Jesus was the true light

JESUS WAS THE TRUE LIGHT
EDITED BY GLENN PEASE
John 1:9 9The true light that gives light to everyone
was coming into the world.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
The Divine Daybreak
John 1:9
J.R. Thomson
The evangelistwrites as one who loves, admires, and venerates him of whom it
is his office to inform his fellow men. He has one greatfigure to portray, one
greatname to exalt, one greatheart to unfold. His language is such as would
not be befitting were he heralding the advent even of a prophet or a saint.
How bold, how beautiful, how impressive are his figures! John speaks ofthe
Divine Word, uttering forth the thought and will of God in the hearing of
mankind; of the Divine Life, quickening the world from spiritual death; of the
Divine Light, scattering human darkness, andbringing in the morning of an
immortal day. No terms canbe too lofty in which to welcome the advent of the
Son of God - a theme worthy of praise foreverardent, of a song forever new.
I. CHRIST IS IN HIMSELF THE TRUE LIGHT.
1. As distinguished from, though symbolized by, physical light. When you
watchfor the morning, and see the crimson dawn fill all the eastwith promise

of the coming day; when from the hill top at noon you scan the landscape
where valley, grove, and river are lit up by the splendour of the summer sun;
when you "almostthink you gaze through goldensunsets into heaven;" when
you watchthe lovely afterglow lingering on snow clad Alpine summits; when
by night you watch the lustrous moon emerge from a veil of clouds, or trace
the flaming constellations;- then, remember this, Christ is the true Light.
2. As contrasting with false lights. It is said that upon some coasts wreckers
have been known to kindle misleading lights in order to lure confiding seamen
to their destruction. Emblem of teachers and of systems that deceive men by
representing his bodily and earthly interests as of supreme importance - that
bound his horizon by the narrow limits of time, that tell him that God is
unknowable. Opposedto such is that heavenly light which never leads astray,
and never pales or sets.
3. As distinct from the imperfect lights, in which there was Divine truth,
although but dim. There were in such philosophy as the wise and lofty-minded
heathen produced, rays of truth which came from God; but these were
mingled with the smoke and mists of human error. The Hebrew prophets
proclaimed Divine truth and inculcated Divine righteousness;yet they were
lost in the Christ who fulfilled them, as the stars are quenched before the
rising sun.
4. Christ was the true Light, as revealing the truth concerning Godand his
characterand purposes of mercy; as pouring the lustre of moral purity overa
sin-darkenedworld; as diffusing abroadspiritual life, and with it spiritual
brightness, gladness, and hope. He is both luminous and illuminating.
II. CHRIST IS THE LIGHT COMING INTO THE WORLD. In himself he
was and is the true Light; but we have reasonto be grateful, because, as the
Sun of Righteousness, he has arisenupon the world with healing in his wings.
1. This light came into the world evenbefore the advent - has always been
streaming into human nature and human society. Reasonand conscienceare
"the candle of the Lord," by which he lights up our inmost being. He who first
said, "Let there be light!" having provided that which is natural, did not
withhold that which is spiritual.

2. Yet this "coming" was especiallyin the earthly ministry of our Redeemer.
Conversing with Nicodemus, Jesus said, "The Light is come into the world;"
and before the close ofhis ministry he cried, "I am come a Light into the
world" - expressions exactlycorresponding with the language here used by
John. It was to a world which neededhim, which was in darkness and the
shadow of death for want of him, that the Saviour came. His whole ministry
was a holy, gracious shining; and in his light there were many who loved to
walk.
3. The Divine light did not cease to come into the world when Christ ascended.
In fact, at first, the world generally neither welcomednor even recognizedits
Divine Enlightener. Only after the vain attempt to quench the heavenly light
did men learn its preciousness andpower. From the celestialsphere this
glorious and unquenchable Luminary casts its illumining and vivifying rays in
a wider sweep. Christ has by his Spirit been constantly"coming" into the
world, and with ever-extending beneficence, andhas thus been delivering men
from the horrors of a moral midnight gloom.
III. CHRIST IS THE LIGHT THAT LIGHTETH EVERY MAN. The
largeness ofthis language quite accords with the teaching of the New
Testamentgenerally.
1. There is in every human breast a Divine light - the light of the Word - not
dependent upon human forms of doctrine. A ray from heavenwill guide all
those who look for it, and who are ready to be led by it.
2. The purpose of Christ's coming into the world was that all men might
through him enjoy spiritual illumination. The need of such enlightenment is
apparent to all who considerthe ignorance and sinfulness of mankind, calling
for both a revelationof truth and supernatural motives to obedience. Jews
and Gentiles both, if in different measure, required a new and spiritual
daybreak. Christ came "a Light for revelationto the Gentiles, and the Glory
of God's people Israel." Notmerely all the nations of men, but all classesand
conditions, and even all characters, neededthis Divine shining. Those whose
eyes were turned to the light found in him the fulfilment of their desires.
Those who had been trying to content themselves with darkness, in many

caseslearnedto cherish a better hope, and came to enjoy a purer satisfaction.
PRACTICAL APPEAL. The day has broken, the sun shines;Christ, the true
Light, lighteth every man. Yet it is for eachhearer of the gospelto decide
whether he will acceptthe light and walk in it, or not. The mere shining
abroad of spiritual light is not enough; there must be an eye to behold the
celestialrays, and that eye must be opened by the influences of the Spirit of
God, that it may welcome the sacredsunlight. There are still those who love
darkness rather than light, because their deeds are evil. Forsuch, until their
hatred or indifference towards Christ be changed, the day has dawned, and
the Sun has risen, in vain. - T.
Biblical Illustrator
That was the true Light.
John 1:9
The true Light which lighteth every man
H. W. Price.

I. CHRIST IS THE TRUE LIGHT. This is seenwhen we reflect that —
1. He is the source of all the knowledge we have of the Divine Being — His
relation to us, His infinite love, and the wonderful plan of salvationHe has
devised.
2. He is the source of all the knowledge we have of the life beyond.
3. He is the source of all the consolationwe experience under the pressure of
trial.
II. HE LIGHTETH EVERY MAN.
1. The generaldirection which the beams of the true Light are here directed to
take is a marvellous instance of His condescension. The noble chandelier
which floods the throne-room of the palace with its dazzling light throws not a
single ray into the murky gloomof the squalid courts not far away. That
Christ, the true Light, should dart His beams downwards to this abiding-place
of sin is part of the wonderfulness of the gospelwhich we preach.
2. To Him we owe the gift of reason, whichis one of the two greatfoundation
stones of natural religion.
3. He has placedwithin us the gift of conscience — God's eye and voice, a
witness againstourselves.
4. The proclamation of the gospelin every land.
III. THE TRUE LIGHT IS MADE EVIDENT FROM THE WORKING OF
HIS SPIRIT AND GRACE.
(H. W. Price.).
Christ's light
Wogan.
is —

I. The light of NATURAL REASON, whichHe has given us to cultivate and
improve, for the benefit of ourselves and others, especiallyin the great
concerns ofreligion. This light, which even the Gentiles had, was sufficient to
have led them to the knowledge ofthe true God, and, by the visible works of
the creation, to understand His "eternalpower and Godhead" (Romans 1:10).
II. The light of REVELATION. By this light His will has been made known to
us in the Holy Scriptures; the religion of nature commencedrevealed; and the
lesserlight of natural reasonwas not extinguished by, but absorbed in,
revelation. This further light was typified to us by the Shechinah in the
tabernacle, and by that bright cloud by day and pillar of fire by night which
conducted the Israelites through the wilderness.
III. The light of the GOSPEL:and this is representedby that noblest and
brightest of all the heavenly luminaries, the Sun; Christ Himself, who is
therefore styled "the Sun of Righteousness," having now arisenon His
Church "with healing in His wings." This is the light which constitutes our
present day.
IV. The last and most perfect light of all will be that of GLORY, which shall
never set, nor ever change. But this light none shall ever behold who neglect
the use of those lesserlights, who advance not gradually from reasonto
revelation, from revelation to faith, from faith to glory.
(Wogan.)
The arrival of the Light
T. Whitelaw, D. D.
I. Its NATURE. "True," not the genuine as opposedto the false, but the
substantial, the essential, the original, the permanent, as opposedto the
shadowy, phenomenal, derived, transitory.
II. Its INFLUENCE. Setforth —
1. Intensively, it lighteth.

2. Extensively, as reaching to every man, i.e, to all mankind, in the sense that
its light exists for all, and to some degree shines on all, and to all souls who
inwardly admit its beams.
III. Its CONDITION,describedas —
1. Coming into the world, i.e, in process ofpassing from a Divine and Eternal
into a human and temporal mode of existence, and —
2. Coming into His own, i.e, as unfolding His glory before the theocratic
people.
(T. Whitelaw, D. D.)
The true Light
Arrowsmith.
I. He is UNDECEIVING light, the true light in opposition to all the false lights
of the Gentiles.
II. He is REAL light, true in opposition to ceremonialtypes and shadows.
III. He is UNDERIVED light, true in opposition to all light that is borrowed,
communicated, or participated from another.
IV. He is SUPEREMINENTlight, true in oppositionto all that is ordinary
and common.
(Arrowsmith.)
Christ the Enlightener
J. Cynddylan Jones, D. D.
Jesus Christ enlightening every man —
I. FROM WITHIN, i.e, in the intuitive conceptions ofthe mind.

1. This light is internal, shining in the mental constitution of every man. What
was life in the Word pre-incarnate was light or reasonin men.
2. This light is innate in every man. "That was the true Light which lighteth
every man as he cometh," etc., is a translationof many scholars. Godtakes
care to write His name on the soul of every man; human nature bears the
sign-manual of its Makerin its deepestconstitution (Romans 1:19, "in them").
3. This light is Divine, the same in its nature as that which illuminates God
Himself. The light proceeding from the sun is the same as that which resides
in the sun.
4. This light is persistent. It continues to shine notwithstanding the Fall and its
consequences"lighteth," presenttense.
II. FROM WITHOUT, in the revealeddoctrines of Christianity.
1. It is a supernatural light: not unnatural, or contranatural, for the most
perfect correspondenceobtains betweenthe natural and the supernatural.
Railwaycompanies often possessrunning powers on eachother's property,
and the natural and the supernatural often run their trains on eachother's
lines. The latter is only an extensionof the former.
2. It is a perfect light: true, i.e, the complete as opposedto the imperfect, the
full as opposedto the partial. Christ is this; not a ray wanting. You may see
God through the creation, but you may see Him in Jesus Christ.
3. It is a universal light.(1) It enlightens every man that comethinto the world.
The perfectis always universal. "Go ye into all the world." The Sun of
Christianity is as all-pervasive as the sun of nature.(2) It enlightens every man
that goethout of the world. It canpenetrate the blackestrecesses ofthe dark
mountains along which you are descending, and dissipate the mist of the
swelling flood, and illumine your wayright into the unseen.(3)It enlightens
the world into which you are going. " The Lamb is the light thereof."
(J. Cynddylan Jones, D. D.)

The Light of the world
F. W. Robertson, M. A.
There has been a threefold revelation of the Word.
I. THROUGH NATURE. "In the beginning," before there was ear to hear or
mind to understand — the mind of God was speaking with itself. There was a
Word. Then —
1. The Word is spokenof as bringing the world into being, i.e, God's Word
found utterance in creation. A word is an expressionor a work. The most
expressive of all are not those which the lips speak. The American sculptor
gazedupon the sky upon a summer's morning. He went about haunted with
the memory of it. It was a necessityfor him to express it. Had he been a poet
he would have thrown it into words; a painter, on canvas;an architect, into a
building; but being a sculptor his thoughts and syllables were expressedin
stone. This world is God's sculptured work whereby He speaks outHimself.
2. This creationis a pervading immanence. " He was in the world." Creation
is not the work of a Divine watchmaker, who winds it up, leaves it to go by
itself, interfering now and then in greatemergences calledmiracles. He is in
the world, the life of all that is. The world is the form of which Christ is the
Personality. The beauty of the sea-shelland of the field-flower is the loveliness
of God. The world is an everlasting anthem hymning God's secrets.
II. THROUGH MAN.
1. Universally: "lighteth every man." Just as the sunlight shines on all, more
intensely in the tropics, more feebly at the poles, yet shines on all. Your reason
and conscienceare the God within you. Thus the Fathers spoke of the wisdom
of Plato and others as the unconscious Christ within them. Thus, too, in the
Old Testamentrulers and judges are called"gods" (John10:35, 36).
2. Specially:"He came to His own." The distinction is betweenthose who
receivedthe light common to every man and those who receivedthe special
illumination which entitled them to be His own — the Jewishpeople, the
inspired people. Inspiration is God's acting on man's higher spirit — his

worship and reverence. There is an inspiration of genius, but the inspiration
of the prophet is another thing altogether. The Jews were not greatstatesmen,
artists, scientists;but the thought of God, the sanctity of duty, moral and
spiritual truth were in them as in no other nation on earth.
III. THROUGH THE INCARNATION. God manifestedHimself not through
what Jesus taught or spoke, hut through what Jesus was and did.
1. Christ was not a transient theophany like the burning bush, the Angel of
the Covenant, or the Shechinahglory.
2. But God Himself in man and with man for ever. The application is —(1)
That all that can be known of God is through a revelation. The light of
revelation is not contrary to, but complementary of, the light of nature.(2)
That revelation is progressive. In the world; with the world; made flesh. In the
world unconsciouslyin nature; nearer in man; nearestin Christ; the time is
coming when He will be still nearer, "when we shall see Him as He is."
(F. W. Robertson, M. A.)
Christ the Light of all the living
D. Thomas, D. D.
I. EVERY MAN COMES INTO THE WORLD WITH A LIGHT IN HIM.
Dim in infancy, but ready to be fanned by educationalinfluences; dark in
heathenism., but glimmering amongstfogs of superstition. This light reflects
—
1. On socialobligation. Every man has the sense of right and wrong.
2. On religious worship: the sentiment of a God is universal.
3. On future retribution: reference to a future life of rewardand punishment
instinctive. That all men have their light is clear —(1) From history. Its rays
may be seenin the best heathen, in their sacredbooks, andeven amongstthe
most degradedtribes.(2) From the Word of God (Romans 1.). It is absurd to
deny its existence because it burns dimly under the glass of ignorance, and

never throws a false hue on duty and destiny, etc. Any light is better than
darkness. A manuscript may contain truth, although part may be torn away.
II. THE LIGHT IN EVERY MAN IS FROM CHRIST. This fact —
1. Exalts Christ as the Creatorof souls (ver. 2). He puts this inextinguishable
light in them.
2. Reveals the responsibility of heathens. They are not in utter darkness. It is
amongstthem in these elements of truth by living up to which they may be
acceptedofGod. Thus heathen salvationis not independent of Christ.
3. Furnishes an argument for the congruity of Christianity with human
nature. Both the natural and the gospellight come from one source in Christ
and harmonize with eachother.
4. Supplies a motive to extend the light of the gospelAlthough Christ gave
men natural light, He saw their need of a higher light, and became flesh and
died to give it.
(D. Thomas, D. D.)
Christ our revealing Light
Theodore L. Cuyler.
I once spent a night on Mount Righi, and there was nothing visible for a rod
from my window. But when the morning broke, the icy crowns of the
Jungfrau and the Schreckhornbeganto glitter in the early beams. They had
been there all the night, waiting for the unfoldings of the dawn. Even so have
all God's laws of the material universe and all His purposes of redeeming
mercy through Jesus Christ been in existence from the beginning. They only
waited for the dayspring of discovery. And one of the most delightful
occupations ofa devout mind is to watch the unfoldings of God, and to drink
in new truths as He gradually reveals them.
(Theodore L. Cuyler.)

Jesus our Light
A visitor went one cold day last spring to see a poor young girl, kept at home
by a lame hip. The room was on the north side of a bleak house. It was not a
pleasantprospectwithout, nor was there much that was pleasantor cheerful
within. Poorgirl I what a cheerless life she has of it, he thought, as he saw how
she was situated; and he immediately said to himself, what a pity it was her
room was on the north side of the house. "You never have any sun," he said;
"not a ray comes in at these windows. That I calla misfortune. Sunshine is
everything; I love the sun." "Oh," she answered, with the sweetestsmile, "my
sun pours in at every window, and even through the cracks." The visitor
lookedsurprised. "The Sun of Righteousness,"she said, softly — "Jesus. He
shines in here and makes everything bright to me." Who could doubt her?
She lookedperfectly happy. Yes! Jesus shining in at the window canmake any
spot beautiful and any home happy.
Christ the interpreter of human life
A. Mackennal, D. D.
I. HOW FAR IS THIS TRUE? Is it not rather sin which explains it? Its facts
meet us everywhere, and sum up the life of the individual and the nation. We
see them and feel their curse. But do they explain all? Are there not stirrings
of the awakenedconscience, longings ofthe soulfor its lost innocence, better
hopes, holier resolves, efforts to lay hold of God? Whence have these come?
From the Light. Sin, so far from interpreting life, is its confusion. "The path
of the just is as the shining light, that shineth more and more unto the perfect
day." But sin has obscuredit all; causedits powerand promise to be wasted,
changedits blessing into a curse, quenched its light in darkness. A saved soul
— that is consistent;a lost soul — there is bewilderment in the very thought.
We cannotunderstand our own being till Christ gives us light; then our
darkness passes, andthe true light shineth.

II. It is not only true that salvation in Christ is the end which alone makes
human life intelligible — THE LAW OF LIFE IN CHRIST IS THE LAW
ACCORDING TO WHICH WE WERE MADE. The self-devoted Saviouris
"the Light which lighteth every man." Men resolve every motive into
selfishness. Menare always seeking,it is said, to please, themselves. Butthis
only confuses. There is an impulse of self-denialwhich cannotthus be
explained away. The father labouring for his little ones, the mother watching
over her sick child's couch, do this for love's sake, andnot to please
themselves. The patriot denies himself for his country's good;we are often
ashamedof our comforts when we reflecton the wants of others. The
impossibility of living a life wholly selfish, the inspirations of pity, the passion
for self-devotednessfind their explanation in Christ. In Him we see the self-
devoted life, the only true and blessedlife for man. As Christ was it would be
well for us all to be; that is what God would have us all be. All falls into
harmony now; this is the true light.
III. If we turn from the quenchless impulse of devotedness to the
QUENCHLESS IMPULSE OF WORSHIP;if we ask how it was that amidst
the degradations ofheathenism and the corruption of the Jews, faith itself did
not die out; if we ask how it was that though philosophers often seemedon the
verge of proclaiming that all religion was only a fiction useful for civil
government, men could not rid themselves of reverence;if we ask how it was
that in even the worstsuperstitions of idolatry something may be often seen
which strangely suggeststo us the gospelrevelation;againwe are reminded
that Christ, "the true Light which lighteth every man," was in the world. He
would not let them sink into utter godlessness.He preserved in them some
little longing for the true, awoke in them some dissatisfactionwith the false.
IV. FROM THE CROSS COMESTHE LIGHT WHICH INTERPRETS THE
DEEPESTAND MOST MYSTERIOUS FACTS IN HUMAN LIFE. The
selfishness ofpride is crushed as we recognize ourselves savednot by our own
righteousness, but by Him that bore our curse. We have murmured that we
should bear a doom for Adam's sin: Christ bore the doom for Adam and for
us. We have murmured at our birth into a state of sin and suffering. But
Christ was born into it for us. Our Christian life is interpreted here. If we are
restless amid our pleasures, if we cannot be happy, if we are yearning to be

better, it is because the Word is within us pleading with us to receive Him. If
we have not been allowedto sink amidst temptations, to restin a life of
ungodliness, and if there be in us purer feelings and holier aspirations, these
seek their fulfilment in Christ.
(A. Mackennal, D. D.)
The natural light in man
J. Cynddylan Jones, D. D.
God prints His own name, He stamps some greatuniversal truths on the mind
of every man as he cometh into the world. Men are like so many volumes,
continually issuing from the Divine press;and if nothing else be written on
them, the name of the Author and Printer is indisputably engravedon the
title-page. I do not say that the name is very legible at first, especiallysince the
soul has been soiledby sin, but that it is there is to me a demonstrated truth.
Take a sheetof white paper; write on it your own thoughts — your good
thoughts or your bad thoughts, just as you please — and underneath your
own signature and address. Is that all that is to be read off the paper? Nay;
hold it up to the light, and you will behold the name of the manufacturer in
watermarks. You may write on it what you like and as you like;but you will
never rub off the name of the maker. Your name is on it, but his name is in it.
Thus God has written His name in watermarks onthe raw material of the
soul. You may write on it, the world may write on it, the devil may write on it;
but God has written in it — He has deeply stamped His name into the soul in
its first make. The idea of God is a lighted lamp hung up in the dome of every
man's soul as he cometh into the world, a lighted lamp flashing forth its
penetrating and comforting beams in all directions.
(J. Cynddylan Jones, D. D.)
Light before Christ came
H. F. Beecher.

We must not suppose that all light of faith, of hope, of justice, of purity, of
truth, first dawned on the world when Christ came. Godhas been in the world
ever since there was one, and whateverthere is that is noble and good
proceededfrom the inspiration of the Divine mind working upon the human
soul, on all nations, in every age, and under the ministrations of the truth as it
is in Jesus. He that brought life and immortality to light was neither supine
nor slumbering, but was working everywhere before His appearance, and
whateverlight of truth there has been at any time has come from Him. When,
however, He came in bodily form, He came to interpret what only life and
conduct can interpret.
(H. F. Beecher.)
Christ the efficient Light
Brenz.
The earthly sunlight only illumines eyes that see, but Christ the true Light
enlightens the eyes of the blind; He is at once the Eye and Light of the world.
(Brenz.)
Light dawning upon man
ArchdeaconFarrar.
Standing far down in the darkness ofan icy valley, I once witnesseda sunrise
in the Alps. The first beam struck the summit of Monte Rosa, and lookedlike
a vivid crimsom spot amid a deep gloom; and then the rising dawn fired the
summits of mountain after mountain, and floatedin a river of broadening
gold down through snowy slopes, until at last the hills and the valleys and the
pine forests seemedto shout aloud, and clap their hands, as they were flooded
irresistibly with the rejoicing light. Even so, He who is the Light which
enlighteneth every man dawned with an infinitude of blessing upon a dark
and guilty world.

(ArchdeaconFarrar.).
Christ the true Light
Sermons by the Monday Club.
That only is "light" which lighteth another; and that, therefore, which should
"light" everybody is the True, Original, Primal "Light." Nature teaches it.
You cannot conceive of"light" which does not emit. It must propagate itself.
The moment that "light" does not shed itself, it is gone out. There is no
propagationin darkness. Darknessis naked. A dark room does not darken a
light room; but a light room will lighten a dark one. And the more "light," the
more it brightens — up to that Perfect"Light" which "lights" everything.
The sun "lights" the whole world. Christ is the Sun of God's moral system.
When the world was four days old, God gatheredall the "light" — which
vibrated and was diffused in the atmosphere — into one greatcentre: or,
more accurately, He made for all that "light" one greatreflector to "rule the
day"; then He made another reflectorfor the sun — the moon, "to govern the
night." When the world was four thousand years old He gatheredall moral
and spiritual "light" — of the law, of prophecy, of grace, oflove, of hope —
which was scatteredand indistinct before, into one grand depository; or, more
accurately, He gave a perfectmirror, to give back all His own lustre and
glory, to be the ruler and arbiter of the GospelDay (Hebrews 1:1). And then
God made a reflectorof that Divine luminary — the Church; the Church, to
catchand disseminate its rays in a dark world; the Church, to rule and govern
the world's night.
(Sermons by the Monday Club.)
The safetyof the Light
H. W. Price.
The night is of the darkest;the moon has hid her face behind the swift-rolling
clouds, and not a starventures to peep out upon what is going on far below on

earth. Her anchorweighedand sails broadly spread, a noble ship moves
steadily on her way, her captain on the bridge, her trusty steersmanat the
helm, the watch at their posts. We hear the low, firm word of command, and
feel the movement of the vesselresponding slowlyto her rudder as her course
is changedin obedience to the indications of the chart, or in consequenceof
the observations ofthe look-out. Now she rounds a rockyheadland, and,
passing from its shelter, enters a narrow strait, on which, in striking contrast
to the gloombehind, a flood of brilliant light is castfrom the lighthouse which
stands in the centre of that short but dangerous channel, whence it sends forth
guiding rays to help mariners who pass through from one greatsea to another
beyond. The light makes the channel safe;let it be removed, and, striking
againstthe rocky isles which stud the strait, the brave ship, in vain effort to
escape, willbeat out its life. Do you ask me on what map you will find this
channel marked? what are the names of the two seas which it connects? Iwill
tell you. The name of the oceanonthe one hand is Eternity; the name of the
oceanon the other hand is Eternity; the name of the channel is Life, and its
Light is Jesus Christ. Without Him we perish; but with Him, overcoming the
perils of the passage, we reachat lastthe greatand wide sea of the Father's
infinite love.
(H. W. Price.)
Christ the Light of the future world
H. W. Price.
Into the impenetrable darkness ofthe hereafterHe alone has entered; only
His sacredfeethave trodden that awful path of gloom. We read, a little time
ago, of some of our Englishofficers exploring a subterraneancavern never yet
visited by man — how they groped, and climbed, and crawledfor hundreds of
yards into the darkness that was but feebly lit up by the glimmer of their
tapers. They pressedonward in spite of every difficulty, till an impassable
obstacle prevented their further progress, and the gallant explorers had to
return. They might have perished in their perilous enterprise, and left their
bones to moulder in their unknown charnel-house till the resurrectionmorn;

or they might have threaded their way through mazy intricacies until, at last,
they came againwithin the welcome sight of daylight, and emergedfrom their
underground wanderings on the other side of the mountain. The Great
Explorer passedright through! The Founder of our Faith came out of death
into a fuller and more glorious life than He laid down when He yielded up His
spirit. It is from Christ — messengerfrom the land of light and love, victor
over death and the grave, that we learn all we know of the home beyond, of
the many mansions, of the place prepared, of the thrones, and of the crown.
(H. W. Price.)
Christ the Light of every man
Sermons by the Monday Club.
How can this be true when there are, and always have been, so many who live
on still in darkness? First, it was God's intention that "light" should be all-
pervasive, and it does not make that intention untrue if, through the
negligence ofHis people — to whom it was committed to carry it out — it has
not yet takenplace. The orb of day is not less the "light" to the universe,
because you choose to eclipse it with your little hand. Neither is Christ less
"the true Light, that lighteth every man that cometh into the world," because
they, to whom it was given, have not transmitted its beams. But, evil as things
are now, it is impossible to calculate what may be the indirect rays of "light"
which have reached, from the gospel, through the whole earth. There is a
twilight of truth in almostevery superstition and every error. Is that dim
twinkle a refractionfrom the cross?
(Sermons by the Monday Club.)
God the Light of life
Stopford A. Brooke, M. A.

When we graspa truth, and the exquisite pleasure of knowing what is true
abides with us like a noble guest;when we conquer a selfishor worldly desire
and lie down to reston the goodness we have won and feelat peace;when in
the goldensummer-time we pass through the happy woodland and hear the
stream and the trees talk to one another, and the beauty that flows into the
eyes and ears kindles its instructive fire in our hearts; when we give love or
pity or kindness to those that need it, and the quick thrill of heavenly joy, such
as the shepherd feels when he finds his lost sheep, swells the heart — what is it
that we feel? We feel not only ourselves but God within us. His is the truth,
the goodness, His the beauty and the tenderness, and His the joy. He is
mingled with us then. His light and life make our light and our life. It is more
or less in all men, it is of different kinds in different men, but it shines in all.
One may hold it in a soul which is a palace for the crownedTruth to dwell in;
another may keepit in a soul which is a ruined cabin where many an outlawed
thought and many a felon feeling dwells:but its eternal fire burns in both —
in one as brightly as the sun, in the other dimly as in the dying star.
(Stopford A. Brooke, M. A.)
COMMENTARIES
Ellicott's Commentary for English Readers
(9) That was the true Light.—The right rendering of this verse is uncertain. It
would, probably, give a better sense to translate it, The true Light which
lighteth every man was coming into the world, i.e., was manifesting itself at
the time when John was bearing witness and men were mistaking the lamp for
the light. (Comp. John 5:35, Note.)
The true Light was not “true” as opposedto “false,” but “true” as answering
to the perfectideal, and as opposedto all more or less imperfect
representations. The meaning of the Greek is quite clear. The difficulty arises

from the factthat in English there is but one word to represent the two ideas.
The word for the fuller meaning of “ideally true” is not confined to St. John,
but is naturally of very frequent recurrence in his writings. The adjective is
used nine times in this Gospel, and not at all in the other three. A comparison
of the passageswill show how important it is to geta right conceptionof what
the word means, and will help to give it. (See John 4:23; John 4:37; John 6:32;
John 7:28; John 8:16; John 15:1; John 17:3; John 19:35.)But, as ideally true,
the Light was not subject to the changing conditions of time and space, but
was and is true for all humanity, and “lighteth every man.”
MacLaren's Expositions
John
THE WORD IN ETERNITY, IN THE WORLD, AND IN THE FLESH
John 1:1 - John 1:14.
The other Gospels beginwith Bethlehem; John begins with ‘the bosom of the
Father.’Luke dates his narrative by Roman emperors and Jewishhigh-
priests; John dates his ‘in the beginning.’ To attempt adequate expositionof
these verses in our narrow limits is absurd; we can only note the salient points
of this, the profoundest page in the New Testament.
The threefold utterance in John 1:1 carries us into the depths of eternity,
before time or creatures were. Genesis andJohn both start from ‘the
beginning,’ but, while Genesis works downwards fromthat point and tells
what followed, John works upwards and tells what preceded-if we may use
that term in speaking of what lies beyond time. Time and creatures came into
being, and, when they began, the Word ‘was.’Surely no form of speechcould

more emphatically declare absolute, uncreatedbeing, outside the limits of
time. Clearly, too, no interpretation of these words fathoms their depth, or
makes worthy sense, whichdoes not recognise thatthe Word is a person. The
secondclause ofJohn 1:1 asserts the eternal communion of the Word with
God. The preposition employed means accurately‘towards,’and expressesthe
thought that in the Word there was motion or tendency towards, and not
merely associationwith, God. It points to reciprocal, consciouscommunion,
and the active going out of love in the direction of God. The last clause asserts
the community of essence,which is not inconsistentwith distinction of
persons, and makes the communion of active Love possible;for none could, in
the depths of eternity, dwell with and perfectly love and be loved by God,
exceptone who Himself was God.
John 1:1 stands apart as revealing the pretemporal and essentialnature of the
Word. In it the deep oceanof the divine nature is partially disclosed, though
no createdeye caneither plunge to discernits depths or travel beyond our
horizon to its boundless, shorelessextent. The remainder of the passage deals
with the majestic march of the self-revealing Word through creation, and
illumination of humanity, up to the climax in the Incarnation.
John repeats the substance of John 1:1 - John 1:2, apparently in order to
identify the Agent of creation with the augustperson whom he has disclosed
as filling eternity. By Him creationwas effected, and, because He was what
John 1:1 has declaredHim to be, therefore was it effectedby Him. Observe
the three steps marked in three consecutive verses.‘All things were made by
Him’; literally ‘became,’where the emergence into existence ofcreatedthings
is strongly contrastedwith the divine ‘was’of John 1:1. ‘Through Him’
declares that the Word is the agent of creation;‘without Him’ {literally,
‘apart from Him’} declares that createdthings continue in existence because
He communicates it to them. Man is the highest of these ‘all things,’ and John
1:4 sets forth the relation of the Word to Him, declaring that ‘life,’ in all the
width and height of its possible meanings, inheres in Him, and is

communicated by Him, with its distinguishing accompaniment, in human
nature, of light, whether of reasonor of conscience.
So far, John has been speaking as from the upper or divine side, but in John
1:5 he speaks from the under or human, and shows us how the self-revelation
of the Word has, by some mysterious necessity, beenconflict. The ‘darkness’
was not made by Him, but it is there, and the beams of the light have to
contend with it. Something alien must have come in, some catastrophe have
happened, that the light should have to stream into a regionof darkness.
John takes ‘the Fall’ for granted, and in John 1:5 describes the whole
condition of things, both within and beyond the region of specialrevelation.
The shining of the light is continuous, but the darkness is obstinate. It is the
tragedy and crime of the world that the darkness will not have the light. It is
the long-suffering mercy of God that the light repelled is not extinguished, but
shines meekly on.
John 1:6 - John 1:13 dealwith the historicalappearance of the Word. The
Forerunner is introduced, as in the other Gospels;and, significantly enough,
this Evangelistcalls him only ‘John,’-omitting ‘the Baptist,’as was very
natural to him, the other John, who would feel less need for distinguishing the
two than others did. The subordinate office of a witness to the light is declared
positively and negatively, and the dignity of such a function is implied. To
witness to the light, and to be the means of leading men to believe, was honour
for any man.
The limited office of the Forerunner serves as contrastto the transcendent
lustre of the true Light. The meaning of John 1:9 may be doubtful, but John
1:10 - John 1:11 clearlyrefer to the historical manifestationof the Word, and
probably John 1:9 does so too. Possibly, however, it rather points to the inner

revelation by the Word, which is the ‘light of men.’ In that case the phrase
‘that cometh into the world’ would refer to ‘every man,’ whereas it is more
natural in this context to refer it to ‘the light,’ and to see in the verse a
reference to the illumination of humanity consequenton the appearance of
Jesus Christ. The use of ‘world’ and ‘came’in John 1:10 - John 1:11 points in
that direction. John 1:9 represents the Word as ‘coming’; John 1:10 regards
Him as come-’He was in the world.’
Note the three clauses,so like, and yet so unlike the august three in John 1:1.
Note the sadissue of the coming-’The world knew Him not.’ In that ‘world’
there was one place where He might have lookedfor recognition, one set of
people who might have been expectedto hail Him; but not only the wide
world was blind {‘knew not’} , but the narrowercircle of ‘His own’ fought
againstwhat they knew to be light {‘receivednot’} .
But the rejectionwas not universal, and John proceeds to develop the blessed
consequencesofreceiving the light. For the first time he speaks the greatword
‘believe.’ The actof faith is the condition or means of ‘receiving.’ It is the
opening of the mental eye for the light to pour in. We possessJesusin the
measure of our faith. The object of faith is ‘His name,’ which means, not this
or that collocationofletters by which He is designated, but His whole self-
revelation. The result of such faith is ‘the right to become children of God,’
for through faith in the only-begotten Son we receive the communication of a
divine life which makes us, too, sons. That new life, with its consequence of
sonship, does not belong to human nature as receivedfrom parents, but is a
gift of God mediated through faith in the Light who is the Word.
John 1:14 is not mere repetition of the preceding, but advances beyond it in
that it declares the wonder of the way by which that divine Word did enter
into the world. John here, as it were, draws back the curtain, and shows us the
transcendentmiracle of divine love, for which he has been preparing in all the

preceding. Note that he has not named ‘the Word’ since John 1:1, but here he
againuses the majestic expressionto bring out strongly the contrastbetween
the ante-temporalglory and the historicallowliness. These fourwords, ‘The
Word became flesh,’ are the foundation of all our knowledge ofGod, of man,
of the relations betweenthem, the foundation of all our hopes, the guarantee
of all our peace, the pledge of all blessedness. ‘He tabernacledamong us.’ As
the divine glory of old dwelt betweenthe cherubim, so Jesus is among men the
true Temple, wherein we see a truer glory than that radiant light which filled
the closedchamberof the holy of holies. Rapturous remembrances rose before
the Apostle as he wrote, ‘We beheld His glory’; and he has told us what he has
beheld and seenwith his eyes, that we also may have fellowship with him in
beholding. The glory that shone from the Incarnate Word was no menacing or
dazzling light. He and it were ‘full of grace and truth,’ perfect Love bending
to inferiors and sinners, with hands full of gifts and a heart full of tenderness
and the revelation of reality, both as regards God and man. His grace bestows
all that our lowness needs, His truth teaches allthat our ignorance requires.
All our gifts and all our knowledge come from the Incarnate Word, in whom
believing we are the children of God.
Matthew Henry's Concise Commentary
1:6-14 John the Baptist came to bear witness concerning Jesus. Nothing more
fully shows the darkness ofmen's minds, than that when the Light had
appeared, there needed a witness to call attention to it. Christ was the true
Light; that greatLight which deserves to be calledso. By his Spirit and grace
he enlightens all that are enlightened to salvation;and those that are not
enlightened by him, perish in darkness. Christwas in the world when he took
our nature upon him, and dwelt among us. The Son of the Highest was here in
this lowerworld. He was in the world, but not of it. He came to save a lost
world, because it was a world of his own making. Yet the world knew him not.
When he comes as a Judge, the world shall know him. Many saythat they are
Christ's own, yet do not receive him, because they will not part with their sins,
nor have him to reign over them. All the children of God are born again. This
new birth is through the word of God as the means, 1Pe 1:23, and by the
Spirit of Godas the Author. By his Divine presence Christ always was in the
world. But now that the fulness of time was come, he was, afteranother

manner, God manifestedin the flesh. But observe the beams of his Divine
glory, which darted through this veil of flesh. Men discovertheir weaknesses
to those most familiar with them, but it was not so with Christ; those most
intimate with him saw most of his glory. Although he was in the form of a
servant, as to outward circumstances, yet, in respectof graces,his form was
like the Son of God His Divine glory appearedin the holiness of his doctrine,
and in his miracles. He was full of grace, fully acceptable to his Father,
therefore qualified to plead for us; and full of truth, fully aware ofthe things
he was to reveal.
Barnes'Notes on the Bible
That was the true Light - Not John, but the Messiah. He was not a false,
uncertain, dangerous guide, but was one that was true, real, steady, and
worthy of confidence. A false light is one that leads to danger or error, as a
false beaconon the shores ofthe oceanmay lead ships to quicksands or rocks;
or an "ignis fatuus" to fens, and precipices, and death. A true light is one that
does not deceive us, as the true beaconmay guide us into port or warn us of
danger. Christ does not lead astray. All false teachers do.
That lighteth - That enlightens. He removes darkness, error, ignorance, from
the mind.
Every man - This is an expressiondenoting, in general, the whole human race
- Jews and Gentiles. John preachedto the Jews. Jesus came "to be a light to
lighten the Gentiles," as wellas to be the "gloryof the people of Israel," Luke
2:32.
That cometh into the world - The phrase in the original is ambiguous. The
word translated "that cometh" may either refer to the "light," or to the word
"man;" so that it may mean either "this 'true light that cometh'into the
world enlightens all," or "it enlightens every 'man that cometh' into the
world." Many critics, and, among the fathers, Cyril and Augustine, have
preferred the former, and translated it, "The true light was he who, coming
into the world, enlightened every man." The principal reasons forthis are:

1. That the Messiahis often spokenof as he that cometh into the world. See
John 6:14; John 18:37.
2. He is often distinguished as "the light that cometh into the world." John
3:19; "this is the condemnation, that light is come into the world." John
12:46;"I am come a light into the world."
Christ may be said to do what is accomplishedby his command or
appointment. This passagemeans, therefore, that by his own personal
ministry, and by his Spirit and apostles, lightor teaching is afforded to all. It
does not mean that every individual of the human family is enlightened with
the knowledge "ofthe gospel," for this never yet has been; but it means:
1. That this light is not confined to the "Jews,"but is extended to all - Jews
and Gentiles.
2. That it is provided for all and offered to all.
3. It is not affirmed that at the time that John wrote all "were actually
enlightened," but the word "lighteth" has the form of the "future." "This is
that light so long expectedand predicted, which as the result of its coming into
the world, will ultimately enlighten all nations."
Jamieson-Fausset-BrownBible Commentary
9. 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 amongstthe most familiar,
especiallyin the writings of this Evangelist(Joh 12:46;16:28; 18:37;1Jo 4:9;
1Ti 1:15, &c.).
Matthew Poole's Commentary
That was the true Light: true is sometimes opposedto what is false, Ephesians
4:25; sometimes to what is typical and figurative, John 1:17; sometimes to
what is not original, and of itself: in opposition to all these Christ is the true
Light; he who alone deservedthe name of light, having light in himself, and

from himself, 1Jo 2:8, and shining more gloriously than the prophets or
apostles.
Which lighteth every man that cometh into the world; he lighteth not the Jews
only, (as the prophets of old), but both the Jews and Gentiles. Some
understand this of the light of reason;but besides that reasonis no where in
holy writ calledlight, neither did this illumination agree to Christ as
Mediator. It is rather therefore to be understood of the light of gospel
revelation, which Christ causedto be made to all the world, Matthew 28:19
Mark 16:15. Those who interpret it of the more internal illumination by the
Holy Spirit of God, by which Christ is not revealedto us only, but in us, say,
that Christ hath done what lay in him (as a Minister of the gospel)so to
enlighten all that came into the world; and that Christ is said to enlighten
every man, because none is enlightened but by him, and that some of all sorts
are by him enlightened; in one of which two latter sensesthe terms all and
every man must be interpreted in a multitude of texts in the Gospel. The
words in the Greek are so, as they may either be translated as we read them,
or thus, who coming into the world, enlightened every man: a more universal
spiritual light, or means to come to the knowledge ofGod, overspreading the
world after Christ’s coming, than before. So John 7:46, I am come a light into
the world. And it is by some observed, that the phrase cometh into the world,
doth not barely signify a being born, but being sentinto the world by the
Father, being sanctified, as in John 10:36 17:18.
Gill's Exposition of the Entire Bible
That was the true light,.... Christ is that light, that famous and excellentlight,
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 ofthe 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 oppositionto all false lights,
as priests, diviners, and soothsayersamong the Gentiles, Scribes, and
Pharisees,and the learned Rabbins among the Jews, so much boastedof 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 Sonof God, existing from the beginning; but not
in the Sociniansense, as if they were enlightened by his human ministry and
example; for the Old Testamentsaints 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, enlightenedby him, when, and as soonas 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 connectthe 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 Creatorand 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 greata person he is, and how deserving of
praise, honour, and glory. The phrase, "every man that comethinto 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 Job25:3 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 enlightenestthose 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, ourmaster, from the mouth of power, (i.e. God; see Matthew 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 Exodus 15. 2.
Geneva Study Bible
{5} That was {p} the true Light, which lighteth every man that cometh into the
world.
(5) When the Son of God saw that men did not acknowledgehim by his works,
although they were endued with understanding
(which he had given to all of them), he exhibited himself unto his people to be
seenby them with their physical eyes: yet not even then did they acknowledge
him or receive him.
(p) Who alone and properly deserves to be called the light, for he shines by his
own accordand borrows light from no one.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary

John 1:9. For the correctapprehensionof this verse, we must observe, (1) that
ἦν has the main emphasis, and therefore is placed at the beginning: (2) that τὸ
φῶς τὸ ἀληθ. cannotbe the predicate, but must be the subject, because in
John 1:8 another was the subject; consequentlywithout a τοῦτο, orsome such
word, there are no grounds for supposing a subject not expressed:(3) that
ἐρχόμ. εἰς τὸν κόσμον(with Origen, Syr., Copt., Euseb., Chrys., Cyril., Epiph.,
Nonnus, Theophyl., Euth. Zig., It., Vulg., Augustine, Erasmus, Luther, Beza,
Calvin, Aret., and most of the early expositors[81])canonly be connectedwith
πάντα ἄνθρωπον, not with ἦν; because whenJohn was bearing witness the
Logos was alreadyin the world (John 1:26), not simply then came into the
world, or was about to come, or had to come. We should thus be obliged
arbitrarily to restrict ἐρχ. εἰς τ. κόσμ. to His entrance upon His public
ministry, as Grotius already did (from whom Calovius differs), and because
the order of the words does not suggestthe connecting of ἦν with ἐρχόμ.;
rather would the prominence given to ἦν, and its wide separationfrom ἐρχόμ.,
be without any reason. Hence the connectionby the early church of ἐρχόμ.
with π. ἄνθρ. is by no means to be regarded, with Hilgenfeld, as obsolete, but
is to be retained,—to be explained, however, thus: “The true Light was
existing, which lighteth every man that cometh into the world”. This, together
with the following ἐν τῷ κόσμῳ ἦν onwards to ἐγένετο, serves, by preparing
the way, to strengthen the portentous and melancholy antithesis, καὶ ὁ κόσμ.
αὐτὸνοὐκ ἔγνω. The usual objection that ἐρχόμ. εἰς τ. κ., when referred to
πάντα ἄνθρ., is a superfluous by-clause, is inept. There is such a thing as a
solemn redundance, and that we have here, an epic fulness of words. Hence
we must reject(1) the usual interpretation by the older writers (before
Grotius), with whom even Kaeuffer sides: “He (or even that, namely to τὸ
φῶς) was the true Light which lighteth all men who come into this world”
(Luther), againstwhich we have already remarked under (1) and (2) above;
again, (2) the constructionwhich connects ἐρχόμ. with φῶς as an
accompanying definition (so probably Theod. Mopsu.; some in Augustine, de
pecc. mer. et rem. i. 25; Castalio, Vatablus, Grotius; Schott, Opusc. I. p. 14;
Maier): “He was the true Light, which was at that time to come into the
world;”[82] also, (3) the connecting of ἦν with ἐρχόμενον, so as to interpret it
either in a purely historicalsense (Bleek, Köstlin, B. Crusius, Lange,
Hengstenberg:“He came”, with reference to Malachi3:1; and so already

Bengel);or relatively, as De Wette, Lücke: “whenJohn had appeared to bear
witness of Him, even then came the true Light into the world,” comp. Hauff in
the Stud. u. Krit. 1846, p. 575;or as future, of Him who was soonto appear:
venturum erat(Rinck, Tholuck), according to Luthardt (comp. Baeuml.): “it
had been determined of God that He should come;” or more exactly, of an
unfulfilled state of things, still present at that presenttime: “It was coming”
(Hilgenfeld, Lehrbegr. p. 51[83]);and according to Ewald, who attaches it to
John 1:4-5 : “It was at that time always coming into the world, so that every
human being, if he had so wished, might have let himself be guided by Him;”
comp. Keim: “He was continually coming into the world.” As to details, we
have further to remark: ἦν] aderat, as in John 7:39 and often; its more minute
definition follows in John 1:10 : ἐν τῷ κόσμῳ ἦν. The Light was already there
(in Jesus)when John bore witness of Him, John 1:26. The reference of John
1:9-13 to the working of the Logos before His incarnation (Tholuck,
Olshausen, Baur, also Lange, Leben J. III. p. 1806 ff.) entirely breaks down
before John 1:11-13, as wellas before the comparison of the Baptist with the
Logos, whichpresupposes the personalmanifestation of the latter (comp. also
John 1:15); and therefore Baur erroneouslydenies that there is any
distinction made in the Prologue betweenthe working of the Logos before
Christ and in Christ. Comp. Bleek in the Stud u. Krit. 1833, p. 414 ff.
τὸ ἀληθινόν]Because itwas neither John nor any other, but the true, genuine,
archetypal Light, which corresponds to the idea—the idea of the light
realized.[84]Comp. John 4:23; John 4:37, John 6:32, John 7:28, John 15:1.
See, generally, Schott, Opusc. I. p. 7 ff.; Frommann, Lehrbegr. p. 130 ff.;
Kluge in the Jahrb. f. D. Th. 1866, p. 333 ff.; also Hoelemann, l.c., p. 63, who,
however, supposes anantithesis, which is without any support from the
connection, to the cosmic light (Genesis 1).
ὁ φωτίζει πάντα ἄνθρ.] a characteristic ofthe true light; it illumines every one.
This remains true, even though, as a matter of fact, the illumination is not
receivedby many (see on Romans 2:4), so that every one does not really

become what he could become, a child of light, φῶς ἐν κυρίῳ, Ephesians 5:8.
The relation, as a matter of experience, resolves itselfinto this: “quisquis
illuminatur, ab hac luce illuminatur,” Bengel;comp. Luthardt. It is not this,
however, that is expressed, but the essentialrelationas it exists on the part of
the Logos.[85]Bengelwellsays:“numerus singularis magnam hic vim habet.”
Comp. Colossians1:15;Romans 3:4.
ἐρχόμενονεἰς τ. κόσμον]every man coming into the world; rightly without the
article; comp. 2 John 1:7. The addition of the predicative clause gives
emphatic prominence to the conceptionof πάντα. There is no need to compare
it with the Rabbinic ‫ּב‬‫אֹו‬ ‫ב‬ ְ‫ע‬ ‫ל‬ ‫ם‬ (see Lightfoot and Schoettgen). Comp. John
16:21, and see on John 18:37.
[81] So of late Paulus also, and Klee, Kaeuffer in the Sächs. Stud. 1844, p. 116,
Hoelemann, and Godet.
[82] The interpretation of Schoettgen, Semler, Morus, Rosenmüller, as if
instead of ἐρχόμ. we had ἦλθεν, is quite erroneous. Luther’s explanation down
to 1527 was better: “through His advent into this world.”
[83] That is, during the time before His baptism; the man Jesus (according to
the Valentinian Gnosis)did not become the organof the Logos until His
baptism, and accordingly through that rite the Logos first came into the
world. The birth of Jesus was only introductory to that coming. Brückner,
while rejecting this importation of Gnosticism, agrees in other respects with
Hilgenfeld.—Philippi (der Eingang d. Joh. Ev. p. 89): “He was to come,
according to the promises of the O. T.;” and ver. 10 : “These promises had
now receivedtheir fulfilment.”

[84] In the classics,see Plato, Pol. i. p. 347 D (τῷ ὄντι ἀληθινός), vi. p. 499 C;
Xen. Anab. i. 9. 17;Oec. x. 3; Dem. 113. 27, 1248. 22;Theocrit. 16 (Anthol.);
Pindar, Ol. ii. 201;Polyb. i. 6. 6, et al. Rück., Abendm. p. 266, erroneously
says, “the word seldomoccurs in the classics.” It is especiallycommonin
Plato, and among later writers in Polybius.
[85] Luther: “Ofwhat avail is it that the clearsun shines and lightens, if I shut
my eyes and will not see his light, or creepawayfrom it beneath the earth?”
Comp. also Delitzsch, Psychol. p. 348 [E. T. p. 410].
Expositor's Greek Testament
John 1:9. ἦν τὸ φῶς … εἰς τὸν κόσμον. ἦν stands first in contrastto the οὐκ ἦν
of John 1:8. The light was not …: the light was … In this verse the light is also
further contrastedwith John. The Baptist was himself a light (John 1:35) but
not to τὸ φῶς τὸ ἀληθινόν. This designationoccurs nine times in John, never
in the Synoptists. It means that which corresponds to the ideal; true not as
opposedto false, but to symbolical or imperfect. The light is further
characterisedas ὃ φωτίζει πάντα ἄνθρωπον. This is the text on which the
Quakers found for their doctrine that every man has a day of visitation and
that to every man God gives sufficient grace. Barclayin his Apology says:
“This place doth so clearlyfavour us that by some it is called‘the Quakers’
text,’ for it doth evidently demonstrate our assertion”. It was also much used
by the Greek Fathers, who believed that the Logos guided the heathen in their
philosophical researches (seeJustin’s Dial., ii., etc., and Clement, passim).—
ἐρχόμενονhas been variously construed, with ἄνθρωπον, with τὸ φῶς, or with
ἦν. (1) The first construction is favoured by Chrysostom, Euthymius, the
Vulgate, and A. V[25], “that was the true light which lighteth every man that
cometh into the world”; or with Meyer, “the true light which lightens every
man coming into the world was present” (ἦν = aderat). To the objectionthat
ἐρχόμ.… κόσμονis thus redundant, Meyerreplies that there is such a thing as
a solemn redundance, and that we have here an “epic fulness of words”. But
the “epic fulness” is here out of place, emphasising πάντα ἄνθρωπον. Besides,
in this Gospel, “coming into the world” is not used of human birth, but of

appearance in one’s place among men. And still further ἐρχόμενονof this
verse is obviously in contrastwith the ἐν τῷ κόσμῳ ἦν of the next, and the
subject of both clauses must be the same. (2) The secondconstruction, with τὸ
φῶς, was advocatedby Grotius (“valde mihi se probat expositio quae apud
Cyrillum et Augustinum exstat, ut hoc ἐρχόμενονreferatur ad τὸ φῶς,” cf.
John 3:19, John 12:46, John 18:37), and has been adopted by Godet, who
renders thus: “(That light) was the true light which lighteth every man, by
coming (itself) into the world”. If this were John’s meaning, it is difficult to
see why he did not insert οὗτος as in the second verse or τοῦτο. (3)The third
construction, with ἦν, has much to recommend it, and has been adopted by
Westcott, Holtzmann, and others. The R. V[26] margin renders as if ἧν
ἐρχόμενονwere the periphrastic imperfect commonly used in N. T., “the true
light which enlighteneth every man was coming into the world,” i.e., at the
time when the Baptistwas witnessing, the true light was dawning on the
world. Westcott, however, thinks it best to take it “more literally and yet more
generallyas describing a coming which was progressive, slowlyaccomplished,
combined with a permanent being, so that both the verb (was)and the
participle (coming) have their full force and do not form a periphrasis for an
imperfect”. And he translates:“There was the light, the true light which
lighteth every man; that light was, and yet more, that light was coming into
the world”.
[25] Authorised Version.
[26] RevisedVersion.
Cambridge Bible for Schools andColleges
9. That was, &c.]This verse is ambiguous in the Greek. Mostof the Ancient
Versions, Fathers, and Reformers agree with our translators. Many modern
commentators translate—the true Light, which lighteth every man, was
coming into the world: but ‘was’ and ‘coming’ are almost too far apart in the
Greek for this. There is yet a third way;—there was the true Light, which

lighteth every man by coming into the world. ‘Was’is emphatic: ‘there was
the true Light,’ even while the Baptist was preparing the way for Him. The
Baptist came once for all; the Light was evercoming.
The word for ‘true’ (alêthinos)is remarkable:it means true as opposedto
‘spurious,’ not true as opposedto ‘lying.’ It is in fact the old English ‘very,’
e.g. ‘very God of very God’. Christ then is the true, the genuine, the perfect
Light, just as He is ‘the perfect Bread’ (John 6:32) and ‘the perfectVine’
(John 15:1): not that He is the only Light, and Bread, and Vine, but that He is
in reality what all others are in figure and imperfectly. All words about truth
are very characteristicofS. John.
every man] not ‘all men:’ the Light illumines eachone singly, not all
collectively. Goddeals with men separatelyas individuals, not in masses.But
though every man is illumined, not every man is the better for it: that depends
upon himself.
that cometh into the world] A Jewishphrase for being born, frequent in S.
John (John 9:39, John 11:27, John 16:28); see on John 18:37. ‘The world’ is
another of the expressions characteristic ofS. John: it occurs nearly 80 times
in the Gospeland 22 in the First Epistle. This verse, Hippolytus tells us (Refut.
vii. x.), was usedby Basilides in defending his doctrine, and as he began to
teachabout a.d. 125, this is very early evidence of the use of the Gospel.
Bengel's Gnomen
John 1:9. Ἦν, was)The Light itself, moreover, was that true light, which
enlighteneth. The Effectshows the Subject, to whom the name of Light is most
applicable [whose attributes entitle Him best to the name.]—τὸ ἀληθινόν, the
true) There follows immediately the declaration, which enlighteneth, etc. This
forms an antithesis to John, [who was only] a lamp, a witness. Comp.
concerning the Truth, John 1:14; John 1:17.—ὃ φωτίζει, whichenlighteneth)

It is proved by the effect, that this is the true light. It enlightens, the Present,
in relation to the time, in which He came, as opposedto the former time, John
1:5.—πάντα, every one) every one, and wholly, so far as a man doth not
withdraw himself from His influence: whosoeveris enlightened at all, is
enlightened by this Light. The singular number here has great force. Comp.
Colossians 1:28 [Warning every man and teaching every man, and that we
may present every man perfect in Christ Jesus]Romans 3:4 [Let God be true,
but every man a liar]. Not even one is excluded.—ἄνθρωπον, man) Who by
himself [when left to himself] is in darkness:every man has a more august
sound, than all men, John 1:7. John was but a man, John 1:6. The Light, so
far as it is light, is contradistinguishedfrom man.—ἐρχόμενονεἰς τὸν κόσμον,
coming into the world) ἐρχόμενον, coming is nominative, and depends on ἦν,
was. A striking antithesis is thus presented: [ἐγενέτο] was made,
[ἀπεσταλμένος]sent, John 1:6, and [ἦν] was, [ἐρχόμενον]coming [in this
verse]: in which last word the Participle present, as often, has the force of an
imperfect. Comp. ὤν, ch. John 9:25 [τυφλὸς ὢν, ἄρτι βλέπω, whereas I was
blind, now I see]Notes:and elsewhere. Among the Hebrews it is a frequent
periphrasis for a man. ‫לעה‬ ‫,ּבאובע‬ coming [a comer] into the world: but in the
New Testament, and especiallyin this book, this phrase is used of Christ
alone, and in an exalted sense. ForHe was, evenbefore that He came. Thus
evidently the phrase is applied ch. John 3:19, Light is come into the world: ch.
John 12:46, I am come a light into the world. Presentlyafter this John 1:9,
succeedsthe mention of the world and of His coming, repeated, John 1:10-11.
The Son is also saidto be sent by the Father, but not in the same way, as John
is said to have been sent. Moreoverthe Son came, being sentand given,
Matthew 21:37 “Last of all He sent unto them His Son;” John 3:16, “God so
loved the world, that He gave His only begottenSon;” ch. John 11:27, Martha,
“Thou art the Christ, the Son of God, which should come into the world;”
Romans 8:3; Romans 8:32, “God sending His own Son, in the likeness of sinful
flesh—He that spared not His own Son, but delivered Him up for us all;” 1
John 3:8, “Forthis purpose the Sonof God was manifested;” John 4:9, “God
sent His only begotten Soninto the world, that we might live through Him.”
Therefore it was not at last after His mission[it was not then first], that He
was made Son, but evidently before His being born of a woman; Galatians 4:4,
“Godsent forth His Son, made of a woman.”

Pulpit Commentary
Verse 9. -
(b) The illumination of the archetypal Light before incarnation. There are at
leastthree grammaticaltranslations of this verse. Either
(1) with Meyer, we may give to η΅ν the complete sense ofexistence, presence,
and include in it the full predicate of the sentence; thus: "Existing, present
(when John commencedhis ministry), was the veritable Light which
enlighteneth every man coming into the world." But the clause, "coming into
the world," would here not only be superfluous, but moreover, while used
elsewhere andoften of Christ's incarnation, is never used of ordinary birth in
the Scriptures, though it is a rabbinical expression.
(2) Lange, Moulton, Westcott, Godet, applying the ἐρχόμενονεἰς τὸν κόσμον
to the light rather than to man, translate it, "Thatwas the true Light which
lighteth every man, by coming into the world, or that cometh into the world."
The difficulty of this is that it makes the coming into the world, in some new
sense, the occasionof the illumination of every man, although the evangelist
has alreadyspoken(ver. 4) of the Life which is the Light of men. A third
method is to make the ἐρχόμενονεἰς τὸνκόσμονthe true predicate of the
sentence, and translate thus: The veritable Light which illumines every man
was coming (ever coming) into the world; and there is a sense and manner of
his coming which transcends all others, about which he is to speak at length.
This might receive another meaning if η΅ν ἐρχόμενονwere equivalent to η΅λθε;
then a positive reference would here he made to the historic factof the
Incarnation. But it seems to me the evangelistis drawing a contrastbetween
the continuous coming into the world of the veritable Light and the specific
Incarnation of ver. 14. Consequently, the author here travels over and
connotes a wider theme, namely, the operationof that archetypal Light, that
veritable Light which differs from all mere reflections of it, or imitations of it,

or luminous testimonies to it. The difference betweenἀληθής and ἀληθινός is
important. Ἀληθής is used in John 3:33 and John 5:31, and very often to
denote the true in opposition to the false, the veracious as distinct from the
deceptive. Ἀληθινός is used in the Gospel(John 4:23, 37;John 6:32; John
7:28; John 15:1; John 17:3), First Epistle (1 John 5:20), and Apocalypse
(Revelation3:7), and hardly anywhere else (see Introduction), for the real as
opposedto the phenomenal, the archetypal as opposedto the various
embodiments of it, the veritable as distinct from that which does not answerto
its own ideal. Now, about this veritable light, in addition to all that has been
said already, two things are declared.
(1) It illumines every man, giveth light to every individual man, in all time.
Though the darkness apprehendeth it not, yet man is illumined by it. Various
interpretations have been given of the method or conditions of this
illumination.
(a) The light of the reasonand conscience- the higher reason, which is the real
eye for heavenly light, and the sphere for the operationof grace. This would
make the highest intellectualfaculty of man a direct effulgence ofthe
archetypal Light, and confirm the poet Wordsworth's definition of conscience
as "God's most intimate presence in the world."
(b) The inner light of the mystical writers, and the "common grace"ofthe
Remonstranttheology. Or
(c) the Divine instruction bestowedon every man from the universal
manifestation of the Logos life. No man is left without some direct
communication of light from the Father of lights. That light may be quenched,
the eye of the soul may be blinded, the folly of the world may obscure it as a

cloud disperses the direct rays of the sun; but a fundamental fact remains -
the veritable Light illumines every man. Then
(2) it is further declared that this Light was ever coming into the world.
Bengeland Hengstenberg, as Lange and Baumgarten-Crusius, regardit as in
the purely historic sense, declaratoryof the greatfactof the Incarnation. But
Ewald, Keim, Westcott, and others decide that it refers to his continual
coming into the world. Up to the time of the Incarnation, the greattheme of
the prophets is (ὁ ἐρχόμενος)the Coming One. Nor can we concealthe
numberless assurancesofthe old covenantthat the Lord of men was always
"coming," and did come, to them. At one time he came in judgment, and at
another time in mercy; now by worldwide convulsions, then by the fall of
empires; againby the sense of need, of guilt and peril, by the bow of promise
which often broke in beauty on the retreating storm cloud, by the mighty
working of conscience, by the sense givento men of their Divine relationships
and their dearness to God, - by all these experiences he has everbeen coming,
and he cometh still. Ever since the coming in the flesh and the subsequent
cessationofthat manifestation, he has everbeen coming in the grace ofthe
Holy Spirit, in all the mission of the Comforter, in the fall of the theocratic
system and city, in the greatpersecutions and deliverances, the chastisements
and reformations, the judgments and revivals of his Church. The eternal,
veritable Light which does, by its universal shining, illumine every man, is still
coming. The cry, "He is coming," was the language ofthe noblestof heathen
philosophies; "He is coming," is the burden of the Old Testament;"He is
coming again," is the greatundersong of the Church to the end of time: "Even
so, come, Lord Jesus."
Vincent's Word Studies
That was the true light, etc.
This passageis differently interpreted. Some join coming (ἐρχόμενον) with
man (ἄνθρωπον), and render every man that cometh, as A.V. Others join
coming with light, and render, as Rev., the true light - coming into the world.
The latter is the preferable rendering, and is justified by John's frequent use

of the phrase coming into the world, with reference to our Lord. See John
3:19; John 6:14; John 9:39; John 11:27;John 12:46; John 16:28;John 18:37.
In John 3:19 and John 12:46, it is used as here, in connectionwith light. Note
especiallythe latter, where Jesus himself says, "I am come a light into the
world." Was (ἦν) is to be takenindependently, there was, and not united in a
single conceptionwith coming (ἐρχόμενον), so as to mean was coming. The
light was, existed, when the Baptistappeared as a witness. Up to the time of
his appearance it was all along coming: its permanent being conjoined with a
slow, progressive coming, a revelation "atsundry times and in diverse
manners" (Hebrews 1:1). "From the first He was on His way to the world,
advancing towardthe incarnation by preparatory revelations" (Westcott).
Render therefore as Rev., "There was the true light, even the light which
lighteth every man, coming into the world."
True (ἀληθινὸν)
Wyc., very light (compare the Nicene creed, "very God of very God"). This
epithet is applied to light only here and 1 John 2:8, and is almostconfined to
the writings of John. A different word, ἀληθής, also rendered true, occurs at
John 3:33; John 5:31; John 8:13, and elsewhere.The difference is that
ἀληθινόζ signifies true, as contrastedwith false;while ἀληθινός signifies what
is real, perfect, and substantial, as contrastedwith what is fanciful, shadowy,
counterfeit, or merely symbolic. Thus God is ἀληθής (John 3:33) in that He
cannot lie. He is ἀληθινός (1 Thessalonians 1:9), as distinguished from idols.
In Hebrews 8:2, the heavenly tabernacle is called ἀληθινή, as distinguished
from the Mosaic tabernacle, which was a figure of the heavenly reality
(Hebrews 9:24). Thus the expressiontrue light denotes the realization of the
original divine idea of the Light - the archetypalLight, as contrastedwith all
imperfect manifestations:"the Light which fulfilled all that had been
promised by the preparatory, partial, even fictitious lights which had existed
in the world before."
"Our little systems have their day;
They have their day and ceaseto be:
They are but broken lights of Thee,

And Thou, O Lord, art more than they."
Tennyson, In Memoriam.
Lighteth (φωτίζει)
See on shineth, John 1:5, and compare Luke 11:35, Luke 11:36.
Every man (πάντα ἄνθρωπον)
Not collectively, as in John 1:7, but individually and personally.
The world (τὸν κόσμον)
PRECEPTAUSTIN RESOURCES
John 1:9 There was the true Light which, coming into the world, enlightens
every man: en (3SIAI) to phos to alethinon ho photizei (3SPAI) panta
anthropon erchomenon(PM/PP)eis ton kosmon. (NASB: Lockman)
true: John 1:4 Jn 6:32 Jn 14:6 Jn 15:1 Isa 49:6 Mt 6:23 1Jn1:8 1Jn 2:8 1Jn
5:20
every: John 1:7 Jn 7:12 Jn 12:46 Isa 8:20 1Th 5:4-7
John 1:9 Christ the Only True Light - Charles Simeon
John 1:9 The Word as Light - F B Meyer
John 1:9-13 How to Become a Child of God - John Piper
John 1:9 Multiple Older Commentaries on this verse
John 1:9 F. Godet
Barclay- He was the reallight, who, in his coming into the world, gives light
to every man.

KJV John 1:9 That was the true Light, which lighteth every man that cometh
into the world.
NET John 1:9 The true light, who gives light to everyone, was coming into the
world.
ASV John 1:9 There was the true light, even the light which lighteth every
man, coming into the world.
BBE John 1:9 The true light, which gives light to every man, was then coming
into the world.
CJB John 1:9 This was the true light, which gives light to everyone entering
the world.
CSB John 1:9 The true light, who gives light to everyone, was coming into the
world.
DBY John 1:9 The true light was that which, coming into the world, lightens
every man.
ESV John 1:9 The true light, which enlightens everyone, was coming into the
world.
NAS John 1:9 There was the true light which, coming into the world,
enlightens every man.
NIV John 1:9 The true light that gives light to every man was coming into the
world.
NLT John 1:9 The one who is the true light, who gives light to everyone, was
coming into the world.
GWN John 1:9 The real light, which shines on everyone, was coming into the
world.
NAB John 1:9 The true light, which enlightens everyone, was coming into the
world.
NEB John 1:9 The reallight which enlightens every man was even then

NJB John 1:9 The Word was the real light that gives light to everyone;he was
NKJ John 1:9 That was the true Light which gives light to every man coming
into the world.
NRS John 1:9 The true light, which enlightens everyone, was coming into the
world.
RSV John 1:9 The true light that enlightens every man was coming into the
world.
TNT John 1:9 That was a true lyght which lyghteth all men that come into the
worlde.
WEB John 1:9 {That} was the true Light, which lighteth every man that
cometh into the world.
YLT John 1:9 He was the true Light, which doth enlighten every man, coming
to the world;
THE TRUE LIGHT
OF THE WORLD
After a brief "parenthesis" introducing John the Baptist(Jn 1:6-8), the writer
returns to focus on Jesus. First, recallthat John has just written of the Baptist
"He was not the Light" (Jn 1:8) and now in stark contrasthe describes "the
true Light." Second, notice how the beginning of this passage("There was the
true Light') parallels the introduction of John the Baptist (or better described
in this Gospelas "Johnthe Witness") - "There came a man sent from God,
whose name was John." (Jn 1:6) Having introduced the one who would bear
witness, John now introduces the One about Whom witness was to be borne!
John of course is not saying he was "a false light, but, in comparisonwith
Christ, he was a very small light. Christ is the greatLight that deserves to be
calledso. Other lights are but figuratively and equivocally called." (Matthew
Henry)

There was the true Light - Jesus the God-Man. As in the beginning (Jn 1:1-
note) John againuses the verb was in the imperfect tense which reflects Jesus'
continual existence. One could paraphrase it "There always was the true
Light." The true Light continually was before John came (Jn 1:6).
Throughout all eternity the Light was present. Now John says that the
eternally existing Light (Fully God) is entering time (Fully Man), coming into
the world He created, but now a world darkenedby sin and in desperate need
of a Redeemerand of spiritual vision to see the true Light!
One application is that because Jesusis the True Light, we can always count
on Him. He will always be the Source of pure Light. And this is goodto
remember when we as believers experience times of spiritual darkness. In
those times we canchoose by grace through faith to run into His Name, the
True Light! As Solomonsaid "The name of the LORD is a strong tower;The
righteous runs into it and is safe (sagab= lifted up). (Pr 18:10-note)
John also describes Jesus as the true Bread and true Vine.
POSB - THE WITNESSESTO THE REVELATION OF JESUS CHRIST,
John 1:1-51
Jesus the Light of Men: The SecondWitness of John the Apostle, Jn 1:9-13
1 Christ was the Light (John 1:9)
a. The true Light (John 1:9a)
b. His mission: Light men (John 1:9b)
2 Christ was tragicallyrejectedby the world (John 1:10-11)
a. He was in the world, but was rejected(John 1:10)S
b. He came to His own people, but they rejectedHim (John 1:11)
3 Christ was wonderfully receivedby some (John 1:12-13)
a. How: By believing (John 1:12b)
b. Result:Became sons ofGod (John 1:12a)

c. The Source of Sonship: A new birth (John 1:13)
1) Was not of man (John 1:13a)
2) Was of God (John 1:13b)
Introduction: the world is in desperate straits. It is full of darkness—the
darkness of sin and despair, of sicknessanddeath, of corruption and hell. The
darkness looms over the whole world. This is the problem dealt with in the
present passage. There is hope in Jesus Christ, for Christ is the true Light,
and Light dispels darkness.
1. Christ was the Light (John 1:9).
2. Christ was tragicallyrejected(John 1:10-11).
3. Christ was wonderfully receivedby some (John 1:12-13).
Earlier John had written that "the light shines in the darkness, and the
darkness did not comprehend (apprehend) it." (Jn 1:5-note), but now he says
"the Light… enlightens every man." At first glance this seems like a
contradiction. What John is saying in essence is that everyone (every man) has
a chance to believe (Jn 1:9), regardless ofwhetherthey fail to comprehend
(apprehend) the Light.
F B Meyer has a message onThe Word as Light in which he discusses "the
characteristicsofthe Light - Light is pure… Light is gentle… Light is all
pervasive… Light reveals" (See full message - John 1:9 The Word as Light)
Wiersbe - Jesus is the “true Light”—the original of which every other light is
a copy—but the Jews were contentwith the copies. Theyhad Mosesand the
Law, the temple and the sacrifices;but they did not comprehend that these
“lights” pointed to the true Light Who was the fulfillment, the completion, of
the Old Testamentreligion.
Believers like John are not the Light but are commissionedto reflect His Light
(Mt 5:16-note). Are you fulfilling one of the greatpurposes for which you
were createdand then redeemed(Eph 2:10-note)?

POSB - Christ was "the true Light." Other men may claim to be lights; they
may claim that they can leadmen to the truth. Some may claim they can…
• reveal God to men.
• show the nature, meaning, and destiny of the future and other things.
• guide a man out of the darkness ofsin, shame, doubt, despair, and the fearof
death and hell.
• do awaywith and eliminate the darkness entirely.
However, such men are false lights. Their claims are only ideas in their minds,
ficticious ideas, and counterfeit claims. Their thoughts and positions are
defective, frail, and uncertain—just as imperfect as any other man-made
position dealing with the truth.
JonathanEdwards writes that "There is not now, ever was, nor will be, any
man in the world enlightened but by Jesus Christ. Every man that comes into
the world, who ever is enlightened, is enlightened by Him; or hereby is meant
that this Light is not only to enlighten the Jews, but that it enlightens
indifferently every man, let him be of what nation whatsoever. It was fit that
the true Light, when He came, should be a generallight. Moses enlightened
only the nation of the Jews, because he was not the true light." (Jonathan
Edwards'Notes on the Scriptures)
What did John mean by referring to Jesus as the true Light? Kostenberger
says "By affirming that Jesus is the “true light”—just as he is the “true bread
from heaven” (Jn 6:32) and the “true vine” (Jn 15:1)—Johnindicates that
Jesus is the fulfillment of OT hopes and expectations."(JohnBakerExegetical
Commentary on the New Testament)
Barnes on the true Light - A false light is one that leads to dangeror error, as
a false beaconon the shores ofthe oceanmay lead ships to quicksands or
rocks;or an “ignis fatuus” to fens, and precipices, and death. A true light is
one that does not deceive us, as the true beaconmay guide us into port or
warn us of danger. Christ does not lead astray. All false teachers do.

D. A. Carsonon the true Light - John's point is that the Word who came into
the world is the light, the true light, the genuine and ultimate self-disclosure of
God to man. (The Gospelaccording to John The Pillar New Testament
Commentary)
A T Robertsonon the true light - “The light the genuine,” not a false light of
wreckers ofships, but the dependable light that guides to the harbor of safety.
Although it is probably not John's main intent the fact that Jesus is the true
Light places Him in stark contrastto the many false Messiahs thathave arisen
over the last 2000 years and are predicted to arise in the last days preceding
His SecondComing (Mt 24:11, 24). "Jesus, as opposedto any other
“luminaries,” is the true and exclusive revelationof God to man." (Barton)
Kenneth Gangelon true Light - We have createdvirtually every kind of
artificial light possible for specialeffects ontelevisionand films. But nothing
can compare with watching God's sunrise or sunset, or perhaps staring from
the blacknessofan Arizona desertinto the night skyat stars and planets God
has made. Jesus is the true light, not some imitation. (Holman New Testament
Commentary)
Constable on the true light - The word "true" is one that John used
repeatedly in this Gospel. "True" (Gr. alethinon) here refers to what is the
ultimate form of the genuine article, the realas opposedto the counterfeit.
John did not mean that Jesus was "truthful" (Gr. alethes). Jesus was not only
a genuine revelationfrom God, but He was also the ultimate revelation (cf.
John 4:23; John 6:32; John 15:1; John 17:3; Hebrews 1:1-2).
Godeton true Light - Alethinos, true, is one of those terms for which the
Johannine style shows a peculiar predilection. It signifies in John, as in
classicalwriters, not the true in oppositionto the false, but the veritable
(perfect) realization of the idea (here: the essentialor absolute light) in
opposition to all imperfect manifestations (as in this case, the forerunner and
the other divine messengerswhom the world had seendown to the time of
Jesus Christ.) (Commentary on the Gospelof St. John)

Westcottadds this note on the true light - In this relation the Light is
characterizedas (1) the true (alethinos)Light, and (2) that which enlightens
every man. The former expression(1) marks the essentialnature of the Light
as that of which all other lights are only partial rays or reflections, as the
archetypal Light (see Jn 4:23, 6:32, 15:1). The “true light” in this sense is not
opposedto a “false light,” but to an imperfect, incomplete, transitory light.
(The GospelAccording to St John)
Vincent notes that Wycliffe translates true Light as " very light (compare the
Nicene creed, “very God of very God”). This epithet is applied to light only
here and 1John2:8, and is almost confined to the writings of John.
SHADOWS OF MESSIAH'S "LIGHT"
IN THE OLD TESTAMENT
When John refers to Jesus as the TRUE LIGHT, he is saying that He is
GENUINE, that He is the REAL LIGHT, that He is the ultimate LIGHT that
Israelhas been looking for throughout the Old Testament. In the same way
Jesus Himself testified that He was the "TRUE BREAD from heaven" (Jn
6:32) and the "TRUE VINE" (Jn 15:1) The manna (bread = Ex 16:4 > Jn
6:32) in Exodus was simply a foreshadowing ofthe ultimate fulfillment in
Messiah, foras He explained "the bread of God is that which comes down out
of heaven, and gives life to the world." (Jn 6:33) And the depiction of Israelas
God's vineyard (Isaiah5:1-6, 7-note, Jer 2:21, 12:10, Hosea 10:1) was fulfilled
in Messiah, the true Vine. The OT had a number of references to Messiahas
light, about Whom the rabbis had written in their comments on the Tanakh.
For example, Isaiah foretells of the coming MessiahWho would be a light
entering the darkness = "The people who walk in darkness Will see a great
light; Those who live in a dark land. The light will shine on them." (Isaiah 9:2-
note)
John is saying Jesus is that light, the true Light, the Light for whom Israelhas
been praying and looking!And yet as we see in Jn 1:11, they missedthe true
Light, because oftheir spiritual blindness (cf 2Cor4:4, Acts 26:18) and thus
remained in spiritual darkness, the very darkness the true Light had come to

dispel! Oh, the tragedy of it all! Little wonder Jesus lamented "O Jerusalem,
Jerusalem, who kills the prophets and stones those who are sent to her! How
often I wanted to gather your children together, the way a hen gathers her
chicks under her wings, and you were unwilling." (Mt 23:37)
In another Messianic prophecyIsaiah records the words of God = "I am the
LORD, I have called you in righteousness, I will also hold you by the hand and
watchover you, And I will appoint you as a covenantto the people (cf Isa
49:8), As a light to the nations (Gentiles), 7 To open blind eyes (Acts 26:18),
To bring out prisoners from the dungeon, And those who dwell in darkness
from the prison (set captives free those who are spiritual slaves to sin and
Satan)." (Isaiah42:5-7)
Comment: A man who was part of the Jewishremnant, righteous and devout
Simeon (Lk 2:25-26)upon seeing Jesus (Lk 2:27-28, 29-31)in the child Jesus
saw the fulfillment of Isaiah's 300 year old prophecy and testifiedthat the One
he saw and held in his arms was indeed the true Light "A LIGHT OF
REVELATION TO THE GENTILES, and the glory of Thy people Israel.”
(Lk 2:32)
Compare the prophecy in Isaiah - He (God) says, “It is too small a thing that
You should be My Servant (addressing His Son, the Messiah)to raise up the
tribes of Jacob, andto restore the preservedones of Israel; I will also make
You (the Messiah)a light of the nations (to the Gentiles)so that (term of
purpose - What is the purpose?)My salvationmay reach to the end of the
earth (to Jews andGentiles!).” (Isa 49:6)
There is a prophecy of Messiahin Nu 24:17 “I see him, but not now; I behold
him, but not near; A star shall come forth from Jacob, And a sceptershall rise
from Israel, And shall crush through the foreheadof Moab, And tear down all
the sons of Sheth.
Spurgeoncommenting on Nu 24:17 which he interprets as Messianic
prophecy writes - "As a star, He shines also with the light of knowledge Moses
was, as it were, but a mist, but Christ is the prophet of light. “The law was
given by Moses”—a thing of types and shadows—“butgrace and truth come
by Jesus Christ.” If any man be taught in the things of God, he must derive

his light from the Star of Bethlehem. You may go as you will to the
universities, to the tomes of the learned, to the schools ofthe philosophers, but
in spiritual things you receive no light till you look up to Jesus, and then in His
light you see light, for there is transcendentbrightness in Him. He is the
wisdom of God as well as the powerof God; He is the way, the truth, and the
life. Divine light has found its centre in Him! His light, too, is that of comfort.
Oh! how many have emergedfrom the darkness oftheir souls and found
peace by looking up to this Star of Jacob, the Lord Jesus Christ! Well did our
hymn put it:—“He is my soul’s bright Morning Star, And he my Rising Sun.”
One glimpse of Christ and the midnight of your unbelief is over. But a sight of
the five wounds and your sins are coveredand your iniquities put away.
Happy day, happy day, when first the soulbeholds a crucified Redeemer, and
gives herself up to Him, relying upon Him for eternal salvation. Shine, sweet
Star—shine into some benighted heart to-night! Give Thou holiness, give
light, give the knowledge ofGod, give thou joy and peace in believing, in
believing in the precious blood! (The Star Out of Jacob)
Finally Malachirecords a prophecy which alludes to light, declaring “But for
you who fearMy name the Sun of righteousness willrise with healing in its
wings; and you will go forth and skip about like calves from the stall." (Mal
4:2-note) (See related discussion - The Sun of RighteousnessWill Rise)
Lk 1:78–79 Because ofthe tender mercy of our God, With which the Sunrise
from on high shall visit us, TO SHINE UPON THOSE WHO SIT IN
DARKNESS AND THE SHADOW OF DEATH, To guide our feet into the
way of peace.”
Herbert Lockyersummarizes the Name of Jesus as the Light--
I am the LIGHT of the World; he that follows Me… shall have the Light of
Life (John 8:12).
• The Light… John 12:35.
• The True Light… John 1:9.
• A Great Light… Isaiah9:2.

• A Light Come into the World… John 12:46.
• The Light of the World… John 8:12.
• The Light of Men… John 1:4.
• A Light to Lighten the Gentiles… Luke 2:32.
• A Star… Numbers 24:17.
• The Morning Star… Revelation2:28.
• The Bright and Morning Star… Revelation22:16.
• The Day Star… 2 Peter 1:19.
• The Dayspring from on High… Luke 1:78.
• The Sun of Righteousness… Malachi4:2.
True (228)(alethinos from alethes = true, one who cannot lie) is an adjective
which pertains to being in accordancewith historicalfact - genuine, real, true,
that which conforms to reality. It is that which has not only the name and
resemblance, but the real nature corresponding to the name, in every respect.
Alethinos emphasizes completeness and authenticity. Jesus was not only a
genuine, authentic revelation from God, but He was also the ultimate
revelation of a number of OT Scriptures that pointed to His coming as the
Light (Isa 9:2 = "The people who walk in darkness Will see a greatlight"
quoted in Mt 4:16; Ps 27:1, Isa 42:6-7, Isa 49:6 = "I will make you a light of
the nations so that My salvation[yeshua] may reach to the end of the earth" =
Rabbis consideredthis as a Messianic passage).
While some like Marvin Vincent say that "alethinos signifies true, as
contrastedwith false" William Barclaysees a subtle distinction which
disagrees withVincent's description of alethinos noting that in the "Greek
there are two words which are very like eachother. The King James Version
and the RevisedStandard use the word true to translate both of them; but
they have different shades of meaning. The first is alethes (227). Alethes
means true as opposedto false;it is the word that would be used of a
statementwhich is true. The other word is alethinos. Alethinos means realor

genuine as opposedto unreal. So what John is saying is that Jesus is the real
light come to illumine men. Before Jesus came there were other lights which
men followed. Some were flickers of the truth; some were faint glimpses of
reality; some were will o' the wisps which men followedand which led them
out into the dark and left them there. It is still the case. There are still the
partial lights; and there are still the false lights; and men still follow them.
Jesus is the only genuine light, the real light to guide men on their way. (John
1 Commentary - William Barclay's Daily Study Bible)
In his first letter John uses alethinos three times to speak ofthe Fatherand
the Son- And we know that the Son of God has come, and has given us
understanding, in order that we might know Him who is true, and we are in
Him who is true, in His Son Jesus Christ. This is the true God and eternallife.
(1Jn 5:20-note)
Boice - In the Greek language there are two different but related words that
are almostalways translated“true” in our Bibles. The first is the word alethes
which means “true” as opposedto “false.” Thatis, if you were to make a
statementin a court of law, it would be either true or false, right or wrong.
But that is not the word that John uses here. Here John uses the word
alethinos. This word means “true” as opposedto “partial” or, as we would
say, “the truth, the whole truth, and nothing but the truth” as opposed to part
of it. A better way of translating this word would be by use of the terms “real”
or “genuine.” Thus, we should say that the light of the Lord Jesus Christ was
the reallight beside which all other lights were imperfect or misleading.
(Gospelof John, James MontgomeryBoice)
Pulpit Commentary - The difference betweenalethes and alethinos is
important. Alethes is used in John 3:33 and Jn 5:31, and very often to denote
the true in oppositionto the false, the veracious as distinct from the deceptive.
Alethinos is used in the Gospel(Jn 4:23, 37; 6:32; 7:28; 15:1; 17:3), 1John
5:20, and Rev 3:7, and hardly anywhere else, for the realas opposedto the
phenomenal, the archetypal as opposed to the various embodiments of it, the
veritable as distinct from that which does not answerto its own ideal. Now,
about this veritable light, in addition to all that has been said already, two
things are declared. (H.R. Reynolds and T. Croskery)

Jesus was the true light

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Jesus was the true light