The word became a human being

The Word Became a Human Being

1 In the beginning, the Word was already there. The Word was with God, and the Word was God. ² He was with God in the beginning. ³ All things were made through him. Nothing that has been made was made without him. ⁴ Life was in him, and that life was the light for all people. ⁵ The light shines in the darkness. But the darkness has not overcome the light.

⁶ There was a man sent from God. His name was John. ⁷ He came to be a witness about that light. He was a witness so that all people might believe. ⁸ John himself was not the light. He came only as a witness to the light.

⁹ The true light that gives light to everyone was coming into the world. ¹⁰ The Word was in the world. And the world was made through him. But the world did not recognize him. ¹¹ He came to what was his own. But his own people did not accept him. ¹² Some people did accept him and did believe in his name. He gave them the right to become children of God. ¹³ To be a child of God has nothing to do with human parents. Children of God are not born because of human choice or because a husband wants them to be born. They are born because of what God does.

¹⁴ The Word became a human being. He made his home with us. We have seen his glory. It is the glory of the One and Only, who came from the Father. And the Word was full of grace and truth.

¹⁵ John was a witness about the Word. John cried out and said, “This was the one I was talking about. I said, ‘He who comes after me is more important than I am. He is more important because he existed before I was born.’ ” ¹⁶ God is full of grace. From him we have all received grace in place of the grace already given. ¹⁷ In the past, God gave us grace through the law of Moses. Now, grace and truth come to us through Jesus Christ. ¹⁸ No one has ever seen God. But the One and Only is God and is at the Father’s side. The one at the Father’s side has shown us what God is like.

John the Baptist Says That He Is Not the Messiah

¹⁹ The Jewish leaders in Jerusalem sent priests and Levites to ask John who he was. John spoke the truth to them. ²⁰ He did not try to hide the truth. He spoke to them openly. He said, “I am not the Messiah.”

²¹ They asked him, “Then who are you? Are you Elijah?”

He said, “I am not.”

“Are you the Prophet we’ve been expecting?” they asked.

“No,” he answered.

²² They asked one last time, “Who are you? Give us an answer to take back to those who sent us. What do you say about yourself?”

²³ John replied, using the words of Isaiah the prophet. John said, “I’m the messenger who is calling out in the desert, ‘Make the way for the Lord straight.’ ” (Isaiah 40:3)

²⁴ The Pharisees who had been sent ²⁵ asked him, “If you are not the Messiah, why are you baptizing people? Why are you doing that if you aren’t Elijah or the Prophet we’ve been expecting?”

²⁶ “I baptize people with water,” John replied. “But someone is standing among you whom you do not know. ²⁷ He is the one who comes after me. I am not good enough to untie his sandals.”

²⁸ This all happened at Bethany on the other side of the Jordan River. That was where John was baptizing.

What John Says About Jesus

²⁹ The next day John saw Jesus coming toward him. John said, “Look! The Lamb of God! He takes away the sin of the world! ³⁰ This is the one I was talking about. I said, ‘A man who comes after me is more important than I am. That’s because he existed before I was born.’ ³¹ I did not know him. But God wants to make it clear to Israel who this person is. That’s the reason I came baptizing with water.”

³² Then John told them, “I saw the Holy Spirit come down from heaven like a dove. The Spirit remained on Jesus. ³³ I myself did not know him. But the one who sent me to baptize with water told me, ‘You will see the Spirit come down and remain on someone. He is the one who will baptize with the Holy Spirit.’ ³⁴ I have seen it happen. I am a witness that this is God’s Chosen One.”

John’s Disciples Follow Jesus

³⁵ The next day John was there again with two of his disciples. ³⁶ He saw Jesus walking by. John said, “Look! The Lamb of God!”

³⁷ The two disciples heard him say this. So they followed Jesus. ³⁸ Then Jesus turned around and saw them following. He asked, “What do you want?”

They said, “Rabbi, where are you staying?” Rabbi means Teacher.

³⁹ “Come,” he replied. “You will see.”

So they went and saw where he was staying. They spent the rest of the day with him. It was about four o’clock in the afternoon.

⁴⁰ Andrew was Simon Peter’s brother. Andrew was one of the two disciples who heard what John had said. He had also followed Jesus. ⁴¹ The first thing Andrew did was to find his brother Simon. He told him, “We have found the Messiah.” Messiah means Christ. ⁴² And he brought Simon to Jesus.

Jesus looked at him and said, “You are Simon, son of John. You will be called Cephas.” Cephas means Peter, or Rock.

Jesus Chooses Philip and Nathanael

⁴³ The next day Jesus decided to leave for Galilee. He found Philip and said to him, “Follow me.”

⁴⁴ Philip was from the town of Bethsaida. So were Andrew and Peter. ⁴⁵ Philip found Nathanael and told him, “We have found the one whom Moses wrote about in the Law. The prophets also wrote about him. He is Jesus of Nazareth, the son of Joseph.”

⁴⁶ “Nazareth! Can anything good come from there?” Nathanael asked.

“Come and see,” said Philip.

⁴⁷ Jesus saw Nathanael approaching. Here is what Jesus said about him. “He is a true Israelite. Nothing about him is false.”

⁴⁸ “How do you know me?” Nathanael asked.

Jesus answered, “I saw you while you were still under the fig tree. I saw you there before Philip called you.”

⁴⁹ Nathanael replied, “Rabbi, you are the Son of God. You are the king of Israel.”

⁵⁰ Jesus said, “You believe because I told you I saw you under the fig tree. You will see greater things than that.” ⁵¹ Then he said to the disciples, “What I’m about to tell you is true. You will see heaven open. You will see the angels of God going up and coming down on the Son of Man.”

In the beginning was the one
who is called the Word.  The Word was with God and was truly God. 
From the very beginning the Word was with God.

And with this Word, God created all things.  Nothing was
made without the Word.  Everything that was created received its life
from him, and his life gave light to everyone.  The light keeps shining
in the dark, and darkness has never put it out.  God sent a man named
John, who came to tell about the light and to lead all people to have
faith.  John wasn’t that light.  He came only to tell about the
light.

The true light that shines on everyone was coming into the
world.  The Word was in the world, but no one knew him, though God had
made the world with his Word.  He came into his own world, but his own
nation did not welcome him.  Yet some people accepted him and put their
faith in him.  So he gave them the right to be the children of
God.  They were not God’s children by nature or because of any human
desires.  God himself was the one who made them his children.

The Word became a human being and lived here with us.  We
saw his true glory, the glory of the only Son of the Father.  From him
all the kindness and all the truth of God have come down to us.

John spoke about him and shouted, «This is the one I told
you would come!  He is greater than I am, because he was alive before I
was born.»

Because of all that the Son is, we have been given one blessing
after another.  The Law was given by Moses, but Jesus Christ brought us
undeserved kindness and truth.  No one has ever seen God.  The only
Son, who is truly God and is closest to the Father, has shown us what God is
like.

                                                                                                        
John 1:1-18

Contemporary English Version The
Holy Bible (New York , NY: American Bible Society 1995)

John 1:14

And the word was made flesh
The same word, of whom so many things are said in the preceding verses; and is no other than the Son of God, or second person in the Trinity; for neither the Father, nor the Holy Ghost, were made flesh, as is here said of the word, but the Son only: and «flesh» here signifies, not a part of the body, nor the whole body only, but the whole human nature, consisting of a true body, and a reasonable soul; and is so called, to denote the frailty of it, being encompassed with infirmities, though not sinful; and to show, that it was a real human nature, and not a phantom, or appearance, that he assumed: and when he is said to be «made» flesh, this was not done by the change of one nature into another, the divine into the human, or the word into a man; but by the assumption of the human nature, the word, taking it into personal union with himself; whereby the natures are not altered; Christ remained what he was, and became what he was not; nor are they confounded, and blended together, and so make a third nature; nor are they separated, and divided, so as to constitute two persons, a divine person, and an human person; but are so united as to be but one person; and this is such an union, as can never be dissolved, and is the foundation of the virtue and efficacy of all Christ’s works and actions, as Mediator:

and dwelt among us;
or «tabernacled among us»; in allusion to the tabernacle, which was a type of Christ’s human nature: the model of the tabernacle was of God, and not of man; it was coarse without, but full of holy things within; here God dwelt, granted his presence, and his glory was seen; here the sacrifices were brought, offered, and accepted. So the human nature of Christ was of God’s pitching, and not man’s; and though it looked mean without, the fulness of the Godhead dwelt in it, as well as a fulness of grace and truth; in the face of Christ the glory of God is seen, and through him, even the vail of his flesh, saints have access unto him, and enjoy his presence; and by him their spiritual sacrifices become acceptable to God: or this is observed, in allusion to the feast of tabernacles, when the Jews dwelt in booths, in remembrance of their manner of living in the wilderness: the feast of tabernacles was typical of Christ, and of his tabernacling in our nature. Solomon’s temple, which was also a type of Christ, was dedicated at the time of that feast; and it seems probable, that our Lord was born at that time; for as he suffered at the time of the passover, which had respect unto him, and the pouring forth of the Spirit was on the very day of Pentecost, which that prefigured; so it is highly probable, that Christ was born at the time of the feast of tabernacles, which pointed out his dwelling among us; and is therefore very pertinently hinted at, when mention is here made of his incarnation. However, reference is manifestly had to the Shekinah, and the glory of it, in the tabernacle and temple; and almost the very word is here used. The Targumists sometimes speak of the Shekinah of the word dwelling among the Israelites: so Onkelos in ( Numbers 11:20 ) where the Israelites are threatened with flesh, until they loath it; because, says the paraphrast,

«ye have loathed «the word of the Lord», whose Shekinah dwelleth among you.»

Jonathan ben Uzziel, on the same place, expresses it thus;

«because ye have loathed the word of the Lord, the glory of whose Shekinah dwelleth among you.»

And it follows here,

and we beheld his glory;
the glory of his divine nature, which is essential to him, and underived, is equal to the Father’s glory, is transcendent to all creatures, and is ineffable, and incomprehensible; some breakings forth of which there were in his incarnate state, and which were observed by the evangelist, and his companions; who, in various instances, saw plainly, that Christ was possessed of divine perfections, such as omniscience, and omnipotence; since he knew the thoughts of the heart, and could do the things he did: his Father declared him to be his beloved Son; and the miracles he wrought, and the doctrines he taught, manifested forth his glory; and not only there were some beams of his glory at his transfiguration, which were seen by the apostles, among which the Evangelist John was one, and to which he may have here a particular reference; but even at his apprehension, and death, and especially at his resurrection from the dead. The Jews speak of the glory of the Messiah to be seen in the world to come. They say ^F8,

«If a man is worthy of the world to come, (i.e. the times of the Messiah,) he shall «see the glory» of the King Messiah.»

And of Moses, they say ^F9,

«there was (or will be) no generation like that in which he lived, until the generation in which the King Messiah comes, which shall «behold the glory» of the holy, blessed God, as he.»

This our evangelist, and the other disciples of Christ have seen:

the glory, as of the only begotten of the Father;
a glory becoming him, suitable to him as such; the very real glory of the Son of God; for the «as», here, is not a note of similitude, but of certainty, as in ( Matthew 14:5 ) ( Psalms 2:8 ) and the word is here called, «the only begotten of the Father»; which cannot be said of Christ, as man; for as such, he was not «begotten» at all: nor on the account of his resurrection from the dead; for so he could not be called the «only begotten», since there are others that have been, and millions that will be raised from the dead, besides him: nor by reason of adoption; for if adopted, then not begotten; these two are inconsistent; besides, he could not be called the only begotten, in this sense, because there are many adopted sons, even all the elect of God: nor by virtue of his office, as magistrates are called the sons of God; for then he would be so only in a figurative and metaphorical sense, and not properly; whereas he is called God’s own Son, the Son of the same nature with him; and, as here, the only begotten of the Father, begotten by him in the same nature, in a way inconceivable and inexpressible by us:

full of grace and truth;
that is, he dwelt among men, and appeared to have a fulness of each of these: for this clause is not to be joined with the glory of the only begotten, as if this was a branch of that; but regards him as incarnate, and in his office, as Mediator; who, as such, was full of «grace»; the Spirit, and the gifts of the Spirit; of all the blessings of grace, of justifying, pardoning, adopting, sanctifying, and persevering grace; of all the promises of grace; of all light, life, strength, comfort, peace, and joy: and also of truth, of all Gospel truths; and as he had the truth, the sum, and substance of all the types and prophecies concerning him in him; and as he fulfilled all his own engagements, and his Father’s promises; and as possessed of sincerity towards men, and faithfulness and integrity to God.