John 1:11
Verse
Context
Sermons




Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
He came unto his own - Τα ιδια - to those of his own family, city, country: - and his own people, οἱ ιδιοι - his own citizens, brethren, subjects. The Septuagint, Josephus, and Arrian, use these words, τα ιδιοι and οἱ ιδιοι, in the different senses given them above. Received him not - Would not acknowledge him as the Messiah, nor believe in him for salvation. How very similar to this are the words of Creeshna, (an incarnation of the Supreme Being, according to the theology of the ancient Hindoos!) Addressing one of his disciples, he says: "The foolish, being unacquainted with my supreme and divine nature, as Lord of all things, despise me in this human form; trusting to the evil, diabolic, and deceitful principle within them. They are of vain hope, of vain endeavors, of vain wisdom, and void of reason; whilst men of great minds, trusting to their divine natures, discover that I am before all things, and incorruptible, and serve me with their hearts undiverted by other beings." See Bhagvat Geeta, p. 79. To receive Christ is to acknowledge him as the promised Messiah; to believe in him as the victim that bears away the sin of the world; to obey his Gospel, and to become a partaker of his holiness, without which no man, on the Gospel plan, can ever see God.
Jamieson-Fausset-Brown Bible Commentary
his own--"His own" (property or possession), for the word is in the neuter gender. It means His own land, city, temple, Messianic rights and possessions. and his own--"His own (people)"; for now the word is masculine. It means the Jews, as the "peculiar people." Both they and their land, with all that this included, were "HIS OWN," not so much as part of "the world which was made by Him," but as "THE HEIR" of the inheritance (Luk 20:14; see also on Mat 22:1). received him not--nationally, as God's chosen witnesses.
John Gill Bible Commentary
He came unto his own,.... Not all the world, who are his own by right of creation; for these, his own, are opposed to the world, and distinguished from them; and his coming to them designs some particular favour, which is not vouchsafed to all: nor yet are the elect of God intended; though they are Christ's own, in a very special sense; they are his by his own choice, by his Father's gift, by his own purchase, and through the conquest of his grace, and are the objects of his special love; and for their sake he came in the flesh, and to them he comes in a spiritual way, and to them will he appear a second time at the last day unto salvation: but they cannot be meant, because when he comes to them they receive him; whereas these did not, as the next clause affirms: but by his own are meant the whole body of the Jewish nation; so called, because they were chosen by the Lord above all people; had distinguishing favours bestowed upon them, as the adoption, the covenants, the promises, the giving of the law, and the service of God; and had the Shekinah, and the symbol of the divine presence in a remarkable manner among them; and the promise of the Messiah was in a particular manner made to them; and indeed, he was to be born of them, so that they were his kindred, his people, and his own nation: and this his coming to them is to be understood not of his incarnation; though when he came in the flesh, as he came of them, so he came to them, particularly being sent to the lost sheep of the house of Israel, and was rejected by them as the Messiah; yet his incarnation is afterwards spoken of in Joh 1:14 as a new and distinct thing from this; and to understand it of some coming of his before his incarnation, best suits with the context, and the design of the evangelist. Now Christ, the word, came to the Jews before his incarnation, not only in types, personal and real, and in promises and prophecies, and in the word and ordinances, but in person; as to Moses in the bush, and gave orders to deliver the children of Israel out of Egypt: he came and redeemed them himself with a mighty hand, and a outstretched arm; in his love and pity he led them through the Red Sea as on dry ground; and through the wilderness in a pillar of cloud by day, and a pillar of fire by night; and he appeared to them at Mount Sinai, who gave unto them the lively oracles of God: and his own received him not; they did not believe in him, nor obey his voice; they rebelled against him, and tempted him often, particularly at Massah and Meribah; they provoked trim to anger, and vexed, and grieved his holy Spirit, as they afterwards slighted and despised his Gospel by the prophets. Of this nonreception of the word by the Jews, and their punishment for it, the Targumist on Hos 9:17 thus speaks: "my God will remove them far away, because, , "they receive not his word"; and they shall wander among the people. And so they treated this same "Logos", or word of God, when he was made flesh, and dwelt among them. Somewhat remarkable is the following discourse of some Jews among themselves (e): "when the word of God comes, who is his messenger, we shall honour him. Says R. Saul, did not the prophets come, and we slew them, and shed their blood? (compare this with Mat 23:30.) how therefore now, , "shall we receive his word?" or wherefore shall we believe? Says R. Samuel, the Levite, to him, because he will heal them, and deliver them from their destructions; and because of these signs we shall believe him, and honour him. But they did not, (e) Ben Arama in Gen. xlvii. 4. apud Galatin. de Arcan. Cathol. Ver. l. 3. c. 5,
John 1:11
The Witness of John
10He was in the world, and though the world was made through Him, the world did not recognize Him.11He came to His own, and His own did not receive Him.12But to all who did receive Him, to those who believed in His name, He gave the right to become children of God—
- Scripture
- Sermons
- Commentary
(John - Part 5): As Many as Received Him (Active Living in God's Family)
By A.W. Tozer4.6K55:13ExpositionalJHN 1:11In this sermon, the preacher criticizes the practice of using religious language and imagery in worldly programs and advertisements. He emphasizes the importance of truly accepting Jesus with one's whole being, rather than just giving superficial acknowledgement. The preacher highlights the rejection of Jesus by his own people, contrasting it with the opportunity for those who receive him to become children of God. He emphasizes the significance of being born again, stating that God is actively selecting individuals for this new birth. The sermon concludes with an invitation to come and take Jesus as one's savior, even if it means sacrificing relationships or jobs.
(John - Part 4): He Came Unto His Own, and His Own Received Him Not
By A.W. Tozer3.9K54:21ExpositionalPSA 95:7LUK 9:58JHN 1:1JHN 1:11JHN 1:14ROM 8:24REV 3:20In this sermon, the preacher emphasizes the power and profundity of the two words "he came" in the book of John. He suggests that simplicity is often more effective in conveying profound truths than using excessive and unnecessary words. The preacher highlights the eternal hope that springs in the human heart and the aspirations for immortality that mankind has always had. He also points out the tragedy of mankind's love for sin over love for God, contrasting it with the joy and praise that nature and the world express when Jesus came and will come again in glory.
Why Revival Tarries - Part 1
By Henry Blackaby3.2K09:21JHN 1:11JHN 17:9This sermon delves into the heart of God as revealed through the life of Jesus, emphasizing the importance of understanding God's Kingdom mysteries and seeing ourselves and God as intended. It explores the significance of Jesus coming to His own, praying for His disciples, and the unity among believers that brings glory to Christ. The message highlights the need to follow God's pattern in His Word, give attention to God's people, and keep them in relationship with God.
(Genesis) Genesis 40 Introduction
By J. Vernon McGee2.6K07:08GEN 37:28MAT 26:15MAT 27:35JHN 1:11ACT 2:24In this sermon, the speaker focuses on the parallels between the life of Joseph and the life of Jesus. He highlights how Joseph was sent to his brethren, just as Jesus was sent to his own people. Both Joseph and Jesus were tempted by the world, flesh, and devil, but they resisted and emerged victorious. The speaker also emphasizes how Joseph's time in prison was part of God's plan, as it allowed him to eventually interpret the dreams of Pharaoh's butler and baker. The sermon concludes by noting that Joseph gave all glory to God throughout his trials and tribulations.
The Resurrection of the Hidden Talent
By Carter Conlon2.3K56:14TalentEXO 3:8MAT 6:33MAT 25:14JHN 1:11In this sermon on Matthew chapter 25, the preacher discusses the parable of the talents. He explains that the kingdom of heaven is like a man who goes on a journey and entrusts his servants with his goods. Each servant receives a different number of talents according to their abilities. The preacher reflects on his own talents and encourages the congregation to assess their own talents as well. He emphasizes the importance of being faithful and using our talents wisely, as demonstrated by the servants who multiplied their talents.
God's School of Faith
By Jim Cymbala2.2K37:14FaithGEN 45:5JOS 24:1PSA 23:3JER 37:15MAT 6:33JHN 1:11ACT 14:22In this sermon, the speaker focuses on a sentence from the book of Joshua that states, "His thoughts are not our thoughts." The speaker suggests that this sentence holds the key to understanding the challenges and experiences we face in life. They explain that Joshua is recalling the history of the chosen people of God and how they had to trust in God's plan even in difficult times. The speaker emphasizes the importance of developing faith through adversity and warns against losing faith when faced with challenges.
Understanding Spiritual Authority (Part 3): The Greatest Faith in Israel
By Carter Conlon2.0K48:23Spiritual AuthorityGEN 1:3PRO 31:28JON 2:8MAT 6:33MAT 22:29JHN 1:112PE 1:4In this sermon, the preacher discusses the story of the Passover in Egypt and draws parallels to the present generation. He emphasizes the importance of obeying God's instructions and coming under the authority of His word. By applying the blood of the lamb to their doorposts and having family devotions centered around God's truth, the children of Israel were saved from the spirit of death. The preacher also highlights the significance of recognizing Jesus' presence and power among His people, and the need to yield to His authority and the authority of the scriptures.
Christ's Very Own - Part 1
By Ian Paisley2.0K08:28MAT 28:19JHN 1:11ROM 5:8This sermon reflects on the journey of a church from humble beginnings to a flourishing community, emphasizing God's mysterious ways and the growth of faith despite challenges. It also highlights the importance of outreach and witnessing, sharing stories of individuals coming to Christ through open-air services. The message delves into the rejection of Jesus by his own nation, showcasing the consequences of sin, rebellion, and ingratitude, urging listeners to recognize and receive Christ in their lives.
Anathema Maranatha
By Rolfe Barnard1.9K48:10AnathemaJHN 1:11In this sermon, the pastor emphasizes the severity and strictness of God's holy law. He highlights the suffering and sacrifice of Jesus on the cross, emphasizing the need for individuals to come to Him for salvation. The pastor also emphasizes the judgment of sin and the importance of recognizing one's guilt and seeking God's mercy and forgiveness. He calls for a revival among church members, urging them to have a personal encounter with God and surrender to Him in faith.
Nothing but Leaves
By Harold Vaughan1.6K1:00:02Christian LifeMAT 6:33MAT 21:17MRK 11:12LUK 13:6JHN 1:112TI 3:5TIT 1:16In this sermon, the preacher emphasizes the importance of practicing what we believe rather than just giving lip service. He criticizes the current state of the church, stating that it has become more like an audience watching actors on a stage rather than a congregation of worshipers. The preacher highlights the need for a genuine relationship with God and a burden for souls in order to bear fruit. He also warns against the danger of becoming too intellectual and polished in our worship, losing the power of God to save lost souls. The sermon calls for a return to true worship and ministry, where the focus is on bringing forth fruit rather than just leaves.
Genesis 6 v 3
By J. Douglas Macmillan1.2K58:15Christian LifeGEN 6:3GEN 6:8MRK 6:20JHN 1:11ROM 1:24In this sermon, the speaker reflects on the state of western civilization and the need for revival or judgment from God. He emphasizes that God's spirit strives with mankind, seeking to vindicate righteousness and teach the consequences of sin. The speaker references the story of Cain and his descendants as an example of the ungodly line that shaped civilization. He concludes by expressing the anticipation and importance of the final meeting and the need for individuals to have certainty in their faith.
Jesus Is the Light of the World - Part 3
By Joshua Daniel1.1K05:36JHN 1:11This sermon emphasizes the importance of sharing the good news of Jesus Christ, highlighting the lack of knowledge about Jesus in the world despite the rapid spread of information. It challenges believers to reflect on their role in spreading the message of Jesus and living lives that reflect His teachings, contrasting the true light of Jesus with the darkness of wickedness and abuse present in society.
Galatians 3:13
By Harry Ironside1.0K38:06Christian LifePRO 27:1JHN 1:11JHN 14:23REV 1:3REV 4:1REV 22:7REV 22:20In this sermon, the preacher emphasizes the importance of receiving Jesus into one's heart and establishing a blessed and holy fellowship with Him. The sermon is based on the book of Revelation, which contains important instructions for believers in the closing days of the present dispensation of God's grace. The preacher highlights the blessings pronounced upon those who read, hear, and keep the words of this prophecy. He also shares his personal testimony of coming to faith in Jesus and the joy and blessing that came from being delivered from the curse of the law through faith in Christ. The sermon discusses the events connected with Jesus' second coming and the long period between his first and second coming, as described in the book of Revelation. The divisions of the book are explained, and the vision of the Son of Man in the midst of the candlesticks is mentioned as representing Jesus in his churches on earth.
Awakening - Exhorting - Comforting, in Our Apostate Days
By Rolfe Barnard94753:43AwakeningISA 40:6ISA 40:9MAT 6:33JHN 1:11JHN 3:16ACT 1:8ACT 16:30In this sermon, the preacher emphasizes the importance of recognizing that the power to bring light into darkness lies solely in the hands of God. He encourages the listeners to cry out to God and pray for the message of God to open people's eyes. The preacher also highlights the role of believers as vessels of God's message and emphasizes the need for repentance and belief. He discusses the three-fold ministry of evangelism, which includes awakening, exhorting, and comforting. The preacher urges the church to fulfill its evangelistic ministry and reach out to the world.
The Appearing of Resurrection and the Giving of Power
By Newman Sze8201:22:11MAT 28:1MAT 28:19MRK 16:15LUK 24:44JHN 20:19JHN 21:25In this sermon, the speaker emphasizes the importance of the 40 days that Jesus spent on earth after His resurrection. He explains that during this time, Jesus trained His disciples to shift their focus from external things to internal revelation, from the flesh to the Holy Spirit, and from the law to life. The speaker shares a personal anecdote about a turbulent airplane ride to illustrate the need for Christians to rise above fear and rely on the Holy Spirit. He concludes by urging the audience to prioritize their personal encounter with the Lord and the experience of being filled with the Holy Spirit.
Gospel Meetings-Shannon Hills 06
By Worth Ellis77854:39JER 23:29JHN 1:11JHN 3:1JHN 3:3JHN 16:8ROM 6:23ROM 10:9HEB 4:13In this sermon, the preacher emphasizes the importance of being born again in order to see and enter the Kingdom of God. He explains that being born again means surrendering to God and accepting Jesus as one's Savior. The preacher also highlights three reasons why being born again is necessary: to leave behind one's past, to receive eternal life and forgiveness of sins, and to be accepted by God. He supports his message with references to John 16:8 and the first chapter of the Gospel.
Is Not This the Carpenter?
By Carter Conlon72745:36Christian LifePSA 78:52PSA 78:63ISA 61:1LUK 4:18LUK 4:22JHN 1:11In this sermon, the preacher emphasizes the need for the church to bend their knees before God and surrender to His will. He encourages the congregation to trust in God's faithfulness and to not limit Him in their lives. The preacher calls for a deep commitment to following God's leading and embracing their calling. He also urges the church to have faith and believe in God's power to bring deliverance, victory, and transformation in their lives.
A Variety of Terms
By Ken Baird69727:04MAT 11:28MAT 14:30JHN 1:11ACT 4:12ROM 10:9ROM 10:13EPH 2:8In this sermon, the preacher shares a story about children walking across a bridge and trusting it to hold them up. He uses this illustration to highlight how people trust in man-made things like bridges, but often struggle to trust in God. The preacher then shares a personal experience of trying to lead someone to salvation, but they hesitated to fully trust in God. He emphasizes that being saved is about recognizing God's love and accepting Jesus as our Savior. The sermon concludes with a reminder that we can always love God, even if we struggle to fully trust Him.
Pilot and the Crowd
By Robin McKeown48523:11Christian LifeMAT 16:26MAT 27:11MAT 27:19LUK 23:12LUK 23:16JHN 1:11In this sermon, the preacher discusses the story of Pilate and how his choice was influenced by the crowd. The preacher emphasizes that the crowd had a great sway on Pilate's decision. He then relates this to the present day, stating that when it comes to preaching the gospel, the crowd still plays a significant role. The preacher urges the audience to make the right choice and not be swayed by the crowd or the world, as their eternal destiny is at stake.
John 1:29
By Harry Ironside46005:56Christian LifeMAT 3:6JHN 1:11JHN 1:29In this sermon, the preacher emphasizes the importance of trusting in Jesus as the Savior who takes away our sins. He explains that our good deeds and acts of charity cannot save us, but it is through faith in Jesus that our sins are forgiven. The preacher refers to John the Baptist, who proclaimed Jesus as the Lamb of God who takes away the sin of the world. He highlights the significance of repentance and baptism as outward expressions of our penitence, but clarifies that it is Jesus who truly remits our sins.
What Is a Christian 01 Who Is a Christian ?
By James K. Boswell38539:51JHN 1:11ACT 11:22ACT 11:241PE 4:121PE 4:14In this sermon, the preacher focuses on the topic of trials and suffering for the name of Christ. He encourages the believers not to be surprised or discouraged by the trials they face, but rather to rejoice because they are partakers of Christ's suffering. The preacher emphasizes that if anyone suffers for being a Christian, they should not be ashamed but instead glorify God. He also shares a personal story about two Jewish children who lived with his family during the war, highlighting the importance of trust and confidence in relationships.
Homeless
By Ingimar De Ridder1MAT 7:24LUK 9:58JHN 1:112CO 8:9HEB 13:2Ingimar De Ridder preaches about the homelessness of Jesus, emphasizing how He identified with the lost and rejected by being born in a stable, seeking shelter as a refugee, and sleeping under the canopy of heaven. Through Christ's homelessness, we learn the importance of hospitality, love, and recognizing that this world is not our permanent home but a pilgrimage towards eternity. The sermon highlights the significance of dedicating our homes to God, welcoming Jesus in, and building a solid foundation of faith to avoid being spiritually homeless.
Light, Love and Life
By John Nelson Darby0New BirthLight of ChristJHN 1:11John Nelson Darby emphasizes the profound difference in the Gospel of John, which presents Christ as the Light that was rejected by humanity. He explains that while grace reigns, the state of man is judged for loving darkness over light, leaving all without excuse. Darby highlights the necessity of being born again and the impossibility of improving the sinful nature of man, stressing that true faith is not merely belief based on evidence but a transformative experience. He illustrates that Christ's sacrifice was essential for salvation, revealing God's love and righteousness, and that through faith in Him, believers are brought into a new condition of acceptance before God. The sermon concludes with a call to recognize our need for Christ and the grace that allows us to stand in the light of God's love.
Zechariah 9:9
By Chuck Smith0The Kingship of ChristThe Nature of Government1SA 8:7ZEC 9:9MAT 21:5JHN 1:11REV 19:16Chuck Smith discusses the significance of Zechariah 9:9, emphasizing the inefficiencies of human governments and the longing for a just king. He reflects on Israel's history, noting their transition from a theocracy to a monarchy, which ultimately led to their downfall due to corrupt rulers. Smith highlights the ideal traits of a king—justice, salvation, and humility—while lamenting the rejection of Jesus, the promised king, who established a spiritual kingdom despite being rejected by the nation. He concludes with the hope of Christ's return to rule with power and glory, offering a righteous kingdom to those who seek peace and love.
The Parable of the Treasure
By A.W. Pink0God's Plan for IsraelRedemptionEXO 19:5DEU 14:2DEU 32:8PSA 135:4ISA 62:1AMO 9:14MAT 13:44MAT 15:24JHN 1:112PE 2:1A.W. Pink expounds on 'The Parable of the Treasure' from Matthew 13:44, emphasizing that the treasure represents Israel, hidden in the world, and that the man who finds it symbolizes Christ. He critiques common interpretations that equate the treasure with the Gospel and the field with the Scriptures, arguing instead that the parable illustrates God's plan for Israel and the significance of Christ's redemptive work. Pink highlights the importance of understanding the context in which Jesus spoke this parable, specifically to His disciples, to reassure them of God's ongoing purpose despite Israel's rejection. The parable ultimately points to the future restoration of Israel as God's chosen people, emphasizing the distinction between the earthly and heavenly elect. Pink concludes that the completion of the parable, which involves Christ possessing the treasure, is intentionally omitted as it pertains to a future time beyond the current age.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
He came unto his own - Τα ιδια - to those of his own family, city, country: - and his own people, οἱ ιδιοι - his own citizens, brethren, subjects. The Septuagint, Josephus, and Arrian, use these words, τα ιδιοι and οἱ ιδιοι, in the different senses given them above. Received him not - Would not acknowledge him as the Messiah, nor believe in him for salvation. How very similar to this are the words of Creeshna, (an incarnation of the Supreme Being, according to the theology of the ancient Hindoos!) Addressing one of his disciples, he says: "The foolish, being unacquainted with my supreme and divine nature, as Lord of all things, despise me in this human form; trusting to the evil, diabolic, and deceitful principle within them. They are of vain hope, of vain endeavors, of vain wisdom, and void of reason; whilst men of great minds, trusting to their divine natures, discover that I am before all things, and incorruptible, and serve me with their hearts undiverted by other beings." See Bhagvat Geeta, p. 79. To receive Christ is to acknowledge him as the promised Messiah; to believe in him as the victim that bears away the sin of the world; to obey his Gospel, and to become a partaker of his holiness, without which no man, on the Gospel plan, can ever see God.
Jamieson-Fausset-Brown Bible Commentary
his own--"His own" (property or possession), for the word is in the neuter gender. It means His own land, city, temple, Messianic rights and possessions. and his own--"His own (people)"; for now the word is masculine. It means the Jews, as the "peculiar people." Both they and their land, with all that this included, were "HIS OWN," not so much as part of "the world which was made by Him," but as "THE HEIR" of the inheritance (Luk 20:14; see also on Mat 22:1). received him not--nationally, as God's chosen witnesses.
John Gill Bible Commentary
He came unto his own,.... Not all the world, who are his own by right of creation; for these, his own, are opposed to the world, and distinguished from them; and his coming to them designs some particular favour, which is not vouchsafed to all: nor yet are the elect of God intended; though they are Christ's own, in a very special sense; they are his by his own choice, by his Father's gift, by his own purchase, and through the conquest of his grace, and are the objects of his special love; and for their sake he came in the flesh, and to them he comes in a spiritual way, and to them will he appear a second time at the last day unto salvation: but they cannot be meant, because when he comes to them they receive him; whereas these did not, as the next clause affirms: but by his own are meant the whole body of the Jewish nation; so called, because they were chosen by the Lord above all people; had distinguishing favours bestowed upon them, as the adoption, the covenants, the promises, the giving of the law, and the service of God; and had the Shekinah, and the symbol of the divine presence in a remarkable manner among them; and the promise of the Messiah was in a particular manner made to them; and indeed, he was to be born of them, so that they were his kindred, his people, and his own nation: and this his coming to them is to be understood not of his incarnation; though when he came in the flesh, as he came of them, so he came to them, particularly being sent to the lost sheep of the house of Israel, and was rejected by them as the Messiah; yet his incarnation is afterwards spoken of in Joh 1:14 as a new and distinct thing from this; and to understand it of some coming of his before his incarnation, best suits with the context, and the design of the evangelist. Now Christ, the word, came to the Jews before his incarnation, not only in types, personal and real, and in promises and prophecies, and in the word and ordinances, but in person; as to Moses in the bush, and gave orders to deliver the children of Israel out of Egypt: he came and redeemed them himself with a mighty hand, and a outstretched arm; in his love and pity he led them through the Red Sea as on dry ground; and through the wilderness in a pillar of cloud by day, and a pillar of fire by night; and he appeared to them at Mount Sinai, who gave unto them the lively oracles of God: and his own received him not; they did not believe in him, nor obey his voice; they rebelled against him, and tempted him often, particularly at Massah and Meribah; they provoked trim to anger, and vexed, and grieved his holy Spirit, as they afterwards slighted and despised his Gospel by the prophets. Of this nonreception of the word by the Jews, and their punishment for it, the Targumist on Hos 9:17 thus speaks: "my God will remove them far away, because, , "they receive not his word"; and they shall wander among the people. And so they treated this same "Logos", or word of God, when he was made flesh, and dwelt among them. Somewhat remarkable is the following discourse of some Jews among themselves (e): "when the word of God comes, who is his messenger, we shall honour him. Says R. Saul, did not the prophets come, and we slew them, and shed their blood? (compare this with Mat 23:30.) how therefore now, , "shall we receive his word?" or wherefore shall we believe? Says R. Samuel, the Levite, to him, because he will heal them, and deliver them from their destructions; and because of these signs we shall believe him, and honour him. But they did not, (e) Ben Arama in Gen. xlvii. 4. apud Galatin. de Arcan. Cathol. Ver. l. 3. c. 5,