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Joh_1:17. Antithetical confirmation of χάριν ἀντὶ χάριτος ; “for how high above what was formerly given by Moses, does that stand which came through Jesus Christ!” Comp. Rom_4:15; Rom_10:4; Gal_3:10 ff., al. The former is the law, viewed by Paul as the antithesis of grace (Rom_6:14; Rom_7:3; Gal_4:4, and many other passages), in so far as it only lays us under obligation, condemns us, and in fact arouses and intensifies the need of grace, but does not bestow peace, which latter gift has been realized for us through Christ. The antithesis without μὲν
δέ has rhetorical force (Joh_4:22, Joh_6:63); Buttm. N. T. Gk. p. 344 [E. T. p. 364].
ἡ χάρις ] in the definite and formal sense of redemption, saving grace, i.e. the grace of the Father in the Son. Hence also καὶ ἡ ἀλήθεια is added with a pragmatical reference to Joh_1:14; this, like all Christ’s gifts of grace, was regarded as included in the universal χάριν ἀντὶ χάριτος of Joh_1:16. Moreover, the ἀλήθεια was not given in the law, in so far as its substance, which was not indeed untrue, but an outflow of the divine will for salvation (Rom_7:10 sqq.; Act_7:38), was yet related only as type and preparation to the absolute revelation of truth in Christ; and hence through its very fulfilment (Mat_5:17) it had come to be done away (Rom_10:4; Col_2:14; Heb_10:1 ff; Heb_7:18). Comp. Gal_3:24. Grace was still wanting to the law, and with it truth also in the full meaning of the word. See also 2Co_3:13 ff.
ἐγένετο ] The non-repetition of ἐδόθη is not to point out the independent work of the Logos (Clemens, Paedag. i. 7), to which διὰ would be opposed, or of God (Origen), whose work the law also was; but the change of thought, though not recognised by Lücke, lies in this, that each clause sets forth the historical phenomenon as it actually occurred. In the case of the law, this took place in the historical form of being given, whereas grace and truth originated, came into being, not absolutely, but in relation to mankind, for whom they had not before existed as a matter of experience, but which now, in the manifestation and work of Christ, unfolded their historical origin. Comp. 1Co_1:30.
Observe how appropriately, in harmony with the creative skilful plan of the Prologue, after the incarnation of the Logos, and the revelation of His glory which was therewith connected, have been already set forth with glowing animation, there is now announced for the first time the great historical NAME, Jesus Christ, which designates the incarnate Logos as the complete concrete embodiment of His manifestation. Comp. 1Jn_1:1-3. Only now is the Prologue so fully developed, that Jesus Christ, the historical person of the λόγος ἔνσαρκος (who therefore is all the less to be understood throughout, with Hofmann and Luthardt, under the title λόγος ), comes before the eye of the reader, who now, however, knows how to gather up in this name the full glory of the God-man.