SEV Biblia, Chapter 1:13
los cuales no son engendrados de sangre, ni de voluntad de carne, ni de voluntad de varn, sino de Dios.
Clarke's Bible Commentary - John 1:13
Verse 13. Which were born, not of blood] Who were regenerated, ouk ex aimatwn, not of bloods-the union of father and mother, or of a distinguished or illustrious ancestry; for the Hebrew language makes use of the plural to point out the dignity or excellence of a thing: and probably by this the evangelist intended to show his countrymen, that having Abraham and Sarah for their parents would not entitle them to the blessings of the new covenant; as no man could lay claim to them, but in consequence of being born of God; therefore, neither the will of the flesh-any thing that the corrupt heart of man could purpose or determine in its own behalf; nor the will of man-any thing that another may be disposed to do in our behalf, can avail here; this new birth must come through the will of God-through; his own unlimited power and boundless mercy, prescribing salvation by Christ Jesus alone. It has been already observed that the Jews required circumcision, baptism, and sacrifice, in order to make a proselyte. They allow that the Israelites had in Egypt cast off circumcision, and were consequently out of the covenant; but at length they were circumcised, and they mingled the blood of circumcision with the blood of the paschal lamb, and from this union of bloods they were again made the children of God. See Lightfoot. This was the only way by which the Jews could be made the sons of God; but the evangelist shows them that, under the Gospel dispensation, no person could become a child of God, but by being spiritually regenerated.
John Gill's Bible Commentary
Ver. 13. Which were born not of blood , etc.] Or bloods, in the plural number. The birth, here spoken of, is regeneration, expressed by a being born again, or from above; by a being quickened by the Spirit and grace of God; by Christ being formed in men; and by a partaking of the divine nature; and by being made new creatures, as all that believe in the name of Christ are; and which is the evidence of their being the sons of God: and now this is owing not to blood, or bloods; not to the blood of circumcision; or of the passover, which the Jews had an high opinion of, and ascribe life and salvation to, and to which notion this may be opposed: so their commentators on ( Ezekiel 16:6) where the word live is twice used, observe on the first live, by the blood of the passover, on the second live, by the blood of circumcision; but, alas! these contribute nothing to the life of the new creature: nor is regeneration owing to the blood of ancestors, to natural descent, as from Abraham, which the Jews valued themselves upon; for sin, and not grace, is conveyed by natural generation: all men are of one blood, and that is tainted with sin, and therefore can never have any influence on regeneration; no blood is to be valued, or any one upon it, but the blood of Christ, which cleanses from all sin. Nor of the will of the flesh ; mans free will, which is carnal and corrupt, is enmity to God, and impotent to every thing that is spiritually good: regeneration is ascribed to another will and power, even to the will and power of God, and denied of this: nor of the will of man : of the best of men, as Abraham, David, and others; who, though ever so willing and desirous, that their children, relations, friends, and servants, should be born again, be partakers of the grace of God, and live in his sight, yet cannot effect any thing of this kind: all that they can do is to pray for them, give advice, and bring them under the means of grace; but all is ineffectual without a divine energy. So with the Jews, ya , a man, signifies a great man, in opposition to Adam, or Enosh, which signify a mean, weak, frail man; and our translators have observed this distinction, in ( Isaiah 2:9) and the mean man (Adam) boweth down, and the great man (Ish) humbleth himself: on which Jarchi has this note, Adam boweth down, i.e. little men; and a man humbleth himself, i.e. princes, and mighty men, men of power: and so Kimchi on ( Psalm 4:2). O ye sons of men, observes, that the Psalmist calls them the sons of men, with respect to the great men of Israel; for there were with Absalom the sons of great men. Though sometimes the Jews say f30 , Adam is greater than any of the names of men, as Geber, Enosh, Ish. But now our evangelist observes, let a man be ever so great, or good, or eminent, for gifts and grace, he cannot communicate grace to another, or to whom he will; none are born again of any such will: but of God ; of God, the Father of Christ, who begets to a lively hope; and of the Son, who quickens whom he will; and of the grace of the Spirit, to whom regeneration is generally ascribed.
Matthew Henry Commentary
Verses 6-14 - John the Baptist came to bear witness concerning Jesus. Nothing mor fully shows the darkness of men's minds, than that when the Light ha appeared, there needed a witness to call attention to it. Christ wa 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. Chris 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 world of his own making. Yet the world knew him not. When he comes as 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, no 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, an by the Spirit of God as the Author. By his Divine presence Chris 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. Me discover their weaknesses to those most familiar with them, but it wa 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 Divin glory appeared in the holiness of his doctrine, and in his miracles. He was full of grace, fully acceptable to his Father, therefore qualifie to plead for us; and full of truth, fully aware of the things he was to reveal.
Greek Textus Receptus
οι 3739 R-NPM ουκ 3756 PRT-N εξ 1537 PREP αιματων 129 N-GPN ουδε 3761 ADV εκ 1537 PREP θεληματος 2307 N-GSN σαρκος 4561 N-GSF ουδε 3761 ADV εκ 1537 PREP θεληματος 2307 N-GSN ανδρος 435 N-GSM αλλ 235 CONJ εκ 1537 PREP θεου 2316 N-GSM εγεννηθησαν 1080 5681 V-API-3P
