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before the word “God” the first time it occurs in this verse; but it is omitted when the word ‘God” is used the second time. In this we have an illustration of the minute verbal accuracy of the Scriptures as originally given. While the omission of the article in the second place where the word God” is used does not suggest any idea of inferiority to the firs*!; person of the trinity, and while it clearly- affirms the tfue Deity of the word, it does imply the eternal subordination of the second person of the trinity to the first person of the trinity. As another has said in comment ing on a passage iff Ephesians, “In God the Father we have Deity, in its origin and source—in God the Son, we have Deity in its outflow, but all the perfection of the source is found in the stream which flows from it.” (cf. Col. 2:9.) In these words we have the most explicit statement of the fulh Deity of 'that Person who became incarnate in Jesus of Nazareth. The Divine nature is essentially and fully in the Son, but at the same time the Son is not the Father. y. 2. “The same was in the beginning with God,.“ This verse gives us no added thought, but it emphasizes the preceding by repetition and by a different form of expression so as to make sure that the reader may make no mistake about it. The Holy Spirit speaking through John would have us know to an absolute certainty that through all eternity that Person who became flesh in Jesus of Nazareth was God (cf. Phil. 2:6) and was with God. Verse 2 also forms the transition to wha.t follows in the next section, where we have the Word, not in His eternal being, but in His relation to the creative universe. It is quite characteristic of John to repeat the same message in a little different form (cf. 1 John 1:5; 1 John 3:1, R.V.). Verses 1 and 2 are not the only places by any means in which there is a definite and explicit statement of the true Deity of Him who tabernacled among us in the person of Jesus Christ (cf. Isa. 9:6; Rom. 9:5; Titus 2:13 English R.V.; 2 Peter 1:1 English R.V.;
Heb. 1:6-8; 1 John 5:20). The entire gospel of John is given to a proof of the statements given in verses 1 and 2. Every thing in the gospel revolves about this center (John 20:31). The statement repeated in verse 2 brings out the fact that there are at least two persons in the Godhead. There is one Divine Person in company with whom the Word was, and the Word Himself is also a Divine Person. v, 3. “All things were made by Him; and ■ without Him was not anything made- that was (had been) made.” We here pass from the -eternal Divine nature of the Word to His Divine work. We have in this verse the plainest, most definite and most posi tive statement possible that all things “came to be through” (that is the exact force of the Greek word translated “were made through”). Him. - The^exact force of the statement is that not merely all things regarded as a whole, but all things taken severally and ' individually came to be through Him. God has executed all His creative plans through Him. He who by His incarnation became our Brother and our Saviour was first our Creator, and the Creator of all things. Apart from Him not even one thing came to be (this is the exact force of the Greek words translated “without Him was not anything made that hath been made”). Here we have a definite denial of the eternity or uncreatedness of matter. There is but one eternal and neces sary existence, that is God. All other things are derived from Him and made by Him. The Word, being Himself God, was not made, but is the maker of all things. Jesu# Christ therefore, in whom this Word became incarnate, is “very God of very God” (Heb. 3:4; fcf. Heb. -1:6). The thought o f .verse 3 gives to science and Christianity a common foundation. True science reveals the eternal power and God head of the Word (Rom. 1 :20). Chris tianity reveals the way of salvation to fallen man through the grace and power of the same eternal Word. These words afford to faith the most daring assurance and
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