The Meaning of John 1:13 Explained

John 1:13

KJV: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

YLT: who -- not of blood nor of a will of flesh, nor of a will of man but -- of God were begotten.

Darby: who have been born, not of blood, nor of flesh's will, nor of man's will, but of God.

ASV: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

KJV Reverse Interlinear

Which  were born,  not  of  blood,  nor  of  the will  of the flesh,  nor  of  the will  of man,  but  of  God. 

What does John 1:13 Mean?

Verse Meaning

The antecedent of "who" is those who believe in Jesus" name ( John 1:12). Their new life as children of God comes from God. It does not come because of their blood, namely, their physical ancestors. Many of the Jews believed that because they were Abraham"s descendants they were the spiritual children of God (cf. ch8; Romans 4; Galatians 3). Even today some people think that the faith or works of their ancestors somehow guarantees their salvation. However, God has no grandchildren. People become the children of God by personally trusting in Christ.
New life does not come because of physical desire either. No amount of wanting it and striving for it will bring it. The only thing that will is belief in Jesus.
"The term "flesh" (sarx) is not used by John to convey the idea of sinfulness, as it often does in Paul"s writings.... Rather, it is indicative of weakness and humiliation as seen in John 1:14. It simply affirms that in the Incarnation Jesus became fully human." [1]
Third, new spiritual life does not come because of a human decision either, specifically, the choice of a husband to produce a child. It comes as the result of a spiritual decision to trust in Jesus Christ. The Greek word for "man" here is andros meaning "male." The NIV interpreted it properly as "husband" here.
New spiritual life does not come from any of these sources but from God Himself. Ultimately it is the result of God"s choice, not man"s (cf. Ephesians 1:4). Therefore the object of our faith must be God rather than our heritage or race, our works, or our own initiative.
This section of the prologue summarizes the theological issue involved in the Incarnation. It is in a sense a miniature of the whole Gospel.

Context Summary

John 1:1-13 - The Light For The New Year's Path
The titles of our Lord are set forth in royal fashion. As speech reveals the hidden thoughts of men, so does our Lord utter the unseen God. God spake and it was done. His words preceded the act of creation, but Christ was the Word or utterance of God. He who created time preceded time, and that which is before time is eternal and divine. Christ is the organ or medium by which God goes forth in creation, providence, and redemption. The life of God was stored in the human nature of Jesus, when the Word became flesh, that it might more readily pass into us. True life is always light, as the minute infusoria of the ocean are phosphorescent. When we receive Christ's life, we shine.
Men are still sent from God, as John was, to bear witness to Jesus; but there is also a witness to Him in the breast of man. We call it conscience, or the inner light. The blinded world knew Him not. Indeed, John 9:1-41 is a parable of mankind's condition, 2 Corinthians 4:4. Believing and receiving are the same thing. Let Christ in, and you have instantly the right to call yourself a child of God, Galatians 3:26. Only God can impart to us the germ of that life, which we share with the Son Himself, James 1:18. [source]

Chapter Summary: John 1

1  The divinity, humanity, office, and incarnation of Jesus Christ
15  The testimony of John
39  The calling of Simon and Andrew, Philip and Nathanael

Greek Commentary for John 1:13

Which were born [οι εγεννητησαν]
First aorist passive indicative of γενναω — gennaō to beget, “who were begotten.” By spiritual generation (of God, εκ τεου — ek theou), not by physical But b of the old Latin reads qui natus est and makes it refer to Christ and so expressly teach the Virgin Birth of Jesus. Likewise Irenaeus reads qui natus est as does Tertullian who argues that qui nati sunt (οι εγεννητησαν — hoi egennēthēsan) is an invention of the Valentinian Gnostics. Blass (Philology of the Gospels, p. 234) opposes this reading, but all the old Greek uncials read οι εγεννητησαν — hoi egennēthēsan and it must be accepted. The Virgin Birth is doubtless implied in John 1:14, but it is not stated in John 1:13. [source]
Which [ὃι]
Referring to children of God. [source]
Were born [ἐγεννήθνσαν]
Literally, were begotten. The phrase γεννηθήναι ἐκ τοῦ Θεοῦ , to be born or begotten of God, occurs only here in the Gospel, and several times in the First Epistle. It is peculiar to John. There is a progress of thought in the three following clauses, describing the proper origin of a believer's new life. Children of God are begotten, not of blood, nor of the will of the flesh, nor of the will of man. “The new birth is not brought about by descent, by desire, or by human power ” (Westcott). [source]
Of blood [ἐξ αἱμάτων]
Literally, of bloods. The plural is variously explained: by some as indicating the duality of the sexes, by others of the multiplicity of ancestors. The best explanation seems to be afforded by a similar use of the plural in Plato, ἔτι ἐν γάλαξι τρεφόμενοι , “while still nourished by milks ” (“Laws,” 887). The fluids, blood or milk being represented as the sum-total of all their parts. Compare τὰ ὕδατα , the waters. [source]

Reverse Greek Commentary Search for John 1:13

Matthew 11:7 A reed shaken by the wind [καλαμον υπο ανεμου σαλευομενον]
Latin calamus. Used of the reeds that grew in plenty in the Jordan Valley where John preached, of a staff made of a reed (Matthew 27:29), as a measuring rod (Revelation 11:1), of a writer‘s pen (3 John 1:13). The reeds by the Jordan bent with the wind, but not so John. [source]
Luke 8:21 These which hear the word of God and do it [οι τον λογον του τεου ακουοντες και ποιουντες]
The absence of the article with “mother” and “brothers” probably means, as Plummer argues, “Mother to me and brothers to me are those who &c.” No one is a child of God because of human parentage (John 1:13). “Family ties are at best temporal; spiritual ties are eternal” (Plummer). Note the use of “hear and do” together here as in Matthew 7:24; Luke 6:47 at the close of the Sermon on the Mount. The parable of the sower is almost like a footnote to that sermon. Later Jesus will make “doing” a test of friendship for him (John 15:14). [source]
John 3:3 Be born again [γεννηθῇ ἄνωθεν]
See on Luke 1:3. Literally, from the top (Matthew 27:51). Expositors are divided on the rendering of ἄνωθεν , some translating, from above, and others, again or anew. The word is used in the following senses in the New Testament, where it occurs thirteen times: 1. From the top: Matthew 27:51; Mark 15:38; John 19:23. -DIVIDER-
-DIVIDER-
2. From above: John 3:31; John 19:11; James 1:17; James 3:15, James 3:17. -DIVIDER-
-DIVIDER-
3. From the beginning: Luke 1:3; Acts 26:5. -DIVIDER-
-DIVIDER-
4. Again: Galatians 4:9, but accompanied by πάλιν , again. In favor of the rendering from above, it is urged that it corresponds to John's habitual method of describing the work of spiritual regeneration as a birth from God (John 1:13; 1 John 3:9; 1 John 4:7; 1 John 5:1, 1 John 5:4, 1 John 5:8); and further, that it is Paul, and not John, who describes it as a new birth. In favor of the other rendering, again, it may be said: 1. that from above does not describe the fact but the nature of the new birth, which in the logical order would be stated after the fact, but which is first announced if we render from above. If we translate anew or again, the logical order is preserved, the nature of the birth being described in John 3:5. 2. That Nicodemus clearly understood the word as meaning again, since, in John 3:4, he translated it into a second time. 3. That it seems strange that Nicodemus should have been startled by the idea of a birth from heaven. -DIVIDER-
-DIVIDER-
Canon Westcott calls attention to the traditional form of the saying in which the word ἀναγεννᾶσθαι , which can only mean reborn, is used as its equivalent. Again, however, does not give the exact force of the word, which is rather as Rev., anew, or afresh. Render, therefore, as Rev., except a man be born anew. The phrase occurs only in John's Gospel. [source]

John 1:12 To become [γενέσθαι]
As those who are born (John 1:13. Compare John 3:3, and Matthew 5:45). [source]
John 3:6 That which is born [το γεγεννημενον]
Perfect passive articular participle. The sharp contrast between flesh (σαρχ — sarx) and Spirit (πνευμα — pneuma), drawn already in John 1:13, serves to remind Nicodemus of the crudity of his question in John 3:4 about a second physical birth. [source]
John 1:13 Which were born [οι εγεννητησαν]
First aorist passive indicative of γενναω — gennaō to beget, “who were begotten.” By spiritual generation (of God, εκ τεου — ek theou), not by physical But b of the old Latin reads qui natus est and makes it refer to Christ and so expressly teach the Virgin Birth of Jesus. Likewise Irenaeus reads qui natus est as does Tertullian who argues that qui nati sunt (οι εγεννητησαν — hoi egennēthēsan) is an invention of the Valentinian Gnostics. Blass (Philology of the Gospels, p. 234) opposes this reading, but all the old Greek uncials read οι εγεννητησαν — hoi egennēthēsan and it must be accepted. The Virgin Birth is doubtless implied in John 1:14, but it is not stated in John 1:13. [source]
1 Corinthians 3:12 Stubble [καλάμην]
Not the same as κάλαμος areed. See Revelation 11:1; Revelation 21:15; and on 3 John 1:13. This word means a stalk of grain after the ears have been cut off. It was used for thatch in building. Virgil, “Aeneid,” 654, alludes to the temple of Jupiter Capitolinus with its roof bristling with stubble. [source]
2 Corinthians 3:3 Ink [μέλανι]
From μέλας blackOnly here, 2 John 1:12(see note), and 3 John 1:13. [source]
2 Corinthians 12:20 Wraths [θυμοί]
For the plural, compare deaths, 2 Corinthians 11:33; drunkennesses, Galatians 5:21; bloods, John 1:13(see note); the willings of the flesh, Ephesians 2:3; mercies, Philemon 2:1. Excitements or outbursts of wrath. [source]
2 Corinthians 3:3 Not with ink [ου μελανι]
Instrumental case of μελας — melas black. Plato uses το μελαν — to melan for ink as here. See also 2 John 1:12; 3 John 1:13. Of stone (λιτιναις — lithinais). Composed of stone (λιτος — lithos and ending ινος — ̇inos). Of flesh “Fleshen” as in 1 Corinthians 3:1; Romans 7:14. [source]
Galatians 3:26 For ye are all the children of God [πάντες γὰρ υἱοὶ θεοῦ ἐστὲ]
Better, ye are all sons of God. Note 1. The change of person, ye are. Comp. we, our, us, Galatians 3:23, Galatians 3:24, Galatians 3:25. He now addresses the Galatians, who were mostly Gentiles, and includes all Christians, Jewish and Gentile. 2. The emphasis is on sons of God rather than on all; for his object is to show that, after the coming of faith, they are no more under the care of a guardian. Ὑιοὶ signifies sons of full age (comp. Galatians 4:1) who have outgrown the surveillance of the guardian; so that sons is emphasized as against children. Paul describes Christians both as τέκνα θεοῦ childrenof God (Romans 8:16, Romans 8:21; Romans 9:8; Philemon 2:15), and υἱοὶ θεοῦ sonsof God (Romans 8:14, Romans 8:19; Romans 9:26). Both τέκνον and υἱός signify a relation based on parentage. The common distinction between τέκνον as emphasizing natural relationship, and υἱός as marking legal or ethical status, should not be pressed. In lxx both words are applied ethically to Israel as God's beloved people. See Isaiah 30:1; Wisd. 16:21; Joel 2:23; Zechariah 9:13; and Isaiah 63:6; Deuteronomy 14:1; Wisd. 9:7; 12:19. John never uses υἱός to describe the relation of Christians to God; but he attaches both the ethical relation and that of conferred privilege, as well as that of birth, to τέκνον . See John 1:12; 1 John 3:1, 1 John 3:10; John 1:13; John 3:3, John 3:7; 1 John 3:9; 1 John 4:7; 1 John 5:1, 1 John 5:4, 1 John 5:18. Paul often regards the Christian relation from a legal point of view as υἱοθεσία adoptiona word used only by him. See Romans 8:14, Romans 8:17, we have both υἱοὶ and τέκνα , and both in the ethical sense. In Romans 9:8; Ephesians 5:1, the ethical sense. 3. In Christ Jesus. Const. with faith. The article before πίστεως faithmay point back to the faith previously mentioned, or may have, as so often, a possessive force, your faith. [source]
1 Peter 5:13 She that is in Babylon, elect together with you [η εν αβυλωνι συνεκλεκτη]
Either actual Babylon or, as most likely, mystical Babylon (Rome) as in the Apocalypse. If Peter is in Rome about a.d. 65, there is every reason why he should not make that fact plain to the world at large and least of all to Nero. It is also uncertain whether η συνεκλεκτη — hē suneklektē (found here alone), “the co-elect woman,” means Peter‘s wife (1 Corinthians 9:5) or the church in “Babylon.” The natural way to take it is for Peter‘s wife. Cf. εκλεκτηι κυριαι — eklektēi kuriāi in 2 John 1:1 (also verse 2 John 1:13). [source]
2 John 1:12 Ink [μέλανος]
Lit., that which is black. The word occurs only once outside of John's Epistles (2 Corinthians 3:3), and only three times in all (2 John 1:12; 3 John 1:13). Ink was prepared of soot or of vegetable or mineral substances. Gum and vitriol were also used. Colored inks, red and gold, were also employed. [source]
2 John 1:1 Children [τέκνοις]
May be taken either in a literal or in a spiritual sense. For the later, see 1Timothy href="/desk/?q=1ti+2:1-15&sr=1">1 Timothy 2:1-15; Galatians 4:25; 3 John 1:4. Compare also 2 John 1:4, 2 John 1:13. The explanation turns on the meaning of ἐκλεκτῇ κυρίᾳ . If it mean the Church, children will have the spiritual sense. If it be a proper name, the literal. [source]
2 John 1:12 With paper and ink [δια χαρτου και μελανος]
The χαρτης — chartēs was a leaf of papyrus prepared for writing by cutting the pith into strips and pasting together, old word, here only in N.T. Μελας — Melas is old adjective for black (Matthew 5:36; Revelation 6:5, Revelation 6:12), and for black ink here, 3 John 1:13; 2 Corinthians 3:3. Apparently John wrote this little letter with his own hand.To come (γενεσται — genesthai). Second aorist middle infinitive of γινομαι — ginomai after ελπιζω — elpizō I hope.Face to face “Mouth to mouth.” So in 3 John 1:14; Numbers 12:8. “Face to face” Or “our” (ημων — hēmōn). Both true.That may be fulfilled Purpose clause with ινα — hina and the periphrastic perfect passive subjunctive of πληροω — plēroō as in 1 John 1:4, which see. [source]

What do the individual words in John 1:13 mean?

who not of blood nor of will of flesh of man but God were born
οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς ἀνδρὸς ἀλλ’ Θεοῦ ἐγεννήθησαν

αἱμάτων  blood 
Parse: Noun, Genitive Neuter Plural
Root: αἷμα  
Sense: blood.
οὐδὲ  nor 
Parse: Conjunction
Root: οὐδέ  
Sense: but not, neither, nor, not even.
σαρκὸς  of  flesh 
Parse: Noun, Genitive Feminine Singular
Root: σάρξ  
Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts.
ἀνδρὸς  of  man 
Parse: Noun, Genitive Masculine Singular
Root: ἀνήρ  
Sense: with reference to sex.
Θεοῦ  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
ἐγεννήθησαν  were  born 
Parse: Verb, Aorist Indicative Passive, 3rd Person Plural
Root: γεννάω  
Sense: of men who fathered children.