14. After the reflexion in verses 12 and 13 on the way Christ was received by men, the Evangelist now states the _manner_ in which He came; namely, by taking human nature. According to some, the first “and” is equivalent to “for.” “After He had said that those who received Him are born of God and sons of God, He adds the cause of this unspeakable honour, namely, that the Word was made flesh.” (St. Chrys.). Others, however, think that “and” has merely its ordinary conjunctive force. Note that Ὁ λόγος, not mentioned since verse 1, is again named, for emphasis, and to put it beyond doubt or cavil that it is the same Eternal God of verse 1 who is declared to have become man in verse 14. *Flesh* is a Hebraism for man. See also Gen. vi. 12; Isai. xl. 5; Ps. lv. 5; John xvii. 2. Probably it is used here specially against the Docetae, heretics who denied that Christ had really taken flesh, which they contended was essentially polluted and corrupt. “Docetae discernebant in homine tria principia τὴν σάρκα, τὴν ψυχήν, et τὸν νοῦν vel τὸ πνεῦμα. Duo priora habebant ut essentialiter polluta, cum quibus ideo Verbum hypostatice uniri non posset. St. Joannes haec tria Verbi hypostasi fuisse unita docet, τὴν σάρκα hoc loco; τὴν ψυχήν, John xii. 27; τὸ πνεῦμα, xi. 33; xiii. 21; xix. 30,” Corluy, p. 40, note. *And dwelt.* Many think, with St. Chrysostom and St. Cyril, that the Greek verb used is employed specially to indicate that the Word did not cease to be God when He became man, but _dwelt_ in His humanity as in a tent among men. *And we saw.* The Greek verb signifies to behold with attention. We beheld not merely His human nature present among us, but we beheld His glory as in the transfiguration, Matt. xvii. 1, and ascension, Acts i. 9, 11. For glory, the Greek word is δόξα, the solemn Scriptural term for the glorious majesty of God. *The glory as it were* (quasi, Gr. ὡς) of the only‐begotten; _i.e._, glory _such as was becoming_ the only‐begotten, &c. Beware of taking the meaning to be: a glory like that of the Son of God, but not His. As St. Chrys. points out, the ὡς here expresses not similitude, but the most real identity(27): “As if he said: We have seen His glory such as it _was becoming and right_ that the only begotten and true Son of God should have.” S. Chrys. on John, Hom. xii. *Of the Father* should be *from the Father*, and may be joined either with “glory,” or with “only‐ begotten.”(28) *Full of grace and truth.* (πλήρης, in the nominative, is the correct reading). This is to be connected closely with the beginning of the verse: “The Word was made flesh, and dwelt among us, full of grace and truth,” and the other clause, *And we saw His glory*, &c., is parenthetic, thrown in to prove the preceding statement.