14. And the Speech was made flesh. The Evangelist shows what was that coming of Christ which he had mentioned; namely, that having been clothed with our flesh, he showed himself openly to the world. Although the Evangelist touches briefly the unutterable mystery, that the Son of God was clothed with human nature, yet this brevity is wonderfully perspicuous. Here some madmen amuse themselves with foolish and trivial subtleties of this sort: that the Speech is said to have been made flesh, because God sent his Son into the world, according to the conception which he had formed in his mind; as if the Speech were I know not what shadowy image. But we have demonstrated that that word denotes a real hypostasis, or subsistence, in the essence of God.

The word Flesh expresses the meaning of the Evangelist more forcibly than if he had said that he was made man. He intended to show to what a mean and despicable condition the Son of God, on our account, descended from the height of his heavenly glory. When Scripture speaks of man contemptuously, it calls him flesh. Now, though there be so wide a distance between the spiritual glory of the Speech of God and the abominable filth of our flesh, yet the Son of God stooped so low as to take upon himself that flesh, subject to so many miseries. The word flesh is not taken here for corrupt nature, (as it is often used by Paul,) but for mortal man; though it marks disdainfully his frail and perishing nature, as in these and similar passages, for he remembered that they were flesh, (Psalm 78:39;) all flesh is grass, (Isaiah 40:6.) We must at the same time observe, however, that this is a figure of speech in which a part is taken for the whole; for the lower part includes the whole man. ¹ It was therefore highly foolish in Apollinaris to imagine that Christ was merely clothed with a human body without a soul; for it may easily be proved from innumerable passages, that he had a soul as well as a body; and when Scripture calls men flesh, it does not therefore deprive them of a soul.

The plain meaning therefore is, that the Speech begotten by God before all ages, and who always dwelt with the Father, was made man. On this article there are two things chiefly to be observed. The first is, that two natures were so united in one Person in Christ, that one and the same Christ is true God and true man. The second is, that the unity of person does not hinder the two natures from remaining distinct, so that his Divinity retains all that is peculiar to itself, and his humanity holds separately whatever belongs to it. And, therefore, as Satan has made a variety of foolish attempts to overturn sound doctrine by heretics, he has always brought forward one or another of these two errors; either that he was the Son of God and the Son of man in so confused a manner, that neither his Divinity remained entire, nor did he wear the true nature of man; or that he was clothed with flesh, so as to be as it were double, and to have two separate persons. Thus Nestorius expressly acknowledged both natures, but imagined two Christs, one who was God, and another who was man. Eutyches, on the other hand, while he acknowledged that the one Christ is the Son of God and the Son of man, left him neither of the two natures, but imagined that they were mingled together. And in the present day, Servetus and the Anabaptists invent a Christ who is confusedly compounded of two natures, as if he were a Divine man. In words, indeed, he acknowledges that Christ is God; but if you admit his raving imaginations, the Divinity is at one time changed into human nature, and at another time, the nature of man is swallowed up by the Divinity.

The Evangelist says what is well adapted to refute both of these blasphemies. When he tells us that the Speech was made flesh, we clearly infer from this the unity of his Person; for it is impossible that he who is now a man could be any other than he who was always the true God, since it is said that God was made man. On the other hand, since he distinctly gives to the man Christ the name of the Speech, it follows that Christ, when he became man, did not cease to be what he formerly was, and that no change took place in that eternal essence of God which was clothed with flesh. In short, the Son of God began to be man in such a manner that he still continues to be that eternal Speech who had no beginning of time.

And dwelt. Those who explain that the flesh served, as it were, for an abode to Christ, do not perceive the meaning of the Evangelist; for he does not ascribe to Christ a permanent residence amongst us, but says that he remained in it as a guest, for a short time. For the word which he employs (ejskh>nwsen) is taken from tabernacles. ² He means nothing else than that Christ discharged on the earth the office which had been appointed to him; or, that he did not merely appear for a single moment, but that he conversed among men until he completed the course of his office.

Among us. It is doubtful whether he speaks of men in general, or only of himself and the rest of the disciples who were eye-witnesses of what he says. For my own part, I approve more highly of the second view for the Evangelist immediately adds:

And we beheld his glory. for though all men might have beheld the glory of Christ, yet it was unknown to the greater part on account of their blindness. It was only a few, whose eyes the Holy Spirit opened, that saw this manifestation of glory. In a word, Christ was known to be man in such a manner that he exhibited in his Person something far more noble and excellent. Hence it follows that the majesty of God was not annihilated, though it was surrounded by flesh; it was indeed concealed under the low condition of the flesh, but so as to cause its splendor to be seen.

As of the only-begotten of the Father. The word as does not, in this passage, denote an inappropriate comparison, but rather expresses true and hearty approbation; as when Paul says, Walk as children of light, he bids us actually demonstrate by our works that we are the children of light. The Evangelist therefore means, that in Christ was beheld a glory which was worthy of the Son of God, and which was a sure proof of his Divinity. He calls him the Only-begotten, because he is the only Son of God by nature; as if he would place him above men and angels, and would claim for him alone what belongs to no creature.

Full of grace. There were, indeed, other things in which the majesty of Christ appeared, but the Evangelist selected this instance in preference to others, in order to train us to the speculative rather than the practical knowledge of it; and this ought to be carefully observed. Certainly when Christ walked with dry feet upon the waters, (Matthew 14:26; Mark 6:48; John 6:19,) when he cast out devils, and when he displayed his power in other miracles, he might be known to be the only-begotten Son of God; but the Evangelist brings forward a part of the approbation, from which faith obtains delightful advantage, because Christ demonstrated that he actually is an inexhaustible fountain of grace and truth. Stephen, too, is said to have been full of grace, ³ but in a different sense; for the fullness of grace in Christ is the fountain from which all of us must draw, as we shall have occasion shortly afterwards to explain more fully.

Grace and truth. This might be taken, by a figure of speech, for true grace, or the latter term might be explanatory, thus: that he was full of grace, which is truth or perfection; but as we shall find that he immediately afterwards repeats the same mode of expression, I think that the meaning is the same in both passages. This grace and truth he afterwards contrasts with the Law; and therefore I interpret it as simply meaning, that the apostles acknowledged Christ to be the Son of God, because he had in himself the fulfillment of things which belong to the spiritual kingdom of God; and, in short, that in all things he showed himself to be the Redeemer and Messiah; which is the most striking mark by which he ought to be distinguished from all others.