John 1:9 Komentář

The scope and design of this chapter is to confirm our faith in Christ as the eternal Son of God, and the true Messiah and Saviour of the world, that we may be brought to receive him, and rely upon him, as our Prophet, Priest, and King, and to give up ourselves to be ruled, and taught, and saved by him. In order to this, we have here, I. An account given of him by the inspired penman himself, fairly laying down, in the beginning, what he designed his whole book should be the proof of (Joh 1:1-5); and again (Joh 1:10-14); and again, (Joh 1:16-18). II. The testimony of John Baptist concerning him (Joh 1:6-9, and Joh 1:15); but most fully and particularly (v. 19-37). III. His own manifestation of himself to Andrew and Peter (Joh 1:38-42), to Philip and Nathanael (Joh 1:43-51).

John 1:1 joh 1:1 joh 1:1 joh 1:1In the beginning was the word,.... That this is said not of the written word, but of the essential word of God, the Lord Jesus Christ, is clear, from all that is said from hence, to Joh 1:14 as that this word was in the beginning, was with God, and is God; from the creation of all things being ascribed to him, and his being said to be the life and light of men; from his coming into the world, and usage in it; from his bestowing the privilege of adoption on believers; and from his incarnation; and also there is a particular application of all this to Christ, Joh 1:15. And likewise from what this evangelist elsewhere says of him, when he calls him the word of life, and places him between the Father and the Holy Ghost; and speaks of the record of the word of God, and the testimony of Jesus, as the same thing; and represents him as a warrior and conqueror, Jo1 1:1. Moreover this appears to be spoken of Christ, from what other inspired writers have said of him, under the same character; as the Evangelist Luke, Luk 1:2, the Apostle Paul, Act 20:32 and the Apostle Peter, Pe2 3:5. And who is called the word, not as man; for as man he was not in the beginning with God, but became so in the fulness of time; nor is the man God; besides, as such, he is a creature, and not the Creator, nor is he the life and light of men; moreover, he was the word, before he was man, and therefore not as such: nor can any part of the human nature be so called; not the flesh, for the word was made flesh; nor his human soul, for self-subsistence, deity, eternity, and the creation of all things, can never be ascribed to that; but he is the word as the Son of God, as is evident from what is here attributed to him, and from the word being said to be so, as in Joh 1:14 and from those places, where the word is explained by the Son, compare Jo1 5:5. And is so called from his nature, being begotten of the Father; for as the word, whether silent or expressed, is the birth of the mind, the image of it, equal to it, and distinct from it; so Christ is the only begotten of the Father, the express image of his person, in all things equal to him, and a distinct person from him: and he may be so called, from some action, or actions, said of him, or ascribed to him; as that he spoke for, and on the behalf of the elect of God, in the eternal council and covenant of grace and peace; and spoke all things out of nothing, in creation; for with regard to those words so often mentioned in the history of the creation, and God said, may Jehovah the Son be called the word; also he was spoken of as the promised Messiah, throughout the whole Old Testament dispensation; and is the interpreter of his Father's mind, as he was in Eden's garden, as well as in the days of his flesh; and now speaks in heaven for the saints. The phrase, , "the word of the Lord", so frequently used by the Targumists, is well known: and it is to be observed, that the same things which John here says of the word, they say likewise, as will be observed on the several clauses; from whence it is more likely, that John should take this phrase, since the paraphrases of Onkelos and Jonathan ben Uzziel were written before his time, than that he should borrow it from the writings of Plato, or his followers, as some have thought; with whose philosophy, Ebion and Cerinthus are said to be acquainted; wherefore John, the more easily to gain upon them, uses this phrase, when that of the Son of God would have been disagreeable to them: that there is some likeness between the Evangelist John and Plato in their sentiments concerning the word, will not be denied. Amelius (f), a Platonic philosopher, who lived after the times of John, manifestly refers to these words of his, in agreement with his master's doctrine: his words are these, "and this was truly "Logos", or the word, by whom always existing, the things that are made, were made, as also Heraclitus thought; and who, likewise that Barbarian (meaning the Evangelist John) reckons was in the order and dignity of the beginning, constituted with God, and was God, by whom all things are entirely made; in whom, whatsoever is made, lives, and has life, and being; and who entered into bodies, and was clothed with flesh, and appeared a man; so notwithstanding, that he showed forth the majesty of his nature; and after his dissolution, he was again deified, and was God, as he was before he descended into a body, flesh and man. In which words it is easy to observe plain traces of what the evangelist says in the first four verses, and in the fourteenth verse of this chapter; yet it is much more probable, that Plato had his notion of the Logos, or word, out of the writings of the Old Testament, than that John should take this phrase, or what he says concerning the word, from him; since it is a matter of fact not disputed, that Plato went into Egypt to get knowledge: not only Clemens Alexandrinus a Christian writer says, that he was a philosopher of the Hebrews (g), and understood prophecy (h), and stirred up the fire of the Hebrew philosophy (i); but it is affirmed by Heathen writers, that he went into Egypt to learn of the priests (k), and to understand the rites of the prophets (l); and Aristobulus, a Jew, affirms (m), he studied their law; and Numenius, a Pythagoric philosopher (n), charges him with stealing what he wrote, concerning God and the world, out of the books of Moses; and used to say to him, what is Plato, but Moses "Atticising?" or Moses speaking Greek: and Eusebius (o), an ancient Christian writer, points at the very places, from whence Plato took his hints: wherefore it is more probable, that the evangelist received this phrase of the word, as a divine person, from the Targums, where there is such frequent mention made of it; or however, there is a very great agreement between what he and these ancient writings of the Jews say of the word, as will be hereafter shown. Moreover, the phrase is frequently used in like manner, in the writings of Philo the Jew; from whence it is manifest, that the name was well known to the Jews, and may be the reason of the evangelist's using it. This word, he says, was in the beginning; by which is meant, not the Father of Christ; for he is never called the beginning, but the Son only; and was he, he must be such a beginning as is without one; nor can he be said to be so, with respect to the Son or Spirit, who are as eternal as himself; only with respect to the creatures, of whom he is the author and efficient cause: Christ is indeed in the Father, and the Father in him, but this cannot be meant here; nor is the beginning of the Gospel of Christ, by the preaching of John the Baptist, intended here: John's ministry was an evangelical one, and the Gospel was more clearly preached by him, and after him, by Christ and his apostles, than before; but it did not then begin; it was preached before by the angel to the shepherds, at the birth of Christ; and before that, by the prophets under the former dispensation, as by Isaiah, and others; it was preached before unto Abraham, and to our first parents, in the garden of Eden: nor did Christ begin to be, when John began to preach; for John's preaching and baptism were for the manifestation of him: yea, Christ existed as man, before John began to preach; and though he was born after him as man, yet as the Word and Son of God, he existed before John was born; he was in being in the times of the prophets, which were before John; and in the times of Moses, and before Abraham, and in the days of Noah: but by the beginning is here meant, the beginning of the world, or the creation of all things; and which is expressive of the eternity of Christ, he was in the beginning, as the Maker of all creatures, and therefore must be before them all: and it is to be observed, that it is said of him, that in the beginning he was; not made, as the heavens and earth, and the things in them were; nor was he merely in the purpose and predestination of God, but really existed as a divine person, as he did from all eternity; as appears from his being set up in office from everlasting; from all the elect being chosen in him, and given to him before the foundation of the world; from the covenant of grace, which is from eternity, being made with him; and from the blessings and promises of grace, being as early put into his hands; and from his nature as God, and his relation to his Father: so Philo the Jew often calls the Logos, or word, the eternal word, the most ancient word, and more ancient than any thing that is made (p). The eternity of the Messiah is acknowledged by the ancient Jews: Mic 5:2 is a full proof of it; which by them (q) is thus paraphrased, "out of thee, before me, shall come forth the Messiah, that he may exercise dominion over Israel; whose name is said from eternity, from the days of old. Jarchi upon it only mentions Psa 72:17 which is rendered by the Targum on the place, before the sun his name was prepared; it may be translated, "before the sun his name was Yinnon"; that is, the Son, namely the Son of God; and Aben Ezra interprets it, , "he shall be called the son"; and to this agrees what the Talmudisis say (r), that the name of the Messiah was before the world was created; in proof of which they produce the same passage, And the word was with God; not with men or angels; for he was before either of these; but with God, not essentially, but personally considered; with God his Father: not in the Socinian sense, that he was only known to him, and to no other before the ministry of John the Baptist; for he was known and spoken of by the angel Gabriel before; and was known to Mary and to Joseph; and to Zacharias and Elisabeth; to the shepherds, and to the wise men; to Simeon and Anna, who saw him in the temple; and to the prophets and patriarchs in all ages, from the beginning of the world: but this phrase denotes the existence of the word with the Father, his relation and nearness to him, his equality with him, and particularly the distinction of his person from him, as well as his eternal being with him; for he was always with him, and is, and ever will be; he was with him in the council and covenant of grace, and in the creation of the universe, and is with him in the providential government of the world; he was with him as the word and Son of God in heaven, whilst he as man, was here on earth; and he is now with him, and ever will be: and as John here speaks of the word, as a distinct person from God the Father, so do the Targums, or Chaldee paraphrases; Psa 110:1 "the Lord said to my Lord", is rendered, "the Lord said to his word"; where he is manifestly distinguished from Jehovah, that speaks to him; and in Hos 1:7 the Lord promises to "have mercy on the house of Judah", and "save them by the Lord their God". The Targum is, "I will redeem them by the word of the Lord their God"; where the word of the Lord, who is spoken of as a Redeemer and Saviour, is distinguished from the Lord, who promises to save by him. This distinction of Jehovah and his word, may be observed in multitudes of places, in the Chaldee paraphrases, and in the writings of Philo the Jew; and this phrase, of "the word" being "with God", is in the Targums expressed by, , "the word from before the Lord", or "which is before the Lord": being always in his presence, and the angel of it; so Onkelos paraphrases Gen 31:22 "and the word from before the Lord, came to Laban", &c. and Exo 20:19 thus, "and let not the word from before the Lord speak with us, lest we die"; for so it is read in the King of Spain's Bible; and wisdom, which is the same with the word of God, is said to be by him, or with him, in Pro 8:1 agreeably to which John here speaks. John makes use of the word God, rather than Father, because the word is commonly called the word of God, and because of what follows, and the word was God; not made a God, as he is said here after to be made flesh; nor constituted or appointed a God, or a God by office; but truly and properly God, in the highest sense of the word, as appears from the names by which he is called; as Jehovah, God, our, your, their, and my God, God with us, the mighty God, God over all, the great God, the living God, the true God, and eternal life; and from his perfections, and the whole fulness of the Godhead that dwells in him, as independence, eternity, immutability, omnipresence, omniscience, and omnipotence; and from his works of creation and providence, his miracles, the work of redemption, his forgiving sins, the resurrection of himself and others from the dead, and the administration of the last judgment; and from the worship given him, as prayer to him, faith in him, and the performance of baptism in his name: nor is it any objection to the proper deity of Christ, that the article is here wanting; since when the word is applied to the Father, it is not always used, and even in this chapter, Joh 1:6 and which shows, that the word "God", is not the subject, but the predicate of this proposition, as we render it: so the Jews often use the word of the Lord for Jehovah, and call him God. Thus the words in Gen 28:20 are paraphrased by Onkelos, "if "the word of the Lord" will be my help, and will keep me, &c. then "the word of the Lord" shall be, , "my God": again, Lev 26:12 is paraphrased, by the Targum ascribed to Jonathan Ben Uzziel, thus, "I will cause the glory of my Shekinah to dwell among you, and my word shall "be your God", the Redeemer; once more, Deu 26:17 is rendered by the Jerusalem Targum after this manner, "ye have made "the word of the Lord" king over you this day, that he may be your God: and this is frequent with Philo the Jew, who says, the name of God is his word, and calls him, my Lord, the divine word; and affirms, that the most ancient word is God (s), (f) Apud Euseb. Prepar. Evangel. l. 11. c. 19. (g) Stromat. l. 1. p. 274. (h) Ib. p. 303. (i) Ib. Paedagog. l. 2. c. 1. p. 150. (k) Valer. Maxim. l. 8. c. 7. (l) Apuleius de dogmate Platonis, l. 1. in principio. (m) Apud. Euseb. Prepar. Evangel. l. 13. c. 12. (n) Hesych. Miles. de Philosophis. p. 50. (o) Prepar. Evangel. l. 11. c. 9. (p) De Leg. Alleg. l. 2. p. 93. de Plant. Noe, p. 217. de Migrat. Abraham, p. 389. de Profugis, p. 466. quis. rer. divin. Haeres. p. 509. (q) Targum Jon. in loc. (r) T. Bab. Pesachim, fol. 54. 1. & Nedarim, fol. 39. 2. Pirke Eliezer, c. 3. (s) De Allegor. l. 2. p. 99, 101. & de Somniis, p. 599.

That was the true light,.... Christ is that light, that famous and excellent light, the fountain of all light to all creatures; that gave light to the dark earth at first, and spoke light out of darkness; that light of all men in the earth, and of all the angels in heaven, and of all the saints below, and of all the glorified ones above: he is the true light, in distinction from typical lights; the "Urim" of the former dispensation; the candlestick, with the lamps of it; the pillar of fire which directed the Israelites by night in the wilderness; and from all the typical light there was in the institutions and sacrifices of the law; and in opposition to the law itself, which the Jews (z) magnify, and cry up as the light, saying, there is no light but the law; and in opposition to all false lights, as priests, diviners, and soothsayers among the Gentiles, Scribes, and Pharisees, and the learned Rabbins among the Jews, so much boasted of as the lights of the world; and to all false Christs and prophets that have risen, or shall rise, in the world, Which lighteth every man that cometh into the world: the sense is, either that every man that is enlightened in a spiritual manner, is enlightened by him, which is true of Christ, as the Son of God, existing from the beginning; but not in the Socinian sense, as if they were enlightened by his human ministry and example; for the Old Testament saints were not enlightened by his preaching; and many were enlightened by the ministry of John the Baptist; and multitudes afterwards, through the ministry of the apostles; and very few, comparatively, were enlightened under the ministry of Christ; and none we read of, in this sense, enlightened by him, when, and as soon as they came into, the world: or, the meaning is, that he is that light which lighteth all sorts of men; which is true in, a spiritual sense: some connect the phrase, "that cometh into the world", not with "every man", but with the "true light"; and the Arabic version so reads, and joins it to the following verse; but this reading is not so natural and the order of the words requires the common reading; nor is the difficulty removed hereby; for still it is every man that is enlightened: it is best therefore to understand these words of the light of nature, and reason, which Christ, as the word, and Creator and light of men, gives to every man that is born into the world; and which serves to detect the Quakers' notion of the light within, which every man has, and is no other than the light of a natural conscience; and shows how much men, even natural men, are obliged to Christ, and how great a person he is, and how deserving of praise, honour, and glory. The phrase, "every man that cometh into the world", is Jewish, and often to be met with in Rabbinical writings, and signifies all men that are born into the world; the instances are almost innumerable; take one or two: on those words in Job 25:3 on whom doth not his light arise? it is asked (a), who is he that cometh, , "of all that come into the world"; and says, the sun hath not lightened me by day, nor hath the moon lightened me by night! thou enlightenest those above, and those below, and "all that come into the world". Again, God is introduced thus speaking (b): "I am the God, , "of all that come into the world"; and I have not united my name, but to the people of Israel. Once more (c), "Moses, our master, from the mouth of power, (i.e. God; see Mat 26:64.) commanded to oblige, , "all that come into the world", to receive the commandments which were commanded the sons of Noah. (z) T. Bava Bathra, fol. 4. 1. (a) Vajikra Rabba, sect. 31. fol. 171. 4. (b) Midrash Ruth, c. l. v. 1. fol. 27. 3. (c) Maimon. Hilch. Melakim. c. 8. sect. 10. Vid. Misn. Roshhashana, c. l. sect. 2. T. Hieros. Sanhedrin, fol. 25. 4. & 26. 3. Sepher Bahir apud Zohar in Gen. fol. 30. 3. Tzeror Hammor, fol. 21. 2. & 22. 3. & 24. 3. & 27. 2. Caphter, fol. 56. 1. Jarchi in Exod. 15. 2.

Nor is He a mere man, by whom and in whom all things were made; for "all things were made by Him." "When He made the heaven, I was present with Him; and I was there with Him, forming [the world along with Him], and He rejoiced in me daily." And how could a mere man be addressed in such words as these: "Sit Thou at My right hand? " And how, again, could such an one declare: "Before Abraham was, I am? " And, "Glorify Me with Thy glory which I had before the world was? " What man could ever say, "I came down from heaven, not to do Mine own will, but the will of Him that sent Me? " And of what man could it be said, "He was the true Light, which lighteth every man that cometh into the world: He was in the world, and the world was made by Him, and the world knew Him not. He came unto His own, and His own received Him not? " How could such a one be a mere man, receiving the beginning of His existence from Mary, and not rather God the Word, and the only-begotten Son? For "in the beginning was the Word, and the Word was with God, and the Word was God." And in another place, "The Lord created Me, the beginning of His ways, for His ways, for His works. Before the world did He found Me, and before all the hills did He beget Me."

Moses, then, was a sage, king, legislator. But our Saviour surpasses all human nature. He is so lovely, as to be alone loved by us, whose hearts are set on the true beauty, for "He was the true light." He is shown to be a King, as such hailed by unsophisticated children and by the unbelieving and ignorant Jews, and heralded by the prophets. So rich is He, that He despised the whole earth, and the gold above and beneath it, with all glory, when given to Him by the adversary. What need is there to say that He is the only High Priest, who alone possesses the knowledge of the worship of God?

Immediately there appears the Word, "that true light, which lighteth man on his coming into the world," and through Him also came light upon the world.

But we, with but as poor a measure of understanding as of faith, are able to determine that that baptism was divine indeed, (yet in respect of the command, not in respect of efficacy too, in that we read that John was sent by the lord to perform this duty, ) but human in its nature: for it conveyed nothing celestial, but it fore-ministered to things celestial; being, to wit, appointed over repentance, which is in man's power. In fact, the doctors of the law and the Pharisees, who were unwilling to "believe," did not "repent" either.

But if any one, he says, is blind from birth, and has never beheld the true light, "which lighteneth every man that cometh into the world," by us let him recover his sight, and behold, as it were, through some paradise planted with every description of tree, and supplied with abundance of fruits, water coursing its way through all the trees and fruits; and he will see that from one and the same water the olive chooses for itself and draws the oil, and the vine the wine; and (so is it with) the rest of plants, according to each genus. That Man, however, he says, is of no reputation in the world, but of illustrious fame in heaven, being betrayed by those who are ignorant (of his perfections) to those who know him not, being accounted as a drop from a cask. We, however, he says, are spiritual, who, from the life-giving water of Euphrates, which flows through the midst of Babylon, choose our own peculiar quality as we pass through the true gate, which is the blessed Jesus. And of all men, we Christians alone are those who in the third gate celebrate the mystery, and are anointed there with the unspeakable chrism from a horn, as David (was anointed), not from an earthen vessel, he says, as (was) Saul, who held converse with the evil demon of carnal concupiscence.

All things, therefore whatsoever it is possible to declare, and whatever, being not as yet discovered, one must omit, were likely to receive adaptation to the world which was about to be generated from the Seed. And this (Seed), at the requisite seasons, increases in bulk in a peculiar manner, according to accession, as through the instrumentality of a Deity so great, and of this description. (But this Deity) the creature can neither express nor grasp by perception. (Now, all these things) were inherent, treasured in the Seed, as we afterwards observe in a new-born child the growth of teeth, and paternal substance, and intellect, and everything which, though previously having no existence, accrues unto a man, growing little by little, from a youthful period of life. But since it would be absurd to say that any projection of a non-existent God became anything non-existent (for Basilides altogether sirens and dreads the Substances of things generated in the way of projection for, (he asks,) of what sort of projection is there a necessity, or of what sort of matter must we assume the previous existence, in order that God should construct a world, as the spider his web; or (as) a mortal man, for the purpose of working it, takes a (piece of) brass or of wood, or some other of the parts of matter?),-(projection, I say, being out of the question,) certainly, says (Basilides), God spoke the word, and it was carried into effect. And this, as these men assert, is that which has been stated by Moses: "Let there be light, and there was light." Whence he says, came the light? From nothing. For it has not been written, he says, whence, but this only, (that it came) from the voice of him who speaks the word. And he who speaks the word, he says, was non-existent; nor was that existent which was being produced. The seed of the cosmical system was generated, he says, from nonentities; (and I mean by the seed,) the word which was spoken, "Let there be light." And this, he says, is that which has been stated in the Gospels: "He was the true light, which lighteth every man that cometh into the world." He derives his originating principles from that Seed, and obtains from the same source his illuminating power. This is that seed which has in itself the entire conglomeration of germs. And Aristotle affirms this to be genius, and it is distributed by him into infinite species; just as from animal, which is non-existent, we sever ox, horse, (and) man. When, therefore, the cosmical Seed becomes the basis (for a subsequent development), those (heretics) assert, (to quote Basilides' own words:) "Whatsoever I affirm," he says, "to have been made after these, ask no question as to whence. For (the Seed) had all seeds treasured and reposing in itself, just as non-existent entities, and which were designed to be produced by a non-existent Deity."

(Hom. 2, in div. loc.) Or thus: We must not understand the words, lighteneth every man that cometh into the world, of the growth from hidden seeds to organized bodies, but of the entrance into the invisible world, by the spiritual regeneration and grace, which is given in Baptism. Those then the true Light lighteneth, who come into the world of goodness, not those who rush into the world of sin.

But Methodius: The Holy Spirit, who of God is given to all men, and of whom Solomon said, "For Thine incorruptible Spirit is in all things"

These results are accomplished gratuitously, easily, and quickly, if only the ears are open and the breast thirsts for wisdom. Let no one fear: we do not sell water, nor offer the sun for a reward. The fountain of God, most abundant and most full, is open to all; and this heavenly light rises for all, as many as have eyes.

"That was the true Light, which lighteth every man that cometh into the world." For since above in speaking of John he said, that he came "to bear witness of that Light"; and that he was sent in these our days; lest any one at hearing this should, on account of the recent coming of the witness, conceive some like suspicion concerning Him, who is witnessed of, he has carried up the imagination, and transported it to that existence which is before all beginning, which has neither end nor commencement.

You have heard that "That was the true Light": why are you vainly and rashly striving to overshoot by force of reasoning this Life which is unlimited? You cannot do it. Why seek what may not be sought? Why be curious about what is incomprehensible? Why search what is unsearchable? Gaze upon the very source of the sunbeams. You cannot; yet you are neither vexed nor impatient at your weakness; how then have you become so daring and headlong in greater matters? The son of thunder, John who sounds the spiritual trumpet, when he had heard from the Spirit the "was", enquired no farther. And are you, who share not in his grace, but speak from your own wretched reasonings, ambitious to exceed the measure of his knowledge? Then for this very reason you will never be able even to reach to the measure of his knowledge.

Let us not then remove the eternal bounds which our fathers set, but let us ever yield to the laws of the Spirit; and when we hear that "That was the true Light," let us seek to discover nothing more. For it is not possible to pass beyond this saying. Had His generation been like that of a man, needs must there have been an interval between the begetter and the begotten; but since it is in a manner ineffable and becoming God, give up the "before" and the "after," for these are the names of points in time, but the Son is the Creator even of all ages.

"Then," says one, "He is not Father, but brother." What need, pray? If we had asserted that the Father and the Son were from a different root, you might have then spoken this well. But, if we flee this impiety, and say the Father, besides being without beginning, is Unbegotten also, while the Son, though without beginning, is Begotten of the Father, what kind of need that as a consequence of this idea, that unholy assertion should be introduced? None at all. For He is an Effulgence: but an effulgence is included in the idea of the nature whose effulgence it is. For this reason Paul has called Him so, that you may imagine no interval between the Father and the Son.

Where now are those who deny that He is true God? for here He is called "the true Light" (c. xiv. 6), and elsewhere very "Truth" and very "Life."

If He "lighteth every man that cometh into the world," how is it that so many continue unenlightened? for not all have known the majesty of Christ. How then doth He "light every man"? He lighteth all as far as in Him lies. But if some, wilfully closing the eyes of their mind, would not receive the rays of that Light, their darkness arises not from the nature of the Light, but from their own wickedness, who willfully deprive themselves of the gift. For the grace is shed forth upon all, turning itself back neither from Jew, nor Greek, nor Barbarian, nor Scythian, nor free, nor bond, nor male, nor female, nor old, nor young, but admitting all alike, and inviting with an equal regard. And those who are not willing to enjoy this gift, ought in justice to impute their blindness to themselves; for if when the gate is opened to all, and there is none to hinder, any being willfully evil remain without, they perish through none other, but only through their own wickedness.

(in Joan. Tr. ii) What Light it is to which John bears witness, he shows himself, saying, That was the true Light. (Tract. ii. in Joh. §. 7) Wherefore is there added, true? Because man enlightened is called light, but the true Light is that which lightens. For our eyes are called lights, and yet, without a lamp at night, or the sun by day, these lights are open to no purpose. Wherefore he adds: which lighteneth every man: but if every man, then John himself. He Himself then enlightened the person, by whom He wished Himself to be pointed out. And just as we may often, from the reflexion of the sun's rays on some object, know the sun to be risen, though we cannot look at the sun itself; as even feeble eyes can look at an illuminated wall, or some object of that kind: even so, those to whom Christ came, being too weak to behold Him, He threw His rays upon John; John confessed the illumination, and so the Illuminator Himself was discovered. It is said, that cometh into the world. Had man not departed from Him, he had not had to be enlightened; but therefore is he to be here enlightened, because he departed thence, when he might have been enlightened. (de Pecc. Mer. et Remiss. i. c. xxv) Or the words, lighteneth every man, may be understood to mean, not that there is no one who is not enlightened, but that no one is enlightened except by Him.

But the apostles too, my brothers and sisters, are lamps for the day. Do not imagine that John alone is a lamp and that the apostles are not. The Lord said to them, “You are the light of the world.” And in case they should suppose they were light of the same sort as the light about which it is said, “That was the true light, which enlightens everyone coming into this world,” he went on immediately to teach them this true light. After saying, “You are the light of the world,” he added, “Nobody lights a lamp and puts it under the bushel.” In calling you light, I meant you are a lamp; do not jump about for joy in your pride, in case its little flame gets blown out. I am not placing you under a bushel; but in order to shine, you shall be on the lampstand.Listen to the lampstand; be lamps, and you shall have a lampstand. The cross of Christ is a great lampstand. Whoever wishes to shine must not be ashamed of this wooden lampstand.

But where is that light? "He was the true light, which lighteth every man that cometh into the world." If every man that cometh, then also John. The true light, therefore, enlightened him by whom He desired Himself to be pointed out. Understand, beloved, for He came to infirm minds, to wounded hearts, to the gaze of dim-eyed souls. For this purpose had He come. And whence was the soul able to see that which perfectly is? Even as it commonly happens, that by means of some illuminated body, the sun, which we cannot see with the eyes, is known to have arisen. Because even those who have wounded eyes are able to see a wall illuminated and enlightened by the sun, or a mountain, or anything of that sort; and, by means of another body illuminated, that arising is shown to those who are not as yet able to gaze on it. Thus, therefore all those to whom Christ came were not fit to see Him: upon John He shed the beams of His light; and by means of him confessing himself to have been irradiated and enlightened, not claiming to be one who irradiates and enlightens, He is known who enlightens, He is known who illuminates, He is known who fills. And who is it? "He who lighteth every man," he says, "who cometh into the world." For if man had not receded from that light, he would not have required to be illuminated; but for this reason has he to be illuminated here, because he departed from that light by which man might always have been illuminated.

"But that was the true Light," saith the evangelist, "that lighteneth every man coming into this world." If "every man," then also John himself; for he too is of men. Moreover, although none hath arisen among them that are born of women greater than John, yet he was himself one of those that are born of women. Is he to be compared with Him who, because He willed it, was born by a singular and extraordinary birth? For both generations of the Lord are unexampled, both the divine and the human: by the divine He has no mother; by the human, no father. Therefore John was but one of the rest: of greater grace, however, so that of those born of women none arose greater than he; so great a testimony he gave to our Lord Jesus Christ as to call Him the Bridegroom, and himself the Bridegroom's friend, not worthy however to loose the latchet of the Bridegroom's shoe.

CHAPTER VIII. That the Son of God alone is Very Light, the creature not at all, being participate of Light, as originate. That was the true Light. The Divine Evangelist again profitably recapitulates what has been said, and clearly marks off That Which is in truth the Light, the Only-Begotten, from those that are not so, namely things originate: he severs clearly That Which is by nature from them which are by grace, That Which is partaken of from those which are participate of it, That Which ministereth Itself to those who lack from those who are in enjoyment of Its largess. And if the Son is Very Light, nought save He is in truth Light, nor hath of its own in potential the being called and being Light, nor yet will things originate produce this as fruit of their own nature; but just as from not being they are, so from not being Light will they mount up to being light, and by receiving the beams of the Very Light, and irradiated by the participation of the Divine Nature, will they in imitation of It alike be called and be light. And the Word of God is Essentially Light, not being so of grace by participation, nor having this dignity as an accident in Himself, nor yet imported, as grace, but the unchangeable and immutable good of the Uncreated Nature, passing through from the Father into the Heir of His Essence. But the creature, not so will it bear about it the being light, but as not having it receives, as darkness it is illumined, it has, as an accruing grace, the dignity from the love to man of Him Who giveth it. Hence the One is Very Light, the other not at all. So great therefore being the difference |76 between, and so great a notion severing off, the Son of God from the creature in respect to sameness of nature, how must one not and with reason deem that they are foolish, yea rather outside of all good understanding, who say that He is originate, and rank with things made the Creator of all, not seeing, as seems to me, how great impiety their daring will risk, not knowing either what they say nor whereof they affirm. For that to those who are used to test more accurately the truth in the words before us, the Only-Begotten, that is, the True Light, will be shown to be in no way originate or made, or in any thing at all con-natural with the creature, one may on all sides see and that very easily, and not least through the thoughts that are in order subjoined, collected for the consideration of what is before us. Thoughts or syllogisms whereby one may learn that the Son Alone is Very Light, the creature not at all; hence neither is He connatural therewith. If the Son being the Brightness of the glory of God the Father, is therefore Very Light, He will not be connatural with the creature, that the creature too be not conceived of as the brightness of the glory of God the Father, having in potential the being by nature this which the Son is. Another. If the whole creation have the power of being Very Light, why is this attributed to the Son Alone? For one ought I suppose by reason of equality to give to things made also the title of being the Very Light. But no one of things originate will this befit, but it will be predicated of the Alone Essence of the Son. Of right therefore and truly will it rest on Him, on created things not at all. How then will He be connatural with the creation, and not rather belong to what is above the creation, as being above it with the Father? Another. If that which is not in truth light be not the same as the in truth Light (for the enunciation of either has somewhat of diversity), and the Son be called Very Light, and be so of a truth: the creature will therefore not be Very Light. Hence neither are things thus severed from one another connatural. Another. If not only the Only-Begotten be the Very Light, but the creature too possesseth the being very light, wherefore does He light every man that cometh into the world? For since the originate nature too possesseth this of its own, the being lightened by the Son were superfluous. Yet verily doth He light, all we are partakers of Him. Not therefore the same in regard to quality of essence, are the Son and the creature: as neither with the participator that whereof it is participate. Another. If not only to the Son by Nature accrues the being Very Light, but the creature too have it, clearly of superfluity as I think will the Psalmist say to some, Look unto Him and be ye lightened. For that which is wholly of a truth light, will not become light by participation of some other, neither will it be illumined by enlightenment from other, but rather will be endowed with perfect purity from its own nature. But we see that man lacks light, being of created nature; and true is the Psalmist crying aloud as to the Word of God, For Thou wilt light my candle, the Lord my God will enlighten my darkness. Not then of a truth light are we, but rather participate of the Word that lighteth, and alien by nature from the Very Light, which is the Son. Another of the same. If the mind of man is called a candle, as it is sung in the Psalms, For Thou wilt light my candle, how shall we be of a truth light? for to the candle the light is imported and given. And if the Only-Begotten Alone lights the darkness that is in us, how is not He rather of a truth light, we not at all? But if this be true, how can He be connatural with the creature, Who is so far above it? Another. If to be very light can accrue to the creature, even as to the Son, man will be very light, as being a portion of it. To whom then did God the Father promise by the holy Prophets saying, But unto you that fear My Name shall the Sun of Righteousness arise? For whatever need of the Sun to illumine it had the of a truth light? Yet did God the Father promise to give it us as being in need, and we have received it and are lighted. Other then than we and the creature in regard to identity of essence is the Only-Begotten, being Very Light and able to lighten things that need light. Another. If not the Son Alone is Very Light, but the creature too possess this, it will be consequently in us too. What then induced the saints to cry aloud to God, O send out Thy Light and Thy Truth? Wherein thinking to help us thereby did they oftentimes send forth, tell me, those words? For if they knew that man is in need of light and that he lacks this addition from another, how will any say with truth, that he too is Very Light? but if he needed not the lighting word, why to no purpose did they call on Him Who could in no wise aid them? But one cannot say that the mind of the saints failed of the truth, and God the Father Himself sends the Son as to those who lack light. Other therefore by Nature in respect of the creature is the Only-Begotten, as lighting things that lack Light. Another. If we say that the creature lacks light, and that the Only-Begotten lightens it, the creature does not bring itself to the Light; hence neither is it Very Light as the Son is. Another. If that which is by nature and truth light does not admit of darkness, and the Only-Begotten is Very Light, and the creature likewise Very Light, why does the Scripture say of the Son, The darkness comprehended it not: but of us Paul saith, In whom the god of this world hath blinded the eyes of them which believe not? and again the Saviour Himself, While ye have the light, walk in the light, lest darkness come upon you. For it is I suppose clear to all, that unless it were possible for some of us to be apprehended by the darkness, our Saviour would not have said ought of this. How then will any longer be the same in nature the Only-Begotten and the creature, the Unchangeable with the changing, He Who may not suffer ought that injures with the darkened and that can acquire lighting, as something, that is, accruing to it, and not inherent in it by nature? Another. If the Only-Begotten be not Alone Very Light, but the creature have it too, as connatural with Him, how |79 cry we aloud to God the Father, In Thy Light shall we see light? For if we be very light, how shall we be enlightened in another? But if we as needing light from without us say this, we clearly are not in truth light. Hence neither are we connatural with the Word Who is by Nature so far above us. Another expository. Our Lord Jesus Christ is found to say in the Gospel, And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light. But if the Only-Begotten is the Very Light, and the creature is capable of being likewise very light: how cometh He in order to lighten it, and it loved darkness? How at all cometh it not to the light, if itself be the very light? For things that pertain to any by nature have their possession inherent: things that are eligible of the will, have not that inherence: as for example;----not of one's own will does one attain to being a rational man; for one has it by nature: but one will have it of one's own will to be bad or good, and will likewise of one's own power love righteousness or the reverse. If the creature is by nature the light (for this is the meaning of very), how cometh it not to the light? or how loveth it the darkness, as though it possessed not by nature the being very light, but made through choice rather its inclination to the better or the worse? Either therefore let our opponents dare to say that the endowments above those of the creature are not naturally inherent in the Son, that they may be convicted of more naked blasphemy and may hear from all, The Lord shall cut off all deceitful lips, and the tongue that speaketh proud things, or if they surely confess that these goods are in Him Essentially, let them not connect with Him in unity of nature, the nature that is not so, as we have just shewn. Another. If the Word of God be not Alone the Very Light, but the creature too possess the being very light, as He does, why does He say, I am the light of the world? or how shall we endure one to despoil our nature of its most |80 excellent prerogative, if it is any way possible that we too should be very light, the originate nature likewise possessing this? But if the Only-Begotten says truly, I am the Light of the world, by participation it is plain with Him, and no otherwise, will the creature be light. If so, it is not connatural with Him. Another. If the Son be not Alone in truth Light, but this exist in things originate also:----what shall we say, when the most wise Paul writes to us, But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people, that ye should show forth the praises of Him Who hath called you out of darkness into His marvellous Light? For what kind of darkness at all is there in us, or in what darkness were we, being ourselves also the in truth light? how have we been called unto the light, who are not in darkness? But neither does the herald of truth speak untrulySvho was bold to say, Do ye seek a proof of Christ speaking in me? and we are called into His marvellous Light, as from darkness that is, and no otherwise. But if this be true, the creature is not of a truth light, but the Son is alone truly and strictly Light, and things originate are so by participation of Him, and therefore they are not connatural with Him. Others with citation of utterances, gathering the readers by simpler thoughts to the confession that the Son of God Alone is the Very Light, the nature of things originate lighted by largess from Him, not possessing the being light essentially as He is. The Psalmist says, The light of Thy Countenance was impressed upon us, O Lord. And what is the Countenance of God the Father Whose Light has been impressed upon us? Is it not surely the Only-Begotten Son of God, the Express Image, and Which therefore says, He that hath seen Me hath seen the Father? But it was impressed on us, making us of like form with Himself and engraving the illumination which is through His own Spirit as a Divine Image upon those who believe on Him, that they too may now be called as He both gods and sons of God. But if ought of things originate were the very light, how was it impressed upon us? For the Light shineth in darkness, according to the unlying voice of the Spirit-clad. For how will light be manifest in light? Another. The Psalmist says, Light sprang up for the righteous. If to him who hath and lacketh not, it is superfluous. But if the Light springeth up as to one who hath it not, the Only-Begotten Alone is Light, the creature participate of Light and therefore alien-in-nature. Another. The Psalmist says, For they got not the land in possession with their own sword, neither did their own arm save them: but Thy Right Hand and Thine Arm and the Light of Thy Countenance. The light of the countenance of God the Father he here calls His revelation from the Son through the Spirit, and His conducting thereof unto all things that are, which alone was what saved Israel and liberated them from the tyranny of the Egyptians. If then not the Only-Begotten Alone be the very light, but an equal dignity be inherent in the creature too, why were these of whom he speaks not saved by their own light, but are set forth as supplied by additions from an alien and needless light? But it is clear that the Only Begotten shone forth as on those lacking Light. Hence is He (and that alone) the Very Light, and the creature borrows of Him the grace. If so, how will it any longer be connatural with Him? Another. The Psalmist says, Blessed is the people that know the joyful sound: they shall walk, O Lord, in the Light of Thy Countenance. Why shall not they too walk rather in their own light? why, tell me, do they gathering illumination from another, hardly attain for themselves salvation, if they too are in truth light, as is the Countenance of God the Father, that is, the Son? But it is I suppose plain to every one from this too, that the Word bestoweth illumination on the creature, as lacking it, it is saved by receiving what it has not. How then are the Only-Begotten and the things made through Him any longer the same in essence? Another. The Psalmist says, Unto the upright He hath sent forth light in the darkness. How was the upright in darkness at all, being himself too very light, if the nature of things originate have this, just as the Only-Begotten? But if the Light is sent to the upright as not having it, we shall not need many words; for the very nature of things will proclaim aloud that not the same in essence is the needy with the Perfect, the Bestower out of abundance with the lacking. Another. Arise, shine, O Jerusalem: for thy Light is come, and the glory of the Lord is risen upon thee. If the nature of things originate have light from its own resources, and this be strictly what we say that the Only-Begotten is in regard of being Very Light, how did Jerusalem lack one to light her? But since she receives illumination as a grace, Very Light Alone is the Son Who lights her and gives her what she has not. If so, how is He not wholly Other by Nature than she? Another. Behold I have given Thee for a covenant of the people, for a light of the Gentiles. For how should the rational creature that is on earth at all need light, if to be very light is inherent in it by nature? For God the Father gives His Own Son to it as having it not already: and it receiving Him proclaims by the very nature of the thing, both the poverty of its own nature and the Rich Dignity of Him Who lights it. Another. O house of Jacob, come ye and let us walk in the light of the Lord. Why do these not rather walk in their own light, but the Only-Begotten holds forth light to them, implanting in them the own good of His Essence? But trusting not in what is their own, do they borrow what is another's: as not having therefore, they know how to do this. Another. The Saviour saith, I am the Light of the world: he that followeth Me shall not walk in darkness but shall have the Light of life. Let the creature too dare to utter such a word, if it too be by nature light. But if it shrink back from the word, it will also flee the thing itself, confessing the true Light, that is, the Son. Another. The Lord saith, While ye have light, believe in the Light, that ye may be the children of light. Would they who were by nature light, by not believing, lose the light? if it be indeed any way possible for the originate essence to be the very light. And how could this be? For not as to things that of essence accrue to any does the loss of them at all happen through negligence, but as to things whereof the will works the possession, and that can accrue and depart without the damage of the subject. As for example, a man is rational by nature, a ship-builder by will, or infirm in body by accident. He cannot at all become irrational; he may lose his ship-building experience, if for example he be negligent, and he may drive away what befalls him of sickness, hastening to improvement through medicine. Therefore things that accrue to any essentially have their position radical. If then the nature of things originate can at all be the very light, how do they who will not believe lose the light, or how will they who believe become children of light? For if they too are by nature the light, they are called children of themselves. And what is the reward to them that believe? for they who do not receive the faith are rather their own children. From such considerations inferring the truth, we shall say that the Only Begotten is Alone the Very Light, the creature lacking light and hence other in nature. Another. Jesus then said unto them, Yet a little while is the light with you: walk while ye have the light, lest darkness come upon you. To this too you may apply well the argument used above. For that which is by nature light, will never be apprehended by darkness. Another. John saith, He that saith he is in the light and hateth his brother is in darkness even until now. Of choice then is the light in us, and of will rather than of essence accrues it to things originate, if he that hateth his brother is in darkness. But the Only-Begotten is Light by Nature, for He hath not the dignity as the fruit of choice. Hence neither is He connatural to things originate Who is so far above them. Another akin to this. He that loveth his brother abideth in the light. Love imparteth to things originate what they have not, Light that is, but the Only-Begotten is Light: Other therefore is He than they in whom through love He is.

The rational portion of the creation, being enlightened, enlightens by sharing ideas from one mind as they are poured into another. Such enlightenment will rightly be called teaching rather than revelation. But the Word of God “enlightens everyone that comes into the world,” not after the manner of teaching, as the angels, for example, or people, but rather, as God after the mode of creation, he engrafts in each of those that are called into being the seed of wisdom or of divine knowledge and implants a root of understanding. In this way, he renders the living creature rational, allowing it to participate in his own nature and sending into the mind, as it were, certain luminous vapors of the unutterable brightness in a way and mode that only he himself knows. For one may not, I think, say too much on these subjects. Therefore our forefather Adam too is seen to have attained wisdom not in time, as we, but right away from the first beginnings of his being he appears perfect in understanding, preserving in himself the illumination given of God to his nature as yet untroubled and pure and holding the dignity of his nature unadulterated.The Son therefore lights after the manner of creation, as being himself the very Light. And by participation with the Light the creature shines forth and is therefore called and is light. The creature mounts up to what is above its nature by the kindness of him who glorified it and who crowns it with diverse honors. And so each one of those who have been honored may with good reason come forward and lift up prayers of thanksgiving.… For truly does the Lord commit acts of mercy, rendering those that are little and a mere nothing according to their own nature, great and worthy to be marveled at through his goodness toward them, even as he has, as God, willed to adorn us ungrudgingly with his own goods. And so he calls us gods and light. In fact, what good things are there that he does not call us?

For you are translated from your former vain and tedious mode of life and have contemned the lifeless idols, and despised the demons, which are in darkness, and have run to the "true light," [John 1:9] and by it have "known the one and only true God and Father," [John 17:3] and so are owned to be heirs of His kingdom. For since you have "been baptized into the Lord's death," [Romans 6:3] and into His resurrection, as "new-born babes," [1 Peter 2:2] you ought to be wholly free from all sinful actions; "for you are not your own, but His that bought you" [1 Corinthians 6:19-20] with His own blood.

Including both natural and divine wisdom; for as no one can exist of himself, so no one can be wise of himself.

But it will be said, that we do not allow John or any of the saints to be or ever to have been light. The difference is this: If we call any of the saints light, we put light without the article. So if asked whether John is light, without the article, thou mayest allow without hesitation that he is: if with the article, thou allow it not. For he is not very, original, light, but is only called so, on account of his partaking of the light, which cometh from the true Light. (in loc.) Let the Manichean blush, who pronounces us the creatures of a dark and malignant creator: for we should never be enlightened, were we not the children of the true Light. (in loc.) Or thus: The intellect which is given in us for our direction, and which is called natural reason, is said here to be a light given us by God. But some by the ill use of their reason have darkened themselves.

The Evangelist intends to speak of the Incarnate Economy of the Only-Begotten in the flesh — that He came to His own, that He became flesh. Therefore, lest anyone think that He did not exist before the Incarnation, he raises the mind to existence before every beginning and says that the true Light existed even before the Incarnation. By this he also overthrows the heresy of Photinus and Paul of Samosata, who maintained that the Only-Begotten received His being only when He was born of the Virgin, and did not exist before that. And you, Arian, who do not acknowledge the Son of God as true God, hear what the Evangelist says: "the true Light." And you, Manichean, who say that we were created by an evil creator, hear that the true Light enlightens every man. If the evil creator is darkness, then he cannot enlighten anyone. Therefore we are creatures of the true Light. "And how," someone will say, "does He enlighten every man, when we see some who are darkened?" As far as it depends on Him, He enlightens all. For tell me, are we not all rational? Do we not all know by nature what is good and its opposite? Do we not have the ability, through contemplation of created things, to know the Creator? Therefore the reason given to us, which instructs us by nature — which is also called the natural law — may be called a light given to us from God. But if some have made poor use of reason, they have darkened themselves. Others resolve this objection thus: "The Lord enlightens," they say, "every man who comes 'into the world' (in Greek, *kosmos* — adornment, order), that is, into a better state, and who strives to adorn his soul rather than leave it disordered and shapeless."

Above, the Evangelist considered the precursor and his witness to the incarnate Word; in the present section he considers the incarnate Word himself. As to this he does three things. First, he shows why it was necessary for the Word to come. Secondly, the benefit we received from the coming of the Word (I:11). And thirdly, the way he came (1:14). The necessity for the Word's coming is seen be the lack of divine knowledge in the world. He points out this need for his coming when he says, "For this was I born, and I came into the world for this, to testify to the truth" (below 18:37). To indicate this lack of divine knowledge, the Evangelist does two things. First, he shows that this lack does not pertain to God or the Word. Secondly, that it does pertain to men (v 10b). He shows in three ways that there was no defect in God or in the Word that prevented men from knowing God and from being enlightened by the Word. First, from the efficacy of the divine light itself, because He was the true light, which enlightens every man coming into this world. Secondly, from the presence of the divine light, because He was in the world. Thirdly, from the obviousness of the light, because through him the world was made. So the lack of divine knowledge in the world was not due to the Word, because it is sufficient. First, he shows the nature of this efficiency, that is, He was the true light. Secondly, its very efficiency, which enlightens every man. The divine Word is efficacious in enlightening because He was the true light. How the Word is light, and how he is the light of men need not be discussed again, because it was sufficiently explained above. What we must discuss at present is how he is the true light. To explain this, we should note that in Scripture the "true" is contrasted with three things. Sometimes it is contrasted with the false, as in "Put an end to lying, and let everyone speak the truth" (Eph 4:25). Sometimes it is contrasted with what is figurative, as in "The law was given through Moses; grace and truth have come through Jesus Christ" (below 1:17), because the truth of the figures contained in the law was fulfilled by Christ. Sometimes it is contrasted with what is something by participation, as in "that we may be in his true Son" (1 Jn 5:20), who is not his Son by participation. Before the Word came there was in the world a certain light which the philosophers prided themselves on having; but this was a false light, because as is said, "They became stultified in their speculations, and their foolish hearts were darkened; claiming to be wise, they became fools" (Rom 1:21); "Every man is made foolish by his knowledge" (Jer 10:14). There was another light from the teaching of the law which the Jews boasted of having; but this was a symbolic light, "The law has a shadow of the good things to come, not the image itself of them" (Heb 10:1). There was also a certain light in the angels and in holy men in so far as they knew God in a more special way by grace; but this was a participated light, "Upon whom does his light not shine?" (Jb 25:3), which is like saying: Whoever shine, shine to the extent that they participate in his light, i.e., God's light. But the Word of God was not a false light, nor a symbolic light, nor a participated light, but the true light, i.e., light by his essence. Therefore he says, He was the true light. This excludes two errors. First, that of Photinus, who believed that Christ derived his beginning from the Virgin. So, lest anyone suppose this, the Evangelist, speaking of the incarnation of the Word, says, He was the true light, i.e., eternally, not only before the Virgin, but before every creature. This also excludes the error of Arius and Origen; they said that Christ was not true God, but God by participation. If this were so, he could not be the true light, as the Evangelist says here, and as in "God is light" (1 Jn 1:5), i.e., not by participation, but the true light. So if the Word was the true light, it is plain that he is true God. Now it is clear how the divine Word is effective in causing divine knowledge. The effectiveness or efficiency of the Word lies in the fact that he enlightens every man coming into this world. For everything which is what it is by participation is derived from that which is such by its essence; just as everything afire is so by participation in fire, which is fire by its very essence. Then since the Word is the true light by his very essence, then everything that shines must do so through him, insofar as it participates in him. And so he enlightens every man coming into this world. To understand this, we should know that "world" is taken in three ways in Scripture. Sometimes, from the point of view of its creation, as when the Evangelist says here, "through him the world was made" (v 10). Sometimes, from the point of view of its perfection, which it reaches through Christ, as in "God was, in Christ, reconciling the world to himself" (2 Cor 5:19). And sometimes it is taken from the point of view of its perversity, as in "The whole world lies under the power of the evil one" (1 Jn 5:19). On the other hand, "enlightenment" or "being enlightened" by the Word is taken in two ways. First, in relation to the light of natural knowledge, as in "The light of your countenance, O Lord, is marked upon us" (Ps 4:7). Secondly, as the light of grace, "Be enlightened, O Jerusalem" (Is 60:1). With these two sets of distinctions in mind, it is easy to solve a difficulty which arises here. For when the Evangelist says, he enlightens every man, this seems to be false, because there are still many in darkness in the world. However, if we bear in mind these distinctions and take "world" from the standpoint of its creation, and "enlighten" as referring to the light of natural reason, the statement of the Evangelist is beyond reproach. For all men coming into this visible world are enlightened by the light of natural knowledge through participating in this true light, which is the source of all the light of natural knowledge participated in by men. When the Evangelist speaks of man coming into this world, he does not mean that men had lived for a certain time outside the world and then came into the world, since this is contrary to the teaching of the Apostle in Romans (9:11), "When the children were not yet born nor had they done anything good or evil." Therefore, since they had done nothing before they were born, it is plain that the soul does not exist prior to its union with the body. He refers to every man coming into this world, to show that men are enlightened by God with respect to that according to which they came into the world, i.e., with respect to the intellect, which is something external [to the world]. For man is constituted of a twofold nature, bodily and intellectual. According to his bodily or sensible nature, man is enlightened by a bodily and sensible light; but according to his soul and intellectual nature, he is enlightened by an intellectual and spiritual light. Now man does not come into this world according to his bodily nature, but under this aspect, he is from the world. His intellectual nature is derived from a source external to the world, as has been said, i.e., from God through creation; as in "Until all flesh returns to its origin, and the spirit is directed to God, who made it" (Ecc 12:7). For these reasons, when the Evangelist speaks of every man coming into this world, he is showing that this enlightenment refers to what is from without, that is, the intellect. If we understand "enlightenment" with respect to the light of grace, then he enlightens every man may be explained in three ways. The first way is by Origen in his homily, "The great eagle," and is this. "World" is understood from the point of view of its perfection, which man attains by his reconciliation through Christ. And so we have, he enlightens every man coming, by faith, into this world, i.e., this spiritual world, that is, the Church, which has been enlightened by the light of grace. Chrysostom explains it another way. He takes "world" under the aspect of creation. Then the sense is: He enlightens, i.e., the Word does, in so far as it depends on him, because he fails no one, but rather "wants all men to be saved, and to come to the knowledge of the truth" (1 Tim 2:4); every man coming, i.e., who is born into this sensible world. If anyone is not enlightened, it is due to himself, because he turns from the light that enlightens. Augustine explains it a third way. For him, "every" has a restricted application, so that the sense is: He enlightens every man coming into this world, not every man universally, but every man who is enlightened, since no one is enlightened except by the Word. According to Augustine, the Evangelist says, coming into this world, in order to give the reason why man needs to be enlightened, and he is taking "world" from the point of view of its perversity and defect. It is as though he were saying: Man needs to be enlightened because he is coming into this world which is darkened by perversity and defects and is full of ignorance. (This followed the spiritual world of the first man.) As Luke says (1:79), "To enlighten those who sit in darkness and in the shadow of death." The above statement refutes the error of the Manichaeans, who think that men were created in the world from an opposing principle, i.e., the devil. For if man were a creature of the devil when coming into this world, he would not be enlightened by God or by the Word, for "Christ came into the world to destroy the works of the devil" (1 Jn 3:8).

The eternity of the Divine Logos, or Word of God, the dispenser of light and life, Joh 1:1-5. The mission of John the Baptist, Joh 1:6-13. The incarnation of the Logos or Word of God, Joh 1:14. John's testimony concerning the Logos, Joh 1:15-18. The priests and Levites question him concerning his mission and his baptism, Joh 1:19-22. His answer, Joh 1:23-28. His farther testimony on seeing Christ, Joh 1:29-34. He points him out to two of his disciples, who thereupon follow Jesus, Joh 1:35-37. Christ's address to them, Joh 1:38, Joh 1:39. Andrew invites his brother, Simon Peter; Christ's address to him, Joh 1:40-42. Christ calls Philip, and Philip invites Nathanael, Joh 1:43-46. Christ's character of Nathanael, Joh 1:47. A remarkable conversation between him and this disciple, Joh 1:48-51. John's introduction is from John 1:1-18. Some harmonists suppose it to end with Joh 1:14. but, from the connection of the whole, Joh 1:18 appears to be its natural close, at it contains a reason why the Logos or Word was made flesh. Joh 1:15 refers to Joh 1:6-8, and in these passages John's testimony is anticipated in order of time, and is very fitly mentioned to illustrate Christ's pre-eminence. Joh 1:16, Joh 1:17 have a plain reference to Joh 1:14. See Bp. Newcome.

Which lighteth every man - As Christ is the Spring and Fountain of all wisdom, so all the wisdom that is in man comes from him; the human intellect is a ray from his brightness; and reason itself springs from this Logos, the eternal reason. Some of the most eminent rabbins understand Isa 60:1, Rise and shine, for thy Light is come, of the Messiah who was to illuminate Israel, and who, they believe, was referred to in that word, Gen 1:3, And God said, Let there be Light; and there was light. Let a Messiah be provided; and a Messiah was accordingly provided. See Schoettgen. That cometh into the world - Or, coming into the world - ερχομενον εις τον κοσμον: a common phrase among the rabbins, to express every human being. As the human creature sees the light of the world as soon as it is born, from which it had been excluded while in the womb of its parent; in like manner, this heavenly light shines into the soul of every man, to convince of sin, righteousness, and judgment; and it is through this light, which no man brings into the world with him, but which Christ mercifully gives to him on his coming into it, that what is termed conscience among men is produced. No man could discern good from evil, were it not for this light thus supernaturally and graciously restored. There was much light in the law, but this shone only upon the Jews; but the superior light of the Gospel is to be diffused over the face of the whole earth. The following not only proves what is asserted in this verse, but is also an excellent illustration of it. The Gayatri, or holiest verse of the Vedas, i.e. the ancient Hindoo Scriptures. "Let us adore the supremacy of that divine Sun, the Godhead who illuminates all, who re-creates all; from whom all proceed; to whom all must return; whom we invoke to direct our understandings aright, in our progress towards his holy seat." The ancient comment. "What the sun and light are to this visible world, that are the supreme good and truth to the intellectual and invisible universe; and, as our corporeal eyes have a distinct perception of objects enlightened by the sun, thus our souls acquire certain knowledge by meditating on the light of truth, which emanates from the Being of beings; that is the light by which alone our minds can be directed in the path to blessedness." Sir Wm. Jones's works, vol. vi. p. 417. Sir William observes that the original word Bhargas, which he translates Godhead, consists of three consonants, and is derived from bha, to shine; ram, to delight; and gam, to move: - the Being who is the light, the source of happiness, and the all-pervading energy.

THE WORD MADE FLESH. (Joh 1:1-14) In the beginning--of all time and created existence, for this Word gave it being (Joh 1:3, Joh 1:10); therefore, "before the world was" (Joh 17:5, Joh 17:24); or, from all eternity. was the Word--He who is to God what man's word is to himself, the manifestation or expression of himself to those without him. (See on Joh 1:18). On the origin of this most lofty and now for ever consecrated title of Christ, this is not the place to speak. It occurs only in the writings of this seraphic apostle. was with God--having a conscious personal existence distinct from God (as one is from the person he is "with"), but inseparable from Him and associated with Him (Joh 1:18; Joh 17:5; Jo1 1:2), where "THE FATHER" is used in the same sense as "GOD" here. was God--in substance and essence GOD; or was possessed of essential or proper divinity. Thus, each of these brief but pregnant statements is the complement of the other, correcting any misapprehensions which the others might occasion. Was the Word eternal? It was not the eternity of "the Father," but of a conscious personal existence distinct from Him and associated with Him. Was the Word thus "with God?" It was not the distinctness and the fellowship of another being, as if there were more Gods than one, but of One who was Himself God--in such sense that the absolute unity of the God head, the great principle of all religion, is only transferred from the region of shadowy abstraction to the region of essential life and love. But why all this definition? Not to give us any abstract information about certain mysterious distinctions in the Godhead, but solely to let the reader know who it was that in the fulness of time "was made flesh." After each verse, then, the reader must say, "It was He who is thus, and thus, and thus described, who was made flesh."

lighteth every man, &c.--rather, "which, coming into the world, enlighteneth every man"; or, is "the Light of the world" (Joh 9:5). "Coming into the world" is a superfluous and quite unusual description of "every man"; but it is of all descriptions of Christ amongst the most familiar, especially in the writings of this Evangelist (Joh 12:46; Joh 16:28; Joh 18:37; Jo1 4:9; Ti1 1:15, &c.).