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Commentary on John 1 verses 6–14
The evangelist designs to bring in John Baptist bearing an honourable testimony to Jesus Christ, Now in these verses, before he does this,
I. He gives us some account of the witness he is about to produce. His name was John, which signifies gracious; his conversation was austere, but he was not the less gracious. Now,
1.We are here told concerning him, in general, that he was a man sent of God. The evangelist had said concerning Jesus Christ that he was with God and that he was God; but here concerning John that he was a man, a mere man. God is pleased to speak to us by men like ourselves. John was a great man, but he was a man, a son of man; he was sent from God, he was God's messenger, so he is called, Mal 3:1. God gave him both his mission and his message, both his credentials and his instructions. John wrought no miracle, nor do we find that he had visions and revelations; but the strictness and purity of his life and doctrine, and the direct tendency of both to reform the world, and to revive the interests of God's kingdom among men, were plain indications that he was sent of God.
2.We are here told what his office and business were (Joh 1:7): The same came for a witness, an eye-witness, a leading witness. He came eis marturian - for a testimony. The legal institutions had been long a testimony for God in the Jewish church. By them revealed religion was kept up; hence we read of the tabernacle of the testimony, the ark of the testimony, the law and the testimony: but now divine revelation is to be turned into another channel; now the testimony of Christ is the testimony of God, Co1 1:6; Co1 2:1. Among the Gentiles, God indeed had not left himself without witness (Act 14:17), but the Redeemer had no testimonies borne him among them. There was a profound silence concerning him, till John Baptist came for a witness to him. Now observe, (1.) The matter of his testimony: He came to bear witness to the light. Light is a thing which witnesses for itself, and carries its own evidence along with it; but to those who shut their eyes against the light it is necessary there should be those that bear witness to it. Christ's light needs not man's testimony, but the world's darkness does. John was like the night watchman that goes round the town, proclaiming the approach of the morning light to those that have closed their eyes, and are not willing themselves to observe it; or like that watchman that was set to tell those who asked him what of the night that the morning comes, and, if you will enquire, enquire ye, Isa 21:11, Isa 21:12. He was sent of God to tell the world that the long-looked-for Messiah was now come, who should be a light to enlighten the Gentiles and the glory of his people Israel; and to proclaim that dispensation at hand which would bring life and immortality to light. (2.) The design of his testimony: That all men through him might believe; not in him, but in Christ, whose way he was sent to prepare. He taught men to look through him, and pass through him, to Christ; through the doctrine of repentance for sin to that of faith in Christ. He prepared men for the reception and entertainment of Christ and his gospel, by awakening them to a sight and sense of sin; and that, their eyes being thereby opened, they might be ready to admit those beams of divine light which, in the person and doctrine of the Messiah, were now ready to shine in their faces. If they would but receive this witness of man, they would soon find that the witness of God was greater, Jo1 5:9. See Joh 10:41. Observe, it was designed that all men through him might believe, excluding none from the kind and beneficial influences of his ministry that did not exclude themselves, as multitudes did, who rejected the counsel of God against themselves, and so received the grace of God in vain.
3.We are here cautioned not to mistake him for the light who only came to bear witness to it (Joh 1:8): He was not that light that was expected and promised, but only was sent to bear witness of that great and ruling light. He was a star, like that which guided the wise men to Christ, a morning star; but he was not the Sun; not the Bridegroom, but a friend of the Bridegroom; not the Prince, but his harbinger. There were those who rested in John's baptism, and looked no further, as those Ephesians, Act 19:3. To rectify this mistake, the evangelist here, when he speaks very honourably of him, yet shows that he must give place to Christ. He was great as the prophet of the Highest, but not the Highest himself. Note, We must take heed of over-valuing ministers, as well as of under-valuing them; they are not our lords, nor have they dominion over our faith, but ministers by whom we believe, stewards of our Lord's house. We must not give up ourselves by an implicit faith to their conduct, for they are not that light; but we must attend to, and receive, their testimony; for they are sent to bear witness of that light; so then let us esteem them, and not otherwise. Had John pretended to be that light he had not been so much as a faithful witness of that light. Those who usurp the honour of Christ forfeit the honour of being the servants of Christ; yet John was very serviceable as a witness to the light, though he was not that light. Those may be of great use to us who yet shine with a borrowed light.
II. Before he goes on with John's testimony, he returns to give us a further account of this Jesus to whom John bore record. Having shown in the beginning of the chapter the glories of his Godhead, he here comes to show the graces of his incarnation, and his favours to man as Mediator.
1.Christ was the true Light (Joh 1:9); not as if John Baptist were a false light, but, in comparison with Christ, he was a very small light. Christ is the great light that deserves to be called so. Other lights are but figuratively and equivocally called so: Christ is the true light. The fountain of all knowledge and of all comfort must needs be the true light. He is the true light, for proof of which we are not referred to the emanations of his glory in the invisible world (the beams with which he enlightens that), but to those rays of his light which are darted downwards, and with which this dark world of ours is enlightened. But how does Christ enlighten every man that comes into the world? (1.) By his creating power he enlightens every man with the light of reason; that life which is the light of men is from him; all the discoveries and directions of reason, all the comfort it gives us, and all the beauty it puts upon us, are from Christ. (2.) By the publication of his gospel to all nations he does in effect enlighten every man. John Baptist was a light, but he enlightened only Jerusalem and Judea, and the region round about Jordan, like a candle that enlightens one room; but Christ is the true light, for he is a light to enlighten the Gentiles. His everlasting gospel is to be preached to every nation and language, Rev 14:6. Like the sun which enlightens every man that will open his eyes, and receive its light (Psa 19:6), to which the preaching of the gospel is compared. See Rom 10:18. Divine revelation is not now to be confined, as it had been, to one people, but to be diffused to all people, Mat 5:15. (3.) By the operation of his Spirit and grace he enlightens all those that are enlightened to salvation; and those that are not enlightened by him perish in darkness. The light of the knowledge of the glory of God is said to be in the face of Jesus Christ, and is compared with that light which was at the beginning commanded to shine out of darkness, and which enlightens every man that comes into the world. Whatever light any man has, he is indebted to Christ for it, whether it be natural or supernatural.
2.Christ was in the world, Joh 1:10. He was in the world, as the essential Word, before his incarnation, upholding all things; but this speaks of his being in the world when he took our nature upon him, and dwelt among us; see Joh 16:28. I am come into the world. The Son of the Highest was here in this lower world; that light in this dark world; that holy thing in this sinful polluted world. He left a world of bliss and glory, and was here in this melancholy miserable world. He undertook to reconcile the world to God, and therefore was in the world, to treat about it, and settle that affair; to satisfy God's justice for the world, and discover God's favour to the world. He was in the world, but not of it, and speaks with an air of triumph when he can say, Now I am no more in it, Joh 17:11. The greatest honour that ever was put upon this world, which is so mean and inconsiderable a part of the universe, was that the Son of God was once in the world; and, as it should engage our affections to things above that there Christ is, so it should reconcile us to our present abode in this world that once Christ was here. He was in the world for awhile, but it is spoken of as a thing past; and so it will be said of us shortly, We were in the world. O that when we are here no more we may be where Christ is! Now observe here, (1.) What reason Christ had to expect the most affectionate and respectful welcome possible in this world; for the world was made by him. Therefore he came to save a lost world because it was a world of his own making. Why should he not concern himself to revive the light that was of his own kindling, to restore a life of his own infusing, and to renew the image that was originally of his own impressing? The world was made by him, and therefore ought to do him homage. (2.) What cold entertainment he met with, notwithstanding: The world knew him not. The great Maker, Ruler, and Redeemer of the world was in it, and few or none of the inhabitants of the world were aware of it. The ox knows his owner, but the more brutish world did not. They did not own him, did not bid him welcome, because they did not know him; and they did not know him because he did not make himself known in the way that they expected - in external glory and majesty. His kingdom came not with observation, because it was to be a kingdom of trail and probation. When he shall come as a Judge the world shall know him.
3.He came to his own (Joh 1:11); not only to the world, which was his own, but to the people of Israel, that were peculiarly his own above all people; of them he came, among them he lived, and to them he was first sent. The Jews were at this time a mean despicable people; the crown was fallen from their head; yet, in remembrance of the ancient covenant, bad as they were, and poor as they were, Christ was not ashamed to look upon them as his own. Ta idia - his own things; not tous idious - his own persons, as true believers are called, Joh 13:1. The Jews were his, as a man's house, and lands, and goods are his, which he uses and possesses; but believers are his as a man's wife and children are his own, which he loves and enjoys. He came to his own, to seek and save them, because they were his own. He was sent to the lost sheep of the house of Israel, for it was he whose own the sheep were. Now observe,
(1.)That the generality rejected him: His own received him not. He had reason to expect that those who were his own should have bidden him welcome, considering how great the obligations were which they lay under to him, and how fair the opportunities were which they had of coming to the knowledge of him. They had the oracles of God, which told them beforehand when and where to expect him, and of what tribe and family he should arise. He came among them himself, introduced with signs and wonders, and himself the greatest; and therefore it is not said of them, as it was of the world (Joh 1:10), that they knew him not; but his own, though they could not but know him, yet received him not; did not receive his doctrine, did not welcome him as the Messiah, but fortified themselves against him. The chief priests, that were in a particular manner his own (for the Levites were God's tribe), were ring-leaders in this contempt put upon him. Now this was very unjust, because they were his own, and therefore he might command their respect; and it was very unkind and ungrateful, because he came to them, to seek and save them, and so to court their respect. Note, Many who in profession are Christ's own, yet do not receive him, because they will not part with their sins, nor have him to reign over them.
(2.)That yet there was a remnant who owned him, and were faithful to him. Though his own received him not, yet there were those that received him (Joh 1:12): But as many as received him. Though Israel were not gathered, yet Christ was glorious. Though the body of that nation persisted and perished in unbelief, yet there were many of them that were wrought upon to submit to Christ, and many more that were not of that fold. Observe here,
[1.]The true Christian's description and property; and that is, that he receives Christ, and believes on his name; the latter explains the former. Note, First, To be a Christian indeed is to believe on Christ's name; it is to assent to the gospel discovery, and consent to the gospel proposal, concerning him. His name is the Word of God; the King of kings, the Lord our righteousness; Jesus a Saviour. Now to believe on his name is to acknowledge that he is what these great names bespeak him to be, and to acquiesce in it, that he may be so to us. Secondly, Believing in Christ's name is receiving him as a gift from God. We must receive his doctrine as true and good; receive his law as just and holy; receive his offers as kind and advantageous; and we must receive the image of his grace, and impressions of his love, as the governing principle of our affections and actions.
[2.]The true Christian's dignity and privilege are twofold: -
First, The privilege of adoption, which takes them into the number of God's children: To them gave he power to become the sons of God. Hitherto, the adoption pertained to the Jews only (Israel is my son, my first-born); but now, by faith in Christ, Gentiles are the children of God, Gal 3:26. They have power, exousian - authority; for no man taketh this power to himself, but he who is authorized by the gospel charter. To them gave he a right; to them gave he this pre-eminence. This power have all the saints. Note, 1. It is the unspeakable privilege of all good Christians, that they are become the children of God. They were by nature children of wrath, children of this world. If they be the children of God, they become so, are made so Fiunt, non nascuntur Christiani - Persons are not born Christians, but made such. - Tertullian. Behold what manner of love is this, Jo1 3:1. God calls them his children, they call him Father, and are entitled to all the privileges of children, those of their way and those of their home. 2. The privilege of adoption is entirely owing to Jesus Christ; he gave this power to them that believe on his name. God is his Father, and so ours; and it is by virtue of our espousals to him, and union with him, that we stand related to God as a Father. It was in Christ that we were predestinated to the adoption; from him we receive both the character and the Spirit of adoption, and he is the first-born among many brethren. The Son of God became a Son of man, that the sons and daughters of men might become the sons and daughters of God Almighty.
Secondly, The privilege of regeneration (Joh 1:13): Which were born. Note, All the children of God are born again; all that are adopted are regenerated. This real change evermore attends that relative one. Wherever God confers the dignity of children, he creates the nature and disposition of children. Men cannot do so when they adopt. Now here we have an account of the original of this new birth. 1. Negatively. (1.) It is not propagated by natural generation from our parents. It is not of blood, nor of the will of the flesh, nor of corruptible seed, Pe1 1:23. Man is called flesh and blood, because thence he has his original: but we do not become the children of God as we become the children of our natural parents. Note, Grace does not run in the blood, as corruption does. Man polluted begat a son in his own likeness (Gen 5:3); but man sanctified and renewed does not beget a son in that likeness. The Jews gloried much in their parentage, and the noble blood that ran in their veins: We are Abraham's seed; and therefore to them pertained the adoption because they were born of that blood; but this New Testament adoption is not founded in any such natural relation. (2.) It is not produced by the natural power of our own will. As it is not of blood, nor of the will of the flesh, so neither is it of the will of man, which labours under a moral impotency of determining itself to that which is good; so that the principles of the divine life are not of our own planting, it is the grace of God that makes us willing to be his. Nor can human laws or writings prevail to sanctify and regenerate a soul; if they could, the new birth would be by the will of man. But, 2. Positively: it is of God. This new birth is owing to the word of God as the means (Pe1 1:23), and to the Spirit of God as the great and sole author. True believers are born of God, Jo1 3:9; Jo1 5:1. And this is necessary to their adoption; for we cannot expect the love of God if we have not something of his likeness, nor claim the privileges of adoption if we be not under the power of regeneration.
4.The word was made flesh, Joh 1:14. This expresses Christ's incarnation more clearly than what went before. By his divine presence he always was in the world, and by his prophets he came to his own. But now that the fulness of time was come he was sent forth after another manner, made of a woman (Gal 4:4); God manifested in the flesh, according to the faith and hope of holy Job; Yet shall I see God in my flesh, Job 19:26. Observe here,
(1.)The human nature of Christ with which he was veiled; and that expressed two ways.
[1.]The word was made flesh. Forasmuch as the children, who were to become the sons of God, were partakers of flesh and blood, he also himself likewise took part of the same, Heb 2:14. The Socinians agree that Christ is both God and man, but they say that he was man, and was made a God, as Moses (Exo 7:1), directly contrary to John here, who saith, Theos ēn - He was God, but sarxegeneto - He was made flesh. Compare v. 1 with this. This intimates not only that he was really and truly man, but that he subjected himself to the miseries and calamities of the human nature. He was made flesh, the meanest part of man. Flesh bespeaks man weak, and he was crucified through weakness, Co2 13:4. Flesh bespeaks man mortal and dying (Psa 78:39), and Christ was put to death in the flesh Pe1 3:18. Nay, flesh bespeaks man tainted with sin (Gen 6:3), and Christ, though he was perfectly holy and harmless, yet appeared in the likeness of sinful flesh (Rom 8:3), and was made sin for us, Co2 5:21. When Adam had sinned, God said to him, Dust thou art; not only because made out of the dust, but because by sin he was sunk into dust. His fall did, sōmatoun tēn psuchēn, turn him as it were all into body, made him earthly; therefore he that was made a curse for us was made flesh, and condemned sin in the flesh, Rom 8:3. Wonder at this, that the eternal Word should be made flesh, when flesh was come into such an ill name; that he who made all things should himself be made flesh, one of the meanest things, and submit to that from which he was at the greatest distance. The voice that ushered in the gospel cried, All flesh is grass (Isa 40:6), to make the Redeemer's love the more wonderful, who, to redeem and save us, was made flesh, and withered as grass; but the Word of the Lord, who was made flesh, endures for ever; when made flesh, he ceased not to be the Word of God.
[2.]He dwelt among us, here in this lower world. Having taken upon him the nature of man, he put himself into the place and condition of other men. The Word might have been made flesh, and dwelt among the angels; but, having taken a body of the same mould with ours, in it he came, and resided in the same world with us. He dwelt among us, us worms of the earth, us that he had no need of, us that he got nothing by, us that were corrupt and depraved, and revolted from God. The Lord God came and dwelt even among the rebellious, Psa 68:18. He that had dwelt among angels, those noble and excellent beings, came and dwelt among us that are a generation of vipers, us sinners, which was worse to him than David's swelling in Mesech and Kedar, or Ezekiel's dwelling among scorpions, or the church of Pergamus dwelling where Satan's seat is. When we look upon the upper world, the world of spirits, how mean and contemptible does this flesh, this body, appear, which we carry about with us, and this world in which our lot is cast, and how hard is it to a contemplative mind to be reconciled to them! But that the eternal Word was made flesh, was clothed with a body as we are, and dwelt in this world as we do, this has put an honour upon them both, and should make us willing to abide in the flesh while God has any work for us to do; for Christ dwelt in this lower world, bad as it is, till he had finished what he had to do here, Joh 17:4. He dwelt among the Jews, that the scripture might be fulfilled, He shall dwell in the tents of Shem, Gen 9:27. And see Zac 2:10. Though the Jews were unkind to him, yet he continued to dwell among them; though (as some of the ancient writers tell us) he was invited to better treatment by Abgarus king of Edessa, yet he removed not to any other nation. He dwelt among us. He was in the world, not as a wayfaring man that tarries but for a night, but he dwelt among us, made a long residence, the original word is observable, eskēnōsen en hēmin - he dwelt among us, he dwelt as in a tabernacle, which intimates, First, That he dwelt here in very mean circumstances, as shepherds that dwell in tents. He did not dwell among us as in a palace, but as in a tent; for he had not where to lay his head, and was always upon the remove. Secondly, That his state here was a military state. Soldiers dwell in tents; he had long since proclaimed war with the seed of the serpent, and now he takes the field in person, sets up his standard, and pitches his tent, to prosecute this war. Thirdly, That his stay among us was not to be perpetual. He dwelt here as in a tent, not as at home. The patriarchs, by dwelling in tabernacles, confessed that they were strangers and pilgrims on earth, and sought the better country, and so did Christ, leaving us an example, Heb 13:13, Heb 13:14. Fourthly, That as of old God dwelt in the tabernacle of Moses, by the shechinah between the cherubim, so now he dwells in the human nature of Christ; that is now the true shechinah, the symbol of God's peculiar presence. And we are to make all our addresses to God through Christ, and from him to receive divine oracles.
(2.)The beams of his divine glory that darted through this veil of flesh: We beheld his glory, the glory as of the only begotten of the Father, full of grace and truth. The sun is still the fountain of light, though eclipsed or clouded; so Christ was still the brightness of his Father's glory, even when he dwelt among us in this lower world. And how slightly soever the Jews thought of him there were those that saw through the veil. Observe,
[1.]Who were the witnesses of this glory: we, his disciples and followers, that conversed most freely and familiarly with him; we among whom he dwelt. Other men discover their weaknesses to those that are most familiar with them, but it was not so with Christ; those that were most intimate with him saw most of his glory. As it was with his doctrine, the disciples knew the mysteries of it, while others had it under the veil of parables; so it was with his person, they saw the glory of his divinity, while others saw only the veil of his human nature. He manifested himself to them, and not unto the world. These witnesses were a competent number, twelve of them, a whole jury of witnesses; men of plainness and integrity, and far from any thing of design or intrigue.
[2.]What evidence they had of it: We saw it. They had not their evidence by report, at second hand, but were themselves eye-witnesses of those proofs on which they built their testimony that he was the Son of the living God: We saw it. The word signifies a fixed abiding sight, such as gave them an opportunity of making their observations. This apostle himself explains this: What we declare unto you of the Word of life is what we have seen with our eyes, and what we have looked upon, Jo1 1:1.
[3.]What the glory was: The glory as of the only begotten of the Father. The glory of the Word made flesh was such a glory as became the only begotten Son of God, and could not be the glory of any other. Note, First, Jesus Christ is the only begotten of the Father. Believers are the children of God by the special favour of adoption and the special grace of regeneration. They are in a sense homoiousioi - of a like nature (Pe2 1:4), and have the image of his perfections; but Christ is homousios - of the same nature, and is the express image of his person, and the Son of God by an eternal generation. Angels are sons of God, but he never said to any of them, This day have I begotten thee, Heb 1:5. Secondly, He was evidently declared to be the only begotten of the Father, by that which was seen of his glory when he dwelt among us. Though he was in the form of a servant, in respect of outward circumstances, yet, in respect of graces, his form was as that of the fourth in the fiery furnace, like the Son of God. His divine glory appeared in the holiness and heavenliness of his doctrine; in his miracles, which extorted from many this acknowledgment, that he was the Son of God; it appeared in the purity, goodness, and beneficence, of his whole conversation. God's goodness is his glory, and he went about doing good; he spoke and acted in every thing as an incarnate Deity. Perhaps the evangelist had a particular regard to the glory of his transfiguration, of which he was an eye-witness; see Pe2 1:16-18. God's calling him his beloved Son, in whom he was well pleased, intimated that he was the only begotten of the Father; but the full proof of this was at his resurrection.
[4.]What advantage those he dwelt among had from this. He dwelt among them, full of grace and truth. In the old tabernacle wherein God dwelt was the law, in this was grace; in that were types, in this was truth. The incarnate Word was every way qualified for his undertaking as Mediator; for he was full of grace and truth, the two great things that fallen man stands in need of; and this proved him to be the Son of God as much as the divine power and majesty that appeared in him. First, He has a fulness of grace and truth for himself; he had the Spirit without measure. He was full of grace, fully acceptable to his Father, and therefore qualified to intercede for us; and full of truth, fully apprized of the things he was to reveal, and therefore fit to instruct us. He had a fulness of knowledge and a fulness of compassion. Secondly, He has a fulness of grace and truth for us. He received, that he might give, and God was well pleased in him, that he might be well pleased with us in him; and this was the truth of the legal types.
If any one confesses Christ Jesus the Lord, but denies the God of the law and of the prophets, saying that the Father of Christ is not the Maker of heaven and earth, he has not continued in the truth any more than his father the devil, and is a disciple of Simon Magus, not of the Holy Spirit. If any one says there is one God, and also confesses Christ Jesus, but thinks the Lord to be a mere man, and not the only-begotten God, and Wisdom, and the Word of God, and deems Him to consist merely of a soul and body, such an one is a serpent, that preaches deceit and error for the destruction of men. And such a man is poor in understanding, even as by name he is an Ebionite.
Was on this wise; "and that He is Emmanuel, lest perchance we might consider Him as a mere man: for "not by the will of the flesh nor by the will of man, but by the will of God was the Word made flesh; ".
knows Him, so that he understands that He who "was not born either by the will of the flesh, or by the will of man".
), not by the will of the flesh, nor by the will of man, but by the good pleasure of the Father.
Those therefore who did not receive Him did not receive life. "But to as many as received Him, to them gave He power to become the sons of God."
For not only must the idols which he formerly held as gods, but the works also of his former life, be abandoned by him who has been "born again, not of blood, nor of the will of the flesh," but in the Spirit; which consists in repenting by not giving way to the same fault.
What, then, is the meaning of this passage, "Born not of blood, nor of the will of the flesh, nor of the will of man, but of God? " I shall make more use of this passage after I have confuted those who have tampered with it.
" And when in another passage he says, in like manner, "Before me there was no God," he strikes at those inexplicable genealogies of the Valentinian ¦ons. Again, there is an answer to Ebion in the Scripture: "Born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
The Father, being very God, begot the Son like himself, very God; not as teachers beget disciples, not as Paul says to some, “I became your father in Christ Jesus through the gospel.” For in this case [Paul is speaking about] he who was not a son by nature becoming a son by discipleship. But in the former case [of Jesus], he was a son by nature, a true son—not as you, who are to be illuminated, are now becoming sons of God: for you also become sons but [do so] by adoption of grace, [not by nature].
"Who were born, not of blood, nor of the will of the flesh, but of God." This he has done, in order that, considering the vileness, and lowness of the first birth, which is "of blood," and "the will of the flesh," and perceiving the highness and nobleness of the second, which is by grace, we may form from thence some great opinion of it, and one worthy of the gift of Him who hath begotten us, and for the future exhibit much earnestness.
(Hom. x. [ix.] 3) The Evangelist makes this declaration, that being taught the vileness and inferiority of our former birth, which is through blood, and the will of the flesh, and understanding the loftiness and nobleness of the second, which is through grace, we may hence receive great knowledge, worthy of being bestowed by him who begat us, and after this show forth much zeal.
(Tr. ii. 14) To be made then the sons of God, and brothers of Christ, they must of course be born; for if they are not born, how can they be sons? Now the sons of men are born of flesh and blood, and the will of man, and the embrace of wedlock; but how these are born, the next words declare: Not of bloods; that is, the male's and the female's. Bloods is not correct Latin, but as it is plural in the Greek, the translator preferred to put it so, though it be not strictly grammatical, at the same time explaining the word in order not to offend the weakness of one's hearers.
(Tr. ii. 14) In that which follows, Nor of the will of the flesh, nor of the will of man, the flesh is put for the female; because, when she was made out of the rib, Adam said, This is now bone of my bone and flesh of my flesh. (Gen. 2:23) The flesh therefore is put for the wife, as the spirit sometimes is for the husband; because that the one ought to govern, the other to obey. For what is there worse than an house, where the woman hath rule over the man? But these that we speak of are born neither of the will of the flesh, nor the will of man, but of God.
And how are they born? Because they become sons of God and brethren of Christ, they are certainly born. For if they are not born, how can they be sons? But the sons of men are born of flesh and blood, and of the will of man, and of the embrace of wedlock. But in what manner are they born? "Who not of bloods," as if of male and female. Bloods is not Latin; but because it is plural in Greek, the interpreter preferred so to express it, and to speak bad Latin according to the grammarian that he might make the matter plain to the understanding of the weak among his hearers. For if he had said blood in the singular number, he would not have explained what he desired; for men are born of the bloods of male and female. Let us say so, then, and not fear the ferule of grammarians, so long as we reach the solid and certain truth. He who understands it and blames it, is thankless for his having understood. "Not of bloods, nor of the will of the flesh, nor of the will of man." The apostle puts flesh for woman; because, when she was made of his rib, Adam said, "This is now bone of my bone, and flesh of my flesh." And the apostle saith, "He that loveth his wife loveth himself; for no one ever hated his own flesh." Flesh, then, is put for woman, in the same manner that spirit is sometimes put for husband. Wherefore? Because the one rules, the other is ruled; the one ought to command, the other to serve. For where the flesh commands and the spirit serves, the house is turned the wrong way. What can be worse than a house where the woman has the mastery over the man? But that house is rightly ordered where the man commands and the woman obeys. In like manner that man is rightly ordered where the spirit commands and the flesh serves.
And how do they become children of God? “Who are born not of blood, nor of the will of a man nor of the will of the flesh, but of God.” Pay close attention: these here have been born of God, having received power to become children of God. They have been born of God, not of blood, such as is the case with the first birth, the case with the birth in misery coming from miserable parents. But those who have been born of God, what was it that they were first born of? From a mixing of blood, from the blood of male and female, from a mingling of the flesh of male and female, that is what they were born of. But now, how is it they are born of God? The first birth was from male and female; the second birth is from God and the church.
They who, he says, have been called by faith in Christ to sonship with God put off the littleness of their own nature, adorned with the grace of him who honors them as with a splendid robe—they mount up to a dignity above nature. For no longer are they called children of flesh, but rather offspring of God by adoption.But note how extremely careful the blessed Evangelist is in his words. For since he was going to say that those who believe are begotten of God, he needs to exercise additional caution. He needs to do this in case anyone should suppose that they are in truth born of the essence of God the Father and arrive at an exact likeness with the Only Begotten. Or they might think that “from the womb before the Daystar I begat you” is something less appropriately said of the Son too. If they went down this path, the Son too, at length, would be brought down to the nature of creatures, even though he is said to be begotten of God. This is why he needs this additional caution. For when he had said that power was given to them to become sons of God from him who is by nature Son—and thus here for the first time introduces what is by adoption and grace—he avoids danger by adding afterwards they were begotten of God. He does this so that he might show the greatness of the grace that was conferred on them, gathering as it were into a kinship of nature that which was alien from God the Father and raising up its connection to the nobility of its Lord through his own heartwarming love for it.
It should be understood that in holy Scripture, blood in the plural number, has the signification of sin: thus in the Psalms Deliver me from blood-guiltinessp. (Ps. 51:14).
The carnal birth of men derives its origin from the embrace of wedlock, but the spiritual is dispensed by the grace of the Holy Spirit.
He draws a comparison, as it were, between divine and human births, but he does so not to give us an unseemly reminder of the pangs of labor and delivery, but in order that we might recognize the ignoble and humble nature of fleshly childbirth and run towards divine grace. He says, Who were born, not of blood, that is, the blood in the womb of a woman, which nourishes and gives growth to the embryo. It is also said that the seed of the man first becomes blood, and then is formed into the flesh and the rest of the body of an infant. It was likely that some would say that believers in Christ are not born in a manner any different than that of Isaac. He, too, was not born of blood, for the blood in Sarah’s womb had ceased to flow. Because some might think this, the Evangelist adds, nor of the will of the flesh, nor of the will of man. Even if Isaac’s birth was not of blood, it was of the will of man; undoubtedly the man desired that a child be born to him from Sarah. Nor are believers in Christ born of the will of the flesh, as Samuel was born from Anna. We might say, then, that Isaac was born of the will of man and Samuel was born of the will of the flesh, that is, of the will of a woman, Anna. For this barren woman had longed for a child. And perhaps both sons were born of both these desires. If you wish to learn something more, listen: intercourse of the flesh sometimes occurs as a result of a natural ardor. It often happens that one has a more fervent disposition and is more easily moved to intercourse (this is what the Evangelist calls the will of the flesh). Intercourse of the flesh also occurs as a result of evil inclinations and dissolute appetites, when the urge for intercourse is uncontrollable. This the Evangelist calls the will of a man, when intercourse does not result from physical nature, but from the depravity of a man. Because sometimes the woman is inclined to intercourse, and sometimes the man, perhaps by the will of a man he indicates the burning desire of the man, and by the will of the flesh he indicates the desire of the woman. All this has been said for the sake of those who ask foolish questions. To speak of what is essential, one idea is clear: the lowly nature of childbirth in the flesh. Now, the Israelites too were called "sons of God." What more have we who believe in Christ than the Israelites who believed in the law? More beyond compare. The law, in every point, contained only the foreshadowing of things to come, and therefore did not grant the Israelites adoption as sons as their actual possession, but only in type and figure. But we who in truth have received the Spirit of God through Baptism cry out, Abba, Father. [Rom. 8:15; Gal. 4:6] Just as to them baptism was only a type and foreshadowing, so also their adoption as sons was a prefiguring of ours. They were called sons, but only as a foreshadowing of the true adoption as sons which we now have through Baptism.
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SUMMARY
John 1:13 profoundly elucidates the supernatural origin of spiritual birth, clarifying that becoming a child of God is not a result of human lineage, carnal desire, or human decision, but solely a divine act. This verse, nestled within the Gospel's prologue, underscores the radical nature of salvation as a work initiated and accomplished by God, setting apart those who receive Christ from any earthly or human-driven means of identity or spiritual standing.
CONTEXT
Literary Context: John 1:13 immediately follows John 1:12, which declares that "as many as received him, to them gave he power to become the sons of God, even to them that believe on his name." Verse 13 then serves as a crucial clarification, explaining how this spiritual sonship is achieved. It negates all human possibilities, whether physical, volitional, or familial, to emphasize the exclusive divine origin of this new birth. This clarification is vital to the prologue's overarching theme of the Word (Jesus) bringing light and life into the world, a light that enables a new kind of existence for those who believe, an existence not rooted in the old creation but in the new. The entire prologue (John 1:1-18) establishes the deity of Christ, His role in creation, His incarnation, and His mission to reveal God and grant salvation, with verse 13 specifically addressing the mechanism of entry into this new covenant relationship.
Historical & Cultural Context: In ancient Jewish society, lineage and physical descent from Abraham were paramount. Being a "son of Abraham" (e.g., Matthew 3:9) carried immense religious and social privilege, often implying a guaranteed place in God's covenant. John 1:13 directly challenges this deeply ingrained cultural understanding by asserting that spiritual sonship is not inherited through "blood" (physical ancestry or ethnicity). Furthermore, the phrase "will of the flesh" and "will of man" contrasts with the common understanding of procreation and human agency. The Gospel of John, written in a Hellenistic context, also engages with philosophical concepts like the Logos, yet grounds spiritual reality not in human wisdom or effort, but in a divine, supernatural act. This verse would have been revolutionary, dismantling ethnocentric and human-centric notions of salvation prevalent in the first century.
Key Themes: The verse is central to several profound theological themes. The foremost is Divine Birth (Regeneration), which posits that becoming a child of God is entirely a supernatural work of God, not a natural human process. This concept is foundational to understanding Christian salvation, signifying a radical spiritual transformation and a new life that originates from God Himself. Secondly, the verse highlights the Exclusion of Human Effort or Merit, meticulously negating three human sources: "not of blood" (physical lineage/ethnicity), "nor of the will of the flesh" (natural human desires or physical procreation), and "nor of the will of man" (human decision, planning, or the specific will of a human father). This triple negation emphatically removes any basis for human boasting or self-righteousness in salvation. Finally, it underscores the Sovereignty of God in Salvation, by concluding "but of God." This affirms that salvation is a divine initiative, a gift of grace, independent of human capability or merit, providing assurance that the believer's spiritual identity and standing are rooted securely in God's will and power. This truth resonates with Jesus' teaching on the necessity of being born again in John 3.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse masterfully employs Anaphora and Contrast to drive home its central theological point. The repeated negation "not of... nor of... nor of..." (οὐκ ἐξ... οὐδὲ ἐκ... οὐδὲ ἐκ...) creates a strong rhythmic emphasis, meticulously eliminating every conceivable human source for spiritual birth. This Repetition builds anticipation for the ultimate revelation. The dramatic shift from these three negations to the single, affirmative "but of God" (ἀλλ᾽ ἐκ Θεοῦ) forms a profound Contrast. This literary device highlights the radical difference between human inability and divine omnipotence, underscoring that spiritual regeneration is exclusively a work of God's sovereign grace, distinct from any natural or human-driven process. The structure itself mirrors the theological truth: human efforts are futile, while God's power is absolute and singular in salvation.
THEOLOGICAL AND THEMATIC CONNECTIONS
John 1:13 is a foundational text for the doctrine of regeneration, asserting that spiritual life is not an inherited right, a product of human will, or a result of human effort, but solely a divine gift. This truth profoundly shapes our understanding of salvation as a work of God's sovereign grace, initiated by Him and bringing about a new spiritual identity in those who believe. It aligns with the broader biblical narrative of God's initiative in redemption, from His calling of Abraham to His covenant with Israel, culminating in the new covenant established through Christ. This divine origin of spiritual birth removes any basis for human boasting and places all glory squarely on God, fostering humility and profound gratitude in the believer.
REFLECTION AND APPLICATION
John 1:13 offers profound implications for our understanding of salvation and our identity in Christ. It compels us to recognize that our spiritual standing is not rooted in our lineage, our personal desires, or our human achievements, but entirely in the gracious, sovereign act of God. This truth should cultivate deep humility within us, as it strips away any room for boasting in ourselves and directs all praise to the One who gives life. It also provides immense assurance: if our new birth is "of God," then its security rests not on our fluctuating performance or feelings, but on His unchanging will and power. For evangelism, this verse reminds us that while we faithfully proclaim the Gospel, true spiritual transformation is God's work, freeing us from the burden of "making" converts and empowering us to trust in His ability to draw and regenerate hearts. Our ultimate identity, therefore, is not found in our family name, our race, our social status, or even our personal aspirations, but in the glorious reality of being "born of God."
Questions for Reflection
FAQ
Does John 1:13 mean that human free will plays no part in salvation?
Answer: John 1:13 focuses on the origin of spiritual birth, asserting that it is not initiated by human will or effort, but by God. This emphasizes God's sovereign grace and the supernatural nature of regeneration. However, it does not negate the human response of faith and reception, as highlighted in John 1:12. The Bible consistently presents a tension between divine sovereignty and human responsibility, where God graciously enables belief, and humans are called to respond in faith. John 1:13 clarifies that the power to become children of God, the very new birth itself, originates solely from God, making faith a divinely enabled response rather than a human-initiated work.
What is the significance of "not of blood" in this verse?
Answer: The phrase "not of blood" directly challenges the ancient Jewish belief that spiritual privilege and a right relationship with God were inherited through physical lineage, specifically descent from Abraham. It means that being born into a particular family, ethnicity, or religious tradition does not automatically confer spiritual sonship. This emphasizes that salvation is not a matter of genetics or earthly heritage but a spiritual transformation available to all who believe, regardless of their background. It highlights the inclusive nature of God's family, which is formed by spiritual birth, not biological connection.
If we are "born of God," does that mean we have no responsibility for our actions after conversion?
Answer: Absolutely not. While John 1:13 emphasizes God's sovereign work in regeneration, being "born of God" also implies a new nature and a new capacity for obedience and righteousness. Other New Testament passages, such as 1 John 3:9, indicate that those born of God will not continue in a lifestyle of sin, because God's seed remains in them. This new birth empowers believers to live a life pleasing to God, guided by the Holy Spirit. It is the beginning of a lifelong process of sanctification, where believers actively participate in growing in their faith and living out their new identity.
CHRIST-CENTERED FULFILLMENT
John 1:13, by declaring that spiritual birth is "of God" and not of human means, points profoundly to Jesus Christ as the singular mediator and enabler of this divine miracle. He is the "Word" (Logos) through whom all things were made, and it is through His incarnation, His life, His atoning death, and His resurrection that this new birth becomes possible. Jesus Himself, in His conversation with Nicodemus in John 3, elaborates on the necessity of being "born again" or "born from above," explicitly connecting it to belief in the Son of Man who must be lifted up, just as Moses lifted up the serpent in the wilderness (John 3:14-15). The "power to become the sons of God" mentioned in John 1:12 is precisely the power that Jesus, the incarnate God, bestows. He is the ultimate expression of God's will and the means by which humanity can be reconciled to God and receive this supernatural life. Our spiritual adoption as children of God, as described in passages like Romans 8:14-17, is made possible only through our union with Christ, who is the Son of God by nature. Thus, John 1:13 is a testament to the fact that salvation is entirely a work of God in Christ, demonstrating that true life and true sonship are found exclusively in Him.