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Joh_1:11. More particular statement of the contrast. Observe the gradual ascent to still greater definiteness: ἦν , Joh_1:9; ἐν τῷ κόσμῳ ἦν , Joh_1:10; εἰς τὰ ἴδια ἦλθε . Joh_1:11.
εἰς τὰ ἴδια ] to His own possession, is, with Erasmus, Luther, Beza, Calvin, Bengel, Lampe, and many expositors, also Lücke, Tholuck, Bleek, Olshausen, De Wette, B. Crusius, Maier, Frommann, Köstlin, Hilgenfeld, Luthardt, Ewald, Hengstenberg, Godet, and most interpreters, to be explained of the Jewish people as specially belonging to the Messiah (Sir_24:7 ff.), as they are called in Exo_19:5, Deu_7:6, Psa_135:4, Isa_31:9, Jehovah’s possession; from Israel salvation was to spread over all the world (Joh_4:22; Mat_8:12; Rom_1:16). This interpretation is required by the onward progress of the discourse, which by the use of ἦλθε excludes any reference to the world. (Corn. a Lapide, Kuinoel, Schott, Reuss, Keim), as was proposed along with this by Chrysostom, Ammonius, Theophylact, Euth. Zig., and conjoined with it by Augustine and many others. “He was in the world;” and now follows His historical advent, “He came to His own possession.” Therefore the sympathy of God’s people, who were His own people, should have led them to reach out the hand to Him.
οἱ ἴδιοι ] the Jews. παρέλαβον ] they received Him not, i.e. not as Him to whom they peculiarly belonged. Comp. Mat_1:20; Mat_24:40-41; Herod, i. 154, vii. 106; Plato, Soph. p. 218 B. Observe that the special guilt of Israel appears still greater ( οὐ παρέλαβον , they despised Him) than the general guilt of mankind ( οὐκ ἔγνω ). Comp. the οὐκ ἠθελήσατε of Mat_23:37; Rom_10:21. In the negative form of expression (Joh_1:10-11) we trace a deeply elegiac and mournful strain.