John 1:17

The law. That is, the system of revealed religion under which the Jews lived in OT times, divinely ordained but gradually perverted by human tradition (see on Mark 7:9-13). In the days of Christ the term “law” included not only the Decalogue but all that Moses and the prophets had written (Luke 24:27, 44) — as interpreted by the rabbis. In and of itself, as originally given by God, “the law” was good (cf. Rom. 3:1, 2). It was designed to lead men to salvation through faith in the coming Messiah (John 5:39, 45-47; Luke 24:25-27, 44). The fact that “some did not believe” (Rom. 3:3), but sought salvation “by the works of the law” (eh. 9:32) rather than by faith, and as a result failed to enter into the spiritual rest God intended for them (Heb. 3:18, 19; 4:2), does not mean that the system itself as ordained by God was faulty. All that God does is “perfect” (Deut. 32:4). Many there were in OT times who “obtained a good report through faith” (Heb. 11:39). In fact, there never has been any other way to obtain a “good report” than “through faith.”

Concerning the manner in which human tradition had perverted the plan of salvation by emphasizing the forms of religion rather than its spiritual and moral objectives see on Mark 7:1-13. For Christ’s exposition of the true spirit of the law as applied to the problems of daily living see on Matt. 5:17-22. For a discussion of the word “law” itself see on Gal. 3:24. Concerning the means of salvation in OT times see on Eze. 16:60.

By Moses. Literally, “through Moses.” “The law” did not originate with Moses, but with God. Moses was simply the agent through whom the revealed will of God was imparted to men (see Deut. 5:22 to 6:1; Heb. 1:1).

But This word has been supplied by the translators. It implies a stronger contrast between “law” and “grace” than John apparently intended. John does not mean to imply that the system revealed through Moses was bad, as compared with that now revealed through Christ, but that, good as Moses’ system was, that of Christ’s is better (see Heb. 7:22; 8:6; 9:23; 10:34).

Grace and truth. See on vs. 14, 16. These divine attributes were inherent in the system of revealed religion in OT times (see Ex. 34:6, 7), but had, for practical purposes, been lost under a thick layer of human tradition. The contrast between “law” and “grace” is not so much a contrast between the system of religion in OT times, which looked forward to a coming Messiah, and that revealed by Christ (cf. Heb. 1:1, 2), as between the perverted interpretation placed upon the revealed grace and truth of God by the official exponents of the law, the rabbis (cf. Rom. 6:14, 15; Gal. 5:4), and the truth as revealed through Jesus Christ.

By Jesus Christ. It was Christ who had spoken through Moses and the prophets (1 Peter 1:9, 10; PP 366). Now He appeared in person to reaffirm the great eternal truths revealed to these holy men of old, and to restore them to their original luster, untarnished by human tradition (see on Matt. 5:17-19). He came to reveal the Father in His true character (cf. Ex. 34:6, 7), to prevail upon men to practice justice and mercy and to be humble before God (Micah 6:6-8). He who “spake in time past unto the fathers by the prophets” now spoke to men through His own Son (Heb. 1:1,2).

Here, for the first time, John refers to our Lord by the historical name, Jesus Christ (see on Matt. 1:1). The eternal “Word” has become incarnate, a man among men, and John henceforth speaks of Him as such.