As Jesus claims repeatedly to be the way to salvation in John’s Gospel, he will also back up his right to make that claim, especially when the religious leaders question his authority, by appealing to his eternal origin from the Father. It is only because he is begotten by the Father from all eternity that he can then claim to be sent by the Father to become incarnate in history. His eternal relation to the Father constitutes his redemptive mission to the world, but not vice versa.

I must admit, we evangelicals have developed an allergy to things eternal, especially when it comes to our doctrine of the Trinity. To be brutally honest, we are prone to conflation. We approach the Bible assuming history is its only focus. Ironically, this approach is a failure to be biblical enough. Yes, Scripture’s storyline does take a narrative form, focused as it is on salvation history. But the biblical authors never stop there, nor is narrative an end in and of itself. Never do they shove the infinite, incomprehensible Trinity into our tiny box of history, limiting who God is to what God does, prioritizing function over being. Either in their presuppositions (consider the Psalms) or in their theological conclusions (purview Paul’s letters), they intend the reader to read theologically. More to the point, the biblical authors are not so focused on the historical facts of the life of Christ that they are unconcerned with his eternal, trinitarian origin prior to the incarnation. They are not so earthly minded that they are of no heavenly good.
We should not be either.
Consider the opening of John’s Gospel, for example. As I share in Simply Trinity: The Unmanipulated Father, Son, and Spirit (Baker, 2021), I often hear pastors advising churchgoers to give the Gospel of John to someone they are trying to evangelize. That’s for good reason, too: John’s Gospel lays out the gospel with lucid conviction, bringing the unbeliever face-to-face with the crucified and risen Christ and the many gifts he gives to all recipients of his grace. That’s why we love texts like John 3:16; we desire to tell the world about God’s Son so that they might receive eternal life.
But in our rush to talk about eternal life, we sometimes skip to the second half of John 3:16 and forget to talk about the eternal Son. As the first half of John 3:16 says, God “gave his only begotten Son” (KJV). Let those words marinate: God . . . gave . . . his . . . only begotten . . . Son. When we rush to the benefits the Son brings and skip over the identity the Son has in eternity, we neglect not only the first half of John 3:16 but the first two chapters of John’s Gospel—chapters, need I remind you, that precede John 3.
God in Himself
Did you know, for instance, that John begins his Gospel not with the eternal life we receive but with the life the triune God enjoyed in eternity? Go back to the opening of John 1 and what do you read? “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God” (1:1–2). Before we get to the good news about Jesus and the eternal life he brings, let’s take a step back and consider, as John does, where this Jesus originates from in the first place. This will be hard, but let’s put off what God has done in creation and focus first on who God is apart from creation. Why would we do that? Here’s why: unless you understand who God is apart from you, you will never understand the importance of what God has done for you, at least not in full. I realize how counterintuitive that sounds, holding off on the history of redemption—your history—to talk about things eternal. Abstract and esoteric perhaps. But John is convinced that in doing so you will have a better grasp of who this Word is and why he became flesh and dwelt among us. Furthermore, a long line of church fathers also believe that John’s approach avoids a dirty swamp of heresies, many of which threaten to conflate who God is in and of himself (ad intra) with how God’s acts externally (ad extra) toward his creation.
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