Commentary on the Gospel According to John John Calvin (continued)
Commentary on John will never show that this mode of expression is, in any instance, applied to creatures. Augustine, who is excessively addicted to the philosophy of Plato, is carried along, according to custom, to the doctrine of ideas; that before God made the world, he had the form of the whole building conceived in his mind; and so the life of those things which did not yet exist was in Christ, because the creation of the world was appointed in him. But how widely different this is From the intention of the Evangelist we shall immediately see.
I now return to the former clause. This is not a faulty redundancy, ({περιττολογία}) as it appears to be; for as Satan endeavors, by every possible method, to take any thing from Christ, the Evangelist intended to declare expressly, that of those things which have been made there is no exception whatever.
4. In him was life. Hitherto he has taught us, that by the Speech of God all things were created. He now attributes to him, in the same manner, the preservation of those things which had been created, as if he had said, that in the creation of the world there was not merely displayed a sudden exercise of his power, which soon passed away, but that it is manifested in the steady and regular order of nature, as he is said to uphold all things by the word or will of his power, (Hebrews 1:3). This life may be extended either to inanimate creatures, (which live after their own manner, though they are devoid of feeling,) or may be explained in reference to living creatures alone. It is of little consequence which you choose; for the simple meaning is, that the Speech of God was not only the source of life to all the creatures, so that those which were not began to be, but that his life-giving power causes them to remain in their condition; for were it not that his continued inspiration gives vigor to the world, every thing that lives would immediately decay, or be reduced to nothing. In a word, what Paul ascribes to God, that in him we are, and move, and live, (Acts 17:28,) John declares to be accomplished by the gracious agency of the Speech; so that it is God who gives us life, but it is by the eternal Speech
The life was the light of men. The other interpretations, which do not accord with the meaning of the Evangelist, I intentionally pass by. He speaks here, in my opinion, of that part of life in which men excel other animals; and informs us that the life which was bestowed on men was not of an ordinary description, but was united to the light of understanding. He separates man from the rank of other creatures; because we perceive more readily the power of God by feeling it in us than by beholding it at a distance. Thus Paul the words {ὃ} {γέγονεν} shall form the conclusion of the Third, or the commencement of the Fourth verse. Calvin expresses his concurrence with the majority of manuscripts, which connect the words in question with the Third verse thus {Καὶ} {χωρὶς} {αὐτοῦ} {ἐγένετο} {οὐδὲ} {ἓν} {ὃ} {γέγονεν}, and without him was not any thing made, (or, more literally, as well as more emphatically,) and without him was not one thing made which was made. Other manuscripts, certainly of no great authority, connect them with the Fourth verse: {Καὶ} {χωρὶς} {αὐτοῦ} {ἐγένετο} {οὐδὲ} {ἓν} {Ο} {γέγονεν} {ἐν} {αὐτῷ} {ζωὴ} {ᾖν} And without him was not one thing made What was made was in him life. The preference given by our Author rests on grounds which can scarcely be questioned. — Ed