John 1:1-5 PP2
1. There is the word conceived, that is, thought, which is the
first and only immediate product and conception of the soul (all the operations
of which are performed by thought), and it is one with the soul. And thus
the second person in the Trinity is fitly called the Word; for he is the
first begotten of the Father, that eternal essential Wisdom which the Lord
possessed, as the soul does its thought, in the beginning of his way, <Prov.
8:22>. There is nothing we are more sure of than that we think, yet nothing
we are more in the dark about than how we think; who can declare the generation
of thought in the soul? Surely then the generations and births of the eternal
mind may well be allowed to be great mysteries of godliness, the bottom
of which we cannot fathom, while yet we adore the depth.
2. There is the word uttered, and this is speech, the chief and
most natural indication of the mind. And thus Christ is the Word, for by
him God has in these last days spoken to us <Heb. 1:2>, and has directed
us to hear him, <Mt. 17:5>. He has made known God's mind to us, as a
man's word or speech makes known his thoughts, as far as he pleases, and
no further. Christ is called that wonderful speaker (see notes on <Dan.
8:13>), the speaker of things hidden and strange. He is the Word speaking
from God to us, and to God for us. John Baptist was the voice, but Christ
the Word: being the Word, he is the Truth, the Amen, the faithful Witness
of the mind of God.
II. What he saith of him, enough to prove beyond contradiction
that he is God. He asserts,
1. His existence in the beginning: In the beginning was the Word.
This bespeaks his existence, not only before his incarnation, but before
all time. The beginning of time, in which all creatures were produced and
brought into being, found this eternal Word in being. The world was from
the beginning, but the Word was in the beginning. Eternity is usually expressed
by being before the foundation of the world. The eternity of God is so
described <Ps. 90:2>, Before the mountains were brought forth. So <Prov.
8:23>. The Word had a being before the world had a beginning. He that was
in the beginning never began, and therefore was ever, achronos without
beginning of time. So Nonnus.
2. His co-existence with the Father: The Word was with God, and
the Word was God. Let none say that when we invite them to Christ we would
draw them from God, for Christ is with God and is God; it is repeated in
v. 2: the same, the very same that we believe in and preach, was in the
beginning with God, that is, he was so from eternity. In the beginning
the world was from God, as it was created by him; but the Word was with
God, as ever with him. The Word was with God,
(1.) In respect of essence and substance; for the Word was God:
a distinct person or substance, for he was with God; and yet the same in
substance, for he was God, <Heb. 1:3>.
(2.) in respect of complacency and felicity. There was a glory
and happiness which Christ had with God before the world was <Jn 17:5>,
the Son infinitely happy in the enjoyment of his Father's bosom, and no
less the Father's delight, the Son of his love, <Prov. 8:30>.
(3.) in respect of counsel and design. The mystery of man's redemption
by this Word incarnate was hid in God before all worlds, <Eph. 3:9>.
He that undertook to bring us to God <1 Pet. 3:18> was himself from
eternity with God; so that this grand affair of man's reconciliation to
God was concerted between the Father and Son from eternity, and they understand
one another perfectly well in it, <Zech. 6:13; Mt. 11:27>. He was by
him as one brought up with him for this service, <Prov. 8:30>. He was
with God, and therefore is said to come forth from the Father.
3. His agency in making the world, v. 3. This is here,
(1.) Expressly asserted: All things were made by him. He was
with God, not only so as to be acquainted with the divine counsels from
eternity, but to be active in the divine operations in the beginning of
time. Then was I by him, <Prov. 8:30>. God made the world by a word
<Ps. 33:6> and Christ was the Word. By him, not as a subordinate instrument,
but as a coordinate agent, God made the world <Heb. 1:2>, not as the
workman cuts by his axe, but as the body sees by the eye.
(2.) the contrary is denied: Without him was not any thing made
that was made, from the highest angel to the meanest worm. God the Father
did nothing without him in that work. Now,
[1.] This proves that he is God; for he that built all things
is God, <Heb. 3:4>. The God of Israel often proved himself to be God
with this, that he made all things: <Isa. 40:12,28; 41:4>; and see <Jer.
10:11-12>.
[2.] this proves the excellency of the Christian religion, that
the author and founder of it is the same that was the author and founder
of the world. How excellent must that constitution needs be which derives
its institution from him who is the fountain of all excellency! When we
worship Christ, we worship him to whom the patriarchs gave honour as the
Creator of the world, and on whom all creatures depend.
[3.] this shows how well qualified he was for the work of our
redemption and salvation. Help was laid upon one that was mighty indeed;
for it was laid upon him that made all things; and he is appointed the
author of our bliss who was the author of our being.
(from Matthew Henry's Commentary)
John 1:14 PP28
4. The word was made flesh, v. 14. This expresses Christ's incarnation
more clearly than what went before. By his divine presence he always was
in the world, and by his prophets he came to his own. But now that the
fulness of time was come he was sent forth after another manner, made of
a woman <Gal. 4:4>; God manifested in the flesh, according to the faith
and hope of holy Job; Yet shall I see God in my flesh, <Job 19:26>.
(from Matthew Henry's Commentary)
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