Christ was in the world when he took our nature upon him, and dwelt among us. He came to his own country, but his own people did not receive him. How much loftier this than anything Philip had said to him! And so the Word was made flesh and was born into the human race through the power of the Holy Spirit. John 1:11 (NKJV) “In the instance of John 8:1-11, a woman committed adultery, but Jesus did not condemn her. He came to save a lost world, because it was a world of his own making. Verses 43-51 See the nature of true Christianity, it is following Jesus; devoting ourselves to him, and treading in his steps. 9. lighteth every man, &c.--rather, "which, coming into the world, enlighteneth every man"; or, is "the Light of the world" ( John 9:5 ). Before Philip called thee--showing He knew all that passed between Philip and him at a distance. He came to his own, and those who were his own didn't receive him. Now he has it, "Thou guileless one, that fig tree scene, with all its heaving anxieties, deep pleadings and tremulous hopes--I saw it all." John 1:11 (RHE) the life . Some things weak, imperfect, and sinful, are found in all, but hypocrisy belongs not to a believer's character. The design of this Gospel appears to be to convey to the Christian world, just notions of the real nature, office, and character of that Divine Teacher, who came to instruct and to redeem mankind. John 1:11 (GNTA) He came to his own country, but his own people did not receive him. Verses 29-36 John saw Jesus coming to him, and pointed him out as the Lamb of God. "The world that knew Him not" ( 1 John 3:1 ) is of course the intelligent world of mankind. Last Night (Easter Reflections - (intro). 46. any good out of Nazareth--remembering Bethlehem, perhaps, as Messiah's predicted birthplace, and Nazareth having no express prophetic place at all, besides being in no repute. Observe the objection Nathanael made. Jesus is referred to using the Greek word Logos, meaning “The Word.” This passage clearly describes Jesus as identical to God, and co-creator with God. He came unto his own, and his own received him not. In the Levitical victims both ideas met, as they do in Christ, the people's guilt being viewed as transferred to them, avenged in their death, and so borne away by them ( Leviticus 4:15 , Leviticus 16:15 Leviticus 16:21 Leviticus 16:22 ; and compare Isaiah 53:6-12 , 2 Corinthians 5:21 ). Verses 19-28 John disowns himself to be the Christ, who was now expected and waited for. Nor could He be too much so, for with the verity of the Incarnation all substantial Christianity vanishes. For this purpose, John was directed to select for his narrative, those passages of our Saviour's life, which most clearly displayed his Divine power and authority; and those of his discourses, in which he spake most plainly of his own nature, and of the power of his death, as an atonement for the sins of the world. Probably he was then in fervent prayer, seeking direction as to the Hope and Consolation of Israel, where no human eye observed him. [⇑ See verse text ⇑] John 3:16 may be the most famous verse in the Bible. Jesus uses this metaphor to explain how our spiritual life, as born-again believers, is drawn from His life. But observe the beams of his Divine glory, which darted through this veil of flesh. 49. He came to his own [things], and his own [people] did not receive him. When he comes as a Judge, the world shall know him. He came into his own things, and his received him not. coming unto him--as to congenial company ( Acts 4:23 ), and to receive from him His first greeting. UK Apologetics Reply: Okay, let us look at this: 1. 8. not that John to have to explain that "he was not that Light!" He came to his own home, and his own people received him not. He came to his own people, but they didn't want him. Christ was the true Light; that great Light which deserves to be called so. The law of God is holy, just, and good; and we should make the proper use of it. John 1:1–18 is a poetic introduction of Jesus Christ. Let us seek and pray to be Israelites indeed, in whom is no guile; truly Christians, approved of Christ himself. not of blood, &c.--not of superior human descent, not of human generation at all, not of man in any manner of way. EXEGESIS: JOHN 2 & 15. John was not that Prophet whom Moses said the Lord would raise up to them of their brethren, like unto him. What does John chapter 10 mean? In Nathanael there was no guile. (Anything lower than this His words cannot mean); that is, "My Successor is my Superior, for He was my Predecessor." 12. He came to what was his own, and his own people did not accept him. and his own—"His own (people)"; for now the word is masculine. John 1:11 (SBLG) "Grace" being the chosen New Testament word for the whole fulness of the new covenant, all that dwells in Christ for men. As no mercy comes from God to sinners but through Jesus Christ, no man can come to the Father but by him; no man can know God, except as he is made known in the only begotten and beloved Son. For, &c.--The Law elicits the consciousness of sin and the need of redemption; it only typifies the reality. In fact, all of chapters 7, 8, 9, and the first half of chapter 10 occur in a fairly continuous timeline. Verses 6-14 John the Baptist came to bear witness concerning Jesus. What seek ye--gentle, winning question, remarkable as the Redeemer's first public utterance. He came to his own [things], and his own [people] did not receive him. was Andrew--The other was doubtless our Evangelist himself. The light came to his own people, and his own people didn't welcome him. the light of men--All that in men which is true light--knowledge, integrity, intelligent, willing subjection to God, love to Him and to their fellow creatures, wisdom, purity, holy joy, rational happiness--all this "light of men" has its fountain in the essential original "life" of "the Word" ( 1 John 1:5-7 Psalms 36:9 ). Come and see--Noble remedy against preconceived opinions [BENGEL]. 1. Thank You that despite our sinfulness our rejection of the Lord Jesus, that in Your mercy and grace You completed Your work of salvation so that whosever believes on the name of the Lord Jesus Christ and His finished work at Calvary will be saved - praise Your holy name, AMEN. Bethabara--Rather, "Bethany" (according to nearly all the best and most ancient manuscripts); not the Bethany of Lazarus, but another of the same name, and distinguished from it as lying "beyond Jordan," on the east. John 1:11 (MSG) Afterward Jesus appeared again to his disciples, by the Sea of Galilee. Jesus also told the disciples (John 14:16-17), “I will ask the Father, and He will give you another Helper, that He may be with you forever; that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him … 3. meaning either that joy with which he joyed in and over them, as united to him, and which is of the same nature as the joy of the bridegroom over the bride, and which will always remain and continue the same; or rather that joy which he is the author, object, ground, and matter of, for there is always reason to rejoice in him, even in the most afflictive circumstances of life: As He drew near for baptism one day, the last of all the crowd, the spirit of the Baptist heaving under a divine presentiment that the moment had at length arrived, and an air of unwonted serenity and dignity, not without traits, probably, of the family features, appearing in this Stranger, the Spirit said to him as to Samuel of his youthful type, "Arise, anoint Him, for this is He!" To have done this once [BENGEL]. hath seen God--by immediate gaze, or direct intuition. John 1:11 (LEB) By his Spirit and grace he enlightens all that are enlightened to salvation; and those that are not enlightened by him, perish in darkness. he--emphatic; As if he should say, "He and He only hath declared Him," because He only can. The question sprang from mere dread of mistake in a matter so vital. This is the end and object of John's testimony, that Jesus was the promised Messiah. "By and by," says Jesus here, "ye shall see this communication between heaven and earth thrown wide open, and the Son of man the real Ladder of this intercourse.". He came to His own, and those who were His own did not receive Him. 11. his own—"His own" (property or possession), for the word is in the neuter gender. . Verses 15-18 As to the order of time and entrance on his work, Christ came after John, but in every other way he was before him. But the most vivid commentary on this entire verse will be got by tracing (in His matchless history) Him of whom it speaks walking amidst all the elements of nature, the diseases of men and death itself, the secrets of the human heart, and "the rulers of the darkness of this world" in all their number, subtlety, and malignity, not only with absolute ease, as their conscious Lord, but, as we might say, with full consciousness on their part of the presence of their Maker, whose will to one and all of them was law. that was made--This is a denial of the eternity and non-creation of matter, which was held by the whole thinking world outside of Judaism and Christianity: or rather, its proper creation was never so much as dreamt of save by the children of revealed religion. In this thick darkness, and consequent intellectual and moral obliquity, "the light of the Word" shineth--by all the rays whether of natural or revealed teaching which men (apart from the Incarnation of the Word) are favored with. Taking the first two clauses as one statement, we try to apprehend it by thinking of the infant Christ conceived in the womb and born in the arms of His own creature, and of the Man Christ Jesus breathing His own air, treading His own ground, supported by substances to which He Himself gave being, and the Creator of the very men whom He came to save. He was full of grace, fully acceptable to his Father, therefore qualified to plead for us; and full of truth, fully aware of the things he was to reveal. 2 John 1:11. γὰρ , for ) Severity in love.— κοινωνεῖ , he partakes ) For he declares him to be capable of joy and salvation, even in that antichristian state. John 1:11 (KJV) 13. He came to the things that were His own, and His own people gave Him no welcome. In following Christ, do we seek the favour of God and eternal life? The lectionary places Jesus’ prayer concerning glory at the end of the Easter season, but in John’s gospel the prayer occurs at the end of the last supper, so that it leads into the passion. Men discover their weaknesses to those most familiar with them, but it was not so with Christ; those most intimate with him saw most of his glory. Note, Christ does great things and marvellous without noise, works manifest changes in a hidden way. He went to his own people, and his own people didn't accept him. John 1:37-51 . Hence Paul terms the Old Testament "shadow," while he calls the New Testament "substance" ( Colossians 2:17 ) [OLSHAUSEN]. Yet the world knew him not. He was especially favoured with our Lord's regard and confidence, so as to be spoken of as the disciple whom Jesus loved. He came into his own things, and his received him not. Thanking you in advance. It teaches us to adorn the doctrine of God our Saviour, but it cannot supply the place of that doctrine. Why baptizest thou, if not, &c.--Thinking he disclaimed any special connection with Messiah's kingdom, they demand his right to gather disciples by baptism. All rights reserved. We ought to labour for the spiritual welfare of those related to us, and seek to bring them to Him. But we cannot derive from it pardon, righteousness, or strength. He gave such an account of himself, as might excite and awaken them to hearken to him. These verses summarize Jesus’ ministry and mission on Earth. The same, &c.--See what property of the Word the stress is laid upon--His eternal distinctness, in unity, from God--the Father ( John 1:2 ). under the fig tree, &c.--where retirement for meditation and prayer was not uncommon [LIGHTFOOT]. full of grace and truth--So it should read: "He dwelt among us full of grace and truth"; or, in Old Testament phrase, "Mercy and truth," denoting the whole fruit of God's purposes of love towards sinners of mankind, which until now existed only in promise, and the fulfilment at length of that promise in Christ; in one great word, "the SURE MERCIES of David" ( Isaiah 55:3 , Acts 13:34 ; compare 2 Samuel 23:5 ). CHAPTER 1. He came to the things which were his and his people did not take him to their hearts. (b.) 10-13. We who live in California are surrounded by vineyards. All things, &c.--all things absolutely (as is evident from John 1:10 , 1 Corinthians 8:6 , Colossians 1:16 Colossians 1:17 ; but put beyond question by what follows). "The world," in the first two clauses, plainly means the created world, into which He came, says John 1:9 ; "in it He was," says this verse. He came to what was his own. 50, 51. Observe the gradual ascent to still greater definiteness: ἦν, John 1:9; ἐν τῷ κόσμῳ ἦν, John 1:10; εἰς τὰ ἴδια ἦλθε. He came to his own, and those who were his own didn't receive him. Cephas . He came to his own homeland, yet his own people did not receive him. John 1:11 (GW) Christ came into the physical world He created, which was rightfully His.. and He came to the land where He had placed His name. This counsel recalls the story of St. John’s behaviour to Cerinthus (see Introd. It means His own land, city, temple, Messianic rights and possessions. . 35. and dwelt--tabernacled or pitched his tent; a word peculiar to John, who uses it four times, all in the sense of a permanent stay ( Revelation 7:15 , 12:12 , 13:6 , 21:3 ). He came to his own home, and his own people received him not. It is certainly the most-memorized piece of Scripture. 26. there standeth--This must have been spoken after the baptism of Christ, and possibly just after His temptation. They should examine for themselves, and they will sometimes find good where they looked for none. 14. It means the Jews, as the "peculiar people." It was not the distinctness and the fellowship of another being, as if there were more Gods than one, but of One who was Himself God--in such sense that the absolute unity of the God head, the great principle of all religion, is only transferred from the region of shadowy abstraction to the region of essential life and love. He came to his own people, and even they rejected him. John took every opportunity that offered to lead people to Christ. John 1:11 (CJB) O Lord, come!” O Lord, come!” 2 Co 6:14-18, 14 “ Do not be unequally yoked together with unbelievers. 19. record--testimony. He cam amonge his (awne) and his awne receaved him not. But God is Spirit and in order for the immortal, invisible God to carry out His redemptive plan for physical mankind, He had to become one of us. John 1:11 (ASV) Was the Word eternal? John 1:11. He came to the world that was his own, but his own people did not accept him. The Word was with God. This is put almost beyond doubt by what immediately follows, "And we beheld his glory" [LUCKE, MEYER, DE WETTE which last critic, rising higher than usual, says that thus were perfected all former partial manifestations of God in an essentially Personal and historically Human manifestation]. The Evangelist here approaches his grand thesis, so paving his way for the full statement of it in John 1:14 , that we may be able to bear the bright light of it, and take in its length and breadth and depth and height. beheld him--fixed his eyes on him, with significant gaze (as John 1:36 ). He came to earth as Israel's Messiah for they were His chosen people and it was through the Messiah of Israel that all the families of the whole world were to be blessed. The right note was struck at the first--balm, doubtless, to Christ's own spirit; nor was ever after, or ever will be, a more glorious utterance. Article Images Copyright © 2021 Getty Images unless otherwise indicated. and saith--catching a sublime inspiration at the sight of Him approaching. He saw and bare record that he is the Son of God. 21. 8:1-11 Christ neither found fault with the law, nor excused the prisoner's guilt; nor did he countenance the pretended zeal of the Pharisees. John came as a preacher of repentance, yet he told his followers that they were to look for the pardon of their sins to Jesus only, and to his death. John 1:1 means that, unlike all other mortals, whose life begins when semen fertilizes an egg, Jesus lived … Thus, each of these brief but pregnant statements is the complement of the other, correcting any misapprehensions which the others might occasion. Biblical Commentary (Bible study) John 2:1-11 . 1:23 ) Spirit of God as the Author. By His Incarnation, He became an inhabitant of it, and bound up with it. Verse Thoughts As members of the human race we have to be born into the human family. And this is He of whom it is added, "the world knew Him not!". John 1:11 (CEBA) Could you please elaborate or expound upon John 21:1-11. There is much pathos in this verse, which is considered by many to be one of the saddest verses in Scriptures - for the God Who created the world and everything in it and chose the nation of Israel to be His special people - returned to the place that He created and to the people that He chose as His inheritance - but His own received Him not. the Jews--that is, the heads of the nation, the members of the Sanhedrim. The allusion is to that tabernacle where dwelt the Shekinah or manifested "GLORY OF THE LORD," and with reference to God's permanent dwelling among His people ( Leviticus 26:11 , Psalms 68:18 , Psalms 132:13 Psalms 132:14 , Ezekiel 37:27 ). 29. seeth Jesus--fresh, probably, from the scene of the temptation. In the beginning--of all time and created existence, for this Word gave it being ( John 1:3 John 1:10 ); therefore, "before the world was" ( John 17:5 John 17:24 ); or, from all eternity. to become--Mark these words: Jesus is the Son of God; He is never said to have become such. Mary’s act reflects four components of selfless devotion: . 17. It means His own land, city, temple, Messianic rights and possessions. Elias--in His own proper person. John 1:11 (WYC) was made flesh--BECAME MAN, in man's present frail, mortal condition, denoted by the word "flesh" ( Isaiah 40:6 , 1 Peter 1:24 ). . 47. an Israelite indeed . Let us desire to know him. The structure of John 2:1-11 is typical of a miracle story: the setting is established (verses 1-2), a need arises (verses 3-5), a miracle addresses that need (verses 6-8), and there is a response to that miracle (verses 9-11). He exercised his ministry at Jerusalem with much success, and outlived the destruction of that city, agreeably to Christ's prediction, ch. Keeping the literary context in mind is important when preaching this passage. In His Person all that Grace and Truth which had been floating so long in shadowy forms, and darting into the souls of the poor and needy its broken beams, took everlasting possession of human flesh and filled it full. in the bosom of the Father--A remarkable expression, used only here, presupposing the Son's conscious existence distinct from the Father, and expressing His immediate and most endeared access to, and absolute acquaintance with, Him. In the second chapter of John's gospel we have the account of the first miracle of our Lord. Both they and their land, with all that this included, were "HIS OWN," not so much as part of "the world which was made by Him," but as "THE HEIR" of the inheritance ( Luke 20:14 ; see also on Matthew 22:1 ). 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