John Chapter 1 verse 11 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerse 11. - It is not without interest that the ideas contained in these verses did not need a second century to evolve them; they were current in Paul's letters, a hundred years before the date assigned by some to this Gospel. Here the question arises - Has no more direct approach been made to our race than that which is common to every man? Undoubtedly the whole theocratic dispensation would be ignored if this were not the case - and consequently the evangelist continues the recital of the peculiarities and specialties of the approach of the Logos to the human understanding. He came unto his own possession (εἰς τὰ ἴδια). Here all expositors agree to see the special manifestation of the Logos to the house of Israel, which is called in numerous passages of the Old Testament, God's own possession (Exodus 19:5; Deuteronomy 7:6; Psalm 135:4; Isaiah 31:9). And his own (people) received him not (παρέλαβον; cf. κατέλαβεν of ver. 4, and ἔγνω of ver. 10). Here, again, the most astonishing, direct and prominent illustration of such a statement is seen in the historic ministry of the Lord Jesus, in the terrible record of his rejection by his own people, by his own disciples, by the theocratic chiefs, by the assembled Sanhedrin, by the very populace to whom Pilate appealed to save him from murderous fury. But the significance of the prologue is to my mind missed, if the earlier agelong rejection of the ministry, and light of the Logos, nay, the perpetual and awful treatment which he continually receives from "his own possession," be not perceived. There was a Divine and special sense in which the perpetual coming of the Logos to the world was emphasized by his gracious self-manifestations to the people of Israel. The great Name of Jehovah, the Angel of the presence, the manifestations to Abraham, to Moses, to David, to Elijah, to Isaiah, and Ezekiel; the Shechinah glories, the whole ministry of grace to the house of Israel, was a perpetual coming to his own peculiar possession; but yet the sum total of their history is a continuous repudiation and lapse. They rejected the Lord, they fell in the wilderness, they were turned unto other gods, they went a-whoring after their own inventions. They knew not that God had healed them. The great things of his Law were accounted strange things to them (compare Stephen's apology for an elaborate exposition of this thought). The same kind of treatment has continually been given by the world, and even by those who have boasted of standing in the special lines of his grace. This suggestion cannot he fully expanded here. Chrysostom in loco calls much attention to the argument of the Epistle to Romans (Romans 2:12; Romans 9:30, 32; Romans 10:3, 12).

Ellicott's Commentary

Ellicott's Commentary for English Readers(11) He came, as distinct from the "was" of the previous verse, passes on to the historic advent; but as that was but the more distinct act of which there had been foreshadowings in every appearance and revelation of God, these Advents of the Old Testament are not excluded.His own is neuter, and the same word which is used in John 19:27, where it is rendered "his own home." (Comp. John 16:32, margin, and Acts 21:6.) What then was the "home?" It is distinguished from the "world" of John 1:10, and it cannot but be that the home of Jewish thought was the land, the city, the temple bound up with every Messianic hope. Traces of this abound in the Jewish Scriptures. Comp. especially Malachi 3:1, "The Lord whom ye seek shall suddenly come to his temple." (See also Luke 2:49, Note.) . . .