The Gospel of John opens with a discourse on the logos that clearly points to the divinity of Jesus the Christ. It reads:
“1In the beginning was the Word and the Word was with God, and the Word was God. 2He was with God in the beginning. 3Through him all things were made; without him nothing was made that has been made.” (John 1: 1-3).
This text in this context begins by talking about the ‘beginning’. When was the beginning? One might ask. The first chapter of the book of Genesis gives a clue on what happened in the beginning. It informs us that in the beginning before anything else was formed, God began forming the world and all creation in general. We learn that creation was possible through the efficacious word of God. Consequently, the Word of God was with God during this beginning. Therefore, it follows without question that the Word was concomitant with God and was not part of creation in the beginning. Whatever ‘is not’ or ‘has not’ a beginning assumes the status of eternity, hence the eternal Word of God.
Saint Paul expands this notion in Colossians: 1: 15 when he points out that Jesus is the image of the invisible God. Jesus himself explained succinctly what kind of image he was when he said that whoever has seen him has seen the Father. In other words, Jesus is not the image as a painting is the image of the original, but rather he is the image that is inseparable from the original. One might wonder how possible it is that the inseparable image is an image that remains a constitutive part of the original. In order to understand this element of a separated union, we find one of the best explanations from St. Basil in his epistle to Gregory. Here, St. Basil uses the image of the rainbow to demonstrate that even in nature; there is a possibility of one rainbow expressed in seven colors. The colors by themselves cannot be rightfully called a rainbow and the rainbow without the colors cannot exist. However, the colors can be conceived without the rainbow. Consequently, the three person in One God cannot be independently be referred to us three gods even though they could be conceived each individually without confusion or diminution of their identity. At the same time, one cannot conceive on the one true God without simultaneously capturing the existence of the three persons, hence the Triune God.
As we have seen, the divinity of Jesus is indispensable. The beginning of the Gospel of John makes it indubitably clear. We can thus conclude that Jesus is the Word through whom the world was made and as the Word, he is eternally united with the Father.