a 6 'There was a man sent from God, whose name was John. 7 The same came for a witness, The light of the sun enables us to discern to bear witness of the Light, that all men through him might believe. 8 He was not that Light, but was b Ac.19.4. based, that they did not appreciate the value of his instructions; they despised and rejected him. And so it is still. The great mass of men, sunk in sin, will not receive his teachings, and be enlightened and saved by him. Sin always blinds the mind to the beauties and excellency of the character of the Lord Jesus. It indisposes the mind to receive his instruc tions, just as darkness has no affinity for light, and if the one exists, the other must be displaced. 6. A man sent from God. See Mat. iii. The evangelist proceeds now to show that John was not the Messiah, and to state the true nature of his office. Many had supposed that he was the Christ, but this opinion the evangelist corrects Yet he admits that he was sent from God; that he was divinely commissioned. Though he denied that he was the Messiah, yet he did not deny that he was sent from or by heaven on an important errand to men. Some have supposed that the sole design of this Gospel was to show that John the Baptist was not the Messiah. Though there is no foundation for this opinion, yet there is no doubt that 5. The light shineth in darkness. one object was to show this. The main Darkness, in the Bible, commonly denotes design was to show that Jesus was the ignorance, guilt, or misery. See Isa. ix. Christ. Ch. xx. 31. To do this, it 1, 2. Mat. iv. 16. Acts xxvi. 18. Eph. was proper in the beginning to prove that v. 8, 11. Rom. xiii. 12. It refers here John was not the Messiah. And this to a wicked and ignorant people. When might have been at that time an importit is said that the light shineth in dark- ant object. John made many disciples ness, it is meant that the Lord Jesus Mat. iii. 5. Many persons supposed that came to teach an ignorant, benighted, he might be the Messiah. Luke iii. 15. and wicked world. This has been always John i. 19. Many of these disciples the case. It was so when he sent his of John remained AT EPHESUS, the prophets; so during his own ministry; very place where John is supposed to and so in every age since. His efforts have written this Gospel, long after to enlighten and save men have been like the ascension of Jesus. Acts xix. 1—3. light struggling to penetrate the thick, It is not improbable that there might have dense cloud, and though a few rays may been many others who adhered to John, pierce the gloom, yet the great mass is and perhaps many who supposed that he still a vast impenetrable shade. ¶ Com- was the Messiah. On these accounts, it prehended it not. The word means, was important for the evangelist to show admitted it not; or received it not. that John was not the Christ, and to The word comprehend with us means to show also that he, who was extensively understand. This is not the meaning admitted to be a prophet, was an importof the original. The darkness did not ant witness, that Jesus of Nazareth was receive or admit the rays of light; the the Christ. The evangelist in the first shades were so thick that the light could four verses stated that the word " not penetrate them; or, to drop the figure, divine; he now proceeds to state the men were so ignorant, so guilty, and de-proof that he was a man, and was the was sent to bear witness of that Light. | which lighten every man that 9 That was the true Light, cometh into the world. a Is.49.6. a Messiah. The first evidence adduced, is the testimony of John the Baptist. 7, 8. For a witness. To give testimony. He came to prepare the minds of the people to receive him; (Mat. iii. Luke iii.) to lead them by repentance to God; and to point out the Messiah to Israel when he came. (John i. 31.) ¶ of the light. That is, of the Messiah. Compare Isa. lx. 1. That all men, &c. This was the design of John's testimony, that all men might believe. He designed to prepare them for it; to announce that the Messiah was about to come; to direct the minds of men to him, and thus to fit them to believe when he came. Thus he baptized them saying, "that they should believe on him who should come after him." (Acts xix. 4.) And thus he produced a very general cxpectation that the Christ was about to come. The testimony of John was peculiarly valuable on the following accounts: 1st. It was made when he had no personal acquaintance with Jesus of Nazareth, and of course there could have been no collision, or agreement to deceive them. (John i. 31.) 2d. It was sufficiently long before he came to excite general attention, and to fix the mind on it. 3d. It was that of a man acknowledged by all to be a prophet of God," for all men held John to be a prophet." (Mat. xxi. 26.) 4th. It was for the express purpose of declaring beforehand that he was about to appear. 5th. It was disinterested. He was himself extremely popular. Many were disposed to receive him as the Messiah. It was evidently in his power to form a large party, and to be regarded extensively as the Christ. This was the highest honor to which a Jew could aspire; and it shows the value of John's testimony that he was willing to lay all his honors at the feet of Jesus, and to acknowledge that he was unworthy to perform for him the office of the humblest servant. Mat. iii. 11. ¶ Through him. Through John, or by means of his testimony. Was not that light. Was not the Messiah. This is an explicit declaration designed to satisfy all the disciples of John. The evidence that he was not the Messiah, he states in the following verses. From the conduct of John here, we may learn: 1st The duty of laying all our honors at the feet of Jesus. 2d. As he came that all might believe, so it is no less true under the ministry of Jesus himself. He came for a similar purpose, and we may ALL, therefore, trust in him for salvation. 3d. We should not rely too much on ministers of the gospel. They cannot save us any more than John could; and their office, as his was, is simply to direct men to the lamb of God that taketh away the sin of the world. 9. That was the true light. Not John, but the Messiah. He was not a false, uncertain, dangerous guide, but was one that was true, real, steady, and worthy of confidence. A false light is one that leads to danger or error, as a false beacon on the shores of the ocean may lead ships to quicksands or rocks; or an ignis fatuus to fens, and precipices and death, A true light is one that does not deceive us, as the true beacon may guide us into port, or warn us of danger. Christ leads none astray. All false teachers do. ¶ That lighteth. That enlightens. He removes darkness, error, ignorance from the mind. Every man. This is an expression denoting, in general, the whole human race-Jews and Gentiles. John preached to the Jews. Jesus came to be a light to lighten the Gentiles, as well as to be the glory of the people of Israel. Luke ii. 32. That cometh into the world. The phrase in the original is ambiguous. The word translated, "that cometh,' may either refer to the light, or to the word man. So that it may mean either, "this true light that cometh into the world, enlightens all;" or, " it enlightens every man that cometh into the world." Many critics, and among the fathers, Cyril and Augustine, have preferred the former, and translated it, "The true light was he who, coming into the world, enlighteneth every man.' The principal reasons for this are, 1st. That the Messiah is often spoken of as he that cometh into the world (See ch. vi. 14; xviii. 37.) 2d. He is often distinguished as "the light that cometh into the world." (Ch. iii. 19.) "This is the condemnation that light is come into the world." (xii. 46.) "I am come a light into the world." Christ may be said to do what is accomplished by his command, or appointment. This passage means, therefore, that by his own personal min- land, or country. It was called his istry, and by his spirit and apostles, light, land because it was the place of his birth. or teaching, is afforded to all. It does Also, because it was the chosen land not mean that every individual of the hu- where God delighted to dwell, and to man family is enlightened with the know- manifest his favor. See Isa. v. 1-7. ledge of the gospel, for this never yet has Over that land the laws of God had been been. But it means, 1st. That this light extended; and that land had been reis not confined to the Jew, but is extend-garded as peculiarly his. Ps. cxlvii. 19, ed to all-Jews and Gentiles. 2d. That 20. T His own. His own people. it is provided for all, and offered to all. There is a distinction in the original 3d. It is not affirmed that at the time words, which is not preserved in the that John wrote, all were actually en- translation. It may be thus expressed. lightened, but the word, "lighteth," has "He came to his own land, and his own the form of the future. This is that people received him not." They were light so long expected and predicted, his people because God had chosen them which, as the result of its coming into to be his above all other nations; had the world, will ultimately enlighten all given to them his laws; and had signally nations. protected and favored them. Deut. vii. 6; xiv. 2. T Received him not. Did not acknowledge him to be the Messiah. They rejected him; put him to death agreeable to the prophesy. Isa. liii. 3, 4. From this we learn, 1st. That it is reasonable to expect that those who have been peculiarly favored, should welcome the message of God. He had a right to expect, after all that had been done for the Jews, all his mercies and promises, that they would receive the message of eternal life. So he has a right to expect that we should embrace him and be saved. Yet 2d. It is not the abundance of mercies that incline men to seek God. The Jews had been signally favored, but they rejected him. So, many in Christian lands, live and die rejecting the Lord Jesus. 3d. Men are alike in every age All would reject the Saviour if left to themselves. 4th. All men are by nature wicked. There is no more certain, and universal proof of it, than the universal rejection of the Lord Jesus. 10. He was in the world. This refers, probably, not to his preexistence, but to the fact that he became incarnate; that he dwelt among men. And the world was made by him. This is a repetition of what is said in v. 3. Not only man, but all material things, were made by him. These facts are mentioned here to make what is said immediately after more striking, to wit.: That men did not receive him. The proofs that he gave that they ought to receive him were, 1st. Those furnished while he was in the world; the miracles that he wrought, and his instructions; and 2d. The fact that the world was made by him. It was remarkable that the world did not know or approve its own maker. T The world knew him not. The word knew is sometimes used in the sense of approving, or loving. Ps. i. 6. Mat. vii. 23. In this sense it may be used here. The world did not love or approve him, but rejected him, put him to death. Or it may mean that they did not understand, or know, that he was the Messiah. For had the Jews known and believed that he was the Messiah, they would not have put him to death. 1 Cor. ii. 8. "Had they known it, they would not have crucified the Lord of glory." Yet they might have known it, and, therefore, they are not the less to blame. 11 He came unto his own. His own 12. To as many as received him. The great mass; the people; the scribes and Pharisees, rejected him. A few in his lifetime received him, and many more after his death. To receive him, here, means to believe on him. This is expressed at the end of the verse. ¶ Gave he power. This is more appropriately rendered in the margin by the word "privilege." It is so used in 1 Mac 13 Which were born," not of blood, nor of the will of the flesh, a Ja.1.18. xi. 58. ¶ Sons of God. Children of God by adoption. See note, Mat. i. 1. Christians are called sons of God, 1st. Because they are adopted by him. 1 John iii. 1. 2d. Because they are like him; they resemble him, and have his spirit 3d. They are united to the Lord Jesus, the Son of God-are regarded by him as his brethren (Mat. xxv. 40.); and are, therefore, regarded as the children of the Most High. ¶ In his name. This is another way for saying, believeth in him. The name of a person is often put for the person himself. Ch. ii. 23; iii. 18. 1 John v. 13. From this verse, we learn, 1st. That to be a child of God is a privilege-far more so than to be a child of a man, rich, or learned, or honored. Christians are, therefore, more honored than any other men. 2d. God gave them this privilege. It is not by their own works or deserts: it is because God chose to impart this blessing to them. Eph. ii. 8. John xv. 16. 3d. This favor is given only to those who believe on him. All others are the children of the wicked one; and no one who has not confidence in God, or who does not trust in the Son, can be regarded as his child. No parent would acknowledge one for his child or approve of him, who had no confidence in him; who doubted, or denied all he said, and who despised all his goodness. Yet this the sinner constantly does toward God, and he cannot, therefore, be called his son. 13. Which were born. This doubtless refers to the new birth, or to the great change in the sinner's mind, called regeneration, or conversion. It means that they did not become the children of God in virtue of their birth: or because they were the children of Jews, or of pious parents. The term, "to be born," is often used to denote this change. Compare John iii. 3-8. 1 John ii. 29. It illustrates clearly and beautifully, this great change. The natural birth introduces us to life. This is the beginning of spiritual life. Before, the sinner is dead in sins. Eph. ii. 1. Now he begins to live for God. Before, he was in darkness. Now he is ushered into life. And as the natural birth is the beginning of life, so to be born of God is to be introduced to real life, to light, to happiVOL. 11.-15 nor of the will of man, but of God. ness, and to the favor of God. The term expresses at once the greatness, and the nature of the change. Not of blood Gr. plural. Not of bloods. Not of man. Compare Mat. xxvii. 4. The Jews prided themselves on being the descendants of Abraham Mat. iii. 9. They supposed that it was proof of the favor of God to be descended from such an illustrious ancestry. In this passage this notion is corrected. It is not because men are descended from an illustrious or pious parentage that they are entitled to the favor of God; or perhaps not because there is a union of illustrious lines of ancestry or bloods in them. The law of Christ's kingdom is different from what the Jews supposed. Compare 1 Peter i. 23. It was necessary to be born of God by regeneration. Possibly it may mean that they did not become children of God by the bloody rite of circumcision, as many of the Jews supposed they did. This is agreeable to the declaration of Paul in Rom. ii. 28, 29. ¶ Nor of the will of the flesh. Not by natural generation. Nor of the will of man. This may refer, perhaps, to the will of man in adopting a child as the former phrases do to the natural birth; and the design of using these three phrases may have been to say that they became the children of God not in virtue of their descent from illustrious parents like Abraham; not by their natural birth: and not by being adopted by a pious man, or a Jew. None of the ways by which we become entitled to the privileges of children of men can give us a title to be called the sons of God. It is not by human power, or agency, that men become children of the most High. But of God. That is, God produces the change, and confers the privilege of being called his children. The heart is changed by his power. And no privilege of birth; no unaided effort of man; no works of ours, can produce this change. At the same time, it is true that no man is renewed who does not himself desire and will to be a believer, for the effect of the change is on his will (Ps. cx. 3.), and no one is changed who docs not strive to enter in at the strait gate. Phil. ii. 12. This important verse, therefore, teaches us: 1st. That if men are saved they must be born again. 2d. 14 And the Word " was made flesh, and dwelt among us, (and we beheld his glory, the glory as a Lu.1.35. 1 Ti.3.16. b 2 Pe.1.17. 1 Jno.1.1,2. That their salvation is not the result of their birth, or of any honorable or pious parentage. 3d. That the children of the rich and the noble, as well as of the poor, must be born of God if they will be saved. 4th. That the children of pious parents must be born again, or they cannot be saved. They will not go to heaven simply because their parents are Christians. 5th. That this work is the work of God, and no man can do it for us. 6th. That we should forsake all human dependence; cast off all confidence in the flesh and go at once to the throne of Grace and beseech of God to adopt us into his family and save our souls from death. 14. And the Word was made flesh. The word flesh here is evidently used to denote human nature, or man. See Mat. xvi. 17; xix. 5; xxiv. 22. Luke iii. 6. Rom. i. 3; ix. 5. The Word was made man. This is commonly expressed by saying that he became incarnate. When we say that a being becomes incarnate, we mean that one of a higher order than man, and of a different nature, assumes the appearance of man, or becomes a man. Here it is meant that "the Word," or the second person of the Trinity, that John had just proved to be equal with God, became a man, or was united with the man Jesus of Nazareth, so that it might be said that he was made flesh. T Was made. This is the same word that is used in verse 3: "All things were made by him." It is not simply affirmed that he was flesh, but was made flesh, implying that he had preexistence, agreeably to verse 1. This is agreeable to the doctrine of the scriptures elsewhere. Heb. x. 5. "A body hast thou prepared me. Heb. ii. 14. "As the children were partakers of flesh and blood, he also himself likewise took part of the same." John iv. 2. "Jesus Christ is come in the flesh." See also 1 Tim. iii. 16. Phil. ii. 6. 2 Cor. viii. 9. Luke i. 35. The expression then means that he became a man, and that he became such by the power of God providing for him a body. It cannot mean that the divine nature was changed into the human, for that could not be. But that the Logos became so intimately united to Jesus that it might be said that he was a man, as of the only-begotten of the Father,) full of grace and truth. 15 John & bare witness of him, c Ps.45.2. Col.2.3,9. d Mat.3.13,&c. the soul becomes so united to the body and the animal life that we may say that it is one person, or a man. T And dwelt among us. The word in the original denotes " dwelt as in a tabernacle or tent" with us. And some have supposed that John means to say that the human body was a tabernacle or tent for the Logos to abide in, in allusion to the tabernacle among the Jews in which the Shechinah, or visible symbol of God dwelt. But it is not necessary to suppose this. The object of John was to prove that "the word " became incarnate. To do this be appeals to various evidences. One was that he dwelt among them, sojourned with them, ate, drank, slept, and was with them for years, so that they "saw him with their eyes, they looked upon him, and their hands handled him." 1 John i. 1. To dwell in a tent with one, is the same as to be in his family; and when John says he tabernacled with them, he means that he was with them as a friend, and as one of a family, so that they had full opportunity of becoming familiarly acquainted with him, and could not be mistaken in supposing that he was really a man. ¶ We beheld his glory. This is a new proof of what he was affirming, that THE WORD OF GOD became man. The first was that they had seen him as a man. He now adds that they had seen him in his proper glory as God and man united in one person, constituting him the unequalled Son of the Father. There is no doubt that there is reference here to the transfiguration on the holy mount. Mat. xvii. 1-9. To this same evidence Peter also appeals. 2 Pet. i. 16-18. John was one of the witnesses of that scene, and hence he says, "WE beheld his glory." Mark ix. 2. The word glory here means majesty, dignity, splendor. T The glory as of the only begotten of the Father. The dignity which was appropriate to the only-begotten Son of God. Such glory or splendor as could belong to no other, and as properly expressed his rank and character. This glory was seen eminently on the mount, and to this John had doubtless special reference. It was also seen in his miracles, his doctrine, his resurrec See |