John 1:14

The Incarnate Word's revelation of the Father

14. And the Word was made flesh Or, became flesh. This is the gulf which separates S. John from Philo. Philo would have assented to what precedes; from this he would have shrunk. From John 1:9 we have the subjectiveside; the inward result of the Word's coming to those who receive Him. Here we have the objective; the coming of the Word as a historical fact. The Logos, existing from all eternity with the Father (John 1:1), not only manifested His power in Creation (John 1:3) and in influence on the minds of men (John 1:9; John 1:12), but manifested Himself in the form of a man of flesh. The important point is that the Word became terrestrial and material: and thus the inferior part of man is mentioned, the flesh, to mark His humiliation. He took the whole of man's nature, including its frailty. "The majestic fulness of this brief sentence," the Word became flesh, which affirms once for all the union of the Infinite and the finite, "is absolutely unique." The Word becameflesh; did not merely assumea body: and the Incarnate Word is one, not two personalities. Thus various heresies, Gnostic and Eutychian, are refuted by anticipation.

dwelt among us Literally, tabernacled among us, dwelt as in a tent. The Tabernacle had been the seat of the Divine Presence in the wilderness: when God became incarnate in order to dwell among the Chosen People, -to tabernacle" was a natural word to use. The word forms a link between this Gospel and the Apocalypse: it occurs here, four times in the Apocalypse, and nowhere else. Our translators render it simply -dwell," which is inadequate. Revelation 7:15; Revelation 12:12; Revelation 13:6; Revelation 21:3.

among us In the midst of those of us who witnessed His life.

we beheld Or, contemplated. Comp. 1 John 1:1. No need to make a parenthesis.

his glory The Shechinah. Comp. John 2:11; John 11:40; John 12:41; John 17:5; John 17:24; 2 Corinthians 3:7-18; Revelation 21:11. There is probably a special reference to the Transfiguration (Luke 9:32; 2 Peter 1:17); and possibly to the vision at the beginning of the Apocalypse. In any case it is the Evangelist's own experience that is indicated. Omit -the" before the second -glory."

as of i.e. exactly like. The glory is altogether such asthat of an only-begotten son. Comp. Matthew 7:29. He taught exactly asone having full authority. No article before -only-begotten;" He was an only-begotten Son, whereas Moses and the Prophets were but servants.

only begotten Unigenitus. The Greek word is used of the widow's son (Luke 7:12), Jairus" daughter (John 8:42), the demoniac boy (John 9:38), Isaac (Hebrews 11:17). As applied to Christ it occurs only in S. John's writings; here, John 1:18; John 3:16; John 3:18; 1 John 4:9. It marks off His unique Sonship from that of the -sons of God" (John 1:12).

of the Father Literally, from the presence of a father; an only son sent on a mission from a father: comp. John 1:6.

full Looks forward to -fulness" in John 1:16.

grace The original meaning of the Greek word is -that which causes pleasure." Hence (1) comeliness, winsomeness:-the words of grace" in Luke 4:22 are -winning words." (2) Kindliness, goodwill:Luke 2:52; Acts 2:47. (3) The favourof God towards sinners. This distinctly theological sense has for its central point the freenessof God's gifts: they are not earned, He gives them spontaneouslythrough Christ. -Grace" covers all these three meanings. The third at its fullest and deepest is the one here. It is as the Lifethat the Word is -full of grace," for it is -by grace" that we come to eternal life. Ephesians 2:5.

truth It is as the Lightthat the Word is -full of truth."