1:14 — And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.
Whatever Jesus did, He did with grace. Whatever He said, He said in truth. He was not gracious some of the time and less gracious other times, any more than He varied in the amount of truth He spoke.[1]
1:14 The Word continues the theme of 1:1. Became flesh does not mean the Word stopped being God; rather, the Word was made flesh. Dwelt among us literally means “pitched his tent” (Gk skenoō), an allusion to God’s dwelling among the Israelites in the tabernacle (Ex 25:8–9; 33:7). In the past God demonstrated his presence to his people in the tabernacle and the temple. Now God has taken up residence among his people in the Word-made-flesh, Jesus Christ (Jn 1:17). The references to God’s glory hark back to OT passages that describe the manifestation of God’s presence and glory in theophanies (appearances of God), the tabernacle, or the temple (Ex 33:22; Nm 14:10; Dt 5:22). The Greek word monogenēs underlying one and only Son from the Father means “only child” (Jdg 11:34; Jr 6:26; Am 8:10; Zch 12:10). “Only” may mean “one of a kind,” as in the case of Isaac, who is called Abraham’s “one of a kind” son in Gn 22:2, 12, 16 (in contrast to Ishmael, cp. Heb 11:17). In the OT, Israel and the Son of David are called God’s “firstborn” son (see Ps 89:27). The reference to God’s “giving” of his “one and only Son” in Jn 3:16, 18 may allude to Abraham’s willingness to sacrifice Isaac (Gn 22).
Full of grace and truth recalls “faithful love (Hb chesed) and truth (Hb emet)” in Ex 34:6 (cp. Ex 33:18–19), where the expression refers to God’s covenant faithfulness to his people Israel. According to John, God’s covenant faithfulness found ultimate expression in his sending of his “one and only Son,” Jesus (see textual note at 1:14).
| logos
Greek pronunciation [LAH gahss] CSB translation word Uses in John’s Gospel 40 Uses in the NT 330 Focus passage John 1:1, 14 Like the related verb legō (to speak), the noun logos most often refers to either oral or written communication. It means statement or report in some contexts, but most often in John’s Gospel (and in the NT in general) logos refers to God’s Word (that is, the OT) or to Jesus’s words. Thus, the primary use of logos is to denote divine revelation in some form or another. John uses the term in its most exalted sense when he personifies logos to refer to Christ. The Logos eternally existed as God (the Son) and with God (the Father)—he was in fact the Creator (Jn 1:1–3)—but he became a human being (v. 14), Jesus of Nazareth, so that he could reveal the Father and his will for humanity (v. 18).[2] |
1:14 Ancient Gnostics and modern “New Agers” have often challenged the idea of God taking on human flesh, since “flesh” is seen as inherently corrupt. But Gn 1 stresses that God created the world and everything in it to be completely good. Only later did sin corrupt everything. Jesus, however, was God’s “new creation” and free from sin. God himself became incarnate in order to redeem sinful humanity.[3]
1:14 Perhaps the heresy of incipient Gnosticism, which claimed that Jesus only seemed to be human, is what John combats here. John insists that Christ is truly human: He was tired and thirsty (4:6, 7); He wept (11:35); He was troubled in spirit (12:27; 13:21); and He died (19:30). Without becoming less than God (cf. Phil. 2:5–11), Jesus took upon Himself complete human nature. At His incarnation, God did not become man; He became God-Man. The word translated “dwelt among us” (eskēgnōgsen, Gk.) means literally “pitched His tent” or “tabernacled among us.” John could therefore speak of hearing, seeing, and touching Him (1 John 1:1ff.). Just as the Hebrew shekinah (“glory”), the bright cloud of God’s glorious Person, settled upon the tabernacle (Ex. 24:16); 40:35), even so in Christ, God’s glorious Person dwelt among men.[4]
1:14 the Word became flesh. This is the climactic assertion of the Prologue. To some of John’s contemporaries, spirit and the divine were utterly opposed to matter and flesh. To others, the gods were thought to visit the earth disguised as human beings (Acts 14:11). But here a chasm is bridged: the eternal Word of God did not merely appear to be a human being, but actually became flesh. He took to Himself a full and genuine human nature. See theological note “Jesus Christ, God and Man” on next page.
dwelt among us. “Dwelt” means “pitched His tent.” This not only indicates the temporary nature of Jesus’ earthly existence, but does so in a way that recalls ancient Israel’s tabernacle, where God could be found (Ex. 40:34, 35).
we have seen his glory. His “glory” is beheld, even as God’s was in the wilderness (Ex. 16:1–10; 33:18–23), in the tabernacle (Ex. 40:34–35), and later in the temple (1 Kin. 8:1–11). There may also be a reference to the Transfiguration, since John witnessed it (Matt. 17:1–5). “Glory” applies supremely to God, who is the Creator and Ruler of the universe, and before whom all knees must bow. The Son has the divine glory by right (17:5). The Reformers declared their faith with the motto, Soli Deo Gloria (“To God alone the glory”).
the only Son. This phrase translates a single Greek word and explicitly points to the eternal generation of the Son in the Trinity.
full of grace and truth. These words correspond to Old Testament terms describing God’s covenant mercy that are often translated “steadfast love and faithfulness” (Gen. 24:27; Ps. 25:10; Prov. 16:6; cf. Ex. 34:6; Ps. 26:3). The Word made flesh fully manifests the gracious covenant-making and covenant-keeping character of God.[5]
1:14 the Word became flesh Continues the symbolism of v. 1 by describing how the logos took on human form (see note on v. 1).
took up residence The Greek verb used here literally means “to dwell in a tent” and likely alludes to the ot tabernacle as God’s dwelling among His people (see Exod 33:7–11; note on Exod 27:21). Through His Son, God is taking up a post among His people just as He had done for ancient Israel.
his glory Alludes to the manifestations of divine glory in the ot. Yahweh’s presence could be found in the tabernacle or temple (Exod 40:34–38; Num 14:10; 1 Kgs 8:10–11; Isa 6:1).
glory as of the one and only from the Father Emphasizing that the glory of Jesus, the Word, is the same as the glory of God the Father. The Greek term monogenēs, meaning “one and only” carries the sense of uniqueness and special beloved status (compare Heb 11:17). See note on John 3:16.
grace and truth Alluding to two central attributes of the divine character used throughout the ot: steadfast love and faithfulness. Jesus embodies the ultimate expression of God’s covenant loyalty and unmerited favor toward the world that rejected Him. See Exod 34:6 and note; compare Isa 54:10 and note.[6]
1:14 The Word continues the opening words of the prologue in v. 1. Became flesh does not mean the Word ceased being God; rather, the Word, who was God, also took on humanity (cf. Phil. 2:6–7). This is the most amazing event in all of history: the eternal, omnipotent, omnipresent, infinitely holy Son of God took on a human nature and lived among humanity as one who was both God and man at the same time, in one person. Dwelt among us means more literally “pitched his tent” (Gk. skēnoō), an allusion to God’s dwelling among the Israelites in the tabernacle (cf. Ex. 25:8–9; 33:7). In the past, God had manifested his presence to his people in the tabernacle and the temple. Now God takes up residence among his people in the incarnate Word, Jesus Christ (cf. John 1:17). Thus, the coming of Christ fulfills the OT symbolism for God’s dwelling with man in the tabernacle and the temple. Later, through the Holy Spirit, Christ will make into a temple both the church (1 Cor. 3:16) and a Christian’s body (1 Cor. 6:19). The references to God’s glory refer back to OT passages narrating the manifestation of the presence and glory of God in theophanies (appearances of God), the tabernacle, or the temple (e.g., Ex. 33:22; Num. 14:10; Deut. 5:22). the only Son from the Father. Jesus is the “Son of God,” not in the sense of being created or born (see John 1:3), but in the sense of being a Son who is exactly like his Father in all attributes, and in the sense of having a Father-Son relationship with God the Father. The Greek word underlying “only,” monogenēs, means “one of a kind, unique,” as in the case of Isaac, who is called Abraham’s “one-of-a-kind” son in Heb. 11:17 (in contrast to Ishmael; cf. Gen. 22:2, 12, 16). Thus “only” is a better translation than “only begotten” (made familiar through its use in the kjv). On grace and truth, see note on John 1:16–17.[7]
1:14 the Word became flesh. While Christ as God was uncreated and eternal (see notes on v. 1), the word “became” emphasizes Christ’s taking on humanity (cf. Heb 1:1–3; 2:14–18). This reality is surely the most profound ever because it indicates that the Infinite became finite; the Eternal was conformed to time; the Invisible became visible; the supernatural One reduced Himself to the natural. In the incarnation, however, the Word did not cease to be God but became God in human flesh, i.e., undiminished deity in human form as a man (1Ti 3:16). dwelt. Meaning “to pitch a tabernacle,” or “live in a tent.” The term recalls to mind the OT tabernacle where God met with Israel before the temple was constructed (Ex 25:8). It was called the “tent of meeting” (Ex 33:7; “tabernacle of witness”—LXX) where “the Lord used to speak to Moses face to face, just as a man speaks to his friend” (Ex 33:11). In the NT, God chose to dwell among His people in a far more personal way through becoming a man. In the OT, when the tabernacle was completed, God’s She ki nah presence filled the entire structure (Ex 40:34; cf. 1Ki 8:10). When the Word became flesh, the glorious presence of deity was embodied in Him (cf. Col 2:9). we saw His glory. Although His deity may have been veiled in human flesh, glimpses exist in the gospels of His divine majesty. The disciples saw glimpses of His glory on the Mount of Transfiguration (Mt 17:1–8). The reference to Christ’s glory, however, was not only visible but also spiritual. They saw Him display the attributes or characteristics of God (grace, goodness, mercy, wisdom, truth, etc.; cf. Ex 33:18–23). glory as of … the Father. Jesus as God displayed the same essential glory as the Father. They are one in essential nature (cf. 5:17–30; 8:19; 10:30). only begotten. The term “only begotten” is a mistranslation of the Gr. word. The word does not come from the term meaning “beget” but instead has the idea of “the only beloved one.” It, therefore, has the idea of singular uniqueness, of being beloved like no other. By this word, John emphasized the exclusive character of the relationship between the Father and the Son in the Godhead (cf. 3:16, 18; 1Jn 4:9). It does not connote origin but rather unique prominence; e.g., it was used of Isaac (Heb 11:17) who was Abraham’s second son (Ishmael being the first; cf. Ge 16:15 with Ge 21:2, 3). full of grace and truth. John probably had Ex 33, 34 in mind. On that occasion, Moses requested that God display His glory to him. The Lord replied to Moses that He would make all His “goodness” pass before him, and then as He passed by God declared “The Lord … compassionate and gracious, slow to anger, and abounding in lovingkindness and truth” (Ex 33:18, 19; 34:5–7). These attributes of God’s glory emphasize the goodness of God’s character, especially in relationship to salvation. Jesus as Yahweh of the OT (8:58; “I am”) displayed the same divine attributes when He tabernacled among men in the NT era (Col 2:9).[8]
1:14 The Word (Gk. logos) who was (continuous existence) God (1:1) became (point action; Gk. ginomai) flesh (Gk. sarx) (1:14). Verse 1 speaks of Christ’s nature and works being outside of space and time, before creation. Verse 14 presents the irruption of Jesus Christ into time and space, even the history of humankind. The Son of God who was from all eternity, at a point in time, took humanity to deity (Phil. 2:5–9). God became human with limitations in time and space. Jesus Christ uniquely and thoroughly identified with us as both God and man. He was fully God and yet He became fully human (He did not have sin but then sin is not part of the nature of humanity, but is an intruder). Since nothing of the essential nature of deity was lost in this event, we might better understand “became” to mean “took to Himself” flesh. John uses the word flesh for the physical nature of persons, not for the sinful disposition (unlike the apostle Paul; Rom. 8:1–11). God the Son will forever exist as a man with a resurrected body (Acts 1:11; compare 1 John 4:2, 3). God dwelt among us, that is, among the apostles. Dwelt comes from the Greek word for tent. It was used in the Greek OT for the tabernacle where the presence of God dwelt. He was not an armchair dictator issuing orders from a parapet of heaven. Rather, He was a man among humanity. In the OT, glory refers to the divine presence (Ex. 33:18). As God manifested His glory in the tabernacle, so Jesus displayed His divine presence before the apostles (18:6; 20:26, 27). Only begotten (3:16, 18) means unique, one of a kind. The same term is used of Isaac (Heb 11:17), who was not the only physical son of Abraham, but was the unique son of promise. All who trust Christ are born of God. In the Gospel of John, these “born ones” are called children of God (vv. 12, 13), but Jesus Christ is the unique Son of God. He is the only Son who is fully God. He is also full of grace and truth. When God revealed Himself to Moses, He proclaimed Himself to be “abounding in goodness and truth” (Ex. 34:6). As applied to Jesus Christ, this phrase marks Him as the author of perfect redemption and perfect revelation.[9]
1:14 The Word became flesh when Jesus was born as a Baby in the manger at Bethlehem. He had always existed as the Son of God with the Father in heaven, but now chose to come into the world in a human body. He dwelt among us. It was not just a short appearance, about which there might be some mistake or misunderstanding. God actually came to this earth and lived here as a Man among men. The word “dwelt” means “tabernacled” or “pitched His tent.” His body was the tent in which He lived among men for thirty-three years.
And we beheld His glory. In the Bible, “glory” often means the bright, shining light which was seen when God was present. It also means the perfection and excellence of God. When the Lord Jesus was here on earth, He veiled His glory in a body of flesh. But there were two ways in which His glory was revealed. First, there was His moral glory. By this, we mean the radiance of His perfect life and character. There was no flaw or blemish in Him. He was perfect in all His ways. Every virtue was manifested in His life in exquisite balance. Then there was the visible outshining of His glory which took place on the Mount of Transfiguration (Matt. 17:1, 2). At that time, Peter, James, and John saw His face shining like the sun, and His garments gleaming like bright light. These three disciples were given a preview of the splendor which the Lord Jesus will have when He comes back to the earth and reigns for a thousand years.
When John said, “We beheld His glory”, he was referring primarily, no doubt, to the moral glory of the Lord Jesus. He and the other disciples beheld the wonder of an absolutely perfect life lived on this earth. But it is likely that John also included the incident on the Mount of Transfiguration as well. The glory which the disciples saw indicated to them that He was truly the Son of God. Jesus is the only begotten of the Father, that is, Christ is God’s unique Son. God did not have any other Son like Him. In one sense, all true believers are sons of God. But Jesus is the Son of God—in a class all by Himself. As the Son of God, He is equal to God.
The Savior was full of grace and truth. On the one hand, full of undeserved kindness for others, He was also completely honest and upright, and He never excused sin or approved evil. To be completely gracious and at the same time completely righteous is something that only God can be.[10]
1:14. The Word (Logos; cf. v. 1) became flesh. Christ, the eternal Logos, who is God, came to earth as man. Yet in doing so, He did not merely “appear” like a man; He became one (cf. Phil. 2:5–9). Humanity, in other words, was added to Christ’s deity. And yet Christ, in becoming “flesh,” did not change; so perhaps the word “became” (egeneto) should be understood as “took to Himself” or “arrived on the scene as.”
“Flesh” in this verse means a human nature, not sinfulness or weakness. In the Greek the words lived for a while among us recall God’s dwelling with Israel in the Old Testament. The word “lived” is eskēnōsen, from skēnē (“tabernacle”). Much as God’s presence was in the tabernacle (Ex. 40:34), so Jesus dwelt among people.
We have seen most naturally implies that the author was an eyewitness. His glory refers to the unique splendor and honor seen in Jesus’ life, miracles, death, and resurrection. The one and only Son (monogenous; cf. John 1:18; 3:16, 18; 1 John 4:9) means that Jesus is the Son of God in a sense totally different from a human who believes and becomes a child of God. Jesus’ sonship is unique for He is eternal and is of the same essence as the Father. The glorious revelation of God which the Logos displayed was full of grace and truth, that is, it was a gracious and truthful revelation (cf. John 1:17).[11]
1:14. John 1:1–13 and v. 18 focus on the deity of Christ; vv. 14–17 outline the humanity of Christ. The Word became flesh, i.e., He became fully human. The Word dwelt or “tabernacled” (skenoo) on earth. God’s glory, resident in the OT tabernacle, now became resident in Jesus as God’s NT temple (cf. 2:19–21). This begins John’s theme that Jesus has fulfilled the OT system of worship (cf. 4:21). Glory draws on the images of the OT when God manifested Himself to Israel (Ex 16:10; 24:15–17; 33:22), but also encompasses Christ’s incarnation, miracles (Jn 2:11; 11:4, 40), and death, resurrection, and ascension (12:16; 13:31–32; 17:1). The phrase only begotten (monogene) is used for the first of four times in John (1:18; 3:16, 18). NIV, NET, and HCSB translate this word, “one and only,” because it looks at the uniqueness of the Son, not at a “birth.” Isaac is called Abraham’s “only begotten son” (Heb 11:17), but was neither Abraham’s only nor first-born son, though he was certainly Abraham’s “one-of-a-kind” or unique son. Full of grace and truth is to be understood in light of the incarnation (“the Word became flesh”). See v. 17.[12]
1:14. This may be the most important verse in the Bible on the doctrine of the incarnation. John went back to verse 1 to pick up one of his favorite themes, the Word. God became human; God showed us his glory; God offered us grace and truth; God literally “tabernacled” among us. Remember the tabernacle in the center of the camp? It represented the place of the law, the abode of God, the source of revelation, the site of sacrifice, and the focus of worship. Now in the new covenant, Jesus provides all these.
And not only was Jesus here, but he demonstrated the glory of the One and Only. Other prophets, including John the Baptist, were sent from God, but the Word came directly from the Father’s presence. Borchert reminds us of some important implications: “This text makes it absolutely clear that the mission of the Logos was unique in the history of the world. This uniqueness of the Son makes it impossible for Christianity to be a syncretistic religion. In our mission to the world we cannot say ‘Jesus and Caesar’ or ‘Jesus and Buddha,’ and so forth. Our confession is Jesus, the one and only! The early Christians suffered and died because they refused to recognize any other pattern than that which was revealed in Jesus Christ” (Borchert, p. 121).
Finally, we cannot pass lightly over the wonderful phrase, full of grace and truth. John used the word grace again in verses 16 and 17, then never mentioned it for the rest of his Gospel! He used truth many times, but here the combination grabs us. Jesus perfectly blended two of the most important qualities of the divine nature and displayed them in human personality.[13]
1:14 “the Word became flesh” John is attacking the false doctrine of the gnostics, who were attempting to merge Christianity with Greek pagan thought. Jesus was truly man and truly God (cf. 1 John 4:1–3) in fulfillment of the promise of Immanuel (cf. Isa. 7:14). God took up residence as a man among fallen mankind (literally, “pitched His tent”). The term “flesh” in John never refers to the sin nature as in Paul’s writings.
© “dwelt among us” Literally, this is “took up residence.” It had a Jewish background from the wilderness wandering period and the Tabernacle (cf. Rev. 7:15; 21:3). The Jews later called this wilderness experience the “honeymoon period” between YHWH and Israel. God was never closer to Israel than during this period. The Jewish term for the special divine cloud that guided Israel during this period was “the Shekinah,” the Hebrew term “to dwell with.”
© “we saw His glory” This refers to (1) something in Jesus’ life such as the transfiguration or the ascension is or (2) the concept that the invisible YHWH is now visible and fully known. This is the same emphasis as 1 John 1:1–4, which is also an emphasis on the humanity of Jesus in opposition to the false gnostic emphasis on the antagonistic relationship between spirit and matter.
In the OT the most common Hebrew word for “glory” (kbd) was originally a commercial term (which referred to a pair of scales) which meant “to be heavy.” That which was heavy was valuable or had intrinsic worth. Often the concept of brightness was added to the word to express God’s majesty (cf. Ex. 15:16; 24:17; Isa. 60:1–2). He alone is worthy and honorable. He is too brilliant for fallen mankind to behold (cf. Ex 33:17–23; Isa. 6:5). God can only be truly known through Christ (cf. Jer. 1:14; Matt. 17:2; Heb. 1:3; James 2:1).
The term “glory” is somewhat ambiguous: (1) it may be parallel to “the righteousness of God”; (2) it may refer to the “holiness” or “perfection” of God; (3) it could refer to the image of God in which mankind was created (cf. Gen. 1:26–27; 5:1; 9:6), but which was later marred through rebellion (cf. Gen. 3:1–22). It is first used of YHWH’s presence with His people (cf. Ex. 16:7, 10; Lev. 9:23; Num. 14:10).
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| NASB, NKJV
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“glory as of the only begotten from the Father”
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| NRSV
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“the glory as of a father’s only son”
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| TEV
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“The glory which he received as the Father’s only Son”
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| JB
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“the glory that is his as the only Son of the Father”
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This term “only” (monogenēs) means “unique, one of a kind” (cf. 3:16). The Vulgate translated it “only begotten” and, unfortunately, the older English translations followed this (cf. Luke 7:12; 8:42; 9:38; Heb. 11:17). The focus is on singularity and uniqueness, not sexuality.
© “Father” The OT introduces the intimate familial metaphor of God as Father: (1) the nation of Israel is often described as YHWH’s “son” (cf. Hos. 11:1; Mal. 3:17); (2) even earlier in Deuteronomy the analogy of God as father is used (1:31); (3) in Deut. 32 Israel is called “his children” and God called “your Father”; (4) this analogy is stated in Ps. 103:13 and developed in Ps. 68:5 (the father of orphans); and (5) it was common in the prophets (cf. Isa. 1:2; 63:8; Israel as son, God as Father, 63:16; 64:8; Jer. 3:4, 19; 31:9).
Jesus takes this analogy and deepens it into full family fellowship, especially in John 1:14, 18; 2:16; 3:35; 4:21, 23; 5:17, 18, 19, 20, 21, 22, 23, 26, 36, 37, 43, 45; 6:27, 32, 37, 44, 45, 46, 57; 8:16, 19, 27, 28, 38, 42, 49, 54; 10:15, 17, 18, 25, 29, 30, 32, 36, 37, 38; 11:41; 12:26, 27, 28, 49, 50; 13:1; 14:2, 6, 7, 8, 9, 10, 11, 12, 13, 16, 20, 21, 23, 24, 26, 28, 31; 15:1, 8, 9, 10, 15, 16, 23, 24, 26; 16:3, 10, 15, 17, 23, 25, 26, 27, 28, 32; 17:1, 5, 11, 21, 24, 25; 18:11; 20:17, 21!
© “full of grace and truth” This coupling follows the OT terms hesed (covenant love and loyalty) and emeth (trustworthiness) which are used together in Prov. 16:6. This describes Jesus’ character (cf. v. 17) in OT covenantal terms. See Special Topic on Truth at 6:55 and 17:3.[14]
1:14. The glory of the Word at the incarnation is the theme of 1:14–18. The fact recorded in verse 14 is not later in time than what has been described in the preceding verses. Rather, it is greater in love. The incarnation—and the realization of its purpose, the crucifixion—is the climax of God’s condescending grace. This is clear from the context; note verses 10, 11: “In the world he was … but the world did not acknowledge him. To his own home he came, but his own people did not welcome him.” And yet in the midst of this ungrateful world he manifested his supreme love. From the infinite sweep of eternal delight in the very presence of his Father, the Word was willing to descend into this realm of misery, to pitch his tent for a while among sinful men: “Veiled in flesh the godhead see.”
And the Word became flesh. (See also 1 John 4:2; Rom. 1:3; 8:3; 2 Cor. 8:9; Gal. 4:4; Phil. 2:5–11; 1 Tim. 3:16; and Heb. 2:14. See on 1:1 for comments on “the Word.”) The verb became has a very special meaning here. Not “became” in the sense of ceasing to be what he was before. When the wife of Lot becomes a pillar of salt, she ceases to be the wife of Lot. But when Lot becomes the father of Moab and Ammon, he remains Lot. So also here: the Word becomes flesh but remains the Word, even God (see verses 1, 18). The second Person of the Trinity assumes the human nature, without laying aside the divine. John everywhere insists—over against heretics (see p. 33)—that the divine and the human nature of Christ became fully united without being fused. The true human nature of Jesus is taught throughout this Gospel (4:6, 7; 6:53; 8:40; 11:33, 35; 12:27; 13:21; 19:28). The relation of the two natures to one another will forever remain a mystery, far above our comprehension; but a better formulation than that which is found in the Symbol of Chalcedon will probably never be found:
“We, then, following the holy Fathers, all with one consent, teach men to confess one and the same Son, our Lord Jesus Christ, the same perfect in Godhead and also perfect in manhood … to be acknowledged in two natures inconfusedly, unchangeably, indivisibly, inseparably (ἀσυγχύτως, ἀτρέπτως, ἀδιαιρέτως, ἀχωρίστως); the distinction of natures being by no means taken away by the union, but rather the property of each nature being preserved, and concurring in one Person and one Subsistence, not parted or divided into two persons, but one and the same Son, and only begotten, God the Word, the Lord Jesus Christ; as the prophets from the beginning have declared concerning him, and the Lord Jesus Christ himself has taught us, and the Creed of the holy fathers has handed down to us.”
The term flesh (σάρξ) has various meanings in the New Testament. In our passage it has reference to human nature, considered not as sinful (8:46), yet for a while with the curse due to sin resting upon it, so that until the ransom had been paid it is subject to weariness, pain, misery, death (4:6, 7; 11:33, 35; 12:27; 13:21; 19:30). It was that kind of “flesh” which the Word assumed in his incomprehensible, condescending love.
And dwelt among us as in a tent. These words (και ἐσκήνωσιν ἐν ἡμῖν) must not be regarded as a mere repetition of that which immediately precedes (“and the Word became flesh”). The idea is rather that the eternal Word which assumed the human nature permanently—though not permanently in its weakened condition—pitched his tent for a while among men, lived among them.
During that same period we—i.e., the evangelist and other eye-witnesses—beheld his glory. The verb beheld (ἐθεασάμεθα) indicates careful and deliberate vision which seeks to interpret its object. It refers, indeed, to physical sight; yet, it always includes a plus, the plus of calm scrutiny, contemplation, or even wonderment. It describes the act of one who does not stare absent-mindedly nor merely look quickly nor necessarily perceive comprehensively. On the contrary, this individual regards an object and reflects upon it. He scans it, examining it with care. He studies it, viewing and considering it thoughtfully (1:32; 4:35; 11:45; Acts 1:11). Thus, while Jesus was walking among them, the eye and mind of the evangelist and of other witnesses had rested on the Incarnate Word, until to some extent they had penetrated the mystery; i.e., they had seen his glory: the radiance of his grace and the majesty of his truth manifested in all his works and words (cf. 2:11), the attributes of deity shining through the veil of his human nature.
A glory as of the only begotten from the Father, full of grace and truth. These words of verse 14 lend themselves to various interpretations.
The most natural meaning would seem to be that the glory which the eye-witnesses saw in Jesus was what could be expected with respect to One who is the only begotten from the Father. And this same Person—i.e. the only begotten from the Father—is full of grace and truth. The fact that the evangelist is actually thinking of the fulness of Christ is very clearly stated in verse 16: for of his fulness we all received grace upon grace. Thus, by reading on and on we arrive at the true meaning. We favor this interpretation for the following reasons:
(1) Jesus repeatedly declares that he came forth from God (παρὰ τοῦ θεοῦ). See 6:46; 7:29; 16:27; 17:8.
(2) Unless there are sufficient reasons to do otherwise—and, indeed, there sometimes are!—it is a good thing to link a phrase with the substantive that stands closest to it. Hence, we construe from the Father as a modifier of the only begotten. And for the same reason we consider the words full of grace and truth to modify the only begotten from the Father. (Cf. Acts 6:3, 8; 7:55; 11:24.) As already pointed out, it is the fulness of this only begotten Son which receives further elaboration in verses 16 and 17, the context. (Objections against this interpretation are answered in a note. Other explanations are discussed in another note.35)
Accordingly, the glory on which John and others had fixed their adoring gaze is the proper and natural possession of the One whose name is the only begotten from the Father.
The question has often been asked: To what sonship does the term the only begotten from the Father refer? Is it the purely religious sonship, so that Jesus is here considered to have been a child of God in the same sense in which all believers are God’s children? This can be dismissed at once, for in that case the modifier “only begotten” would have no meaning. Is it, then, the Messianic sonship? But even those who maintain that the word μονογενής has nothing to do with the verb γεννάω and merely signifies that Christ was the “only” Son (the only, μόνος, member of a kin, γένος from γίνομαι), and being the only one, was therefore the beloved one, will have to admit that according to the context (see especially 1:1, 18) the sonship here indicated was present from eternity; hence, can have no reference to the Messianic office which was assumed in time. (On the question whether μονογενής should be connected with γίνομαι, to be born [Dutch: Eeniggeboren Zoon] or with γεννάω, to beget [English: only begotten Son] see G. Vos, The Self-Disclosure of Jesus, New York, 1926, pp. 218, 219.)
Is it, perhaps, the nativistic sonship that is discussed in this passage? If so, then the meaning would be that Christ’s human nature is here ascribed to the supernatural paternity of God. But in that case the evangelist would be thinking of one kind of sonship here in verse 14 and of another in verse 18, which is not probable. (See under verse 18.)
We conclude that the reference must be to Christ’s trinitarian sonship, i.e., to the fact that he is the Son of God from all eternity. This is favored by the context (1:1, 18) and by such passages as 3:16, 18, which prove that the Son was already the only begotten before his incarnation.
On this subject H. Bavinck states:
“But the name Son of God when ascribed to Christ has a far deeper meaning than the theocratic: he was not a mere king of Israel who in time became an adopted Son of God; neither was he called Son of God because of his supernatural birth, as the Socinians and Hofman held; neither is he Son of God merely in an ethical sense, as others suppose; neither did he receive the title Son of God as a new name in connection with his atoning work and resurrection, an interpretation in support of which John 10:34–36; Acts 13:32, 33; and Rom. 1:4 are cited; but he is Son of God in a metaphysical sense: by nature and from eternity. He is exalted high above angels and prophets, Matt. 13:32; 21:27; 22:2; and sustains a very special relation to God, Matt. 11:7. He is the beloved Son in whom the Father is well pleased, Matt. 3:17; 17:5; Mark 1:11; 9:7; Luke 3:22; 9:35; the only begotten Son, John 1:18; 3:16; 1 John 4:9 ff.; God’s own Son, Rom. 8:32; the eternal Son, John 17:5, 24; Heb. 1:5; 5:5; to whom the Father gave to have life in himself, John 5:26; equal to the Father in knowledge, Matt. 11:27; in honor, John 5:23; in creative and redemptive power, John 1:3; 5:21, 27; in work, John 10:30; and in dominion, Matt. 11:27; Luke 10:22; 22:29; John 16:15; 17:10; and because of this Sonship he was condemned to death, John 10:33; Matt. 26:63 ff.” (The Doctrine of God, Grand Rapids, Mich., 1951, p. 270).
Now, with reference to this only begotten One we read that he is full of grace and truth. Of grace, for when he spoke, his messages were filled with unmerited favor for the guilty (e.g., for publicans and sinners), and the same attributes were revealed in his miracles of healing, yea, in his entire life and death, considered as an atoning sacrifice whose very purpose was to merit for his people the grace of God. Of truth, for he himself was the final reality in contrast with the shadows that had preceded him. Great, indeed, was the glory of the only begotten![15]
[1] Stanley, C. F. (2005). The Charles F. Stanley life principles Bible: New King James Version (Jn 1:14). Nashville, TN: Nelson Bibles.
[2] Köstenberger, A. J. (2017). John. In E. A. Blum & T. Wax (Eds.), CSB Study Bible: Notes (p. 1664). Nashville, TN: Holman Bible Publishers.
[3] Perrodin, J., & Blomberg, C. L. (2017). John. In S. McDowell (Ed.), The Apologetics Study Bible for Students (p. 1304). Nashville, TN: Holman Bible Publishers.
[4] Criswell, W. A., Patterson, P., Clendenen, E. R., Akin, D. L., Chamberlin, M., Patterson, D. K., & Pogue, J. (Eds.). (1991). Believer’s Study Bible (electronic ed., Jn 1:14). Nashville: Thomas Nelson.
[5] Sproul, R. C. (Ed.). (2005). The Reformation Study Bible: English Standard Version (p. 1509). Orlando, FL; Lake Mary, FL: Ligonier Ministries.
[6] Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (Jn 1:14). Bellingham, WA: Lexham Press.
[7] Crossway Bibles. (2008). The ESV Study Bible (p. 2020). Wheaton, IL: Crossway Bibles.
[8] MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Jn 1:14). Nashville, TN: Thomas Nelson Publishers.
[9] Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (p. 1312). Nashville: T. Nelson Publishers.
[10] MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 1468). Nashville: Thomas Nelson.
[11] Blum, E. A. (1985). John. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 273). Wheaton, IL: Victor Books.
[12] Hart, J. F. (2014). John. In M. A. Rydelnik & M. Vanlaningham (Eds.), The moody bible commentary (pp. 1608–1609). Chicago, IL: Moody Publishers.
[13] Gangel, K. O. (2000). John (Vol. 4, p. 13). Nashville, TN: Broadman & Holman Publishers.
[14] Utley, R. J. (1999). The Beloved Disciple’s Memoirs and Letters: The Gospel of John, I, II, and III John (Vol. Volume 4, p. 13). Marshall, Texas: Bible Lessons International.
[15] Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of the Gospel According to John (Vol. 1, pp. 83–88). Grand Rapids: Baker Book House.
God’s promises are guaranteed—even if they seem impossible. His purposes were inconceivable to Abraham and Sarah. Yet God’s declarations in Genesis are what we celebrate on Christmas and throughout the year. Hear more on Truth For Life with Alistair Begg.
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