| John 1:4 | |
|---|---|
← 1:3 1:5 → | |
 John 1:1–16 in Papyrus 75 (AD 175–225) | |
| Book | Gospel of John |
| Christian Bible part | New Testament |
John 1:4 is the fourth verse in the first chapter of the Gospel of John in the New Testament of the Christian Bible.
| John 1:4 | |
|---|---|
← 1:3 1:5 → | |
| John 1:1–16 in Papyrus 75 (AD 175–225) | |
| Book | Gospel of John |
| Christian Bible part | New Testament |
John 1:4 is the fourth verse in the first chapter of the Gospel of John in the New Testament of the Christian Bible.
In the original Greek according to Westcott-Hort this verse is:
In the King James Version of the Bible the text reads:
The New International Version translates the passage as:
According to Witham "In him:" i.e. in this word, was life because he gives life to everything, or of the spiritual life, that is, lights of graces, which he gives to Christians. [1]
There appears to be an allusion in this verse to Psalm 46, “With Thee is the Well of Life, and in Thy light shall we see life.”
Bede: "The Evangelist having said that every creature was made by the Word, lest perchance any one might think that His will was changeable, as though He willed on a sudden to make a creature, which from eternity he had not made; he took care to show that, though a creature was made in time, in the Wisdom of the Creator it had been from eternity arranged what and when He should create." [2]
Augustine: "The passage can be read thus: What was made in Him was life1. Therefore the whole universe is life: for what was there not made in Him? He is the Wisdom of God, as is said, In Wisdom hast Thou made them all. All things therefore are made in Him, even as they are by Him. But, if whatever was made in Him is life, the earth is life, a stone is life. We must not interpret it so unsoundly, lest the sect of the Manicheans creep in upon us, and say, that a stone has life, and that a wall has life; for they do insanely assert so, and when reprehended or refuted, appeal as though to Scripture, and ask, why was it said, That which was made in Him was life? Read the passage then thus: make the stop after What was made, and then proceed, In Him was life. The earth was made; but, the earth itself which was made is not life. In the Wisdom of God however there is spiritually a certain Reason after which the earth is made. This is Lifef. A chest in workmanship is not life, a chest in art is, inasmuch as the mind of the workman lives wherein that original pattern exists. And in this sense the Wisdom of God, by Which all things are made, containeth in art ‘all things which are made, according to that art.’ And therefore whatever is made, is not in itself life, but is life in Him." [2]
Origen: "It may also be divided thus: That which was made in him; and then, was life; the sense being, that all things that were made by Him and in Him, are life in Him, and are one in Him. They were, that is, in Him; they exist as the cause, before they exist in themselves as effects. If thou ask how and in what manner all things which were made by the Word subsist in Him vitally, immutably, causally, take some examples from the created world. See how that all things within the arch of the world of sense have their causes simultaneously and harmoniously subsisting in that sun which is the greatest luminary of the world: how multitudinous crops of herbs and fruits are contained in single seeds: how the most complex variety of rules, in the art of the artificer, and the mind of the director, are a living unit, how an infinite number of lines coexist in one point. Contemplate these several instances, and thou wilt be able as it were on the wings of physical science, to penetrate with thy intellectual eye the secrets of the Word, and as far as is allowed to a human understanding, to see how all things which were made by the Word, live in Him, and were made in Him." [2]
Hilary of Poitiers: " Or it can be understood thus. In that he had said, without Him was not any thing made, one might have been perplexed, and have asked, Was then any thing made by another, which yet was not made without Him? if so, then though nothing is made without, all things are not made by Him: it being one thing to make, another to be with the maker. On this account the Evangelist declares what it was which was not made without Him, viz. what was made in Him. This then it was which was not made without Him, viz. what was made in Him. And that which was made in Him, was also made by Him. For all things were created in Him and by Him. Now things were made in Him, because He was born God the Creator. And for this reason also things that were made in Him, were not made without Him, viz. that God, in that He was born, was life, and He who was life, was not made life after being born. Nothing then which was made in Him, was made without Him, because He was life, in Whom they were made; because God Who was born of God was God, not after, but in that He was bornh." [2]
Origen: "Or thus: Our Saviour is said to be some things not for Himself, but for others; others again, both for Himself and others. When it is said then, That which was made in Him was life; we must enquire whether the life is for Himself and others, or for others only; and if for others, for whom? Now the Life and the Light are both the same Person: He is the light of men: He is therefore their life. The Saviour is called Life here, not to Himself, but to others; whose Light He also is. This life is inseparable from the Word, from the time it is added on to it. For Reason or the Word must exist before in the soul, cleansing it from sin, till it is pure enough to receive the life, which is thus ingrafted or inborn in every one who renders himself fit to receive the Word of God. Hence observe, that though the Word itself in the beginning was not made, the Beginning never having been without the Word; yet the life of men was not always in the Word. This life of men was made, in that It was the light of men; and this light of men could not be before man was; the light of men being understood relatively to menk. And therefore he says, That which was made in the Word was life; not That which was in the Word was life. Some copies read, not amiss, “That which was made, in Him is life.” If we understand the life in the Word, to be He who says below, ‘I am the life,’ we shall confess that none who believe not in Christ live, and that all who live not in God, are dead. (John 11:25; 14:6)" [2]
Theophylact of Ohrid: "He had said, In him was life, that you might not suppose that the Word was without life. Now he shows that life is spiritual, and the light of all reasonable creatures. And the life was the light of men: i. e. not sensible, but intellectual light, illuminating the very soul." [2]
Augustine: "Life of itself gives illumination to men, but to cattle not: for they have not rational souls, by which to discern wisdom: whereas man, being made in the image of God, has a rational soul, by which he can discern wisdom. Hence that life, by which all things are made, is light, not however of all animals whatsoever, but of men." [2]
Theophylact of Ohrid: " He saith not, the Light of the Jews only, but of all men: for all of us, in so far as we have received intellect and reason, from that Word which created us, are said to be illuminated by Him. For the reason which is given to us, and which constitutes us the reasonable beings we are, is a light directing us what to do, and what not to do." [2]
Origen: "We must not omit to notice, that he puts the life before the light of men. For it would be a contradiction to suppose a being without life to be illuminated; as if life were an addition to illumination. . But to proceed: if the life was the light of men, meaning men only, Christ is the light and the life of men only; an heretical supposition. It does not follow then, when a thing is predicated of any, that it is predicated of those only; for of God it is written, that He is the God of Abraham, Isaac, and Jacob; and yet He is not the God of those fathers only. In the same way, the light of men is not excluded from being the light of others as well. . Some moreover contend from Genesis, (Gen. 1:26) Let us make man after our image, that man means whatever is made after the image and similitude of God. If so, the light of men is the light of any rational creature what ever. [2]
In Christian theology, divinization, or theopoesis or theosis, is the transforming effect of divine grace, the spirit of God, or the atonement of Christ. Although it literally means to become divine, or to become God, most modern Christian denominations do not interpret the doctrine as implying an overcoming of a fundamental ontological difference between God and humanity; for example, John of the Cross indicated that while "God communicates to it [the individual soul] His supernatural Being, in such wise that it appears to be God Himself, and has all that God Himself has", yet "it is true that its natural being, though thus transformed, is as distinct from the Being of God as it was before".
Arius was a Cyrenaic presbyter, ascetic, and priest best known for the doctrine of Arianism. His teachings about the nature of the Godhead in Christianity, which emphasized God the Father's uniqueness and Christ's subordination under the Father, and his opposition to what would become the dominant Christology, Homoousian Christology, made him a primary topic of the First Council of Nicaea convened by Emperor Constantine the Great in 325.
John Scotus Eriugena, also known as Johannes Scotus Erigena, John the Scot, or John the Irish Born was an Irish Catholic Neoplatonist philosopher, theologian and poet of the Early Middle Ages. Bertrand Russell dubbed him "the most astonishing person of the ninth century". The Stanford Encyclopedia of Philosophy states he "is the most significant Irish intellectual of the early monastic period. He is generally recognized to be both the outstanding philosopher of the Carolingian era and of the whole period of Latin philosophy stretching from Boethius to Anselm."
Matthew 7:12 is the twelfth verse of the seventh chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This well known verse presents what has become known as the Golden Rule.
John 1:5 is the fifth verse in the first chapter of the Gospel of John in the New Testament of the Christian Bible.
In Christianity, the Logos is a name or title of Jesus Christ, seen as the pre-existent second person of the Trinity. In the Douay–Rheims, King James, New International, and other versions of the Bible, the first verse of the Gospel of John reads:
In the beginning was the Word, and the Word was with God, and the Word was God.
Matthew 11:25 is the 25th verse in the eleventh chapter of the Gospel of Matthew in the New Testament.
Matthew 15:11 is a verse in the fifteenth chapter of the Gospel of Matthew in the New Testament.
John 1:1 is the first verse in the opening chapter of the Gospel of John in the New Testament of the Christian Bible. The traditional and majority translation of this verse reads:
In the beginning was the Word, and the Word was with God, and the Word was God.
De Divisione Naturae is the title given by Thomas Gale to his edition (1681) of the work originally titled by 9th-century theologian Johannes Scotus Eriugena Periphyseon.
Whether the earliest Church Fathers believed in the Trinity is a subject for debate. Some of the evidence used to support an early belief in the Trinity are triadic statements from the New Testament and the Church Fathers. The view that the Son was 'of the substance of the Father, God of God...very God of very God' was formally ratified at the First Council of Nicaea in 325 AD. The Holy Spirit was included at the First Council of Constantinople, where the relationship between the Father, Son and Holy Spirit as one substance (ousia) and three co-equal persons (hypostaseis) was formally ratified.
A Divine Looking-Glass was written and first published in 1656 by John Reeve, an English prophet. A second edition, revised by Lodowicke Muggleton, was published in 1661 and from this a fifth edition was published in 1846. It claims to be a work of holy writ and is seen to be so in Muggletonianism. Specifically, it is part of the 'Third and Last Testament of Our Lord Jesus Christ'. The first two testaments are the Mosaic law and the gospels of Christ's apostles. In the scriptural style, Reeve's book is divided into chapter and verse.
Brotherly love in the biblical sense is an extension of the natural affection associated with near kin, toward the greater community of fellow believers, that goes beyond the mere duty in Leviticus 19:18 to "love thy neighbour as thyself", and shows itself as "unfeigned love" from a "pure heart", that extends an unconditional hand of friendship that loves when not loved back, that gives without getting, and ever looks for what is best in others.
John 1:18 is the eighteenth verse in the first chapter of the Gospel of John in the New Testament of the Christian Bible.
John 1:14 is the fourteenth verse in the first chapter of the Gospel of John in the New Testament of the Christian Bible.
John 1:2 is the second verse in the first chapter of the Gospel of John in the New Testament of the Christian Bible.
John 1:3 is the third verse in the first chapter of the Gospel of John in the New Testament of the Christian Bible.
John 1:9 is the ninth verse in the first chapter of the Gospel of John in the New Testament of the Christian Bible.
John 1:10 is the tenth verse in the first chapter of the Gospel of John in the New Testament of the Christian Bible.
Matthew 12:31-32 are two verses in the twelfth chapter of the Gospel of Matthew in the New Testament.
This article incorporates text from this source, which is in the public domain .| Preceded by John 1:3 | Gospel of John Chapter 1 | Succeeded by John 1:5 |
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