Teks -- John 1:2 (NET)

1:2 The Word was with God in the beginning.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Joh 1:2 - The same

The same ( houtos ).

"This one,"the Logos of Joh 1:1, repeated for clarity, characteristic of John’ s style. He links together into one phrase two of the ideas already stated separately, "in the beginning he was with God,""afterwards in time he came to be with man"(Marcus Dods). Thus John clearly states of the Logos Pre-existence before Incarnation, Personality, Deity.

Vincent: Joh 1:2 - The same

The same ( οὗτος )

Literally, this one; the one first named; the Word.

Vincent: Joh 1:2 - Was in the beginning with God

Was in the beginning with God

In Joh 1:1 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 (ἦν , was ), but was eternally in active communion with Him ( in the beginning with God: προ,ς τὸν Θεὸν ): " not simply the Word with God, but God with God" (Moulton). Notice that here Θεὸν 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 Θεὸς 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 (Isa 46:4), " 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.

Wesley: Joh 1:2 - The same was in the beginning with God

This verse repeats and contracts into one the three points mentioned before. As if he had said, This Word, who was God, was in the beginning, and was with God.

JFB: Joh 1:2 - The same, &c.

See what property of the Word the stress is laid upon--His eternal distinctness, in unity, from God--the Father (Joh 1:2).

Calvin: Joh 1:2 - He was in the beginning

2.He was in the beginning. In order to impress more deeply on our minds what had been already said, the Evangelist condenses the two preceding clauses into a brief summary, that the Speech always was, and that he was with God; so that it may be understood that the beginning was before all time.

Defender: Joh 1:2 - beginning

The definite article has been supplied. The actual Greek is en arche - that is, "in beginning." The "Word of God" thus was there before the creation of the space/mass/time universe, so that John's "beginning" even antecedes the Genesis "beginning," extending without an initial beginning into eternity past, before even time was created. Note also Joh 17:24, where Jesus, in His humanity, acknowledged that He was with the Father and loved by the Father, "before the foundation of the world."

Defender: Joh 1:2 - with God

The "Word of God" (Jesus Christ) was God yet also "with God." Thus, God is both personal and plural (in a uni-plural sense only, a mysterious category that makes sense only in terms of the doctrine of the Trinity)."

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Joh 1:2

These words of the evangelist are a further confirmation and explication of what the evangelist had said before; asserting the eternity of the Son, and his relation to the Father, and oneness of essence with the Father. Whether the evangelist, forewarned by the Spirit of God, did add this repetition to forearm Christians against those errors which did afterward trouble the church, I cannot say; but certain it is, that these words do effectually confute the Eunomians, who distinguished between the Word which in the beginning was with God, and that Word by which all things were made; and the Arians, who make the Father to have existed before the Son; as also the Anomians, who would make the Father and the Son diverse both in nature and will. Some others make this verse a transition to Joh 1:4 , and the sense to be, This same was not manifest to the world from the beginning of the world, but was with God until he came to be manifested in the flesh: thus, 1Jo 1:2 , it is said, he was with the Father, and was manifested unto us. He was manifested in the flesh, 1Ti 3:16 .

Haydock: Joh 1:2 - The same was in the beginning with God

The same was in the beginning with God. In the text is only, "this was in the beginning;" but the sense and construction certainly is, this word was in the beginning. (Witham)

Gill: Joh 1:2 - The same was in the beginning with God.

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.