SEV Biblia, Chapter 1:3
Todas las cosas por l fueron hechas; y sin l nada de lo que es hecho, fue hecho.
Clarke's Bible Commentary - John 1:3
Verse 3. All things were made by him] That is, by this Logos. In Gen. i. 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!
John Gill's Bible Commentary
Ver. 3. All things were made by him , etc.] Which is a proof at once of all that is said before; as that he was in the beginning; and that he was with God the Father in the beginning; and that he was God; otherwise all things could not have been made by him, had either of these been untrue: which is to be understood, not of the new creation; for this would be a restraining all things to a few persons only; nor is it any where said, that all things are new made, but made; and it is false, that all were converted, that have been converted, by the ministry of Christ, as man: all men are not renewed, regenerated, nor reformed; and the greater part of those that were renewed, were renewed before Christ existed, as man; and therefore could not be renewed by him, as such: though indeed, could this sense be established, it would not answer the end for which it is coined; namely, to destroy the proof of Christs deity, and of his existence before his incarnation; for in all ages, from the beginning of the world, some have been renewed; and the new creation is a work of God, and of almighty power, equally with the old; for who can create spiritual light, infuse a principle of spiritual life, take away the heart of stone, and give an heart of flesh, or produce faith, but God? Regeneration is denied to be of man, and is always ascribed to God; nor would Christs being the author of the new creation, be any contradiction to his being the author of the old creation, which is intended here: by all things, are meant the heaven, and all its created inhabitants, the airy, starry, and third heavens, and the earth, and all therein, the sea, and every thing that is in that; and the word, or Son of God, is the efficient cause of all these, not a bare instrument of the formation of them; for the preposition by does not always denote an instrument, but sometimes an efficient, as in ( 1 Corinthians 1:9, <470101> Corinthians 1:1, Galatians 1:1) and so here, though not to the exclusion of the Father, and of the Spirit: and without him was not any thing made that was made : in which may be observed the conjunct operation of the word, or Son, with the Father, and Spirit, in creation; and the extent of his concern in it to every thing that is made; for without him there was not one single thing in the whole compass of the creation made; and the limitation of it to things that are made; and so excludes the uncreated being, Father, Son, and Spirit; and sin also, which is not a principle made by God, and which has no efficient, but a deficient cause. So the Jews ascribe the creation of all things to the word. The Targumists attribute the creation of man, in particular, to the word of God: it is said in ( Genesis 1:27). God created man in his own image: the Jerusalem Targum of it is, and the word of the Lord created man in his likeness.
And ( Genesis 3:22) and the Lord God said, behold the man is become as one of us, the same Targum paraphrases thus; and the word of the Lord God said, behold the man whom I have created, is the only one in the world.
Also in the same writings, the creation of all things in general is ascribed to the word: the passage in ( Deuteronomy 33:27) the eternal God is thy refuge, and underneath are the everlasting arms, is paraphrased by Onkelos, the eternal God is an habitation, by whose word the world was made.
In ( Isaiah 48:13) it is said, mine hand also hath laid the foundation of the earth. The Targum of Jonathan ben Uzziah on it is, yea, by my word I have founded the earth: which agrees with what is said in ( Hebrews 11:3, 2 Peter 3:7,5), and the same says Philo the Jew, who not only calls him the archetype, and exemplar of the world, but the power that made it: he often ascribes the creation of the heavens, and the earth unto him, and likewise the creation of man after whose image, he says, he was made f19 . The Ethiopic version adds, at the end of this verse, and also that which is made is for himself.
Matthew Henry Commentary
Verses 1-5 - The plainest reason why the Son of God is called the Word, seems to be that as our words explain our minds to others, so was the Son of God sent in order to reveal his Father's mind to the world. What the evangelist says of Christ proves that he is God. He asserts, Hi existence in the beginning; His coexistence with the Father. The Wor was with God. All things were made by him, and not as an instrument Without him was not any thing made that was made, from the highes angel to the meanest worm. This shows how well qualified he was for the work of our redemption and salvation. The light of reason, as well a the life of sense, is derived from him, and depends upon him. Thi eternal Word, this true Light shines, but the darkness comprehends is not. Let us pray without ceasing, that our eyes may be opened to behol this Light, that we may walk in it; and thus be made wise unt salvation, by faith in Jesus Christ.
Greek Textus Receptus
παντα 3956 A-NPN δι 1223 PREP αυτου 846 P-GSM εγενετο 1096 5633 V-2ADI-3S και 2532 CONJ χωρις 5565 ADV αυτου 846 P-GSM εγενετο 1096 5633 V-2ADI-3S ουδε 3761 ADV εν 1520 A-NSN ο 3739 R-NSN γεγονεν 1096 5754 V-2RAI-3S
Vincent's NT Word Studies
3. All things (panta). Regarded severally. The reference is to the infinite detail of creation, rather than to creation as a whole, which is expressed by ta panta, the all (Col. i. 16). For this reason John avoids the word kosmov, the world, which denotes the world as a great system. Hence Bengel, quoted by Meyer, is wrong in referring to kosmw (the world) of ver. 10 as a parallel.Were made (egeneto). Literally, came into being, or became. Expressing the passage from nothingness into being, and the unfolding of a divine order. Compare. vv. 14, 17. Three words are used in the New Testament to express the act of creation: ktizein, to create (Apoc. iv. 11.; x. 6; Col. i. 16); poiein, to make (Apoc. xiv. 7; Mark x. 6), both of which refer to the Creator; and gignesqai, to become, which refers to that which is created. In Mark x. 6, both words occur. "From the beginning of the creation (ktisewv) God made" (epoihsen). So in Eph. ii. 10: "We are His workmanship (poihma), created (ktisqentev) in Christ Jesus." Here the distinction is between the absolute being expressed by hn (see on ver. 1), and the coming into being of creation (egeneto). The same contrast occurs in vv. 6, 9. "A man sent from God came into being" (egeneto); "the true Light was" (hn).
"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' (John xvii. 5, 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 (John i. 3; compare Col. i. 16 sq.; Hebrews i. 3). And yet more, the use of the term ejgeneto, came into being, as distinguished from ejktisqh, 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 1 John ii. 17).
By Him (di autou). Literally, through him. The preposition dia is generally used to denote the working of God through some secondary agency, as dia tou profhtou, through the prophet (Matt. i. 22, on which see note). 11 It is the preposition by which the relation of Christ to creation is usually expressed (see 1 Cor. viii. 6; Col. i. 16; Heb. i. 2), though it is occasionally used of the Father (Heb. ii. 10; Rom. xi. 36, and Gal. i. 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 (cwriv). Literally, apart from. Compare xv. 5.
Was not anything made that was made (egeneto oude en o gegonen). Many authorities place the period after en, and join oJ genonen with what follows, rendering, "without Him was not anything made. That which hath been made was life in Him." 12 Made (egeneto), as before, came into being.
Not anything (oude en). Literally, not even one thing. Compare on panta (all things) at the beginning of this verse.
That was made (o gegonen). Rev., more correctly, that hath been made, observing the force of the perfect tense as distinguished from the aorist (egeneto). 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 ver. 20) is characteristic of John's style, as also of James'. See note on "wanting nothing," James. i. 4.
