SEV Biblia, Chapter 1:2
Este era en el principio con el Dios.
John Gill's Bible Commentary
Ver. 2. The same was in the beginning with God .] This is a repetition of what is before said, and is made to show the importance of the truths before delivered; namely, the eternity of Christ, his distinct personality, and proper deity; and that the phrase, in the beginning, is to be joined to each of the above sentences; and so proves, not only his eternal existence, but his eternal existence with the Father, and also his eternal deity; and is also made to carry on the thread of the discourse, concerning the word, and not God the Father; and to express, not only his co-existence in nature, but his co-operation in the works of creation next mentioned.
Matthew Henry Commentary
Verses 1-5 - The plainest reason why the Son of God is called the Word, seems to be that as our words explain our minds to others, so was the Son of God sent in order to reveal his Father's mind to the world. What the evangelist says of Christ proves that he is God. He asserts, Hi existence in the beginning; His coexistence with the Father. The Wor was with God. All things were made by him, and not as an instrument Without him was not any thing made that was made, from the highes angel to the meanest worm. This shows how well qualified he was for the work of our redemption and salvation. The light of reason, as well a the life of sense, is derived from him, and depends upon him. Thi eternal Word, this true Light shines, but the darkness comprehends is not. Let us pray without ceasing, that our eyes may be opened to behol this Light, that we may walk in it; and thus be made wise unt salvation, by faith in Jesus Christ.
Greek Textus Receptus
ουτος 3778 D-NSM ην 2258 5713 V-IXI-3S εν 1722 PREP αρχη 746 N-DSF προς 4314 PREP τον 3588 T-ASM θεον 2316 N-ASM
Vincent's NT Word Studies
2. The same (outov). Literally, this one; the one first named; the Word. Was in the beginning with God. In ver. 1 the elements of this statement have been given separately: the Word, the eternal being of the Word, and his active communion with God. Here they are combined, and with new force. This same Word not only was coeternal with God in respect of being (hn, was), but was eternally in active communion with Him (in the beginning with God: pro,v ton Qeon): "not simply the Word with God, but God with God" (Moulton). Notice that here Qeon has the article, as in the second proposition, where God is spoken of absolutely. In the third proposition, the Word was God, the article was omitted because Qeov described the nature of the Word and did not identify his person. Here, as in the second proposition, the Word is placed in personal relation to God. This verse forms the transition point from the discussion of the personal being of the Word to His manifestation in creation. If it was this same Word, and no other, who was Himself God, and who, from all eternity, was in active communion with God, then the statement follows naturally that all things were created through Him, thus bringing the essential nature of the Word and His manifestation in creation into connection. As the idea of the Word involves knowledge and will, wisdom and force, the creative function is properly His. Hence His close relation to created things, especially to man, prepares the way for His incarnation and redeeming work. The connection between creation and redemption is closer than is commonly apprehended. It is intimated in the words of Isaiah (xlvi. 4), "I have made, and I will bear." Redemption, in a certain sense, grows out of creation. Because God created man in His own image, He would restore him to that image. Because God made man, He loves him, educates him, bears with him carries on the race on the line of His infinite patience, is burdened with its perverseness and blindness, and expresses and effectuates all this in the incarnation and redemptive work of Jesus Christ. God is under the stress of the parental instinct (humanly speaking) to redeem man.
