Joh 1:14, 1Jo 1:2 | Barnes | STEP | Verse 14. And the Word was made flesh . The word flesh , here, is evidently used to denote human nature or man . See . The "Word" was made man . This is commonly expressed by saying that he became incarnate . When we say that a being becomes incarnate, we mean that one of a higher order than man, and of a different nature, assumes the appearance of man or becomes a man. Here it is meant that "the Word," or the second person of the Trinity, whom John had just proved to be equal with God, became a man, or was united with the man Jesus of Nazareth, so that it might be said that he was made flesh . Was made . This is the same word that is used in . "All things were made by him." It is not simply affirmed that he was flesh, but that he was made flesh, implying that he had pre-existence, agreeably to . This is in accordance with the doctrine of the Scriptures elsewhere. : "A body hast thou prepared me." : "As the children are partakers of flesh and blood, he also himself likewise took part of the same." . "Jesus Christ is come in the flesh." See also . The expression, then, means that he became a man, and that he became such by the power of God providing for him a body. It cannot mean that the divine nature was changed into the human, for that could not be; but it means that the Logos, or "Word," became so intimately united to Jesus that it might be said that the Logos, or "Word" became or was a man, as the soul becomes so united to the body that we may say that it is one person or a man . And dwelt among us . The word in the original denotes "dwelt as in a tabernacle or tent;" and some have supposed that John means to say that the human body was a tabernacle or tent for the Logos to abide in, in allusion to the tabernacle among the Jews, in which the Shechinah, or visible symbol of God, dwelt; but it is not necessary to suppose this. The object of John was to prove that "the Word" became incarnate . To do this he appeals to various evidences. One was that he dwelt among them; sojourned with them; ate, drank, slept, and was with them for years, so that they saw him with their eyes, they looked upon him, and their hands handled him, . To dwell in a tent with one is the same as to be in his family; and when John says he tabernacled with them, he means that he was with them as a friend and as one of a family, so that they had full opportunity of becoming familiarly acquainted with him, and could not be mistaken in supposing that he was really a man . We beheld his glory . This is a new proof of what he was affirming- that THE WORD OF GOD became man . The first was, that they had seen him as a man . He now adds that they had seen him in his proper glory as God and man united in one person , constituting him the unequalled Son of the Father. There is no doubt that there is reference here to the transfiguration on the holy mount. See . To this same evidence Peter also appeals, . John was one of the witnesses of that scene, and hence he says, "WE beheld his glory," . The word glory here means majesty, dignity, splendour. The glory as of the only-begotten of the Father . The dignity which was appropriate to the only-begotten Son of God; such glory or splendour as could belong to no other, and as properly expressed his rank and character. This glory was seen eminently on the mount of transfiguration. It was also seen in his miracles, his doctrine, his resurrection, his ascension; all of which were such as to illustrate the perfections, and manifest the glory that belongs only to the Son of God. Only-begotten . This term is never applied by John to any but Jesus Christ. It is applied by him five times to the Saviour, . It means literally an only child. Then, as an only child is peculiarly dear to a parent, it means one that is especially beloved. Comp. . On both these accounts it is bestowed on the Saviour. 1st. As he was eminently the Son of God, sustaining a peculiar relation to him in his divine nature, exalted above all men and angels, and thus worthy to be called, by way of eminence, his only Son. Saints are called his sons or children, because they are born of his Spirit, or are like him; but the Lord Jesus is exalted far above all, and deserves eminently to be called his only-begotten Son. 2nd. He was peculiarly dear to God, and therefore this appellation, implying tender affection, is bestowed on him. Full of grace and truth . The word full here refers to the Word made flesh, which is declared to be full of grace and truth. The word grace means favours, gifts, acts of beneficence. He was kind, merciful, gracious, doing good to all, and seeking man's welfare by great sacrifices and love; so much so, that it might be said to be characteristic of him, or he abounded in favours to mankind. He was also full of truth . He declared the truth. In him was no falsehood. He was not like the false prophets and false Messiahs, who were wholly impostors; nor was he like the emblems and shadows of the old dispensation, which were only types of the true; but he was truth itself. He represented things as they are , and thus became the truth as well as the way and the life . (s) "Word" (t) "and we beheld" (u) "full of grace and truth"

John 1:14

Verse 14. And the Word was made flesh. The word flesh, here, is evidently used to denote human nature or man. See Mt 16:17, 19:5, 24:22, Lk 3:6, Rom 1:3, 9:5. The "Word" was made man. This is commonly expressed by saying that he became incarnate. When we say that a being becomes incarnate, we mean that one of a higher order than man, and of a different nature, assumes the appearance of man or becomes a man. Here it is meant that "the Word," or the second person of the Trinity, whom John had just proved to be equal with God, became a man, or was united with the man Jesus of Nazareth, so that it might be said that he was made flesh.

Was made. This is the same word that is used in Jn 1:3. "All things were made by him." It is not simply affirmed that he was flesh, but that he was made flesh, implying that he had pre-existence, agreeably to Jn 1:1. This is in accordance with the doctrine of the Scriptures elsewhere. Heb 10:5: "A body hast thou prepared me." Heb 2:14: "As the children are partakers of flesh and blood, he also himself likewise took part of the same." 1Jn 4:2. "Jesus Christ is come in the flesh." See also 1Timm 3:16, Php 2:6, 2Cor 8:9 Lk 1:35. The expression, then, means that he became a man, and that he became such by the power of God providing for him a body. It cannot mean that the divine nature was changed into the human, for that could not be; but it means that the Logos, or "Word," became so intimately united to Jesus that it might be said that the Logos, or "Word" became or was a man, as the soul becomes so united to the body that we may say that it is one person or a man.

And dwelt among us. The word in the original denotes "dwelt as in a tabernacle or tent;" and some have supposed that John means to say that the human body was a tabernacle or tent for the Logos to abide in, in allusion to the tabernacle among the Jews, in which the Shechinah, or visible symbol of God, dwelt; but it is not necessary to suppose this. The object of John was to prove that "the Word" became incarnate. To do this he appeals to various evidences. One was that he dwelt among them; sojourned with them; ate, drank, slept, and was with them for years, so that they saw him with their eyes, they looked upon him, and their hands handled him, 1Jn 1:1. To dwell in a tent with one is the same as to be in his family; and when John says he tabernacled with them, he means that he was with them as a friend and as one of a family, so that they had full opportunity of becoming familiarly acquainted with him, and could not be mistaken in supposing that he was really a man.

We beheld his glory. This is a new proof of what he was affirming- that THE WORD OF GOD became man. The first was, that they had seen him as a man. He now adds that they had seen him in his proper glory as God and man united in one person, constituting him the unequalled Son of the Father. There is no doubt that there is reference here to the transfiguration on the holy mount. See Mt 18:1-9. To this same evidence Peter also appeals, 2Pet 1:16-18. John was one of the witnesses of that scene, and hence he says, "WE beheld his glory," Mk 9:2. The word glory here means majesty, dignity, splendour.

The glory as of the only-begotten of the Father. The dignity which was appropriate to the only-begotten Son of God; such glory or splendour as could belong to no other, and as properly expressed his rank and character. This glory was seen eminently on the mount of transfiguration. It was also seen in his miracles, his doctrine, his resurrection, his ascension; all of which were such as to illustrate the perfections, and manifest the glory that belongs only to the Son of God.

Only-begotten. This term is never applied by John to any but Jesus Christ. It is applied by him five times to the Saviour, Jn 1:14,18, 3:16,18, 1Jn 4:9. It means literally an only child. Then, as an only child is peculiarly dear to a parent, it means one that is especially beloved. Comp. Gen 22:2, 12, 16, Jer 6:26, Zech 12:10. On both these accounts it is bestowed on the Saviour.

1st. As he was eminently the Son of God, sustaining a peculiar relation to him in his divine nature, exalted above all men and angels, and thus worthy to be called, by way of eminence, his only Son. Saints are called his sons or children, because they are born of his Spirit, or are like him; but the Lord Jesus is exalted far above all, and deserves eminently to be called his only-begotten Son.

2nd. He was peculiarly dear to God, and therefore this appellation, implying tender affection, is bestowed on him.

Full of grace and truth. The word full here refers to the Word made flesh, which is declared to be full of grace and truth. The word grace means favours, gifts, acts of beneficence. He was kind, merciful, gracious, doing good to all, and seeking man's welfare by great sacrifices and love; so much so, that it might be said to be characteristic of him, or he abounded in favours to mankind. He was also full of truth. He declared the truth. In him was no falsehood. He was not like the false prophets and false Messiahs, who were wholly impostors; nor was he like the emblems and shadows of the old dispensation, which were only types of the true; but he was truth itself. He represented things as they are, and thus became the truth as well as the way and the life.

(s) "Word" Lk 1:35, 1Timm 3:16 (t) "and we beheld" 2Pet 1:17, 1Jn 1:1,2 (u) "full of grace and truth" Ps 45:2, Col 2:3,9

1 John 1:2

Verses 1 and 2 of 1st John Chapter 1

Verse 1. That which was from the beginning. There can be no doubt that the reference here is to the Lord Jesus Christ, or the "Word" that was made flesh. Jn 1:1. This is such language as John would use respecting him, and indeed the phrase "the beginning," as applicable to the Lord Jesus, is peculiar to John in the writings of the New Testament: and the language here may be regarded as one proof that this epistle was written by him, for it is just such an expression as he would use, but not such as one would be likely to adopt who should attempt to palm off his own writings as those of John. One who should have attempted that would have been likely to introduce the name John in the beginning of the epistle, or in some way to have claimed his authority. The apostle, in speaking of "that which was from the beginning," uses a word in the neuter gender instead of the masculine, (ο.) It is not to be supposed, I think, that he meant to apply this term directly to the Son of God, for if he had he would have used the masculine pronoun; but though he had the Son of God in view, and meant to make a strong affirmation respecting him, yet the particular thing here referred to was whatever there was respecting that incarnate Saviour that furnished testimony to any of the senses, or that pertained to his character and doctrine, he had borne witness to. He was looking rather at the evidence that he was incarnate; the proofs that he was manifested; and he says that those proofs had been subjected to the trial of the senses, and he had borne witness to them, and now did it again. This is what is referred to, it seems to me, by the phrase "that which," (ο.) The sense may be this: "Whatever there was respecting the Word of life, or him who is the living Word, the incarnate Son of God, from the very beginning, from the time when he was first manifested in the flesh; whatever there was respecting his exalted nature, his dignity, his character, that could be subjected to the testimony of the senses, to be the object of sight, or hearing, or touch, that I was permitted to see, and that I declare to you respecting him." John claims to be a competent witness in reference to everything which occurred as a manifestation of what the Son of God was. If this be the correct interpretation, then the phrase "from the beginning" (απαρχης) does not here refer to his eternity, or his being in the beginning of all things, as the phrase "in the beginning" (εναρχη) does in Jn 1:1; but rather means from the very commencement of his manifestation as the Son of God, the very first indications on earth of what he was as the Messiah. When the writer says (@1Jo 1:3) that he "declares" this to them, it seems to me that he has not reference merely to what he would say in this epistle, for he does not go extensively into it here, but that he supposes that they had his gospel in their possession, and that he also means to refer to that, or presumes that they were familiar with the testimony which he had borne in that gospel respecting the evidence that the "Word became flesh." Many have indeed supposed that this epistle accompanied the gospel when it was published, and was either a part of it that became subsequently detached from it, or was a letter that accompanied it. See Hug. Intro. P. II. & 68. There is, it seems to me, no certain evidence of that; but no one can doubt that he supposed that those to whom he wrote had access to that gospel, and that he refers here to the testimony which ne had borne in that respecting the incarnate Word.

Which we have heard. John was with the Saviour through the whole of his ministry, and he has recorded more that the Saviour said than either of the other evangelists. It is on what he said of himself that he grounds much of the evidence that he was the Son of God.

Which we have seen with our eyes. That is, pertaining to his person, and to what he did. "I have seen him; seen what he was as a man; how he appeared on earth; and I have seen whatever there was in his works to indicate his character and origin." John professes here to have seen enough in this respect as to furnish evidence that he was the Son of God. It is not hearsay on which he relies, but he had the testimony of his own eyes in the case. 2Pet 1:16.

Which we have looked upon. The word here used seems designed to be more emphatic or intensive than the one before occurring. He had just said that he had "seen him with his eyes," but he evidently designs to include an idea in this word which would imply something more than mere beholding or seeing. The additional idea which is couched in this word seems to be that of desire or pleasure; that is, that he had looked on him with desire, or satisfaction, or with the pleasure with which one beholds a beloved object. Comp. Mt 11:7, Lk 7:24, Jn 1:14. See Rob. Lex. There was an intense and earnest gaze, as when we behold one whom we have desired to see, or when one goes out purposely to look on an object. The evidences of the incarnation of the Son of God had been subjected to such all intense and earnest gaze.

And our hands have handled. That is, the evidence that he was a man was subjected to the sense of touch. It was not merely that he had been seen by the eye, for then it might be pretended that this was a mere appearance assumed without reality; or that what occurred might have been a mere optical illusion; but the evidence that he appeared in the flesh was subjected to more senses than one; to the fact that his voice was heard; that he was seen with the eyes; that the most intense scrutiny had been employed; and, lastly, that he had been actually touched and handled, showing that it could not have been a mere appearance, an assumed form, but that it was a reality. This kind of proof that the Son of God had appeared in the flesh, or that he was truly and properly a man, is repeatedly referred to in the New Testament. Lkke 24:39: "Behold my hands and my feet, that it is I myself: handle me and see; for a spirit hath not flesh and bones as ye see me have." Comp. Jn 20:25-27. There is evident allusion here to the opinion which early prevailed, which was held by the Docetes, that the Son of God did not truly and really become a man, but that there was only an appearance assumed, or that he seemed to be a man. See the Intro., & 3. It was evidently with reference to this opinion, which began early to prevail, that the apostle dwells on this point, and repeats the idea so much, and shows by a reference to all the senses which could take any cognizance in the case, that he was truly and properly a man. The amount of it is, that we have the same evidence that he was properly a man which we can have in the case of any other human being; the evidence on which we constantly act, and in which we cannot believe that our senses deceive us.

Of the Word of life. Respecting, or pertaining to, the Word of life. "That is, whatever there was pertaining to the Word of life, which was manifested from the beginning in his speech and actions, of which the senses could take cognizance, and which would furnish the evidence that he was truly incarnate, that we have declared unto you." The phrase "the Word of life," means the Word in which life resided, or which was the source and fountain of life. Jn 1:1, Jn 1:3. The reference is undoubtedly to the Lord Jesus Christ.

(a) "the beginning" Jn 1:1 (b) "seen" 2Pet 1:16 (c) "have handled" Lk 24:39 ------------------------------------------------------------------------

Verse 2. For the life was manifested. Was made manifest or visible unto us. He who was the life was made known to men by the incarnation. He appeared among men so that they could see him and hear him. Though originally with God, and dwelling with him, (Jn 1:1,2,) yet he came forth and appeared among men. Rom 1:3, 1Timm 3:16. He is the great source of all life, and he appeared on the earth, and we had an opportunity of seeing and knowing what he was.

And we have seen it. This repetition, or turning over the thought, is designed to express the idea with emphasis, and is much in the manner of John. See Jn 1:1-3. He is particularly desirous of impressing on them the thought that he had been a personal witness of what the Saviour was, having had every opportunity of knowing it from long and familiar intercourse with him.

And bear witness. We testify in regard to it. John was satisfied that his own character was known to be such that credit would be given to what he said. He felt that he was known to be a man of truth, and hence he never doubts that faith would be put in all his statements. See Jn 19:35, 21:24, Rev 1:2, 3Jn 1:12.

And shew unto you that eternal life. That is, we declare unto you what that life was--what was the nature and rank of him who was the life, and how he appeared when on earth, he here attributes eternity to the Son of God--implying that he had always been with the Father.

Which was with the Father. Always before the manifestation on the earth. See Jn 1:1: "The word was with God." This passage demonstrates the pre-existence of the Son of God, and proves that he was eternal. Before he was manifested on earth he had an existence to which the word life could be applied, and that was eternal. He is the Author of eternal life to us.

And was manifested unto us. In the flesh; as a man. He who was the life appeared unto men. The idea of John evidently is,

(1.) that the Being here referred to was for ever with God;

(2.) that it was proper before the incarnation that the word life should be given to him as descriptive of his nature;

(3.) that there was a manifestation of him who was thus called life, on earth; that he appeared among men; that he had a real existence here, and not a merely assumed appearance; and

(4.) that the true characteristics of this incarnate Being could be borne testimony to by those who had seen him, and who had been long with him. This second verse should be regarded as a parenthesis.

(a) "eternal life" Jn 17:3