1. What we are to understand by the Word here, &c. 1. On this subject the evangelist gives us all the information necessary in the preceding paragraph. In the beginning, says he, viz. of the creation, (alluding to the first word of the book of Genesis, I, bereshith, translated by the Seventy v apx", the expression here used by the evangelist,) was the Word: that is, the Word existed at the beginning of the creation, and, consequently, from eternity.*

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* The term Word x020s, (says bishop Horne,) was in use among the ancient philosophers, who sometimes speak of a person under that appellation, as the Maker of the universe. So Tertullian informs the Gentiles, Apud vestros quoque sapientes λoyov, id est Sermonem atque Rationem, constat artificem videri universitatis. Hunc enim Zeno determinat factitatorem, qui cuncta in dispositione formaverit.' And Eusebius, in the xith book of his Evangelical Preparation, cites a passage from Amelius, a celebrated admirer and imitator of Plato, in which he speaks of the λoyos, as being eternal, and the Maker of all things. This, he says, was the opinion of Heraclitus, and then introduces the beginning of the Gospel of St. John, concerning whom, it seems he was wont to complain, that he had transferred into his book the sentiments of his master Plato. But it is not likely that our evangelist either borrowed from, or intended, to copy after Plato. And since not only Plato, but Pythagoras and Zeno likewise, conversed with the Jews, it is not at all wonderful, that we meet with something about a EIO AOгOX or DIVINE WORD, in their writings. Nor, after all, might the philosopher and the apostle use the same term in the same acceptation.

It is customary with the writers of the New Testament, to express themselves as much as may be in the language of the Old, to which, therefore, we must have recourse for an explanation of their meaning, as the penmen of both, under the direction of one Spirit, used their terms in the same sense. Now, upon looking into the Old Testament, we find that the Word of Jehovah, 177,

is frequently and evidently the style of a person, who is said to come, to be revealed or manifested, and the like. As in the xvth chapter of Genesis, The word of Jehovah came unto Abraham in a vision, saying, Fear not, Abraham, Sc.-Behold, the word of the Lord came unto him, saying, This shall not be thine heir; and he brought him forth abroad, &c. Thus again, 1 Sam. iii. Jehovaḥ revealed himself to Samuel in Shiloh by the Word of Jehovah. The same person is, at other times, characterized by the title, the Name of Jehovah, DV,

'as in Isaiah xxx. 27. Behold, the Name of Jehovah cometh from far, burning with his anger, &c.

With regard to the nature of the person thus denominated, whoever shall duly consider the attributes, powers, and actions, ascribed to him, will see reason to think of him, not as a created intelligence, but a person of the Divine essence, possessed of all its incommunicable properties. And it may be noticed, that the Targums, or Chaldee Paraphrasts, continually substitute the Word of Jehovah, "', for Jehovah, ascribing divine characters to the person so named. And the ancient Grecizing Jews speak in the same style. Thus, in that excellent apocryphal Book of Wisdom, ix. 1. O God, who hast made all things e

And the Word was with God; namely, before any created being had existed. This seems to be spoken in allusion to a well known passage in Proverbs, chap. viii. 30. where Divine wisdom is introduced, saying, The Lord possessed me in the beginning of his way before his works of old: I was set up from everlasting, or ever the earth zas, &c. And the word was God. "It is observable," says Dr. Macknight," that John's discourse rises by degrees. He tells us first, that the Word, in the beginning of the world, existed: next, that he existed with God; And last of all, that he was God, and made all things." The divine person, however, here spoken of, is called The Word; and Rev. xix. 13. The Word of God, not only because the Father at first created and still governs all things by him; "but, because, as men make known their minds to one another by the intervention of words, speech, or discourse, so God, by his Son, discovers his gracious designs in the clearest and fullest manner to men. All the various manifestations which he makes of himself, whether in the works of creation, providence, or redemption; all the revelations he has been pleased to give of his will, are conveyed to us through him, and, therefore, he is, by way of eminence, fitly styled, The Word of God."* The same was in

AORN 08, by thy Word: and again, in the passage which so wonderfully describes the horrors of that night, never to be forgotten by an Israelite, wherein the first-born of the Egyptians were slain-" While all things were in quiet silence, and that night was in the midst of her swift course, thine Almighty WORD AOгOX, leaped down from heaven, out of thy royal throne, as a fierce man of war into the midst of a land of destruction; and brought thine unfeigned commandment, as a sharp sword, and standing up filled all things with death; and it touched the heaven, but it stood upon the earth," chap. xviii. 14. Horne's Discourses, dis. vii. vol. I. p. 194-197.

* "Should it be asked, (thus also Bishop Horne,) why the person is styled the WORD? the proper answer seems to be, that as a thought, or conception of the understanding, is brought forth and communicated in speech or discourse, so is the divine will made known by the WORD, who is the offspring and emanation of the eternal mind; an emanation pure and undivided, like that of light, which is the proper issue of the sun, and yet coeval with its parent orb; since the sun cannot be supposed, by the most exact and philosophical imagination, to exist a moment without emitting light; and were the one eternal, the other, though strictly and properly produced by it, would be as strictly and properly co-eternal with it. So true is the assertion of the Nicene fathers; so apt the instance subjoined for its illustration; God of God, light of light; in apostolic language, Απαύγασμα της δόξης και χαρακτης της υποτάσεως, The brightness of his Father's glory, and the express image of his person. And whether we consider our Lord under the idea of the WORD, or that of LIGHT, it will lead us to the same conclusion respecting his office. For as no man can discover the mind of ano

the beginning with God. Here the apostle repeats what he had before asserted, because of its great importance; and to signify more fully the personality of the Son as distinct from that of the Father. All things were made by him, all creatures whether in heaven or on earth; the whole universe, and every being contained therein, animate or inanimate, intelligent or unintelligent; and without him was not any thing made that was made, de ev, not so much as any single thing having existence, whether among the noblest or the meanest of God's works. St. Paul, it must be remembered, attests the same truth, Col. i. 16. affirming that by him all things were created that are in heaven, and that are in earth, visible and invisible whether they be thrones, or dominions, or principalities, or powers: all things were created by him and for him, adding, and he is before all things, and by him all things consist. Now, as the eminent divine just quoted observes, "If all things were made by him, he cannot be himself of the number of the things that were made. He is superior, therefore, to every created being. Besides, it should be remembered that in the Old Testament the creation of the heaven and the earth is often mentioned as the prerogative of the true God, whereby he is distinguished from the heathen idols." The design of the evangelist in establishing so particularly and distinctly the dignity, but especially the divinity of Christ, was to raise in mankind the most profound voneration for him, and for all his instructions and actions. "And, without doubt, he, who is the word of God, the interpreter of the divine counsels, and who is himself God, ought to be heard with the deepest attention, and obeyed with the most implicit submission."

The apostle proceeds. In him, or through him, as Beza understands it, was life. He was the living and powerful word, which was the source of life to every living creature, as well as of being, to all that exists. And the life was the light of men-He who is essential life and the author of life to all that lives, was also the fountain of wisdom, holiness, and happiness to man in his original state. And the light shineth in darkness, viz. in the darkness, or amidst the ignorance and folly, sinfulness and wretchedness of fallen This has been the case from the time of man's fall, through all ages, and in all nations of the world; the light of reason and conscience as well as the light issuing from the works of creation and providence, and the various discoveries of God and his will

man.

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ther, but by the word which proceedeth from him; as no man can see the sun, but by the light which itself emitteth; even so, No man knoweth the Father, save the Son, and him to whomsoever the Son will reveal him." p. 199, 200.

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made to and by the patriarchs and prophets being through and from him but the darkness comprehended it not, did not advert to it, so as to understand, and profit, as it might have done, by the instruction thus communicated. It became necessary therefore in order to the more full illumination and the salvation of mankind, that God should give a more perfect revelation of his mind and will, than he had given in former ages. For this purpose there was a man sent from God, to be the harbinger of the Messiah, the introducer of a new dispensation, the morning-star preceding the rise of the Sun of Righteousness, whose name was JOHN, i. e. grace; a name fitly given to the Messiah's forerunner, who was sent to proclaim the immediate accomplishment of God's gracious intentions towards men, the expectation of which had been raised in them by all his preceding dispensations. The same came for a witness, es magrugia, for, or in order to give, a testimony of an infinitely important kind; to bear witness of the light, va μaprupnon tegi T8 Pwrog, that he might testify concerning the light; viz. the light mentioned above, Christ the light of the world, that all men through him, through his testimony, might believe, in Christ the light. He, John, though an extraordinary messenger of God, was himself not that light, but was merely sent to bear witness of that light, and thereby to draw men's attention to it, and induce them to believe in it, viz. in the true light which lighteth every man that cometh into the world, both as he is their Maker, who has put into their minds the light of reason and conscience, and as he visits and strives with them by his Spirit, and is the author of that revelation, which was not intended to be confined to the single nation of the Jews, but to be communicated to all mankind.

He was in the world, from the beginning, frequently appearing, and making known to his servants, the patriarchs and prophets, the divine will, in dreams and visions, and various other ways; and the world was made by him, as has just been shown; and the world, nevertheless, knew him not: knew not its maker and preserver. He came, as the true, the often-predicted and long-expected Messiah, unto his own, 815 va idia, to his own things, viz. his own land, termed Immanuel's land, his own city, called the holy city; his own temple, (see Malachi iii. 1.) but, although he answered all the characters given of the Messiah in the Old Testament, or idios his own people, whom he had separated from all the people upon earth, watched over, protected, delivered, and singularly favoured in a variety of most extraordinary ways for many ages, received him not, because he did not countenance

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and gratify their carnal spirit and worldly views, by coming in that state of wealth, power, and grandeur, in which they expected him to come. He came as the prophet like unto Moses, as Moses foretold he should come, Deut. xviii. 18, &c. and by his holy life, his mighty miracles, extreme sufferings, and glorious resurrection from the dead, proved to a demonstration his divine mission; yet they received him not, because his doctrine contradicted their prejudices, censured their vices, and laid a restraint upon their lusts. He came as the high priest of their profession, and a mediator between God and man, but depending on their being Abraham's seed, on the ceremony of circumcision, the Aaronical priesthood and the expiations of their law, and in general on their own righteousness; they received him not in these characters. He came as a Redeemer and Saviour; but not feeling, nor even seeing, their want of the redemption and salvation which are through him, and having no desire of any such spiritual blessings, they received him not, in any such relations. He came as the king set upon God's holy hill of Zion, Psal. ii. 6. The righteous branch raised unto David, the king that was to reign and prosper, and to execute justice and judgment in the earth, Jer. xxiii. 5, 6. Zion's king, that was to come to her, just, and having salvation, lowly and riding upon an ass, Zech. ix. 9. but, as his kingdom was not of this world, not earthly, but heavenly; not carnal, but spiritual, and they did not desire one of another world, they would not receive him; declaring openly we will not have this man to reign over us. But as many as received him, as the true Messiah, and according to the various offices and characters which he sustained, to them gave he power, or privilege, as a implies, to become the sons of God; to stand related to him, not merely as subjects to their king, or servants to their master, but as children to their father; being taken under his peculiar protection, direction, and care, being favoured with liberty of access to him, and intercourse with him, and constituted his heirs, and joint-heirs with Christ of the heavenly inheritance; even to them that believe on his name, with their hearts unto righteousness, or, with a faith working by love. Nor are they constituted his children merely by adoption, but they are made such also and especially by regeneration, being born not of blood, not by descent from Abraham, or the blood of circumcision, nor by the will of the flesh, by natural generation, or by the power of corrupt nature, nor by the will of man, adopting or baptizing them; but of God, by his Spirit creating them anew.