Joh 1:4, 9, 1Ti 6:16 | Barnes | STEP | Verse 4. In him was life . The evangelist had just affirmed that by the Logos or Word the world was originally created. One part of that creation consisted in breathing into man the breath of life , . God is declared to be life , or the living God, because he is the source or fountain of life. This attribute is here ascribed to Jesus Christ. He not merely made the material worlds, but he also gave life . He was the agent by which the vegetable world became animated; by which brutes live; and by which man became a living soul, or was endowed with immortality. This was a higher proof that the "Word was God," than the creation of the material worlds; but there is another sense in which he was life . The new creation , or the renovation of man and his restoration from a state of sin, is often compared with the first creation ; and as the Logos was the source of life then, so, in a similar but higher sense, he is the source of life to the soul dead in trespasses and sins, . And it is probably in reference to this that he is so often called life in the writings of John. "For as the Father hath life in himself, so hath he given to the Son to have life in himself," ; "He giveth life unto the world," ; "I am the resurrection and the life," ; "This is the true God and eternal life," . See also . The meaning is, that he is the source or the fountain of both natural and spiritual life. Of course he has the attributes of God. The life was the light of men . Light is that by which we see objects distinctly. The light of the sun enables us to discern the form, the distance, the magnitude, and the relation of objects, and prevents the perplexities and dangers which result from a state of darkness. Light is in all languages, therefore, put for knowledge --for whatever enables us to discern our duty, and that saves us from the evils of ignorance and error. "Whatsoever doth make manifest is light," . See . The Messiah was predicted as the light of the world, , compared with ; . See , "I am the light of the world;" "I am come a light into the world." The meaning is, that the Logos or Word of God is the instructor or teacher of man-kind. This was done before his advent by his direct agency in giving man reason or understanding, and in giving his law, for the "law was ordained by angels in the hand of a mediator " ( ); after his advent by his personal ministry when on earth, by his Spirit ( ), and by his ministers since, . (f) "In him was life" (g) "the light of men"

John 1:4

Verse 4. In him was life. The evangelist had just affirmed Jn 1:3 that by the Logos or Word the world was originally created. One part of that creation consisted in breathing into man the breath of life, Gen 2:7. God is declared to be life, or the living God, because he is the source or fountain of life. This attribute is here ascribed to Jesus Christ. He not merely made the material worlds, but he also gave life. He was the agent by which the vegetable world became animated; by which brutes live; and by which man became a living soul, or was endowed with immortality. This was a higher proof that the "Word was God," than the creation of the material worlds; but there is another sense in which he was life. The new creation, or the renovation of man and his restoration from a state of sin, is often compared with the first creation; and as the Logos was the source of life then, so, in a similar but higher sense, he is the source of life to the soul dead in trespasses and sins, Eph 2:1. And it is probably in reference to this that he is so often called life in the writings of John. "For as the Father hath life in himself, so hath he given to the Son to have life in himself," Jn 5:26; "He giveth life unto the world," Jn 6:33; "I am the resurrection and the life," Jn 11:25; "This is the true God and eternal life," 1Jn 5:20. See also 1Jn 1:1,2, 5:11, Acts 3:15, Col 3:4. The meaning is, that he is the source or the fountain of both natural and spiritual life. Of course he has the attributes of God.

The life was the light of men. Light is that by which we see objects distinctly. The light of the sun enables us to discern the form, the distance, the magnitude, and the relation of objects, and prevents the perplexities and dangers which result from a state of darkness. Light is in all languages, therefore, put for knowledge --for whatever enables us to discern our duty, and that saves us from the evils of ignorance and error. "Whatsoever doth make manifest is light," Eph 5:13. See Isa 8:20, 9:2. The Messiah was predicted as the light of the world, Isa 9:2, compared with Mt 4:15,16; Isa 60:1. See Jn 8:12, "I am the light of the world;" Jn 12:35, 36, 46 "I am come a light into the world." The meaning is, that the Logos or Word of God is the instructor or teacher of man-kind. This was done before his advent by his direct agency in giving man reason or understanding, and in giving his law, for the "law was ordained by angels in the hand of a mediator" (Gal 3:19); after his advent by his personal ministry when on earth, by his Spirit (Jn 14:16,26), and by his ministers since, Eph 4:11, 1Cor 12:28.

(f) "In him was life" Jn 5:26, 1Jn 5:11 (g) "the light of men" Jn 8:12

John 1:9

Verse 9. That was the true Light. Not John, but the Messiah. He was not a false, uncertain, dangerous guide, but was one that was true, real, steady, and worthy of confidence. A false light is one that leads to danger or error, as a false beacon on the shores of the ocean may lead ships to quicksands or rocks; or an ignis fatuus to fens, and precipices, and death. A true light is one that does not deceive us, as the true beacon may guide us into port or warn us of danger. Christ does not lead astray. All false teachers do.

That lighteth. That enlightens. He removes darkness, error, ignorance, from the mind.

Every man. This is an expression denoting, in general, the whole human race--Jews and Gentiles. John preached to the Jews. Jesus came to be a light to lighten the Gentiles, as well as to be the glory of the people of Israel, Lk 2:32.

That cometh into the world. The phrase in the original is ambiguous. The word translated "that cometh" may either refer to the light, or to the word man; so that it may mean either "this true light that cometh into the world enlightens all," or "it enlightens every man that cometh into the world." Many critics, and, among the fathers, Cyril and Augustine, have preferred the former, and translated, "The true light was he who, coming into the world, enlightened every man." The principal reasons for this are,

1st. That the Messiah is often spoken of as he that cometh into the world. See Jn 6:14, 18:37.

2nd. He is often distinguished as "the light that cometh into the world." Jn 3:19: "This is the condemnation, that light is come into the world." Jn 12:46: "I am come a light into the world." Christ may be said to do what is accomplished by his command or appointment. This passage means, therefore, that by his own personal ministry, and by his Spirit and apostles, light or teaching is afforded to all. It does not mean that every individual of the human family is enlightened with the knowledge of the gospel, for this never yet has been; but it means,

1st. That this light is not confined to the Jews, but is extended to all--Jews and Gentiles.

2nd. That it is provided for all and offered to all.

3rd. It is not affirmed that at the time that John wrote all were actually enlightened, but the word "lighteth" has the form of the future. This is that light so long expected and predicted, which, as the result its coming into the world, will ultimately enlighten all nations.

(m) "true light" Isa 49:6

1 Timothy 6:16

Verse 16. Who only hath immortality. The word here--αθανασια --properly means exemption from death, and seems to mean that God, in his own nature, enjoys a perfect and certain exemption from death. Creatures have immortality only as they derive it from him, and of course are dependent on him for it. He has it by his very nature, and it is in his case underived, and he cannot be deprived of it. It is one of the essential attributes of his being, that he will always exist, and that death cannot reach him. Comp. the expression in Jn 5:26. "The Father hath life in himself," Jn 5:26.

Dwelling in the light which no man can approach unto. Gr., "Inhabiting inapproachable light." The light where he dwells is so brilliant and dazzling, that mortal eyes could not endure it. This is a very common representation of the dwelling-place of God. See examples quoted in Pricaeus, in loc. Heaven is constantly represented as a place of the most pure and brilliant light, needing not the light of the sun, or the moon, or the stars, Rev 21:23,24; Rev 22:5, and God is represented as dwelling in that light, surrounded by amazing and inapproachable glory. Comp. Rev 4:6; Eze 1:4, Heb 1:3.

Whom no man hath seen nor can see. Jn 1:18.

To whom be honour and power everlasting. Amen. Rom 11:36.

(h) "whom no man hath" Ex 33:20 (i) "be honour" Jude 1:25, Rev 1:6