TRV
and we saw his Sh’khinah,
the Sh’khinah of the Father’s only Son,
full of grace and truth.
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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers John 1:6–14. His four-level outline is real structure in the source text, so it is rendered as structure.
The evangelist designs to bring in John Baptist bearing an honourable testimony to Jesus Christ, Now in these verses, before he does this,
I.He gives us some account of the witness he is about to produce.
His name was John, which signifies gracious; his conversation was austere, but he was not the less gracious. Now,
1.We are here told concerning him, in general, that he was a man sent of God. The evangelist had said concerning Jesus Christ that he was with God and that he was God; but here concerning John that he was a man, a mere man. God is pleased to speak to us by men like ourselves. John was a great man, but he was a man, a son of man; he was sent from God, he was God's messenger, so he is called, Mal 3:1. God gave him both his mission and his message, both his credentials and his instructions. John wrought no miracle, nor do we find that he had visions and revelations; but the strictness and purity of his life and doctrine, and the direct tendency of both to reform the world, and to revive the interests of God's kingdom among men, were plain indications that he was sent of God.
2.We are here told what his office and business were (Joh 1:7): The same came for a witness, an eye-witness, a leading witness. He came eis marturian - for a testimony. The legal institutions had been long a testimony for God in the Jewish church. By them revealed religion was kept up; hence we read of the tabernacle of the testimony, the ark of the testimony, the law and the testimony: but now divine revelation is to be turned into another channel; now the testimony of Christ is the testimony of God, Co1 1:6; Co1 2:1. Among the Gentiles, God indeed had not left himself without witness (Act 14:17), but the Redeemer had no testimonies borne him among them. There was a profound silence concerning him, till John Baptist came for a witness to him. Now observe,
(1.)The matter of his testimony: He came to bear witness to the light. Light is a thing which witnesses for itself, and carries its own evidence along with it; but to those who shut their eyes against the light it is necessary there should be those that bear witness to it. Christ's light needs not man's testimony, but the world's darkness does. John was like the night watchman that goes round the town, proclaiming the approach of the morning light to those that have closed their eyes, and are not willing themselves to observe it; or like that watchman that was set to tell those who asked him what of the night that the morning comes, and, if you will enquire, enquire ye, Isa 21:11, Isa 21:12. He was sent of God to tell the world that the long-looked-for Messiah was now come, who should be a light to enlighten the Gentiles and the glory of his people Israel; and to proclaim that dispensation at hand which would bring life and immortality to light.
(2.)The design of his testimony: That all men through him might believe; not in him, but in Christ, whose way he was sent to prepare. He taught men to look through him, and pass through him, to Christ; through the doctrine of repentance for sin to that of faith in Christ. He prepared men for the reception and entertainment of Christ and his gospel, by awakening them to a sight and sense of sin; and that, their eyes being thereby opened, they might be ready to admit those beams of divine light which, in the person and doctrine of the Messiah, were now ready to shine in their faces. If they would but receive this witness of man, they would soon find that the witness of God was greater, Jo1 5:9. See Joh 10:41. Observe, it was designed that all men through him might believe, excluding none from the kind and beneficial influences of his ministry that did not exclude themselves, as multitudes did, who rejected the counsel of God against themselves, and so received the grace of God in vain.
3.We are here cautioned not to mistake him for the light who only came to bear witness to it (Joh 1:8): He was not that light that was expected and promised, but only was sent to bear witness of that great and ruling light. He was a star, like that which guided the wise men to Christ, a morning star; but he was not the Sun; not the Bridegroom, but a friend of the Bridegroom; not the Prince, but his harbinger. There were those who rested in John's baptism, and looked no further, as those Ephesians, Act 19:3. To rectify this mistake, the evangelist here, when he speaks very honourably of him, yet shows that he must give place to Christ. He was great as the prophet of the Highest, but not the Highest himself. Note, We must take heed of over-valuing ministers, as well as of under-valuing them; they are not our lords, nor have they dominion over our faith, but ministers by whom we believe, stewards of our Lord's house. We must not give up ourselves by an implicit faith to their conduct, for they are not that light; but we must attend to, and receive, their testimony; for they are sent to bear witness of that light; so then let us esteem them, and not otherwise. Had John pretended to be that light he had not been so much as a faithful witness of that light. Those who usurp the honour of Christ forfeit the honour of being the servants of Christ; yet John was very serviceable as a witness to the light, though he was not that light. Those may be of great use to us who yet shine with a borrowed light.
II.Before he goes on with John's testimony, he returns to give us a further account of this Jesus to whom John bore record.
Having shown in the beginning of the chapter the glories of his Godhead, he here comes to show the graces of his incarnation, and his favours to man as Mediator.
1.Christ was the true Light (Joh 1:9); not as if John Baptist were a false light, but, in comparison with Christ, he was a very small light. Christ is the great light that deserves to be called so. Other lights are but figuratively and equivocally called so: Christ is the true light. The fountain of all knowledge and of all comfort must needs be the true light. He is the true light, for proof of which we are not referred to the emanations of his glory in the invisible world (the beams with which he enlightens that), but to those rays of his light which are darted downwards, and with which this dark world of ours is enlightened. But how does Christ enlighten every man that comes into the world?
(1.)By his creating power he enlightens every man with the light of reason; that life which is the light of men is from him; all the discoveries and directions of reason, all the comfort it gives us, and all the beauty it puts upon us, are from Christ.
(2.)By the publication of his gospel to all nations he does in effect enlighten every man. John Baptist was a light, but he enlightened only Jerusalem and Judea, and the region round about Jordan, like a candle that enlightens one room; but Christ is the true light, for he is a light to enlighten the Gentiles. His everlasting gospel is to be preached to every nation and language, Rev 14:6. Like the sun which enlightens every man that will open his eyes, and receive its light (Psa 19:6), to which the preaching of the gospel is compared. See Rom 10:18. Divine revelation is not now to be confined, as it had been, to one people, but to be diffused to all people, Mat 5:15.
(3.)By the operation of his Spirit and grace he enlightens all those that are enlightened to salvation; and those that are not enlightened by him perish in darkness. The light of the knowledge of the glory of God is said to be in the face of Jesus Christ, and is compared with that light which was at the beginning commanded to shine out of darkness, and which enlightens every man that comes into the world. Whatever light any man has, he is indebted to Christ for it, whether it be natural or supernatural.
2.Christ was in the world, Joh 1:10. He was in the world, as the essential Word, before his incarnation, upholding all things; but this speaks of his being in the world when he took our nature upon him, and dwelt among us; see Joh 16:28. I am come into the world. The Son of the Highest was here in this lower world; that light in this dark world; that holy thing in this sinful polluted world. He left a world of bliss and glory, and was here in this melancholy miserable world. He undertook to reconcile the world to God, and therefore was in the world, to treat about it, and settle that affair; to satisfy God's justice for the world, and discover God's favour to the world. He was in the world, but not of it, and speaks with an air of triumph when he can say, Now I am no more in it, Joh 17:11. The greatest honour that ever was put upon this world, which is so mean and inconsiderable a part of the universe, was that the Son of God was once in the world; and, as it should engage our affections to things above that there Christ is, so it should reconcile us to our present abode in this world that once Christ was here. He was in the world for awhile, but it is spoken of as a thing past; and so it will be said of us shortly, We were in the world. O that when we are here no more we may be where Christ is! Now observe here,
(1.)What reason Christ had to expect the most affectionate and respectful welcome possible in this world; for the world was made by him. Therefore he came to save a lost world because it was a world of his own making. Why should he not concern himself to revive the light that was of his own kindling, to restore a life of his own infusing, and to renew the image that was originally of his own impressing? The world was made by him, and therefore ought to do him homage.
(2.)What cold entertainment he met with, notwithstanding: The world knew him not. The great Maker, Ruler, and Redeemer of the world was in it, and few or none of the inhabitants of the world were aware of it. The ox knows his owner, but the more brutish world did not. They did not own him, did not bid him welcome, because they did not know him; and they did not know him because he did not make himself known in the way that they expected - in external glory and majesty. His kingdom came not with observation, because it was to be a kingdom of trail and probation. When he shall come as a Judge the world shall know him.
3.He came to his own (Joh 1:11); not only to the world, which was his own, but to the people of Israel, that were peculiarly his own above all people; of them he came, among them he lived, and to them he was first sent. The Jews were at this time a mean despicable people; the crown was fallen from their head; yet, in remembrance of the ancient covenant, bad as they were, and poor as they were, Christ was not ashamed to look upon them as his own. Ta idia - his own things; not tous idious - his own persons, as true believers are called, Joh 13:1. The Jews were his, as a man's house, and lands, and goods are his, which he uses and possesses; but believers are his as a man's wife and children are his own, which he loves and enjoys. He came to his own, to seek and save them, because they were his own. He was sent to the lost sheep of the house of Israel, for it was he whose own the sheep were. Now observe,
(1.)That the generality rejected him: His own received him not. He had reason to expect that those who were his own should have bidden him welcome, considering how great the obligations were which they lay under to him, and how fair the opportunities were which they had of coming to the knowledge of him. They had the oracles of God, which told them beforehand when and where to expect him, and of what tribe and family he should arise. He came among them himself, introduced with signs and wonders, and himself the greatest; and therefore it is not said of them, as it was of the world (Joh 1:10), that they knew him not; but his own, though they could not but know him, yet received him not; did not receive his doctrine, did not welcome him as the Messiah, but fortified themselves against him. The chief priests, that were in a particular manner his own (for the Levites were God's tribe), were ring-leaders in this contempt put upon him. Now this was very unjust, because they were his own, and therefore he might command their respect; and it was very unkind and ungrateful, because he came to them, to seek and save them, and so to court their respect. Note, Many who in profession are Christ's own, yet do not receive him, because they will not part with their sins, nor have him to reign over them.
(2.)That yet there was a remnant who owned him, and were faithful to him. Though his own received him not, yet there were those that received him (Joh 1:12): But as many as received him. Though Israel were not gathered, yet Christ was glorious. Though the body of that nation persisted and perished in unbelief, yet there were many of them that were wrought upon to submit to Christ, and many more that were not of that fold. Observe here,
[1.]The true Christian's description and property; and that is, that he receives Christ, and believes on his name; the latter explains the former. Note, First, To be a Christian indeed is to believe on Christ's name; it is to assent to the gospel discovery, and consent to the gospel proposal, concerning him. His name is the Word of God; the King of kings, the Lord our righteousness; Jesus a Saviour. Now to believe on his name is to acknowledge that he is what these great names bespeak him to be, and to acquiesce in it, that he may be so to us. Secondly, Believing in Christ's name is receiving him as a gift from God. We must receive his doctrine as true and good; receive his law as just and holy; receive his offers as kind and advantageous; and we must receive the image of his grace, and impressions of his love, as the governing principle of our affections and actions.
[2.]The true Christian's dignity and privilege are twofold: -
First, The privilege of adoption, which takes them into the number of God's children: To them gave he power to become the sons of God. Hitherto, the adoption pertained to the Jews only (Israel is my son, my first-born); but now, by faith in Christ, Gentiles are the children of God, Gal 3:26. They have power, exousian - authority; for no man taketh this power to himself, but he who is authorized by the gospel charter. To them gave he a right; to them gave he this pre-eminence. This power have all the saints. Note, 1. It is the unspeakable privilege of all good Christians, that they are become the children of God. They were by nature children of wrath, children of this world. If they be the children of God, they become so, are made so Fiunt, non nascuntur Christiani - Persons are not born Christians, but made such. - Tertullian. Behold what manner of love is this, Jo1 3:1. God calls them his children, they call him Father, and are entitled to all the privileges of children, those of their way and those of their home. 2. The privilege of adoption is entirely owing to Jesus Christ; he gave this power to them that believe on his name. God is his Father, and so ours; and it is by virtue of our espousals to him, and union with him, that we stand related to God as a Father. It was in Christ that we were predestinated to the adoption; from him we receive both the character and the Spirit of adoption, and he is the first-born among many brethren. The Son of God became a Son of man, that the sons and daughters of men might become the sons and daughters of God Almighty.
Secondly, The privilege of regeneration (Joh 1:13): Which were born. Note, All the children of God are born again; all that are adopted are regenerated. This real change evermore attends that relative one. Wherever God confers the dignity of children, he creates the nature and disposition of children. Men cannot do so when they adopt. Now here we have an account of the original of this new birth. 1. Negatively. (1.) It is not propagated by natural generation from our parents. It is not of blood, nor of the will of the flesh, nor of corruptible seed, Pe1 1:23. Man is called flesh and blood, because thence he has his original: but we do not become the children of God as we become the children of our natural parents. Note, Grace does not run in the blood, as corruption does. Man polluted begat a son in his own likeness (Gen 5:3); but man sanctified and renewed does not beget a son in that likeness. The Jews gloried much in their parentage, and the noble blood that ran in their veins: We are Abraham's seed; and therefore to them pertained the adoption because they were born of that blood; but this New Testament adoption is not founded in any such natural relation. (2.) It is not produced by the natural power of our own will. As it is not of blood, nor of the will of the flesh, so neither is it of the will of man, which labours under a moral impotency of determining itself to that which is good; so that the principles of the divine life are not of our own planting, it is the grace of God that makes us willing to be his. Nor can human laws or writings prevail to sanctify and regenerate a soul; if they could, the new birth would be by the will of man. But, 2. Positively: it is of God. This new birth is owing to the word of God as the means (Pe1 1:23), and to the Spirit of God as the great and sole author. True believers are born of God, Jo1 3:9; Jo1 5:1. And this is necessary to their adoption; for we cannot expect the love of God if we have not something of his likeness, nor claim the privileges of adoption if we be not under the power of regeneration.
4.The word was made flesh, Joh 1:14. This expresses Christ's incarnation more clearly than what went before. By his divine presence he always was in the world, and by his prophets he came to his own. But now that the fulness of time was come he was sent forth after another manner, made of a woman (Gal 4:4); God manifested in the flesh, according to the faith and hope of holy Job; Yet shall I see God in my flesh, Job 19:26. Observe here,
(1.)The human nature of Christ with which he was veiled; and that expressed two ways.
[1.]The word was made flesh. Forasmuch as the children, who were to become the sons of God, were partakers of flesh and blood, he also himself likewise took part of the same, Heb 2:14. The Socinians agree that Christ is both God and man, but they say that he was man, and was made a God, as Moses (Exo 7:1), directly contrary to John here, who saith, Theos ēn - He was God, but sarxegeneto - He was made flesh. Compare v. 1 with this. This intimates not only that he was really and truly man, but that he subjected himself to the miseries and calamities of the human nature. He was made flesh, the meanest part of man. Flesh bespeaks man weak, and he was crucified through weakness, Co2 13:4. Flesh bespeaks man mortal and dying (Psa 78:39), and Christ was put to death in the flesh Pe1 3:18. Nay, flesh bespeaks man tainted with sin (Gen 6:3), and Christ, though he was perfectly holy and harmless, yet appeared in the likeness of sinful flesh (Rom 8:3), and was made sin for us, Co2 5:21. When Adam had sinned, God said to him, Dust thou art; not only because made out of the dust, but because by sin he was sunk into dust. His fall did, sōmatoun tēn psuchēn, turn him as it were all into body, made him earthly; therefore he that was made a curse for us was made flesh, and condemned sin in the flesh, Rom 8:3. Wonder at this, that the eternal Word should be made flesh, when flesh was come into such an ill name; that he who made all things should himself be made flesh, one of the meanest things, and submit to that from which he was at the greatest distance. The voice that ushered in the gospel cried, All flesh is grass (Isa 40:6), to make the Redeemer's love the more wonderful, who, to redeem and save us, was made flesh, and withered as grass; but the Word of the Lord, who was made flesh, endures for ever; when made flesh, he ceased not to be the Word of God.
[2.]He dwelt among us, here in this lower world. Having taken upon him the nature of man, he put himself into the place and condition of other men. The Word might have been made flesh, and dwelt among the angels; but, having taken a body of the same mould with ours, in it he came, and resided in the same world with us. He dwelt among us, us worms of the earth, us that he had no need of, us that he got nothing by, us that were corrupt and depraved, and revolted from God. The Lord God came and dwelt even among the rebellious, Psa 68:18. He that had dwelt among angels, those noble and excellent beings, came and dwelt among us that are a generation of vipers, us sinners, which was worse to him than David's swelling in Mesech and Kedar, or Ezekiel's dwelling among scorpions, or the church of Pergamus dwelling where Satan's seat is. When we look upon the upper world, the world of spirits, how mean and contemptible does this flesh, this body, appear, which we carry about with us, and this world in which our lot is cast, and how hard is it to a contemplative mind to be reconciled to them! But that the eternal Word was made flesh, was clothed with a body as we are, and dwelt in this world as we do, this has put an honour upon them both, and should make us willing to abide in the flesh while God has any work for us to do; for Christ dwelt in this lower world, bad as it is, till he had finished what he had to do here, Joh 17:4. He dwelt among the Jews, that the scripture might be fulfilled, He shall dwell in the tents of Shem, Gen 9:27. And see Zac 2:10. Though the Jews were unkind to him, yet he continued to dwell among them; though (as some of the ancient writers tell us) he was invited to better treatment by Abgarus king of Edessa, yet he removed not to any other nation. He dwelt among us. He was in the world, not as a wayfaring man that tarries but for a night, but he dwelt among us, made a long residence, the original word is observable, eskēnōsen en hēmin - he dwelt among us, he dwelt as in a tabernacle, which intimates, First, That he dwelt here in very mean circumstances, as shepherds that dwell in tents. He did not dwell among us as in a palace, but as in a tent; for he had not where to lay his head, and was always upon the remove. Secondly, That his state here was a military state. Soldiers dwell in tents; he had long since proclaimed war with the seed of the serpent, and now he takes the field in person, sets up his standard, and pitches his tent, to prosecute this war. Thirdly, That his stay among us was not to be perpetual. He dwelt here as in a tent, not as at home. The patriarchs, by dwelling in tabernacles, confessed that they were strangers and pilgrims on earth, and sought the better country, and so did Christ, leaving us an example, Heb 13:13, Heb 13:14. Fourthly, That as of old God dwelt in the tabernacle of Moses, by the shechinah between the cherubim, so now he dwells in the human nature of Christ; that is now the true shechinah, the symbol of God's peculiar presence. And we are to make all our addresses to God through Christ, and from him to receive divine oracles.
(2.)The beams of his divine glory that darted through this veil of flesh: We beheld his glory, the glory as of the only begotten of the Father, full of grace and truth. The sun is still the fountain of light, though eclipsed or clouded; so Christ was still the brightness of his Father's glory, even when he dwelt among us in this lower world. And how slightly soever the Jews thought of him there were those that saw through the veil. Observe,
[1.]Who were the witnesses of this glory: we, his disciples and followers, that conversed most freely and familiarly with him; we among whom he dwelt. Other men discover their weaknesses to those that are most familiar with them, but it was not so with Christ; those that were most intimate with him saw most of his glory. As it was with his doctrine, the disciples knew the mysteries of it, while others had it under the veil of parables; so it was with his person, they saw the glory of his divinity, while others saw only the veil of his human nature. He manifested himself to them, and not unto the world. These witnesses were a competent number, twelve of them, a whole jury of witnesses; men of plainness and integrity, and far from any thing of design or intrigue.
[2.]What evidence they had of it: We saw it. They had not their evidence by report, at second hand, but were themselves eye-witnesses of those proofs on which they built their testimony that he was the Son of the living God: We saw it. The word signifies a fixed abiding sight, such as gave them an opportunity of making their observations. This apostle himself explains this: What we declare unto you of the Word of life is what we have seen with our eyes, and what we have looked upon, Jo1 1:1.
[3.]What the glory was: The glory as of the only begotten of the Father. The glory of the Word made flesh was such a glory as became the only begotten Son of God, and could not be the glory of any other. Note, First, Jesus Christ is the only begotten of the Father. Believers are the children of God by the special favour of adoption and the special grace of regeneration. They are in a sense homoiousioi - of a like nature (Pe2 1:4), and have the image of his perfections; but Christ is homousios - of the same nature, and is the express image of his person, and the Son of God by an eternal generation. Angels are sons of God, but he never said to any of them, This day have I begotten thee, Heb 1:5. Secondly, He was evidently declared to be the only begotten of the Father, by that which was seen of his glory when he dwelt among us. Though he was in the form of a servant, in respect of outward circumstances, yet, in respect of graces, his form was as that of the fourth in the fiery furnace, like the Son of God. His divine glory appeared in the holiness and heavenliness of his doctrine; in his miracles, which extorted from many this acknowledgment, that he was the Son of God; it appeared in the purity, goodness, and beneficence, of his whole conversation. God's goodness is his glory, and he went about doing good; he spoke and acted in every thing as an incarnate Deity. Perhaps the evangelist had a particular regard to the glory of his transfiguration, of which he was an eye-witness; see Pe2 1:16-18. God's calling him his beloved Son, in whom he was well pleased, intimated that he was the only begotten of the Father; but the full proof of this was at his resurrection.
[4.]What advantage those he dwelt among had from this. He dwelt among them, full of grace and truth. In the old tabernacle wherein God dwelt was the law, in this was grace; in that were types, in this was truth. The incarnate Word was every way qualified for his undertaking as Mediator; for he was full of grace and truth, the two great things that fallen man stands in need of; and this proved him to be the Son of God as much as the divine power and majesty that appeared in him. First, He has a fulness of grace and truth for himself; he had the Spirit without measure. He was full of grace, fully acceptable to his Father, and therefore qualified to intercede for us; and full of truth, fully apprized of the things he was to reveal, and therefore fit to instruct us. He had a fulness of knowledge and a fulness of compassion. Secondly, He has a fulness of grace and truth for us. He received, that he might give, and God was well pleased in him, that he might be well pleased with us in him; and this was the truth of the legal types.
Historical interpretation
Ten Centuries of Reception
71 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The Evangelists, too, when they declared that the one Father was "the only true God," did not omit what concerned our Lord, but wrote: "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was not anything made that was made." And concerning the incarnation: "The Word," says [the Scripture], "became flesh, and dwelt among us." And again: "The book of the generation of Jesus Christ, the son of David, the son of Abraham." And those very apostles, who said "that there is one God," said also that "there is one Mediator between God and men." Nor were they ashamed of the incarnation and the passion. For what says [one]? "The man Christ Jesus, who gave Himself" for the life and salvation of the world.
Now, He suffered all these things for us; and He suffered them really, and not in appearance only, even as also He truly rose again. But not, as some of the unbelievers, who are ashamed of the formation of man, and the cross, and death itself, affirm, that in appearance only, and not in truth, He took a body of the Virgin, and suffered only in appearance, forgetting, as they do, Him who said, "The Word was made flesh; " and again, "Destroy this temple, and in three days I will raise it up; " and once more, "If I be lifted up from the earth, I will draw all men unto Me." The Word therefore did dwell in flesh, for "Wisdom built herself an house." The Word raised up again His own temple on the third day, when it had been destroyed by the Jews fighting against Christ. The Word, when His flesh was lifted up, after the manner of the brazen serpent in the wilderness, drew all men to Himself for their eternal salvation.
For there is but One that became incarnate, and that neither the Father nor the Paraclete, but the Son only, [who became so] not in appearance or imagination, but in reality. For "the Word became flesh." For "Wisdom builded for herself a house." And God the Word was born as man, with a body, of the Virgin, without any intercourse of man. For [it is written], "A virgin shall conceive in her womb, and bring forth a son." He was then truly born, truly grew up, truly ate and drank, was truly crucified, and died, and rose again. He who believes these things, as they really were, and as they really took place, is blessed. He who believeth them not is no less accursed than those who crucified the Lord. For the prince of this world rejoiceth when any one denies the cross, since he knows that the confession of the cross is his own destruction. For that is the trophy which has been raised up against his power, which when he sees, he shudders, and when he hears of, is afraid.
We have also as a Physician the Lord our God, Jesus the Christ, the only-begotten Son and Word, before time began, but who afterwards became also man, of Mary the virgin. For "the Word was made flesh." Being incorporeal, He was in the body; being impassible, He was in a passible body; being immortal, He was in a mortal body; being life, He became subject to corruption, that He might free our souls from death and corruption, and heal them, and might restore them to health, when they were diseased with ungodliness and wicked lusts.
Stop your ears, therefore, when any one speaks to you at variance with Jesus Christ, the Son of God, who was descended from David, and was also of Mary; who was truly begotten of God and of the Virgin, but not after the same manner. For indeed God and man are not the same. He truly assumed a body; for "the Word was made flesh," and lived upon earth without sin. For says He, "Which of you convicteth me of sin? " He did in reality both eat and drink. He was crucified and died under Pontius Pilate. He really, and not merely in appearance, was crucified, and died, in the sight of beings in heaven, and on earth, and under the earth.
For if the Lord were a mere man, possessed of a soul and body only, why dost thou mutilate and explain away His being born with the common nature of humanity? Why dost thou call the passion a mere appearance, as if it were any strange thing happening to a [mere] man? And why dost thou reckon the death of a mortal to be simply an imaginary death? But if, [on the other hand, ] He is both God and man, then why dost thou call it unlawful to style Him "the Lord of glory," who is by nature unchangeable? Why dost thou say that it is unlawful to declare of the Lawgiver who possesses a human soul, "The Word was made flesh," and was a perfect man, and not merely one dwelling in a man? But how came this magician into existence, who of old formed all nature that can be apprehended either by the senses or intellect, according to the will of the Father; and, when He became incarnate, healed every kind of disease and infirmity?
He also styles Him Son, and Aletheia, and Zoe, and the "Word made flesh, whose glory "he says, "we beheld; and His glory was as that of the Only-begotten (given to Him by the Father), full of grace and truth.".
But salvation, as being flesh: for "the Word was made flesh, and dwelt among us.".
For they say that he, the Lord and Creator of the plan of creation, by whom they hold that this world was made, was produced from the Mother; while the Gospel affirms plainly, that by the Word, which was in the beginning with God, all things were made, which Word, he says, "was made flesh, and dwelt among us.".
Therefore the Lord's disciple, pointing them all out as false witnesses, says, "And the Word was made flesh, and dwelt among us.".
For to him all things are consistent: he has a full faith in one God Almighty, of whom are all things; and in the Son of God, Jesus Christ our Lord, by whom are all things, and in the dispensations connected with Him, by means of which the Son of God became man; and a firm belief in the Spirit of God, who furnishes us with a knowledge of the truth, and has set forth the dispensations of the Father and the Son, in virtue of which He dwells with every generation of men.
And again, showing the dispensation with regard to His human nature, John said: "And the Word was made flesh, and dwelt among us."
Let us then aim at the fulfilment of the commandments by the works of the Lord; for the Word Himself also, having openly become flesh.
"Now the Word issuing forth was the cause of creation; then also he generated himself, "when the Word had become flesh"
The Spirit of God in this passage must be the same as the Word. For just as, when John says, "The Word was made flesh," we understand the Spirit also in the mention of the Word: so here, too, we acknowledge the Word likewise in the name of the Spirit.
For as much, then, as the dispensation of God's purpose concerning His Son required that He should be born of a virgin, why should He not have received of the virgin the body which He bore from the virgin? Because, (forsooth) it is something else which He took from God, for "the Word "say they, "was made flesh." Now this very statement plainly shows what it was that was made flesh; nor can it possibly be that anything else than the Word was made flesh.
But when the Word of God descended into flesh,-(flesh) not unsealed even by marriage,-and "the Word was made flesh," -(flesh) never to be unsealed by marriage,-which was to find its way to the tree not of incontinence, but of endurance; which was to taste from that tree not anything sweet, but something bitter; which was to pertain not to the infernal regions, but to heaven; which was to be precinct not with the leaves of lasciviousness, but the flowers of holiness; which was to impart to the waters its own purities-thenceforth, whatever flesh (is) "in Christ" has lost its pristine soils, is now a thing different, emerges in a new state, no longer (generated) of the slime of natural seed, nor of the grime of concupiscence, but of "pure water" and a "clean Spirit.
Now, whatever may be the substance, since he mentions "the body of Christ," whom he immediately after states to have been "raised from the dead," none other body can be understood than that of the flesh, in respect of which the law was called (the law) of death.
He, therefore, who became flesh was not the very same as He from whom the Word came. "His glory was beheld-the glory as of the only-begotten of the Father;" not, (observe, ) as of the Father.
Constituting, therefore, His word as the life-giving principle, because that word is spirit and life, He likewise called His flesh by the same appellation; because, too, the Word had become flesh, we ought therefore to desire Him in order that we may have life, and to devour Him with the ear, and to ruminate on Him with the understanding, and to digest Him by faith.
But by saying "made," he not only confirmed the statement, "The Word was made flesh," but he also asserted the reality of the flesh which was made of a virgin We shall have also the support of the Psalms on this point, not the "Psalms" indeed of Valentinus the apostate, and heretic, and Platonist, but the Psalms of David, the most illustrious saint and well-known prophet.
"The Lord for the body: "yes; for "the Word was made flesh." "Moreover, God both raised up the Lord, and will raise up us through His own power; " on account, to wit, of the union of our body with Him.
Christ, he means, the wisdom and power of God the Father, hath builded His house, i.e., His nature in the flesh derived from the Virgin, even as he (John) hath said beforetime, "The Word became flesh, and dwelt among us." As likewise the wise prophet testifies: Wisdom that was before the world, and is the source of life, the infinite "Wisdom of God, hath builded her house" by a mother who knew no man,-to wit, as He assumed the temple of the body. "And hath raised her seven pillars; "that is, the fragrant grace of the all-holy Spirit, as Isaiah says: "And the seven spirits of God shall rest upon Him," But others say that the seven pillars are the seven divine orders which sustain the creation by His holy and inspired teaching; to wit, me prophets, the apostles, the martyrs, the hierarchs, the hermits, the saints, and the righteous. And the phrase, "She hath killed her beasts," denotes the prophets and martyrs who in every city and country are slain like sheep every day by the unbelieving, in behalf of the truth, and cry aloud, "For thy sake we are killed all the day long, we were counted as sheep for the slaughter." And again, "She hath mingled her wine" in the bowl, by which is meant, that the Saviour, uniting his Godhead, like pure wine, with the flesh in the Virgin, was born of her at once God and man without confusion of the one in the other. "And she hath furnished her table: "that denotes the promised knowledge of the Holy Trinity; it also refers to His honoured and undefiled body and blood, which day by day are administered and offered sacrificially at the spiritual divine table, as a memorial of that first and ever-memorable table of the spiritual divine supper. And again, "She bath sent forth her servants: "Wisdom, that is to say, has done so-Christ, to wit-summoning them with lofty announcement. "Whoso is simple, Let him turn to me," she says, alluding manifestly to the holy apostles, who traversed the whole world, and called the nations to the knowledge of Him in truth, with their lofty and divine preaching. And again, "And to those that want understanding she said"-that is, to those who have not yet obtained the power of the Holy Ghost-"Come, eat of my bread, and drink of the wine which I have mingled for you; "by which is meant, that He gave His divine flesh and honoured blood to us, to eat and to drink it for the remission of sins.
(Hom. 2) Full of grace and truth. Of this the meaning is twofold. For it may be understood of the Humanity, and the Divinity of the Incarnate Word, so that the fulness of grace has reference to the Humanity, according to which Christ is the Head of the Church, and the first-born of every creature: for the greatest and original example of grace, by which man, with no preceding merits, is made God, is manifested primarily in Him. The fulness of the grace of Christ may also be understood of the Holy Spirit, whose sevenfold operation filled Christ's Humanity. (Is. 11:2) The fulness of truth applies to the Divinity ... But if you had rather understand the fulness of grace and truth of the New Testament, you may with propriety pronounce the fulness of the grace of the New Testament to be given by Christ, and the truth of the legal types to have been fulfilled in Him.
For the Gospel and the Epistle agree with each other, and both commence in the same way. For the one opens thus, "In the beginning was the Word;" while the other opens thus, "That which was from the beginning." The one says: "And the Word was made flesh, and dwelt among us; and we beheld His glory, the glory as of the Only-begotten of the Father." The other says the same things, with a slight alteration: "That which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life: and the life was manifested." For these things are introduced by way of prelude, and in opposition, as he has shown in the subsequent parts, to those who deny that the Lord is come in the flesh.
How did we behold his glory? We beheld it through the star of the magi, the angels, the shepherds, Anna, Simeon, Gabriel, the miraculous birth of the Virgin, the voice of the Father who witnessed to him, the Spirit descending upon him and many other divine signs and healings.
Some, however, who think God the Only-Begotten, God the Word, Who was in the beginning with God, not to be God substantially, but a Word sent forth, the Son being to God the Father, what a word is to one who utters it, these men, in order to disprove that the Word, being substantially God, and abiding in the form of God, was born the Man Christ, argue subtilely, that, whereas that Man (they say) derived His life rather from human origin than from the mystery of a spiritual conception, God the Word did not make Himself Man of the womb of the Virgin; but that the Word of God was in Jesus, as the spirit of prophecy in the Prophets. And they are accustomed to charge us with holding, that Christ was born a Man, not of our body and soul; whereas we preach the Word made flesh, and after our likeness born Man, so that He Who is truly Son of God, was truly born Son of man; and that, as by His own act He took upon Him a body of the Virgin, so of Himself He took a soul also, which in no case is derived from man by mere parental origin. And seeing He, The Self-same, is the Son of man, how absurd were it, besides the Son of God, Who is the Word, to make Him another person besides, a sort of prophet, inspired by the Word of God; whereas our Lord Jesus Christ is both the Son of God, and the Son of man.
[The dignity of the Godhead is preserved] so that in the fact that the Word was made flesh, the Word, in becoming flesh, has not lost through being flesh what constituted the Word, nor has it become transformed into flesh, so as to cease to be the Word. But the Word was made flesh in order that the flesh might begin to be what the Word is.… God, knowing no change when made flesh, lost nothing of the prerogatives of his substance.
(x. de Trin. c. 21, 22) Some, however, who think God the Only-Begotten, God the Word, Who was in the beginning with God, not to be God substantially, but a Word sent forth, the Son being to God the Father, what a word is to one who utters it, these men, in order to disprove that the Word, being substantially God, and abiding in the form of God, was born the Man Christ, argue subtilly, that, whereas that Man (they say) derived His life rather from human origin than from the mystery of a spiritual conception, God the Word did not make Himself Man of the womb of the Virgin; but that the Word of God was in Jesus, as the spirit of prophecy in the Prophets. And they are accustomed to charge us with holding, that Christ was born a Man, notr of our body and soul; whereas we preach the Word made flesh, and after our likeness born Man, so that He Who is truly Son of God, was truly born Son of man; and that, as by His own act He took upon Him a body of the Virgin, so of Himself He took a soul also, which in no case is derived from man by mere parental origin. And seeing He, The Self-same, is the Son of man, how absurd were it, besides the Son of God, Who is the Word, to make Him another person besides, a sort of prophet, inspired by the Word of God; whereas our Lord Jesus Christ is both the Son of God, and the Son of man.
He was made man that we might be made god. He manifested himself by a body that we might receive a conception of the unseen Father. He endured the hubris of humanity that we might inherit incorruptibility. For on the one hand, he himself was in no way injured, being impassible and incorruptible and very Word and God; but on the other hand, in his own impassibility he maintained and preserved those human beings who were suffering and for whose sakes he endured all this.
For the Word perceived that death was the only way that the corruption of people could be undone. However, it was impossible for the Word to suffer death, being immortal and Son of the Father. Therefore, he takes to himself a body capable of death, so that such a body, by partaking of the Word who is above all, might be worthy to die in the stead of all, and might, because of the Word that had come to dwell in it, remain incorruptible. In this way, the corruption of all might be checked by the grace of the resurrection. By offering to death the body he himself had taken, as an offering and sacrifice free from any stain, he got rid of death for all his peers by offering an equivalent. For the Word of God, which by his very nature is over everything, by offering his own temple and bodily vessel for the life of all, satisfied the debt by his death. And thus he, the incorruptible Son of God, joined with all by a similar nature, naturally clothed all with incorruption by the promise of the resurrection. For the actual corruption in death no longer has a hold on humanity because of the Word which, by his one body, has come to dwell among them. It is similar to when a great king has entered into some large city and taken up residence in one of the houses there. That city is thus deemed worthy of high honor. No enemy or bandit any longer descends on it and subdues it. On the contrary, it finds itself entitled to total protection because the king has taken up his residence in a single house there: so, too, has it been with the Monarch of all. For now that he has come to our realm and taken up residence in one body among his peers, from this time forward the whole conspiracy of the enemy against humankind is checked, and the corruption of death, which before had prevailed against them, is done away with. For the human race would have gone to ruin if the Lord and Savior of all, the Son of God, had not come among us to meet the end of death.
But this is God's kindness to man, that of whom He is Maker, of them according to grace He afterwards becomes Father also; becomes, that is, when men, His creatures, receive into their hearts, as the Apostle says, "the Spirit of His Son, crying, Abba, Father." And these are they who, having received the Word, gained power from Him to become sons of God; for they could not become sons, being by nature creatures, otherwise than by receiving the Spirit of the natural and true Son. Wherefore, that this might be, "The Word became flesh," that He might make man capable of Godhead.
Why did our Lord clothe himself with our flesh? So that this flesh might experience victory and that [humanity] might know and understand the gifts [of God]. For if God had been victorious without the flesh, what praise could one render him? Second, so that [our Lord] might show that, at the beginning, he experienced no jealousy toward him [who had wanted] to become God. For he in whom [our Lord] was abased is greater than he in whom he was dwelling when [Adam] was great and glorious. This is why [it is written], “I have said, ‘You shall be gods.’ ” Thus, the Word came and clothed itself with flesh, so that what cannot be grasped might be grasped through that which can be grasped, and that, through what cannot be grasped, the flesh would raise itself up against those who grasp it. For it was fitting that our Lord be the haven of all good things to whom [people] might be gathered together, the end of all mysteries toward whom they would hasten from everywhere, and the treasure of all the parables so that everyone, lifted up [as though] on wings, might rest in him alone.[See] the wisdom [of God], that in the fall of him who fell, there fell with him the One who was destined to raise him up. Because the body of Adam was in existence before his [evil] passions, [our Lord] did not assume the passions with which [Adam subsequently] clothed himself, since they were a kind of additional weakness to a healthy nature. Our Lord clothed himself therefore with a healthy nature that had lost its health, so that the original health of this nature might thereby be restored.
On this day on which the Lord of all came among servants, let the lords also bow down to their servants lovingly.On this day when the rich One was made poor for our sake, let the rich man also make the poor man a sharer at his table.
On this day a gift came out to us without our asking for it; let us then give alms to those who cry out and beg from us.…
This Lord of natures today was transformed contrary to his nature; it is not too difficult for us also to overthrow our evil will.
Bound is the body by its nature for it cannot grow larger or smaller; but powerful is the will for it may grow to all sizes.
Today the Deity imprinted itself on humanity, so that humanity might also be cut into the seal of Deity.
In his mercy he [our Lord] used our body, so that we might endure the sight of him and hear the sound of his voice, and so that we not suffer what the foremost disciples suffered on the mountain, when through his body his glory shone upon them. Sleep fell upon them, and they were rendered speechless and were astounded by his glory. … And this was so that we might learn why he was seen without glory, and why he came in a body. If indeed the apostles and foremost of the disciples saw his deity when it was not completely revealed, what would surely have happened to us if he had appeared to us openly, in the incorporeal glory of his deity?
How can the Godhead be in the flesh? In the same way as fire can be in iron: not by moving from place to place but by the one imparting to the other its own properties. Fire does not speed toward iron, but without itself undergoing any change it causes the iron to share in its own natural attributes. The fire is not diminished, and yet it completely fills whatever shares in its nature. So is it also with God the Word. He did not relinquish his own nature, and yet “he dwelt among us.” He did not undergo any change, and yet “the Word became flesh.” Earth received him from heaven, yet heaven was not deserted by him who holds the universe in being.…Let us strive to comprehend the mystery. The reason God is in the flesh is to kill the death that lurks there. As diseases are cured by medicines assimilated by the body, and as darkness in a house is dispelled by the coming of light, so death, which held sway over human nature, is done away with by the coming of God. And as ice formed on water covers its surface as long as night and darkness last but melts under the warmth of the sun, so death reigned until the coming of Christ; but when the grace of God our Savior appeared and the Sun of justice rose, death was swallowed up in victory, unable to bear the presence of true life. How great is God’s goodness, how deep his love for us!
The Father begot the Son, not as a human mind begets a word. For the mind is substantially existent in us, but the word when spoken is dispersed into the air and comes to an end. But we know Christ to have been begotten not as a word pronounced but as a Word substantially existing and living; not spoken by the lips and dispersed but begotten of the Father eternally and ineffably, in substance … sitting at God’s right hand; the Word understanding the Father’s will and creating all things at his bidding: the Word, which came down and went up; for the word of utterance when spoken does not come down, nor does it go up; the Word speaking and saying, “I speak of what I have seen with my Father,” the Word possessed of power and reigning over all things, for “all things have been delivered to him by my Father.”
It is written, they say, “The Word was made flesh.” It is written. I do not deny it. But consider what follows, for there follows: “And dwelt among us,” that is, that word that took on flesh, this Word dwelt among us, that is, dwelt in human flesh, and so he is called Emmanuel, that is, “God with us.” So this statement, “The Word was made flesh,” stands for that which took place. He became man even as he said in Joel: “I will pour out of my spirit upon all flesh,” for the future pouring out of spiritual grace is promised not for irrational flesh but for humanity.
The Evangelist therefore having brought together all these things, the marvels in our bodies, in our souls, in the elements (of our faith), the commandments, those gifts ineffable and higher than the heavens, the laws, the polity, the persuasion, the future promises, His sufferings, uttered that voice so wonderful and full of exalted doctrine, saying, "We beheld His glory, the glory as of the Only-Begotten of the Father, full of grace and truth." For we admire Him not only on account of the miracles, but also by reason of the sufferings; as that He was nailed upon the Cross, that He was scourged, that He was buffeted, that He was spit upon, that He received blows on the cheek from those to whom He had done good. For even of those very things which seem to be shameful, it is proper to repeat the same expression, since He Himself called that action "glory." For what then took place was (proof) not only of kindness and love, but also of unspeakable power. At that time death was abolished, the curse was loosed, devils were shamed and led in triumph and made a show of, and the handwriting of our sins was nailed to the Cross.
But what means "the glory as of the Only-Begotten of the Father"? Since many of the Prophets too were glorified, as this Moses himself, Elijah, and Elisha, the one encircled by the fiery chariot, the other taken up by it; and after them, Daniel and the Three Children, and the many others who showed forth wonders; and angels who have appeared among men, and partly disclosed to beholders the flashing light of their proper nature; and since not angels only, but even the Cherubim were seen by the Prophet in great glory, and the Seraphim also: the Evangelist leading us away from all these, and removing our thoughts from created things, and from the brightness of our fellow-servants, sets us at the very summit of good. For, "not of prophet," says he, "nor angel, nor archangel, nor of the higher power, nor of any other created nature," if other there be, but of the Master Himself, the King Himself, the true Only-Begotten Son Himself, of the Very Lord of all, did we "behold the glory."
For the expression "as," does not in this place belong to similarity or comparison, but to confirmation and unquestionable definition; as though he said, "We beheld glory, such as it was becoming, and likely that He should possess, who is the Only-Begotten and true Son of God, the King of all." The habit (of so speaking) is general, for I shall not refuse to strengthen my argument even from common custom, since it is not now my object to speak with any reference to beauty of words, or elegance of composition, but only for your advantage; and therefore there is nothing to prevent my establishing my argument by the instance of a common practice. What then is the habit of most persons? Often when any have seen a king richly decked, and glittering on all sides with precious stones, and are afterwards describing to others the beauty, the ornaments, the splendor, they enumerate as much as they can, the glowing tint of the purple robe, the size of the jewels, the whiteness of the mules, the gold about the yoke, the soft and shining couch. But when after enumerating these things, and other things besides these, they cannot, say what they will, give a full idea of the splendor, they immediately bring in: "But why say much about it; once for all, he was like a king;" not desiring by the expression "like," to show that he, of whom they say this, resembles a king, but that he is a real king. Just so now the Evangelist has put the word As, desiring to represent the transcendent nature and incomparable excellence of His glory.
If they say that being God, He is Omnipotent, so that He could lower Himself to the substance of flesh, we will reply to them, that He is Omnipotent as long as He continues to be God. But if He admit of change, change for the worse, how could He be God? for change is far from that simple Nature. Wherefore the Prophet saith, "They all shall wax old as doth a garment, and as a vesture shalt Thou roll them up, and they shall be changed; but Thou art the same, and Thy years shall not fail." (Ps. cii. 27, Ps. cii. 27 LXX.) For that Essence is superior to all change. There is nothing better than He, to which He might advance and reach. Better do I say? No, nor equal to, nor the least approaching Him. It remains, therefore, that if He change, He must admit a change for the worse; and this would not be God. But let the blasphemy return upon the heads of those who utter it. Nay, to show that he uses the expression, "was made" only that you should not suppose a mere appearance, hear from what follows how he clears the argument, and overthrows that wicked suggestion. For what does he add? "And dwelt among us." All but saying, "Imagine nothing improper from the word 'was made'; I spoke not of any change of that unchangeable Nature, but of Its dwelling and inhabiting. But that which dwells cannot be the same with that in which it dwells, but different; one thing dwells in a different thing, otherwise it would not be dwelling; for nothing can inhabit itself. I mean, different as to essence; for by an Union and Conjoining God the Word and the Flesh are One, not by any confusion or obliteration of substances, but by a certain union ineffable, and past understanding. Ask not how for It Was Made, so as He knoweth."
Wherefore then does he use the expression, "was made"? To stop the mouths of the heretics. For since there are some who say that all the circumstances of the Dispensation were an appearance, a piece of acting, an allegory, at once to remove beforehand their blasphemy, he has put "was made"; desiring to show thereby not a change of substance, (away with the thought,) but the assumption of very flesh. For as when (Paul) says, "Christ hath redeemed us from the curse of the law, being made a curse for us," he does not mean that His essence removing from Its proper glory took upon It the being of an accused thing, (this not even devils could imagine, nor even the very foolish, nor those deprived of their natural understanding, such impiety as well as madness does it contain,) as (St. Paul) does not say this, but that He, taking upon Himself the curse pronounced against us, leaves us no more under the curse; so also here he (St. John) says that He "was made Flesh," not by changing His Essence to flesh, but by taking flesh to Himself, His Essence remained untouched.
For indeed all others, both angels and archangels and prophets, did everything as under command; but He with the authority which becomes a King and Master; at which even the multitudes wondered, that He taught as "one having authority." Even angels, as I said, have appeared with great glory upon the earth; as in the case of Daniel, of David, of Moses, but they did all as servants who have a Master. But He as Lord and Ruler of all, and this when He appeared in poor and humble form; but even so creation recognized her Lord.
Having declared that they who received Him were "born of God," and had become "sons of God," he adds the cause and reason of this unspeakable honor. It is that "the Word became Flesh," that the Master took on Him the form of a servant. For He became Son of man, who was God's own Son, in order that He might make the sons of men to be children of God. For the high when it associates with the low touches not at all its own honor, while it raises up the other from its excessive lowness; and even thus it was with the Lord. He in nothing diminished His own Nature by this condescension, but raised us, who had always sat in disgrace and darkness, to glory unspeakable. Thus it may be, a king, conversing with interest and kindness with a poor mean man, does not at all shame himself, yet makes the other observed by all and illustrious. Now if in the case of the adventitious dignity of men, intercourse with the humbler person in nothing injuries the more honorable, much less can it do so in the case of that simple and blessed Essence which has nothing adventitious, or subject to growth or decay, but has all good things immovable, and fixed for ever. So that when you hear that "the Word became Flesh," be not disturbed nor cast down, For that Essence did not change to flesh, (it is impiety to imagine this,) but continuing what it is, It so took upon It the form of a servant.
What then was the tabernacle in which He dwelt? Hear the Prophet say; "I will raise up the tabernacle of David that is fallen." (Amos ix. 11.) It was fallen indeed, our nature had fallen an incurable fall, and needed only that mighty Hand. There was no possibility of raising it again, had not He who fashioned it at first stretched forth to it His Hand, and stamped it anew with His Image, by the regeneration of water and the Spirit. And observe I pray you, the awful and ineffable nature of the mystery. He inhabits this tabernacle for ever, for He clothed Himself with our flesh, not as again to leave it, but always to have it with Him. Had not this been the case, He would not have deemed it worthy of the royal throne, nor would He while wearing it have been worshiped by all the host of heaven, angels archangels, thrones, principalities, dominions, powers. What word, what thought can represent such great honor done to our race, so truly marvelous and awful? What angel, what archangel? Not one in any place, whether in heaven, or upon earth. For such are the mighty works of God, so great and marvelous are His benefits, that a right description of them exceeds not only the tongue of men, but even the power of angels.
(Hom. x. [ix.] 3) The Evangelist makes this declaration, that being taught the vileness and inferiority of our former birth, which is through blood, and the will of the flesh, and understanding the loftiness and nobleness of the second, which is through grace, we might hence receive great knowledge, worthy of being bestowed by him who begat us, and after this show forth much zeal.
(Hom. xi. [x.] 1) Or thus, After saying that they were born of God, who received Him, he sets forth the cause of this honour, viz. the Word being made flesh, God's own Son was made the son of man, that he might make the sons of men the sons of God. Now when thou hearest that the Word was made flesh, be not disturbed, for He did not change His substance into flesh, which it were indeed impious to suppose; but remaining what He was, took upon Him the form of a servant. But as there are some who say, that the whole of the incarnation was only in appearance, to refute such a blasphemy, he used the expression, was made, meaning to represent not a conversion of substance, but an assumption of real flesh. But if they say, God is omnipotent; why then could He not be changed into flesh? we reply, that a change from an unchangeable nature is a contradiction.
(Hom. in Joan. xi. [x.] 2) Lest from it being said, however, that the Word was made flesh, you should infer improperly a change of His incorruptible nature, he subjoins, And dwelt among us. For that which inhabits is not the same, but different from the habitation: different, I say, in nature; though as to union and conjunction, God the Word and the flesh are one, without confusion or extinction of substance.
(Hom. xii. [xi.] 1.) Having said that we are made the sons of God, and in no other way than because the Word was made flesh; he mentions another gift, And we saw His glory. Which glory we should not have seen, had He not, by His alliance with humanity, become visible to us. For if they could not endure to look on the glorified face of Moses, but there was need of a veil, how could soiled and earthly creatures, like ourselves, have borne the sight of undisguised Divinity, which is not vouchsafed even to the higher powers themselves.
(Hom. in Joan. xii. [xi.] 1.) He subjoins, As of the Only-Begotten of the Father: for many prophets, as Moses, Elijah, and others, workers of miracles, had been glorified, and Angels also who appeared unto men, shining with the brightness belonging to their nature; Cherubim and Seraphim too, who were seen in glorious array by the prophets. But the Evangelist withdrawing our minds from these, and raising them above all nature, and every preeminence of fellow servants, leads us up to the summit Himself; as if he said, Not of prophet, or of any other man, or of Angel, or Archangel, or any of the higher powers, is the glory which we beheld; but as that of the very Lord, very King, very and true Only-Begotten Son.
(Hom. xii. [xi.] 1) As if he said: We saw His glory, such as it was becoming and proper for the Only-Begotten and true Son to have. We have a form of speech, like it, derived from our seeing kings always splendidly robed. When the dignity of a man's carriage is beyond description, we say, In short, he went as a king. So too John says, We saw His glory, the glory as of the Only Begotten of the Father. For Angels, when they appeared, did every thing as servants who had a Lord, but He as the Lord appearing in humble form. Yet did all creatures recognise their Lord, the star calling the Magi, the Angels the shepherds, the child leaping in the womb acknowledged Him: yea the Father bore witness to Him from heaven, and the Paraclete descending upon Him: and the very universe itself shouted louder than any trumpet, that the King of heaven had come. For devils fled, diseases were healed, the graves gave up the dead, and souls were brought out of wickedness, to the utmost height of virtue. What shall one say of the wisdom of precepts, of the virtue of heavenly laws, of the excellent institution of the angelical life?
Having declared that we were made "sons of God," and having shown in what manner, namely, by the "Word" having been "made Flesh," he again mentions another advantage which we gain from this same circumstance. What is it? "We beheld His glory, the glory as of the Only-Begotten of the Father"; which we could not have beheld, had it not been shown to us, by means of a body like to our own. For if the men of old time could not even bear to look upon the glorified countenance of Moses, who partook of the same nature with us, if that just man needed a veil which might shade over the purity of his glory, and show to them have face of their prophet mild and gentle; how could we creatures of clay and earth have endured the unveiled Godhead, which is unapproachable even by the powers above? Wherefore He tabernacled among us, that we might be able with much fearlessness to approach Him, speak to, and converse with Him.
Of the Father’s love begotten before the beginning of the world,
Called Alpha and Omega, himself both source and end
Of all that is, has been, and will exist in times to come.
He commanded and they were created, he spoke and they were made,
Earth, heavens, the depths of the sea—the triple structure of the universe—
And all that inhabits them beneath the lofty orbs of sun and moon.
He put on mortal body’s form and limbs vulnerable to death,
To prevent the destruction of the race sprung from the first creature
Whom a deadly law had plunged deep into hell.
O what a blessed birth was then, when a virgin in labor,
Having conceived by the Holy Spirit, brought forth our salvation,
And the child who is the world’s redeemer revealed his sacred face.
Let the heights of heaven sing, all you angels, sing,
Let all the powers everywhere sing in praise of God,
Let no tongue be silent, let every voice ring in harmony.
Look how the one who was foretold by seers in ages past
And pledged in the prophets’ reliable writings,
Shines forth, he who was promised long ago: let all things praise him.
We did not agree to believe in him lightheartedly, [John says,] but accepted him as a true, only begotten Son because of those things that we saw. And the things we saw demonstrated the greatness of the one who appeared—they could belong to no one else except the Only Begotten who possesses perfect identity with the Father. And it is also true that the works that were made through him were full of true grace. He called grace truth in comparison with that of the Jews, in order to accuse the unbelievers, and he reveals his intention with the words that follow.He indicates grace with the name of truth, that is, the true grace, because Christ took on the ancient transgressions and gave salvation through the remission of sins. In addition he destroyed death, which reigned because of sin, and gave us a sound hope in the resurrection through our adoption as sons. He gave us hope not only in the word, like the Jews, but also regenerated in us the hope of resurrection by the works [of Christ] through the power of the Spirit. The symbol of resurrection is baptism, which confirms that death itself will never destroy us. For this reason he prepared for us the delights of the heavenly kingdom if we preserve pure in our actions the honor of the adoptive relationship given to us through baptism.
In order to explain the word was, the Evangelist added kai eskēnōsen en hēmin, and “tabernacled in us,” that is, in this sense he became flesh: he lived in our nature. Evidently the words stand for “lived among us,” as also the apostle said about us human beings, “We who are still in this tabernacle groan,” where he called our body a tabernacle. He also writes elsewhere, “We know that if the earthly tabernacle we live in is destroyed.” It is well known that in Scripture usually the whole person is indicated by “flesh,” as in, “To you all flesh shall come.”
These, then, "were born not of the will of the flesh, nor of the will of man, but of God." But that men might be born of God, God was first born of them. For Christ is God, and Christ was born of men. It was only a mother, indeed, that He sought upon earth; because He had already a Father in heaven: He by whom we were to be created was born of God, and He by whom we were to be re-created was born of a woman. Marvel not, then, O man, that thou art made a son by grace, that thou art born of God according to His Word. The Word Himself first chose to be born of man, that thou mightest be born of God unto salvation, and say to thyself, Not without reason did God wish to be born of man, but because He counted me of some importance, that He might make me immortal, and for me be born as a mortal man. When, therefore, he had said, "born of God," lest we should, as it were, be filled with amazement and trembling at such grace, at grace so great as to exceed belief that men are born of God, as if assuring thee, he says, "And the Word was made flesh, and dwelt among us." Why, then, dost thou marvel that men are born of God? Consider God Himself born of men: "And the Word was made flesh, and dwelt among us."
But because "the Word was made flesh, and dwelt among us," by His very nativity he made an eye-salve to cleanse the eyes of our heart, and to enable us to see His majesty by means of His humility. Therefore "the Word was made flesh, and dwelt among us:" He healed our eyes; and what follows? "And we beheld His glory." His glory can no one see unless healed by the humility of His flesh. Wherefore were we not able to see? Consider, then, dearly beloved, and see what I say. There had dashed into man's eye, as it were, dust, earth; it had wounded the eye, and it could not see the light: that wounded eye is anointed; by earth it was wounded, and earth is applied to it for healing. For all eye-salves and medicines are derived from the earth alone. By dust thou wert blinded, and by dust thou art healed: flesh, then, had wounded thee, flesh heals thee. The soul had become carnal by consenting to the affections of the flesh; thus had the eye of the heart been blinded. "The Word was made flesh:" that Physician made for thee an eye-salve. And as He thus came by flesh to extinguish the vices of the flesh, and by death to slay death; therefore did this take place in thee, that, as "the Word became flesh," thou mayest be able to say, "And we beheld His glory." What sort of glory? Such as He became as Son of man? That was His humility, not His glory. But to what is the sight of man brought when cured by means of flesh? "We beheld His glory, the glory as of the Only-begotten from the Father, full of grace and truth."
Of that man we have to-day heard it said: "One Mediator of God and men, the man Christ Jesus." The Psalms also foretold, saying, "My mother is Sion, shall a man say." A certain man, the Mediator man between God and men, says, "My mother Sion." Why says, "My mother is Sion"? Because from it He took flesh, from it was the Virgin Mary, of whose womb He took upon Him the form of a servant; in which He deigned to appear most humble. "My mother is Sion," saith a man; and this man, who says, "My mother is Sion," was made in her, became man in her. For He was God before her, and became man in her. He who was made man in her, "Himself did found her; the Most High was made man in her most low." Because "the Word was made flesh, and dwelt among us." "He Himself, the Most High, founded her." Now, because He founded this country, here let Him have honor. The country in which He was born rejected Him; let that country receive Him which He regenerated.
It is not right to say that any part was lacking in that human nature he put on, except that it was a human nature altogether free from any bond of sin.
For just as our word in some way becomes a bodily sound by assuming that in which it may be manifested to the senses of people, so the Word of God was made flesh by assuming that in which he might also be manifested to the senses of people. And just as our word becomes a sound and is not changed into a sound, so the Word of God indeed becomes flesh, but far be it from us that is should be changed into flesh. For by assuming it, not by being consumed in it, this word of ours becomes a sound, and that Word became flesh.
That “the Word became flesh” does not mean that the Word passed into flesh by perishing, but that flesh was attached to the Word to prevent flesh itself from perishing; with the result that just as a person is soul and flesh, so Christ would be God and man. The same one who is God is man, the same one who is man is God; not by a compounding of nature but by unity of person. In a word, the one who as Son of God is coeternal with his begetter and always from the Father is identical with the Son of man who began to be at a particular time from the Virgin. And thus humanity was indeed added to the divinity of the Son; and yet this did not result in a quaternity or foursome of persons, but the Trinity or threesome remains.
What you can see here, dearly beloved, on the table of the Lord, is bread and wine; but this bread and wine, when the word is applied to it, becomes the body and blood of the Word. That Lord, you see, who “in the beginning was the Word, and the Word was with God, and the Word was God” was so compassionate that he did not despise what he had created in his own image; and therefore “the Word became flesh and dwelt among us,” as you know. Because, yes, the very Word took to himself a man, that is, the soul and flesh of a man, and became man while remaining God. For that reason, because he also suffered for us, he also presented us in this sacrament with his body and blood, and this is what he made even us ourselves into as well.
What could be richer than he through whom all things were made? A rich person can possess gold, but he cannot create it. These riches of his having thus been declared, now observe his poverty: “And the word became flesh and dwelt among us.” It is by this poverty of his that we have been enriched, because by his blood, which flowed from his flesh, the flesh the Word became in order to dwell among us, the sacking of our sins was torn up. Through that blood we have cast off the rags of iniquity, in order to clothe ourselves in the robes of immortality.
(Tr. ii. 15) Having said, Born of God; to prevent surprise and trepidation at so great, so apparently incredible a grace, as that men should be born of God; to assure us, he says, And the Word was made flesh. Why marvellest thou then that men are born of God? Know that God Himself was born of man.
(de Trin. xv. c. 20. [xi.]) As our wordq becomes the bodily voice, by its assumption of that voice, as a means of developing itself externally; so the Word of God was made flesh, by assuming flesh, as a means of manifesting Itself to the world. And as our word is made voice, yet is not turned into voice; so the Word of God was made flesh, but never turned into flesh. It is by assuming another nature, not by consuming themselves in it, that our word is made voice, and the Word, flesh.
(con. Serm. Arian. c. 7. [9.]) If men are disturbed however by its being said that the Word was made flesh, without mention of a soul; let them know that the flesh is put for the whole man, the part for the whole, by a figure of speech; as in the Psalms, Unto thee shall all flesh come; (Ps. 65:2) and again in Romans, By the deeds of the law there shall no flesh be justified. (Rom. 3:20) In the same sense it is said here that the Word was made flesh; meaning that the Word was made man.
(in Joan. Tr. ii. c. 16) Or thus; in that the Word was made flesh and dwelt among us, His birth became a kind of ointment to anoint the eyes of our heart, that we might through His humanity discern His majesty; and therefore it follows, And we saw His glory. No one could see His glory, who was not healed by the humility of the flesh. For there had flown upon man's eye as it were dust from the earth: the eye had been diseased, and earth was sent to heal it again; the flesh had blinded thee, the flesh restores thee. The soul by consenting to carnal affections had become carnal; hence the eye of the mind had been blinded: then the physician made for thee ointment. He came in such wise, as that by the flesh He destroyed the corruption of the flesh. And thus the Word was made flesh, that thou mightest be able to say, We saw His glory.
(P. iii. Hom. Theod. Ancyr. de Nat. Dom.) The discourse which we utter, which we use in conversation with each other, is incorporeal, imperceptible, impalpable; but clothed in letters and characters, it becomes material, perceptible, tangible. So too the Word of God, which was naturally invisible, becomes visible, and that comes before us in tangible form, which was by nature incorporeal.
And we beheld His glory, the glory as of the Only-begotten of the Father, full of grace and truth.
Having said that the Word was made Flesh, that is Man, and having brought Him down to brotherhood with things made and in bondage, he preserves even thus His Divine dignity intact and shows Him again full of the own Nature of the Father inherent to Him. For the Divine Nature has truly stability in Itself, not enduring to suffer change to ought else, but rather always unvarying and abiding in Its own Endowments. Hence even though the Evangelist says that the Word was made Flesh, he yet affirms that It was not overcome by the infirmities of the flesh, nor fell from Its pristine Might and Glory, when It clad Itself in our frail and inglorious body. For we saw, he says, His Glory surpassing that of others, and such as one may confess befits the Only-Begotten Son of God the Father: for full was He of grace and truth. For if one looks at the choir of the saints and measures the things that are wondrously achieved by each, one will with reason marvel and be delighted at the good things that belong to each and will surely say that they are filled with glory from God. But the Divines and witnesses say that they have seen the glory and grace of the Only-Begotten, not competing with that of the rest, but very far surpassing it and mounting up by incomparable excellencies, having no measured grace, as though another gave it, but perfect and true as in the Perfect, that is, not imported nor supplied from without in the way of accession, but essentially in-existent, and the fruit of the Father's essential Property passing Naturally to the Son Who is of Him.
And if it seem good to any to test more largely what has been said, let him consider with himself both the deeds that are wonderfully done by each of the saints and those of our Saviour Christ and he will find the difference as great as we have just said. And there is this besides;----they are true servants about the house, He as a Son over his own house. And the Divine Scripture says of the Only-Begotten Blessed be he that cometh in the Name of the Lord, but of the saints God the Father says, I have even sent unto you all my servants the prophets. And the one were recipients of the grace from above, the other as Lord of Hosts says, If I do not the works of My Father, believe Me not: but if I do, though ye believe not Me, believe My works. If then the Only-Begotten is seen by the very works to be as great in power as the Father, He will conformably be celebrated by equal honours, as the Doer of equal works, and will surely as much surpass, even when in the Flesh, those who have been called unto brotherhood, as God by Nature overleaps the limits of men, and the Very Son the sons by adoption.
But since it is written in the blessed Luke, And Jesus increased in wisdom and grace, we must observe here that the Spirit-clad said that the Son hath His glory full of grace. Whither then will that which is full advance, or what addition will that at all admit, beyond which there is nought? Hence He is said to increase, not in that He is Word and God, but because He ever more greatly marvelled at, appeared more full of grace to those who saw Him, through His achievements, the disposition of those who marvelled advancing, as is more true to say, in grace, than He Who is Perfect as God. Be these things then spoken for profit, though they be somewhat discursive.
(ad Nes. Ep. 8) The Word uniting to Himself a body of flesh animated with a rational soul, substantially, was ineffably and incomprehensibly made Man, and called the Son of man, and that not according to the will only, or good-pleasure, nor again by the assumption of the Person alone. The natures are different indeed which are brought into true union, but He Who is of both, Christ the Son, is One; the difference of the natures, on the other hand, not being destroyed in consequence of this coalition.
And dwelt among us.
The Evangelist profitably goes over again what he has said, and brings the force of the thought to a clearer comprehension. For since he said that the Word of God was made Flesh, lest any out of much ignorance should imagine that He forsook His own Nature, and was in truth changed into flesh, and suffered, which were impossible (for the Godhead is far removed from all. variableness and change into ought else as to mode of being): the Divine exceeding well added straightway And dwelt among us, that considering that the things mentioned are two, the Dweller and that wherein is the dwelling, you might not suppose that He is transformed into flesh, but rather that He dwelt in Flesh, using His own Body, the Temple that is from the Holy Virgin. For in Him dwelt all the fulness of the Godhead bodily, as Paul saith.
But profitably does he affirm that the Word dwelt in us, unveiling to us this deep Mystery also: for we were all in Christ, and the community of human nature mounteth up unto His Person; since therefore was He named the last Adam,, giving richly to the common nature all things that belong to joy and glory, even as the first Adam what pertained to corruption and dejection. The Word then dwelt in all through one that the One being declared the Son of God with power according to the Spirit of holiness, the dignity might come unto all the human nature and thus because of One of us, I have said Ye are gods and all of you are children of the Most High might come to us also. Therefore in Christ verily is the bond made free, mounting up unto mystic union with Him Who bare the form of the servant; yet in us after the likeness of the One because of the relation after the flesh. For why doth He take on Him not the nature of angels but the seed of Abraham, whence in all things it behoved Him to he made like unto His brethren, and to become in truth Man? Is it not clear to all, that He descended unto the condition of bondage, not Himself giving thereby ought to Himself, but bestowing Himself on us, that we through His Poverty might be rich, and, soaring up through likeness to Him unto His own special good, might be made gods and children of God through faith? For He Who is by Nature Son and God dwelt in us, wherefore in His Spirit do we cry Abba Father. And the Word dwells in One Temple taken for our sakes and of us, as in all, in order that having all in Himself, He might reconcile all in one body unto the Father, as Paul saith.
We do not say that the nature of the Word was changed and became flesh or that it was converted into a whole man consisting of soul and body; but rather that the Word having personally united to himself flesh animated by a rational soul did in an ineffable and inconceivable manner become man and was called the Son of man, not merely according to the will, or being pleased to be so called, neither on account of taking to himself a person, but because the two natures being brought together in a true union, there is of both one Christ and one Son. For the difference of the natures is not taken away by the union, but rather the divinity and the humanity make perfect for us the one Lord Jesus Christ by their ineffable and inexpressible union.
The assertion that the Word dwelt in us is a useful one because it also reveals to us a very deep mystery. For we were all in Christ. The common element of humanity is summed up in his person, which is also why he was called the last Adam: he enriched our common nature with everything conducive to joy and glory just as the first Adam impoverished it with everything bringing corruption and gloom. This is precisely why the Word dwelt in all of us by dwelling in a single human being, so that through that one being who was “designated Son of God in power according to the Spirit of holiness” the whole of humanity might be raised up to his status so that the verse, “I said, you are gods and all of you sons of the Most High” might through applying to one of us come to apply to us all. Therefore, that which is enslaved is liberated in a real sense and ascends to a mystical union with him who put on the form of a servant, while “in us” it is liberated by an imitation of the union with the One through our kinship according to the flesh.
John has now entered openly upon the declaration of the incarnation. For he plainly sets forth that the Only Begotten became and is called son of man; for his saying that “the Word was made flesh” signifies this and nothing else. For it is as though he had said more starkly “The Word was made man.” Speaking this way, he introduces nothing strange or unusual since divine Scripture often calls the whole creature by the name “flesh” by itself. …Humanity, then, is a creature who is rational but also composite. It consists of a soul that exists as well as this perishable and earthly flesh. And when it was made by God and was brought into being, not having of its own nature incorruption and immortality (for these things pertain essentially to God alone), it was sealed with the spirit of life by participation with the Divinity. In doing so, it gained the good that transcends nature. For he “breathed,” it says, “into his nostrils the breath of life, and man became a living soul.” But when he was being punished for his transgressions, then with justice he heard, “Dust you are, and to dust you shall return.” He was denuded of the grace. The “breath of life,” that is, the Spirit of him who says, “I am the life,” departed from the earthly body, and the creature fell into death through the flesh alone, the soul being kept in immortality, since to the flesh alone it was said. “Dust you are, and to dust you shall return.” It was necessary, therefore, that what in us was especially endangered should more urgently be restored, and by intertwining again with what is Life by nature, [our flesh] should be recalled to immortality. It was necessary that the sentence, “Dust you are, and to dust you will return” should be overturned, the fallen body being united ineffably to the Word that enlivens all things. For it was necessary that, becoming his flesh, it should partake of the immortality that is from him. For it would be absurd if fire should have the power of infusing into wood the perceptible quality of its inherent power and of all but transforming into itself anything that participates in it, and yet that we should not fully hold that the Word of God which is over all, would work into our flesh his own good, that is, life.
This, in my opinion, is probably the reason that the holy Evangelist, indicating the creature specifically by the part that was affected, says that “the Word of God became flesh,” so that we might see at once the wound and the medicine; [at once] the sick and the Physician; what had fallen into death and him who raised it to life; what was overcome by corruption and him who chased away the corruption, what was trapped in death and him who is superior to death; what was bereft of life and the Giver of life.
And the Word was made Flesh.
He has now entered openly upon the declaration of the Incarnation. For he plainly sets forth that the Only-Begotten became and is called son of man; for this and nought else does his saying that the Word was made Flesh signify: for it is as though he said more nakedly The Word was made Man. And in thus speaking he introduces again to us nought strange or unwonted, seeing that the Divine Scripture ofttimes calls the whole creature by the name of flesh alone, as in the prophet Joel: I will pour out My Spirit upon all flesh. And we do not suppose that the Prophet says that that the Divine Spirit should be bestowed upon human flesh soul-less and alone (for this would be by no means free from absurdity): but comprehending the whole by the part, he names man from the flesh: for thus it was right and not otherwise. And why, it is needful I suppose to say.
Man then is a creature rational, but composite, of soul that is and of this perishable and earthly flesh. And when it had been made by God, and was brought into being, not having of its own nature incorruption and imperishableness (for these things appertain essentially to God Alone), it was sealed with the spirit of life, by participation with the Divinity gaining the good that is above nature (for He breathed, it says, into his nostrils the breath of life and man became a living soul). But when he was being punished for his transgressions, then with justice hearing Dust thou art and unto dust shalt thou return, he was bared of the grace; the breath of life, that is the Spirit of Him Who says I am the Life, departed from the earthy body and the creature falls into death, through the flesh alone, the soul being kept in immortality, since to the flesh too alone was it said, Dust thou art and unto dust shalt thou return. It needed therefore that that in us which was specially imperilled, should with the greater zeal be restored, and by intertwining again with Life That is by Nature be recalled to immortality: it needed that at length the sentence. Dust thou art and unto dust shalt thou return should be relaxed, the fallen body being united ineffably to the Word That quickeneth all things. For it needed that becoming His Flesh, it should partake of the immortality that is from Him. For it were a thing most absurd, that fire should have the power of infusing into wood the perceptible quality of its inherent power and of all but transfashioning into itself the things wherein it is by participation, and that we should not fully hold that the Word of God Which is over all, would in-work in the flesh His own Good, that is Life.
For this reason specially I suppose it was that the holy Evangelist, indicating the creature specially from the part affected, says that the Word of God became Flesh, that so we might see at once the wound and the medicine, the sick and the Physician, that which had fallen unto death and Him Who raised it unto life, that which was overcome of corruption and Him Who chased away the corruption, that which was holden of death and Him Who is superior to death, that which was bereft of life and the Giver of life.
But he says not that the Word came into flesh but that It was made Flesh, that you may not suppose that He came to it as in the case of the Prophets or other of the Saints by participation, but did Himself become actual Flesh, that is man: for so we just now said. Wherefore He is also God by Nature in Flesh and with Flesh, as having it His own, and conceived of as being Other than it, and worshipped in it and with it, according to what is written in the prophet Isaiah, Men of stature shall come over unto thee and they shall be thine: they shall come after thee; in chains they shall come over and they shall fall down unto thee, they shall make supplication unto thee, for God is in thee, and there is no God beside thee. Lo they say that God is in Him, not severing the Flesh from the Word; and again they affirm that there is none other God save He, uniting to the Word that which He bears about Him, as His very own, that is the temple of the Virgin: for He is One Christ of Both.
The feet can also be understood as the mystery of his incarnation, by which his divinity touched the earth, because he took on flesh. For the Word was made flesh and dwelt among us. Therefore we kiss the Redeemer's feet when we love the mystery of his incarnation with our whole heart. We anoint the feet with ointment when we proclaim the very power of his humanity with good report of sacred eloquence.
(lxviii. Moral. c. 6. [12.]) In Scripture language as, and as it were, are sometimes put not for likeness but reality; whence the expression, As of the Only-Begotten of the Father.
What does it mean that two angels are seen in the place of the Lord's body, one sitting at the head, and the other at the feet, except that in the Latin language an angel is called a messenger, and he was to be announced through his passion, who is both God before all ages, and man at the end of the ages? It is as if the angel sits at the head, when through the apostle John it is proclaimed that "in the beginning was the Word, and the Word was with God, and the Word was God." And it is as if the angel sits at the feet, when he says: "The Word was made flesh, and dwelt among us."
But we say that the Word was made flesh not by losing what he was but by taking what he was not. For in the mystery of his incarnation the Only Begotten of the Father increased what was ours but diminished not what was his.
This grace we receive from [Christ’s] fullness always in proportion to our progress. Therefore, the one who keeps sacred the whole meaning of the Word of God’s becoming incarnate for our sake will acquire the glory full of grace and truth of the one who for our sake glorifies and consecrates himself in us by his coming. “When he appears we shall be like him.”
(in Joan. 1:1.) When we think how the incorporeal soul is joined to the body, so as that of two is made one man, we too shall the more easily receive the notion of the incorporeal Divine substance being joined to the soul in the body, in unity of person; so as that the Word is not turned into flesh, nor the flesh into the Word; just as the soul is not turned into body, nor the body into soul.
Or, dwelt among us, means, lived amongst men.
(in loc.) Apollinarius of Laodicea raised a heresy upon this text; saying, that Christ had flesh only, not a rational soul; in the place of which His divinity directed and controlled His body.
(in loc.) The Evangelist intends by making mention of the flesh, to show the unspeakable condescension of God, and lead us to admire His compassion, in assuming for our salvation, what was so opposite and incongenial to His nature, as the flesh: for the soul has some propinquity to God. If the Word, however, was made flesh, and assumed not at the same time a human soul, our souls, it would follow, would not be yet restored: for what He did not assume, He could not sanctify. What a mockery then, when the soul first sinned, to assume and sanctify the flesh only, leaving the weakest part untouched! This text overthrows Nestorius, who asserted that it was not the very Word, even God, Who the Self-same was made man, being conceived of the sacred blood of the Virgin: but that the Virgin brought forth a man endowed with every kind of virtue, and that the Word of God was united to him: thus making out two sons, one born of the Virgin, i. e. man, the other born of God, that is, the Son of God, united to that man by grace, and relation, and lover. In opposition to him the Evangelist declares, that the very Word was made Man, not that the Word fixing upon a righteous man united Himself to him.
(in v. 14) From the text, The Word was made flesh, we learn this farther, that the Word Itself is man, and being the Son of God was made the Son of a woman, who is rightly called the Mother of God, as having given birth to God in the flesh.
(hoc loc.) Or, full of grace, inasmuch as His word was gracious, as saith David, Full of grace are thy lips; and truth, (Ps. 45:3) because what Moses and the Prophets spoke or did in figure, Christ did in reality.
And we beheld His glory, the glory as of the Only-begotten of the Father, full of grace and truth:
Because he had said, The Word became flesh, here he adds, and we beheld His glory, that is to say, "While He was in the flesh, we beheld His glory." The Israelites had been unable to look upon the face of Moses when it shone with glory after he spoke with God. [See Ex. 34:29-35.] Could the Apostles possibly have been able to endure the full divinity of the Only-begotten, had it not been revealed to them through the veil of the flesh? We beheld His glory, but not such glory as Moses’ face reflected, nor as the glory in which the cherubim and seraphim appeared to the prophet [Ezek. 10:4], but such glory as befits the Only-begotten Son of the Father, and belonging to Him by nature. Here, the word as does not express similarity [i.e. glory similar to that of the Only-begotten], but, instead, certain and unambiguous identity. When we see a king approaching in great glory, we say, "He approached as king," meaning, "He approached being in truth the king." So too, here, we should understand as of the Only-begotten to mean, "The glory which we beheld was the glory of Him Who is in truth the Son of God." Full of grace and truth. He was full of grace, inasmuch as even His speech was gracious, as David says, Grace hath been poured forth on Thy lips. [Ps. 44:2] And the Evangelist Luke records, They all marvelled at the words of grace which proceeded out of His mouth. [Lk. 4:22] Furthermore, He graciously bestowed healings on all those in need of them. He was also full of truth. All that was spoken or done by the prophets, even by Moses himself, was only a foreshadowing of the truth. But all that Christ said and did is full of truth, for Christ Himself is Grace and Truth, and He bestowed these things on others. Where did they behold His glory? Perhaps some will think that the disciples did so on Mount Tabor when He was transfigured. This is true, but not on the mountain only, but in everything that the Lord spoke and did, they beheld His glory.
And the Word was made flesh:
Having said that we may become sons of God, if we so desire, by believing in Christ, here he adds the cause of such a great gift. The Evangelist is saying, "Do wish to learn what enabled us to be adopted as sons of God? It is this—that the Word was made flesh." When you hear He was made flesh, do not think that He abandoned His divine nature and was changed into flesh. He would not be God if He had been changed and altered. Instead, remaining what He was, He became what He was not. Here is where Apollinarius of Laodicea formed his heresy. He taught that our Lord and God did not assume the whole nature of a man, that is, a body and a rational soul, but took on flesh only, and not the rational and spiritual soul of a man. Christ God had no need of a human soul, he said, since His divine nature governed His human body, in the same manner as we have a soul which governs and moves our body. To support his argument, so he imagined, Appolinarius used these very words, And the Word was made flesh. He said, "The text does not say that He became man, but flesh. Therefore, Christ did not assume a human soul with mind and reason, but only flesh, without a human mind or reason." But was that pitiable man ignorant that Scripture often mentions the part for the whole? For example, when it refers to the whole man it often names him by one part only, the soul: "Let every soul which is not circumcised be put to death." [See Gen. 17:14.] Instead of saying, "Let every man," it mentions the part, namely, the soul. In another example, Scripture names the whole from the part, in this case, the flesh, when it says, And all flesh shall see the salvation of God. [Is. 40:5] Here "all flesh" means "every man." In exactly the same manner here, instead of saying, "The Word became man," the Evangelist says, The Word was made flesh, naming the man, composed of both body and soul, by one part only. Because flesh is alien to the divine nature, perhaps the Evangelist used the word flesh to show the boundless condescension of God, Who astounds us by His ineffable love for man, in that, for our salvation, He took upon Himself something that was completely alien and foreign to His divine nature, namely, our flesh. Our soul has some kinship with God, but flesh shares nothing whatsoever with the divine. Therefore I think that the Evangelist here uses only the word flesh, not because the soul had no part in what was assumed, but as a stronger indication of the marvelous and fearful mystery of the Incarnation. If the Word had not assumed a human soul when He took flesh, our souls would still remain unhealed. For what He did not assume, He did not sanctify. The soul was the first to fall, for it was the soul which first succumbed to the words of the serpent and was deceived in Paradise, and then the hand, following after its lady and mistress, reached out to touch. How laughable it is, then, to suppose that the handmaid, the flesh, should be assumed, sanctified, and healed, while the mistress, the soul, should be left unassumed and unhealed. Away with Appolinarius! When we hear that the Word was made flesh, we believe that He became perfect man, for Scripture habitually uses either "body" or "soul" to refer to the whole man. Nestorius is also refuted by these words. He claimed that God the Word Himself did not become that Man which was conceived from the most holy blood of the Virgin, but instead, that the Virgin gave birth to a man. To this man, filled with grace and with all virtue, was joined the Word of God, giving him power over unclean spirits. Thus Nestorius taught that there were two sons: one, the man Jesus, born of the Virgin, and the other, the Son of God, joined to the man and inseparable from him, but "inseparable" only by grace, by closeness, and by love, because he was a virtuous man. Teaching these things, Nestorius chose to be deaf to the truth. For if he had so desired, he would have heard this blessed Evangelist say, The Word was made flesh. Is Nestorius not clearly refuted here? The Word Himself became man. The Evangelist did not say that the Word found a man and was joined to him, but He Himself became a man. Eutyches, Valentinus, and Manes are also here rebutted. They taught that the Word of God appeared in semblance only. Let them hear also that the Word was made flesh. The Evangelist did not say that the Word appeared to be flesh, or was imagined to be flesh, but that He became flesh in truth and in essence, not by phantasy. It is foolish and absurd to believe that the Son of God, Who is Truth and is called Truth, would have made a lie of His Incarnation. For what is phantasy, if not a false appearance?
And dwelt in us:
He had said above that the Word became flesh. Now, lest anyone imagine that Christ became one nature, he adds the words, and dwelt in us, to show us two natures: our own and that of the Word. A tent has a certain nature; he who dwells in a tent has another. (5) In the same way, the Word dwells in us, that is to say, in our nature, though His nature is different than ours. Let the Armenians [i.e. Monophysites] be put to shame who claim that Christ has one nature. From the words, The Word became flesh, we learn that the Word Himself became man, and, while being the Son of God, also became the Son of a woman who is called the Theotokos, God’s Birthgiver, precisely because she gave birth to God in the flesh. From the words, He dwelt in us, we learn to believe the two natures in one Christ. Though He is one in hypostasis, that is to say, in person, He is two in nature, both God and man. The divine and human natures could not have become one unless they had appeared in One, that is, in Christ.
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Summary
John 1:14 stands as the theological cornerstone of the Gospel's prologue, profoundly declaring the incarnation of the eternal Word of God. This verse reveals that the divine, pre-existent Word, who was with God and was God, took on human flesh, thereby becoming fully human while remaining fully divine. In this enfleshed state, He "dwelt among us," signifying God's intimate presence among humanity, reminiscent of the Old Testament tabernacle. Eyewitnesses beheld His unique glory—a glory not merely human, but distinctively divine, as of the "only begotten" Son from the Father—manifesting a perfect embodiment of grace and truth.
Context
Literary Context
John 1:14 serves as the climactic statement in the Gospel's profound prologue (John 1:1-18), transitioning from the cosmic, pre-existent nature of the "Word" to His historical, tangible manifestation. The preceding verses establish the Word's eternal divinity, His active role in creation (John 1:1-3), and His illuminating presence in a world shrouded in spiritual darkness (John 1:4-5). The prologue then introduces John the Baptist as a witness to this light (John 1:6-8), and highlights humanity's varied responses to the Word's coming, from rejection by "His own" to acceptance by those who received Him, granting them the right to become children of God (John 1:9-13). Verse 14, therefore, is the astounding declaration of how this divine Word entered human history, providing the basis for the eyewitness testimony that follows in the Gospel narrative. The verses immediately following (John 1:15-18) further elaborate on the Word's superiority to John and His unique revelation of the Father, contrasting the Law with the grace and truth brought by Jesus Christ.
Historical & Cultural Context
The concept of the "Logos" (Word) was rich and multifaceted in the ancient world. In Greek philosophy (e.g., Stoicism), Logos referred to the universal reason or divine principle that ordered the cosmos. In Jewish thought, "Word" (Hebrew: davar) often personified God's creative and revelatory power (e.g., Psalm 33:6, Isaiah 55:11). John, however, elevates and redefines this concept, identifying the eternal, personal Word as Jesus Christ Himself. The phrase "dwelt among us" (Greek: eskenosen) carries significant Old Testament resonance, evoking the Tabernacle (Hebrew: mishkan, "dwelling place") where God's presence resided among Israel in the wilderness (Exodus 25:8-9). This imagery suggests that in Jesus, God's very presence was now uniquely and personally manifest among humanity, not in a physical tent, but in a human body. The notion of "glory" (Hebrew: kavod) also connects to Old Testament manifestations of God's presence, often associated with a visible radiance or cloud (Exodus 40:34-35). Thus, John presents Jesus as the ultimate fulfillment of God's desire to dwell with His people, a new and living Tabernacle.
Key Themes
John 1:14 is foundational to several core theological themes within the Gospel of John and Christian theology as a whole. The most prominent is the Incarnation, the astonishing truth that the divine Son of God took on full humanity, becoming "flesh." This is not merely an appearance but a full embodiment, affirming the Deity and Humanity of Christ as co-existent in one person. He is the eternal "Word" (divine) and simultaneously "made flesh" (human). The verse also introduces the theme of Witnessing Christ's Glory, as the disciples "beheld his glory." This glory, though veiled in human form, was uniquely divine, revealed through His miracles (John 2:11), teachings (John 7:46), character, and ultimately, His sacrificial death and resurrection (John 12:23-24). Finally, the description of Jesus as "full of grace and truth" introduces a crucial Johannine theme that contrasts with the Law given through Moses (John 1:17). This phrase encapsulates God's undeserved favor and His faithfulness, perfectly revealed and embodied in Jesus, who is the ultimate revelation of God's character and nature.
Exposition and Analysis
Key Word Analysis
G3056 from λέγω; something said (including the thought); by implication, a topic (subject of discourse), also reasoning (the mental faculty) or motive; by extension, a computation; specially, (with the article in John) the Divine Expression (i.e. Christ):--account, cause, communication, X concerning, doctrine, fame, X have to do, intent, matter, mouth, preaching, question, reason, + reckon, remove, say(-ing), shew, X speaker, speech, talk, thing, + none of these things move me, tidings, treatise, utterance, word, work.
G4637 from σκῆνος; to tent or encamp, i.e. (figuratively) to occupy (as a mansion) or (specially), to reside (as God did in the Tabernacle of old, a symbol of protection and communion):-- dwell.
G3439 from μόνος and γίνομαι; only-born, i.e. sole:--only (begotten, child).
Verse Breakdown
"And the Word was made flesh"
This clause is the theological heart of the verse, declaring the Incarnation. The "Word" (Logos), identified in John 1:1 as eternally divine and co-existent with God, took on human nature ("flesh"). This signifies a complete and real assumption of humanity, encompassing all its physical, emotional, and intellectual aspects, yet without sin. It is a profound mystery where the infinite God entered finite human existence.
"and dwelt among us"
The Greek word eskenosen (from skēnóō) literally means "to pitch a tent" or "to tabernacle." This powerful imagery evokes the Old Testament Tabernacle, where God's glorious presence resided among His people Israel in the wilderness (Exodus 40:34-35). In Jesus, God's presence was no longer confined to a physical structure but was personally and intimately present in a human being. He did not merely visit, but took up residence, identifying fully with humanity's condition.
"(and we beheld his glory, the glory as of the only begotten of the Father,)"
This parenthetical statement is the eyewitness testimony of the apostles and early disciples. They did not merely see a man, but recognized a unique, divine "glory" in Jesus. This glory was not just a display of power, but the inherent radiance of His divine nature, veiled by His humanity, yet discernible through His perfect character, miraculous works, and authoritative teaching. The phrase "as of the only begotten of the Father" emphasizes the unique, singular relationship Jesus has with God the Father. Monogenēs does not imply creation, but rather a unique, singular, and unparalleled relationship as the Son, sharing the very nature of the Father.
"full of grace and truth."
This final phrase describes the essence of the incarnate Word's character and mission. "Grace" (Greek: charis) signifies God's unmerited favor, loving-kindness, and benevolent disposition towards humanity. "Truth" (Greek: alētheia) refers to reality, faithfulness, and divine revelation. Jesus perfectly embodied both, being the ultimate expression of God's gracious character and the full, complete revelation of God's nature and will. He is not merely a messenger of grace and truth, but the very embodiment of them, contrasting with the Law which, while true, could not fully impart grace or bring about righteousness (John 1:17).
Literary Devices
John 1:14 is rich in literary devices that enhance its profound theological message. Metaphor is central, as "the Word was made flesh" uses "flesh" (Greek: sarx) metaphorically to represent full human nature, contrasting with the Word's divine, non-physical essence. This highlights the radical nature of the Incarnation. Symbolism is powerfully employed in "dwelt among us," drawing on the Old Testament imagery of the Tabernacle (mishkan), which symbolized God's dwelling presence among His people. By using skēnóō ("to tent" or "to tabernacle"), John symbolically portrays Jesus as the new and ultimate dwelling place of God's presence among humanity. The phrase "(and we beheld his glory, the glory as of the only begotten of the Father,)" functions as a Parenthetical Statement, providing an essential eyewitness validation and theological clarification within the main flow of the sentence. This direct testimony lends authority and authenticity to the astonishing claim of the Incarnation. Finally, the concluding phrase "full of grace and truth" utilizes Juxtaposition by bringing together two complementary yet distinct divine attributes, emphasizing the comprehensive and balanced nature of God's revelation in Christ. The repetition of "glory" in the parenthetical statement also serves as a form of Emphasis, drawing the reader's attention to the unique nature of the radiance beheld in Jesus.
Theological and Thematic Connections
John 1:14 is the bedrock for understanding the person of Jesus Christ in Christian theology. It articulates the doctrine of the Incarnation, the belief that God the Son, the second person of the Trinity, took on human nature, becoming fully God and fully man in one person, without confusion, change, division, or separation. This hypostatic union is crucial because it means that in Jesus, humanity can truly know God, and God can truly redeem humanity. His dwelling among us signifies God's ultimate act of condescension and identification with His creation, making salvation possible through His perfect life, atoning death, and glorious resurrection. The "glory" beheld by the disciples was not merely human brilliance but the veiled splendor of God Himself, revealing His character of grace and truth, which are perfectly embodied in Christ. This verse sets the stage for the entire Gospel, demonstrating that Jesus is the ultimate revelation of God, making the invisible God visible and comprehensible to humanity.
Reflection and Application
John 1:14 invites us to contemplate the profound mystery and immense love of God. The eternal Word, who created all things and sustains the universe, chose to "become flesh" and "dwell among us." This act of divine humility and self-emptying (kenosis) means that God is not a distant, abstract deity, but one who entered into the messy, broken reality of human existence. He experienced our joys, sorrows, temptations, and limitations, yet without sin. For us, this means that we have a God who truly understands our struggles and empathizes with our weaknesses. Furthermore, beholding His glory, "full of grace and truth," assures us that God's character is fundamentally one of benevolent favor and unwavering faithfulness. In a world often characterized by harsh judgment and deceptive narratives, Jesus embodies the perfect balance of undeserved kindness and absolute reality. This truth should inspire not only awe and worship but also a deep trust in His character and a desire to reflect His grace and truth in our own lives, living as His dwelling places in the world.
Questions for Reflection
FAQ
What does "the Word was made flesh" truly mean?
"The Word was made flesh" (Greek: ho logos sarx egeneto) means that the divine, pre-existent Son of God, who is the eternal "Word" (Logos), took on full human nature, including a physical body, a human mind, and human emotions. This is the doctrine of the Incarnation. It signifies that Jesus Christ is not merely a man inspired by God, nor a divine being who only appeared to be human, but rather He is fully God and fully human simultaneously, without either nature diminishing or corrupting the other. This radical act allowed God to truly identify with humanity and to accomplish salvation from within human experience.
Why does John say "dwelt among us" and what is the significance of "glory"?
The Greek word translated "dwelt" is eskenosen, which literally means "to pitch a tent" or "to tabernacle." This is a profound reference to the Old Testament Tabernacle, where God's presence resided among the Israelites (Exodus 25:8). By saying the Word "tabernacled" among us, John signifies that Jesus is the ultimate fulfillment of God's desire to be present with His people. In Him, God's presence is no longer confined to a physical structure but is personally and intimately manifest in a human being. The "glory" refers to the visible manifestation of God's divine presence and character. While Jesus' divine glory was veiled in His humanity, it was discernible through His perfect life, miraculous works (John 2:11), and profound teachings, revealing Him as the unique Son of God.
Christ-Centered Fulfillment
John 1:14 is the very heart of Christ-centered theology, revealing the Incarnation as the pivotal moment in redemptive history. It declares that the eternal Word, through whom all things were created (Colossians 1:16), entered human history not as a mere prophet or messenger, but as God in human flesh. This profound truth means that in Jesus, God has fully revealed Himself, making the invisible God visible and accessible (Colossians 1:15). His "tabernacling" among us signifies His complete identification with humanity, experiencing our joys and sorrows, our temptations and limitations, yet without sin (Hebrews 4:15). The "glory" beheld by the disciples was the unique radiance of His divine Sonship, a glory "full of grace and truth," which was supremely demonstrated not only in His miraculous power but preeminently in His sacrificial death on the cross and His resurrection, through which He conquered sin and death, offering eternal life to all who believe (John 3:16). Thus, John 1:14 establishes Jesus as the ultimate revelation of God's love, power, and redemptive purpose, the very embodiment of God's presence and character among His people.