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To catch you up each blog series (listed under Categories) is a separate Bible study that I am sharing, and this particular one is in real time so I put it aside for awhile in 2016.  In this particular blog series (The Plow) we are looking at the process from the view point of a revolutionary.  The Great Commission (Matthew 28:18-20) has been our text for arming the Body of Christ (His Church) to build the Kingdom.  The arming the teachers and those who disciple the army for the Kingdom is in view in this blog series.  What are we to teach?

And Jesus came and spoke to them, saying, “All authority has been given Me in heaven and on earth.  Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.”  Amen.  (Matthew 28:18-20, emphasis added)

The Revolution is built upon the words of Jesus Christ; and our orders are His commands.  The Orthodox view of the phrase things that I have commanded you has been the teachings of the New Testament.  The early Church would also testify to the fact of the Old Testament would also qualify as the commands of Christ because He was the Word which became flesh (John 1:14) and Jesus did not come to destroy the Law or the Prophets but to fulfill (Matthew 5:17-18).  It is our belief at The Plow that the commands are both the Old Testament as fulfilled and what the New Testament reveals as shown in this first in a series of blogs.

The Word Became Flesh

In the beginning was the Word, and the Word was with God, and the Word was God.  He was in the beginning with God.  All things were made through Him, and without Him nothing was made that was made.  In Him was life, and the life was the light of men.  And the light shines in the darkness, and the darkness did not comprehend it.  And the Word became flesh and dwelt among us, and we would beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.  (John 1:1-5 and 14)

Not only does this passage proclaim the deity and eternal nature (or preexistence) of Jesus the Son of God, but it also expresses the eternal nature of the Word of God, and that nature, or expression, is Christ.  1 John 1:1 is the testimony of the disciples as to what they experienced through hearing, seeing, feeling, and handling of the eternal Word of life (Jesus in the flesh and Christ resurrected).  Jesus as the Son of Man was not only God revealed; He was God experienced in Jesus.  In 1 John 5:7 the Son is called the Word (in reference to the witness of the Trinity along with the Father and the Holy Spirit).  In Revelation 19:3 the Rider of the white horse is called The Word of God.

Word is logos in the Greek.  To understand the use of logos as John used it we need to first understand its usage in classical Greek, and then work towards the Greek of John’s day. The best definitions put forth for logos are the word or outward form by which the inward thought is expressed and made known or the inward thought or reason itselfLogos also was used as the esteem or regards one person had for another.  The logos was the living, spoken word (as a thought or expression) as in contrast to the written word of hrema, onoma, and epos in the Greek.  God’s revelation of Himself is through the Word of God as expressed in the Bible (both the Old and New Testaments), and most importantly in Jesus, the Son of Man.

Kenneth Wuest in Golden Nuggets from the Greek New Testament describes the word logos as referring “not merely to a part of speech but a concept or idea.”  Prior to the incarnation Greek philosophers used logos as the mediator between god and the universe.  This word logos was rich in meaning by the time it was used by John in the New Testament.  As it applied to the use by John of logos Herman Cremer in Biblico-Theological Lexicon of the New Testament Greek states using logos as a name of Jesus Christ is in, “perfect accord with the progress of God’s gracious revelation in the Old Testament,” and “John’s use of the term is the appropriate culmination of the view presented in other parts of the New Testament, of the word of God.”  Cremer goes as far as making a case for the phrase the word of the LORD in the Old Testament refers to Christ in his preexistent state.  Cremer’s quote of Neuman on Jeremiah 1:2 is also helpful, “The word of God, the self-revelation of the eternal Godhead from eternity in the Word, is the source and principle of all prophetic words; therein they have their divine basis.”  Cremer goes on to state The Logos is “the representation and expression of what God has to say to the world, in whom and by whom God’s mind and purposes towards the world find there expression.”

God’s revelation of Himself is in the form of the Old and New Testaments, and in His expression as Jesus, the Son of Man and Son of God.