John Series Part 4
John 1:14-18
Jesus the Word Made Flesh: The Third Witness of John the Apostle, 1:14–18
(1:14–18) Introduction: “The Word was made flesh”—God’s Son, the Lord Jesus Christ, was made flesh and blood; He became a man. No greater message could ever be proclaimed to man.
1. Christ became flesh (v.14).
2. Proof 1: Christ dwelt visibly among us (v.14).
3. Proof 2: John the Baptist bore witness of the superiority of Christ (v.15).
4. Proof 3: men have received the fullness and grace of Christ (vv.16–17).
5. Proof 4: God has revealed Himself through Christ (v.18).
1 (1:14) Jesus Christ, Incarnation: Christ became flesh. The Incarnation did take place. The Son of God was actually made flesh. He came to earth in the person of Jesus Christ. There is no doubt about John’s meaning here.
The word flesh (sarx) is the same word that Paul used to describe man’s nature with all of its weakness and tendency to sin. This is a staggering thought. Jesus Christ is God—fully God, yet Jesus Christ is man—fully man. (See 1 Jn. 4:2–3.) The word beheld (theasthai) means actually seeing with the human eye. It is used about twenty times in the New Testament. There is no room whatever for saying that God’s becoming a man was merely a vision of some man’s mind or imagination. John was saying that he and others actually saw the Word made flesh. Jesus Christ was beyond question God Himself who became man, who partook of the very same flesh as all other men. (See 1 Jn. 1:1–4.) (See DEEPER STUDY # 1, Flesh—Jn. 1:14 for the meaning of “flesh” and why Jesus Christ had to become flesh. Also see DEEPER STUDY # 1, Flesh—1 Co. 3:1–4 for more discussion.)
DEEPER STUDY # 1
(1:14) Flesh: What does the Bible mean by “flesh”? And why did Jesus Christ have to become flesh? The best description of the flesh is probably found in 1 Co. 15:42–44. (See outline and notes—Ro. 5:12–21; 8:1f; DEEPER STUDY # 1—1 Co. 3:1–4.)
1. The flesh is corruptible.
a. The flesh is tainted, debased, ruined and depraved by sin (lust, 2 Pe. 1:4). There is a seed of corruption within human flesh; therefore, the flesh sins (lusts) and thereby ages, dies, deteriorates and decays. It does not live beyond a few years on this earth.
“The corruption which is in the world through lust” (2 Pe. 1:4).
“For he that soweth to his flesh shall of the flesh reap corruption” (Ga. 6:8).
“Flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption” (1 Co. 15:50).
b. Christ (the Word) became flesh to correct and to counteract the corruption of flesh.
“[By Christ] are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust” (2 Pe. 1:4).
“Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot.… Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever. For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: but the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you” (1 Pe. 1:18–19, 23–25).
“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (Jn. 3:16).
2. The flesh is dishonorable.
a. The flesh is not what God created it to be. It does not exist in the image of God that God intended. It does not hold the glory, the honor, nor the prestige it once did when God created it. It is disgraced and shamed, and it is reproached by sin and lust. It is held in the grip of sin and fear and subject to being held in bondage—even the bondage of death.
“In me (that is in my flesh) dwelleth no good thing” (Ro. 7:18).
“And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenantbreakers, without natural affection, implacable, unmerciful: who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them” (Ro. 1:28–32; see Ga. 5:19–21).
“They that are after the flesh do mind the things of the flesh.… For to be carnally [fleshy] minded is death” (Ro. 8:5–6).
b. Jesus Christ became flesh to correct and counteract the dishonor of the flesh.
“Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage” (He. 2:14–15; see 2:14–18).
“But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life” (Ro. 5:8–10).
3. The flesh is weak.
a. The flesh is impotent. It is feeble, frail, fragile, infirmed, and decrepit because of sin (lust). It has no strength to please God nor to save itself.
“They that are in the flesh cannot please God” (Ro. 8:8).
“There shall no flesh be justified in His sight” (Ro. 3:20; Ga. 2:16).
“It is the spirit that quickeneth; the flesh profiteth nothing” (Jn. 6:63).
b. Jesus Christ became flesh to correct and counteract the weakness of the flesh.
“For when we were yet without strength, in due time Christ died for the ungodly” (Ro. 5:6).
“For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh” (Ro. 8:3).
4. The flesh is a natural body.
a. The flesh is of the earth and is part of the earth; it is made up of the chemicals and substances of the earth. It is physical, material, animal. It is “the earthly house,” the “tabernacle,” the “tent,” which houses the human soul and spirit (2 Co. 5:1). It is neither spirit nor spiritual; therefore, it cannot live beyond the strength of the chemicals and substances that form its flesh. It cannot live beyond its natural life.
“Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption” (1 Co. 15:50).
“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” (Lu. 24:39).
“There is a natural body, and there is a spiritual body.… As we have borne the image of the earthly, we shall also bear the image of the heavenly” (1 Co. 15:44, 49).
b. Jesus Christ became flesh to counteract the natural body of the flesh. He became flesh in order to become “a quickening spirit,” the Savior who could quicken and make alive all those who would trust Him (1 Co. 15:45).
“For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit” (1 Pe. 3:18).
“But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you” (Ro. 8:11).
“But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ” (Ep. 2:4–5).
2 (1:14) Jesus Christ, Incarnation: the first proof of the Incarnation is that Jesus Christ dwelt visibly among us.
a. God’s glory was seen (see previous note, Incarnation—Jn. 1:14 for meaning of word “beheld”). Two things are meant by the word “glory.”
1) Christ was the Shekinah glory of God. The word Shekinah means that which dwells or dwelling. It refers to the bright cloud that God used to guide Israel out of Egypt and that rested upon the tabernacle and above the mercy seat in the Most Holy Place (Ex. 40:34–38). The cloud symbolized God’s presence, and that is just what John was saying. “We beheld,” actually saw the Shekinah glory, God’s very presence “dwelling among us.”
2) Christ was the very embodiment of God, all that God is and does. John said “we beheld,” looked at Him, and could tell He was God. All that Jesus was in His person and being, character and behavior, was so enormously different. In person and behavior, work and ministry He was …
• the very embodiment of “grace and truth”
• the perfect embodiment of love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, and self-control
• the absolute embodiment of all that God could be
The glory of all that God was stood right before them, right in their very presence. They beheld Him with their very own eyes. Jesus Christ, the Man who dwelt among them, could be no other than the glory of God among men. It was clearly seen that “in Him dwelt all the fulness of the Godhead bodily” (Col. 2:9). The glory of His being …
• was the very glory God Himself would possess
• was the very glory God would give to His only begotten Son (just as any father would give the best of his glory and all he is to a son)
A striking fact is that James, who was the Lord’s brother, even called Jesus “the Lord of glory.” Just think: James was reared with Jesus beginning from the earliest years of childhood stretching right on through the years of adulthood. If anyone ever had an opportunity to see and observe Jesus, it was James. He had every chance to see some act of disobedience, some sin, something contrary to the nature of God. However, James’ testimony is: “Our Lord Jesus Christ, the Lord of Glory,” the One in whom the very presence of God dwelt among us (Js. 2:1).
The references in John dealing with glory are as follows: Jn. 2:11; 5:41; 7:18; 8:50, 54; 11:4; 12:41; 17:5, 22, 24.
b. Jesus Christ was full of grace and truth.
1) He was the very embodiment of grace (see DEEPER STUDY # 2, Grace—Jn. 1:14).
2) He was the very embodiment of truth (see DEEPER STUDY # 2, Truth—Jn. 14:6; DEEPER STUDY # 1—8:32).
“Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel” (Is. 7:14).
“For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace” (Is. 9:6).
“And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS.… Then said Mary unto the angel, How shall this be, seeing I know not a man? And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God” (Lu. 1:31, 34–35).
“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,) full of grace and truth” (Jn. 1:14).
“Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh” (Ro. 1:3).
“For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh” (Ro. 8:3).
“But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men” (Ph. 2:7).
“And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory” (1 Ti. 3:16).
“Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is the devil” (He. 2:14).
“Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God” (1 Jn. 4:2).
“For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist” (2 Jn. 7).
DEEPER STUDY # 2
(1:14) Grace: grace is probably the most meaningful word in the language of men. In the Bible the word grace means far more than it does when men use it. To men the word grace means three things.
1. Grace is that quality within a thing that is beautiful or joyful. It may be the fragrance of a flower, the rich green of the grass, the beauty of a lovely person.
2. Grace is anything that has loveliness. It may be a thought, an act, a word, a person.
3. Grace is a gift, a favor that someone might extend to a friend. The favor is always freely done, expecting nothing in return. The favor is always done for a friend.
However, when the early Christians looked at what God had done for men, they had to add a deeper, much richer meaning to the word grace. God had saved sinners, those who had acted against Him. Therefore, grace became the favor of God showered upon men—men who did not deserve His favor. Grace became the kindness and love that dwells within the very nature of God, the kindness and love that God freely gives to His enemies.
No other word so expresses the depth and richness of the heart and mind of God. This is the distinctive difference between God’s grace and man’s grace. Whereas man sometimes does favors for his friends and thereby can be said to be gracious, God has done a thing unheard of among men: He has given His very own Son to die for His enemies (Ro. 5:8–10). In this act He has done something that shows He is the perfect embodiment of grace, full …
• of beauty and joy
• of loveliness and goodness
• of favors freely given
• of kindness and love freely demonstrated
3 (1:15) Jesus Christ, Incarnation: the second proof of the Incarnation is John the Baptist. He, too, bore witness of the Incarnation. John said very simply …
• Jesus was born “after me” (6 months after).
• But He is “preferred before me” (mightier; more important in being, rank, and dignity).
• Why? Because “He was before me.”
The words “for He was before me” (hoti protos mou en) literally mean first to me or first of me. It refers both to time and importance. Jesus Christ was first in time, existing before John. He existed “in the beginning”—throughout all eternity. John proclaimed, “He was before me”: He always existed; He was the First; He was the very cause for John’s existence. John also declared that Jesus was first in importance. He was first in superiority, Being, Person. His very name is the First and the Last, the Alpha and the Omega, the Beginning and the End.
“Thus saith the LORD the King of Israel, and His Redeemer the LORD of hosts; I am the first, and I am the last; and beside me there is no God” (Is. 44:6).
“I am Alpha and Omega, the beginning and the end, the first and the last” (Re. 22:13; see Re. 1:8; 21:6; Is. 44:6).
4 (1:16–17) Jesus Christ, Incarnation—Jesus Christ, Deity: the third proof of the Incarnation is the fullness and grace of Christ which was given to us. Genuine believers can testify to this.
The word fullness (pleroma) means that which fills, the sum total, the totality. It is the sum total of all that is in God (Col. 1:19). In Jesus dwelt all the wisdom, righteousness, sanctification, and redemption—all the abundance of God (1 Co. 1:30). All that Christ is, the very fullness of His being, is given to us who believe—all His “love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance” (Ga. 5:22–23). We are complete in Him.
“For in him dwelleth all the fulness of the Godhead bodily. And ye are complete in him, which is the head of all principality and power” (Col. 2:9–10).
The term “grace for grace” means that He gives grace upon grace, grace enough to meet all our needs, no matter the circumstances. It is one blessing leading to another blessing; new wonders dawning upon one’s consciousness every day; fresh experiences constantly springing into one’s life.
Note that the fullness of God, His grace and truth, does not come by the law, but by Jesus Christ. It does not come …
• by being as good as we can
• by working to please God as much as we can
• by keeping the rules and commandments of the law
It does not come by law, for no man can keep the law to any degree of perfection. The law only points out a man’s failure and condemns him for breaking the law. If a man is to be acceptable to God, it is because he comes and keeps on coming to God, begging God to forgive him, and because God loves him so much that he forgives the man.
Such is the grace, the undeserved favor, of God. God’s grace comes by Jesus Christ, and we would not know the grace of God unless Jesus Christ had come to reveal it to us. The glorious fact that we do experience the fullness of God and His grace is proof of the Incarnation (that God did become flesh in the person of Jesus Christ).
“For the grace of God that bringeth salvation hath appeared to all men” (Tit. 2:11).
“But after the kindness and love of God our Saviour toward man appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and the renewing of the Holy Ghost; which he shed on us abundantly through Jesus Christ our Saviour; that being justified by his grace, we should be made heirs according to the hope of eternal life” (Tit. 3:4–7).
“But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they” (Ac. 15:11).
“For all have sinned, and come short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus” (Ro. 3:23–24).
“For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast” (Ep. 2:8–9).
5 (1:18) Incarnation—Jesus Christ, Deity: the fourth proof of the Incarnation is Christ—God’s Son. He alone has seen God. No man has seen God at any time; however, Jesus Christ claimed …
• that He was “the only begotten Son of God” (Jn. 3:16)
• that He had come from the very “bosom of the Father” (from the deepest part, the most intimate place, the most honorable fellowship) (Jn. 1:18)
• that He had come to reveal and to proclaim the Father (see DEEPER STUDY # 1, 2, 3—Jn. 14:6; see note, Revelation 14:7)
The fact that Jesus Christ is “the only begotten Son, which is in the bosom of the Father” is proof of the Incarnation (that God became flesh). Jesus Christ declared unequivocally that He had come from God. A man either believes or does not believe the grace and truth of God as revealed in Jesus Christ. (See note—Jn. 3:31 for discussion and verses.)
Leadership Ministries Worldwide. (2004). The Gospel according to John
