The Word Became Flesh
THE WORD BECAME FLESH
JOHN 1:14-18
Moses and the Law show us our need of God. Jesus offers us grace—undeserved and unlimited blessings—forgiveness and new life.
Whatever the Greek philosophers might have said about the cosmic operations of the logos, they could never have said that it “became flesh.” This is the startling assertion of John. The eternal Word became flesh—became man in all his weakness, sharing our nature, living and visible in our midst. It was not God taking over a human being, nor the Word ceasing to be God in order to become man. Somehow, in the most profound mystery of all time, he remained God and yet became man. One who was with God (1:1), dwelt among us as in a tent, for his permanent residence was not here (cf. 2 Corinthians 5:1). He was no ordinary man, for he was full of grace (which shows the generosity of the action of God) and truth (which shows the reality of it). These had been demonstrated partially in the Old Testament, now they are displayed perfectly. Christ fulfills the redemption and the revelation of God. His glory is the outshining of the divine nature. This had been seen in the divine presence in the tabernacle (Exodus 40:34), and in the temple (1 Kings 8:11). Such men as Moses (Exodus 33:22) and Isaiah (Isaiah 6:3) had caught glimpses of it. But its fullness was reserved for the future (Isaiah 60:1) and here it is shown in the divine presence incarnate among men. This he brings as the unique Son of God (cf. 3:18; 5:16,18).
The evidence of John is re-emphasized in order to show that though Christ “came” after him as far as his birth and his ministry were concerned, he “was” before him (1:1). The fullness of grace was for all to receive as they received him (1:12). Grace was unlimited. The contrast with Law is more a feature of Paul than of John, but he is concerned to show the superiority of the new to the old even though that too was given by God. No one ever yet saw God, not even Moses (Exodus 33:20). We live in a privileged position (Matthew 13:16f.). Jesus has explained him by who he was and what he did. One day we shall see him as he is (1 John 3:2).
Note 1:14: the consonants of the Greek word for “dwelt” are the same as for the Hebrew shekinah—the divine presence among the people. The divine glory was no longer in tabernacle or temple (cf. 2:21) but in Jesus. “We have beheld” may mean the apostolic church as a whole, but suggests eyewitnesses. His glory was seen especially in his signs (2:11; 11:4,40). There is no account of the transfiguration in John.
A challenge Do we live like “children of God” (1:12)? If we, like the disciples, “have beheld his glory” (1:14) do we reflect it? The secret is not in ourselves but in the fullness of his boundless grace (1:16)