Christian Friend vol. 18, 1891, p. 57.
"In the beginning was the WORD"; and this, to borrow well-known language, is "neither His birth, nor the commencement of His gospel, but His existence before the beginning of everything that had a beginning." It is, in fact, the assertion of the eternal existence of Him who, after He became flesh, and dwelt among us, was known as Jesus of Nazareth; for "the WORD was with God, and the Word was God." It is a revelation of the glory of the eternal Son.
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As to the meaning of the term, "the WORD," it brings before us the fact that "He is, and He is the expression of the whole mind that subsists in God." All that God is, is therefore revealed in Him; and hence it was said, "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, He hath declared Him." (v. 18.) Only here, He who was the Word is spoken of as the only begotten Son. As the Word He is, and He is the expression of the whole mind of God; but as the Son, the eternal Son, He is, in incarnation, the revealer of the Father.
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There were two ways in which He revealed the Father. He Himself was morally the perfect presentation of the Father to those whose eyes were opened by the Spirit of God, according to His word to Philip, "He that hath seen me hath seen the Father" (John 14:9); but, as the succeeding verse shows, the two channels through which the revelation was made to others were His words and His works. And may we not reverently say that it was so of necessity? Thus when the Jews said, "Who art Thou?" He replied, "Altogether that which I also say to you" (John 8: 25, New Translation); that is, His words were the perfect expression of Himself, and so, being what He was, of the Father. And He said to Philip, in the passage already referred to, "The Father that dwelleth in me, He doeth the works." The words therefore He spake, and the works He wrought, were the Father's words and works, and were thus, while the expression of what He the only begotten Son was, who is in the bosom of the Father, also the revelation of the Father.
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With what interest, then, should we ponder His words and works! And how they glow with heavenly light and blessedness as so considered! It is only in this way, indeed, that the Gospel of John can be read aright (for it is specially in this gospel the revelation of the Father is made); read, we mean, so as to apprehend the Father as revealed in and through the Son. With this before our souls every word as well as every work will be felt to come directly from the Father's heart, instinct with some of the blessedness which the name of the Father contains, and unfolding to our souls, at the same time, the unspeakable privilege of that relationship into which He has deigned to bring us, as His children, in association with His beloved Son.
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We shall now more fully understand the words, "No man cometh unto the Father but by me"; by Him who is "the way, and the truth, and the life." Blessed Lord, knowing that Thou art the revelation of the Father, when we come to Thee we have come to Him through Thee, and knowing Thee, we know Him; and Thou hast taught us that all the Father's love rests on us as it rested on Thee! Blessed be Thy name for ever