True enough, but is he tying them together by making them the same thing, or something else? Could he not be saying that the logos became flesh in the sense that Jesus was a perfect example of that logos, or plan?
In other words, God had a plan from the beginning but needed a man to carry out the plan. God outlined the plan in the OT, Jesus read it and understood what it would take and took it upon himself to do it by his own free will.
No. That's not the way it reads. The first and second verses goes into some detail to attempt to explain what the Logos is in John's view. The Logos was "with God", and was God in essence and being. All creation is through the Logos as God's Agent of creation. Not a created being, but God itself as Creator. "All things were created through him, and without him nothing was made that has been made". This excludes Logos as a created being, as nothing that was made was made without the Logos. The Logos is God creating.
Now, when it says explicitly in verse 14, "The Logos was made flesh", that is not saying, "Jesus really got what the Logos was and lived it out in the world as a perfect example." It's clearly saying the Logos took on human form. Compare this with something Paul said in quoting an early Christian hymn in Philippians.
"Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross."
That's saying pretty much the same thing. It's no surprise the author of the gospel according to John incorporated that view of Jesus as the Christ in his prologue, not duplicating Philo's Logos, but using it as a means to talk about something beyond Philo's Logos.
Philo was a Jewish philosopher made it his mission to make the scriptures agree with Greek philosophy. As such, I don't consider him as a source of truth.
I don't think John was suggesting his readers turn to Philo for answers. But he was using a teaching of a well-known philosopher as a starting point to talk about Jesus. Philo's Logos is not exactly the same as John's, but John definitely is riffing off of Philo's Logos in the prologue
Here is some interesting side-by-side comparisons of Philo's and John's Logos. John is clearly speaking to those of the Hellenistic Jewish communities using Philo's Logos and expanding upon it.
Comparing Philo's and the Gospel of John's Logos (The Word)
A quick quote from that article linked to just now:
Because we know that these two authors operated at slightly different time periods (i.e. before and after the destruction of the Second Temple), and likely lived in slightly different geographical spheres (i.e. Alexandria and Asia Minor), the striking paradoxical similarities between them are all the more remarkable. And yet, since we know that new ideas, even novel theological ones, do not arise in a vacuum, but are predicted upon past insights and emerge only as an amalgamation of previous thoughts, what all of this suggests to me is that by the early first century CE, a larger discussion was occurring within Jewish circles, particularly around Alexandria, Egypt with respect to how the divine, especially the logos, could be embodied within the material realm and that by the time of the early second century CE this idea had circulated or emerged in Asia Minor as well. Thus, strange as this might seem today, what emerges in later Christianity with respect to the Incarnation, started out as a Jewish thought.
By the way, almost all of the attendees at the Councils of Nicea and Constantinople were also quite enamored by Greek philosophy. Does that make them reliable as sources of truth? I think not.
We aren't talking about "reliable "sources. We are talking about what the actual sources were that were used as starting points for discussion. It's hard to deny this, considering all the evidences, such as in that link above. It makes perfect sense. John's theology was not created in a vacuum. It was speaking to something others were already familiar with.
Yes, Jesus is a perfect representation of God, but a representation of something is never the thing itself.
But John says Jesus is the Logos himself. Clearly. And the Logos is not a "representation" of something. It is the something itself.
Figures of speech are used to grab the reader's attention, to make them pause and think. They are not meant to be taken literally. In this case, John called a thing a person in order to show just how perfectly Jesus followed his Father's will. I may be mistaken, but I think that particular figure of speech is called a Personification.
It's not a mere figure of speech. John is outlining a theology about what God is and who Jesus is in relation to God.