“1In the beginning was the Word, and the Word was with God, and the Word was God. 2He was in the beginning with God. 3All things came into being through him, and without him not one thing came into being. What has come into being…”
It is absolutely true that this Gospel’s original author, in his midrashic  prologue to the rest of the book, states that there is an entity referred to as “God,” as well as an entity referred to as the “Word of God.” Both God and his Word, in the Evangelist’s mind are divine and existed eternally. Whether one’s theology allows for such interpretation or not, is in some way irrelevant. This is after all theology of the Gospel of John and this is how the author sees God. Take it or leave it.
Some people would say that the rhetoric of “difference and equality” between God and His Word begins with Christian Literature; and particularly in these first verses of John’s Gospel, while others may object to this since this is the language used in creation in Genesis. He created everything by the power of His Word. Both ideas are inadequate, however. It is true, that God spoke (or worded) everything into being, but nowhere (at least not in Genesis) does it imply that God and the Word he spoke were “distinct and yet equal” in their nature, and therefore power and glory. So, while Genesis 1 does not contradict this idea, neither does it prove it.
The Scriptures of the Hebrew Bible  were not the only books people of ancient times were reading and hearing at their religious communal readings. They were also exposed to a wide variety of Jewish texts that people thought of as spiritually profitable and many times also sacred. (Remember during this time the Canon (both Jewish and Christian) was not yet firmly established, the rough idea of what would become the Canon was already emerging).
In the Jewish treatises of Philo and others, authored in Greek, a very similar, if not the same, concept is also present. It is referred to by the use of the Greek word Logos just as in the Gospels(Heir 205-6), while in the Aramaic/Syriaic/Hebrew Jewish materials the same (or a very similar) idea is very often, though not always, is signified by the word Memra (Targum Neofiti in Gen.3.13). Once a student of history of religion begins surveying Jewish pre-Christian ideas about the Word of God in para-biblical literature, pre-dating or contemporary with John’s Gospel, that student is quickly beginning to realize that up to this point (John 1:3) the author of the Gospel has not yet introduced any new ideas (and surely nothing foreign) to the Jewish first century thought-world as it existed at the time.
This will change sharply with vs. 14, with the introduction of the almost totally unexpected idea of the Word of God coming in the form of human flesh and eternally joining its divine nature to frail humanity of which he himself, in Christian tradition, was the creator.
© By Eli Lizorkin-Eyzenberg, Ph.D.
 Midrash is a way of interpreting biblical stories that goes beyond simple meaning. It fill in gaps left in the biblical narrative regarding events and personalities that are only hinted at in the text itself.
 Jews call it Tanach – an acronym for Torah (Five Books of Moses), Neviim (Prophets) and Kituvim (Writings), while in the Christian tradition it is customary to refer to the same set of Scriptures as the Old Testament.
 For a more detailed explanation of logos theology in pre-Christian Judaisms, please, see Prof. Daniel Boyarin’s essay “Logos, A Jewish Word: John’s Prologue as Midrash” in The Jewish Annotated New Testament, pg. 546-549.