6 There was a man sent from God, whose name was John. 7 The same came for a witness, to bear witness of the Light, that all men through him might believe. ignorance and sin, THE LIGHT from heaven shone to dispel the darkness, and to bring in the day of knowledge, of holiness, and of happiness. And the darkness; those who were in darkness; the world enveloped in ignorance and spiritual misery. Comprehended it not; did not receive it. Men, in their ignorance and sin, did not give a cordial welcome to Christ, when he came to bestow knowledge and bliss. Special reference was probably made to the Jews; but both Jews and Gentiles may be included in this declaration. It was, and it is, a general truth that the Messiah's religion, as to its doctrines and precepts, the kind of happiness which it proposes, and the manner of attaining that happiness, does not accord with the inclinations of men. 8 He was not that Light, but was sent to bear witness of that Light. 9 That was the true Light, which lighteth every man that cometh into the world. of the Saviour, and the Saviour himself, who was the author of bliss, and the great revealer of true knowledge. He was anxious that there should be no mistake in regard to the person whom he was describing. 9. Which lighteth every man that cometh into the world. A broad distinction is here pointed out between John, the forerunner, and Christ, the real Saviour. John was sent to announce the coming of the Messiah, to bear testimony to him, and to labor for preparing the Jewish people to receive him. His office was restricted to the Jewish nation. However honorable the commission which was entrusted to him (see Matt. 11: 11), yet he was appointed to act in a narrow sphere. The real Saviour, on the contrary, had a more ample field. Not for the Jews only, but for the human race, did he come as a dispenser of religious light and eternal life. His mission was intended not, as was that of John, for any one nation, but for all nations; not for any one class of men, but for all men, so that to every one the Saviour was intended to bear a most important relation; and every one may, through him, obtain eternal life. The word 6. A man sent from God; specially commissioned from above. Compare Luke 1: 11-17. 3: 2. Matt. 3: 1-3. John the Baptist is here introduced as having borne testimony to Christ. By referring to the testimony of John the Baptist, the evangelist clearly shows to what person he was referring in the preceding verses, and distinguishes Christ, who was, in the highest sense, THE LIGHT of the world, from all other religious teach-lighteth is equivalent to the phrase ers and benefactors. blesseth with divine knowledge and 7. Of the Light. The special object spiritual happiness. The phrase that for which John was commissioned cometh into the world is regarded by was to announce the coming of the the best judges of the original lanMessiah, to point him out to the peo-guage as properly referring, not to ple, and to direct the people to him as the giver of divine knowledge and true bliss. That all men through him, &c.; that there might be a general reception of the Messiah. Com pare Luke 1: 17. 8. He was not that Light. The writer carefully distinguishes between John, who was the forerunner 12 VOL. II. the word man, but to the word Light, so that the idea expressed by the verse is this: That was the true Light which, coming into the world, lighteth every man. The phrase He that cometh into the world was used as designating the Messiah. See John 11:27. Matt. 11:3. Compare, too, John 3: 19 10 He was in the world, and the world was made by him, and the world knew him not. 11 He came unto his own, and his own received him not. 12 But as many as received 10. The world was made by him. See v. 3. Knew him not; did not acknowledge him in his true character. The remark is here a general one in respect to the spirit in which the Saviour and his religion were met by human beings. In the very world which he had made he was not acknowledged. This thought is, in the next verse, more particularly expressed, namely, as having reference to the Jews. 11. Unto his own; his own possessions. The Jewish nation and country were peculiarly his own; they were separated from all others, to be a peculiar property of Jehovah. The Jews were expecting the Messiah, in accordance with oft-repeated promises from God. The Saviour arose from among them. || But his own; his own people; those who might be peculiarly called his own family. Even they rejected him. In the world which himself had made he was not acknowledged; even by his own people he was not received; and that though he came as a Light, a glorious Saviour. him, to them gave he power to become the sons of God, even to them that believe on his name: 13 Which were born, not of blood, nor of the will of the tions. The evangelist asserted, in opposition to this vain boasting of the Jews, that the right of sustaining such a relation to God was given to the followers of the Messiah. While those, who, in respect to national relation, had been regarded as the Messiah's people and the sons of God, had rejected the Messiah, those, on the contrary, to whatsoever nation they belonged, who received him, would be honored with the right of being the true sons of God, and of enjoying that dignity to which the Jewish nation arrogantly laid claim. The word translated power is also by some considered as equivalent to the word privilege. || Believe on his name; believe on him. 13. The evangelist proceeded to distinguish the sonship to which the followers of Christ were entitled, from that to which the Jews laid claim. The dignity and happiness of being children of God, which the Messiah's followers enjoyed, proceeded not from natural descent, but peculiarly from God. Which were born; who had become sons of God. Not of blood, &c.; not by natural birth, not by blood-relationship to certain ancestors, as, for instance, Abraham. || Of God. It is a new, spiritual life, which characterizes the real children of God, in distinction from the natural relation to Abraham, on which the Jews relied; and this spiritual life is imparted by God. 12. As many as received him. Though he was opposed by so many that it might truly be said, He was despised and rejected of men, yet there were those who acknowledged him as the true Messiah, and became his followers. Power. The word thus rendered, expresses also the idea of right. The sons of God; those who enjoy the special favor of God, In the view of a Jew, there was no as his people, and who are treated greater distinction than to be children, with peculiar affection by him. The or sons, of God. This term contained Jews claimed that they only of all in it ideas of consummate dignity and nations were the people of God, on bliss. Yet John declared, in extolling account of his promises and his dis- the benefits bestowed on the Messipensations. Compare Deut. 14: 1,2. ah's followers, that it was to them, They gloried in this distinction, and and them only, that the right of belooked with contempt on other na-ing the true children of God per flesh, nor of the will of man, but of God. 14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only-begotten of the Father) full of grace and truth. 15 John bare witness of him, tained; they having received from God a new spiritual life, by which they resemble God. Not to the Jews, as descendants from Abraham, but to those who believed in Christ, and received him as the great Teacher and Saviour, did the dignity pertain of being sons of God. REMARKS. 1. True faith in Christ implies a receiving of him and a submitting to him, as the teacher and Saviour of men. It will produce a sincere obedience to his instructions, and a holy life. 2. To be born of God is different from an external change of conduct, or of condition. It is a change of character in respect to God, making us resemble him; it is particularly manifested by our believing in Christ, receiving him as our Saviour, and regulating our hearts and lives by his religion. 3. We are not children of God by our natural birth. It is by his own influence on our souls, leading us to trust in Christ and obey him, that we become children of God. Are we cherishing towards God such love, and fear, and obedience, as are possessed by his affectionate and dutiful children? and cried, saying, This was he of whom I spake, He that cometh after me, is preferred before me; for he was before me. 16 And of his fulness have all we received, and grace for grace. 17 For the law was given by Son of God, possessing a nature like God's (as a son possesses his father's nature), and manifesting divine excellence (compare Heb. 1:3). He stood forth, distinct from all others, possessing qualities which pertain not to an ordinary man; he was the only one who can truly be called the Son of God. The idea of the writer is, that THE WORD, though having assumed human nature, and dwelling in a most familiar manner among men, as a real human being, did yet show forth such glory, in his character and acts, as indicated a nature superior to man's, a nature like God's. The glorious goodness which he displayed was such as became THE ONLY SON oF GOD. Though dwelling among men in feeble human nature, he yet gave decided indications of being more than a son of man; through the vail of his human nature there beamed forth the radiance of the divine nature. Full of grace and truth; full of favor, or benefits, for men, and richly communicating truth respecting God's merciful designs; full of true, genuine love to men. 15. Cried; proclaimed. || Is preferred before me; is superior to me, | For he was before me. Reference is here made to the fact, that Christ existed previously to his appearing on earth. 14. Was made flesh; became a man, assumed the human nature. Com- 16. Of his fulness have all we repare 1 Tim. 3: 16. Heb. 2: 14. ceived; from the abundance of blessAmong us; among men, particu-ings which he possesses, all his follarly his disciples. His glory; his lowers receive a supply. || Grace for glorious qualities, the assemblage of grace; favor after favor; an endless his excellences, exhibited in his char- succession of benefits. acter and works, particularly in his 17. The law; the system of recondescending goodness to man. || As|ligion communicated in the Old Tesof the only-begotten of the Father; as tament; the dispensation established of one who was in deed and truth the by the agency of Moses. || Grace Moses, but grace and truth came | Son, which is in the bosom of by Jesus Christ. the Father, he hath declared him. 18 No man hath seen God at any time; the only-begotten and truth; the true love of God. The law of Moses and the gospel of Christ are here contrasted, in order to illustrate the succession of the divine benefits. The people of God, in ancient times, enjoyed a rich blessing under the Mosaic dispensation; but a far richer blessing came when that dispensation was superseded by the clearer manifestation of God's saving love through Jesus Christ. Compare Heb. 1: 1, 2. 18. No man. To no human being has such a knowledge of God been imparted as would enable him to make the disclosures which are contained in the gospel; it was THE ONLY SON OF GOD, he who enjoyed a most intimate and a perfect knowledge of the Father, that was competent fully to reveal the purposes and plans of God. Compare Matt. 11: 27. The system of divine love revealed in the gospel is immensely superior to the revelation by Moses and the prophets, inasmuch as it was given by Him who enjoys the most intimate acquaintance with the Father. Hath seen God; hath had a complete knowledge of God. Since so much of our knowledge is acquired by sight, to see means frequently to know, to be acquainted with. The only-begotten Son. See on v. 14. Which is in the bosom of the Father; he who has been most intimately acquainted with the Father, and cherished by him with the utmost affection as a bosom-friend. Compare the expression in v. 1- The Word was WITH God. The manner of expression is drawn from the Eastern custom of reclining. The head of a person could be placed on the bosom of one next him, if he wished for private, confidential conversation. See Luke 16: 22. || Declared him; revealed him, disclosed his purposes for the salvation of men. The first eighteen verses of this 19 And this is the record of chapter compose the preface by which John introduced his Gospel to his readers. This preface is fitted to inspire us with profound reverence for Christ, and with an exalted opinion of the revelation which he has made, and of the benefits which he bestows on his followers. This preface alludes to the testimony borne by John the Baptist to Jesus Christ, as the promised Messiah. In proceeding now to relate the acts and the discourses of Jesus, the evangelist distinctly mentions several occasions on which John the Baptist had borne his testimony. 19. The record of John; the testimony which John bore. The Jews; those Jews in Jerusalem who possessed the proper authority, namely, the Sanhedrim, the highest court among the Jews, and that which exercised a general superintendence, particularly over religious affairs. Priests and Levites. The descendants of Levi were set apart for the services of religion. Aaron and his posterity were appointed to the priesthood; the other families of the tribe of Levi were charged with the other services which the religious ceremonial required. See Num. 1: 50-53. As John the Baptist had attracted much attention among the people (see Matt. 3: 5), and appeared to be establishing a new order of religious things in the nation, the Sanhedrim would naturally seek information respecting his claims. They wished for the Messiah's coming as well as the great body of the people. They desired it, however, for civil purposes, that the nation might be rescued from the Roman yoke, rather than for religious purposes, that they might be delivered from the bondage of sin. Their own popularity, too, they might fear, would be diminished by the impression which John was making on the people. Wishing to know John, when the Jews sent priests and Levites from Jerusalem, to ask him, Who art thou? 20 And he confessed, and denied not; but confessed, I am not the Christ. 21 And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. 22 Then said they unto him, Who art thou? that we may in what capacity John claimed to have come (compare Luke 3: 15), they sent, in order to make inquiry, some of the priests and Levites, men devoted to the religious affairs of the nation. 20. He confessed, and denied not; but confessed. By this varied form of expression, the evangelist intended to show that John the Baptist made a prompt and open acknowledgment. The Christ; the Messiah. give an answer to them that sent us. What sayest thou of thyself? 23 He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. 24 And they which were sent were of the Pharisees. 25 And they asked him, and said unto him, Why baptizest thou then, if thou be not that tament, which was in constant use, the passage in Malachi above referred to had been abused by inserting the word Tishbite, instead of the word prophet, so that the passage, as expressed in the Greek version of the Hebrew Scriptures, was, I will send Elijah the Tishbite, &c. Under the influence of this prevalent opinion, the persons deputed asked John whether he was Elijah. Knowing what they meant by the question, John answered, 21. Art thou Elias? Elias, in the No. He was not Elijah, in their meanNew Testament, is the same as Eli-ing of the question. That prophet. jah, in the Old. In Malachi, 4: 5, It was also thought, among the Jews, it was predicted that God would send that, besides Elijah, some other of the Elijah the prophet among the Jews, ancient prophets, and particularly before the Messiah should actually Jeremiah, would appear at about the appear. The design of this prophet's same time as the Messiah, in order to coming would be, according to the assist him. See Matt. 16: 14. prediction, to produce a true reformation among the people, as preparatory to the Messiah's coming. By Elijah 25. Why baptizest thou, then, &c. the prophet, Malachi meant a distin- John was manifestly departing from guished religious teacher, possessing the ordinary views of religion among the spirit of Elijah, and coming with the Jews, and was forming, by the a design similar to his, namely, to at-rite of baptisin, a religious communitempt a reformation among a degene- ty from among the people. rate and corrupt people. See Luke was something new, and to the princi1:17. Matt. 11: 14. 17: 10-13. pal men of the nation inexplicable, if The Jews, however, had imbibed the John was not the Messiah, nor one opinion that the real Elijah, the iden- of those prophets, who, they had suptical prophet of the Old Testament, posed, would come in company with, would reappear, and introduce the or just before, the Messiah. To the Messiah. One circumstance that Messiah, they believed it would justtended to fix this opinion very deeply ly pertain to modify existing usages, in their minds, if not to originate it to introduce new laws, and in various among many, was the fact that, in ways to assert his kingly authority. the Greek translation of the Old Tes- Hence their inquiry. 23. He said, I am the voice, &c. See Matt. 3. 3. Here |