Excerpt
THE WORD IN ETERNITY, IN THE WORLD, AND IN THE FLESH
'In the beginning was the Word, and the Word was with God, and the Word was God. 2. The same was in the beginning with God. 3. All things were made by Him; and without Him was not any thing made that was made. 4. In Him was life; and the life was the light of men. 5. And the light shineth in darkness; and the darkness comprehended it not. 6. There was a man sent from God, whose name was John. 7. The same came for a witness, to bear witness of the Light, that all men through him might believe. 8. He was not that Light, but was sent to bear witness of that Light. 9. That was the true Light, which lighteth every man that cometh into the world. 10. He was in the world, and the world was made by Him, and the world knew Him not. 11. He came unto His own, and His own received Him not. 12. But as many as received Him, to them gave He power to become the sons of God, even to them that believe on His name: 13. Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. 14. And the Word was made flesh, and dwelt among us, (and we beheld His glory, the glory as of the only-begotten of the Father,) full of grace and truth.'—JOHN i. 1-14.
The other Gospels begin with Bethlehem; John begins with 'the bosom of the Father.' Luke dates his narrative by Roman emperors and Jewish high-priests; John dates his 'in the beginning.' To attempt adequate exposition of these verses in our narrow limits is absurd; we can only note the salient points of this, the profoundest page in the New Testament.
The threefold utterance in verse 1 carries us into the depths of eternity, before time or creatures were. Genesis and John both start from 'the beginning,' but, while Genesis works downwards from that point and tells what followed, John works upwards and tells what preceded—if we may use that term in speaking of what lies beyond time. Time and creatures came into being, and, when they began, the Word 'was.' Surely no form of speech could more emphatically declare absolute, uncreated being, outside the limits of time. Clearly, too, no interpretation of these words fathoms their depth, or makes worthy sense, which does not recognise that the Word is a person. The second clause of verse 1 asserts the eternal communion of the Word with God. The preposition employed means accurately 'towards,' and expresses the thought that in the Word there was motion or tendency towards, and not merely association with, God. It points to reciprocal, conscious communion, and the active going out of love in the direction of God. The last clause asserts the community of essence, which is not inconsistent with distinction of persons, and makes the communion of active Love possible; for none could, in the depths of eternity, dwell with and perfectly love and be loved by God, except one who Himself was God.
Verse 1 stands apart as revealing the pretemporal and essential nature of the Word. In it the deep ocean of the divine nature is partially disclosed, though no created eye can either plunge to discern its depths or travel beyond our horizon to its boundless, shoreless extent....