TO the thoughtful and attentive reader of the Gospel according to John, there are two striking characteristics which present themselves—the one is the extraordinary simplicity of the wording; and the other, the extraordinary depth of the truth presented in such simple language. The very simplicity of the language is apt to make one lose sight of the second characteristic, just as the clearness of a lake, permitting one to see to the depths, is apt to hide the very depth that is revealed by the clearness. The opening verses of the Gospel begin with that august simplicity that is maintained throughout the marvellous narrative of the sayings and doings of the Son of God—”In the beginning was the Word, and the Word was with God, and the Word was God.” Yet how unsearchable are the truths presented to us in language clothed in the very majesty of simplicity? Many attempts have been made by expositors to explain the name by which the beloved disciple designates the Lord of Glory: some of these have been very successful, while others have only multiplied words without knowledge. The opening words of the Gospel recall the opening words of Genesis; but, whereas in Genesis, “the beginning” is the first moment of time and creation, in the Gospel, John directs our thoughts beyond the beginning, and speaks of that which “was” when time began. When God created the heavens and the earth, the Word “was.” This Word, which was in the beginning, says the Evangelist, speaking under the inspiration of the Spirit, “was with God.” This phrase, in the original, is a remarkable one. The idea it expresses is not so much two persons contemplated separately in company, as that relationship which existed between the Father and Son, in which there was continual intercourse and communion. In the third statement made by the Evangelist about the Word, he reaches a point beyond which it is for ever impossible to go in dignity and position—”the Word was God.” We trust that, simple though the words are, our readers, like ourselves, feel that they are face to face with the deep things of God. The designation by which the Lord is here made known is not common in the New Testament; but it is the name, we believe, specially chosen to set forth the character of Him of whom it is written: “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, He hath declared Him” (John i. 18). This verse gives the key to the interpretation of the name. The Word’s great mission was to make declaration once and for ever concerning that God who had not been seen by man at any time. Any view that was ever granted to any of the children of men was only in part, but the Word came to make full declaration of God, who had not been seen by man at any time. And in order that this should be accomplished, “the Word was made flesh, and dwelt among us.” One may reach the Evangelist’s great conception by looking at the matter from the human standpoint. When we speak of a man’s words, we generally think of them as the expression of the thoughts of his mind, at least, this would be always the case had it not been for the schism sin has brought into the body, causing such division between the mind and the lips, so that there is often a great divergence between thoughts and words. But had there been no sin, every word a man uttered would be in accordance with the thought of his mind. In other words, a man’s word would be the outward expression of the secret thought of his mind. When we speak about God the disturbing element of sin is eliminated, but the idea suggested to us from the above remains, viz., that, in designating the Lord Jesus as the Word, the Evangelist wishes to convey to us the sublime truth that He who tabernacled among men was the living expression of the thoughts that were in the mind of the eternal God to perishing sinners, who were to be saved with an everlasting salvation. The great mystery, which had been kept secret from eternal ages, was now revealed, not in a partial manner, but in all its infinite fulness. No man ever saw God after this manner at any time, it was the only begotten Son, who dwelt in His bosom, that declared Him. As the Word His revelation of the thoughts of the Eternal Mind is not to be confined to the declarations He made in His preaching, wonderful though these were, but must be extended to (1) all He was, (2) all He did and suffered, and (3) all He said and taught. In all these He was the living expression of the thoughts that were in God’s mind from the eternal ages.
(1) In all He was.
In the mysterious constitution of His person—two natures—perfectly divine and perfectly human—and yet one Person—we have the thoughts of God expressed as to what He saw necessary to the accomplishment of His great salvation. The manner of His coming into the world—His being born of a Virgin—His lowly birth—His being made under the law—all these proclaim to us the thoughts which were in the mind of God from everlasting, and have now been declared by Him who is the Word.
(2) In all He did and suffered.
The wonderful life of obedience, so far transcending anything hitherto witnessed, was but the expression of God’s thought as to what was required in the fulfilment of God’s gracious design. The suffering, so mysterious and so solemnly set before us within the volume of the Book, was an expression of the thoughts that were in the mind of the Great Judge, who gave to the Sword of Justice the most awful command it ever received: “Awake! O Sword, against my Shepherd, and against the man that is my Fellow, saith the Lord of Hosts; smite the Shepherd, and the sheep shall be scattered.” In enduring the curse to the uttermost the Word made flesh revealed the thoughts of God concerning the penalty required to make an end of sin.
(3) In all He said and taught.
In the gracious invitations addressed to perishing sinners, in the words of mercy that fell from His lips, the Lord Jesus, as the Word, was revealing the thoughts that were in God’s mind from all eternity, and to His own people these were thoughts of love and not of evil. When He said to the palsied man: “Son, be of good cheer, thy sins be forgiven thee,” He was giving expression to a thought that was in God’s mind before the world was, and which was to be declared for the encouragement of one ruined in sin. Such a message as this throws a flood of light on the name given to Him by the Apostle—the God of all comfort. It was also true that in all He taught He was declaring the thoughts that were in the Eternal Mind from the everlasting ages. Men marvelled as He set forth the laws of the Kingdom of Heaven. He spoke with such authority that they could not help contrasting His teaching with that of their spiritual guides, to the unconcealed disparagement of the latter. The more one ponders over this great theme, the more ready will one be to join with the Apostle in his adoring acknowledgment of the deep purposes of the God of salvation: “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out”! (Rom. xi. 33).
HE that loves not Christ more than his life, bids fair to lose both Christ and his life. Christ, as a loadstone, draws souls to Himself; and, as crystal amongst stones, He gives them a lustre. The only way to avoid some temptations, is humbly to fall down on your face. If we make haste to perform our duty, God will make haste to give us our reward. Saints’ sins are new sufferings to Christ; and their afflictions are His wounds. Reading of the scripture promotes meditation, and meditation prayer, and prayer every good work. Men may come too late to God; but He can never come too late to them.—John Brown.