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The Son as the Power of the Father
We have spent some time considering Christ as the wisdom of God.  The preexistent Christ reflected the wisdom of God in creation.  On one hand, although Old Testament men of God spoke in lofty language about the role of God's wisdom in creation, they never spoke in terms of a “second Person in the Godhead.”  The New Testament, on the other hand, contains statements either implying or affirming that Christ is the wisdom of God Who was before all time and Who participated in the creation.  

We now turn to another area of study about God the Son. This probe falls into the category of Christ as the Word of God before the incarnation or before His birth in Bethlehem . As in our previous lesson, we will go to relevant passages in the New Testament.  Equipped with information concerning the Word of God in creation, we will then go to the Old Testament to seek out its teaching on the subject.  

The New Testament Teaching
In the New Testament, we find that the Synoptic Gospels of Matthew and Luke are quick to emphasize that the birth of Jesus heralded the personal arrival of God in the world.  Matthew identifies the baby Jesus as Immanuel that is, “God with us.”  Luke speaks of Him as “the Son of God.” Both books speak of the virgin Mary's conception of the Christ child as being from the Holy Spirit (Matthew 1; Luke 1).  

“In the Beginning”
The Gospel of John takes a different approach. The prologue (1:1-18) does not deal with the details of Jesus' birth. There is no genealogy of Jesus as Matthew and Luke give it (Matthew 1; Luke 3).  Instead, there is an opening statement that almost boggles the mind!  John 1:1 begins with a phrase that echoes across the expanse of time: “In the beginning.”  We immediately think of Genesis 1:1.  

Let us say the phrase "in the beginning" over and over. If we do, a question immediately arises: “Beginning of what?”  If these two phrases in Genesis 1:1 and John 1:1 were all we had about God in the Bible, we could easily conclude that the writers were speaking about the beginning of God. However, the eternal existence of God is one of the major themes of the Scriptures. Therefore, we apply one of the classic rules of biblical interpretation at this point: Never interpret an obscure passage so as to contradict plain biblical teaching in another passage on the same subject. Thus we conclude that “beginning” in Genesis 1:1 and John 1:1 refers to God's creative work, not His existence. Hence the article “the” has been inserted in English translations.  

Genesis 1:1b says: “. . . God created the heavens and the earth.” This seems to be a comprehensive cover statement of the creation.  It is followed by the unfolding activity of the creation. However, we should note the relationship of God in the creative process and the all-inclusiveness of that relationship throughout the creation.  

The Term Logos
Why did John use the term logos (Word), and even more important, why did he explain its meaning so precisely?  The word logos was already rich in meaning before it was used in the New Testament.  Concepts imbedded in logos were especially attractive to Greek philosophers, notably the Stoics.  Heraclitus of Ephesus, an early developer of Stoic thought, saw logos as the law of nature in the discipline of physics. Centuries later (around 300 B.C.) Zeno of Cyprus became the acknowledged founder of Stoicism. In his school in Athens he articulated logos as reason in the universe—the reason that gave all things their order, shape, and harmony.  His belief in deity related this logos with creative fire, sometimes called pneuma (spirit). Thus the Stoics saw logos in nature as order and logic; in expression as reason and word; in theology as a rational spirit providing all things and relating itself to all things.  

The world of the first century A.D. witnessed the beginning of Christianity. The good news of hope and salvation in Christ was preached around the Mediterranean basin, beginning from Jerusalem . By the end of the century, God‑inspired men had spelled out the faith. These writings, in Koine (common) Greek, utilized that language to describe God's nature, His activity, and His will for humanity.  

In the first half of the first century A.D., the writings of Philo projected logos concepts into the theological thought of both Jews and Christians. Philo was a Jewish Hellenistic philosopher and theologian. Having been reared and educated in Alexandria , Egypt , he was thoroughly steeped in the Old Testament Scriptures and Greek philosophy, as evidenced by his writings. His reinterpretation of the Old Testament by using allegorical and Greek philosophical principles had an impact in his day that lingered into modern times. He spoke of logos as the divine directive that moves the course of history along its assigned path until its goals are reached. Thus the effects of logos have a bearing on the cosmos and the ultimate destiny of humanity.  (See the multiple‑volume works of Philo on the subject in the Loeb Classical Library).  

The logos (Word) was present at the beginning of creation. Since the Word was there when creation began, the Word was there before creation began. Can a carpenter build a house without first being there?  The preexistence of the Word is clear. He was present. Also, the Word was with God. This speaks of relationship.  

John 1:1-3 is a marvelous statement of what Christ did in creation: “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 came into being by Him, and apart from Him nothing came into being that has come into being”  

The Word was God; the Word was with God. Through Him all things were made.  Here we have identification, relationship, and activity. In this compressed statement we have a paradox: complexity surrounds the simplicity of God.  

With whom is the preexistent Word related in the creation process?  Hebrews 1:2 says: “. . . [God] has spoken to us in His Son . . . through whom also He made the world.” (See also Hebrews 2:9).  Here, then, is a Father/Son relationship that existed before the incarnation. Later we see this Son referred to as Jesus in His incarnate, redemptive work. However, we should keep in mind that deity's existence as Father and Son is eternal and thus is not dependent on the incarnation.  

Does the statement in Hebrews 1:2 “[God] has spoken to us in His Son” mean that the Word, in His preexistent state, was indeed deity?  Does Sonship with God mean deity? The answer depends on the context.  For example, in Romans 9:26 Paul used Hosea 1:10 to teach that God's people are “sons of the living God,” but no one would conclude from these statements that God's “sons” are divine beings.  

However, if there is any doubt that God's Son, as the preincarnate Word, was deity, we need only to read Hebrews 1:8a: “But of the Son He [God] says, ‘Thy throne, 0 God, is forever and ever.'”  This verse, like many others in Hebrews, is a quotation from the Old Testament. This one is from Psalm 45 (v. 6). This is a royal wedding psalm that was used to celebrate the marriage of a Hebrew king and his bride. Three facts regarding this psalm are central for our thinking: (1) The king is obviously of the Davidic dynasty. (2) The psalm finds only partial fulfillment in David or any of his descendants. (3) Messianic application by the New Testament writer of Hebrews brings home its full impact in a startling way!  In Hebrews, Psalm 45:6-7 is applied as the supreme fulfillment of the royal line of David—the Messiah. It is framed as a personal address by God the Father (v. 5) to the Son (v. 8), calling Him God (deity)!  

Therefore, we see that the relationship between God and the Word spoken of in John 1:1-3 is in fact a Father/Son relationship. It necessitates a conclusion that both the Father and the preincarnate Son are deity. Therefore, the eternal Father/Son relationship of God is implied in every biblical passage about the creation of the world. Truly, as John wrote, “The Word [logos] was God.  All things came into being by Him, and apart from Him nothing came into being that has come into being.”  

The conviction that the power of God created all things runs throughout the New Testament. However, the full realization that this power was expressed through the logos—the preexistent Son, God the Son, who later became incarnate—comes to the forefront only in the writing of John, which completed the New Testament. An overview of this development follows:  

In the Gospel of Mark we find Jesus speaking of the creation as God's work (Mark 10:6; 13:19 ). During the early days of the church, the disciples acknowledged God as the Creator of all things (Acts 4:24 ).  When Paul wrote 1 Corinthians, he spoke of God the Father, “. . . from whom are all things, and Jesus Christ, by whom are all things . . .” (1 Corinthians 8:6). Here Paul was relating the Father and the Son in creative activity. Paul did not relate the Son to the logos (the Word).  In Romans, Paul expressed in a moving doxology that from God and to God are all things (Romans 11:36a). Later the Ephesian letter speaks of “God, who created all things” (Ephesians 3:9b). In Colossians the Son is spoken of as the image of God. He is God's first-born; He predates the creation, has sovereignty over it, and sustains it. Colossians 1:15-17a says, “And He is the image of the invisible God, the first-born of all creation. For by Him all things were created, both in the heavens and on earth, visible and   invisible, whether thrones or dominions or rulers or authorities—all things have been created by Him and for Him. And He is before all things.”  

This passage reaches the heights in graphically describing the Person, the place, and the role of God's Son in creation. Here we have a breath‑taking picture of the power of God displayed. In yet other insightful passages, we find that the creation occurred at God's command through His Son, whose powerful Word continues to uphold, or sustain, all things:  

God, after He spoke long ago to the fathers in the prophets in many ways, in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world. And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of the Majesty on high (Hebrews 1:1-3).  

By faith we understand that the worlds were prepared by the word of God, so that what is seen was not made out of things which are visible (Hebrews 11:3).
 

For when they maintain this, it escapes their notice that by the word of God the heavens existed long ago and the earth was formed out of water and by water (2 Peter 3:5).  

It is tempting to read into these passages the clearly stated logos concept as found in the Gospel of John. After all, we usually read the Gospels first when we begin reading the New Testament. However, we should remember that, chronologically speaking, John's writings are the last of the New Testament.  

This means that it was not until John's awesome pronouncement near the end of the New Testament that the full brilliance of God's creative work was unveiled. The logos/Word, the preexistent Son, God the Son, Who later became incarnate, was shown to be the energizing power of God the Father. This logos/Word brought into being a universe that had not existed before; it was all a perfect display of the unsearchable wisdom and power of God.  

The Old Testament Teaching
We are highly privileged people as we look to the Old Testament. The veil has been pulled aside for us. We can now perceive truths in many Old Testament passages that were not apparent or were only dimly visible to the early readers. This is possible because of the enlightenment from the additional revelation of the New Testament passages interpreted by the writers in ways the ancient Hebrews did not discern.  When it comes to the creative power of God, the Old Testament speaks consistently and with deep insight. In the Psalms, God is praised as an eternal Being for His creative work (Psalms 90:2; 102:25-27).  In the prophetic literature, God is described as the transcendent Creator Who alone rules over, and is involved in, His creation, including all humanity (Isaiah 40:21-26, 44:24; 45:12; Jeremiah 10:16).  

The Old Testament concept of Yahweh as Creator is full of grandeur. God is all‑powerful, sovereign, transcendent as well as immanent and concerned about His creation, especially His human creation. Is it legitimate to take these exalted expressions of God's creative activity with us as we read the creation account in Genesis 1 and 2?  Of course.  

This helps us to appreciate the exquisite literary framework, condensed simplicity, and sublime description of origins, including our own. The affirmation of a creator God that runs through the Old Testament reminds us that the Creation account found in Genesis, chapters 1 and 2 is not an isolated, mythological tale.  

This is not to say that the account is a scientific one.  Must it be scientific to be true? Many scientists admit there are truths that fall outside of scientific guidelines.  Neither is it necessary to hold that the revealed truth of Genesis, chapters 1 and 2 contains all that may be said about creation.  In fact, we know it does not, because other biblical teachings on the same subject give us additional information.  

Genesis begins by saying that God created the heavens and the Earth.  This is apparently a sort of umbrella statement, covering everything else.  As the Spirit of God hovered over the emptiness and darkness of this watery mass, light and order emerged at the initiative of God.  The creation account continues to unfold until at last we see God saying, “Let Us make man in Our image, according to Our likeness . . .” (Genesis 1:26 -27).  The summary and expansion of the account are given in Genesis 2:4‑25, while more details about God's human creation are given in Genesis 2:7, 21-22.  

We are not to suppose that when Moses wrote Genesis he knew the underlying details of the emerging order of the universe as we do today.  Moses wrote only what was revealed to him.  Was it revealed to him that God the Father, God the Son, and God the Spirit were involved in the creation of the universe?  Specific mention is made of God (׳elohim) and the Spirit of God (ruah ׳elohim) in Genesis 1:1-2.  Other accounts tell us that God's Spirit participated in creation (Job 33:4; Psalm 104:30).  Let us consider Moses' concept of the Godhead.  

“Did Moses see polytheism in the use of the plural noun ׳elohim for God?”  The answer is: “No.”  Moses is the one who expressed the foundation of faith for all Israel in the Shema: “Hear, 0 Israel !  The Lord is our God, the Lord is One” (Deuteronomy 6:4).  In this great affirmation the picture is clear: Although Moses used a plural form for the name of God he was stating that God is actually one. Also, the Genesis text used a singular verb, bara', meaning “He created,” to describe God's creative work. This indicates singularity of thought.  

Why, then, did he use 'elohim?  In view of Moses' expressed faith in one God, it can be said that he was using the common name for deity that lingered long in Hebrew history. The Canaanites, with whom the Hebrews had been associated from their earliest times, had ׳el (mighty one) at the head of their pantheon.  Their pantheon was made up of many 'elohim (gods).  The purging of a polytheistic concept of God from Hebrew thought proved to be a difficult task.  In fact, one of the persistent sins of the Hebrews/Israelites throughout their history, at least until the Babylonian Captivity, was the sin of idolatry.  

To be sure, Moses was enlightened about God's true identity.  God had revealed Himself to the patriarchs as 'El Shaddai (God Almighty), but to Moses He revealed Himself as Yhwh (I AM) (Genesis 17:1; Exodus 3:14‑16).  These forms are singular!  It can be safely said that Moses was no more concerned about the origin of the plural form for God ('elohim) than we are about the origin of our neighbor's name, which happens to be Smith.  

Why then, did God say “Let us make man in our image, in our likeness . . .”?  Note the following possibilities: (1) the “plural of majesty,” as a king might use in proclaiming a decree; (2) the “plural of intensification,” to express completeness or fullness, as in the phrase the four corners of the earth; (3) “the editorial ‘we'” as a way for God to relate more intimately with his human creation.  However, these possibilities fall short.  While dealing with why plural forms are used, they evade the question: “To whom is God speaking?”  

We know that God has a heavenly host about Him with whom He has communication (1 Kings 22:19-23; Isaiah 6:1‑8).  However, to suggest that any created beings, such as angels, were invited by God to participate in the creation is going beyond what the Bible teaches about God as the sole creator of the universe and humans.  

Moses was speaking of the superlative nature of God as far as revelation and language would allow.  Like other inspired writers we have mentioned, did he actually say more than he realized?  The answer is: “Yes.”  Although there is no indication that Moses had any concept of three Persons in the Godhead, it is in harmony with later revelation that God is to be seen as one in essence and three in Persons.  We can conclude that, in terms of ultimate truth, a revelation of the fullness of God is seen in the plural pronouns of Genesis 1:26.  Indeed, it could hardly be otherwise.  

The summation is that the totality of God was involved in the creation. That is, it involved God the Father, God the Son (as logos before His incarnation), and God the Spirit.