The Expositor's Bible: The Gospel of St. John, Vol. I. Dods Marcus
Him, – this is what John desires to exhibit at large in his Gospel, and this is what he summarily states in this compact and pregnant introductory passage. He briefly describes a Being whom he names “The Word;” he explains the connection of this Being with God and with created things; he tells how He came to the world and dwelt among men, and he remarks upon the reception He met with. What is summed up in these propositions is unfolded in the Gospel. It narrates in detail the history of the manifestation of the Incarnate Word, and of the faith and unbelief which this manifestation evoked.
John at once introduces us to a Being whom he speaks of as “The Word.” He uses the term without apology, as if already it were familiar to his readers; and yet he adds a brief description of it, as if possibly they might attach to it ideas incompatible with his own. He uses it without apology, because in point of fact it already had circulation both among Greek and Jewish thinkers. In the Old Testament we meet with a Being called “The Angel of the Lord,” who is at once closely related, if not equivalent, to Jehovah, and at the same time manifested to men. Thus when the Angel of the Lord had appeared to Jacob and wrestled with him, Jacob called the name of the place Peniel, for, said he, “I have seen God face to face.”1 In the apocryphal books of the Old Testament the Wisdom and the Word of God are poetically personified, and occupy the same relation to God on the one hand, and to man on the other, which was filled by the Angel of the Lord. And in the time of Christ “the Word of the Lord” had become the current designation by which Jewish teachers denoted the manifested Jehovah. In explaining the Scriptures, to make them more intelligible to the people, it was customary to substitute for the name of the infinitely exalted Jehovah the name of Jehovah’s manifestation, “the Word of the Lord.”
Beyond Jewish circles of thought the expression would also be readily understood. For not among the Jews only, but everywhere, men have keenly felt the difficulty of arriving at any certain and definite knowledge of the Eternal One. The most rudimentary definition of God, by declaring Him to be a Spirit, at once and for ever dissipates the hope that we can ever see Him, as we see one another, with the bodily eye. This depresses and disturbs the soul. Other objects which invite our thought and feeling we easily apprehend, and our intercourse with them is level to our faculties. It is, indeed, the unseen and intangible spirit of our friends which we value, not the outward appearance. But we scarcely separate the two; and as we reach and know and enjoy our friends through the bodily features with which we are familiar, and the words that strike upon our ear, we instinctively long for intercourse with God and knowledge of Him as familiar and convincing. We put out our hand, but we cannot touch Him. Nowhere in this world can we see Him more than we see Him here and now. If we pass to other worlds, there, too, He is concealed from our sight, inhabiting no body, occupying no place. Job is not alone in his painful and baffling search after God. Thousands continually cry with him, “Behold, I go forward, but He is not there; and backward, but I cannot perceive Him: on the left hand, where He doth work, but I cannot behold Him: He hideth Himself on the right hand, that I cannot see Him.”
In various ways, accordingly, men have striven to alleviate the difficulty of mentally apprehending an invisible, infinite, incomprehensible God. One theory, struck out by the pressure of the difficulty, and frequently advanced, was not altogether incompatible with the ideas suggested by John in this prologue. This theory was accustomed, although with no great definiteness or security, to bridge the chasm between the Eternal God and His works in time by interposing some middle being or beings which might mediate between the known and the unknown. This link between God and His creatures, which deemed to make God and His relation to material things more intelligible, was sometimes spoken of as “The Word of God.” This seemed an appropriate name by which to designate that through which God made Himself known, and by which He came into relations with things and persons not Himself. Vague indeed was the conception formed even of this intermediary Being. But of this term “the Word,” and of the ideas that centred in it, John took advantage to proclaim Him who is the manifestation of the Eternal, the Image of the Invisible.2
The title itself is full of significance. The word of a man is that by which he utters himself, by which he puts himself in communication with other persons and deals with them. By his word he makes his thought and feeling known, and by his word he issues commands and gives effect to his will. His word is distinct from his thought, and yet cannot exist separate from it. Proceeding from the thought and will, from that which is inmost in us and most ourselves, it carries upon itself the imprint of the character and purpose of him who utters it. It is the organ of intelligence and will. It is not mere noise, it is sound instinct with mind, and articulated by intelligent purpose. By a man’s word you could perfectly know him, even though you were blind and could never see him. Sight or touch could give you but little fuller information regarding his character if you had listened to his word. His word is his character in expression.
Similarly, the Word of God is God’s power, intelligence, and will in expression; not dormant and potential only, but in active exercise. God’s Word is His will going forth with creative energy, and communicating life from God, the Source of life and being. “Without Him was not any thing made that was made.” He was prior to all created things and Himself with God, and God. He is God coming into relation with other things, revealing Himself, manifesting Himself, communicating Himself. The world is not itself God; things created are not God, but the intelligence and will that brought them into being, and which now sustain and regulate them, these are God. And between the works we see and the God who is past finding out, there is the Word, One who from eternity has been with God, the medium of the first utterance of God’s mind and the first forthputting of His power; as close to the inmost nature of God, and as truly uttering that nature, as our word is close to and utters our thought, capable of being used by no one besides, but by ourselves only.
It is apparent, then, why John chooses this title to designate Christ in His pre-existent life. No other title brings out so clearly the identification of Christ with God, and the function of Christ to reveal God. It was a term which made the transition easy from Jewish Monotheism to Christian Trinitarianism. Being already used by the strictest Monotheists to denote a spiritual intermediary between God and the world, it is chosen by John as the appropriate title of Him through whom all revelation of God in the past has been mediated, and who has at length finished revelation in the person of Jesus Christ. The term itself does not explicitly affirm personality; but what it helps us to understand is, that this same Being, the Word, who manifested and uttered God in creation, reveals Him now in humanity. John wishes to bring the incarnation and the new spiritual world it produced into line with the creation and God’s original purpose therein. He wishes to show us that this greatest manifestation of God is not an abrupt departure from previous methods, but is the culminating expression of methods and principles which have ever governed the activity of God. Jesus Christ, who reveals the Father now in human nature, is the same Agent as has ever been expressing and giving effect to the Father’s will in the creation and government of all things. The same Word who now utters God in and through human nature, has ever been uttering Him in all His works.
All that God has done is to be found in the universe, partly visible and partly known to us. There God may be found, because there He has uttered Himself. But science tells us that in this universe there has been a gradual development from lower to higher, from imperfect towards perfect worlds; and it tells us that man is the last result of this process. In man the creature at last becomes intelligent, self-conscious, endowed with will, capable to some extent of meeting and understanding its Creator. Man is the last and fullest expression of God’s thought, for in man and man’s history God finds room for the utterance not merely of His wisdom and power, but of what is most profoundly spiritual and moral in His nature. In man God finds a creature who can sympathise with His purposes, who can respond to His love, who can give exercise to the whole fulness of God.
But in saying that “the Word become flesh” John says much more than that God through the Word created man, and found thus a more perfect means of revealing Himself. The Word created the visible world, but He did not become the visible world. The Word created all men, but He did not become the human race, but one Man, Christ Jesus. No doubt it is true that all men in their measure reveal God, and it is conceivable that some individual should fully illustrate all that God meant to reveal by human nature.
See also Gen. xvi. 13, xviii. 22; Exod. iii. 6, xxiii. 20; Judges xiii. 22.
For the need of intermediaries, see Plato,