In the beginning was the word:[1] or rather, the word was in the beginning. The eternal word, the increated[uncreated?] wisdom, the second Person of the blessed Trinity, the only begotten Son of the Father, as he is here called (ver. 14.) of the same nature and substance, and the same God, with the Father and Holy Ghost. This word was always; so that it was never true to say, he was not, as the Arians blasphemed. This word was in the beginning. Some, by the beginning, expound the Father himself, in whom he was always. Others give this plain and obvious sense, that the word, or the Son of God, was, when all other things began to have a being; he never began, but was from all eternity. — And the word was with God; i.e. was with the Father; and as it is said, (ver. 18) in the bosom of the Father; which implies, that he is indeed a distinct person, but the same in nature and substance with the Father and the Holy Ghost. This is repeated again in the second verse, as repetitions are very frequent in St. John. — And the word was God. This without question is the construction; where, according to the letter we read, and God was the word. (Witham) — The Greek for the word is Logos, which signifies not only the exterior word, but also the interior word, or thought; and in this latter sense it is taken here. (Bible de Vence) — Philo Judæus, in the apostolic age, uses the word Logos, p. 823, to personify the wisdom and the power of God. Logos estin eikon Theou di ou sumpas o Kosmos edemiourgeito. By a similar metonymy, Jesus Christ is called the way, the truth, the life, the resurrection. — And the word was God. Here the eternity and the divinity of the second Person are incontrovertibly established; or, we must say that language has no longer a fixed meaning, and that it is impossible to establish any point whatever from the words of Scripture. (Haydock)
Had his being. This word (With) putteth out the distinction of persons to us. This word (Word) is the first in order in the sentence, and is that which the learned call (Subjectum:) and this word (God) is the latter in order, and the same which the learned call (Predicatum.) The Son of God is of one, and the selfsame eternity or everlastingness, and of one and the selfsame essence or nature, with the Father. From his beginning, as the Evangelist saith, 1 John 1:1 , as though he said, that the world began not then to have his being, when God began to make all that was made: for the word was even then when all things that were made, began to be made, and therefore he was before the beginning of all things. This word, That, pointeth out unto us a peculiar and choice thing above all other, and putteth a difference between this Word, which is the Son of God, and the Laws of God, which otherwise also are called the word of God.
Verses 1-5 The plainest reason why the Son of God is called the Word, seems to be, that as our words explain our minds to others, so was the Son of God sent in order to reveal his Father's mind to the world. What the evangelist says of Christ proves that he is God. He asserts, His existence in the beginning; His coexistence with the Father. The Word was with God. All things were made by him, and not as an instrument. Without him was not any thing made that was made, from the highest angel to the meanest worm. This shows how well qualified he was for the work of our redemption and salvation. The light of reason, as well as the life of sense, is derived from him, and depends upon him. This eternal Word, this true Light shines, but the darkness comprehends it not. Let us pray without ceasing, that our eyes may be opened to behold this Light, that we may walk in it; and thus be made wise unto salvation, by faith in Jesus Christ.
[1.] The word was made flesh. Forasmuch as the children, who were to become the sons of God, were partakers of flesh and blood, he also himself likewise took part of the same, Heb 2 14. The Socinians agree that Christ is both God and man, but they say that he was man, and was made a God, as Moses (Exod 7 1), directly contrary to John here, who saith, Theos en—He was God, but sarxegeneto—He was made flesh. Compare v. 1 with this. This intimates not only that he was really and truly man, but that he subjected himself to the miseries and calamities of the human nature. He was made flesh, the meanest part of man. Flesh bespeaks man weak, and he was crucified through weakness, 2 Cor 13 4. Flesh bespeaks man mortal and dying (Ps 78 39), and Christ was put to death in the flesh 1 Pet 3 18. Nay, flesh bespeaks man tainted with sin (Gen 6 3), and Christ, though he was perfectly holy and harmless, yet appeared in the likeness of sinful flesh (Rom 8 3), and was made sin for us, 2 Cor 5 21. When Adam had sinned, God said to him, Dust thou art; not only because made out of the dust, but because by sin he was sunk into dust. His fall did, somatoun ten psychen, turn him as it were all into body, made him earthly; therefore he that was made a curse for us was made flesh, and condemned sin in the flesh, Rom 8 3. Wonder at this, that the eternal Word should be made flesh, when flesh was come into such an ill name; that he who made all things should himself be made flesh, one of the meanest things, and submit to that from which he was at the greatest distance. The voice that ushered in the gospel cried, All flesh is grass (Isa 40 6), to make the Redeemer's love the more wonderful, who, to redeem and save us, was made flesh, and withered as grass; but the Word of the Lord, who was made flesh, endures for ever; when made flesh, he ceased not to be the Word of God.
Joh 1:1-5 The Divinity of Christ. Joh 1:6-13 The mission of John, and end of Christ’s coming. Joh 1:14 The incarnation of the Word. Joh 1:15-18 Christ’s superior dignity witnessed by John, and evinced by his gracious dispensation. Joh 1:19-28 John’s record of himself to the messengers of the Jews. Joh 1:29-34 His public testimony to the person of Christ. Joh 1:35-42 Two of his disciples, hearing it, follow Jesus: Simon is brought to Christ, and surnamed Cephas. Joh 1:43-51 Philip is called, who bringeth Nathanael to Jesus.
The Divinity of Christ. (1-5) His Divine and human nature. (6-14) John the Baptist's testimony to Christ. (15-18) John's public testimony concerning Christ. (19-28) Other testimonies of John concerning Christ. (29-36) Andrew and another disciple follow Jesus. (37-42) Philip and Nathanael called. (43-51)
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 (ch. 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; Matt 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.
in that beginning which Moses mentions, Gen 1:1, the beginning of all things, when the foundations of the world were laid, Pro 8:27,28; the beginning of time; for before that was no measure of time, all was eternity. that is, the eternal Son of God, the Lord Jesus Christ, of whom more is spoken afterward. Nor is Christ in this text alone called the Word, but 1Jn 1:1, the Word of life; so Rev 19:13: and there are some who think he is so called, Luk 1:2, comparing that text with 2Pe 1:16, as also Psa 33:6. Nor is it an improper term by which to express the Son of God; for it both expresses something of his ineffable generation, as the word is begotten in our thoughts, and is the express image of them; and also his office in the revelation of his Father’s will unto the sons of men, and revealing his Father to us, Mat 11:27: and there are some (if they be not too curious in their notion) who think by that phrase of David, 2Sa 7:21, For thy word’s sake, ( expounded for thy servant’s sake, 1Ch 17:19, which is the title of Christ, Isa 42:1), that Christ is meant. Besides, it is observed, that this term was more acceptable both to the Jews and the heathens, than the term of Christ, or the Son of God, would have been; for there was nothing more abhorred by the Jews than the latter; and the heathen writers made (as is noted by divers) a great use of this term, to express the name and the power of God. Nor is any thing more ordinary with the Chaldee paraphrast than this expression: Isa 45:12, I have made the earth; Chald. I in my word have made the earth. So Isa 48:13, Mine hand hath laid the foundation of the earth; Chald. By my word I have laid the foundations of the earth: this is taken from Moses’s describing the creation by God’s word of command, Let there be light, and there was light; the manner of expressing it by the word command, is significative that all things were made by his eternal Word; for would any Jew deny, that God by his word created the world? The evangelist therefore calleth Christ, to whom he was about to attribute the creation, the Word; not the word of God (so the Scriptures are called); to distinguish Christ in this notion from the revelation of the Divine will to the prophets, he is only called the Word, though he was the Son of God. Nor is it said, that in the beginning was the Word created, (as is said of the heavens and the earth, Gen 1:1), but was the Word: this proveth the eternal existence of the Second Person in the Trinity; for what was in the beginning did not then begin to be: the term the Word, without the addition of God, speaketh him a subsistence; and it being said, that in the beginning he was, speaks his eternal existence; for what had a being in the beginning of time must needs be eternal, nothing being when time began but what was eternal. To this purpose are those texts, Psa 90:2 Pro 8:22-31 Joh 17:5 Eph 1:4 2Th 2:13, which two texts compared show, In the beginning, here used, to be the same with before the foundation of the world: so 2Ti 1:9. lest any should say, Where was this Word before the foundations of the earth were laid? The evangelist saith, with God, which agreeth with Pro 8:27,30. This both distinguishes Christ from all creatures, (none of which were with God in the beginning), and also showeth the vanity of Sabellius, and those we call quakers, who will not allow Christ to be a distinct subsistence, or person, from his Father: it also denotes the Son’s co-existence and his equality with his Father; and yet his filial relation; for God is not said to have been with the Word, but the Word was with God, which also speaks a perfect unity and consent between them. lest any should say, What but God can be eternal, or be said to have been and had an existence in the beginning of the world? The evangelist addeth, that the Word was God: that is, the person or subsistence spoken of and intended by him was the Divine Being, which is but one; though in it there be three distinct subsistences, all make but one and the same Divine Being. The first thing spoken here of Christ attributes to him eternity; the second speaks his relation to the Father; this speaks the oneness and sameness of his essence with that of the Father. The term God, which in the foregoing words is to be taken personally for God the Father, is here to be taken essentially, as it signifieth the Divine Being.