(b)Jesus is Light (John 8:12 to John 9:41).

(?)He declares Himself to be the Light, and appeals to the witness of the Father and of Himself (John 8:12-20).]

(12) Then spake Jesus again unto them, saying, I am the light of the world.--Omitting the inserted section, this verse immediately follows John 7:52, but the words mark an interval, after which the discourse is resumed. Jesus had ceased to speak, but now speaks "again"; and St. John remembers that the words were suggested by some incident which occurred. It was "then," or therefore, that He found occasion to utter this truth, because the outer form in which He may clothe it was present to their minds. Once again we shall find this mould, in which the truth shapes itself, in the ritual of the Feast of Tabernacles. On the eve of the Lesser Festival (see Note on John 7:14), and on each of the five nights which followed, there was an illumination in the court of the Temple to celebrate the "Rejoicing of the Water-Drawing." Four large golden candelabra shed their light through the whole city. Then there was dancing and singing, and the music of instruments, which was continued through the night, until at daybreak the procession to the Pool of Siloam was formed. Once again, too, the ritual of the Feast of Tabernacles is a memorial of the wilderness life. As the water-drawing was bound up with thoughts of the water given in abundance to those dying of thirst, so this illumination was bound up with thoughts of the pillar of fire which was the guide of those who walked in darkness. And in this case, as in that, it is probably the absence of the incident on the last day of the feast which gives special force to our Lord's words. Since the teaching of the last chapter, there had been an interval of, it may be, several hours. We may naturally think that the shades of evening were now drawing on. He is standing in the Treasury near to the court of the women (Note on John 8:20), where for the six nights last past there had been a great light, reminding those who could read its meaning of the greater light which illumined the footsteps of their fathers. On this night the light is not to shine; but the true Light, which was ever in the world, is now in His own Temple, speaking the words of light and life to His own people. There is a Light there whose rays are to illumine, not only the Temple, or Jerusalem, or Judaea, or the Dispersion, but the world. . . .

(1) The solemn and formal assertion. If the passage we have just reviewed were an integral portion of the Gospel, and in its right place, the reference to the breaking of the morning, the first eye of the sun over the purple hills suddenly transforming their dark outline into the aspect of semitransparent jewellery, and their misty hollows into luminous folds of light, would be the obvious meaning or reason of the new imagery which he adopted: "I am the Light of the world." If, however, the entire pericope is not in its correct place, we must link vers. 12-20 with the discourses of the previous chapter. On the great day of the feast, in obvious allusion to the mystic drawing of water in Siloam, and transference of it to the temple court, Jesus had said, "If any man thirst, let him come to me, and drink." Many critics imagine that now he refers to the habit, on the first evening of the Feast of Tabernacles, and probably, though not surely, on the other evenings, of kindling the golden candelabra in the court of the women, giving the signal for a brilliant illumination which was visible over the city and surrounding hills. As the water was a symbolic memorial of the smiting of the rock, so the sudden blaze in the temple court was a similar reminder of the fiery pillar in the wilderness, and commentators have found in such ceremonial and memories an occasion for our Lord's words. Surely they go much deeper, and have a wider signification. The creation of light by the Word of the Lord, and St. John's own statement in the prologue that in the Logos was life, and the Life was the light, and the Light shone into the darkness before the Incarnation, is a more adequate interpretation. "The Word was made flesh," and this was the grand occasion for the revelation of the glory of God. "We beheld his glory," says the apostle, "that of an only begotten Son of the Father." The gospel narrative supplies the material which induced the evangelist to preface it with imposing words. The life of men produced by him who is Life lightens the world with its glory. He is the Light of the world, because he is the Source of its life. This inversion of the sequences belonging to modern science and even to Mosaic cosmogony, partly shows what is meant by "Light," and the Light of life. Life in the Johannine thought is Divine blessedness, the very essence of Divine activity and essential being. The Father hath it in himself, and he has given to the Son to be similarly self-complete. He can confer this life on others, communicating his own perfection to some of the creatures of his hand, even bestowing upon them some of the essential elements of his own being. There are varied emanations and forth-puttings of this life - vegetable, animal, psychical, spiritual - and in each case the life becomes a luminous source of direction, a self-revelatory force, a light. The highest Life of all is the brightest Light - the true Lamp of all our seeing (see ch. John 1:9 and John 11:9, 10). Jesus said, "I am the Light of the world," illuminating its darkness far more impressively than temple fireworks, or even pillars of radiant cloud, nay, more than the sunbeams themselves; and that because he was the Holder and Giver of life. Again therefore Jesus spake to them, saying, I am the Light of the world. The "again" may point back to the discourses of the previous chapter, or to the disturbance of the audience and the teaching of that early morning. If it were the morning of the departure of thousands from the holy city, peculiar appropriateness is felt in the continuation: He that followeth me shall not (by any means) walk in the darkness - shall not start off along the defiles of his pilgrimage in the murk of the night and the heavy hiding mists, but he shall, in my companionship, have the light of life. My follower will see his way. Those who have entered into living fellowship with the living One awake from all death slumber and darkness, "walk in the light, as he is in the light;" "become light in the Lord;" "being made manifest are light;" being with the Lord become φωστήρες, torch bearers to the rest; and, more than all (Matthew 5:14), are themselves "the light of the world." The Messiah had been anticipated as "Light," as the Light of Gentiles as well as Jews (Isaiah 42:6; Isaiah 49:6; Malachi 4:2; cf. Luke 2:32, where Simeon had caught the spirit of the ancient prophets). Edersheim (quoting 'Bemidb. R.,' 3 and 15, and 'Yalkut on Isaiah 60): "The rabbis speak of the original light in which God had wrapped himself as in a garment, which was so brilliant that it could not shine by day because it would have dimmed the light of the sun. From this light that of sun, moon, and stars had been kindled. It was now reserved under the throne of God for the Messiah, in whose days it would shine once more." (The Logos was, in the language of Philo, the Archetype and the Outflow of the light.) But the entire meaning of the manifestation of the Divine life in the Messiah is the diffusion of it in others. All Christ's teaching about himself has this practical and ethical bearing. The ἕξει - "will have," "will be in possession of," light - harmonizes with all the wonderful teaching which blends the Christ and his followers in one entity, "I in them, they in me," of ch. 15, 17; and Paul's "Christ formed in you," "Christ liveth in me" (Colossians 1:27; Galatians 1:20). "Light," says Augustine, "reveals other things and its own very self, opens healthy eyes, and is its own witness."

Parallel Commentaries ...