THE "Word," as expressed in the first chapter of the gospel of John, seems almost beyond human comprehension. And yet we may believe, that inasmuch as Inspiration has employed it for the consideration of mortals, it was designed to be understood, nearly enough, at least, to reveal to us something of the mystery of the Godhead. Reverently, then, would we follow the path which leads up to the throne of the Most High, praying all the way for the search-light of eternal truth to discover to us those things essential to our well-being here and hereafter.
There can be no question regarding the application of the name "Word" found in the scripture under consideration. Making reference to this at another time, the beloved disciple says that this "Word of life" had by him been heard, looked upon with his natural eyes, and even handled with his fleshly hands. 1 John 1:1. And because this Word had been so real to him, he had confidence to declare it to others so that they might also have fellowship in it with him. He then adds significantly: "And truly our fellowship is with the Father, and with His Son Jesus Christ." Verse 3.
Putting these two ideas together, they form one grand conclusion very easily reached. Thus, John had precious fellowship with that Word of life, which had become so familiar to him, and he therefore desired others, also, to know that Word, that they with him might enjoy the same satisfaction of fellowship with the Father, and His Son Jesus Christ. In this way he applies the Word of life to both the eternal Father and His Son Jesus Christ.
This decision is in perfect harmony with that disciple's assertion in his gospel introduction, in which he declares that "in the beginning was the Word, and the Word was with God, and the Word was God." Both Father and Son are here doubtless presented for consideration. This seems certain from the fact that the Word Itself, as God, is shown to have existed at the beginning, and then One called the Word is brought to notice as having been with God.
Then, too, inasmuch as God is known as the Word, He has been willing that His Only-begotten shall share the highest distinction with Him. So, "unto the Son He saith, Thy throne, O God, is forever and ever." Heb. 1:8. Because of this, the Lord Jesus said of His heavenly standing, "All things that the Father hath, are Mine." John 16:15. Therefore, "as the Father hath life in Himself; so hath He given to the Son to have life in Himself." John 5:26. The Word by which the Father is known, being the "Word of life," the Lord Jesus, having life in Himself is also entitled to carry the name "Word" as His own. So when coming to earth in the flesh, He came in His Father's name, as He had a perfect right to do. John 5:43.
Thus two are presented under one name, because the connection of both was, and is, so close that they can not become disassociated. We are told that, "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 1:18. Always, and at all times, God hath delivered His word thru His Son. Even in the creation itself, the word, by which was spoken into existence the heavens and the earth (Ps. 33:6, 9), was delivered thru the Son of God. Thus we read, "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by His Son, whom He hath appointed heir of all things, by whom also He made the worlds." Heb. 1:1, 2.
With these clear statements in mind, we may readily understand why Jesus could so certainly say, "I and My Father are one." John 10:30. They were one in the purpose of creation, one in planning the rescue of man from the depths of iniquity, one in making the conditions of salvation, and one in rejoicing over repentant sinners. The summing up of all the parts is this: "God so loved the world [lost in sin], that He gave His only-begotten Son, that whosoever believeth7in Him should not perish, but have everlasting life." John 3:16.
Man had sinned and fallen under the death penalty because he became alienated from the "Word of life," which is the life of God, and in which dwells intensive love. Eph. 4:17, 18; 1 John 4:16. In order, therefore, to redeem man from the thraldom of sin, it was necessary for the character of God's love to be revealed to him. This could not be done by precept alone, since man's mind had become so rayless by sin that he could not preceive love in that form. Man's heart needed a revelation as well as his intellect. Affinities and sympathies must enter into that revelation, in order to render man's attention effective. Love feels and acts, so that a revelation of love must be a history of love-action, pure from the fountain source, instead of a love definition. A fleshly manifestation, a living being, acting by the force of infinite love, was therefore the only way by which to reveal divine love to the human need.
But it was not enough to manifest God in the abstract to fallen mankind. A perfect humanity was also necessary to invite fellowship from finite man. The Word of life was therefore made flesh, in order that the Infinite might be seen to dwell in and act thru the finite. The two natures, exercised thru one person, would manifest both God and man, with the divine elevated above the human, tho in connection with it.
Both the human and the divine were recognized in the person of Christ by His disciples,—those nearest to Him,—tho others discovered only the human side. These, when they heard Him say to the sick of the palsy, "Thy sins be forgiven thee," said that the Lord blasphemed, because they thought that He had assumed the prerogative of God who only could forgive sins. Mark 2:5-7. Not so, however, with the disciples. Jesus ate and drank with them, as a man; but, as God, created food for the multitude. Mark 6:40-43. He wept as a man at the tomb of Lazarus; yet, as God, said, "Lazarus, come forth." John 11:35, 43. At home in Nazareth, Jesus lived and loved as a man, but at Calvary He loved and died as God. His agony on the cross testified of His humanity, while the agony of nature at the same time testified of His divinity. Thru all His ministry on earth, divine power, wisdom, and love were mysteriously manifested thru Him who was truly Emmanuel—God with us. Matt. 1:23.
As truly as "God was in Christ, reconciling the world unto Himself" at the time of His sojourn in the flesh, so now, thru Christ, God beseeches all to be reconciled to Him, that the operation of His life thru humanity may even now reveal the perfect man. To be reconciled to God is to be so in harmony with His requirements that one promptly responds to every revealed truth. To take this stand, one may be sure that the Spirit of God, which now testifies of the Word made flesh, will guide him into all truth, and show him things to come. John 15:26; 16:13. He will then be able to know God, as revealed by His indwelling Spirit, and also realize that the feeling of his own infirmities is responded to from heaven, because the same Word of life, full of grace and truth, by which the motions of his flesh are controlled, is resident, as well, in the breast of Him who is our High Priest before the Father's throne. Blessed reception of an infinite indwelling! Who would not choose it above all earthly advantages?
