Jhn 1:1 In
(1) the
(a) beginning
(b) was
(c) the Word, and the Word was
(d) with God, and the
(e) Word was God.
(1) The Son of God is of one and the selfsame eternity or everlastingness, and of one and the selfsame essence or nature with the Father.
(a) From the beginning, as the evangelist says in
1Jo 1:1; it is as though he said that the Word did not begin to have his being when God began to make all that was made: for the Word was even then when all things that were made began to be made, and therefore he was before the beginning of all things.
(b) Had his being.
(c) This word "the" points out to us a peculiar and choice thing above all others, and puts a difference between this "Word", which is the Son of God, and the laws of God, which are also called the word of God.
(d) This word "with" points out that there is a distinction of persons here.
(e) This word "Word" is the first in order in the sentence, and is the subject of the sentence, and this word "God" is the latter in order, and is the predicate of the sentence.
Jhn 1:3 (2) All
(f) things were made by him; and
(g) without him
(h) was not any thing made that was made.
(2) The Son of God declares that his everlasting Godhead is the same as the Father's, both by the creating of all things, and also by preserving them, and especially by the excellent gifts of reason and understanding with which he has beautified man above all other creatures.
(f) Paul expounds on this in
Col 1:15 - 16.
(g) That is, as the Father did work, so did the Son work with him: for the Son was a fellow worker with him.
(h) Of all those things which were made, nothing was made without him.
Jhn 1:4 (i) In him
(k) was life; and the life was
(l) the light of men.
(i) That is, by him: and this is spoken after the manner of the Hebrews, meaning by this that by his force and working power all life comes to the world.
(k) That is, even at that time when all things were made by him, for otherwise he would have said, "Life in him", and not "life was".
(l) That force of reason and understanding which is kindled in our minds to acknowledge him, the author of so great a benefit.
Jhn 1:5 (3) And the light shineth in darkness; and the darkness
(m) comprehended it not.
(3) The light of men is turned into darkness, but yet there is enough clearness so that they are without excuse.
(m) They could not perceive nor reach it to receive any light from it, no, they did not so much as acknowledge him.
Jhn 1:6 (4) There was a man sent from God, whose name [was] John.
(4) There is another more full manifestation of the Son of God, by the consideration of which men are in good time stirred up, even to John's voice, who is as it were the herald of Christ.
Jhn 1:7 The same came for a witness, to bear witness of the Light, that all [men]
(n) through him might believe.
(n) Through John.
Jhn 1:8 He was not
(o) that Light, but [was sent] to bear witness of that Light.
(o) That light which we spoke of, that is, Christ, who alone can enlighten our darkness.
Jhn 1:9 (5) [That] was
(p) the true Light, which lighteth every man that cometh into the world.
(5) When the Son of God saw that men did not acknowledge him by his works, although they were endued with understanding
() (which he had given to all of them), he exhibited himself unto his people to be seen by them with their physical eyes: yet not even then did they acknowledge him or receive him.
(p) Who alone and properly deserves to be called the light, for he shines by his own accord and borrows light from no one.
Jhn 1:10 (q) He was in the world, and the world was made by him, and the world knew him not.
(q) The person of the Word was made manifest even at that time when the world was made.
Jhn 1:11 He came
(r) unto his own, and his own received him not.
(r) The Word showed himself again when he came in the flesh.
Jhn 1:12 (6) But as many as received him, to them gave he
(s) power to become the sons of God, [even] to them that believe on his name:
(6) The Son being shut out by the majority of his people, and acknowledged but by a few, regenerates those few by his own strength and power, and receives them into that honour which is common to all the children of God, that is, to be the sons of God.
(s) He condescended to give them this power to take them to be his children.
Jhn 1:13 Which were born, not of blood, nor of the
(t) will of the flesh, nor of the will of man, but of God.
(t) Of that shameful and corrupt nature of man, which is throughout the scriptures described as an enemy of the spirit.
Jhn 1:14 (7) And the Word was made
(u) flesh, and
(x) dwelt among us, (and we beheld his
(y) glory, the glory
(z) as of the only begotten of the Father,)
(a) full of grace and truth.
(7) That Son who is God from everlasting took upon himself man's nature, so that one and the selfsame might be both God and man, who manifestly appeared to many witnesses that saw him, amongst whom he was conversant and unto whom by sure and undoubted arguments he showed both of his natures.
(u) That is, man: so that, by the figure of speech synecdoche, the part is taken for the whole: for he took upon himself our entire nature, that is to say, a true body, and a true soul.
(x) For a time, and when that was ended, he went up into heaven: for the word which he uses is used with reference to tents: and yet nonetheless he is always present with us, though not in flesh, but by the power of his spirit.
(y) The glory which he speaks of here is that manifestation of Christ's majesty, which was as it were openly placed before our eyes when the Son of God appeared in the flesh.
(z) This word "as" does not indicate here a likeness, but rather the truth of the matter, for his meaning is this, that we saw such a glory which suited and was proper for the true and only begotten Son of God, who is Lord and King over all the world.
(a) He was not only a partaker of grace and truth, but was full of the very substance of grace and truth.
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