And the Word Became Flesh…
(John 1:14)
In the gospels, we most often turn to the first two chapters of Matthew or of Luke during the time of the year when we focus our attention upon the “Nativity” or “Christmas.” For me, one of the most significant gospel accounts of the Nativity is found in the first chapter of John’s gospel:
“And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth” (John 1:14, NASB).
There have been different theories as to why John chose to use “the Word” to describe the Son of God. One popular theory is that certain false teachers known as “Gnostics” were using the term “Logos” (which means “word” in the Greek) and that John had these false teachers in mind when writing this gospel. While John spends some time in his epistles combating gnosticism, he is not here addressing some new idea being bantered around about the “Logos.” In fact, Christ as the “Logos” is a biblical expression that is found throughout the Scriptures, starting in Genesis and even appearing in Revelation. In Revelation 19:13, John says this about the triumphant Christ: “His name is called The Word (“Logos”) of God.”
In Colossians 1:16, Paul says this about Christ: “For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities - all things have been created through Him and for Him” (NASB). The Son was the Father’s agent in creation (“created through Him) and is the focus of the entire universe (“for Him”).
In Hebrews 11:3 (in that famous “faith” chapter), we read: “By faith we understand that the worlds were prepared by the word of God, so that what is seen was not made out of things which are visible” (NASB). “Word” in the Greek here is not “logos” but “rhema,” which refers to the “spoken word” (Thayer’s Lexicon). It is, in essence, the “Logos” expressed, it is the “Word” in action. In other words, a “logos” would function more like a noun, and a “rhema” would be more like a verb. This is significant as we look at the first chapter of Genesis…
Notice that the first words in Genesis match the first words in John, “In the beginning.” While Genesis starts at this point and looks forward, the gospel of John starts at this point and looks backward. John 1:1 says, “In the beginning WAS the Word...”
As we look at the first chapter of Genesis, note that the phrase “God said” is used eight times in reference to God creating the world. In light of the teaching in Colossians 1:16 about Christ being the agent through whom the world was created, and in light of the teaching in Hebrews 11:3 where we learn that it was the word of God that created the world, can we not see the “Word” in action in this chapter?
If so, then we see the entire Godhead represented in the first three verses of Genesis! In verse 1, the Father is seen in “God created the heavens and the earth.” In verse 2, the Spirit is seen “moving over the surface of the waters.” And in verse 3, the Son (the “Word”) is seen when “God said, ‘Let there be light.’”
It is clear then that John’s reference to the Christ as “the Word” is a title and concept that permeates the whole of Scripture, from beginning (Genesis) to end (Revelation). Before we move on, I would like to make just a couple more observations about “the Word” in John 1:14. First, if we look at the very first verse of this chapter, we learn that not only was the Word with God in the beginning, but that the Word WAS God! This “Word became flesh” is none other than God Himself. Other Scriptures clearly teach us that this is the Son of God, or the second Person of the Godhead.
The second observation has to do with the significance of the word “logos.” According to the lexicons, this word focuses more on the “content” or the meaning of a word. It can actually be translated “doctrine.” We see this in words such as theo-logy or bio-logy or pscho-logy. In a sense Jesus is THE Doctrine, and He provides the “content” for our understanding of the Lord. Just look at John 1:18:
While “no one has seen God at any time,” the Son of God has “explained Him” (KJV – “declared Him”). The Greek word from which we get the English word “explained” is also the word for “exegesis” (a taking out of). Exegesis is a term we use to describe serious Bible study, in order to better understand the Word of God. Well, Jesus has “exegeted” the Father for us! And no wonder, for Hebrews 1:3 tells us that Jesus (related to the Father) was “the exact representation of His nature” (NASB).
Now back to John 1:14. We’ve spent a lot of time talking about “the Word,” and now we will briefly look at the rest of the verse. “And the Word became flesh.” Some folks refer to Christ’s birth as the first “Christmas.” “Christmas” is actually from the contraction of two words – “Christ’s Mass.” This is an expression that came from the church of the middle ages, and is more of a reference to a religious ritual.
Another common word that is used to refer to Christ’s birth is “Nativity.” In Spanish, it is “navidad” and in French, it is “noel.” Nativity refers to “the process of being born” (Webster). But as we look at John 1:14, I believe that there is a better word that we could use to describe Christ’s Advent: “The Incarnation” (which comes from the Latin, “incarnatus,” which means to “be made flesh”). The Word became FLESH. It is the Incarnation that we celebrate, not just a Nativity or a “Christ’s Mass.”
How “the Child who has been conceived in her is of the Holy Spirit” (Matt. 1:20) actually came into existence is a mystery. But still it is a historical fact. While I do not speculate as to the details about how this happened, we do know, from Scripture, WHY this happened. You see, the Son of God had to become Man in order to redeem us (Gal. 4:4-5).
Because He became flesh, Christ could now be our “kinsman redeemer,” a term used in the law of the Old Covenant (Lev. 25:25), and a type used of Boaz and Ruth. Hebrews 2:14 states, “Therefore, since the children share in flesh and blood, He Himself likewise also partook of the same” (NASB). The Son of God HAD to become flesh, so that He could DIE for our sins and be gloriously resurrected.
Two final thoughts on the Incarnation: First, the Son of God did not come into existence at His conception. The Word was WITH God in the beginning (John 1:1) and BECAME flesh (1:14). This makes Christ unique and distinct from anyone else who was ever born of a woman. May we never compare even our spiritual births to His! Secondly, when “the Word became flesh,” He did not cease being “the Word.” Christ never ceased being God. He was, and is, the God-Man (emphasis on the hyphen). While Philippians 2:7 speaks of Christ “emptying Himself” when He left heaven to come to earth, remember that Paul is writing about Christ’s HUMILIATION. John is speaking of Christ’s INCARNATION. We must remember to keep these two matters separate, or we risk entering into ancient heresy.
John goes on to say, “The Word became flesh and dwelt among us.” This word “dwelt” is very significant. The Greek word for “dwelt” literally means “tented.” It is the same word used of God’s presence among His people in the Eternal State, as recorded in Revelation 21:3: “And I heard a loud voice from the throne, saying, ‘Behold, the tabernacle of God is among men, and He will dwell among them’” (NASB). “Tabernacle” is from the noun form of this Greek word, and “dwell” is from the verb form of the very same Greek word. It refers to God dwelling among His people.
To his readers who were familiar with the Old Testament, John was also bringing to their minds the picture of the Old Covenant tabernacle described in the book of Exodus. In was in this “tent” in the wilderness that God met with His people. No wonder, John then goes on to write in 1:14, “and we beheld his glory” (KJV). Some months ago, in a message on 2 Cor. 3:18, I defined “glory” as that which is the radiance of who God is. This is what John saw – the glory of God the Son.
The verb John uses for “beheld” (KJV) or “saw” (NASB) is much deeper than the typical Greek word used to describe seeing. This word involves not only the eye but the mind as well. It has the connotation of wonder and amazement.
This “glory” that John beheld obviously includes the many miracles he eye-witnessed at the hand of Christ. But it also included John’s experience, along with Peters and James, of seeing Christ transfigured before them on the mount when Moses and Elijah appeared with Him (Matt. 17:2), in which it is recorded that Jesus’ “face shone like the sun.” It was Christ’s glory that John would again see later in the Revelation while on the island of Patmos.
John describes this “glory as of the only begotten from the Father.” While I do not have time to share a word study on the Greek word translated “only begotten,” may we realize that this means, at the very least, that Christ is UNIQUE. He is the ONLY begotten. We can never compare another living person to Him. He is the One who must have the preeminence in all things (Col. 1:18). While He is the “firstborn among many brethren” (Rom. 8:29), He is still the ONLY begotten.
John concludes 1:14 by describing Christ as being “full of grace and truth.” The Son of God did not become incarnated to “condemn the world; but that the world through him might be saved” (John 3:17, KJV). This is grace. Christ came to redeem us with his “precious blood” (1 Pet. 1:18-19). This is grace indeed.
But He also came full of “truth.” As the “Logos,” this would make perfect sense. As one who “exegeted” God, He could speak nothing but truth. No wonder Jesus could confidently say that He was “the way, the truth, and the life” (John 14:6).
While we are blessed to receive His grace, we are also compelled to believe His truth. We must trust Him at His word, as He is the Word. Those who believe His truth experience His grace. Those who refuse His grace will one day experience His truth, without grace. What a terrible day that will be! My unbelieving friend, flee to Jesus today and receive His grace. For you see, He will come again, not in a manger and then to die on a cross, but with a “sharp sword” that will come out of His mouth (Rev. 19:15). This “sword” is clearly a symbol of His true Word, and all will bow before the Lord Jesus Christ – to some He will be their Savior, and to the rest He will be their Judge.
John was blessed to behold Jesus’ glory when He “tented” among them. He was also blessed to behold the glory of the resurrected Jesus in the visions given to him on Patmos. Both “beholdings” caused much wonder and amazement. Paul wrote to believers about “Christ in you, the hope of glory” (Col. 1:27). May each of us “behold, as in a mirror, the glory of the Lord” (2 Cor. 3:18). May Christ be manifested more and more in each of our lives.
John witnessed the first Advent of Christ and the Lord revealed Christ’s second Advent to him as well. As we look in wonder and amazement at the Incarnation, may we desire to see Him in all of His glory, not only today, but for eternity. May our hearts reflect the desire the Lord put John’s heart, when he wrote at the end of his record of “the Revelation of Jesus Christ” (Rev. 22:20): “Amen. Come Lord Jesus.”
Maranatha!
Dave Lilligren
December 2006