Joh 1:6-13 | Clarke | STEP | Verse 6 Whose name was John - This was John the Baptist; see his name and the nature of his office explained, (note), and (note).

John 1:6-13

Verse 6

Whose name was John - This was John the Baptist; see his name and the nature of his office explained, Mar 1:4 (note), and Mat 3:1-3 (note). Verse 7

That all men through him might believe - He testified that Jesus was the true light - the true teacher of the way to the kingdom of glory, and the lamb or sacrifice of God, which was to bear away the sin of the world, Joh 1:29, and invited men to believe in him for the remission of their sins, that they might receive the baptism of the Holy Ghost, Joh 1:32-34. This was bearing the most direct witness to the light which was now shining in the dark wilderness of Judea; and, from thence, shortly to be diffused over the whole world. Verse 9

Which lighteth every man - As Christ is the Spring and Fountain of all wisdom, so all the wisdom that is in man comes from him; the human intellect is a ray from his brightness; and reason itself springs from this Logos, the eternal reason. Some of the most eminent rabbins understand Isa 60:1, Rise and shine, for thy Light is come, of the Messiah who was to illuminate Israel, and who, they believe, was referred to in that word, Gen 1:3, And God said, Let there be Light; and there was light. Let a Messiah be provided; and a Messiah was accordingly provided. See Schoettgen.

That cometh into the world - Or, coming into the world - ερχομενον εις τον κοσμον: a common phrase among the rabbins, to express every human being. As the human creature sees the light of the world as soon as it is born, from which it had been excluded while in the womb of its parent; in like manner, this heavenly light shines into the soul of every man, to convince of sin, righteousness, and judgment; and it is through this light, which no man brings into the world with him, but which Christ mercifully gives to him on his coming into it, that what is termed conscience among men is produced. No man could discern good from evil, were it not for this light thus supernaturally and graciously restored. There was much light in the law, but this shone only upon the Jews; but the superior light of the Gospel is to be diffused over the face of the whole earth.

The following not only proves what is asserted in this verse, but is also an excellent illustration of it.

The Gayatri, or holiest verse of the Vedas, i.e. the ancient Hindoo Scriptures. "Let us adore the supremacy of that divine Sun, the Godhead who illuminates all, who re-creates all; from whom all proceed; to whom all must return; whom we invoke to direct our understandings aright, in our progress towards his holy seat."

The ancient comment. "What the sun and light are to this visible world, that are the supreme good and truth to the intellectual and invisible universe; and, as our corporeal eyes have a distinct perception of objects enlightened by the sun, thus our souls acquire certain knowledge by meditating on the light of truth, which emanates from the Being of beings; that is the light by which alone our minds can be directed in the path to blessedness." Sir Wm. Jones's works, vol. vi. p. 417.

Sir William observes that the original word Bhargas, which he translates Godhead, consists of three consonants, and is derived from bha, to shine; ram, to delight; and gam, to move: - the Being who is the light, the source of happiness, and the all-pervading energy. Verse 10

He was in the world - From its very commencement - he governed the universe - regulated his Church - spake by his prophets - and often, as the angel or messenger of Jehovah, appeared to them, and to the patriarchs.

The world knew him not - Αυτον ουκ εγνω - Did not acknowledge him; for the Jewish rulers knew well enough that he was a teacher come from God; but they did not choose to acknowledge him as such. Men love the world, and this love hinders them from knowing him who made it, though he made it only to make himself known. Christ, by whom all things were made, Joh 1:3, and by whom all things are continually supported, Col 1:16, Col 1:17; Heb 1:3, has way every where, is continually manifesting himself by his providence and by his grace, and yet the foolish heart of man regardeth it not! See the reason, Joh 3:19 (note). Verse 11

He came unto his own - Τα ιδια - to those of his own family, city, country: - and his own people, οἱ ιδιοι - his own citizens, brethren, subjects.

The Septuagint, Josephus, and Arrian, use these words, τα ιδιοι and οἱ ιδιοι, in the different senses given them above.

Received him not - Would not acknowledge him as the Messiah, nor believe in him for salvation.

How very similar to this are the words of Creeshna, (an incarnation of the Supreme Being, according to the theology of the ancient Hindoos!) Addressing one of his disciples, he says: "The foolish, being unacquainted with my supreme and divine nature, as Lord of all things, despise me in this human form; trusting to the evil, diabolic, and deceitful principle within them. They are of vain hope, of vain endeavors, of vain wisdom, and void of reason; whilst men of great minds, trusting to their divine natures, discover that I am before all things, and incorruptible, and serve me with their hearts undiverted by other beings." See Bhagvat Geeta, p. 79.

To receive Christ is to acknowledge him as the promised Messiah; to believe in him as the victim that bears away the sin of the world; to obey his Gospel, and to become a partaker of his holiness, without which no man, on the Gospel plan, can ever see God. Verse 12

Gave he power - Εξουσιαν, Privilege, honor, dignity, or right. He who is made a child of God enjoys the greatest privilege which the Divine Being can confer on this side eternity. Those who accept Jesus Christ, as he is offered to them in the Gospel, have, through his blood, a right to this sonship; for by that sacrifice this blessing was purchased; and the fullest promises of God confirm it to all who believe. And those who are engrafted in the heavenly family have the highest honor and dignity to which it is possible for a human soul to arrive. What an astonishing thought is this! The sinner, who was an heir to all God's curses, has, through the sacrifice of Jesus, a claim on the mercy of the Most High, and a right to be saved! Even justice itself, on the ground of its holy and eternal nature, gives salvation to the vilest who take refuge in this atonement; for justice has nothing to grant, or Heaven to give, which the blood of the Son of God has not merited. Verse 13

Which were born, not of blood - Who were regenerated, ουκ εξ αἱματων, not of bloods - the union of father and mother, or of a distinguished or illustrious ancestry; for the Hebrew language makes use of the plural to point out the dignity or excellence of a thing: and probably by this the evangelist intended to show his countrymen, that having Abraham and Sarah for their parents would not entitle them to the blessings of the new covenant; as no man could lay claim to them, but in consequence of being born of God; therefore, neither the will of the flesh - any thing that the corrupt heart of man could purpose or determine in its own behalf; nor the will of man - any thing that another may be disposed to do in our behalf, can avail here; this new birth must come through the will of God - through; his own unlimited power and boundless mercy, prescribing salvation by Christ Jesus alone. It has been already observed that the Jews required circumcision, baptism, and sacrifice, in order to make a proselyte. They allow that the Israelites had in Egypt cast off circumcision, and were consequently out of the covenant; but at length they were circumcised, and they mingled the blood of circumcision with the blood of the paschal lamb, and from this union of bloods they were again made the children of God. See Lightfoot. This was the only way by which the Jews could be made the sons of God; but the evangelist shows them that, under the Gospel dispensation, no person could become a child of God, but by being spiritually regenerated.