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Selected Verse: John 1:3 - Darby

Verse	Translation	Text
Joh 1:3	Darby	All things received being through him, and without him not one thing received being which has received being.
	King James	All things were made by him; and without him was not any thing made that was made.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
All things, &c.--all things absolutely (as is evident from Joh 1:10; Co1 8:6; Col 1:16-17; but put beyond question by what follows). without Him was not any thing--not one thing. made--brought into being. that was made--This is a denial of the eternity and non-creation of matter, which was held by the whole thinking world outside of Judaism and Christianity: or rather, its proper creation was never so much as dreamt of save by the children of revealed religion.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

All things, &c.--all things absolutely (as is evident from Joh 1:10; Co1 8:6; Col 1:16-17; but put beyond question by what follows).

without Him was not any thing--not one thing.

made--brought into being.

that was made--This is a denial of the eternity and non-creation of matter, which was held by the whole thinking world outside of Judaism and Christianity: or rather, its proper creation was never so much as dreamt of save by the children of revealed religion.

Notes on the Bible, by Albert Barnes, [1834]
All things - The universe. The expression cannot be limited to any part of the universe. It appropriately expresses everything which exists - all the vast masses of material worlds, and all the animals and things, great or small, that compose those worlds. See Rev 4:11; Heb 1:2; Col 1:16. Were made - The original word is from the verb "to be," and signifies "were" by him; but it expresses the idea of creation here. It does not alter the sense whether it is said "'were' by him," or "were 'created' by him." The word is often used in the sense of "creating," or forming from nothing. See Jam 3:9; and Gen 2:4; Isa 48:7; in the Septuagint. By him - In this place it is affirmed that "creation" was effected by "the Word," or the Son of God. In Gen 1:1, it is said that the Being who created the heavens and the earth was God. In Psa 102:25-28, this work is ascribed to Yahweh. The "Word," or the Son of God, is therefore appropriately called "God." The work of "creation" is uniformly ascribed in the Scriptures to the Second Person of the Trinity. See Col 1:16; Heb 1:2, Heb 1:10. By this is meant, evidently, that he was the agent, or the efficient cause, by which the universe was made. There is no higher proof of omnipotence than the work of creation; and, hence, God often appeals to that work to prove that he is the true God, in opposition to idols. See Isa 40:18-28; Jer 10:3-16; Psa 24:2; Psa 39:11; Pro 3:19. It is absurd to say that God can invest a creature with omnipotence. If He can make a creature omnipotent, He can make him omniscient, and can in the same way make him omnipresent, and infinitely wise and good; that is, He can invest a creature with all His own attributes, or make another being like Himself, or, which is the same thing, there could be two Gods, or as many Gods as He should choose to make. But this is absurd! The Being, therefore, that "created" all things must be divine; and, since this work is ascribed to Jesus Christ, and as it is uniformly in the Scriptures declared to be the work of God, Jesus Christ is therefore equal with the Father. Without him - Without his agency; his notice; the exertion of his power. Compare Mat 10:29. This is a strong way of speaking, designed to confirm, beyond the possibility of doubt, what he had just said. He says, therefore, in general, that all things were made by Christ. In this part of the verse he shuts out all doubt, and affirms that there was "no exception;" that there was not a single thing, however minute or unimportant, which was not made by him. In this way, he confirms what he said in the first verse. Christ was not merely called God, but he did the works of God, and therefore the name is used in its proper sense as implying supreme divinity. To this same test Jesus himself appealed as proving that he was divine. Joh 10:37, "if I do not the works of my Father, believe me not." Joh 5:17, "my Father worketh hitherto, and I work."

Notes on the Bible, by Albert Barnes, [1834]

All things - The universe. The expression cannot be limited to any part of the universe. It appropriately expresses everything which exists - all the vast masses of material worlds, and all the animals and things, great or small, that compose those worlds. See Rev 4:11; Heb 1:2; Col 1:16.

Were made - The original word is from the verb "to be," and signifies "were" by him; but it expresses the idea of creation here. It does not alter the sense whether it is said "'were' by him," or "were 'created' by him." The word is often used in the sense of "creating," or forming from nothing. See Jam 3:9; and Gen 2:4; Isa 48:7; in the Septuagint.

By him - In this place it is affirmed that "creation" was effected by "the Word," or the Son of God. In Gen 1:1, it is said that the Being who created the heavens and the earth was God. In Psa 102:25-28, this work is ascribed to Yahweh. The "Word," or the Son of God, is therefore appropriately called "God." The work of "creation" is uniformly ascribed in the Scriptures to the Second Person of the Trinity. See Col 1:16; Heb 1:2, Heb 1:10. By this is meant, evidently, that he was the agent, or the efficient cause, by which the universe was made. There is no higher proof of omnipotence than the work of creation; and, hence, God often appeals to that work to prove that he is the true God, in opposition to idols. See Isa 40:18-28; Jer 10:3-16; Psa 24:2; Psa 39:11; Pro 3:19. It is absurd to say that God can invest a creature with omnipotence. If He can make a creature omnipotent, He can make him omniscient, and can in the same way make him omnipresent, and infinitely wise and good; that is, He can invest a creature with all His own attributes, or make another being like Himself, or, which is the same thing, there could be two Gods, or as many Gods as He should choose to make. But this is absurd! The Being, therefore, that "created" all things must be divine; and, since this work is ascribed to Jesus Christ, and as it is uniformly in the Scriptures declared to be the work of God, Jesus Christ is therefore equal with the Father.

Without him - Without his agency; his notice; the exertion of his power. Compare Mat 10:29. This is a strong way of speaking, designed to confirm, beyond the possibility of doubt, what he had just said. He says, therefore, in general, that all things were made by Christ. In this part of the verse he shuts out all doubt, and affirms that there was "no exception;" that there was not a single thing, however minute or unimportant, which was not made by him. In this way, he confirms what he said in the first verse. Christ was not merely called God, but he did the works of God, and therefore the name is used in its proper sense as implying supreme divinity. To this same test Jesus himself appealed as proving that he was divine. Joh 10:37, "if I do not the works of my Father, believe me not." Joh 5:17, "my Father worketh hitherto, and I work."

Vincent's Word Studies, by Marvin R. Vincent [1886]
All things (πάντα) Regarded severally. The reference is to the infinite detail of creation, rather than to creation as a whole, which is expressed by τὰ πάντα, the all (Col 1:16). For this reason John avoids the word κόσμος, the world, which denotes the world as a great system. Hence Bengel, quoted by Meyer, is wrong in referring to κόσμῳ (the world) of Joh 1:10 as a parallel. Were made (ἐγένετο) Literally, came into being, or became. Expressing the passage from nothingness into being, and the unfolding of a divine order. Compare Joh 1:14, Joh 1:17. Three words are used in the New Testament to express the act of creation: κτίζειν, to create (Rev 4:11; Rev 10:6; Col 1:16); ποιεῖν, to make (Rev 14:7; Mar 10:6), both of which refer to the Creator; and γίγνεσθαι, to become, which refers to that which is created. In Mar 10:6, both words occur. "From the beginning of the creation (κτίσεως) God made" (ἐποίησεν). So in Eph 2:10 : "We are His workmanship (ποίημα), created (κτισθέντες) in Christ Jesus." Here the distinction is between the absolute being expressed by ἦν (see on Joh 1:1), and the coming into being of creation (ἐγένετο). The same contrast occurs in Joh 1:6, Joh 1:9. "A man sent from God came into being" (ἐγένετο); "the true Light was" (ἦν). "The main conception of creation which is present in the writings of St. John is expressed by the first notice which he makes of it: All things came into being through the Word. This statement sets aside the notions of eternal matter and of inherent evil in matter. 'There was when' the world 'was not' (Joh 17:5, Joh 17:24); and, by implication, all things as made were good. The agency of the Word, 'who was God,' again excludes both the idea of a Creator essentially inferior to God, and the idea of an abstract Monotheism in which there is no living relation between the creature and the Creator; for as all things come into being 'through' the Word, so they are supported 'in' Him (Joh 1:3; compare Col 1:16 sq.; Heb 1:3). And yet more, the use of the term ἐγένετο, came into being, as distinguished from ἐκτίσθη, were created, suggests the thought that creation is to be regarded (according to our apprehension) as a manifestation of a divine law of love. Thus creation (all things came into being through Him) answers to the Incarnation (the Word became flesh). All the unfolding and infolding of finite being to the last issue lies in the fulfillment of His will who is love" (Westcott, on Jo1 2:17). By Him (δἰ αὐτοῦ) Literally, through him. The preposition διά is generally used to denote the working of God through some secondary agency, as διὰ τοῦ προφήτου, through the prophet (Mat 1:22, on which see note). It is the preposition by which the relation of Christ to creation is usually expressed (see Co1 8:6; Col 1:16; Heb 1:2), though it is occasionally used of the Father (Heb 2:10; Rom 11:36, and Gal 1:1, where it is used of both). Hence, as Godet remarks, it "does not lower the Word to the rank of a simple instrument," but merely implies a different relation to creation on the part of the Father and the Son. Without (χωρὶς) Literally, apart from. Compare Joh 15:5. Was not anything made that was made (ἐγένετο οὐδὲ ἕν ὁ γέγονεν). Many authorities place the period after ἕν, and join ὁ γένονεν with what follows, rendering, "without Him was not anything made. That which hath been made was life in Him." Made (ἐγένετο) As before, came into being. Not anything (οὐδὲ ἓν) Literally, not even one thing. Compare on πάντα (all things) at the beginning of this verse. That was made (ὁ γέγονεν) Rev., more correctly, that hath been made, observing the force of the perfect tense as distinguished from the aorist (ἐγένετο) The latter tense points back to the work of creation considered as a definite act or series of acts in the beginning of time. The perfect tense indicates the continuance of things created; so that the full idea is, that which hath been made and exists. The combination of a positive and negative clause (compare Joh 1:20) is characteristic of John's style, as also of James'. See note on "wanting nothing," Jam 1:4.

Vincent's Word Studies, by Marvin R. Vincent [1886]

All things (πάντα)

Regarded severally. The reference is to the infinite detail of creation, rather than to creation as a whole, which is expressed by τὰ πάντα, the all (Col 1:16). For this reason John avoids the word κόσμος, the world, which denotes the world as a great system. Hence Bengel, quoted by Meyer, is wrong in referring to κόσμῳ (the world) of Joh 1:10 as a parallel.

Were made (ἐγένετο)

Literally, came into being, or became. Expressing the passage from nothingness into being, and the unfolding of a divine order. Compare Joh 1:14, Joh 1:17. Three words are used in the New Testament to express the act of creation: κτίζειν, to create (Rev 4:11; Rev 10:6; Col 1:16); ποιεῖν, to make (Rev 14:7; Mar 10:6), both of which refer to the Creator; and γίγνεσθαι, to become, which refers to that which is created. In Mar 10:6, both words occur. "From the beginning of the creation (κτίσεως) God made" (ἐποίησεν). So in Eph 2:10 : "We are His workmanship (ποίημα), created (κτισθέντες) in Christ Jesus." Here the distinction is between the absolute being expressed by ἦν (see on Joh 1:1), and the coming into being of creation (ἐγένετο). The same contrast occurs in Joh 1:6, Joh 1:9. "A man sent from God came into being" (ἐγένετο); "the true Light was" (ἦν).

"The main conception of creation which is present in the writings of St. John is expressed by the first notice which he makes of it: All things came into being through the Word. This statement sets aside the notions of eternal matter and of inherent evil in matter. 'There was when' the world 'was not' (Joh 17:5, Joh 17:24); and, by implication, all things as made were good. The agency of the Word, 'who was God,' again excludes both the idea of a Creator essentially inferior to God, and the idea of an abstract Monotheism in which there is no living relation between the creature and the Creator; for as all things come into being 'through' the Word, so they are supported 'in' Him (Joh 1:3; compare Col 1:16 sq.; Heb 1:3). And yet more, the use of the term ἐγένετο, came into being, as distinguished from ἐκτίσθη, were created, suggests the thought that creation is to be regarded (according to our apprehension) as a manifestation of a divine law of love. Thus creation (all things came into being through Him) answers to the Incarnation (the Word became flesh). All the unfolding and infolding of finite being to the last issue lies in the fulfillment of His will who is love" (Westcott, on Jo1 2:17).

By Him (δἰ αὐτοῦ)

Literally, through him. The preposition διά is generally used to denote the working of God through some secondary agency, as διὰ τοῦ προφήτου, through the prophet (Mat 1:22, on which see note). It is the preposition by which the relation of Christ to creation is usually expressed (see Co1 8:6; Col 1:16; Heb 1:2), though it is occasionally used of the Father (Heb 2:10; Rom 11:36, and Gal 1:1, where it is used of both). Hence, as Godet remarks, it "does not lower the Word to the rank of a simple instrument," but merely implies a different relation to creation on the part of the Father and the Son.

Without (χωρὶς)

Literally, apart from. Compare Joh 15:5.

Was not anything made that was made (ἐγένετο οὐδὲ ἕν ὁ γέγονεν).

Many authorities place the period after ἕν, and join ὁ γένονεν with what follows, rendering, "without Him was not anything made. That which hath been made was life in Him."

Made (ἐγένετο)

As before, came into being.

Not anything (οὐδὲ ἓν)

Literally, not even one thing. Compare on πάντα (all things) at the beginning of this verse.

That was made (ὁ γέγονεν)

Rev., more correctly, that hath been made, observing the force of the perfect tense as distinguished from the aorist (ἐγένετο) The latter tense points back to the work of creation considered as a definite act or series of acts in the beginning of time. The perfect tense indicates the continuance of things created; so that the full idea is, that which hath been made and exists. The combination of a positive and negative clause (compare Joh 1:20) is characteristic of John's style, as also of James'. See note on "wanting nothing," Jam 1:4.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
All things beside God were made, and all things which were made, were made by the Word. In Joh 1:1-2 is described the state of things before the creation: Joh 1:3, In the creation: Joh 1:4, In the time of man's innocency: Joh 1:5, In the time of man's corruption.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
All things were made by him - That is, by this Logos. In Gen 1:1, God is said to have created all things: in this verse, Christ is said to have created all things: the same unerring Spirit spoke in Moses and in the evangelists: therefore Christ and the Father are One. To say that Christ made all things by a delegated power from God is absurd; because the thing is impossible. Creation means causing that to exist that had no previous being: this is evidently a work which can be effected only by omnipotence. Now, God cannot delegate his omnipotence to another: were this possible, he to whom this omnipotence was delegated would, in consequence, become God; and he from whom it was delegated would cease to be such: for it is impossible that there should be two omnipotent beings. On these important passages I find that many eminently learned men differ from me: it seems they cannot be of my opinion, and I feel I cannot be of theirs. May He, who is the Light and the Truth, guide them and me into all truth!

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¹⁶ because by him were created all things, the things in the heavens and the things upon the earth, the visible and the invisible, whether thrones, or lordships, or principalities, or authorities: all things have been created by him and for him.
¹⁷ And he is before all, and all things subsist together by him.

⁶ yet to us there is one God, the Father, of whom all things, and we for him; and one Lord, Jesus Christ, by whom are all things, and we by him.

¹⁰ He was in the world, and the world had its being through him, and the world knew him not.

¹⁷ But Jesus answered them, My Father worketh hitherto and I work.

³⁷ If I do not the works of my Father, believe me not;

²⁹ Are not two sparrows sold for a farthing? and one of them shall not fall to the ground without your Father;

¹⁹ Jehovah by wisdom founded the earth; by understanding he established the heavens.

¹¹ When thou with rebukes dost correct a man for iniquity, thou makest his beauty to consume away like a moth: surely, every man is vanity. Selah.

² For it was he that founded it upon seas, and established it upon floods.

³ For the statutes of the peoples are vanity; for it is a tree cut out of the forest, worked with a chisel by the hands of the artizan;
⁴ they deck it with silver and with gold; they fasten it with nails and with hammers, that it move not.
⁵ They are as a palm-column of turned work, and they speak not; they are carried, for they cannot go. Be not afraid of them; for they cannot do evil, neither also is it in them to do good.
⁶ There is none like unto thee, Jehovah; thou art great, and thy name is great in might.
⁷ Who would not fear thee, O King of nations? For to thee doth it appertain; for among all the wise men of the nations, and in all their kingdoms, there is none like unto thee.
⁸ But they are one and all senseless and foolish; the teaching of vanities is a stock.
⁹ Silver spread into plates is brought from Tarshish, and gold from Uphaz, the work of the artizan and of the hands of the founder; blue and purple is their clothing: they are all the work of skilful men.
¹⁰ But Jehovah Elohim is truth; he is the living God, and the King of eternity. At his wrath the earth trembleth, and the nations cannot abide his indignation.
¹¹ Thus shall ye say unto them: The gods that have not made the heavens and the earth, these shall perish from the earth, and from under the heavens.
¹² He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his understanding.
¹³ When he uttereth his voice, there is a tumult of waters in the heavens, and he causeth the vapours to ascend from the end of the earth; he maketh lightnings for the rain, and bringeth forth the wind out of his treasuries.
¹⁴ Every man is become brutish, bereft of knowledge; every founder is put to shame by the graven image, for his molten image is falsehood, and there is no breath in them.
¹⁵ They are vanity, a work of delusion: in the time of their visitation they shall perish.
¹⁶ The portion of Jacob is not like them; for it is he that hath formed all things, and Israel is the rod of his inheritance: Jehovah of hosts is his name.

¹⁸ To whom then will ye liken �God? and what likeness will ye compare unto him?
¹⁹ The workman casteth a graven image, and the goldsmith spreadeth it over with gold, and casteth silver chains for it.
²⁰ He that is impoverished, so that he hath no offering, chooseth a tree that doth not rot; he seeketh unto him a skilled workman to prepare a graven image that shall not be moved.
²¹ -- Do ye not know? Have ye not heard? Hath it not been told you from the beginning? Have ye not understood the foundation of the earth?
²² It is he that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretcheth out the heavens as a gauze curtain, and spreadeth them out as a tent to dwell in;
²³ that bringeth the princes to nothing, that maketh the judges of the earth as vanity.
²⁴ Scarcely are they planted, scarcely are they sown, scarcely hath their stock taken root in the earth, but he also bloweth upon them and they wither, and the whirlwind taketh them away as stubble.
²⁵ To whom then will ye liken me, or shall I be equal? saith the Holy One.
²⁶ Lift up your eyes on high, and see! Who hath created these things, bringing out their host by number? He calleth them all by name; through the greatness of his might and strength of power, not one faileth.
²⁷ Why sayest thou, Jacob, and speakest, O Israel, My way is hid from Jehovah, and my right is passed away from my God?
²⁸ Dost thou not know, hast thou not heard, that the everlasting God, Jehovah, the Creator of the ends of the earth, fainteth not nor tireth? There is no searching of his understanding.

¹⁰ And, Thou in the beginning, Lord, hast founded the earth, and works of thy hands are the heavens.

² at the end of these days has spoken to us in the person of the Son, whom he has established heir of all things, by whom also he made the worlds;

²⁵ Of old hast thou founded the earth, and the heavens are the work of thy hands:
²⁶ They shall perish, but thou continuest; and all of them shall grow old as a garment: as a vesture shalt thou change them, and they shall be changed.
²⁷ But thou art the Same, and thy years shall have no end.
²⁸ The children of thy servants shall abide, and their seed shall be established before thee.

¹ In the beginning God created the heavens and the earth.

⁷ they are created now, and not long ago; and before this day thou hast not heard them, lest thou shouldest say, Behold, I knew them.

⁴ These are the histories of the heavens and the earth, when they were created, in the day that Jehovah Elohim made earth and heavens,

⁹ Therewith bless we the Lord and Father, and therewith curse we men made after the likeness of God.

² at the end of these days has spoken to us in the person of the Son, whom he has established heir of all things, by whom also he made the worlds;

¹¹ Thou art worthy, O our Lord and our God, to receive glory and honour and power; for thou hast created all things, and for thy will they were, and they have been created.

⁴ But let endurance have its perfect work, that ye may be perfect and complete, lacking in nothing.

²⁰ And he acknowledged and denied not, and acknowledged, I am not the Christ.

⁵ I am the vine, ye are the branches. He that abides in me and I in him, he bears much fruit; for without me ye can do nothing.

¹ Paul, apostle, not from men nor through man, but through Jesus Christ, and God the Father who raised him from among the dead,

³⁶ For of him, and through him, and for him are all things: to him be glory for ever. Amen.

¹⁰ For it became him, for whom are all things, and by whom are all things, in bringing many sons to glory, to make perfect the leader of their salvation through sufferings.

² at the end of these days has spoken to us in the person of the Son, whom he has established heir of all things, by whom also he made the worlds;

⁶ yet to us there is one God, the Father, of whom all things, and we for him; and one Lord, Jesus Christ, by whom are all things, and we by him.

²² Now all this came to pass that that might be fulfilled which was spoken by the Lord, through the prophet, saying,

¹⁷ And the world is passing, and its lust, but he that does the will of God abides for eternity.

³ who being the effulgence of his glory and the expression of his substance, and upholding all things by the word of his power, having made by himself the purification of sins, set himself down on the right hand of the greatness on high,

³ All things received being through him, and without him not one thing received being which has received being.

²⁴ Father, as to those whom thou hast given me, I desire that where I am they also may be with me, that they may behold my glory which thou hast given me, for thou lovedst me before the foundation of the world.

⁵ and now glorify me, thou Father, along with thyself, with the glory which I had along with thee before the world was.

⁹ The true light was that which, coming into the world, lightens every man.

⁶ There was a man sent from God, his name John.

¹ In the beginning was the Word, and the Word was with God, and the Word was God.

¹⁰ For we are his workmanship, having been created in Christ Jesus for good works, which God has before prepared that we should walk in them.

⁶ but from the beginning of the creation God made them male and female.

⁷ saying with a loud voice, Fear God and give him glory, for the hour of his judgment has come; and do homage to him who has made the heaven and the earth and the sea and fountains of waters.

⁶ and swore by him that lives to the ages of ages, who created the heaven and the things that are in it, and the earth and the things that are in it, and the sea and the things that are in it, that there should be no longer delay;

¹¹ Thou art worthy, O our Lord and our God, to receive glory and honour and power; for thou hast created all things, and for thy will they were, and they have been created.

¹⁷ For the law was given by Moses: grace and truth subsists through Jesus Christ.

¹⁴ And the Word became flesh, and dwelt among us (and we have contemplated his glory, a glory as of an only-begotten with a father), full of grace and truth;

¹⁰ He was in the world, and the world had its being through him, and the world knew him not.

⁵ And the light appears in darkness, and the darkness apprehended it not.

⁴ In him was life, and the life was the light of men.

³ All things received being through him, and without him not one thing received being which has received being.

¹ In the beginning was the Word, and the Word was with God, and the Word was God.
² He was in the beginning with God.

¹ In the beginning God created the heavens and the earth.