Responses to Christ: Rejection or Belief (1:9-13)

Introduction

There are many reasons why someone may not believe in Jesus. The passage even offers two: they didn’t know him, and they rejected him. Why does one person reject Jesus and another receive him? I suppose as believers we have a lot of reasons for why we believed, but let’s consider some reasons why some might reject.

There are many reasons why someone may not believe in Jesus. The passage even offers two: they didn’t know him, and they rejected him. Why does one person reject Jesus and another receive him? I suppose as believers we have a lot of reasons for why we believed, but let’s consider some reasons why some might reject.

Maybe they fail to understand their need for Christ.

Maybe they don’t think there is anything for them to be saved from.

Maybe they don’t understand sin and guilt.

Maybe they fear rejection from others.

Maybe they think it is nonsensical.

Maybe they don’t want to think about it at all because they would hate to give up the life they presently are living. They would prefer to keep what the world offers.

Maybe they fear what would be required of them.

Maybe Christians have been a poor representation of Christ and they want nothing to do with them.

Maybe Christians have failed to answer their probing questions.

Maybe Christians have failed to address their prior belief structure.

Regardless the reason, a majority of people today have and continue to reject Jesus Christ. We can argue about the role of God’s sovereignty and man’s responsibility. We can assess where we as Christians are failing to communicate clearly and effectively. Those are both good discussions, but they are for another time.

Regardless the thousands of potential reasons, when Jesus Christ came into the world, he forced everyone to respond to him, and there are only two possible responses. You will either reject Him or you will receive Him. Far too many people see Jesus and the salvation he offers as fictional just like Zeus, Hercules, and Prometheus. They don’t wrestle with him at all. To a certain degree you should be able to sympathize with them. When was the last time you were nervous about your accepting the reality of Hercules? As far as Hercules is concerned, you’re an atheist. But comparing Jesus to any of these Greek mythological gods ignorantly undermines the outrageous claims made by the historical Jesus. Jesus actually existed. He also said he was God. He said he created all the world. Most people would like to just sit back and dismiss these claims as foolishness and myths. Yet Jesus doesn’t go away so easy. He demands a response. You either see him as a lunatic and liar or consistent with his claims – that being He is God.

His entrance into this world forces everyone to respond to him in some form. You either will reject Him or receive Him. It is to that reality that the Gospel of John points us.

The True Light Came into the World Forcing a Response

The True Light. The “Word,” more specifically Jesus Christ is considered to be the “True Light” here in . We’ve discussed how he is the light of the world. He is not only the light of the world in a very literal and physical way in that he was the Creator that produced light amid a darkened creation. He as well shone light into the midst of a spiritually dark world when he became flesh and dwelt among us. In what way, though, is he the “True Light?”

There are a couple of ways in which Christ is the “True Light.” He is the true light in that he is the real substance instead of being just a picture. As well, he is the true light in contrast to the very real darkness of Satan, his lies, and his corrupt world.

The real substance. Strong’s Greek Lexicon defines this word for true as “that which has not only the name and resemblance, but the real nature corresponding to the name.”[1] For instance, if you were to look at a picture of me, it would not be incorrect to say that it was me. But when I stand before you, you are experiencing the “true” me. In similar fashion, there were many pictures of Jesus Christ in the Old Testament. (1) The Urim and Thummim were “objects kept in the breastpiece of the High Priest and used to discern the will of God.”[2] Josephus tells us that the stones shone whenever the Shekinah was present at a sacrifice or when the army proceeded to battle. “[F]or so great a splendor shone forth from them before the army began to march, that all the people were sensible of God’s being present for their assistance.”[3] (2) As well, you likely remember the pillar of light that led the people of Israel through the wilderness. tells us about “a pillar of cloud to lead them along the way, and by night in a pillar of fire to give them light.” (3) As well, the Law was a light. “[T]he commandment is a lamp and the teaching a light” ( ESV). Even Paul reminds us that “the Law has become our tutor to lead us to Christ” ( NASB95).

The Urim and Thummim, the pillar of light, and the Law were all lights that led the people of Israel. But, they weren’t the “True Light.” They were just pictures of the “True Light.” Christ, on the other hand, was the “True Light.” He was the reality. These three “lights” were a limited picture of the reality. In the same way that they helped God’s people know His will, Christ is the “True Light.” We are to follow Christ as the true way – the True Light.

Carson. In some passages this notion of ‘true’ or ‘genuine’ shades off into ‘ultimate’, because the contrast is not simply with what is false but with what is earlier and provisional or anticipatory in the history of God’s gracious self-disclosure . . . So also here: any reader of the Old Testament would know that the law and Wisdom give light, but John’s point is that the Word who came into the world is the light, the true light, the genuine and ultimate self-disclosure of God to man.[4]

Christ’s light contrasted to Satan’s darkness. Christ is the “True Light” in that he is the real substance and all those other things are just pictures of Him. But, Christ is the “True Light” in that he is the exact opposite of Satan and his darkness. Paul, in 2 Corinthians acknowledges that there are “false apostles . . . disguising themselves as apostles of Christ. And no wonder, for even Satan as one who disguises himself as an angel of light” (). Jesus Christ is the True Light in contrast to Satan and those who follow him. Satan and the world are characterized by their lies, while Christ is characterized by the truth. His promises and His word are dependable and worthy of being a reliable foundation for one’s life; whereas the lies of Satan destroy life.

Came into the world. John uses the word kosmos (world) 78 times in His Gospel. Matthew uses this word only 8 times while Mark and Luke use the word only 3 times each. This word has many uses. (1) The word can speak of the physical universe. For instance, “when a woman is giving birth, [she has] “joy that a human being has been born into the world” (). A few chapters earlier, Jesus speaks of the physical world, “If anyone walks in the day, he does not stumble, because he sees the light of this world” ( ESV). (2) World can refer as well to many people or humanity in general. For instance, in , the Pharisees are referring to the large group of people that have been following Jesus and they say to one another, “look, the world has gone after Him" (). Of course, they don’t mean that every individual in the world has followed Christ, but a great many people had followed Christ into the wilderness. Again, in , “God so loved the world, that he gave his only Son” ( ESV). World, in this context, is speaking generally of all people. (3) World at times can also refer to the world of “sinful humanity.” Jesus was the light that came into the world, “and people loved the darkness rather than light” (). In , Jesus is speaking to his brothers, and he tells them, “The world cannot hate you, but it hates me” ( ESV). In , the world cannot receive the Spirit of truth. [5] In each of these instances, the World refers to a system that is in darkness and in opposition to Christ.

Which meaning is John using in these verses, “The true Light . . . was coming into the world. He was in the world, and the world was made through Him, yet the world did not know Him” (). I think it’s possible that a couple meanings are at play here. (1) Maybe it means that Jesus came into the physical world and yet the world of darkness did not know him. (2) It seems more likely that each instance is speaking of the world of darkness. Christ invaded the world of darkness and that world of darkness did not know him. Of course we know there will be a day when every individual – including those in darkness – will acknowledge and confess Jesus Christ as Lord (), but that didn’t happen when he came into the world.

The True Light Enlightened All Men. We are told that when Christ came into the world, he gave “light to everyone” (). What does that mean? How did he give light to everyone? There appear to be two primary possibilities. Either he (1) was a light of knowledge to everyone in the world or (2) he was a light that revealed their true nature. In some sense, both are true.

Through creation, Christ has revealed God’s “invisible attributes, His eternal power and divine nature” (). This is what Paul refers to in and what we refer to as “general revelation.” Everyone is able to observe creation and see the greatness of God. Not only can they see his greatness, but they are held accountable for what they see. Paul goes on to write of God’s divine attributes, they “have been clearly seen, being understood through what has been made, so that they are without excuse.”

Through the Spirit’s illumination. Possibly “the true light that enlightened all men” is referring to the work of the Holy Spirit in the illumination of biblical truth to our feeble minds. Yet, this is unlikely since we know that the Holy Spirit hasn’t enlightened everyone’s mind. Paul writes the following in 1 Corinthians:

we have received not the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God. . . . [but] 14 The natural person does not accept the things of the Spirit of God . . . and he is not able to understand them because they are spiritually discerned. ( ESV).

This was the kind of illumination that Paul desired for his people. He prayed that the eyes of their hearts would be enlightened, so that they would “know what is the hope of His calling” (). But, not everyone receives this enlightening, so John must be speaking of something else when he tells us that the “true Light has enlightened every one.”

A light which shines on men, revealing who they are. It is possible that this light refers to the general light of God’s creation and how it reveals his attributes to the world. But, the context seems to be more focused on Christ’s entrance into His creation not just creation itself. If this is the case, then it is more likely that when Christ enlightened everyone, he revealed their darkness. We read in 1 Corinthians that Christ will come and “bring to light the things hidden in the darkness and disclose the motives of men’s hearts” (). But, Christ doesn’t just reveal their darkness, he as well “brought life and immortality to light through the gospel” (). The light shines on every man and divides everyone into two groups, those who hate the light and those who respond to the light with belief. “In John’s gospel it is repeatedly the case that the light shines on all, and forces a distinction . . . This light shines upon every man whether he sees it or not.”[6]

The True Light Rejected

Verse nine tells us that the true Light enlightened everyone. It then follows this reality up with the fact that the world didn’t know him, and when he came to his own, they didn’t receive Him.

The World didn’t know Him. He came to the physical world that He had created; and that world, which was now characterized by darkness, did not know Him. They had no relationship with Him whatsoever. They no longer acknowledged his daily mercies and longsuffering compassion. They did not worship him. They did not serve him, love him or fear him. There had been a day when the people of creation remembered their Creator, but that didn’t last long. We know that most of the world had forgotten Him by the time of Noah. This is long after that time, and once again the world had lost sight of their Creator. They were in utter darkness. Their sin, that had started out as rejection, became a punishment of ignorance. Now they had no memory or knowledge of the one who created them.[7]

His own didn’t receive Him. This sad ignorance on the world’s part, this knife in the Creator’s back is only shoved in further, as his own people reject Him. The people that should have known Him, the Jewish people, didn’t receive Him. “He came to His own, and his own people did not receive Him” ( ESV). Verse 10 speaks generally of all the people of the world, whereas, verse 11 seems to be speaking about the Jewish people. In one sense, all people were His people because He created them. But, this passage speaks about the special relationship with the people of Israel – they were His people. Not only did they not know Him, they rejected Him.

The True Light Received

But to all who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God. ( ESV).

Received through belief. Not everyone rejected the light and life of Christ. There were some who received Him, and they did this apparently through belief. Belief is an important word in John’s Gospel. There are some words that are so often used in this gospel that their presence anywhere in Scripture seems to draw us back to the Gospel of John. We likely think of John when we read in Scripture, such words as, The Word, witness, light, abide, or signs. One of those words, and potentially the most important is the word believe.[8] But what does this word mean. Too often it is limited in meaning to refer to “intellectual assent,” as if belief were limited to an intellectual acceptance or a mental awareness of the gospel message and truths about Jesus Christ. While of course this intellectual assent and mental awareness must be involved, belief goes way beyond this. “This distinctive prepositional phrase ‘believe in’ depicts the total committal of one’s total self to the person of Christ as Messiah and Lord.”[9]

Two evidences of belief being active. I would like to point out two realities that indicate that belief is more than just mental assent. (1) John never uses the noun form of faith or belief. He does however use the verb “to believe” 98 times. He never uses the noun and always uses the verb. You may be wondering why that matters. It seems to at least indicate that belief is always an action. “Faith is not something one has. Faith is something one does or what is done for you.”[10] (2) equates the word receive with believe. To receive is an active verb and carries more than simply a passive mental reception of truth.

So then, we are to believe. We are to give mental assent to the historical realities concerning Jesus life. He lived. He died, was buried, and rose again. We must understand and give mental assent to those truths. But, our belief must go deeper. It becomes an action. It becomes an ongoing reliance and a relationship. Let us never forget the experiences each of us have had with our belief. It started small and uninformed. It was like Nicodemus, characterized by initial inquiry and curiosity. It was like the woman at the well who seemed to understand very little of the depths of which Jesus spoke to her. It was passionate but naïve like Peter’s early faith. Yet, they all had faith, and it was real, and it was precious. But, Christ reshaped their initial, childlike faith and it matured into loyalty, service, and worship. It grows from an understanding and acceptance of the historical reality of Jesus Christ to a personal walk with Him. It grows from “an outward profession to an inward reality; from attending to His teachings to acknowledging His lordship over life.”[11]

While our belief does and should mature, it will still always include an acceptance and belief in historical truths. It will grow into a deeper relationship but will never grow past an acceptance of simple yet profound truths concerning Christ. Jude writes in his epistle, “Beloved, although I was very eager to write to you about our common salvation, I found it necessary to write appealing to you to contend for the faith that was once for all delivered to the saints” ( ESV). In this passage “the faith” refers to a body of teaching. Our faith or belief is more than simple facts or a body of teaching, but it most definitely includes those facts and our tenacious holding onto those teachings. [12] “The Johannine Christians doubtless believe that a personal relationship with Christ leads naturally and logically to faith statements about who that Christ is.”[13]

Believed due to God’s will. But, how do we come to the point of this belief? Are we all inherently capable of belief? Do we have it within ourselves to believe? Does belief come down to personal will power or intellectual strength? Are some of us born with a propensity to believe? John answers the question concerning those who believe and become children of God. Their rebirth was “not of blood nor of the will of the flesh nor of the will of man, but of God” ( ESV). So then, our belief is a product of divine work – nothing we can accomplish within ourselves.

No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day. ( ESV).

we have received . . . the Spirit who is from God, that we might understand the things freely given us by God. . . . The natural person does not accept the things of the Spirit of God . . . and he is not able to understand them. (, ESV).

“I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” So then it depends not on human will or exertion, but on God, who has mercy. ( ESV).

Born into God’s Family. The result of our belief, which is the result of God’s divine work, is that we are born again into the family of God. Our sad reality, prior to God’s divine work and our belief is that we were born into the wrong family.

Let me tell you a quick story that could ring true of anyone of us in so many different contexts. I get to coach football. As is true in any sport, hobby, job, school class, etc. there are several different types of individuals. Some have a great amount of ability and seem to coast along in life with their ability. Others have great ability as well as a great deal of effort. There are others who have an immense amount of desire and even willingness but can’t seem to succeed. Others have very little ability and have kind of given up in trying. A week or so ago, during a hitting drill, one of our players simply couldn’t take it anymore and kind of broke down. He had been giving all his effort, and he just couldn’t seem to get his tackle or block the man across from him. He was defeated. As I looked at his face, defeat and frustration were plastered everywhere. His challenge is that his physical abilities just can’t seem to accomplish what his spirit and heart and will power so badly want. Right next to him, other kids are able to physically do whatever their minds and bodies desire. His genetics are holding him back. I say this a bit crassly, he just wasn’t born into the right family – at least in reference to his desire for football skills.

You may think that unfair – and most certainly I don’t mean it as a criticism – but I think we would probably all find it to be quite true. Most likely we all reflect the abilities of our parents, to some degree or another. My dad had next to no inseam and I have the same. It is no wonder that my boys have short legs. My mom’s family isn’t terribly athletic, but they are rather creative. They also tend to be thick bodied. Well, thanks mom for that bit of genetics 😊 This can play itself out in just about every other context. And, it is frustrating when the weaknesses of our genetics keep us back from what we want to accomplish: effort at work, students trying to keep up with others in grades, musical ability, and the list is endless. We try and try to do things and we just can’t seem to get there.

Spiritually speaking, that is the human condition. We were born into the wrong family. We so badly want to be whole. We crave a life free of anxiety, guilt, and shame. We desire to feel completely satisfied. We try and try and try and just can’t seem to get anywhere. At some point we acknowledge, “I guess I just wasn’t born into the right family.” And then, God steps into the world and says, “all who receive Christ, I will give the right to become my children.” He even takes it a step further. We are not just adopted into the family of God, we are reborn into the family of God. We not only have all the legal rights of being part of his family, we as well have the ability that comes along with being God’s child. Of course, as John states, this isn’t due to our physical birth or the will of our flesh, but is instead orchestrated, empowered, and directed by God.

[1] James Strong, Enhanced Strong’s Lexicon (Woodside Bible Fellowship, 1995).

[2] Rachel Klippenstein, “Urim and Thummim,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016).

[2] Rachel Klippenstein, “Urim and Thummim,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016).

[3] Flavius Josephus and William Whiston, The Works of Josephus: Complete and Unabridged (Hendrickson, 1987), 93.

[3] Flavius Josephus and William Whiston, The Works of Josephus: Complete and Unabridged (Hendrickson, 1987), 93.

[4] Carson, The Gospel According to John, 122.

[4] Carson, The Gospel According to John, 122.

[5] Uses in John’s epistles . . . For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world. ( ESV). We know that we are from God, and the whole world lies in the power of the evil one. ( ESV).

[5] Uses in John’s epistles . . . For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world. ( ESV). We know that we are from God, and the whole world lies in the power of the evil one. ( ESV).

[6] Carson, The Gospel According to John, 124.

[6] Carson, The Gospel According to John, 124.

[7] John Gill, Exposition of the Old & New Testaments, Kindle Edition (Osnova, 2012), secs. 273698–273704.

[7] John Gill, Exposition of the Old & New Testaments, Kindle Edition (Osnova, 2012), secs. 273698–273704.

[8] Merrill Chapin Tenney, “Topics from the Gospel of John, Part IV: The Growth of Belief,” Bibliotheca Sacra 132, no. 528 (October 1975): 343.

[8] Merrill Chapin Tenney, “Topics from the Gospel of John, Part IV: The Growth of Belief,” Bibliotheca Sacra 132, no. 528 (October 1975): 343.

[9] Murray J. Harris, Andreas J. Köstenberger, and Robert W. Yarbrough, John, Exegetical Guide to the Greek New Testament (Nashville, TN: B&H Academic, 2015), secs. 1647–1649.

[9] Murray J. Harris, Andreas J. Köstenberger, and Robert W. Yarbrough, John, Exegetical Guide to the Greek New Testament (Nashville, TN: B&H Academic, 2015), secs. 1647–1649.

[10] Robert Kysar, John, the Maverick Gospel (Louisville, Ky: Westminster John Knox Press, 1993), 94;

[10] Robert Kysar, John, the Maverick Gospel (Louisville, Ky: Westminster John Knox Press, 1993), 94;

Tenney, “Topics from the Gospel of John, Part IV: The Growth of Belief,” 345. “the cognate noun, πίστις ("faith") does not occur at all, and only once in the Johannine Epistles (). It does appear frequently in the Synoptics. Perhaps John wished to emphasize belief as an action rather than as a state or quality.”

[11] Tenney, 357.

[11] Tenney, 357.

[12] Kysar, John, the Maverick Gospel, 93. “Ninety-eight times the Gospel uses the verb “to believe . . . (1) Most often the point seems to be personal allegiance to Jesus, a personal relationship with him. . . . (2) Sometimes the object of the belief is not the person but the statements he or she makes. . . . (3) A different thing is suggested, however, by the third object of faith. Sometimes it is faith in statements about Jesus.”

[12] Kysar, John, the Maverick Gospel, 93. “Ninety-eight times the Gospel uses the verb “to believe . . . (1) Most often the point seems to be personal allegiance to Jesus, a personal relationship with him. . . . (2) Sometimes the object of the belief is not the person but the statements he or she makes. . . . (3) A different thing is suggested, however, by the third object of faith. Sometimes it is faith in statements about Jesus.”

[13] Kysar, 94.

[13] Kysar, 94.