John 1:1 is one of the first passages many Christians discuss with Jehovah’s Witnesses. The New World Translation (NWT) renders its final clause “the Word was a god”; most English translations read “the Word was God.” The wording matters because it raises connected questions: Who is the Word? Is the Word created? How can the Word be “with God” and also be described as God?
In brief: Jehovah’s Witnesses understand Jesus, the Word, to be God’s first creation, a divine spirit person distinct from Jehovah, through whom God made everything else. Trinitarian Christians read John as presenting the Word as eternal, personally distinct from the Father, and sharing the divine identity. The Greek construction in John 1:1 is debated, and no article-based shortcut settles it. The strongest conversation reads the grammar alongside John’s prologue, the Gospel’s later claims, and each side’s full explanation.
This guide explains the disagreement, examines the key texts and translation questions, and offers a respectful way to continue the discussion. It is written from a historic Christian, Trinitarian perspective while aiming to represent Jehovah’s Witness teaching accurately.
First understand the Jehovah’s Witness view
Jehovah’s Witnesses distinguish Jehovah, whom they identify as Almighty God, from Jesus, whom they understand to be God’s first and only direct creation. They identify the prehuman Jesus with Michael the archangel and believe God created everything else through him. In John 1:1, they therefore understand the Word to be “a god” or divine, but not Almighty God. Their own study Bible explains the translation in connection with the absence of the Greek article before the second occurrence of theos and with the distinction between the Word and the God he was with.
That summary comes from Jehovah’s Witness publications themselves. Before responding, ask your conversation partner whether this is a fair account of what they believe. There is variation in how individuals explain a doctrine, and a person may not use the same technical terms as an official publication.
Useful opening questions: “How do you understand ‘the Word’ in John 1?” “What does ‘a god’ mean in your translation?” “What do you think John means when he says all things came into being through the Word?” These questions clarify the actual disagreement before either person tries to answer it.
Read the prologue before debating one clause
John 1:1–18 is a carefully shaped opening to the Gospel. It introduces the Word, creation, life, light, witness, rejection, incarnation, glory, grace, truth, and the revelation of the Father. John is not writing a dictionary entry. Each claim contributes to the portrait of Jesus that the Gospel develops and brings to a climax in John 20:28–31.
John 1:1–2: The Word is with God and is described as God
The verse holds two claims together. The Word is pros ton theon, commonly translated “with God,” a phrase that presents relationship and distinction. The next clause predicates theos of the Word. Trinitarian readers take this to mean the Word is not the Father, yet truly shares what it means to be God. Jehovah’s Witnesses read the distinction as between Almighty God and a lesser divine person. The rest of the passage must help determine which reading best explains John’s language.
John 1:3–5: The Word and everything that came into being
John says all things came into being through the Word, and apart from him not one thing came into being. Jehovah’s Witnesses commonly understand Jesus as the first created being, after which God created all other things through him. Trinitarian Christians understand the repeated “all things” and “not one thing” as placing the Word on the Creator side of the Creator–creation distinction. Ask what John means by “all things,” and whether the text itself identifies an exception.
Do not treat that question as a gotcha. Listen to how your friend understands the scope of the phrase, and ask them to show where John marks the proposed exception. Then keep reading: the Word is also the source of life and the light shining in the darkness (John 1:4–5).
John 1:6–13: The witness and the response
John the Baptist is a witness to the light, not the light himself. The Word enters the world, yet the world does not recognize him; some reject him, while those who receive him become God’s children. John distinguishes the Word from the witness and from the people who receive him. These contrasts set up the incarnation and the revelation of God in the next lines.
John 1:14–18: The Word becomes flesh and reveals God
John identifies the Word with the one who becomes human and lives among us. The Word is not merely a message delivered by a human prophet; he is the subject of the prologue’s movement from “in the beginning” to life among human beings. John says the Son makes the unseen God known. Trinitarian Christians see this as the eternal Son’s unique revelation of the Father. Jehovah’s Witnesses understand it as the perfect representation of the God who sent Jesus. Ask which reading makes the whole sequence cohere.
What does the Greek of John 1:1 actually establish?
The Greek clause is kai theos ēn ho logos. The article ho (“the”) marks logos (“Word”) as the subject; theos (“God”) is a predicate noun placed before the verb and appears without the article. Greek does not use articles exactly as English does, so the missing article cannot simply be converted into the English word “a.” At the same time, the lack of an article does not, by itself, prove that the noun must be definite.
Three labels often appear in the discussion:
- Definite: “the Word was God,” identifying the Word with the divine reality called God, while the previous clause distinguishes the Word from the Father.
- Qualitative: the noun describes the nature or quality of the Word, often paraphrased as “what God was, the Word was.” This does not necessarily reduce the claim to “godlike” or merely similar to God.
- Indefinite: “the Word was a god,” presenting the Word as one divine being among others or as a lesser god. This is the NWT’s English rendering and the Jehovah’s Witness interpretation.
These categories are tools for describing how the Greek noun functions; they do not settle the theology without context. A qualitative force and a definite reference are not always mutually exclusive in the way English labels can suggest. The translation question is not answered simply by counting articles.
The Colwell rule and its limits
The often-cited Colwell observation concerns definite predicate nouns that precede the verb: such nouns often appear without the article. It does not establish the reverse rule that every article-less predicate noun before the verb is definite. Philip B. Harner’s 1973 study of these constructions argued that the predicate in John 1:1 has a strong qualitative force. That observation is cited both by Trinitarian interpreters and by Jehovah’s Witness publications, though they draw different conclusions about what “qualitative” means for this verse.
A careful Christian response should therefore avoid saying, “Greek grammar proves ‘a god’ is impossible.” That overstates the case. A stronger argument is cumulative: the clause’s syntax, the opening’s Creator–creation contrast, the Word’s becoming flesh, the Gospel’s later descriptions of Jesus, and the way John frames his purpose all need to be considered together. If your conversation partner raises a Greek point you cannot evaluate, acknowledge it and consult a recognized grammar or specialist rather than pretending certainty.
Compare the wider Gospel of John
John’s Gospel repeatedly distinguishes Jesus from the Father while giving Jesus a role, honor, authority, and relationship to God that Trinitarian Christians understand as more than that of a created messenger. Read these passages in full, including the objections and explanations around them.
John 5:16–30: The Son’s work and honor
Jesus speaks of the Father and Son acting in relation to one another. He says the Son gives life, executes judgment, and is to be honored just as the Father is honored. The passage also says the Son does what he sees the Father doing and has been sent. Ask how the passage holds together distinction, dependence, authority, and equal honor. Avoid reducing it to a single phrase.
John 8:48–59: “Before Abraham was, I am”
Jesus’ statement in John 8:58 is often connected to God’s self-identification in Exodus 3:14. Christians should explain that connection with care: interpreters debate the exact force of the Greek expression, and the context matters. John presents Jesus as existing before Abraham, and the following reaction shows that his hearers consider his claim provocative. Ask why they respond as they do, but do not make the entire case depend on one English rendering.
John 10:22–39: The Father and Son are one
In context, Jesus speaks of keeping his sheep secure and then says that he and the Father are one. The Greek uses the neuter form for “one,” which indicates that Jesus is not claiming to be the same person as the Father. Interpreters differ on how much this unity concerns shared action, power, or nature. The surrounding statements about the Father’s hand, the Son’s hand, and the charge of blasphemy should all be included in the discussion.
John 17:1–5: The only true God and the glory before creation
Jehovah’s Witnesses rightly point out that Jesus addresses the Father as “the only true God” in verse 3. Trinitarian Christians should not evade that wording. They understand the verse to affirm monotheism and the Father–Son relationship, not to deny the Son’s divine identity. In verse 5 Jesus speaks of glory he had with the Father before the world existed. Ask how both statements fit together and what “sent” means throughout John.
John 20:24–31: Thomas’s confession and John’s stated purpose
When Thomas responds to the risen Jesus, he addresses him as “My Lord and my God.” The Greek sentence directly links the response to Jesus. Jehovah’s Witness interpretations often understand “my God” as an expression directed to the Father or as recognition of Jesus as a representative. Trinitarian Christians see it as the Gospel’s climactic confession about Jesus. John then says his signs are written so readers may believe Jesus is the Messiah, the Son of God, and have life in his name. Ask why John places Thomas’s words at this point in the narrative.
Two common objections to consider fairly
“The Word was with God, so the Word cannot be God.”
This objection assumes that “God” must refer to one person in exactly the same way in both clauses. Trinitarian teaching distinguishes the Father from the Son as persons while confessing one God. The first clause establishes relationship and distinction; the second makes a claim about the Word’s nature or identity. Explain that distinction without suggesting that Christians believe Jesus is the Father.
“John 17:3 calls the Father the only true God, so Jesus cannot be God.”
The verse does distinguish the Father from Jesus, whom the Father sent. Trinitarian Christians agree that the Father is not the Son. They read John 17:3 alongside John 1:1, 17:5, and 20:28, understanding “only true God” as excluding rival gods rather than excluding the Son from the one divine identity. A Jehovah’s Witness will read that relationship differently. The important work is to read the complete passage and explain how your interpretation accounts for every statement.
“Firstborn of all creation means Jesus was the first created being.”
Colossians 1:15 calls Christ “the firstborn of all creation.” Jehovah’s Witnesses understand this as first in order of creation. Trinitarian readers note that the following verses say all things in heaven and earth were created through and for Christ, that he is before all things, and that all things hold together in him. In the Bible, “firstborn” can also describe rank or inheritance, not only birth order. Discuss both the word and the whole paragraph (Colossians 1:15–20).
A respectful conversation plan
- Ask permission and agree on a passage. “Would you be open to reading John 1:1–18 together?”
- Ask them to explain their translation. Invite your friend to explain “a god” and what they understand John to be saying.
- Summarize before you respond. Repeat their view in your own words and ask whether you have represented it fairly.
- Read the immediate context. Work through John 1:1–18, especially verses 1–3 and 14–18. Ask what each line contributes.
- Compare a small number of passages. Choose John 5, 10, 17, or 20 based on the question raised. Read the entire section, not an isolated phrase.
- Separate observation from conclusion. Say, “The text says…” for what is explicit, and “I understand this to mean…” for your interpretation.
- Be honest about uncertainty. Greek, textual variants, and historical questions deserve careful study. Do not bluff; offer to check a source and continue another time.
- Keep the person more important than the point. Do not mock, label, or pressure. If the conversation grows tense, pause and preserve the relationship.
Why Christians believe this matters
For Christians, Jesus’ identity is inseparable from the good news. John presents the Word who was with God and was God as the one who became flesh. The New Testament proclaims that Jesus gave himself for sinners, was raised from the dead, and offers life to those who trust him. The aim of discussing doctrine is not to score a point; it is to speak truthfully about who Jesus is and why his life, death, and resurrection give hope.
In a conversation, share your own reason for believing in Jesus. Explain the gospel plainly, invite questions, and make space for your friend to respond without pressure. A thoughtful discussion may take several meetings.
Frequently asked questions
What do Jehovah’s Witnesses believe about Jesus?
Jehovah’s Witnesses teach that Jesus is God’s first creation, distinct from Jehovah and subordinate to him. They identify the prehuman Jesus with Michael the archangel and believe God created all other things through Jesus. They do not believe Jesus is Almighty God or part of a Trinity.
Why does the New World Translation say “the Word was a god”?
Jehovah’s Witnesses point to the lack of the Greek definite article before the second theos in John 1:1 and understand the Word to be divine but distinct from Almighty God. Other translators and interpreters understand the construction as qualitative or definite in context and translate “the Word was God.” The article alone cannot decide the issue; syntax and the whole Gospel matter.
Does Colwell’s rule prove the NWT is wrong?
No. Colwell’s observation is often misstated. It describes a pattern in which definite predicate nouns placed before the verb are often anarthrous; it does not prove that every anarthrous predicate noun in that position is definite. The translation must be assessed through the full grammatical and literary context.
How should I respond if I do not know the answer?
Say so. Agree on the exact question, note the passage, and consult a reliable grammar, commentary, or translation note before continuing. A candid “I want to check that” builds more trust than an unsupported claim.
How can I keep the conversation from becoming an argument?
Ask permission, listen without interrupting, summarize their view accurately, and focus on one passage at a time. If either person becomes frustrated, suggest pausing and returning to the subject later.
Sources for further study
- Jehovah’s Witnesses, New World Translation Study Edition, John 1 and study notes. Primary source for the NWT text and Jehovah’s Witness explanation of the passage.
- Jehovah’s Witnesses, “What About Trinity ‘Proof Texts’?”. Their published case concerning passages including John 1:1 and the Trinity.
- Philip B. Harner, “Qualitative Anarthrous Predicate Nouns: Mark 15:39 and John 1:1,” Journal of Biblical Literature 92, no. 1 (1973): 75–87. Academic study frequently cited in discussion of the Greek construction.
- NET Bible, selected passages in John. Read the passages together and consult the translation notes.
- NET Bible notes on John 1. Translation and study notes for John’s prologue.
- Colwell, “A Definite Rule for the Use of the Article in the Greek New Testament,” Journal of Biblical Literature 52 (1933): 12–21. The original observation often invoked in the debate; read it alongside later discussion, including Harner.
Continue with a practical next step
If you are preparing for a real conversation, begin by reading John 1:1–18 in your own translation and in the New World Translation. Write down the question you most want to explore, then ask your friend whether they would be willing to read that section with you. Keep the conversation open, specific, and grounded in the text.
For a practical framework for respectful gospel conversations across religious and worldview differences, read the MinistryPlace Rescue Gospel Conversation Guide. You can also explore MinistryPlace Evangelism Training resources for tools to help your church have thoughtful, non-coercive conversations. Choose one resource, prepare one passage, and take the next conversation one step at a time.