential level, himself. In Malachi 3:6, God declares: “I the Lord do not change.”

God reflects the law of identity. God cannot exist and not exist at the same time. God says, “I am who I am” (Exodus 3:14).
God reflects the law of non-contradiction. All truth is in God (Colossians 2:3) and God cannot deny himself (2 Timothy 2:13). Because of this law, truth will never contradict truth.
God reflects the law of the excluded middle. Because God exists and does not contradict himself, this means there are no other alternatives to truth.

Quite often God acts in ways we do not understand, but that in no way means that God behaves illogically. So, these laws exist in God’s very being. Had Aristotle nor anyone else never articulated them, they would still exists. Nonetheless, in God’s Story of Grace, Aristotle methodically expressed them.

Understanding Western Civilization. Aristotle’s laws of logic reinforced an irreconcilable difference between the Western (based in Christianity) and the Eastern civilizations. Christianity holds that God (as a distinct identity) created the universe (as a distinct identity) with the earth (as a distinct identity) and all that is in the earth (as distinct identities). This reflects the law of identity: P is P, and the law of non-contradiction: p is not non-p. There is no alternative to this understanding which is the law of the excluded middle: either P or non-P. This is in sharp distinction from the Eastern religions such as Buddhism and Hinduism which are pantheistic. Pantheism holds that everything is ONE. They deny any distinctions which are communicated in Aristotle’s laws of logic. This has created very different outcomes with the Western and Eastern worlds. More about this in forthcoming articles.

The Birth of the World’s Most Important Idea: LOGOS

The emergence of philosophy comes from an obscure philosopher from Ephesus named Heraclitus (540-480 B.C.). As the first philosopher of the West, he gave society, its most foundational and important concept: LOGOS (Word). Little is known about his life, and what we have of his writings exists in 129 fragments (brief proverbs, teachings and statements). He was an alone and solitary figure who did not have much use for the masses. As such, he was not a fan of popular democracy which made decisions based off of the will of the majority. Yet, this solitary figure was the first to coin and inspire a concept which would grow to become the most important idea in Western Civilization and more importantly Christian revelation and theology: the Greek term LOGOS which means WORD.

It was this concept of the LOGOS which would become a central organizing idea for understanding and developing science, mathematics, and psychology. Yet, of even greater importance, the concept of LOGOS became a key basis to formulate the understanding of a unified and transcendent God for the gentiles and later an organizing basis for understanding Jesus Christ and the Trinity. Of the 129 fragments of Heraclitus, 3 of them reference the LOGOS directly (Fragments 1, 2 & 50). In addition, other parts of the fragments provide clues as to the philosopher’s thinking. We will look at the three fragments where the LOGOS is directly mentioned; then we will look at other statements of the fragments which provide additional meaning to LOGOS. Finally, we will examine how, in God’s Story of Grace, the LOGOS concept provided a framework to advance human understanding of science, psychology, mathematics and theology.

Heraclitus and the LOGOS

For Heraclitus, the LOGOS was the underlying reality which brings order through all of the changes to the cosmos.

Fragment # 1

Though this Word is true evermore, yet men are as unable to understand it when they hear it for the first time as before they have heard it at all. For, though all things come to pass in accordance with this Word, men seem as if they had no experience of them, when they make trial of words and deeds such as I set forth, dividing each thing according to its kind and showing how it is what it is. But other men know not what they are doing when awake, even as they forget what they do in sleep. (Fragment 1)

Though a somewhat obscure statement, Heraclitus communicates three principles about the LOGOS:

The Word (LOGOS) is always true (true evermore).
The Word (LOGOS) brings all thing to pass, and is before all things (all things come to pass in accordance).
Men barely comprehend and are largely blind to the Word (LOGOS) even though it is the basis of all existence.

Fragment # 2

Though the logos is common, the many live as if they had a wisdom of their own. (Fragment 2)

In this fragment there are two principles which stand in support of what is already observed in Fragment # 1.

The Word (LOGOS) is not only “ever true” (Fragment 1), but it appears to be ever present (logos is common).
Most do not comprehend it or are willfully blind to it because they live as if “they had a wisdom of their own.”

Though the term LOGOS is not used in Fragment 72, Heraclitus gives additional meaning to what we see in Fragment 2.

Most are at odds with that with which they most constantly associate — the account which governs the universe — and … what they meet with every day seems foreign to them. (Fragment 72)

Fragment # 50

It is wise to hearken, not to me, but to my Word, and to confess that all things are one. (Fragment 50)

Heraclitus, in Fragment 50, appears to see himself as one who expressed the Word (LOGOS). He sees his task as expressing the truth and wisdom of the LOGOS. There are at least two supporting principles that can be seen in this fragment.

The Word (LOGOS) is accessible to people (hearken…to my Word).
The Word (LOGOS) is the unifying reality in and under everything which exists (all things are one).

Summary

A summary of his thinking on the LOGOS would be as follows:

Truth # 1: LOGOS is the creative reality by which everything exists and which everything is sustained.

Truth # 2: Men do not perceive its reality and often remain in a foolish blindness.

Truth # 3: The task of the philosopher is to lead men to live by the LOGOS.

Additional Concepts of LOGOS

Fire

These shreds of statements may not seem significant. Keep in mind, however, that this is the very first effort for anyone to systematically express that there is a larger unifying reality behind all that is seen. As Heraclitus is relating to his audience, he references common realities as symbols of LOGOS. One of those is fire. German philosopher Martin Heidegger sees that the ancient teacher of wisdom connects LOGOS to fire because the prominent goddess in Ephesus was Artemis–THE LIGHT-BEARER. Artemis was sometimes depicted as one who carries a torch of light in both hands. Five hundred years later it is seen that Artemis was still the chief deity of the city because when Paul was in Ephesus (the very same city of Heraclitus), he caused an uproar as his preaching of Christ posed a threat. This is reported for us in Acts as Demetrius the silversmith, who made silver shrines of Artemis, leads the city in a revolt against Paul (see Acts 19:26-27).

Martin Heidegger interprets Heraclitus’ use of fire as symbolic of how the LOGOS brings light and clarity, revealing what is concealed. In Fragment 30, the sage uses this symbol of Artemis’ fire as a way of showing that the light Artemis is bearing is the LOGOS. This relativizes Artemis with the goal of pointing people to focus on the LOGOS.

This world, which is the same for all, no one of gods or men has made. But it always was, is, and will be: an ever-living Fire… (Fragment 30)

In Fragment 66, the philosopher indicates that the fire (LOGOS) brings judgement to everything. All that is not in alignment with its order experiences a type of correction.

Fire in its advance will judge and convict all things. (Fragment 66)

Soul

In addition, the Greek thinker advances the idea of the soul. He sees the immaterial soul as greater than what anything in this world can fill. The implication is that the soul is closer to its purpose and meaning in the LOGOS than in the physical world.

You will not find the boundaries of soul by travelling in any direction, so deep is the measure of it. (Fragment 45)

The idea that the soul is not meant primarily for this world, and even finds this world to be destructive to it, is expressed in Fragment 85. We see the soul will fight with desire and pay a cost for it.

It is hard to fight with one’s heart’s desire. Whatever it wishes to get, it purchases at the cost of soul. (Fragment 85)

To this is added the idea that the soul increases the influence of the LOGOS in the world in Fragment 115.

To the soul, belongs the self-multiplying Logos. (Fragment 115)

There is much more we can share in regard to Heraclitus and his understanding of the LOGOS. Another idea to explore, but goes beyond the scope of this article is the idea of the reality of LOGOS realized through the tension of opposites. That can be discussed another time.

Let’s end this article by posing several question and providing answers.

Questions and Answers

Question # 1: What difference did this understanding of the LOGOS make in Western Civilization? In the Greek influenced world (like Ephesus), there was no ordered religion which provided a unified way of thinking. There was simply chaos of the gods. It was often the case that different cities had different understandings of the same gods. This was a significant cause which kept the city-states independent from each other. With the introduction of LOGOS, the idea was now advanced that there was a reality beyond what is seen that holds everything together. The LOGOS would become the source of a more unified and systematic understanding of reality beyond the appearance of disorder and chaos. This would eventually provide a framework for advancing science (an ordered understanding of nature), psychology (an ordered understanding of the soul), mathematics (an ordered understanding of structure) and most importantly theology (an ordered and unified understanding of God).

Question # 2: Why was the term LOGOS used to express this reality? LOGOS, which means Word or Speech, communicates the idea that we see indirectly an intelligible rationality behind the universe. It does so in the fact that words, whether heard through the ear (speech) or seen through the eye (writing), shows the evidence of an intentional and intelligible presence, even when we do not see a person present. This evidence of intentionality and intelligence, logically, points to a personal being behind all of this–God. Though this creative and personal being is not directly seen, his speech is. In the midst of the chaos of the world, there is behind all of it an ordered logic (e.g., math and science) and appearance of a creative purpose (e.g., love and justice). The Bible affirms this in both the Old and New Testaments.

Old Testament

¹The heavens declare the glory of God;
    the skies proclaim the work of his hands.
²Day after day they pour forth speech;
    night after night they reveal knowledge.
³They have no speech, they use no words;
    no sound is heard from them. (Psalm 19:1-3)

New Testament

²⁰For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made… (Romans 8:20)

Question # 3: How does the LOGOS relate to Christ? The gospel of John begins with describing Jesus as the LOGOS.

In the beginning was the Word (LOGOS), and the Word (LOGOS) was with God, and the Word (LOGOS) was God. (John 1:1)

John’s equating of Jesus with the LOGOS was extremely important for the development of how Jesus was revealed and came to be understood in relation to the Father and the Holy Spirit as Trinity. Because Jesus is the LOGOS (The Word of God the Father), that means that the Father and the Son are inseparable. As the LOGOS, Jesus is like the speech of God the Father who created the whole universe. Bruce Hillman adds insight, “When God spoke the universe into creation, it was the Logos that proceeded from his ‘mouth,’ a Word.” This means that the Word was God. There was no time that the Word (the speech/thought) of God did not exist. Hillman goes on to explain:

And when the Logos took on flesh and lived among us, he did not cease being God’s Logos and, therefore, still eternally God. Before the incarnation, the Logos did not have a body, ;but for our sake became man.’ Thus, in his incarnation, the Logos became Jesus, the God-Man. The Logos makes salvation possible because it merges God and Man in the incarnation of Jesus Christ.

“When God spoke the universe into creation, it was the Logos that proceeded from
his ‘mouth,’ a Word.”
Bruce Hillman

Summary

Nearly 500 years before Christ, God had been working through the Greeks to birth a fundamental concept that would clarify not only our understanding of the world, but it would provide the framework and language for the depth of our understanding of Jesus Christ and the Trinity. This was through an obscure philosopher known by the name of Heraclitus.