And the Word, &c. And in order to raise us, sinful creatures, to this dignity and happiness, the Divine and Eternal Word, by a most amazing condescension; was made flesh That is, united himself to our inferior and miserable nature, with all its innocent infirmities. If it be inquired how he did this, we answer, in the language of the Creed, “Not by conversion of the Godhead into flesh, but by taking of the manhood into God.” Observe, reader, the whole manhood, the complete human nature, consisting of soul and body, and not the body only. Accordingly, we read, (Luke 2:52,) that Jesus increased in wisdom as well as stature, having, as Man 1:1 st, A finite understanding, which gradually received information and knowledge. 2d, A will of his own, distinct from, but resigned to, the will of his heavenly Father; in consequence of which he could say, I came not to do mine own will, but the will of him that sent me: Father, not my will, but thine be done. 3d, All the innocent human passions and affections, such as, desire; with desire have I desired to eat this passover, &c., Luke 22:15: aversion; Father, if thou be willing, remove this cup from me, Luke 22:42: hope; for the felicity set before him, and expected by him, he endured the cross, &c., Hebrews 12:2: fear; he was heard in that he feared, Hebrews 5:7: joy; Jesus rejoiced in spirit, Luke 10:21: sorrow; my soul is exceeding sorrowful, Matthew 26:38: a peculiar human love; the disciple whom Jesus loved, John 21:20: all which faculties belonged not to his body, but to his soul. When we read, therefore, that he was made flesh, partook of flesh and blood, (Hebrews 2:14,) came in the flesh, (1 John 4:2,) was manifest in the flesh, (1 Timothy 3:16,) had a body prepared for him, (Hebrews 10:5,) we must remember, that the whole human nature is intended to be signified by such expressions, and not the body only. It is, however, justly observed by Bishop Horne on this point, that “As the Divinity is an object by no means within the grasp of the human understanding, it were absurd to expect an adequate idea of the mode of its union with flesh, expressed in the text by the word made; (εγενετο ;) The word was made flesh. It sufficeth, in this case, to maintain the general truth of the proposition against those, who, in different ways, by subtlety and sophistry, have laboured to oppugn and destroy. We must not, with Arius, deny the Saviour to be truly God, because he became man; nor assert, with Apollinaris, that he was not really man, because he was also God. We must not, with Nestorius, rend Christ asunder, and divide him into two persons; nor, after the example of Eutyches, confound in his person those natures which should be distinguished. These were the four capital errors, which, in the earlier ages, harassed and distracted the Christian church, on the point of the incarnation; and in opposition to which, the four most famous ancient general councils of Nice, Constantinople, Ephesus, and Chalcedon were called. Whatever was by them decreed, either in declaration of Christian belief, or refutation of heresy, may all be comprised, as judicious Hooker well noteth, in four words, αληθως, τελεως, αδιαιρετως, ασυνχυτως, ‘truly, perfectly, indivisibly, distinctly; truly God, perfectly man, indivisibly one person, distinctly two natures.' ‘Within the compass of which,' said he, ‘I may truly affirm, that all heresies which touch the person of Jesus Christ, (whether they have risen in these latter days, or in any age heretofore,) may be with great facility brought to confine themselves.' Book 5. sect. 54. The apostle to the Hebrews, writing on the subject of the incarnation, thus expresseth himself: ου γαρ δηπου αγγελων επιλαμβανεται, αλλα σπερματος Αβρααμ επιλαμβανεται, He taketh not hold of angels, but he taketh hold of the seed of Abraham; he took, or assumed, the manhood into God. As the reasonable soul and flesh is one man, so God and man is one Christ. The soul is not turned into, nor compounded with, the body; yet they two, though distinct in nature, form one man. The natures are preserved, without confusion; the person is entire, without division. ‘Sic factum est Caro, ut maneret verbum; non immutando quod erat, sed assumendo quod non erat; nostra auxit, sua non minuit; nec sacramentum pietatis detrimentum Deitatis.' Concil. Chalced.” Horne's Sermons, vol. 1. pp. 203-205.
And dwelt among us Not making us a transient visit for an hour, or a day, or appearing occasionally, as he did formerly, but making his abode with us for a considerable time. The original expression, εσκηνωσεν εν ημιν, properly signifies, he tabernacled among us, alluding, as some think, to his dwelling, in ancient times, first in the tabernacle, and afterward in the temple, where he manifested his presence and glory. His human nature was the true tabernacle, or temple of his Deity, and therein resided the fulness of the Godhead bodily, Colossians 2:9. Hence he says, Destroy this temple, meaning his body, and I will build it up in three days. Beza renders the word, Commoratus est, he sojourned, or tarried for a while. Doddridge reads, he pitched his tabernacle: Wesley, he tabernacled. Any of which readings give the primitive signification of the verb σκηνοω, from σκηνη, a tent or tabernacle. But words often come insensibly to deviate from their first signification, and this has evidently happened to the verb now spoken of, which frequently signifies to dwell, or inhabit, in the largest sense, without any limitation from the nature or duration of the dwelling. Hence it is applied, (Revelation 12:12; and, Rev 13:6) to the inhabitants of heaven, and is made use of to express God's abode with his people after the resurrection, which is always represented as eternal, Revelation 21:3. And the noun σκηνη, itself, from which the verb is derived, is used (Luke 16:9) for a permanent habitation, and joined with the epithet, αιωνιος, eternal. As the term, however, admits of both interpretations, and may be either rendered, to dwell, or to sojourn, and as our Lord's life on earth, and especially his ministry, was of short duration, he may much more properly be said to have sojourned, than to have dwelt among us. And we Who are now recording these things, we his disciples, beheld Greek, εθεασαμεθα, (the word used 1 John 1:1,) contemplated his glory; and that with so strict an attention, that, from our own personal knowledge, we can testify it was, in every respect, such a glory as became the only begotten of the Father For it shone forth, not only in his transfiguration, and in his continual miracles, but in all his tempers, ministrations, and conduct, through the whole course of his life. In all he appeared full of truth and grace He was in himself most benevolent and upright: made those ample discoveries of pardon to sinners, which the Mosaic dispensation could not do; and exhibited the most substantial blessings, whereas that was but a shadow of good things to come. Observe, reader, we are all by nature false, depraved, and children of wrath, to whom both truth and grace are unknown; but we are made partakers of them, through him, when we believe in him with our hearts unto righteousness.