https://commons.wikimedia.org/wiki/File:Susteren_Gospel_Book_-_Saint_John.jpg Pictured above is two pages from the Susteren Gospel Book
The Prologue of John begins with, “In the beginning was the Word, and the Word was with God, and the Word was God. He was the beginning with God. All things came into being through him, and without him not one thing came into being” (John 1:1-1:3). Logos plays a major role in the prologue and alludes to Genesis in doing so. Logos is known as the Word of God. This divine Word is eternal and God uses it to communicate his plan for humankind. The Prologue uses the Word from Genesis as the basis for Logos throughout the rest of the gospel.
Benno Zuiddam outlines how the Logos is the primary communication between God and all of humanity because it is the unwinding of God’s plan to his people. The Logos acts as the message or messenger within this communication because the Logos is the Word. This message pertains to the idea of revelation and how to come about it. The Word of God is known to be Christ, and through Christ, God creates the world. Therefore, Christ is the Logos. Christ holds the responsibility of communicating to mankind how to live in the image of God. Logos goes beyond this “messenger role” because it is also necessary for revelation. Humans must abide by and respond to the Word in order to reach salvation. Although Genesis never directly uses the word “Logos” the structure of the Prologue of John sets up the connection of the Word and Logos.
The Prologue of John connects to Genesis because both works focus of the idea of creation. Contrary to some other works in the Bible, these two believe that the Logos has always been and therefore was before human beings. Everything was created through Christ. Both biblical texts also use the idea of light to draw upon how the Logos came to be. In the Prologue it says, “The light shines in the darkness and the darkness did not overcome it” (John 1:5). This light is the source of spirit in humanity and helps guide humans in a specific direction. The light can also be seen as a source of life in man. In Genesis, God created the light first, before he created the moon, stars, and sun. The original light, however, was the natural light which was the creation of light. Before creation there was darkness, but through creation, there was light, which represents the ability for light to overcome darkness. Light also symbolizes God and the times where the world was at one.
In addition, in both Genesis and the Prologue of John, Logos is the creator of humankind, “And the Word became flesh and lived among us” (John 1:14). Although Genesis is more focused on the creation of life, the prologue focuses upon Logos role in this too. In John, Logos creates the world and then humanity. After these creations, Logos becomes flesh and therefore visible which, according to Ephrem, can be seen as perfection taking on imperfection. Logos becomes human, giving it the role of taking on humanity. The humanity in the Word gives it the power to relay God’s message to mankind and give light to those who listen and believe in the Word of God. Logos is both a human body and a spirit of mind.
In modern exegesis, the Word is understood as the way that humans became to be. All things were created through the Logos, including human existence. George Knight states, “the concept of Logos is accepted today as having affinity primarily with the world of sciences, all of which, it is believed, give us a handle on ultimate reality and the meaning of human existence. In this perspective, Logos is an impersonal concept.” It is crucial to understand the varying contexts of Logos and the Word in ancient texts along with scripture in order to understand the will of God and human reason.
 Zuiddam, Benno. 2016. Parallelisms and revelatory concepts of the johannine prologue in greco-roman context. Hervormde Teologiese Studies 72 (3) (07): 1-11  Need, S. W. 2003. "Re-Reading the Prologue: Incarnation and Creation in John 1.1-18." Theology 106, no. 834: 397-404. New Testament: 2-3  Knight, George A. F. 1998. "The light of God in action." Christian Century 115, no. 35: 1212: 1-4  Knight, George A. F. 1998. "The light of God in action." Christian Century 115, no. 35: 1212: 1-4