11 And I set My tabernacle among you: and my soul shall not abhor you.
1:14 "the Word became flesh" John is attacking the false doctrine of the Gnostics, who were attempting to merge Christianity with Greek pagan thought. Jesus was truly human and truly God (cf. 1 John 4:1-3) in fulfillment of the promise of Immanuel (cf. Isa. 7:14). God took up residence as a man among fallen mankind (literally, "pitched His tent"). The term "flesh" in John never refers to the sin nature as in Paul's writings.
"dwelt among us"
Literally, this is "took up residence." It had a Jewish background from the wilderness wandering period and the Tabernacle (cf. Rev. 7:15; 21:3). The Jews later called this wilderness experience the "honeymoon period" between YHWH and Israel. God was never closer to Israel than during this period. The Jewish term for the special divine cloud that guided Israel during this period was "the Shekinah," the Hebrew term "to dwell with."
"we saw His glory"
The OT kabod (glory) has now been personified, incarnated. This refers to (1) something in Jesus' life such as the transfiguration or the ascension (i.e., apostolic testimony, cf. 2 Pet. 1:16-17) is or (2) the concept that the invisible YHWH is now visible and fully known. This is the same emphasis as 1 John 1:1-4, which is also an emphasis on the humanity of Jesus in opposition to the false Gnostic emphasis on the antagonistic relationship between spirit and matter.
In the OT the most common Hebrew word for "glory" (kabod, BDB 458 ) was originally a commercial term (which referred to a pair of scales), literally, "to be heavy." That which was heavy was valuable or had intrinsic worth. Often the concept of brightness was added to the word to express God's majesty (i.e., first on Mr. Sinai, the Shekinah cloud of glory, eschatological light, cf. Exod. 13:21-22; 24:17; Isa. 4:5; 60:1-2). He alone is worthy and honorable. He is too brilliant for fallen mankind to behold (cf. Exod. 33:17-23; Isa. 6:5). God can only be truly known through Christ (cf. John 1:14, 18; Col. 1:15; Heb. 1:3).
NASB, NKJV "glory as of the only begotten from the Father"
NRSV "the glory as of a father's only son"
TEV "The glory which he received as the Father's only Son"
NJB "the glory that is his as the only Son of the Father"
This term "only" (monogençs) means "unique," "one of a kind" (cf. John 3:16,18; 1 John 4:9, see F. F. Bruce, Answers to Questions, pp. 24-25). The Vulgate translated it "only begotten" and, unfortunately, the older English translations followed this (cf. Luke 7:12; 8:42; 9:38; Heb. 11:17). The focus is on singularity and uniqueness, not sexual generation.
"Father"
The OT introduces the intimate familial metaphor of God as Father.
1. the nation of Israel is often described as YHWH's "son" (cf. Hos. 11:1; Mal. 3:17)
2. even earlier in Deuteronomy the analogy of God as father is used (Deut. 1:31)
3. in Deuteronomy 32 Israel is called "his children" and God called "your Father"
4. this analogy is stated in Ps. 103:13 and developed in Ps. 68:5 (the father of orphans)
5. it was common in the prophets (cf. Isa. 1:2; 63:8; Israel as son, God as Father, 63:16; 64:8; Jer. 3:4,19; 31:9).
Jesus takes this analogy and deepens it into full family fellowship, especially in John 1:14,18; 2:16; 3:35; 4:21,23; 5:17, 18,19,20,21,22,23,26,36,37,43,45; 6:27,32,37,44,45,46,57; 8:16,19,27,28,38,42,49,54; 10:15,17,18, 25,29,30,32, 36 37,38; 11:41;12:26,27,28,49,50; 13:1; 14:2,6,7,8,9,10,11,12,13,16,20,21,23,24,26,28,31; 15:1,8,9,10,15,16,23,24,26; 16:3,10,15,17 ,23,25,26,27,28,32; 17:1,5,11,21,24,25; 18:11; 20:17,21!
"full of grace and truth"
This coupling follows the OT terms hesed (covenant love and loyalty) and emeth (trustworthiness) which are used and expanded in Exod. 34:6; Neh. 9:17; Ps. 103:8, both words occur together in Pro. 16:6. This describes Jesus' character (cf. John 1:17) in OT covenantal terms. See Special Topic on Truth at John 6:55 and 17:3.
1:15 "for He existed before me"
This is John the Baptist's doctrine of strong affirmation of Jesus' pre-existence (cf. John 1:1; 8:56-59; 16:28; 17:5; 2 Cor. 8:9; Phil. 2:6-7; Col. 1:17; Heb. 1:3; 10:5-8). The doctrines of pre-existence and predictive prophecy affirm that there is a God above and beyond history, yet who works within history. It is an integral part of a Christian/biblical world view.
Utley.