14 The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth.
*Minor differences ignored. Grouped by changes, with first version listed as example.
And the Speech was made flesh. The Evangelist shows what was that coming of Christ which he had mentioned; namely, that having been clothed with our flesh, he showed himself openly to the world. Although the Evangelist touches briefly the unutterable mystery, that the Son of God was clothed with human nature, yet this brevity is wonderfully perspicuous. Here some madmen amuse themselves with foolish and trivial subtleties of this sort: that the Speech is said to have been made flesh, because God sent his Son into the world, according to the conception which he had formed in his mind; as if the Speech were I know not what shadowy image. But we have demonstrated that that word denotes a real hypostasis, or subsistence, in the essence of God. The word Flesh expresses the meaning of the Evangelist more forcibly than if he had said that he was made man. He intended to show to what a mean and despicable condition the Son of God, on our account, descended from the height of his heavenly glory. When Scripture speaks of man contemptuously, it calls him flesh. Now, though there be so wide a distance between the spiritual glory of the Speech of God and the abominable filth of our flesh, yet the Son of God stooped so low as to take upon himself that flesh, subject to so many miseries. The word flesh is not taken here for corrupt nature, (as it is often used by Paul,) but for mortal man; though it marks disdainfully his frail and perishing nature, as in these and similar passages, for he remembered that they were flesh, (Psalm 78:39;) all flesh is grass, (Isaiah 40:6.) We must at the same time observe, however, that this is a figure of speech in which a part is taken for the whole; for the lower part includes the whole man. [1] It was therefore highly foolish in Apollinaris to imagine that Christ was merely clothed with a human body without a soul; for it may easily be proved from innumerable passages, that he had a soul as well as a body; and when Scripture calls men flesh, it does not therefore deprive them of a soul. The plain meaning therefore is, that the Speech begotten by God before all ages, and who always dwelt with the Father, was made man. On this article there are two things chiefly to be observed. The first is, that two natures were so united in one Person in Christ, that one and the same Christ is true God and true man. The second is, that the unity of person does not hinder the two natures from remaining distinct, so that his Divinity retains all that is peculiar to itself, and his humanity holds separately whatever belongs to it. And, therefore, as Satan has made a variety of foolish attempts to overturn sound doctrine by heretics, he has always brought forward one or another of these two errors; either that he was the Son of God and the Son of man in so confused a manner, that neither his Divinity remained entire, nor did he wear the true nature of man; or that he was clothed with flesh, so as to be as it were double, and to have two separate persons. Thus Nestorius expressly acknowledged both natures, but imagined two Christs, one who was God, and another who was man. Eutyches, on the other hand, while he acknowledged that the one Christ is the Son of God and the Son of man, left him neither of the two natures, but imagined that they were mingled together. And in the present day, Servetus and the Anabaptists invent a Christ who is confusedly compounded of two natures, as if he were a Divine man. In words, indeed, he acknowledges that Christ is God; but if you admit his raving imaginations, the Divinity is at one time changed into human nature, and at another time, the nature of man is swallowed up by the Divinity. The Evangelist says what is well adapted to refute both of these blasphemies. When he tells us that the Speech was made flesh, we clearly infer from this the unity of his Person; for it is impossible that he who is now a man could be any other than he who was always the true God, since it is said that God was made man. On the other hand, since he distinctly gives to the man Christ the name of the Speech, it follows that Christ, when he became man, did not cease to be what he formerly was, and that no change took place in that eternal essence of God which was clothed with flesh. In short, the Son of God began to be man in such a manner that he still continues to be that eternal Speech who had no beginning of time. And dwelt. Those who explain that the flesh served, as it were, for an abode to Christ, do not perceive the meaning of the Evangelist; for he does not ascribe to Christ a permanent residence amongst us, but says that he remained in it as a guest, for a short time. For the word which he employs (eskenosen) is taken from tabernacles [2] He means nothing else than that Christ discharged on the earth the office which had been appointed to him; or, that he did not merely appear for a single moment, but that he conversed among men until he completed the course of his office. Among us. It is doubtful whether he speaks of men in general, or only of himself and the rest of the disciples who were eye-witnesses of what he says. For my own part, I approve more highly of the second view for the Evangelist immediately adds: And we beheld his glory. for though all men might have beheld the glory of Christ, yet it was unknown to the greater part on account of their blindness. It was only a few, whose eyes the Holy Spirit opened, that saw this manifestation of glory. In a word, Christ was known to be man in such a manner that he exhibited in his Person something far more noble and excellent. Hence it follows that the majesty of God was not annihilated, though it was surrounded by flesh; it was indeed concealed under the low condition of the flesh, but so as to cause its splendor to be seen. As of the only-begotten of the Father. The word as does not, in this passage, denote an inappropriate comparison, but rather expresses true and hearty approbation; as when Paul says, Walk as children of light, he bids us actually demonstrate by our works that we are the children of light. The Evangelist therefore means, that in Christ was beheld a glory which was worthy of the Son of God, and which was a sure proof of his Divinity. He calls him the Only-begotten, because he is the only Son of God by nature; as if he would place him above men and angels, and would claim for him alone what belongs to no creature. Full of grace. There were, indeed, other things in which the majesty of Christ appeared, but the Evangelist selected this instance in preference to others, in order to train us to the speculative rather than the practical knowledge of it; and this ought to be carefully observed. Certainly when Christ walked with dry feet upon the waters, (Matthew 14:26; Mark 6:48; John 6:19,) when he cast out devils, and when he displayed his power in other miracles, he might be known to be the only-begotten Son of God; but the Evangelist brings forward a part of the approbation, from which faith obtains delightful advantage, because Christ demonstrated that he actually is an inexhaustible fountain of grace and truth. Stephen, too, is said to have been full of grace, [3] but in a different sense; for the fullness of grace in Christ is the fountain from which all of us must draw, as we shall have occasion shortly afterwards to explain more fully. Grace and truth. This might be taken, by a figure of speech, for true grace, or the latter term might be explanatory, thus: that he was full of grace, which is truth or perfection; but as we shall find that he immediately afterwards repeats the same mode of expression, I think that the meaning is the same in both passages. This grace and truth he afterwards contrasts with the Law; and therefore I interpret it as simply meaning, that the apostles acknowledged Christ to be the Son of God, because he had in himself the fulfillment of things which belong to the spiritual kingdom of God; and, in short, that in all things he showed himself to be the Redeemer and Messiah; which is the most striking mark by which he ought to be distinguished from all others.
1 - "Car sous la chair et la partie inferieure tout l'homme est comprins;" -- "for under the flesh, and the lower part, the whole man is included."
2 - "Est deduit d'un mot qui signifie Tabernacles, c'est a dire, tentes et avillons;" -- "is derived from a word which signifies Tabernacles, that is, tents and pavilions."
3 - This must have been a slip of memory on the part of our Author; for the phrases applied to Stephen are different, though parallel. He is called a man full of faith and of the Holy Ghost, (Acts 6:5;) full of faith and power, (Acts 6:8;) and full of the Holy Ghost, (Acts 7:55.) -- Ed.
And the Word was made flesh - The word "flesh," here, is evidently used to denote "human nature" or "man." See Matthew 16:17; Matthew 19:5; Matthew 24:22; Luke 3:6; Romans 1:3; Romans 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 John 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 John 1:1. This is in accordance with the doctrine of the Scriptures elsewhere. Hebrews 10:5; "a 'body' hast thou prepared me." Hebrews 2:14; "as the children are partakers of flesh and blood, he also himself likewise took part of the same." 1-John 4:2; "Jesus Christ is come in the flesh." See also 1-Timothy 3:16; Philippians 2:6; 2-Corinthians 8:9; Luke 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 λόγος 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 dwell 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 λόγος 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," 1-John 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 Matthew 17:1-9. To this same evidence Peter also appeals, 2-Peter 1:16-18. John was one of the witnesses of that scene, and hence he says, "we beheld his glory," Mark 9:2. The word "glory" here means majesty, dignity, splendor.
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 splendor 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, John 1:14, John 1:18; John 3:16, John 3:18; 1-John 4:9. It means literally an only child. Then, as an only child is especially dear to a parent, it means one that is especially beloved. Compare Genesis 22:2, Genesis 22:12, Genesis 22:16; Jeremiah 6:26; Zac 12:10. On both these accounts it is bestowed on the Saviour.
1. As he was eminently the Son of God, sustaining a special relation to Him in His divine nature, exalted above all human beings 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.
2. He was especially dear to God, and therefore this appellation, implying tender affection, is bestowed upon 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 "favors," 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 favors 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."
And the Word was made flesh - That very person who was in the beginning - who was with God - and who was God, John 1:1, in the fullness 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 John 1:1, an absolute and incontestable proof of the proper and eternal Godhead of Christ Jesus?
And dwelt among us - Και εσκηνωσεν εν ἡμιν, 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, σκηνοω, from σκια, 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 σκηνοω 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 favored 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, Luke 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 favor! 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.
(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 יהוה 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.
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 ὡς should be here understood. There is also here an allusion to the manifestations of God above the ark in the tabernacle: see Exodus 25:22; Numbers 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 favor, kindness, and mercy to men; teaching the way to the kingdom of God, with all the simplicity, plainness, dignity, and energy of truth.
(7) And the Word was made (u) flesh, and (x) dwelt among us, (and we beheld his (y) glory, the glory (z) as of the only begotten of the Father,) (a) full of grace and truth.
(7) 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.
And the word was made flesh,.... The same word, of whom so many things are said in the preceding verses; and is no other than the Son of God, or second person in the Trinity; for neither the Father, nor the Holy Ghost, were made flesh, as is here said of the word, but the Son only: and "flesh" here signifies, not a part of the body, nor the whole body only, but the whole human nature, consisting of a true body, and a reasonable soul; and is so called, to denote the frailty of it, being encompassed with infirmities, though not sinful; and to show, that it was a real human nature, and not a phantom, or appearance, that he assumed: and when he is said to be "made" flesh, this was not done by the change of one nature into another, the divine into the human, or the word into a man; but by the assumption of the human nature, the word, taking it into personal union with himself; whereby the natures are not altered; Christ remained what he was, and became what he was not; nor are they confounded, and blended together, and so make a third nature; nor are they separated, and divided, so as to constitute two persons, a divine person, and an human person; but are so united as to be but one person; and this is such an union, as can never be dissolved, and is the foundation of the virtue and efficacy of all Christ's works and actions, as Mediator:
and dwelt among us; or "tabernacled among us"; in allusion to the tabernacle, which was a type of Christ's human nature: the model of the tabernacle was of God, and not of man; it was coarse without, but full of holy things within; here God dwelt, granted his presence, and his glory was seen; here the sacrifices were brought, offered, and accepted. So the human nature of Christ was of God's pitching, and not man's; and though it looked mean without, the fulness of the Godhead dwelt in it, as well as a fulness of grace and truth; in the face of Christ the glory of God is seen, and through him, even the vail of his flesh, saints have access unto him, and enjoy his presence; and by him their spiritual sacrifices become acceptable to God: or this is observed, in allusion to the feast of tabernacles, when the Jews dwelt in booths, in remembrance of their manner of living in the wilderness: the feast of tabernacles was typical of Christ, and of his tabernacling in our nature. Solomon's temple, which was also a type of Christ, was dedicated at the time of that feast; and it seems probable, that our Lord was born at that time; for as he suffered at the time of the passover, which had respect unto him, and the pouring forth of the Spirit was on the very day of Pentecost, which that prefigured; so it is highly probable, that Christ was born at the time of the feast of tabernacles, which pointed out his dwelling among us; and is therefore very pertinently hinted at, when mention is here made of his incarnation. However, reference is manifestly had to the Shekinah, and the glory of it, in the tabernacle and temple; and almost the very word is here used. The Targumists sometimes speak of the Shekinah of the word dwelling among the Israelites: so Onkelos in Numbers 11:20 where the Israelites are threatened with flesh, until they loath it; because, says the paraphrast,
"ye have loathed "the word of the Lord", whose Shekinah dwelleth among you.
Jonathan ben Uzziel, on the same place, expresses it thus,
"because ye have loathed the word of the Lord, the glory of whose Shekinah dwelleth among you.
And it follows here,
and we beheld his glory; the glory of his divine nature, which is essential to him, and underived, is equal to the Father's glory, is transcendent to all creatures, and is ineffable, and incomprehensible; some breakings forth of which there were in his incarnate state, and which were observed by the evangelist, and his companions; who, in various instances, saw plainly, that Christ was possessed of divine perfections, such as omniscience, and omnipotence; since he knew the thoughts of the heart, and could do the things he did: his Father declared him to be his beloved Son; and the miracles he wrought, and the doctrines he taught, manifested forth his glory; and not only there were some beams of his glory at his transfiguration, which were seen by the apostles, among which the Evangelist John was one, and to which he may have here a particular reference; but even at his apprehension, and death, and especially at his resurrection from the dead. The Jews speak of the glory of the Messiah to be seen in the world to come. They say (h),
"If a man is worthy of the world to come, (i.e. the times of the Messiah,) he shall "see the glory" of the King Messiah.
And of Moses, they say (i),
"there was (or will be) no generation like that in which he lived, until the generation in which the King Messiah comes, which shall "behold the glory" of the holy, blessed God, as he.
This our evangelist, and the other disciples of Christ have seen:
the glory, as of the only begotten of the Father; a glory becoming him, suitable to him as such; the very real glory of the Son of God; for the "as", here, is not a note of similitude, but of certainty, as in Matthew 14:5 and the word is here called, "the only begotten of the Father"; which cannot be said of Christ, as man; for as such, he was not "begotten" at all: nor on the account of his resurrection from the dead; for so he could not be called the "only begotten", since there are others that have been, and millions that will be raised from the dead, besides him: nor by reason of adoption; for if adopted, then not begotten; these two are inconsistent; besides, he could not be called the only begotten, in this sense, because there are many adopted sons, even all the elect of God: nor by virtue of his office, as magistrates are called the sons of God; for then he would be so only in a figurative and metaphorical sense, and not properly; whereas he is called God's own Son, the Son of the same nature with him; and, as here, the only begotten of the Father, begotten by him in the same nature, in a way inconceivable and inexpressible by us:
full of grace and truth; that is, he dwelt among men, and appeared to have a fulness of each of these: for this clause is not to be joined with the glory of the only begotten, as if this was a branch of that; but regards him as incarnate, and in his office, as Mediator; who, as such, was full of "grace"; the Spirit, and the gifts of the Spirit; of all the blessings of grace, of justifying, pardoning, adopting, sanctifying, and persevering grace; of all the promises of grace; of all light, life, strength, comfort, peace, and joy: and also of truth, of all Gospel truths; and as he had the truth, the sum, and substance of all the types and prophecies concerning him in him; and as he fulfilled all his own engagements, and his Father's promises; and as possessed of sincerity towards men, and faithfulness and integrity to God,
(h) Gloss. in T. Bab. Beracot, fol. 58. 1. (i) Zohar in Leviticus. fol. 9. 4.
And the Word, &c.--To raise the reader to the altitude of this climax were the thirteen foregoing verses written.
was made flesh--BECAME MAN, in man's present frail, mortal condition, denoted by the word "flesh" (Isaiah 40:6; 1-Peter 1:24). It is directed probably against the DocetÃ&brvbr;, who held that Christ was not really but only apparently man; against whom this gentle spirit is vehement in his Epistles (1-John 4:3; 2-John 1:7, 2-John 1:10-11), [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 (Revelation 7:15; Revelation 12:12; Revelation 13:6; Revelation 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 Matthew 23:38-39), or manifested "GLORY OF THE LORD," and with reference to God's permanent dwelling among His people (Leviticus 26:11; Psalm 68:18; Psalm 132:13-14; Ezekiel 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" (Isaiah 55:3; Acts 13:34; compare 2-Samuel 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" (1-Corinthians 2:7-15; 2-Corinthians 3:18; 2-Corinthians 4:4, 2-Corinthians 4:6; 2-Corinthians 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 Luke 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."
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, Luke 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.
*More commentary available at chapter level.