João 1
Arthur Pink · Citado em PreceptAustin
João 1:1
Pink - “In the beginning” is something we are unable to comprehend: it is one of those matchless sweeps of inspiration which rises above the level of human thought. “In the beginning was the word,” and we are equally unable to grasp the final meaning of this. A “word” is an expression: by words we articulate our speech. The Word of God, then, is Deity expressing itself in audible terms. And yet, when we have said this, how much there is that we leave unsaid! (John 1:1-13 Christ the Eternal Word) Alexander
João 1:4
Pink has an interesting explanation of the life was the light of men - What are we to understand by this? Notice two things: this statement in Jn 1:4 follows immediately after the declaration that “all things were made” by Christ, so that it is creatures, as such, which are here in view; second, it is “men,” as men, not only believers, which are here referred to. The “life” here is one of the Divine titles of the Lord Jesus, hence, it is equivalent to saying, “God was the light of men.” It speaks of the relation which Christ sustains to men, all men—He is their “light.” This is confirmed by what we read in Jn 1:9, “That was the true light, which lighteth every man that cometh into the world.” In what sense, then, is Christ as “the life” the “light of men?” We answer, In that which renders men accountable creatures. Every rational man is morally enlightened. All rational men “show the work of the law written in their hearts, their conscience also bearing witness” (Ro 2:15, Ed: I would add also Ro 1:19-21 = the natural revelation). It is this “light,” which lightens every man that cometh into the world, that constitutes them responsible human beings. The Greek word for “light” in John 1:4 is “phos,” and that it is not restricted to spiritual illumination is plainly evident from its usage in Matthew 6:23, “If therefore the light that is in thee be darkness, how great is that darkness,” and also see Luke 11:35; Acts 16:29, etc. (John 1:1-13 Christ the Eternal Word) Matthew Poole on the life was the light of men - But though as God He distributes life according to their degree to all His creatures, yet He is the peculiar light of men, enlightening their minds with light of which vegetative and sensitive creatures are not capable; so as by light is not here to be understood the emanations of any lucid bodies, as that of the sun or stars, for other creatures as well as men are capable of that; nor is it to be understood of the light of reason, though that be the candle of the Lord in the soul; but that light by which we discern the things of God; in which sense the apostle saith, Ephesians 5:8, You were darkness, but now you are light in the Lord. Albert Barnes on the life was the light of men - “Light” is that by which we see objects distinctly. The light of the sun enables us to discern the form, the distance, the magnitude, and the relation of objects, and prevents the perplexities and dangers which result from a state of darkness. Light is in all languages, therefore, put for “knowledge” - for whatever enables us to discern our duty, and that saves us from the evils of ignorance and error. “Whatsoever doth make manifest is light,” Ephesians 5:13. See Isaiah 8:20; Isaiah 9:2. The Messiah was predicted as the “light” of the world, Isaiah 9:2, compared with Matthew 4:15-16; Isaiah 60:1. See John 8:12; “I am the light of the world;” John 12:35-36, John 12:46; “I am come a light into the world.” The meaning is, that the Logos or Word of God is the “instructor or teacher” of mankind. This was done before his advent by his direct agency in giving man reason or understanding, and in giving his law, for the “law was ordained by angels ‹in the hand of a mediator‘” Galatians 3:19; after his advent by his personal ministry when on earth, by his Spirit John 14:16, John 14:26, and by his ministers since, Ephesians 4:11; 1 Corinthians 12:28.(John 1 Commentary - Albert Barnes' Notes)
João 1:11
Pink - The world is charged with ignorance, but Israel with unbelief, yea, with a positive refusal of Him. Instead of welcoming the Heavenly Visitant, they drove Him from their door, and even banished Him from the earth. Who would have supposed that a people whose believing ancestors had been eagerly awaiting the appearance of the Messiah for long ages past, would have rejected Him when He came among them! Yet so it was: and should any ask, How could these things be? we answer, This very thing was expressly foretold by their own prophet, that He should possess neither form nor comeliness in their eyes, and when they should see Him there would be no beauty that they should desire Him. Ah! would it have been any wonder if He had turned away from such ingrates in disgust! What blessed subjection to the Father’s will, and what wondrous love for sinners, that He remained on earth in order that He might later die the death of the Cross! But if the world “knew him not,” and Israel “received him not,” was the purpose of God defeated? No, indeed, for that could not be. The counsel of the Lord “shall stand”: (Pr 19:21). ><>><>><> Always Accepted - He came to His own, and His own did not receive Him. —John 1:11 Financial expert Warren Buffet, one of the richest people in the world, was rejected by Harvard’s Business School at age 19. After a failed admissions interview, he recalls a “feeling of dread,” along with concern over his father’s reaction to the news. In retrospect, Buffet says, “[Everything] in my life … that I thought was a crushing event at the time has turned out for the better.” Rejection, though undeniably painful, does not have to hold us back from accomplishing what God wants us to do. The citizens of Jesus’ hometown denied that He was the Messiah (John 1:11), and many of His followers later rejected Him (6:66). Just as Jesus’ rejection was part of God’s plan for His Son (Isa. 53:3), so was Jesus’ continued ministry. Enduring earthly rejection and knowing that the Father would turn away from Him at Calvary (Matt. 27:46), Jesus went on to cure the sick, cast out demons, and preach good news to the masses. Before His crucifixion, Jesus said, “[Father], I have finished the work which You have given Me to do” (John 17:4). If rejection has become a hindrance to the work God has given you to do, don’t give up. Remember that Jesus understands, and those who come to Him will always be accepted by Him (Jn 6:37). No one understands like Jesus. They Didn't Let Him In - It’s been over 60 years since I read the poem The Death of the Hired Man. I still recall these lines: “Home is the place where, when you have to go there, they have to take you in.” Those words are deeply etched in my memory, I believe, because my parents and brothers expressed that kind of love for me. I knew that my own family would warmly receive me whenever I came home. In sharp contrast to my experience, Jesus “came to His own, and His own did not receive Him” (Jn. 1:11). He was rejected by the ones who should have accepted Him. He was the one who created them (Jn. 1:3), yet He gave up heaven’s glory to be born a human being. He came to His own people to be their Savior and King. He reached out to them and gave them every reason to love Him. But they turned Him away and crucified Him. That was not the end, however. Even Jesus’ death on the cross was an expression of His love. He died to pay the penalty for our sin, and His resurrection guarantees that all who believe in Him will be victorious over death and enjoy eternity in His presence. Jesus is still reaching out and seeking those who will accept Him into their hearts. Have you let Him in? Oh, receive Him today who so loved you That He died on the cross for your sin; Oh, believe Him and open your heart's door, Let the Savior who loves you come in. —Anon. Jesus gave His life for us so we could have His life in us. John 1:10 Commentary <> John 1:12 Commentary
João 1:12
Pink writes “as many as,” no matter whether they be Jews or Gentiles, rich or poor, illiterate or learned, receive Christ as their own personal Savior, to them is given the power or right to become the sons (better “children”) of God." MacArthur on received Him...believe in His Name - The second phrase describes the first. To receive Him who is the Word of God means to acknowledge His claims, place one’s faith in Him, and thereby yield allegiance to Him. ((MacArthur Study Bible).) Utley on as many as received Him - This shows humanity’s part in salvation (cf. v. 16). Humans must respond to God’s offer of grace in Christ (cf. Jn 3:16; Ro 10:9–13; Eph. 2:8–9). Received is aorist tense (at a moment in time, the moment we believed in Jesus) and active voice which implies that this receiving is a volitional choice, a choice of one's will to believe. Steven
João 1:12
Pink - Salvation comes to the sinner through “receiving” Christ, that is, by “believing on his name.” There is a slight distinction between these two things, though in substance they are one. Believing, respects Christ as He is exhibited by the Gospel testimony: it is the personal acceptance as truth of what God has said concerning His Son. Receiving, views Christ as presented to us as God’s Gift, presented to us for our acceptance. As
João 1:13
Pink - the taking place of the new birth is “not of blood,” that is to say, it is not a matter of heredity, for regeneration does not run in the veins. Jon Courson - Your grandfather may have been an awesome Christian, and you may have fourteen preachers in your family tree. But according to this verse, none of that makes a bit of difference because birth into God's family is not passed on genetically. It has nothing to do with blood, which speaks of descent. (Jon Courson's Application Commentary) David Stern in his "Jewish NT Commentary" comments that "There can be no doubt that in the 1st century c.e. the doctrine was widespread that descendants can benefit and even can claim salvation on the ground of their ancestors’ righteousness. Yeshua’s opponents made exactly such a claim at (In Jn 8:33 after Jesus had told His audience that if they the truth would set them free, the Jews "answered Him" saying "We are Abraham's offspring, and have never yet been enslaved to anyone; how is it that You say, 'You shall become free'?"), Paul’s own opponents obviously were making use of the idea at [ Paul wrote "Are they Hebrews? So am I. Are they Israelites? So am I. Are they descendants of Abraham? So am I." 2Cor 11:22]. Rabbinic literature does well in pointing up Abraham's faithful and trusting attitude toward God. For example, the Midrash Rabba records: “In the 'olam haba [world to come] Israel will sing a new song, as it is said, ‘Sing unto Adonai a new song, for He has done marvelous things’ (Ps98:1). By whose z'khut [merit] will they do so? By the merit of Avraham, because he TRUSTED in the Holy One, blessed be he, as it says, ‘And he TRUSTED in Adonai’ (Ge 15:6).” (Exodus Rabbah 23:5) Romans 4 investigates the nature of Avraham’s own “merit”: what is it that he obtained by his own efforts?… Didn’t he have “works,” meritorious “deeds” that earned him his salvation? This is what Paul’s hypothetical questioner is asking." (Jewish NT Commentary) (For more discussion of this topic see commentary on Romans 4-1-3 Commentary) Considering the aberrant teaching of the rabbis it is not surprising that many of the first century Jews believed they possessed salvation solely on the basis of being Abraham's offspring. In addition, they thought that they determined who was eligible for salvation, because they owned it! Before the coming of Christ, they shared "salvation" (or what they thought was salvation) only with those willing to become Jewish proselytes. When proselytes converted to Judaism, they were instructed to be circumcised and to place under obedience to the Law of Moses. It is surprising to discover that there are many non-Jews today who still feel that in the OT for one to be "saved" they must enter into salvation via Judaism. Nothing could be further from the truth, but this misconception does reflect how good their Jewish "propaganda" has been, even among evangelicals who should know better -- God's righteousness has always been reckoned only on the basis of faith - Sola Fide -- and does not require one to join a particular church or carry out any act (including baptism). Justification is a gift graciously given by God to undeserving sinners. Gangel summarizes these three alternative ways people think they can gain entrance into the family of God as "physical birth, self-determination, or the choice of another person."
João 1:13
Pink - “nor of the will of the flesh,” the will of the natural man is opposed to God, and he has no will Godward until he has been born again John
João 1:13
Pink - “nor of the will of man,” that is to say, the new birth is not brought about by the well-meant efforts of friends, nor by the persuasive powers of the preacher; “but of God.” Hendriksen feels nor the will of man refers to "the procreative urge of the male." (New Testament Commentary Exposition of the Gospel According to John) W E Vine on nor of the will of man feels "Man stands for the male sex, and stresses the human determination."
João 1:13
Pink - The new birth is a Divine work. It is accomplished by the Holy Spirit applying the Word in living power to the heart. The reception Christ met during the days of His earthly ministry is the same still: the world “knows him not;” Israel “receives him not;” but a little company do receive him, and who these are Acts 13:48 tells us—“as many as were ordained to eternal life believed.” And here we must stop. Samuel Davies quipped "You may as well expect to be men without being born, as to love God without being born again." Salvation is a gift to be received (Jn 4:10, 14), not a reward to be achieved! Of God - Spiritual birth is brought about only by God, from beginning to end (cf Jn 6:44-45). A W Pink - But who receive Him thus? Not all by any means. Only a few. And is this left to chance? Far from it. As the following verse goes on to state, “which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God” (John 1:13). This explains to us why the few “receive” Christ. It is because they are born of God. Just as Jn 1:12 gives us the human side, so Jn 1:13 gives us the Divine. The Divine side is the new birth. W E Vine on nor of the will of man - the word stands for the male sex, and stresses the human determination; “but of God.” Three times John declares that human generation has nothing to do with divine and spiritual generation. HCSB concludes that these statements make it "clear that true children of God come into being through faith in Messiah, not physical birth or ethnic descent (Jn 8:41-47; cp. Jn 3:16). This opens the way for Gentiles to become God's children (Jn 11:51-52; cp. Jn 10:16)." John