1. There is the word conceived, that is, thought, which is the first and only immediate product and conception of the soul (all the operations of which are performed by thought), and it is one with the soul. And thus the second person in the Trinity is fitly called the Word; for he is the first begotten of the Father, that eternal essential Wisdom which the Lord possessed, as the soul does its thought, in the beginning of his way, <Prov. 8:22>. There is nothing we are more sure of than that we think, yet nothing we are more in the dark about than how we think; who can declare the generation of thought in the soul? Surely then the generations and births of the eternal mind may well be allowed to be great mysteries of godliness, the bottom of which we cannot fathom, while yet we adore the depth.
 2. There is the word uttered, and this is speech, the chief and most natural indication of the mind. And thus Christ is the Word, for by him God has in these last days spoken to us <Heb. 1:2>, and has directed us to hear him, <Mt. 17:5>. He has made known God's mind to us, as a man's word or speech makes known his thoughts, as far as he pleases, and no further. Christ is called that wonderful speaker (see notes on <Dan. 8:13>), the speaker of things hidden and strange. He is the Word speaking from God to us, and to God for us. John Baptist was the voice, but Christ the Word: being the Word, he is the Truth, the Amen, the faithful Witness of the mind of God.
 II. What he saith of him, enough to prove beyond contradiction that he is God. He asserts,
 1. His existence in the beginning: In the beginning was the Word. This bespeaks his existence, not only before his incarnation, but before all time. The beginning of time, in which all creatures were produced and brought into being, found this eternal Word in being. The world was from the beginning, but the Word was in the beginning. Eternity is usually expressed by being before the foundation of the world. The eternity of God is so described <Ps. 90:2>, Before the mountains were brought forth. So <Prov. 8:23>. The Word had a being before the world had a beginning. He that was in the beginning never began, and therefore was ever, achronos without beginning of time. So Nonnus.
 2. His co-existence with the Father: The Word was with God, and the Word was God. Let none say that when we invite them to Christ we would draw them from God, for Christ is with God and is God; it is repeated in v. 2: the same, the very same that we believe in and preach, was in the beginning with God, that is, he was so from eternity. In the beginning the world was from God, as it was created by him; but the Word was with God, as ever with him. The Word was with God,
 (1.) In respect of essence and substance; for the Word was God: a distinct person or substance, for he was with God; and yet the same in substance, for he was God, <Heb. 1:3>.
 (2.) in respect of complacency and felicity. There was a glory and happiness which Christ had with God before the world was <Jn 17:5>, the Son infinitely happy in the enjoyment of his Father's bosom, and no less the Father's delight, the Son of his love, <Prov. 8:30>.
 (3.) in respect of counsel and design. The mystery of man's redemption by this Word incarnate was hid in God before all worlds, <Eph. 3:9>. He that undertook to bring us to God <1 Pet. 3:18> was himself from eternity with God; so that this grand affair of man's reconciliation to God was concerted between the Father and Son from eternity, and they understand one another perfectly well in it, <Zech. 6:13; Mt. 11:27>. He was by him as one brought up with him for this service, <Prov. 8:30>. He was with God, and therefore is said to come forth from the Father.
 3. His agency in making the world, v. 3. This is here,
 (1.) Expressly asserted: All things were made by him. He was with God, not only so as to be acquainted with the divine counsels from eternity, but to be active in the divine operations in the beginning of time. Then was I by him, <Prov. 8:30>. God made the world by a word <Ps. 33:6> and Christ was the Word. By him, not as a subordinate instrument, but as a coordinate agent, God made the world <Heb. 1:2>, not as the workman cuts by his axe, but as the body sees by the eye.
 (2.) the contrary is denied: Without him was not any thing made that was made, from the highest angel to the meanest worm. God the Father did nothing without him in that work. Now,
 [1.] This proves that he is God; for he that built all things is God, <Heb. 3:4>. The God of Israel often proved himself to be God with this, that he made all things: <Isa. 40:12,28; 41:4>; and see <Jer. 10:11-12>.
 [2.] this proves the excellency of the Christian religion, that the author and founder of it is the same that was the author and founder of the world. How excellent must that constitution needs be which derives its institution from him who is the fountain of all excellency! When we worship Christ, we worship him to whom the patriarchs gave honour as the Creator of the world, and on whom all creatures depend.
 [3.] this shows how well qualified he was for the work of our redemption and salvation. Help was laid upon one that was mighty indeed; for it was laid upon him that made all things; and he is appointed the author of our bliss who was the author of our being.
(from Matthew Henry's Commentary)

John 1:14  PP28

 4. The word was made flesh, v. 14. This expresses Christ's incarnation more clearly than what went before. By his divine presence he always was in the world, and by his prophets he came to his own. But now that the fulness of time was come he was sent forth after another manner, made of a woman <Gal. 4:4>; God manifested in the flesh, according to the faith and hope of holy Job; Yet shall I see God in my flesh, <Job 19:26>. 
(from Matthew Henry's Commentary)

from 3004; something said (including the thought); by implication a topic (subject of discourse), also reasoning (the mental faculty) or motive; by extension, a computation; specifically (with the article in John) the Divine Expression (i.e. Christ):