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11 him not. He came to his own ; and yet those who 12 were his own received him not*. But as many as re

ceived him, to them he gave authority to be the children 13 of Godt, even to them who believe in his namef: who

were borntt, not of blood, nor of the will of the flesh, 14 (nor of the will of man,] but of God. And the Word

was fleshll, and full of kindness and truth he dwelt among us : and we beheld his gloryl, the glory as of the

sense. In the present version TEOWTICHEVO!, enlightened, is understood after €Y EVETI, as best connecting with the preceding verse. So ver. 7, a man was sent from God, εγενετο απες αλμενος. And Μatt. xxiii. 15. προσηλυτος is understood after yevrtai. Mr. Cappe translates the words, "the world was made for him ;" undersianding by the world, the Jewish dispensation, Gal. iv. 3 ; Col. ä. 8, 20, and tahing one with a genitive to express the final cause : of which he has produced several remarkable instances. Cappe, ibid. p. 50. The reader will judge which of these interpretations is to be preferred.

He came to his own, Sc.) Mr. Cappe's version is, “ He came into his own country, and his countrymen received him not." This is, no doubt, the true meaning ; but the evangelist's elliptical phraseology seems more eligible in a literal translation.

+ gave authority to be the children of God.) to participate of spiritual gifts. Gal. iv. 6; Rom. viii. 16. to be admitted to the privileges of children, to be partakers of a divine nature, to be heirs of better promises, to rejoice in hope of eternal life. Cappe.

I believe in his name.) received him ; believed in him, and honoured him as the word of God. A person's name is a Hebraism to express a person hinself, Jer. xxxii. 9; Rev. xi. 13 ; Psalm xx. 1. Cappe.

Ht who were born, cc.) to which privileges they were born; not by natural deseent nor by proselytism, nor in any way which under the Jewish dispensation entitled to the privilege of that peculiarity, but the pure good-will of God. Cappe. The elause, “nor of the will of man," is omitted in the text of the Vatican manuscript ; and has the appearance of a marginal gloss. Newcome. Griesbach.

1 Or, Nevertheless, the Word was flesh. “ Though this first preacher of the gospel was honoured with such signal tokens of divine confidence and favour, though he was invested with so high an office, he was, nevertheless, a mortal man.” Cappe. In this sense the word flesh is used in the precedling verse.“ Flesh,says Mr. Lindsey, se quel to the Apology, p. 136, “is frequently put for man." Psalm Ixv. 2; Rom. iii. 20. But it frequently and peculiarly stands for man as mortal ; subject to infirmities and sufferings: and as such is part cularly appropriated to Christ here, and in other places, 1 Tim. iij. 16; Rom. i. 3; ix. 5; 1 Pet. iii. 18 ; iv. l. 'O soyos cuež EYEYETO, the Word was flesh; not became flesh, which is Newcome's translation ; or, was made flesh, which is the coinmon version. The most usual meaning of yovonas is, to be. In this sense ryEVETO is used in this chapter, ver. 6; also in Luke xxiv, 19. The things concerning Jesus of Nazareth, OS EYEVETO ; who was, not who became, a pro phet. See Cappe, p. 86; and Socinus in loc.

I we beheld his glory.] we were witnesses to his miracles, his resurrection, the descent of the holy spirit, etc. John xvii. 1,4, 3 ; xii. 16 ; xvi. 14; Acts iii. 19, 13. Compare 1 John i. 1.

16 only son * who came from the Father ; for t of his fulness 17 we have all received ; and favour for favour t. For the

law was given by Moses ; but favour and truth were by 18 Jesus Christ. No man hath seen God at any time ; the

only [Son |1] that is in the bosom of the Fathertt, he

Hof the only son. ] “only begotten," N. This expression does not refer to any pecu. liar mode of derivation of existence, but is used to express merely a higher degree of afretion. It is applied to Isaae, Heb. xi. 17, though Abraham had other sons. The same word in the Hebrew is translated indifferently povoyeung and any AANTOS. This word is applied to Christ by the evangelist John four times in the gospel, and once in his episthe: and by no other writer of the New Testament. In the epistle to the Hebrews it mquestionably signifies beloved or most beloved : and in this sense it is used by John, ch. i. 14, 18 ; ii. 16, 18 ; 1 John iv. 9. " He seems to adopt it," says Mr. Lindsey, (Seq. p. 139) on all occasions where the other sacred writers would have said ayaan Tog." Compare Matt. iil 17 ; xvii. 3; Mark i. 11; ix. 7; xii. 6; Luke ïïi. 22; ix. 35. See Cappe, ibid. p. 94, and Grotius in loc. Mr. Lindsey observes, that ** only begotten is most gress and improper language to be used in English, especially with respect to Deity." List of Wrong Translations, p. 46.

† And, R. T. and N. See Griesbach.

t and faveur for favour.] xupiS QUTI xagitos, the free gift of the gospel in the place of that of the law, as the evangelist himself explains it in the following verse. The law came by Moses, but favour and truth, (that is, true favour, the best and most excellent gift.) came by Jesus Christ. Compare ver. 9. See Beza and Castalio on the text, and Theolog. Repos. vol. i. p. 51. Abp. Newcome, with the generality of interpre. teri, renders the passage " favour upon favour;" explaining it of abundant graciousness, o benignity. But he justly adds, that a clear instance of anti in this sense is wanted.

the only Son. only begotten Son," N. See above, ver. 14. Mr. Lindsey observes (Sequel, p. 139.) that it bas been conjectured by interpreters of great note, that our apostle made choice of this word usvoyevns, to confute the strange chimerical notions which some mystie christians fell into very early. They pretended to be acquainted with a variety of emanations or intelligences issuing from the Supreme: of these, Monogerts, or enly begatten, was one ; and Monogenes produced Logos, the Word (Christ) and Life ; which were the parents of all things produced after them.

# that is in the bosom of the Father.] “who is his beloved Son,” Matt. iii. 17; Col. 1. 13. Newcome. Rather, who was in the beginning with God, v. 1,2; to derive instruction, and to receive authority from him. Who has now finished his mission and ministry, and is returned to God, John xiji. 1; and " is admitted to such communion with the Father, and honoured with such tokens of his favour, as have never been enjoyed by any of the sons of men.” Cappe, p. 116. There is an allusion to the situation of the most honoured guests at an entertainment, according to the ancient custom of reelining at table. See John xïii 23. The beloved disciple reclined on the bosom of Jesus: and Lazarus is represented as in Abraham's bosom, Luke xvi. 22, 23.

| Many very eminent interpreters have given a different turn to this whole para. graph. The following is Mr. Lindsey's version, as it appears in his List of False Read. ings and Mistranslations, p. 40. "In the beginning was Wisdom, and Wisdom was with God; and God was Wisdom,

15 John bare witness of him and cried, saying, “ This is

he of whom I said *, “He who cometh after me t, is be

fore me, for he is my chief.'”. 19 And this is the witness of John, when the Jews sent

priests and Levites from Jerusalem, to ask him, “ Who 20 art thou ?” and he confessed, and denied not, but con21 fessed, “ I am not the Christ.” And they asked him,

“ What then ? Art thou Elijah ?" and he saith, “ I am not." “ Art thou the |prophet ?” and he answered,

The same was in the beginning with God. All things were made by it, and without it was nothing made. In it 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 came into the world, and enlighteneth every man.

" It (divine Wisdom) was in the world, and the world was made by it, and the world knew it not. It came to its own land, and its own people received it not. But as many as received it, to them it gave power to become the sons of God; even to them whe believe on its name. Who were born, not of blood, nor of the will of the flesh, nor of the will of man; but of God.

“ And Wisdom became man, and dwelt among us, and we beheld its glory; the glory as of the well-beloved of the Father, full of grace and truth.

" John bare witness of him, saying, This is he of whom I spake. He that comech after me is preferred before me, for he was greater than me (T)."

This sense of the passage is approved by Dr. Lardner, Dr. Priestley, Mr. Wakefield. and others. It is supposed to be countenanced by Solomon's description, Prov, viii. by the custom of the Chaldee paraphrasts in using the word of God for God himself. See Isa. xlv. 12 ; xlviii. 13; Gen. i. 27; iii. 8. Lindsey's Seq. p. 380 ; and by the use of the word Hoyos by Philo and other philosophers in or near the apostolic age, to personify the wisdom and the power of God. Λογοςε ςιν εικων Θε8, δι' και συμπας και xorros EdmeidzYEITO. Phil. Jud. p. 823. ed. Lut. See Wakefield's notes on John i. and his Enquiry into Early Opinions, p. 102, etc.

This is he of whom I said.] “ This was he of whom I spake," N. “He who cometh after me in point of time, goeth before me; taketh precedency of me, as the more honourable ;" Newcome. “ For he is my principal. The great object of my ministry, to prepare whose way I have been sent forth," Cappe, ibid. p. 13. The word ewtos is used in the sense of a chief or principal. Mark vi. 21; Luke xix. 47; 1 Tim. i. 15, 16. Compare Matt. ii. 11 ; Mark i. 8; Luke iii. 16. “ He that cometh after me is mightier than 1.” The common version of this clause, which Abp. Newcome adopts, is, "for be was before me;" that is, as usually interpreted, be existed before me. + N. m. gocth, N. 1.

The connection requires that the fifteenth verse should be placed between the eighteenth and nineteenth. See Bowyer's Conjectures, and Wakefield in loc,

Sa prophet ? N.

22 “ No." Then they said unto him, “Who art thou ?

that we may give an answer to those who sent us. What 23 sayest thou of thyself ?” He said, “ I am the voice of

one crying in the desert, "Make straight the way of the 24 Lord :' as said the prophet Isaiah.” Now those who 25 had been sent were of the Pharisees. Then they asked

him, and said unto him, “ Why baptizest thou then, if

thou be not the Christ, nor Elijah, nor the prophet ?” 26 John answered them, saying, “ I baptize with water :

but there standeth one amidst you, whom ye know not ; 27 even he who cometh after me*; the latchet of whose san28 dal I am not worthy to unloose.” These things passed

in Bethany † beyond Jordan, where John was baptizing. 29 The next day John beholdeth Jesus coming unto him,

and saith, “ See, the Lamb of God, who taketh away the 30 sin of the world. This is he of whom I said, “ After me

cometh a man, who is # before me ; for he is my princi31 pall.' And I knew him him not : but I therefore came

baptizing with water, that he might be made manifest to 32 Israel.” John also bare witness, saying, “ I saw the spi

rit coming down from heaven as a dove ; and it abode 33 upon him. And I knew him not then: but he who sent

me to baptize with water, had said unto me, · Upon whom

thou shalt see the spirit coming down and abiding, this 34 is he who baptizeth with the holy spirit.' And I saw,

and bare witness that this is the Son of God.” 35 On the next day, John was again standing, and two 36 of his disciples : and he looked on Jesus who was walk37 ing, and saith, “ Behold the Lamb of God.” And the 38 two disciples heard him speak, and followed Jesus. Then

Jesus turned, and saw them following; and saith unto them, “ What seek ye?” And they said unto him, “ Rabbi, (which signifieth, being interpreted, Teach

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39 er*) where dwellest thou ?" He saith unto them, “ Come

and see.” They came and saw where he dwelt, and

abode with him that day : (now it was about the tenth 40 hour., One of the two that heard John speak, and fol41 lowed Jesus, was Andrew, Simon Peter's brother. He

meeteth with his own brother Simon first of any, and

saith to him, “ We have found the Messiah :” (which 42 is, being interpreted, the Christ t.) And Andrew brought

him to Jesus. And Jesus looked on him, and said, « Thou art Simon the son of Jonah : thou shalt be called

Cephas :" (which being interpreted, is, a rock.) 43 The day following, Jesus purposed to go into Gali

lee; and meeteth with Philip, and saith unto him, 44 “ Follow me.” (Now Philip was of Bethsaida, the city 45 of Andrew and Peter.) Philip meeteth with Nathanael,

and saith unto him, “ We have found him of whom

Moses in the law, and the prophets also, wrote, Jesus of 46 Nazareth, the son of Joseph.” Then Nathanael said

unto him, “Can any good thing come out of Nazareth ?”. 47 Philip saith unto him, “ Come and see.” Jesus saw

Nathanael coming to him, and saith of him, “ Behold an 48 Israelite indeed, in whom is no guile.” Nathanael saith

unto him, “ Whence knowest thou me?” Jesus answer.

ed and said unto him, “ Before Philip called thee, when 49 thou wast under the fig-tree, I saw thee.” Nathanael

answered and saith unto him, “ Rabbi ļ, thou art the Son 50 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 51 greater things than these.” Then Jesus saith unto him,

“ Verily verily I say unto you, (Hereafter] ye shall see heaven opened, and the angels of God ascending and

descending on the Son of man.” Ch. II. And the third day there was a marriage-feast in Cana

Master, N.

Or, the anointed.

Master, or, My master, X.

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