"The Word was God." A majesty, characterized also by simplicity, marks the entire Word of God. That which is infinitely beyond the creature's comprehension is stated with all the clearness which becomes a revelation from God. We realize that we are in a different atmosphere from the reasonings of the brightest human mind. This is strikingly shown in the opening verses of the Bible. Clear, so simple that a child can understand the words, and yet so profound that the loftiest intellect can but receive their statements, they satisfy the deepest cravings of the understanding. God is the Creator; the universe is not self-evolved, nor is it the product of some inferior creature.

Similarly the opening words of John's Gospel declare by their clearness and simplicity, and yet by their unfathomable fulness, their divine origin, "The Word was God." This shows us that the speech, and the mind back of the speech, whose purposes the speech reveals, is not merely a chosen spokesman for God, but is God Himself. We shrink from multiplying words, for this brief sentence baffles our highest thoughts. But if He who is love has spoken to us, we know He invites us to hearken to Him. "The Word"-it almost seems like a prophecy of the message of God to His creation ere it was-"was in the beginning." When everything had a beginning, which brings us to look out upon a boundless eternity, the Word was. The Word did not have a beginning, it was in the beginning. What then was this Word which existed before all creation? "The Word was with God." The preposition πρς means "before the face of," "in the presence of," "in association with." It is used in Mark 6:3, "Are not his sisters here with us, πρς μς?" The family of our Lord dwelt among their fellow-townsmen, and were in daily association with them. Here was the Word, in eternity, before the earth was formed, in association with God. "I was by Him" (Prov. 8:30), says Wisdom, the Logos, the Word; and does God not speak of One who was his "Fellow?" (Zech. 13:7). With whom could He have this fellowship before anything existed? The next clause answers-"The Word was god."

Here we stand, with unshod feet and adoring hearts. We are in the presence of God. We are not surprised to learn that this blessed One who was with God and was God is the Creator, our Creator. "By Him were all things created that are in heaven and that are in earth, visible and invisible" (Col. 1:16). We feel no shock in using of Him the noblest words of praise, "0 come, let us worship and bow down; let us kneel before Jehovah our Maker" (Ps. 95:6).

"The Word became Flesh." We follow the shepherds out of the field to find the wondrous Babe, wrapped in the swaddling clothes of His humiliation, lying in a manger (Lk. 2:12). We stand with the adoring wise men from the East as they present to Him-not to them, the Babe and His mother-the gold in recognition of His Godhead glory, frankincense, His fragrant holy life upon earth, and myrrh that tells of

"Love that on death's dark vale Its sweetest odors spread."

It is in perfect accord that the heavenly chorus should proclaim "glory to God in the highest." Nor are we careful to distinguish the various persons of the Godhead in that worship. We know He who lay in the manger had His rightful share in it all.

We stand with Simeon, as he holds this blest Babe in his arms. It was the Word made flesh, dwelling among us. Mystery? Ah, unfathomable mystery, but the revelation of God to man.

"The Only Begotten Son. . . hath declared Him" (ver. 18). We are led on into further holy mysteries, told out in our own human language. "The bosom of the Father"-who could know the depths of divine tenderness and love that were in the heart of God, save the Son who had His abode there? He is "Heir of all things" as Son, but we think not so much of the wealth of His possessions-the vast universe-as of the relationship between the Father and the Son, the identity of nature, the unity of holiness, of every divine attribute, and of the Love. "The Father loveth the Son," "Thou lovedst Me before the foundation of the world." "My beloved Son," declares the Father. And He who alone knoweth the Father, has in love to us revealed Him to the weary, heavy-laden soul that comes to Him! (Matt. 11:27-30).

"Behold the Lamb of God which taketh away the sin of the world" (ver. 29). How is the Father, in His infinite holiness, to be revealed to sinful man? His twofold characters of Light and of Love meet in the Lamb of God. It is God's Lamb who is to declare Him. The Lamb tells not merely of the unblemished purity of the Lord, but of the Sacrifice for which that purity fitted Him. So we are carried in thought to the cross "where the Lord of glory died." We gaze-may it be through our tears-at Him nailed to the tree. We hear His cry of forsaken anguish; we listen to the exultant note of victory, "It is finished;" we see the Lamb offered up upon the altar. Who is He? The Word, made flesh, the Only Begotten Son. Ah yes, He can take away the sin of a ruined world. The sacrifice of the Lamb is sufficient, for all the dignity of His person is linked with it. Every believing sinner who thus "beholds" Him, has the Word of God to assure him of the value of that sacrifice to cleanse his guilty soul, and faith looks on to the happy time when "the Lamb that was slain" shall reign over the ransomed world, from which sin has been banished; His enemies shall receive His wrath, for they will not accept His love, and then,

"Joyful now the new creation
Rests in undisturbed repose;
Blest in Jesus' full salvation,
Sorrow now nor thraldom knows."

The Giver of the Spirit. How fitting it was that He should be the Recipient of the Holy Spirit who, in form as the dove, the bird of love, of sorrow and of sacrifice, descends upon Him at His baptism. The link with heaven, the Father's delight and approval, are thus displayed in bodily form. And what perfect grace it is that He who, by virtue of His essential character received the Spirit, should upon the ground of His accomplished redemption give that divine seal and witness to all who believe upon Him. "The same is He who baptizeth with the Holy Ghost" (ver. 33). This took place after our Lord was glorified. "He hath shed forth this, which ye now see and hear" (Acts 2:33). "He shall glorify Me," said our Lord, and the indwelling Spirit delights to make Him known to every believing heart, and in the Church formed by the baptism of the Spirit (1 Cor. 12:13).

"Where dwellest Thou?" (ver. 38). It is the glory of our Lord's work that it not merely gives peace to the conscience, but attracts to Himself. So when the preacher of repentance on the following day points again to the Lamb of God, two disciples are attracted. They follow the Lord. What do they wish? Is it wealth, or health, or earthly store? No, they desire Himself, and to know His dwelling place. And where does He dwell? Not in the palaces of kings, nor amid scenes of earthly festivity. His abode will be in accord with the manger, where they laid Him as a Babe; "The Son of Man hath not where to lay his head." We are not occupied with the locality, but with Himself. "Come and see," He says to every enquiring heart. We run back in our thoughts to the varied manifestations of Himself upon which we have been dwelling. Yes, the Giver of the Spirit, the Lamb of God, the Revealer of the Father, the Word made flesh- God the Word-says, "Come and see." Do we respond to that marvelous invitation? Andrew did, and another who always afterwards speaks of himself as "the disciple whom Jesus loved"-Peter too, with a new name, and Philip, and Nathanael, were all welcome. Are we less so?

The Opened Heavens. To the worshiping Nathanael the Lord tells of an even greater thing than earthly companionship, or miracles. Heaven shall be opened, its holy angels shall be seen serving the One who has taken His place as Son of Man. Even on earth once and again they came forth to minister. But the days will come when they will render glad tribute to the One who shall reign over the ransomed earthly people-"Let all the angels of God worship Him," Heb. 1:6 with Ps. 97:7 – and then in heavenly glory round about the throne will, with the saints on high, render eternal homage to the glorified Son of Man.

And there is our portion through infinite grace. "Father, I will that they also whom Thou hast given Me, be with Me where I am, that they may behold my glory" (John 17:24). "God is faithful, by whom ye were called unto the fellowship of his Son, Jesus Christ our Lord" (1 Cor. 1:9). Let us enjoy it now, as we shall "in that day." S. R.