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John 1

In the beginning was the Word, and the Word was with God, and the Word was God.

The same was in the beginning with God.

All things were made by him; and without him was not any thing made that was made.

In him was life; and the life was the light of men.

And the light shineth in darkness; and the darkness comprehended it not.

There was a man sent from God, whose name was John.

The same came for a witness, to bear witness of the Light, that all men through him might believe.

He was not that Light, but was sent to bear witness of that Light.

That was the true Light, which lighteth every man that cometh into the world.

He was in the world, and the world was made by him, and the world knew him not.

He came unto his own, and his own received him not.

But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:

Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

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.

John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me.

And of his fulness have all we received, and grace for grace.

For the law was given by Moses, but grace and truth came by Jesus Christ.

No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.

And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?

And he confessed, and denied not; but confessed, I am not the Christ.

And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No.

Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?

He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.

And they which were sent were of the Pharisees.

And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?

John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not;

He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose.

These things were done in Bethabara beyond Jordan, where John was baptizing.

The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.

This is he of whom I said, After me cometh a man which is preferred before me: for he was before me.

And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.

And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.

And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost.

And I saw, and bare record that this is the Son of God.

Again the next day after John stood, and two of his disciples;

And looking upon Jesus as he walked, he saith, Behold the Lamb of God!

And the two disciples heard him speak, and they followed Jesus.

Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou?

He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour.

One of the two which heard John speak, and followed him, was Andrew, Simon Peter's brother.

He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.

And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.

The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me.

Now Philip was of Bethsaida, the city of Andrew and Peter.

Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.

And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.

Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile!

Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee.

Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel.

Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these.

And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man.

What does John 1:11 mean?

Explanation

John 1:11 speaks to a profound disappointment.

The phrase "He came unto his own" refers to Jesus Christ coming into the world, particularly to the nation of Israel, who are designated as 'His own.' Their unique relationship with God established through covenants with patriarchs like Abraham set them apart as God's chosen people.

The next part of the verse, "and his own received him not," communicates a tragic rejection.

Despite being the long-awaited Messiah prophesied in Jewish scriptures, Jesus was not accepted or recognized by the majority of his own people, including the religious leaders of the time.

This verse underscores the irony and sorrow of the Incarnation; the Creator comes to His creation, and His creation does not acknowledge Him.

Top Rated John Books

Historical Context

John's Gospel, written in the late first century, differs from the Synoptic Gospels, Matthew, Mark, and Luke, by offering a more philosophical portrayal of Jesus.

The immediate audience was both Jewish and Gentile Christians.

John is addressing a community familiar with Jewish customs, beliefs, and the anticipation of a Messiah.

His Gospel aims to prove Jesus is the awaited one, the Son of God.

This historical setting shows a community grappling with internal division and external pressure.

It's a time after the destruction of the Second Temple in 70 A.D., which may have intensified questions about Jesus' Messiahship among the Jewish people.

Theological Insights

The verse, John 1:11, presents a stark contrast between Jesus's divine identity and mission and the human response to it.

From a theological perspective, this verse may be seen as affirming the sovereignty of God and the concept of free will in human response.

The preexistence and incarnation theology presented in John's Gospel positions this verse as a critical pivot in the narrative of salvation history.

It serves as an exposition of the Jews' unbelief but, within a wider context, it speaks to the universal nature of Jesus's mission and the opportunity for salvation extended to all, not just to the Jewish people.

Practical Applications

This verse can serve as a catalyst for self-reflection. Individuals might consider how they receive or reject Christ in their daily lives, in both actions and belief.

The verse can be a reminder that familiarity does not always breed recognition or acceptance; prejudices and preconceived notions can blind us to truth.

It challenges believers to not repeat the mistake of "His own" but to remain open, receptive, and discerning of truth.

The importance of faith and the willingness to embrace Jesus' teachings despite cultural or societal opposition can also stem from understanding this verse.

Cross-References

Matthew 21:42: "Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes?"
Isaiah 53:3: "He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not."
Luke 19:14: "But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us."

Language Study

The key words in the original Greek language used in John 1:11 are significant.

The term translated as "came" is ἦλθεν (ēlthen), which implies arrival or coming into presence.

"His own" uses the Greek word τὰ ἴδια (ta idia), indicating possession, something that pertains to the subject.

The word used for "received" is παρέλαβον (parelabon), meaning to take to oneself or to accept. This language choice encapsulates the idea of Jesus coming to what is rightfully his and yet being met with rejection rather than acceptance.

Cultural and Religious Comparisons

In comparing this verse with other ancient myths, one might look at stories where deities visit their people or creations, like the Greek gods occasionally visiting humans, often unrecognized.

Thematically, John 1:11 contrasts with these stories as Jesus is not just visiting but fulfilling Jewish hopes and prophecy.

Moreover, unlike capricious deities of myth, Jesus comes with a message of love and redemption. Religious interpretations within the Jewish context may view the verse as a misunderstanding of messianic prophecies, while Muslims acknowledge Jesus as a prophet but not as the incarnation of God.

Scientific Perspectives

John 1:11 intersects with modern scientific understandings in its reflection of the human propensity to resist change or the unfamiliar, which can be examined through sociological or psychological lenses.

Cognitive dissonance may contribute to the rejection spoken of in the verse.

The Jewish populace expected a conquering Messiah, and Jesus's approach did not align with these expectations.

This dissonance between expectation and reality could be paralleled with the resistance to new scientific theories that challenge established paradigms.

Commentaries

Various experts and scholars have examined John 1:11, offering insights into its interpretation.

Commentary from biblical scholars often highlights the Jewish expectation of the Messiah and how Jesus did not fit their notions of a political liberator, thus leading to widespread rejection.

Some commentators, like Matthew Henry, noted the sorrow and irony that those who were most prepared to receive Christ were the ones who rejected him.

Others, like William Barclay, focus on the universality of the verse, emphasizing that the failure of Israel to recognize Jesus opened the way for the gospel to go to the whole world.

John 1

John 1

What does John 1:11 mean?

Explanation

Top Rated John Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does John 1:11 mean?

Explanation

Top Rated John Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?