John 1:11
New International Version
He came to that which was his own, but his own did not receive him.

New Living Translation
He came to his own people, and even they rejected him.

English Standard Version
He came to his own, and his own people did not receive him.

Berean Study Bible
He came to His own, and His own did not receive Him.

Berean Literal Bible
He came to the own, and the own did not receive Him.

New American Standard Bible
He came to His own, and those who were His own did not receive Him.

King James Bible
He came unto his own, and his own received him not.

Christian Standard Bible
He came to his own, and his own people did not receive him.

Contemporary English Version
He came into his own world, but his own nation did not welcome him.

Good News Translation
He came to his own country, but his own people did not receive him.

Holman Christian Standard Bible
He came to His own, and His own people did not receive Him.

International Standard Version
He came to his own creation, yet his own people did not receive him.

NET Bible
He came to what was his own, but his own people did not receive him.

New Heart English Bible
He came to his own, and those who were his own did not receive him.

Aramaic Bible in Plain English
He came unto his own, and his own received him not.

GOD'S WORD® Translation
He went to his own people, and his own people didn't accept him.

New American Standard 1977
He came to His own, and those who were His own did not receive Him.

Jubilee Bible 2000
He came unto his own, and his own received him not.

King James 2000 Bible
He came unto his own, and his own received him not.

American King James Version
He came to his own, and his own received him not.

American Standard Version
He came unto his own, and they that were his own received him not.

Douay-Rheims Bible
He came unto his own, and his own received him not.

Darby Bible Translation
He came to his own, and his own received him not;

English Revised Version
He came unto his own, and they that were his own received him not.

Webster's Bible Translation
He came to his own, and his own received him not.

Weymouth New Testament
He came to the things that were His own, and His own people gave Him no welcome.

World English Bible
He came to his own, and those who were his own didn't receive him.

Young's Literal Translation
to his own things he came, and his own people did not receive him;
Study Bible
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—…
Cross References
Isaiah 53:3
He was despised and rejected by men, a man of sorrows, acquainted with grief. Like one from whom men hide their faces, He was despised, and we esteemed Him not.

John 1:10
He was in the world, and though the world was made through Him, the world did not recognize Him.

John 1:12
But to all who did receive Him, to those who believed in His name, He gave the right to become children of God--

John 19:27
Then He said to the disciple, "Here is your mother." So from that hour, this disciple took her into his home.

Treasury of Scripture

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

came.

Matthew 15:24
But he answered and said, I am not sent but unto the lost sheep of the house of Israel.

Acts 3:25,26
Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed…

Acts 13:26,46
Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent…

and.

John 3:32
And what he hath seen and heard, that he testifieth; and no man receiveth his testimony.

Isaiah 53:2,3
For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him…

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.







Lexicon
He came
ἦλθεν (ēlthen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's Greek 2064: To come, go.

to
εἰς (eis)
Preposition
Strong's Greek 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

[His]
τὰ (ta)
Article - Accusative Neuter Plural
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

own,
ἴδια (idia)
Adjective - Accusative Neuter Plural
Strong's Greek 2398: Pertaining to self, i.e. One's own; by implication, private or separate.

and
καὶ (kai)
Conjunction
Strong's Greek 2532: And, even, also, namely.

[His]
οἱ (hoi)
Article - Nominative Masculine Plural
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

own
ἴδιοι (idioi)
Adjective - Nominative Masculine Plural
Strong's Greek 2398: Pertaining to self, i.e. One's own; by implication, private or separate.

{did} not
οὐ (ou)
Adverb
Strong's Greek 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

receive
παρέλαβον (parelabon)
Verb - Aorist Indicative Active - 3rd Person Plural
Strong's Greek 3880: From para and lambano; to receive near, i.e. Associate with oneself; by analogy, to assume an office; figuratively, to learn.

Him.
αὐτὸν (auton)
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Singular
Strong's Greek 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.
(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.)

His own in the second clause is masculine--the dwellers in His own home, who were His own people, the special objects of His love and care. (See Exodus 19:5; Deuteronomy 7:6; Psalm 135:4; Isaiah 41:9, and Notes on Ephesians 2:19 and Titus 2:14.) We turn from the coldness of a strange world to the warmth and welcome of a loving home. The world knew Him not, and He came to His own, and they despised Him!

Received him not is stronger than "knew him not" of John 1:10. It is the rejection of those for whom no plea of ignorance can be urged, of those "who see, and therefore their sin remaineth" (John 9:41).

There has been an increasing depth in the tone of sadness which cannot now grow deeper. As the revelation has become clearer, as the moral power and responsibility of acceptance has been stronger, the rejection has passed into wilful refusal. The darkness comprehended not; the world knew not; His own received not.

Verse 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). 1:6-14 John the Baptist came to bear witness concerning Jesus. Nothing more fully shows the darkness of men's minds, than that when the Light had appeared, there needed a witness to call attention to it. Christ was the true Light; that great Light which deserves to be called so. By his Spirit and grace he enlightens all that are enlightened to salvation; and those that are not enlightened by him, perish in darkness. Christ was in the world when he took our nature upon him, and dwelt among us. The Son of the Highest was here in this lower world. He was in the world, but not of it. He came to save a lost world, because it was a world of his own making. Yet the world knew him not. When he comes as a Judge, the world shall know him. Many say that they are Christ's own, yet do not receive him, because they will not part with their sins, nor have him to reign over them. All the children of God are born again. This new birth is through the word of God as the means, 1Pe 1:23, and by the Spirit of God as the Author. By his Divine presence Christ always was in the world. But now that the fulness of time was come, he was, after another manner, God manifested in the flesh. But observe the beams of his Divine glory, which darted through this veil of flesh. Men discover their weaknesses to those most familiar with them, but it was not so with Christ; those most intimate with him saw most of his glory. Although he was in the form of a servant, as to outward circumstances, yet, in respect of graces, his form was like the Son of God His Divine glory appeared in the holiness of his doctrine, and in his miracles. He was full of grace, fully acceptable to his Father, therefore qualified to plead for us; and full of truth, fully aware of the things he was to reveal.
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