Joh 1:4, 5:26, 40, 6:33, 35, 48, 51, 53, 63, 10:10 | 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

John 5:40

Verse 40. And ye will not come, &c. Though the Old Testament bears evidence that I am the Messiah; though you professedly search it to learn the way to life, and though my works prove it, yet you will not come to me to obtain life. From this we may learn,

1st. That life is to be obtained in Christ. He is the way, the truth, and the life, and he only can save us.

2nd. That, in order to do that, we must come to him--that is, must come in the way appointed, as lost sinners, and be willing to be saved by him alone.

3rd. That the reason why sinners are not saved lies in the will. "The only reason why sinners die is because they will not come to Christ for life and happiness: it is not because they cannot, but because they will not" (Henry).

4th. Sinners have a particular opposition to going to Jesus Christ for eternal life. They would prefer any other way, and it is commonly not until all other means are tried that they are willing to submit to him.

(q) "ye will not come to me" Jn 3:19

John 6:33

Verse 33. The bread of God. The means of support which God furnishes. That which, in his view, in needful for man.

Is he, &c. Is the Messiah who has come from heaven.

And giveth life, &c. Jn 1:4.

(r) "bread" Jn 6:48,58

John 6:35

Verse 35. I am the bread of life. I am the support of spiritual life; or my doctrines will give life and peace to the soul.

Shall never hunger. Jn 4:14.

(s) "he that cometh to me" Rev 7:16 (t) "he that believeth on me" Jn 4:14, 7:38

John 6:48

Verse 48. I am that bread of life. My doctrines and the benefits of my mediation are that real support of spiritual life of which the manna in the wilderness was the faint emblem. See Jn 6:32, 33.

(i) "I am that bread" Jn 6:33,35,51

John 6:51

Verse 51. The bread that I will give is my flesh. That is, his body would be offered as a sacrifice for sin, agreeably to his declaration when he instituted the Supper: "This is my body which is broken for you," 1Cor 11:24.

Life of the world. That sinners might, by his atoning sacrifice, be recovered from spiritual death, and be brought to eternal life. The use of the word world here shows that the sacrifice of Christ was full, free, ample, and designed for all men, as it is said in 1Jn 2:2, "He is the propitiation for our sins, and not for ours only, but also for the sins of the whole world." In this verse Jesus introduces the subject of his death and atonement. It may be remarked that in the language which he used the transition from bread to his flesh would appear more easy than it does in our language. The same word which in Hebrew means bread, in the Syriac and Arabic means also flesh.

(m) "my flesh" He 10:5,10,20 (n) "the life of the world" Jn 3:16

John 6:53

Verses 53-55. In these verses Jesus repeats what he had in substance said before.

Except ye eat the flesh, &c. He did not mean that this should be understood literally, for it was never done, and it is absurd to suppose that it was intended to be so understood. Nothing can possibly be more absurd than to suppose that when he instituted the Supper, and gave the bread and wine to his disciples, they literally ate his flesh and drank his blood. Who can believe this? There he stood, a living man--his body yet alive, his blood flowing in his veins; and how can it be believed that this body was eaten and this blood drunk? Yet this absurdity must be held by those who hold that the bread and wine at the communion are "changed into the body, blood, and divinity of our Lord." So it is taught in the decrees of the Council of Trent; and to such absurdities are men driven when they depart from the simple meaning of the Scriptures and from common sense. It may be added that if the bread and wine used in the Lord's Supper were not changed into his literal body and blood when it was first instituted, they have never been since. The Lord Jesus would institute it just as he meant it should be observed, and there is nothing now in that ordinance which there was not when the Saviour first appointed it. His body was offered on the cross, and was raised up from the dead and received into heaven. Besides, there is no evidence that he had any reference in this passage to the Lord's Supper. That was not yet instituted, and in that there was no literal eating of his flesh and drinking of his blood. The plain meaning of the passage is, that by his bloody death--his body and his blood offered in sacrifice for sin--he would procure pardon and life for man; that they who partook of that, or had an interest in that, should obtain eternal life. He uses the figure of eating and drinking because that was the subject of discourse; because the Jews prided themselves much on the fact that their fathers had eaten manna; and because, as he had said that he was the bread of life, it was natural and easy, especially in the language which he used, to carry out the figure, and say that bread must be eaten in order to be of any avail in supporting and saving men. To eat and to drink, among the Jews, was also expressive of sharing in or partaking of the privileges of friendship. The happiness of heaven and all spiritual blessings are often represented under this image, Mt 8:11, 26:29, Lk 14:15, &c.

(p) "Except ye eat" Mt 26:26,28

John 6:63

Verse 63. It is the Spirit that quickeneth. These words have been understood in different ways. The word "Spirit," here, evidently does not refer to the Holy Ghost, for he adds, "The words that I speak unto you, they are spirit." He refers here, probably, to the doctrine which he had been teaching in opposition to their notions and desires. "My doctrine is spiritual; it is fitted to quicken and nourish the soul. It is from heaven. Your doctrine or your views are earthly, and may be called flesh, or fleshly, as pertaining only to the support of the body. You place a great value on the doctrine that Moses fed the body; yet that did not permanently profit, for your fathers are dead. You seek also food from me, but your views and desires are gross and earthly."

Quickeneth. Gives life. Jn 5:21.

The flesh. Your carnal views and desires, and the literal understanding of my doctrine. By this Jesus shows them that he did not intend that his words should be taken literally.

Profiteth nothing. Would not avail to the real wants of man. The bread that Moses gave, the food which you seek, would not be of real value to man's highest wants.

They are spirit. They are spiritual. They are not to be understood literally, as if you were really to eat my flesh, but they are to be understood as denoting the need of that provision for the soul which God has made by my coming into the world.

Are life. Are fitted to produce or give life to the soul dead in sins.

(x) "It is the Spirit" 2Cor 3:6

John 10:10

Verse 10. The thief cometh not, &c. The thief has no other design in coming but to plunder. So false teachers have no other end in view but to enrich or aggrandize themselves.

I am come that they might have life. Jn 5:24.

Might have it more abundantly. Literally, that they may have abundance, or that which abounds. The word denotes that which is not absolutely essential to life, but which is superadded to make life happy. They shall not merely have life--simple, bare existence-- but they shall have all those superadded things which are needful to make that life eminently blessed and happy. It would be vast mercy to keep men merely from annihilation or hell; but Jesus will give them eternal joy, peace, the society of the blessed, and all those exalted means of felicity which are prepared for them in the world of glory.