and sinful man; between the divine order and the moral dis- order introduced and maintained by sin.
10. He was inthe world. Not merely at His advent, but before His incarnation no less than after it. See on vy. 4, 5.
Was made (éyévero). Came into being. See on ver. 3.
By Him. Or through Him (6:4). See on ver. 3.
Knew (éyvw). Recognized. Though He was in the world and was its Creator, yet the world did not recognize him. This is the relation of ideas in these three clauses, but John expresses this relation after the Hebrew manner, by simply putting the three side by side, and connecting them by «ai, and. This con- struction is characteristic of John. Compare viii. 20, where the point of the passage is, that though Jesus was teaching publicly, where He might easily have been seized, yet no man attempted his seizure. This is expressed by two parallel clauses with the simple copulative. ‘These words spake Jesus,” etc., “and no man laid hands on Him.”
Him (adrov). The preceding Aim (avrod) is, in itself, am- biguous as to gender. So far as its form is concerned, it might be neuter, in which case it would refer to the light, “the Word regarded as a luminous principle,” as ¢t, in ver. 5. But avtov is masculine, Him, so that the Word now appears as a person. This determines the gender of the preceding adrod.
On the enlightened and unenlightened nature, compare the allegory in Plato’s “ Republic,” at the beginning of Book vii., where he pictures men confined from childhood in an under- | ground den, chained so that they can only see before them, and with no light save from a fire behind them. They mistake shadows for substance, and echoes for voices. When they are liberated and compelled to look at the light, either of the fire or of the sun, their unaccustomed eyes are pained, and they imagine that the shadows which they formerly saw are truer than the real objects which are now shown them. Finally, they will be able to see the sun, and will recognize him as the giver of the