Joh 1:4, 5:26 | 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 5:26

Verse 26. As the Father hath life. God is the source of all life. He is thence called the living God, in opposition to idols which have no life. Acts 14:15: "We preach unto you that ye should turn from these vanities (idols) unto the living God," Josh 3:10, 1Sam 17:26; Jer 10:10. See also Isa 40:18-31.

In himself. This means that life in God, or existence, is not derived from any other being. Our life is derived from God. Gen 2:7: God "breathed into his nostrils the breath of life, and man became a living soul"--that is, a living being. All other creatures derive their life from him. Ps 104:29, 30: "Thou sendest forth thy spirit, they are created; thou takest away their breath, they die and return to their dust." But God is underived. He always existed as he is. Ps 90:2 "From everlasting to everlasting thou art God." He is unchangeably the same, Jas 1:17. It cannot be said that he is self-existent, because that is an absurdity; no being can originate or create himself; but he is not dependent on any other for life. Of course, no being can take away his existence; and of course, also, no being can take away his happiness. He has in himself infinite sources of happiness, and no other being, no change in his universe can destroy that happiness.

So. In a manner like his. It corresponds to the first "as," implying that one is the same as the other; life in the one is the same, and possessed in the same manner, as in the other.

Hath he given. This shows that the power or authority here spoken of was given or committed to the Lord Jesus. This evidently does not refer to the manner in which the second person of the Trinity exists, for the power and authority of which Christ here speaks is that which he exercises as Mediator. It is the power of raising the dead and judging the world. In regard to his divine nature, it is not affirmed here that it is in any manner derived; nor does the fact that God is said to have given him this power prove that he was inferior in his nature or that his existence was derived. For,

1st. It has reference merely to office. As Mediator, he may be said to have been appointed by the Father.

2nd. Appointment to office does not prove that the one who is appointed is inferior in nature to him who appoints him. A son may be appointed to a particular work by a parent, and yet, in regard to talents and every other qualification, may be equal or superior to the father. He sustains the relation of a son, and in this relation there is an official inferiority. General Washington was not inferior in nature and talents to the men who commissioned him. He simply derived authority from them to do what he was otherwise fully able to do. So the Son, as Mediator, is subject to the Father; yet this proves nothing about his nature.

To have life. That is, the right or authority of imparting life to others, whether dead in their graves or in their sins.

In himself. There is much that is remarkable in this expression. It is IN him as it is IN God. He has the control of it, and can exercise it as he will. The prophets and apostles are never represented as having such power in themselves. They were dependent; they performed miracles in the name of God and of Jesus Christ (Acts 3:6, 4:30, 16:18); but Jesus did it by his own name, authority, and power. He had but to speak, and it was done, Mk 5:41, Lk 7:14, Jn 11:43. This wonderful commission he bore from God to raise up the dead as he pleased; to convert sinners when and where he chose; and finally to raise up all the dead, and pronounce on them an eternal doom according to the deeds done in the body. None could do this but he who had the power of creation--equal in omnipotence to the Father, and the power of searching all hearts--equal in omniscience to God.

(x) "life in himself" 1Cor 15:45