João 1:14

DISCOURSE: 1598
INCARNATION AND CHARACTER OF CHRIST

João 1:14. 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.

IN treating on divine subjects, the mind should be impressed with holy awe: whenever we approach them, we should apply to ourselves the injunction given to Moses, and “pull off our shoes as standing upon holy ground.” But of all subjects, that of the incarnation of our blessed Lord should be contemplated with the profoundest reverence. It has heights and depths, which even the heavenly intelligences themselves are unable to explore. “They are ever looking into it;” and to all eternity will behold in it fresh wonders to admire. But “great as is this mystery of Godliness, God manifest in the flesh,” it cannot for one moment be questioned by any one who believes the Scriptures. The Evangelists, as inspired by the Holy Ghost, declare it; whilst, as “eye-witnesses of his Majesty,” they attest it. Let us then with all humility of mind proceed to the consideration of the Apostle’s testimony in our text; wherein we notice both the incarnation and the character of Christ.

I. The incarnation of Christ—

[The person here said to be made flesh, is “the Word:” and it is manifest, that the Apostle speaks, as knowing that the persons to whom he spoke were familiar with the terms he used. It does not appear probable that the Jews should borrow the term Logos (here translated “the Word,” and elsewhere translated “Wisdom,”) from the Platonists; or that the Apostle would adopt it from them. We rather suppose that the Jews, and consequently the Apostle also, received the term from the Scriptures themselves: for the Psalmist says, “By the Word of the Lord were the heavens made:” and Solomon, in the Book of Proverbs, speaks of “Wisdom” in almost the same terms as the Apostle uses in reference to “the Word [Note: Provérbios 8:22.].” At all events, we know from the whole preceding context, as also from the text itself, that the Logos or “the Word” is no other than “the only-begotten Son of God.” We know that he subsisted from all eternity; that he was personally distinct from God the Father; that, nevertheless, he was truly and properly God; and, finally that, so far from being himself a creature, he was the Creator of all things, without any limitation or exception [Note: ver. 1–3. This is confirmed by Filipenses 2:6; Colossenses 1:16.].

This divine Person (the Second Person in the ever-adorable Trinity,) “was made flesh;” that is, he assumed our nature with all its sinless infirmities; and “was made in all things like unto us, sin only excepted” — — — In that state of humiliation he sojourned upon earth, as once he dwelt with his people in the wilderness; his Deity being veiled by human flesh, as formerly it had been by the Shechinah, the bright cloud, which, as the symbol of his presence, dwelt in the tabernacle first, and afterwards in the temple.
We stop not to enlarge upon this stupendous mystery; wishing rather to shorten our discussion, that we may have the more room for a practical improvement of it.]
The Apostle, as we might well expect, after mentioning the incarnation of Christ, proceeds to notice,

II.

His character—

[In the primary sense of the passage, the terms “full of grace and truth” refer to the official character of Christ. He came to introduce a dispensation very different from that which had hitherto existed. The law which Moses had given to the Israelites “was a ministration of death and condemnation:” and though the ceremonial law had held forth hopes of pardon and acceptance, yet it consisted merely in ritual observances, which in themselves were of no value, and which could never take away sin. But Jesus Christ came to proclaim pardon and peace to all; and was himself the substance, of which all the rites of Moses were only types and shadows. View the types of every description; and there was not one which had not its accomplishment in him: view the prophecies; all of which were fulfilled in him: and at the same time all the curses denounced by the moral law are turned into blessings, to all them who embrace his Gospel. Hence he is justly said to be “full of grace and truth.”

But we may not improperly include under these words the personal character of Christ. Whilst all his instructions exactly accorded with the mind and will of God, his life was wholly without spot or blemish: he was “full of truth;” and “in him was no sin,” “no guile” whatever.

As to the “grace” that was in him, listen only to any of his discourses; hear his gracious invitations even to the chief of sinners; see him conversing with publicans and harlots, and allowing them to have the freest access to him; behold him “going about doing good,” healing all who came to him, even hundreds and thousands in a day, and proclaiming to all of them the glad tidings of a free and full salvation: and then say whether he was not also full of grace, even like an overflowing fountain, “out of whose fulness all that believed on him might receive?”

If we needed any express testimony respecting his character, we have it from those “whose ears heard, whose eyes saw, and whose hands handled this Word of life:” “they beheld his glory, as the glory of the only-begotten of the Father:” they beheld it in his miracles (“by which he manifested forth his glory”); they beheld it in his transfiguration; in the audible attestations which he repeatedly received from heaven; in the perfections of wisdom, power, holiness, &c. which he displayed; and finally in his resurrection, and glorious ascension to the right hand of God: they beheld him in all these things, shining as “the brightness of his Father’s glory, and the express image of his person:” veiled as his Godhead was from common eyes, they beheld in him a radiance, altogether suited to his august character.]

That we may not entertain these thoughts in a merely speculative manner, we would entreat you to “suffer a word of exhortation”—
1.

Inquire wherefore Christ became incarnate—

[When we hear of such an astonishing event, methinks we should naturally inquire into the reasons of it. Surely there was some occasion for it; nay, we cannot conceive that it should take place without some urgent necessity. What then was that necessity? It was this. The whole human race were become guilty before God, and were no more able to restore themselves to the Divine favour than the fallen angels were. Is any one disposed to doubt this truth? let him tell us then, why God’s co-equal, co-eternal Son became incarnate. In vain will he seek for a reason, except (where St. Paul found it) in the lost state of man: “If one died for all, then were all dead” — — — Know ye then, beloved, every one of you, that you are, in yourselves, lost and hell-deserving sinners; and that, if ever you be saved at all, it must be by the blood and righteousness of your incarnate God — — —]

2. Endeavour to obtain clearer views of his character—

[Though there are days expressly set apart for the consideration of the most important things relating to Christ, his formation in the womb, his nativity, his circumcision, his death, his resurrection, and ascension, yet few, very few, are in the habit of directing their attention to him. Instead of “counting all things but loss for the excellency of the knowledge of him,” they scarcely think of him at all, or desire to receive any instruction respecting him. Hence that supineness which we behold on every side — — — But how different would be the state of men, if they once saw his glory, and had just views of his “grace and truth!” What “a gathering of the people to him” would there then be! How would they “flock to him as the doves to their windows!” — — — O that God would take the veil from our hearts — — — And that we might so “behold his glory, as to be changed by it into the same image from glory to glory, even as by the Spirit of our God!”]

3. Seek after a closer union with him—

[We may all be said to be united with him in some respect, because “we are partakers of flesh and blood, and he likewise has taken part of the same. But it is not his union with our nature that will save us, but our union with him; not his being one flesh with us, but our being “one spirit with him.” We must exercise faith on him; and by means of that faith be united to him as branches to the vine, or as members to the head — — — Without this, we can never hope to receive out of his fulness those blessings which we stand in need of — — — Let none of you then imagine that you have any interest in his salvation, till you are brought daily to live a life of faith upon him, and, through the influences of his Spirit, to devote yourselves unreservedly to his service.]

4. Aspire after that which was the great end of his coming—

[We are constantly reminded that he came into the world, that they who believe in him might become sons of God, and enjoy everlasting life [Note: Gálatas 4:4.] — — — Shall we then be indifferent about that which brought him down from heaven? How shall we bear the sight of him in the day of judgment, when we shall behold him in the very same body which he assumed on earth? How will that stupendous effort of his love reproach and confound us! How shall we even wish that we had been permitted to perish like the fallen angels, instead of being left to contract that more aggravated guilt of sinning against a God in our own nature, and rejecting the salvation which he died to purchase for us! If we could suppose the Saviour now capable of weeping, as once he did over the impenitent Jerusalem, methinks he must be now weeping over many of us, to see how his love has been disregarded by us, and that the only effect of it is to aggravate our condemnation. Let us awake from this fatal stupor; let us follow him in our hearts to those realms of glory where he now dwells; and strive incessantly for the attainment of that kingdom, where we shall be with him and like him for ever.]