The Word and Jesus are the same person?
You oddly suggest that the Word is not a reference to "Jesus," per se. But I would suggest that notion is incorrect. It is not only a reference to Jesus, but also a reference to His eternality.
In John 1:1a, the form of the word “was” (ἦν), is a timeless word which signifies continuous or linear existence in the time period specified, “In the beginning” (John 1:1a). That is, it simply points to existence before the present time without reference to a point of origin — continual existence — “In the beginning.” One can push back the “beginning” as far as you can imagine, and according to John, the Word still “was.” John 1:1a speaks of continuous existence during a specified time period (“In the beginning”); therefore, it does not follow that we are also talking about coming into existence during that same period.
Additionally, ἦν (v. 1) is contrasted from ἐγένετο (vv. 3, 6, 14) where the verb is used to communicate something coming into existence; consider the following verbal contrasts:
In the beginning was (ἦν) the Word
All things were made (ἐγένετο)
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In the beginning was (ἦν) the Word
John became (ἐγένετο)
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In the beginning was (ἦν) the Word
The Word became (ἐγένετο)
Second, notice John 1:3 presupposes the eternality of the Word,
“All things were made through Him, and apart from Him nothing came into being that has come into being.” (John 1:3)
Hone in on the second part of the passage, “apart from Him nothing has come into being that has come into being.” The Word is being described as the One through whom all things which have “come into being” have their place in existence. Everything that was created; everything that had a starting point in time; everything that has come into existence… all things that “came into being” did so through, or by means of the Word. These are not words that describe a created being. These are words that describe an active, and eternal agent of creation. The Logos is not here identified as one that “came into being,” but as the One through whom all things that have “come into being” owe their existence.
Additionally, notice that the text speaks of the Word existing “with” God. The term used here for “with” is the Greek word πρὸς (pros), which, when followed by a noun in the accusative case, speaks of face-to-face communion, interaction. One does not need to leave the first chapter of John to find examples in which πρὸς signifies a person near or moving towards another person (e.g., 1:29, 42, 47). Of course, this comports well with John 17:5, where Jesus speaks of His pre-existence with the Father. What’s interesting, is that this πρὸς τὸν θεὸν (John 1:1b) language or some slight variation thereof, is used throughout the Testaments — some (17) occurrences of the phrase found within the NT, according to NA28 (Jn. 1:1, 2, 13:3; 1 Jn
3:21; Rev. 12:5, 13:6; Acts
4:24, 12:5,
24:16; Romans 5:1, 10:1,
15:30; 2 Cor. 3:4, 13:7; Phillippians 4:6; 1 Thess. 1:8, 9) — and another 20+ examples in the Genesis and Exodus accounts of the Greek OT/LXX (Gen.
17:18,
18:17,
18:31,
20:17,
24:49,
24:54,
24:46; Exodus
2:23,
3:11,
3:13,
8:25,
8:26,
9:29,
10:18,
18:19, 19:8,
19:21,
19:23,
19:24, 24:1, 24:2,
32:30). In each of these occurrences (aside from the occurrences where the neuter article τὰ is present), they explicitly refer to distinct individuals in some form of communication with one another.
This imagery that John uses in his prologue of the Word parallels other NT themes which speak of Jesus as the
eikon (‘image’) of God, God’s enthroned representative — the very vicar of YHWH. When you see Jesus, you see God (John 14:9). He acts as God acts (John 5:28) — in perfect union with God. As the vicar of YHWH, the Word is God’s
perfect representative; the perfect reflection of His very being.
As the Word (who came in a “vision” to Samuel) made YHWH known (1 Samuel 3:7-9, 22); so too has Jesus made known (or exegeted) the Father (John 1:18). No one has seen God at any time, except through the agency of the Word (who, according to John, is Jesus); and He has been doing this throughout the entire history of the human race, since ancient times. John intends his readers to make the referential connection between Jesus and this mysterious Word of God figure of the OT.