John 1:4

John 1:4-5 . In him — Or, through him, as Beza understands it; was life — He was the living and powerful Word, which was the source of life to every living creature, as well as of being to all that exists. And the life was the light of men — He, who is essential life, and the author of life to all that live, was also the fountain of wisdom, holiness, and happiness to man in his original state. And the light shineth in darkness — Namely, in the darkness, or amid the ignorance and folly, sinfulness and wretchedness of fallen man. This has been the case from the time of man’s fall, through all ages, and in all nations of the world; the light of reason and conscience, as well as the light issuing from the works of creation and providence, and the various discoveries of God and his will made to and by the patriarchs and prophets, being through and from him: But the darkness comprehended it not — Did not advert to it, so as to understand and profit by it, as it might have done by the instruction thus communicated. It became necessary, therefore, in order to the more full illumination and the salvation of mankind, that God should give a more perfect revelation of his mind and will, than he had given in former ages. Of this the evangelist speaks next.

John 1:4 . ἐν αυτῷ ζωὴ ἦν . “In Him was life”; that power which creates life and maintains all else in existence was in the Logos. To limit “life” here to any particular form of life is rendered impossible by John 1:3 . In John ζωή is generally eternal or spiritual life, but here it is more comprehensive. In the Logos was life, and it is of this life all things have partaken and by it they exist. Cf. Philo’s designation of the Logos as πηγὴ ζωῆς .— καὶ ἡ ζωὴ ἧν τὸ φῶς τῶν ἀνθρώπων , “and the life was the light of men”; the life which was the fountain of existence to all things was especially the light of man Lücke). It was not the Logos directly but the life which was in the Logos which was the light of men. O. Holtzmann thinks this only means that as men received life from the Logos they might be expected in the gift to recognise the Giver. Godet says: “The Logos is light; but it is through the mediation of life that He must become so always; this is precisely the relation which the Gospel restores. We recover through the new creation in Jesus Christ an inner light which springs up from the life.” Stevens says: “The Word represents the self-manifesting quality of the Divine life.

This heavenly light shines in the darkness of the world’s ignorance and sin.” The words seem to mean that the life which appears in the variety, harmony, and progress of inanimate nature, and in the wonderfully manifold yet related forms of animate existence, appears in man as “light,” intellectual and moral light, reason and conscience. To the Logos men may address the words of Psalm 36:9 , παρὰ σοὶ πηγὴ ζωῆς , ἐν τῷ φωτί σου ὀψόμεθα φῶς .

In Him was life (ἐν αὐτῷ ζωὴ ἦν) He was the fountain of life - physical, moral, and eternal - its principle and source. Two words for life are employed in the New Testament: βίος and ζωὴ. The primary distinction is that ζωὴ means existence as contrasted with death, and βίος, the period, means, or manner of existence. Hence βίος is originally the higher word, being used of men, while ζωὴ is used of animals (ζῶα). We speak therefore of the discussion of the life and habits of animals as zoology; and of accounts of men's lives as biography. Animals have the vital principle in common with men, but men lead lives controlled by intellect and will, and directed to moral and intellectual ends. In the New Testament, βίος means either living, i.e., means of subsistence (Mark 12:44; Luke 8:43), or course of life, life regarded as an economy (Luke 8:14; 1 Timothy 2:2; 2 Timothy 2:4). Ζωὴ occurs in the lower sense of life, considered principally or wholly as existence (1 Peter 3:10; Acts 8:33; Acts 17:25; Hebrews 7:3). There seems to be a significance in the use of the word in Luke 16:25 : "Thou in thy lifetime (ἐν τῇ ζωῇ σου) receivedst thy good things;" the intimation being that the rich man's life had been little better than mere existence, and not life at all in the true sense. But throughout the New Testament ζωὴ is the nobler word, seeming to have changed places with βίος.

It expresses the sum of mortal and eternal blessedness (Matthew 25:46; Luke 18:30; John 11:25; Acts 2:28; Romans 5:17; Romans 6:4), and that not only in respect of men, but also of God and Christ. So here. Compare John 5:26; John 14:6; 1 John 1:2. This change is due to the gospel revelation of the essential connection of sin with death, and consequently, of life with holiness. "Whatever truly lives, does so because sin has never found place in it, or, having found place for a time, has since been overcome and expelled" (Trench). Ζωὴ is a favorite word with John. See John 11:25; John 14:6; John 8:12; 1 John 1:2; 1 John 5:20; John 6:35, John 6:48; John 6:63; Revelation 21:6; Revelation 22:1, Revelation 22:17; Revelation 7:17; John 4:14; Revelation 2:7; Revelation 22:2, Revelation 22:14, Revelation 22:19; John 12:50; John 17:3; John 20:31; John 5:26; John 6:53, John 6:54; John 5:40; John 3:15, John 3:16, John 3:36; John 10:10; John 5:24; John 12:25; John 6:27; John 4:36; 1 John 5:12, 1 John 5:16; John 6:51. Was the Light of men (ἦν τὸ φῶς τῶν ἀνθρώπων) Passing from the thought of creation in general to that of mankind, who, in the whole range of created things, had a special capacity for receiving the divine. The Light - the peculiar mode of the divine operation upon men, conformably to their rational and moral nature which alone was fitted to receive the light of divine truth. It is not said that the Word was light, but that the life was the light.

{i} In him {k} was life; and the life was {l} the light of men. (i) That is, by him: and this is spoken after the manner of the Hebrews, meaning by this that by his force and working power all life comes to the world. (k) That is, even at that time when all things were made by him, for otherwise he would have said, Life in him, and not life was. (l) That force of reason and understanding which is kindled in our minds to acknowledge him, the author of so great a benefit.

4. In Him was life—essentially and originally, as the previous verses show to be the meaning. Thus He is the Living Word, or, as He is called in 1Jo 1:1, 2, "the Word of Life." the life … the light of men—All that in men which is true light—knowledge, integrity, intelligent, willing subjection to God, love to Him and to their fellow creatures, wisdom, purity, holy joy, rational happiness—all this "light of men" has its fountain in the essential original "life" of "the Word" (1Jo 1:5-7; Ps 36:9).

In him was life; in this Word was life corporal, spiritual, eternal; it was in him as in the fountain. Some understand this of corporal life, both in the first being and preservation of it; it is certain that this is in Christ, for he upholdeth all things by the word of his power, Hebrews 1:3 Acts 17:28 ; and thus it is another demonstration of the Deity of Christ. Others think that here is rather a transition from creation to redemption; you hath he quickened, Ephesians 2:1 . Others understand it of eternal life, because our evangelist most generally taketh the term life, as a benefit flowing from Christ, in this sense, as Ephesians 3:16 , and Ephesians 4:14 , and in a multitude of other texts. I know no reason why we should not understand it of all life; all life being in Christ, as God equal with the Father; and spiritual and eternal life flowing also from him in a more peculiar consideration, as Mediator.

And the life was the light of men: but though as God he distributes life according to their degree to all his creatures, yet he is the peculiar light of men, enlightening their minds with light of which vegetative and sensitive creatures are not capable; so as by light is not here to be understood the emanations of any lucid bodies, as that of the sun or stars, for other creatures as well as men are capable of that; nor is it to be understood of the light of reason, though that be the candle of the Lord in the soul; but that light by which we discern the things of God; in which sense the apostle saith, Ephesians 5:8 , Ye were darkness, but now ye are light in the Lord. And therefore he saith of men, exclusively to angels, who though lightsome, noble creatures, yet had not their nature assumed by Christ, Hebrews 2:16 . Besides that it is said in the next verse, that this light shineth in darkness, that is, amongst many men who yet had reasonable souls, but the darkness comprehended it not. That cannot be, that men did not comprehend reason, but even rational men comprehended not this light of supernatural revelation. So John is said to have come to testify of that light; who did not come to testify of Christ, as the author of reason. Nor is there any text of Scripture in which the term light signifieth reason.

4 . In him was life ] He was the well-spring from which every form of life—physical, intellectual, moral, spiritual, eternal—flows. See on John 5:26 . Observe how frequently S. John’s thoughts overlap and run into one another. Creation leads on to life, and life leads on to light. Without life creation would be unintelligible; without light all but the lowest forms of life would be impossible. the light ] Not ‘light,’ but ‘ the Light,’ the one true Light; absolute Truth both intellectual and moral, free from all ignorance and all stain. The Source of life is the Source of light. the light of men ] Man shares life with all organic creatures; light, or Revelation, is for him alone. The communication of Divine truth before the Fall is specially meant.

John 1:4 . Ἐν , in ) First, John says, In Him was life : (comp. ch. John 5:26 , “For as the Father hath life in Himself, so hath He given to the Son to have life in Himself”). Then he calls Him the Life . So in 1 John 1:1-2 , first he calls Him the Word of Life , then the Life ; and in the same chapter, John 1:5 ; John 1:7 , God is said to be Light , and to be in the light . John especially imitates the expressions of the Lord Jesus.[12]— ΖΩΉ , life ) After the consideration of being [esse], the next consideration is as to living [vivere]. Then [the result of life entering the world] there is no death, there is then no nature devoid of grace.— καὶ ἡ ζωή , and the Life ) The Subject: the Life, bestowing life on all things, which were alive.— ἦν τὸ φῶς , was the Light ) Light and Life together: ch. John 8:12 , “He that followeth Me shall not walk in darkness, but shall have the light of life : 1 Timothy 6:16 , “Who only hath immortality , dwelling in the light , which no man can approach unto:” Php 2:15-16 , “Ye shine as lights in the world, holding forth the word of life .” As on the opposite side, צלמות , Darkness and death . Quickening is, however, prior to illumination.— ΤῶΝ ἈΝΘΡΏΠΩΝ , of men ) Of all men in the state of innocency, from which there ought not to be separated the consideration as to the Logos.[13] Men : nowhere is this expression used for Adam and his wife ; so it denotes mankind.