Does the text in John 1:9 support the Arminian theory of “universal prevenient grace”?

That was the true Light, which lighteth every man that cometh into the world. – John 1:9.

The Arminians often use John 1:9 as one of their favourite proofs in support of their doctrine of “universal prevenient grace” without which their whole system of “free will”-conditional salvation would fall apart. They thus reason that God gave to each and every man in the world a spark, or a measure, of grace to make it possible for them to come to Christ of their own “free” choice.

“Mr. Wesley says, “God being reconciled to man through the Son of his love, in some measure reinscribed his law on the heart of his dark sinful creature.”

The [Wesleyan Methodist] General Conference says, “We believe that in the moment Adam fell he had no freedom left, but that God, when of his own free grace, he gave the promise of a Saviour to him and his posterity, graciously restored to mankind a liberty and power to accept of proffered salvation.” “Natural free-will in the present state of man (we) do not understand. (We) only assert that there is a measure of free will, supernaturally restored to every man, together with that supernatural light which enlighteneth every man that cometh into the world.”[1]” – Rev. Henry Brown[2]

“...allowing that all the souls of men are dead in sin by nature, this excuses none, seeing there is no man that is in a state of mere nature; there is no man, unless he has quenched the Spirit, that is wholly void of the grace of God...more properly termed preventing grace. Every man has a greater or less measure of this, which waiteth not for the call of man. Every one has, sooner or later, good desires; although the generality of men stifle them before they can strike deep root, or produce any considerable fruit. Everyone has some measure of that light, some faint glimmering ray, which, sooner or later, more or less, enlightens every man that cometh into the world...So that no man sins because he has not grace, but because he does not use the grace which he hath. Therefore inasmuch as God works in you, you are now able to work out your own salvation...We must beware of that mock humility which teacheth us to say, in excuse for our wilful disobedience, “O, I can do nothing!” and stops there, without once naming the grace of God. You can do something, through Christ strengthening you. Stir up the spark of grace which is now in you, and he will give you more grace.” – John Wesley[3]

“Most Christians today are far more Arminian...they have a hunch that God has granted some sort of grace or “light that lighteth every man” to all people on earth...This prevenient grace—the “grace that precedes”—enables naturally sinful men and women to seek God and to feel conviction over their sins. Most of today’s Christians have a hunch that their unbelieving associates at work are really hungry for God deep inside.” – Keith Drury[4]

Now, there are several problems with this interpretation, first and most obvious: the word grace is not in the text cited, nor is it even remotely implied to by the context of the passage. Second, the word translated as light is the Greek word phós, and it is used throughout the first chapter of John and other Scriptures in reference to Christ (Matthew 4:16; Luke 2:32; John 1:4-5, 7-9; John 3:19-21; John 8:12; John 9:5; John 12:36, 46). Third, in Scripture the term light is not used as a synonym for grace, but for knowledge:

For God, who commanded the light (phós) to shine out of darkness, hath shined in our hearts, to give the light (phótismos) of the knowledge of the glory of God in the face of Jesus Christ. – 2 Corinthians 4:6.

Note here that the Greek noun phótismos used in this text literally means illumination or enlightenment; it is related to the verb phótizó (to shine, to give light), which originates from the noun phós (light).

Therefore, the most that could be argued from John 1:9 is that God gave sufficient light of the knowledge of the Gospel to every man in the world. That however cannot be the true meaning of the text for in such a case Scripture would contradict Scripture, since elsewhere the Word of God most unambiguously states that God does not reveal the knowledge of the hidden mystery of the Gospel to all men indiscriminately, but to some selectively – namely – to those whom He had predestinated unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will (Ephesians 1:4-5). They are the remnant according to the election of grace (Romans 11:5). They alone therefore obtain the Spirit of wisdom and revelation in the knowledge of Christ and faith to believe on Him (John 6:37, 44-45; 63-65; Acts 13:48; Ephesians 1:3-11, 17, 19; 2 Peter 1:1-3), while the rest remain blinded and unbelieving.

But if our gospel be hid, it is hid to them that are lost: In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. – 2 Corinthians 4:3-6.

Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. – 1 Corinthians 2:12-14.

At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight. All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. – Matthew 11:25-27.

And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. – Matthew 13:10-11.

And when he was alone, they that were about him with the twelve asked of him the parable. And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables: That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them. – Mark 4:10-12.

But though he had done so many miracles before them, yet they believed not on him:  That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?  Therefore they could not believe, because that Esaias said again, He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. – John 12:37-40.

What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded. (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day. – Romans 11:7-8.

If then the light of the knowledge on the Gospel is not intended by John 1:9, what kind of knowledge is actually referred to in this text? There is no need to resort to human suppositions and conjectures, as the religious rationalists are all too often apt to do, in order to answer this question, but rather to the Scripture itself. Let us then first look at the wider context of the verse, for Scripture always interprets Scripture:

In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men...That was the true Light, which lighteth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not. – John 1:1-4...9-10.

We see then that the intent of the Holy Spirit in giving this revelation to John was not merely to present the Son of God as the Redeemer and the bearer of the Good News of God’s salvation, but also to show that He is the second person of the Godhead and the Creator of all things, including man who was made in the image of Him (Genesis 1:26-27), and in whom He breathed the breath of life by which man became a living soul (Genesis 2:7). Christ was in the world indeed, and that from the very beginning, for He made the world and all that is in it (John 1:3; Colossians 1:16), and He came into the world as God manifest in flesh (John 1:14; 1 Timothy 3:16), but the world knew Him not, that is, the Jews to whom He was first made manifest for most part did not recognize Him as their Lord God Almighty, and as the great I AM who spoke to Moses at Mount Sinai (Exodus 3:14; John 8:28, 58). They thus did not know their Maker and Lord when He was made flesh and came to dwell among them (John 1:14); nor does the unbelieving world know Him to this day, as for the most part they think they are no more than highly evolved apes. Yet, in this they are wilfully ignorant, as the Scripture tells us:

Because that which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse – Romans 1:19-20.

Therefore, taking into account the whole counsel of the Scripture, it ought to be evident that the light of knowledge spoken of in John 1:9 is not the peculiar saving light of the Gospel, but the common light of nature, which reveals the power and the authority of the Godhead, and which God gave to all men without exception:

“Because that which may be known of God...There are some things which could not be known of God by the light of nature; as a trinity of persons in the Godhead; the knowledge of God in Christ as Mediator; the God-man and Mediator Jesus Christ; his incarnation, sufferings, death, and resurrection; the will of God to save sinners by a crucified Jesus; the several peculiar doctrines of the Gospel, particularly the resurrection of the dead, and the manner of worshipping of God with acceptance: but then there are some things which may be known of God, without a revelation. Adam had a perfect knowledge of him; and his sons, though fallen, even the very Heathens have some notion of him, as that there is a God; and by the light of nature it might be known that there is but one God, who is glorious, full of majesty, and possessed of all perfections, as that he is all powerful, wise, good and righteous: and this is manifest in them, or “to them”; by the light that is given them: it is light by which that which may be known of God is manifest; and this is the light of nature, which every man has that comes into the world; and this is internal, it is in him, in his mind and conscience, and is communicated to him by God, and that by infusion or inspiration; see Job 32:8” – John Gill[5]

But there is a spirit in man: and the inspiration of the Almighty giveth them understanding. – Job 32:8.

The Spirit of God hath made me, and the breath of the Almighty hath given me life. – Job 33:4.

Note then that the breath or the Spirit of God gave to every single individual of mankind both life and the light of the knowledge of Him as their Creator, for in Him was life; and the life was the light of men (John 1:4). And, that was the true Light, which lighteth every man that cometh into the world (John 1:10):

“...and the life was the light of men; the life which was in, and by the word, was, with respect to men, a life of light, or a life attended with light: by which is meant, not a mere visive faculty, receptive of the sun's light, but rational knowledge and understanding; for when Christ, the word, breathed into man the breath of life, and he became a living soul, he filled him with rational light and knowledge.” – John Gill[6]

“The life was the light of men. The other interpretations, which do not accord with the meaning of the Evangelist, I intentionally pass by. He speaks here, in my opinion, of that part of life in which men excel other animals; and informs us that the life which was bestowed on men was not of an ordinary description, but was united to the light of understanding...After having presented a general exhibition of the kindness of Christ, in order to induce men to take a nearer view of it, he points out what has been bestowed peculiarly on themselves; namely, that they were not created like the beasts, but having been endued with reason, they had obtained a higher rank. As it is not in vain that God imparts his light to their minds, it follows that the purpose for which they were created was, that they might acknowledge Him who is the Author of so excellent a blessing.” – John Calvin[7]

“That was the true light...Christ is that light, that famous and excellent light, the fountain of all light to all creatures; that gave light to the dark earth at first, and spoke light out of darkness; that light of all men in the earth, and of all the angels in heaven, and of all the saints below, and of all the glorified ones above...Which lighteth every man that cometh into the world: the sense is, either that every man that is enlightened in a spiritual manner, is enlightened by him, which is true of Christ, as the Son of God, existing from the beginning; but not in the Socinian sense, as if they were enlightened by his human ministry and example; for the Old Testament saints were not enlightened by his preaching; and many were enlightened by the ministry of John the Baptist; and multitudes afterwards, through the ministry of the apostles; and very few, comparatively, were enlightened under the ministry of Christ; and none we read of, in this sense, enlightened by him, when, and as soon as they came into, the world: or, the meaning is, that he is that light which lighteth all sorts of men; which is true in, a spiritual sense: some connect the phrase, “that cometh into the world”, not with “every man”, but with the “true light”; and the Arabic version so reads, and joins it to the following verse; but this reading is not so natural and the order of the words requires the common reading; nor is the difficulty removed hereby; for still it is every man that is enlightened: it is best therefore to understand these words of the light of nature, and reason, which Christ, as the word, and Creator and light of men, gives to every man that is born into the world...and is no other than the light of a natural conscience; and shows how much men, even natural men, are obliged to Christ, and how great a person he is, and how deserving of praise, honour, and glory.” – John Gill[8]

“He was in the world. He accuses men of ingratitude, because of their own accord, as it were, they were so blinded, that the cause of the light which they enjoyed was unknown to them. This extends to every age of the world; for before Christ was manifested in the flesh, his power was everywhere displayed; and therefore those daily effects ought to correct the stupidity of men. What can be more unreasonable than to draw water from a running stream, and never to think of the fountain from which that stream flows? It follows that no proper excuse can be found for the ignorance of the world in not knowing Christ, before he was manifested in the flesh; for it arose from the indolence and wicked stupidity of those who had opportunities of seeing Him always present by his power. The whole may be summed up by saying, that never was Christ in such a manner absent from the world, but that men, aroused by his rays, ought to have raised their eyes towards him. Hence it follows, that the blame must be imputed to themselves.” – John Calvin[9]

Men are indeed to be blamed for their wilful ignorance of Him that made them and gave them reason, “Because that which may be known of God is manifest in them; for God hath shewed it unto them, even his eternal power and Godhead; so that they are without excuse (Romans 1:19-20). And though fallen men did not retain the perfect knowledge of God that was originally infused to their first parents, yet, they did retain enough knowledge to make all excuse of ignorance inadmissible before the Judgment seat of God. According to the Scripture then, there is no genuine Atheism, only wilful suppression of the Truth on the part of fallen rebel men who desire not to be governed by God, but by their own depraved lusts and pleasures:

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness...Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen...And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, Without understanding, covenantbreakers, without natural affection, implacable, unmerciful: Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. – Romans 1:18...21-25...28-32.

The Arminian theologians likewise suppress the Truth in unrighteousness, for they cease not to pervert all Scripture in order to defend doctrines of their own invention – such as – human “free will”-conditional salvation on the basis of a supposed God-given “universal chance of redemption.” Contrary to their claims, the text in John 1:9 does not in the least support the fable of “universal prevenient grace”, and to insist otherwise is to impose on Scripture a language that is agreeable only to one’s own private prejudice.

[1] John Wesley, The Works of John Wesley, Volume 10: Letters, Essays, Dialogs and Addresses, Part XIII: Predestination Calmly Considered, Books For The Ages, AGES Software, Albany, OR, 1996, 1997, pg. 271, available from truth4freedom.

[2] Henry Brown, Arminian Inconsistencies and Errors, Chapter VI: The Free Agency of Man, Self-determining Power of the Will, Philadelphia: William S. & Alfred Martien 1857, pg. 45, available from googlebooks. See also: Part Three, Chapter IV: The Struggle With the Calvinist, in: John Wesley, edited by Albert C. Outler, Oxford University Press, New York,  1964, pg. 447, available from amazon.

[3] John Wesley, Sermon 85: On Working out our own Salvation, in: Sermons on Several Occasions, pg. 826-827, available from the Christian Classics Ethereal Library, CCEL.

[4] Keith Drury, The Triumph of Arminianism (and its dangers), available from the Christian Resource Institute.

[5] John Gill’s Commentary on Romans 1:19, available from biblehub.

[6] John Gill’s Commentary on John 1:4, available from biblehub.

[7] John Calvin’s Commentary on John 1:4, available from biblehub.

[8] John Gill’s Commentary on John 1:9, available from biblehub.

[9] John Calvin’s Commentary on John 1:10, available from biblehub.