5 And the light shineth in dark- 6 There was a man sent from ness; and the darkness compre- God, whose name was John. hended it not. b c Lu.3.2,3. or the renovation of man, and restora- Isa. ix. 1, 2. Matt. iv. 16. Acts xxvi. tion from a state of sin, is often com- 18. Eph. v. 8, 11. Rom. xii. 12. It pared with the first creation; and as refers here to a wicked and ignorant the Logos was the source of life then, people. When it is said that the so in a similar, but higher sense, he is light shineth in darkness," it is meant the source of life to the soul dead in that the Lord Jesus came to teach an trespasses and sins. Eph. ii. 1. And it ignorant, benighted, and wicked world. is probably in reference to this, that he This has always been the case. It was is so often called life in the writings of so when he sent his prophets; so durJohn. "For as the Father hath life in ing his own ministry; and so in every himself, so hath he given the Son to age since. His efforts to enlighten and have life in himself." John v. 26. save men have been like light struggling "He giveth life unto the world." to penetrate a thick, dense cloud; and John vi. 33. "I am the resurrection though a few rays may pierce the and the life." John xi. 25. "This is gloom, yet the great mass is still an the true God and eternal life." 1 John impenetrable shade. ¶ Comprehended v. 20. See also 1 John i. 1, 2; v. 11. it not. The word means, admitted it Acts iii. 15. Col. iii. 4. The meaning not; or received it not. The word comis that he is the source, or the fountain prehend with us means to understand. of both natural and spiritual life. Of This is not the meaning of the original, course he has the attributes of God. The darkness did not receive or admi The life was the light of men. Light the rays of light; the shades were so is that by which we see objects distinct- thick that the light could not penetrate ly. The light of the sun enables us to them; or, to drop the figure, men were discern the form, distance, magnitude, so ignorant, so guilty, and debased, that and relation of objects, and prevents they did not appreciate the value of his the perplexities and dangers which re- instructions; they despised and rejectsult from a state of darkness. Lighted him. And so it is still. The great is in all languages, therefore, put for knowledge-for whatever enables us to discern our duty, and the path of safety, and that saves us from the evils of ignorance and error. "Whatsoever doth make manifest is light." Eph. v. 13. See Isa. viii. 20; ix. 2. The Messiah was predicted as the light of the Church. Isa. ix. 2, compared with Matt. iv. 15, 16. Isa. lx. 1. See John viii. 12. "I am the light of the world." xii. 35, 36, 46. "I am come a light into the world." The meaning is, that the Logos or word of God, the instructer or teacher of mankind. This was done before his advent by his direct agency in giving man reason or understanding; in giving his law, for the "law was ordained by angels in the hands of a mediator," (Gal. iii. 19.); by his personal ministry when on earth; by his Spirit (John xiv. 16, 26.); and by his minisers since. Eph. iv. 11. 1 Cor. xii. 28. 5. The light shineth in darkness. Darkness, in the Bible, commonly denotes ignorance, guilt, or miserv. See 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 beauty and excellency of the character of the Lord Jesus. It indisposes the mind to receive his instructions, just as darkness has no affin◄ ity for light, and if the one exists, the other must be displaced. 6. A man sent from God. See Matt. 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 he corrects. Yet he admits that he was sent from God; that he was divinely commission ed. Though he denied that he was the Messiah, yet he did not deny that he was sent from or by heaven on an im. portant errand to men. Some have supposed that the sole design_of_this Gospel was to show that John the Bap tist was not the Messiah. Though there is no foundation for this opinion yet there is no doubt that one object 7 The same came for a witness, was sent to bear witness of tha 20 bear witness of the Light, that Light. all men through him might beieve. 8 He was not that Light, but a Ac.19.4. was to show this. The main design was to show that Jesus was the Christ. Ch. xx. 31. To do this, it was proper in the beginning to prove that John was not the Messiah. And this might have been at that time an important object. John made many disciples. Matt. iii. 5. Many persons supposed that he might be the Messiah. Luke iii. 15. John i. 19. Many of these disciples of John remained AT EPHESUS, the very place where John is supposed to have written this Gospel, long after the ascension of Jesus. Acts xix. 1-3. It is not improbable that there might have been many others who adhered to John, and perhaps many who supposed that he was the Messiah. On these accounts, it was important for the evangelist to show that John was not the Christ, and to show also that he, who was extensively admitted to be a prophet, was an important witness to prove that Jesus of Nazareth was the Christ. The evangelist in the first four verses stated that the word" was divine; he now proceeds to state the proof that he was a man, and was the 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. Matt. 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. Ix. 1. That all men, &c. That was the object 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 expectation that the Chris was about to come. The testimony of Joan was peculiarly valuable on the following accounts : 1st. It 9 That was the true Light, which lighteth every man tha cometh into the world. b Is.49.6. was made when he had no personal ac quaintance with Jesus of Nazareth, an of course there could have been no col lusion, 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." Matt. xxi. 26. 4th. It was for the express purpose of declaring beforehand that he was about to appear. 5th. It was disinterest ed. 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. Matt. 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, wc may learn: 1st. The duty of laying all our honors at the feet of Jesus. 2d. As John came that all might believe, so it is no less true of 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 erro 2o 8 10 He was in the world, and the world was made by him, and the world knew him not. a ver.5. 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, enlightened 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." Ch. 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 ministry, and by his Spirit and apostles, light, or teaching, is afforded to all. It does not mean that every individual of the human family is enlightened with the knowledge of the gospel, for this never yet has been. But it means, 1st. That this light is not confined to the Jew, but is extended to all-Jews and Gentiles. 2d. That it is provided for all, and offered to all. 3d. It is not affirmed that at the time hat John wrote, all were actually enlightened, but the word "lighteth" has 11 He came unto his own 10 his own received him not. b Ac.3.26. 13.46. the form of the future. This is thai light so long expected and predicted, which, as the result of its coming int the world, will ultimately enlighten all nations. 10. He was in the world. This refers, probably, not to his pre-existence, 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 verse 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 which, he furnished that they ought to receive him were, 1st. Those given while he was in the world; the miracles that he wrought, and his in structions: and 2d. The fact that the world was made by him. It was re markable that the world did not know or approve its own maker. The world knew him not. The word knew is sometimes used in the sense of approving, or loving. Ps. i. 6. Matt. vii. 23. In this sense it may be used here. The world did not love or approve him, but rejected him, and 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. 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 land or country. It was called his land because it was the place of his birth. Also, because it was the chosen land where God delighted to dwell, and to manifest his favor. See Isa. v. 1-7. Over that land the laws of God had been extended; and that land had been regarded as peculiarly his. Ps. cxlvii. 19, 20. His own. His own people. There is a distinction in the original words, which is not preserved in the translation. It may be thus expressed. 'He came to his own land, and his own 1 12 But as many as received him, 13 Which were born, not of to them gave he power to become blood, nor of the will of the flesh, the sons of God, even to them that nor of the will of man, but of be ieve on his name: b a 56.4,5. Ro.8.15. 1Jno.3.1. 1 or the right; or, privilege. b Ga.3.26. people received him not.' God. c Ja.1.18. 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 a privilege-far more so than to be a child of a man, though in the highest degree 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, can be regarded as his child. No parent would acknowledge one for his child or 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. They were 2 people, because God had chosen them to be his above all other nations; had given to them his laws; and had signally protected and favored them. Deut. vii. 6; xiv. 2. Received him not. Did not acknowledge him to be the Messiah. They rejected him; put im to death agreeably to the prophecy. 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, 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 mer-approve of him, who had no confidence cies 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 13. Which were born. This doubt left to themselves. All men are by less refers to the new birth, or to the nature wicked. There is no more cer- great change in the sinner's mind, called tain and universal proof of it, than the regeneration, or conversion. It means universal rejection of the Lord Jesus. that they did not become the children 12. To as many as received him. The of God in virtue of their birth; or begreat mass; the people; the scribes and cause they were the children of Jews, Pharisees, rejected him. A few in his or of pious parents. The term to be lifetime received him, and many more born," is often used to denote this after his death. To receive him, here, change. Compare John iii. 3-8. 1 means to believe on him. This is ex-John ii. 29. It illustrates clearly and pressed at the end of the verse. ¶ Gave beautifully, this great change. The he power. This is more appropriately natural birth introduces us to life. This rendered in the margin by the word is the beginning of spiritual life. Be"privilege." It is so used in Mac. fore, the sinner is dead in sins. Eph. ii. xi. 58. Sons of God. Children of 1. Now he begins to live for God. God by adoption. See Note, Matt. i. Before, he was in darkness. Now he 1. Christians are called sons of God, is ushered into life. And as the natural 1st Because they are adopted by him. birth is the beginning of life, so to be 1 John iii. 1. 2d. Because they are like born of God is to be introduced to real him; they resemble him, and have his life, to light, to happiness, and to the pirit. 3d. They are united to the Lord favor of God. The term expresses at Jesus, the Son of God-are regarded once the greatness, and the nature of by him as his brethren (Matt. xxv. 40.); the change. ¶ Not of blood. Gr. plu. and are, therefore, regarded as the child-ral. ren of the Most High. ¶ In his name. This is another way of saying, believ3th in him. The name of a person is 66 Not of bloods; i. e. not of man. Compare Matt. xxvii. 4. The Jew prided themselves on being the descend ants of Abraham Matt. iii. 9. Thev 14 And the Word was made flesh and dwelt among us, (and we beheld his gl ry, the glory as of a Lu.1.35. 1 Ti.3.16. the only-begotten of the Father,) full of grace and truth. b 2 Pe.1.17. 1 Jno.1.1,2. 2.3,9. c Ps.45.2. Co!. 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 purents 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 be. seech of God to adopt us into his family and save our souls from death. 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 illusrious or pious parentage that they are entitled to the favor of God; or perhaps the meaning may be, 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 14. And the Word was made flesh. circumcision, as many of the Jews sup- The word flesh here is evidently used posed they did. This is agreeable to to denote human nature, or man. See the declaration of Paul in Rom. ii. 28, Matt. xvi. 17; xix. 5; xxiv. 22. Luke 29. ¶ Nor of the will of the flesh. Not iii. 6. Rom. i. 3; ix. 5. The "Word" by natural generation. Nor of the was made man. This is commonly exwill of man. This may refer, perhaps, pressed by saying that he became incarto the will of man in adopting a child, as nate. When we say that a being bethe former phrases do to the natural comes incarnate, we mean that one of birth; and the design of using these a higher order than man and of a differthree phrases may have been to say ent nature, assumes the appearance of that they became the children of God man, or becomes a man. Here it is not in virtue of their descent from illus-meant that "the Word," or the second trious parents like Abraham; not by their natural birth: and not by being adopted by a pious man. 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 sil to be a believer-for the effect of the change is on his will (Ps. cx. 3.) and no one is changed who does not strive to enter in at the strait gate. Fhil. ii. 12.-This important verse, therefore, teaches us: 1st. That if men are saved they must be born again. 2d. That their salvation is not the result of their birth, or of any honorable or pious person of the Trinity, whom John had "As See |