Joh 1:3-4 | RWP | e4.org | All things ( παντα ). The philosophical phrase was τα παντα (the all things) as we have it in ; ; . In verse John uses ο κοσμος (the orderly universe) for the whole. Were made (egeneto). Second aorist middle indicative of γινομα , the constative aorist covering the creative activity looked at as one event in contrast with the continuous existence of ην in verses , . All things "came into being." Creation is thus presented as a becoming ( γινομα ) in contrast with being ( ειμ ). By him ( δι' αυτου ). By means of him as the intermediate agent in the work of creation. The Logos is John's explanation of the creation of the universe. The author of Hebrews ( ) names God's Son as the one "through whom he made the ages." Paul pointedly asserts that "the all things were created in him" (Christ) and "the all things stand created through him and unto him" ( ). Hence it is not a peculiar doctrine that John here enunciates. In , Paul distinguishes between the Father as the primary source ( εξ ου ) of the all things and the Son as the intermediate agent as here ( δι' ου ). Without him ( χωρις αυτου ). Old adverbial preposition with the ablative as in , "apart from." John adds the negative statement for completion, another note of his style as in ; . Thus John excludes two heresies (Bernard) that matter is eternal and that angels or aeons had a share in creation. Not anything ( ουδε εν ). "Not even one thing." Bernard thinks the entire Prologue is a hymn and divides it into strophes. That is by no means certain. It is doubtful also whether the relative clause "that hath been made" ( ο γεγονεν ) is a part of this sentence or begins a new one as Westcott and Hort print it. The verb is second perfect active indicative of γινομα . Westcott observes that the ancient scholars before Chrysostom all began a new sentence with ο γεγονεν . The early uncials had no punctuation.

‏ John 1:3-4

All things ( παντα ). The philosophical phrase was τα παντα (the all things) as we have it in 1Co 8:6; Ro 11:36; Col 1:16. In verse 10 John uses ο κοσμος (the orderly universe) for the whole.

Were made (egeneto). Second aorist middle indicative of γινομα, the constative aorist covering the creative activity looked at as one event in contrast with the continuous existence of ην in verses 1, 2. All things "came into being." Creation is thus presented as a becoming ( γινομα ) in contrast with being ( ειμ ).

By him ( δι' αυτου ). By means of him as the intermediate agent in the work of creation. The Logos is John's explanation of the creation of the universe. The author of Hebrews (Heb 1:2) names God's Son as the one "through whom he made the ages." Paul pointedly asserts that "the all things were created in him" (Christ) and "the all things stand created through him and unto him" (Col 1:16). Hence it is not a peculiar doctrine that John here enunciates. In 1Co 8:6, Paul distinguishes between the Father as the primary source ( εξ ου ) of the all things and the Son as the intermediate agent as here ( δι' ου ).

Without him ( χωρις αυτου ). Old adverbial preposition with the ablative as in Php 2:14, "apart from." John adds the negative statement for completion, another note of his style as in Joh 1:20; 1Jo 1:5. Thus John excludes two heresies (Bernard) that matter is eternal and that angels or aeons had a share in creation.

Not anything ( ουδε εν ). "Not even one thing." Bernard thinks the entire Prologue is a hymn and divides it into strophes. That is by no means certain. It is doubtful also whether the relative clause "that hath been made" ( ο γεγονεν ) is a part of this sentence or begins a new one as Westcott and Hort print it. The verb is second perfect active indicative of γινομα. Westcott observes that the ancient scholars before Chrysostom all began a new sentence with ο γεγονεν. The early uncials had no punctuation.

In him was life ( εν αυτω ζωη ην ). That which has come into being (verse 3) in the Logos was life. The power that creates and sustains life in the universe is the Logos. This is what Paul means by the perfect passive verb εκτιστα (stands created) in Col 1:16. This is also the claim of Jesus to Martha (Joh 11:25). This is the idea in Heb 1:3 "bearing (upholding) the all things by the word of his power." Once this language might have been termed unscientific, but not so now after the spiritual interpretation of the physical world by Eddington and Jeans. Usually in John ζωη means spiritual life, but here the term is unlimited and includes all life; only it is not βιος (manner of life), but the very principle or essence of life. That is spiritual behind the physical and to this great scientists today agree. It is also personal intelligence and power. Some of the western documents have εστιν here instead of ην to bring out clearly the timelessness of this phrase of the work of the Λογος.

And the life was the light of men ( κα η ζωη ην το φως των ανθρωπων ). Here the article with both ζωη and φως makes them interchangeable. "The light was the life of men" is also true. That statement is curiously like the view of some physicists who find in electricity (both light and power) the nearest equivalent to life in its ultimate physical form. Later Jesus will call himself the light of the world (Joh 8:12). John is fond of these words life and light in Gospel, Epistles, Revelation. He here combines them to picture his conception of the Pre-incarnate Logos in his relation to the race. He was and is the Life of men ( των ανθρωπον, generic use of the article) and the Light of men. John asserts this relation of the Logos to the race of men in particular before the Incarnation.