Quotes & Notes on:
John 1:14
-
John Wesley's Notes:
Flesh sometimes signifies corrupt nature; sometimes the body; sometimes,
as here, the whole man.
We beheld his glory-We his apostles, particularly Peter, James, and
John, Lu 9:32.
Grace and truth-We are all by nature liars and children of wrath, to
whom both grace and truth are unknown. But we are made partakers of
them, when we are accepted through the Beloved.
The whole verse might be paraphrased thus: And in order to raise us to
this dignity and happiness, the eternal Word, by a most amazing
condescension, was made flesh, united himself to our miserable nature,
with all its innocent infirmities. And he did not make us a transient
visit, but tabernacled among us on earth, displaying his glory in a more
eminent manner, than even of old in the tabernacle of Moses. And we who
are now recording these things beheld his glory with so strict an
attention, that we can testify, it was in every respect such a glory as
became the only begotten of the Father. For it shone forth not only in
his transfiguration, and in his continual miracles, but in all his
tempers, ministrations, and conduct through the whole series of his
life. In all he appeared full of grace and truth: he was himself most
benevolent and upright; made those ample discoveries of pardon to
sinners, which the Mosaic dispensation could not do: and really
exhibited the most substantial blessings, whereas that was but a shadow
of good things to come.
- Treasury of Scripture Knowledge:
* the Word. Joh 1:1; Isa 7:14; Mt 1:16,20-23; Lu 1:31-35; 2:7,11; Ro
1:3; 9:5 1Co 15:47; Ga 4:4; Php 2:6-8; 1Ti 3:16; Heb 2:11,14-17; 10:5
1Jo 4:2,3; 2Jo 1:7
* we. Joh 2:11; 11:40; 12:40; 14:9; Isa 40:5; 53:2; 60:1,2; Mt 17:1-5
2Co 4:4-6; Heb 1:3; 1Pe 2:4-7; 2Pe 1:17; 1Jo 1:1,2
* the only. Joh 1:18; 3:16,18; Ps 2:7; Ac 13:33; Heb 1:5; 5:5; 1Jo 4:9
* full. Joh 1:16,17; Ps 45:2; 2Co 12:9; Eph 3:8,18,19; Col 1:19; 2:3,9
1Ti 1:14-16
-
Adam Clarke's Commentary:
And the Word was made flesh] That very person who was in the
beginning-who was with God-and who was God, Joh 1:1, in the fulness of
time became flesh-became incarnated by the power of the Holy Ghost, in
the womb of the virgin. Allowing this apostle to have written by Divine
inspiration, is not this verse, taken in connection with Joh 1:1, an
absolute and incontestable proof of the proper and eternal Godhead of
Christ Jesus?
And dwelt among us] , And tabernacled
among us: the human nature which he took of the virgin, being as the
shrine, house, or temple, in which his immaculate Deity condescended to
dwell. The word is probably an allusion to the Divine Shechinah in the
Jewish temple; and as God has represented the whole Gospel dispensation
by the types and ceremonies of the old covenant, so the Shechinah in the
tabernacle and temple pointed out this manifestation of God in the
flesh. The word is thus used by the Jewish writers: it signifies with
them a manifestation of the Divine Shechinah.
The original word,  , from
 , a shadow, signifies: 1. To build a
booth, tent, or temporary hut, for present shelter or convenience; and
does not properly signify a lasting habitation or dwelling place; and is
therefore fitly applied to the human nature of Christ, which, like the
tabernacle of old, was to be here only for a temporary residence for the
eternal Divinity. 2. It signifies to erect such a building as was used
on festival occasions, when a man invited and enjoyed the company of his
friends. To this meaning of the word, which is a common one in the best
Greek writers, the evangelist might allude, to point out Christ's
associating his disciples with himself; living, conversing, eating, and
drinking with them: so that, while they had the fullest proof of his
Divinity by the miracles which he wrought, they had the clearest
evidence of his humanity, by his tabernacling among, eating, drinking,
and conversing with them. Concerning the various acceptations of the
verb  see Raphelius on this verse.
The doctrine of vicarious sacrifice and the incarnation of the Deity
have prevailed among the most ancient nations in the world, and even
among those which were not favoured with the letter of Divine
revelation. The Hindoos believe that their god has already become
incarnate, not less than nine times, to save the wretched race of man.
On this subject, Creeshna, an incarnation of the supreme God, according
to the Hindoo theology, is represented in the Bhagvat Geeta, as thus
addressing one of his disciples: "Although I am not in my nature subject
to birth or decay, and am the Lord of all created beings, yet, having
command over my own nature, I am made evident by my own power; and, as
often as there is a decline of virtue and an insurrection of vice and
injustice in the world, I make myself evident; and thus I appear from
age to age, for the preservation of the just, the destruction of the
wicked, and the establishment of virtue." Geeta, pp. 51, 52.
The following piece, already mentioned, Lu 1:68, translated from the
Sanscreet, found on a stone, in a cave near the ancient city of Gya in
the East Indies, is the most astonishing and important of any thing
found out of the compass of the Sacred Writings, and a proper
illustration of this text.
"The Deity, who is the Lord, the possessor of all, APPEARED in this
ocean of natural beings, at the beginning of the Kalee Yoog (the age of
contention and baseness.) He who is omnipresent, and everlastingly to be
contemplated, the Supreme Being, the eternal ONE, the Divinity worthy to
be adored-APPEARED here, with a PORTION of his DIVINE NATURE. Reverence
be unto thee in the form of (a) Bood-dha! Reverence be unto the Lord of
the earth! Reverence be unto thee, an INCARNATION of the Deity, and the
Eternal ONE! Reverence be unto thee, O GOD! in the form of the God of
mercy! the dispeller of PAIN and TROUBLE, the Lord of ALL things, the
Deity who overcometh the sins of the Kalee Yoog, the guardian of the
universe, the emblem of mercy towards those who serve thee! (b) O'M! the
possessor of all things, in VITAL FORM! Thou art (c) Brahma, (d)
Veeshnoo, and (e) Mahesa! Thou art Lord of the universe! Thou art under
the form of all things, movable and immovable, the possessor of the
whole! And thus I adore thee! Reverence be unto the BESTOWER of
SALVATION, and the ruler of the faculties! Reverence be unto thee, the
DESTROYER of the EVIL SPIRIT! O Damordara, (f) show me favour! I adore
thee who art celebrated by a thousand names, and under various forms, in
the shape of Bood-dha, the God of mercy! Be propitious, O most high
God!" Asiatic Researches, vol. i. p. 284, 285.
We beheld his glory] This refers to the transfiguration, at which John
was present, in company with Peter and James.
The glory as of the only begotten] That is, such a glory as became, or
was proper to, the Son of God; for thus the particle
 should be here understood. There is
also here an allusion to the manifestations of God above the ark in the
tabernacle: see Ex 25:22; Nu 7:89; and this connects itself with the
first clause, he tabernacled, or fixed his tent among us. While God
dwelt in the tabernacle, among the Jews, the priests saw his glory; and
while Jesus dwelt among men his glory was manifested in his gracious
words and miraculous acts.
The only begotten of the Father] That is, the only person born of a
woman, whose human nature never came by the ordinary way of generation;
it being a mere creation in the womb of the virgin, by the energy of the
Holy Ghost.
Full of grace and truth.] Full of favour, kindness, and mercy to men;
teaching the way to the kingdom of God, with all the simplicity,
plainness, dignity, and energy of truth.
_________________________________________________________________
(a) Bood-dha. The name of the Deity, as author of happiness.
(b) O'M. A mystic emblem of the Deity, forbidden to be pronounced but in
silence. It is a syllable formed of the Sanscreet letters a, o o, which
in composition coalesce, and make o, and the nasal consonant m. The
first letter stands for the Creator, the second for the Preserver, and
the third for the Destroyer. It is the same among the Hindoos as
 Yehovah is among the Hebrews.
(c) Brahma, the Deity in his creative quality.
(d) Veeshnoo. He who filleth all space: the Deity in his preserving
quality.
(c) Mahesa. The Deity in his destroying quality. This is properly the
Hindoo Trinity: for these three names belong to the same God. See the
notes to the Bhagvat Geeta.
(f) Damordara, or Darmadeve, the Indian god of virtue.
-
Family Bible Notes:
Made flesh; took upon him human nature--because a man. Thus the
apostle teaches, in the most direct terms, that "the man Christ Jesus"
is also the Word that was with God before the world was. Beheld his
glory; Mt 17:1-9; Mr 9:2-10:1 Only begotten of the Father; possessed of
his nature, and peculiarly the object of his infinite affection,
dwelling in him, knowing him, and perfectly fitted to make him known.
Grace and truth; favor to the guilty, knowledge of truth, and all needed
good communicated to men.
-
1599 Geneva Bible Notes:
That Son who is God from everlasting took upon himself man's
nature, so that one and the selfsame might be both God and man, who
manifestly appeared to many witnesses that saw him, amongst whom he was
conversant and unto whom by sure and undoubted arguments he showed both
of his natures. (u) That is, man: so that, by the figure of speech
synecdoche, the part is taken for the whole: for he took upon himself
our entire nature, that is to say, a true body, and a true soul. (x) For
a time, and when that was ended, he went up into heaven: for the word
which he uses is used with reference to tents: and yet nonetheless he is
always present with us, though not in flesh, but by the power of his
spirit. (y) The glory which he speaks of here is that manifestation of
Christ's majesty, which was as it were openly placed before our eyes
when the Son of God appeared in the flesh. (z) This word "as" does not
indicate here a likeness, but rather the truth of the matter, for his
meaning is this, that we saw such a glory which suited and was proper
for the true and only begotten Son of God, who is Lord and King over all
the world. (a) He was not only a partaker of grace and truth, but was
full of the very substance of grace and truth.
-
People's New Testament Commentary:
And the Word was made flesh, and dwelt among us. The Word assumed a
human form and became incarnate as the child of Mary.
We beheld his glory. His Divine glory. See Luke 9:32; John 2:11.
-
Robertson's Word Pictures:
And the Word became flesh (kai ho logos sarx egeneto). See verse
Joh 1:3 for this verb and note its use for the historic event of the
Incarnation rather than ên of verse Joh 1:1. Note also the absence of
the article with the predicate substantive sarx, so that it cannot mean
"the flesh became the Word." The Pre-existence of the Logos has already
been plainly stated and argued. John does not here say that the Logos
entered into a man or dwelt in a man or filled a man. One is at liberty
to see an allusion to the birth narratives in Mt 1:16-25; Lu 1:28-38, if
he wishes, since John clearly had the Synoptics before him and chiefly
supplemented them in his narrative. In fact, one is also at liberty to
ask what intelligent meaning can one give to John's language here apart
from the Virgin Birth? What ordinary mother or father ever speaks of a
child "becoming flesh"? For the Incarnation see also 2Co 8:9; Ga 4:4; Ro
1:3; 8:3; Php 2:7; 1Ti 3:16; Heb 2:14. "To explain the exact
significance of egeneto in this sentence is beyond the powers of any
interpreter" (Bernard). Unless, indeed, as seems plain, John is
referring to the Virgin Birth as recorded in Matthew and Luke. "The
Logos of philosophy is, John declares, the Jesus of history" (Bernard).
Thus John asserts the deity and the real humanity of Christ. He answers
the Docetic Gnostics who denied his humanity. Dwelt among us (eskênôsen
en hêmin). First aorist ingressive aorist active indicative of skênoô,
old verb, to pitch one's tent or tabernacle (skênos or skênê), in N.T.
only here and Re 7:1-15; 12:12; 13:6; 21:3. In Revelation it is used of
God tabernacling with men and here of the Logos tabernacling, God's
Shekinah glory here among us in the person of his Son. We beheld his
glory (etheasametha tên doxan autou). First aorist middle indicative of
theaomai (from thea, spectacle). The personal experience of John and of
others who did recognize Jesus as the Shekinah glory (doxa) of God as
James, the brother of Jesus, so describes him (Jas 2:1). John employs
theaomai again in Jos 1:18 (the Baptist beholding the Spirit coming down
as a dove) and Joh 1:38 of the Baptist gazing in rapture at Jesus. So
also Joh 4:35; 11:45; 1Jo 1:1; 4:12,14. By this word John insists that
in the human Jesus he beheld the Shekinah glory of God who was and is
the Logos who existed before with God. By this plural John speaks for
himself and all those who saw in Jesus what he did. As of the only
begotten from the Father (hôs monogenous para patros). Strictly, "as of
an only born from a father," since there is no article with monogenous
or with patros. In Joh 3:16; 1Jo 4:9 we have ton monogenê referring to
Christ. This is the first use in the Gospel of patêr of God in relation
to the Logos. Monogenês (only born rather than only begotten) here
refers to the eternal relationship of the Logos (as in Joh 1:18) rather
than to the Incarnation. It distinguishes thus between the Logos and the
believers as children (tekna) of God. The word is used of human
relationships as in Lu 7:12; 8:42; 9:38. It occurs also in the LXX and
Heb 11:17, but elsewhere in N.T. only in John's writings. It is an old
word in Greek literature. It is not clear whether the words para patros
(from the Father) are to be connected with monogenous (cf. Joh 6:46;
7:29, etc.) or with doxan (cf. Joh 5:41,44). John clearly means to say
that "the manifested glory of the Word was as it were the glory of the
Eternal Father shared with His only Son" (Bernard). Cf. Joh 8:54; 14:9;
17:5. Full (plêrês). Probably indeclinable accusative adjective agreeing
with doxan (or genitive with monogenous) of which we have papyri
examples (Robertson, Grammar, p. 275). As nominative plêrês can agree
with the subject of eskênôsen. Of grace and truth (charitos kai
alêtheias). Curiously this great word charis (grace), so common with
Paul, does not occur in John's Gospel save in Joh 1:14,16,17, though
alêtheia (truth) is one of the keywords in the Fourth Gospel and in
1John, occurring 25 times in the Gospel and 20 in the Johannine
Epistles, 7 times in the Synoptics and not at all in Revelation
(Bernard). In Joh 1:17 these two words picture the Gospel in Christ in
contrast with the law of Moses. See Epistles of Paul for origin and use
of both words.
-
Albert Barnes' Commentary:
And the Word was made flesh. The word flesh, here, is
evidently used to denote human nature or man. See Mt 16:17; 19:5; 24:22;
Lu 3:6; Ro 1:3; 9:5. The "Word" was made man. This is commonly expressed
by saying that he became incarnate. When we say that a being becomes
incarnate, we mean that one of a higher order than man, and of a
different nature, assumes the appearance of man or becomes a man. Here
it is meant that "the Word," or the second person of the Trinity, whom
John had just proved to be equal with God, became a man, or was united
with the man Jesus of Nazareth, so that it might be said that he was
made flesh.
Was made. This is the same word that is used in Joh 1:3. "All things
were made by him." It is not simply affirmed that he was flesh, but that
he was made flesh, implying that he had pre-existence, agreeably to Joh
1:1. This is in accordance with the doctrine of the Scriptures
elsewhere. Heb 10:5: "A body hast thou prepared me." Heb 2:14: "As the
children are partakers of flesh and blood, he also himself likewise took
part of the same." 1Jo 4:2. "Jesus Christ is come in the flesh." See
also 1Ti 3:16; Php 2:6; 2Co 8:9 Lu 1:35. The expression, then, means
that he became a man, and that he became such by the power of God
providing for him a body. It cannot mean that the divine nature was
changed into the human, for that could not be; but it means that the
Logos, or "Word," became so intimately united to Jesus that it might be
said that the Logos, or "Word" became or was a man, as the soul becomes
so united to the body that we may say that it is one person or a man.
And dwelt among us. The word in the original denotes "dwelt as in a
tabernacle or tent;" and some have supposed that John means to say that
the human body was a tabernacle or tent for the Logos to abide in, in
allusion to the tabernacle among the Jews, in which the Shechinah, or
visible symbol of God, dwelt; but it is not necessary to suppose this.
The object of John was to prove that "the Word" became incarnate. To do
this he appeals to various evidences. One was that he dwelt among them;
sojourned with them; ate, drank, slept, and was with them for years, so
that they saw him with their eyes, they looked upon him, and their hands
handled him, 1Jo 1:1. To dwell in a tent with one is the same as to be
in his family; and when John says he tabernacled with them, he means
that he was with them as a friend and as one of a family, so that they
had full opportunity of becoming familiarly acquainted with him, and
could not be mistaken in supposing that he was really a man.
We beheld his glory. This is a new proof of what he was affirming- that
THE WORD OF GOD became man. The first was, that they had seen him as a
man. He now adds that they had seen him in his proper glory as God and
man united in one person, constituting him the unequalled Son of the
Father. There is no doubt that there is reference here to the
transfiguration on the holy mount. See Mt 18:1-9. To this same evidence
Peter also appeals, 2Pe 1:16-18. John was one of the witnesses of that
scene, and hence he says, "WE beheld his glory," Mr 9:2. The word glory
here means majesty, dignity, splendour.
The glory as of the only-begotten of the Father. The dignity which was
appropriate to the only-begotten Son of God; such glory or splendour as
could belong to no other, and as properly expressed his rank and
character. This glory was seen eminently on the mount of
transfiguration. It was also seen in his miracles, his doctrine, his
resurrection, his ascension; all of which were such as to illustrate the
perfections, and manifest the glory that belongs only to the Son of God.
Only-begotten. This term is never applied by John to any but Jesus
Christ. It is applied by him five times to the Saviour, Joh 1:14;
3:16,18; 1Jo 4:9. It means literally an only child. Then, as an only
child is peculiarly dear to a parent, it means one that is especially
beloved. Comp. Ge 22:2; 12:1-20; 16:1-16; Jer 6:26; Zec 12:10. On both
these accounts it is bestowed on the Saviour.
1st. As he was eminently the Son of God, sustaining a peculiar relation
to him in his divine nature, exalted above all men and angels, and thus
worthy to be called, by way of eminence, his only Son. Saints are called
his sons or children, because they are born of his Spirit, or are like
him; but the Lord Jesus is exalted far above all, and deserves eminently
to be called his only-begotten Son.
2nd. He was peculiarly dear to God, and therefore this appellation,
implying tender affection, is bestowed on him.
Full of grace and truth. The word full here refers to the Word made
flesh, which is declared to be full of grace and truth. The word grace
means favours, gifts, acts of beneficence. He was kind, merciful,
gracious, doing good to all, and seeking man's welfare by great
sacrifices and love; so much so, that it might be said to be
characteristic of him, or he abounded in favours to mankind. He was also
full of truth. He declared the truth. In him was no falsehood. He was
not like the false prophets and false Messiahs, who were wholly
impostors; nor was he like the emblems and shadows of the old
dispensation, which were only types of the true; but he was truth
itself. He represented things as they are, and thus became the truth as
well as the way and the life.
{s} "Word" Lu 1:35; 1Ti 3:16
{t} "and we beheld" 2Pe 1:17; 1Jo 1:1,2
{u} "full of grace and truth" Ps 45:2; Col 2:3,9
-
Jamieson-Faussett Brown:
was made flesh--BECAME MAN, in man's present frail, mortal
condition, denoted by the word "flesh" (Isa 40:6; 1Pe 1:24). It is
directed probably against the Docetæ, who held that Christ was not
really but only apparently man; against whom this gentle spirit is
vehement in his Epistles (1Jo 4:3; 2Jo 1:13,13,13), [LUCKE, &c.]. Nor
could He be too much so, for with the verity of the Incarnation all
substantial Christianity vanishes. But now, married to our nature,
henceforth He is as personally conscious of all that is strictly human
as of all that is properly divine; and our nature is in His Person
redeemed and quickened, ennobled and transfigured.
and dwelt--tabernacled or pitched his tent; a word peculiar to John, who
uses it four times, all in the sense of a permanent stay (Re 7:15;
12:12; 13:6; 21:3). For ever wedded to our "flesh," He has entered this
tabernacle to "go no more out." The allusion is to that tabernacle where
dwelt the Shekinah (see on JFB for Mt 23:38), or manifested "GLORY OF
THE LORD," and with reference to God's permanent dwelling among His
people (Le 26:11; Ps 68:18; 132:13,14; Eze 37:27). This is put almost
beyond doubt by what immediately follows, "And we beheld his glory" [LUCKE,
MEYER, DE WETTE which last critic, rising higher than usual, says that
thus were perfected all former partial manifestations of God in an
essentially Personal and historically Human manifestation].
full of grace and truth--So it should read: "He dwelt among us full of
grace and truth"; or, in Old Testament phrase, "Mercy and truth,"
denoting the whole fruit of God's purposes of love towards sinners of
mankind, which until now existed only in promise, and the fulfilment at
length of that promise in Christ; in one great word, "the SURE MERCIES
of David" (Isa 55:3; Ac 13:34; compare 2Sa 23:5). In His Person all that
Grace and Truth which had been floating so long in shadowy forms, and
darting into the souls of the poor and needy its broken beams, took
everlasting possession of human flesh and filled it full. By this
Incarnation of Grace and Truth, the teaching of thousands of years was
at once transcended and beggared, and the family of God sprang into
Manhood.
and we beheld his glory--not by the eye of sense, which saw in Him only
"the carpenter." His glory was "spiritually discerned" (1Co 2:7-15; 2Co
3:18; 4:4,6; 5:16) --the glory of surpassing grace, love, tenderness,
wisdom, purity, spirituality; majesty and meekness, richness and
poverty, power and weakness, meeting together in unique contrast; ever
attracting and at times ravishing the "babes" that followed and forsook
all for Him.
the glory as of the only begotten of the Father--(See on JFB for Lu
1:35); not like, but "such as (belongs to)," such as became or was
befitting the only begotten of the Father [CHRYSOSTOM in LUCKE, CALVIN,
&c.], according to a well-known use of the word "as."
-
Spurgeon Commentary:
The Lord grant unto us to receive of his grace and to know his truth.
Amen.
-
William Burkitt's Notes:
The evangelist having asserted the divinity of Christ in the foregoing
verses, comes now to speak of his humanity and manifestation in our
nature: The word was made flesh.
Where note, 1. Our Saviour's incarnation for us.
2. His life and conversation here among us. He dwelt or tabernacled for
a season with us. In the incarnation or assumption of our nature,
Observe, 1. The person assuming, The Word, that is, the second person
subsisting in the glorious Godhead.
Observe, 2. The nature assumed, flesh; that is, the human nature,
consisting of soul and body.
But why is it not said, The Word was made man? but, The Word was made
flesh.
Ans. To denote and set forth the wonderful abasement and condescension
of Christ; there being more of vileness and weakness, and opposition to
spirit, in the word flesh, than in the word man.
Christ's taking flesh implies, that he did not only take upon him the
human nature, but all the weaknesses and infirmities of that nature
also, (sinful infirmities and personal infirmities excepted,) he had
nothing to do with our sinful flesh. Though Christ loved souls with an
infinite and insuperable love, yet he would not sin to save a soul. And
he took no personal infirmities upon him, but such as are common to the
whole nature, as hunger, thirst, weariness.
Observe, 3. The assummption itself, He was made flesh; that is, he
assumed the human nature into an union with his Godhead, and so became a
true and real man by that assumption.
Learn hence, That Jesus Christ did really assume the true and perfect
nature of man, into a personal union with his divine nature, and still
remains true God, and true Man, in one person, for ever.
O blessed union! O thrice happy conjunction! As Man, Christ had an
experimental sense of our infirmities and wants; as God, he can support
and supply them all.
Note farther, 2. As our Saviour's incarnation for us, so his life and
conversation among us; He dwelt, or tabernacled amongst us. The
tabernacle was a type of Christ's human nature.
1. As the outside of the tabernacle was mean, made of ordinary
materials, but its inside glorious; so was the Son of God.
2. God's special presence was in the tabernacle; there he dwelt, for he
had a delight therein. In like manner dwelt all the fulness of the
Godhead bodily in Christ; and the glory of his divinity shined forth to
the eye and view of his disiples; for they beheld his glory, the glory
as of the only begotten of the Father; that is, whilst Christ appeared
as a man amongst us, he gave great and glorious testimonies of his being
the Son of God.
Learn hence, That in the day of our Saviour's incarnation, the divinity
of his person did shine forth through the veil of his flesh, and was
seen by all them that had spiritual eye to behold it, and a mind
disposed to consider it. We beheld his glory, the glory as of the only
begotten of the Father.
-
Matthew Henry's Concise Commentary:
(No comment on this verse)
-
The Fourfold Gospel:
And the Word became flesh. By being born in Bethlehem of the Virgin
Mary.
(And we beheld his glory. In his miracles, and especially in his
transfiguration (Joh 2:11; 2Pe 1:16-18).
Glory as of the only begotten from the Father). Such glory as was
suitable to the Son of God.
Full of grace and truth. The glory of Christ was not in pomp and worldly
grandeur, but in the holiness, grace, and truth of his daily life.
|
