The reality of the Incarnation.
The apostle explains the saving effects just recorded by the historic fact that "the Word became flesh."
I. THE NATURE OF THE INCARNATION. "The Word became flesh." The miraculous conception is implied, though not expressed, in these words. It is the last time that John uses the term "Word" about Christ in his Gospel. Henceforth the term is "Jesus," or "the Lord." The word "flesh" denotes human nature—the entire human person.
1. It is not said the Word became "body;" because the proper phrase would have been, "The Word took a body;" and why should Jesus in that case speak of his "soul"? Yet the true doctrine of the Incarnation is that Christ took a human body and a human soul. The word "flesh" is not designed to express his visibility among men, but his entire human nature.
2. It implies that the Word did not become a man like Adam before the Fall; for he was made in "the likeness of sinful flesh" (Romans 8:3). And "all flesh is grass."
3. It does not imply that the Word took upon him "peccable flesh;" for "he knew no sin" (2 Corinthians 5:21).
4. It implies that he assumed the human nature common to all Adam's descendants. Not that of any race, class, or family. He was to be Saviour for "all flesh."
5. It implies that he became "flesh" in such a sense that he still retains the same nature. "Our nature is on the throne."
6. It implies that, though he "emptied himself" (Philippians 2:7), he did not cease to be God; for the Word still existed.
7. It implies, in a word, the union of two perfect and distinct natures in one Person. This doctrine is a great mystery. but it must be firmly held
8. Consider the importance of this doctrine. If "the Word became flesh,"
II. THE HISTORICAL VISIBILITY OF THE INCARNATION. "And dwelt among us." The Word not merely entered human life, but remained in it for a time. The original word signifies "tabernacled," or "dwelt in a tent," implying:
1. The transient nature of his visit to earth.
2. His detached existence among men. Yet his visit lasted for three and thirty years.
III. THE PERSONAL WITNESS TO HIS GLORY. "We beheld his glory." The apostle was among those who beheld it with wondering awe, on the Mount of Transfiguration and at the various scenes of miracle in his life of service and suffering. He beheld it; for he speaks in his First Epistle of having heard and seen and handled the Word of life (1 John 1:1)
IV. THE CHARACTER OF THE INCARNATE WORD.
1. It is that of the Only Begotten of the Father. The "glory as of the Only Begotten of the Father." This expression implies the eternal generation of the Son from the Father; for if the Father was Father from all eternity, the Son must have been Son from all eternity, he spoke of "a glory which he had with the Father before the world was" (John 17:5). There is no inferiority involved in this sonship. There is a necessary defectiveness in all analogies taken from human parentage. Augustine said, "Show me and explain to me an eternal Father, and I will show to you and explain to you an eternal Son."
2. It is the fulness of grace and truth. "Full of grace and truth." This does not signify that his own life was filled, with grace and truth, but that he is the Author of these two blessings, as we may infer from verse 17, where "grace and truth" are said to have come "by Jesus Christ."