John Chapter 1 Homily: The Word Became Flesh
The opening verses of the Gospel of John introduce Jesus Christ as "the Word" (Greek: Logos), a profound theological concept that establishes His pre-existence, divine nature, and role in creation before culminating in the declaration that "the Word became flesh and made His dwelling among us" [1, 4]. This incarnation is the central theme of John 1:14, presenting a foundational truth of Christian theology.
The apostle John begins his Gospel not with a genealogy or birth narrative, but with an eternal perspective: "In the beginning was the Word, and the Word was with God, and the Word was God" [4, 9]. This "beginning" refers to a time before all created existence, indicating the Word's eternal nature [4]. The Word is identified as being "with God," signifying a distinct personal relationship, yet simultaneously "was God," affirming full divinity [4, 9]. This Word is the agent through whom all things were created [3, 4]. John Chrysostom, an early Church Father, emphasizes the importance of these foundational statements, comparing them to a teacher repeating short lessons to children to ensure deep understanding [6].
The transition from the eternal Word to the incarnate Word is presented in John 1:14: "The Word became flesh and made His dwelling among us" [1]. The term "flesh" (Greek: sarx) here denotes humanity in its frail, mortal condition [8]. This statement directly counters early heresies, such as Docetism, which argued that Christ only appeared to be human [8]. The verity of the Incarnation is considered essential to Christianity, as without it, the entire faith loses its substantial truth [8]. The Word taking on the "form of a servant" is seen as the reason for humanity's "unspeakable honor" of being born of God and becoming children of God [5].
The phrase "made His dwelling among us" (Greek: eskēnōsen en hēmin) evokes the imagery of the Old Testament tabernacle, where God's presence dwelt among His people [1]. Just as the tabernacle was a physical manifestation of God's presence, so too did Christ's incarnation provide a tangible presence of God among humanity [1]. This dwelling allowed people to "see His glory, the glory of the one and only Son from the Father, full of grace and truth" [1]. This glory was not merely an outward display but an inherent quality of His divine nature, revealed through His human existence [1].
The concept of the Word becoming flesh is central to understanding Christ's identity and mission. As the Word, He is the "image of God" and the "creator" [3]. As the incarnate Son, He is the "First-born" and "First-begotten," the "Lord of lords," and the "Blessed of God" [3]. He functions as Mediator, Prophet, Priest, King, and Judge [3]. The apostle John, as an eyewitness, testifies to having "seen, heard, and handled" this Word of life, emphasizing the tangible reality of the Incarnation [7, 11]. This personal testimony underscores the historical and physical reality of Jesus's life on earth [7].
The significance of the Incarnation extends to the relationship between Christ and those who believe in Him. Through the Word becoming flesh, humanity is offered a path to union with God. This union is described in various ways: Christ being in believers, and believers being in Christ [2]. It includes union with the Father and is maintained by faith, abiding in Christ, and His word abiding in them [2]. This intimate connection is further evidenced by the Holy Spirit witnessing to this union [2].
The early verses of John's Gospel, particularly John 1:1-14, have been highly regarded throughout Christian history. Augustine of Hippo, through his friend Simplicius, noted that a Platonic philosopher considered these verses "worthy to be written in letters of gold" [10]. The profound theological depth and clarity of these passages have led many, including Francis Junius, to find spiritual transformation through their study [10]. The Incarnation, as presented in John 1:14, is not merely a historical event but a continuing theological truth that defines the nature of God's interaction with humanity and the means of salvation.
Sources
- John “John 1:14 (BSB) — The Word became flesh and made His dwelling among us. We have seen His glory, the glory of the one and only Son from the Father, full of grace and truth.”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Union With Christ — As Head of the Church -- Eph 1:22,23; 4:15,16; Col 1:18. Christ prayed that all saints might have -- Joh 17:21,23. Described as Christ being in us. -- Eph 3:17; Col 1:27. Our being in Christ. -- 2Co 12:2; 1Jo 5:20. Includes union with the Father -- Joh 17:21; 1Jo 2:24. Is of God -- 1Co 1:30. Maintained by Faith. -- Ga 2:20; Eph 3:17. Abiding in him. -- Joh 15:4,7. His word abiding in us. -- Joh 15:7; 1Jo 2:24; 2Jo 1:9. Feeding on him. -- Joh 6:56. Obeying him. -- 1Jo 3:24. The Holy Spirit witnesses -- 1Jo 3:24. The gift of the Holy Spirit is an ev”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Excellency and Glory of Christ, The — As God -- Joh 1:1-5; Php 2:6,9,10. As the Son of God -- Mt 3:17; Heb 1:6,8. As one with the Father -- Joh 10:30,38. As the First-born -- Col 1:15,18. As the First-begotten -- Heb 1:6. As Lord of lords, &c -- Re 17:14. As the image of God -- Col 1:15; Heb 1:3. As creator -- Joh 1:3; Col 1:16; Heb 1:2. As the Blessed of God -- Ps 45:2. As Mediator -- 1Ti 2:5; Heb 8:6. As Prophet -- De 18:15,16; Ac 3:22. As Priest -- Ps 110:4; Heb 4:15. As King -- Isa 6:1-5; Joh 12:41. As Judge -- Mt 16:27; 25:31,33. As Shepherd -- Isa 40:10,11; Joh”
- John (Presbyterian) “Jamieson, Fausset & Brown on John 1 (introduction): THE WORD MADE FLESH. (Joh 1:1-14) In the beginning--of all time and created existence, for this Word gave it being (Joh 1:3, Joh 1:10); therefore, "before the world was" (Joh 17:5, Joh 17:24); or, from all eternity. was the Word--He who is to God what man's word is to himself, the manifestation or expression of himself to those without him. (See on Joh 1:18). On the origin of this most lofty and now for ever consecrated title of Christ, this is not the place to speak. It occurs only in the writings of this seraphic apostle. was with God-”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: with accusations, and spend all the time in finding fault, let us proceed to the words of the Gospel, for it is time to direct the remainder of our discourse to what is set before us. Rouse yourselves therefore, that nothing of what is said escape you. “And the Word was made Flesh,” he saith, “and dwelt among us.” 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”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: Homily IV. John i. 1 “In the beginning was the Word, and the Word was with God.” [1.] When children are just brought to their learning, their teachers do not give them many tasks in succession, nor do they set them once for all, but they often repeat to them the same short ones, so that what is said may be easily implanted in their minds, and they may not be vexed at the first onset with the quantity, and with finding it hard to remember, and become less active in picking up what is given them, a kind of sluggishness arising from the difficulty. And”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1 (introduction): THE WRITER'S AUTHORITY AS AN EYEWITNESS TO THE GOSPEL FACTS, HAVING SEEN, HEARD, AND HANDLED HIM WHO WAS FROM THE BEGINNING: HIS OBJECT IN WRITING: HIS MESSAGE. IF WE WOULD HAVE FELLOWSHIP WITH HIM, WE MUST WALK IN LIGHT, AS HE IS LIGHT. (Jo1 1:1-10) Instead of a formal, John adopts a virtual address (compare Jo1 1:4). To wish joy to the reader was the ancient customary address. The sentence begun in Jo1 1:1 is broken off by the parenthetic Jo1 1:2, and is resumed at Jo1 1:3 with the repetition of some words from Jo1 1:1. That which was-”
- John (Presbyterian) “Jamieson, Fausset & Brown on John 1:14: And the Word, &c.--To raise the reader to the altitude of this climax were the thirteen foregoing verses written. was made flesh--BECAME MAN, in man's present frail, mortal condition, denoted by the word "flesh" (Isa 40:6; Pe1 1:24). It is directed probably against the DocetÃ&brvbr, who held that Christ was not really but only apparently man; against whom this gentle spirit is vehement in his Epistles (Jo1 4:3; Jo2 1:7, Jo2 1:10-11), [LUCKE, &c.]. Nor could He be too much so, for with the verity of the Incarnation all substantial Christianity vanishes.”
- John (Baptist/Reformed) “John Gill on John 1 (introduction): John 1:1 joh 1:1 joh 1:1 joh 1:1In the beginning was the word,.... That this is said not of the written word, but of the essential word of God, the Lord Jesus Christ, is clear, from all that is said from hence, to Joh 1:14 as that this word was in the beginning, was with God, and is God; from the creation of all things being ascribed to him, and his being said to be the life and light of men; from his coming into the world, and usage in it; from his bestowing the privilege of adoption on believers; and from his incarnation; and also there is a particular ap”
- John (Nonconformist/Puritan) “Matthew Henry on John 1:1: Austin says (de Civitate Dei, lib. 10, cap. 29) that his friend Simplicius told him he had heard a Platonic philosopher say that these first verses of St. John's gospel were worthy to be written in letters of gold. The learned Francis Junius, in the account he gives of his own life, tells how he was in his youth infected with loose notions in religion, and by the grace of God was wonderfully recovered by reading accidentally these verses in a bible which his father had designedly laid in his way. He says that he observed such a divinity in the argument, such an autho”
- 1 John (Nonconformist/Puritan) “Matthew Henry on 1 John 1:1: The apostle omits his name and character (as also the author to the Hebrews does) either out of humility, or as being willing that the Christian reader should be swayed by the light and weight of the things written rather than by the name that might recommend them. And so he begins, I. With an account or character of the Mediator's person. He is the great subject of the gospel, the foundation and object of our faith and hope, the bond and cement that unite us unto God. He should be well known; and he is represented here, 1. As the Word of life, Jo1 1:1. In the gosp”