CHAPTER NINETEEN
John 8:12 Once more Jesus addressed them. "I am the light of the world," he said; "He who follows me shall not walk in the darkness, but he shall have the Light of life."
13 Then said the Pharisees to him: "You are bearing testimony to yourself; your testimony is not true."
14 In reply Jesus said to them: "Even if I do bear testimony to concerning myself, my testimony is true, because I know where I have come from and where I am going. But you do not know where I have come from, or where I am going.
15 "For you are judging according to the flesh. I am judging no man.
16 "Though even if I do judge, my judgment is trustworthy, because I am not alone, but the Father who sent me is with me.
17 "And in your Law it is written that the testimony of two men is true.
18 "I am one who gives testimony concerning myself, and the Father who sent me gives testimony concerning me."
19 "Where is your Father?" they asked him. "You have neither known me nor my Father," answered Jesus. "If you had known me, you would have known my father also."
20 He said these words in the Treasury, while he was teaching in the Temple; yet no one arrested him, because his hour was not yet come.
(MNT)
From Spurgeon's Devotional Commentary:
John 1:4
If we live unto God, and have any spiritual light, it comes to us by Jesus Christ.
John 1:9
No one can get light from any other source, and all who desire light may have it from him.
From Philip Dodderidge New Testament:
John 1:9
The true light of which he spake, was Christ, even that sun of righteousness and source of truth, which, coming into the world, enlighteneth every man, dispersing his beams, as it were, from one end of the heavens to the other, to the Gentile world, which was in midnight darkness, as well as to the Jews, who enjoyed but a kind of twilight.
John 8:12 Once more Jesus addressed them. "I am the light of the world," he said; "He who follows me shall not walk in the darkness, but he shall have the Light of life."
13 Then said the Pharisees to him: "You are bearing testimony to yourself; your testimony is not true."
14 In reply Jesus said to them: "Even if I do bear testimony to concerning myself, my testimony is true, because I know where I have come from and where I am going. But you do not know where I have come from, or where I am going.
15 "For you are judging according to the flesh. I am judging no man.
16 "Though even if I do judge, my judgment is trustworthy, because I am not alone, but the Father who sent me is with me.
17 "And in your Law it is written that the testimony of two men is true.
18 "I am one who gives testimony concerning myself, and the Father who sent me gives testimony concerning me."
19 "Where is your Father?" they asked him. "You have neither known me nor my Father," answered Jesus. "If you had known me, you would have known my father also."
20 He said these words in the Treasury, while he was teaching in the Temple; yet no one arrested him, because his hour was not yet come.
(MNT)
From Spurgeon's Devotional Commentary:
John 1:4
If we live unto God, and have any spiritual light, it comes to us by Jesus Christ.
John 1:9
No one can get light from any other source, and all who desire light may have it from him.
From Philip Dodderidge New Testament:
John 1:9
The true light of which he spake, was Christ, even that sun of righteousness and source of truth, which, coming into the world, enlighteneth every man, dispersing his beams, as it were, from one end of the heavens to the other, to the Gentile world, which was in midnight darkness, as well as to the Jews, who enjoyed but a kind of twilight.
- Born: 1702, London, United Kingdom
- Died: October 26, 1751, Lisbon, Portugal
- (Note Dodderidge and his writings were a powerful influence on a number of Christians, including anti slavery activist William Wilberforce.)}
And I repeat myself:
Christ is "the light of the world." Believing on HIM is the way to eternal life, eternal living, not eternal dying. That he came to baptize in the Holy Spirit, to reveal the truth that the other "truths" were not what men pretend. Something John knew to stress.
J. Vernon McGee points out this is one of seven "I am..." statements, each one based around the "I Am" of God the Father: "I am the bread of life.: (John 6:35), (John 8:12) I am the light of the world, (John 10:9) I am the door, (John 11:25) I am the resurrection, and the life, (John 14:6) I am the way, and the truth, and the life, (John 15:5) I am the vine, ye are the branches:
McGee, in John Chapters 1-10 emphasizes Jesus arrived and gave us a series of very practical examples on the nature of the Father. The Old Testament didn't really offer a personalizing picture of God and the Jews felt he was a far off presence, not really a "Father". They had idolized him. But each of these descriptions of Jesus expand our knowledge of God himself.
http://www.studylight.org/commentaries/ttb/view.cgi?bk=42&ch=8
McGee adds other points concerning light: First that it is both a particle and a wave and no one really knows it's true nature. The other is more Biblical:
"During the Feast of Tabernacles, Israel was remembering the deliverance when the pillar of fire led the children of Israel through the wilderness. They were celebrating this with a torch parade. When Jesus said, "I am the light of the world", this is what he was referring to. Whenever and wherever the pillar of fire led, the children of Israel followed. We are to follow Him in like manner, looking to 'Him as the Light of the World."
Light is the skin of the universe. Nothing that goes slower than light can leave. Light is a fist that forms around all creation and holds it in place. The plastic bubble around the immune deficient universe.
We are held in the palm of light, cradled against all the forces outside our universe which we can not comprehend, protected by light as much as confined by it.
The light of the world has other meanings.
But this one is clearly spiritual, clearly means Christ standing against the darkness. clearly associates light with life and darkness with death.
This is one of twelve unique discourses in John. Merrill Unger lists them in his New Bible Handbook. One caveat related to this list and the reason I've been holding off including it, Unger clearly did NOT believe the gnostic movement existed before the 3rd century AD and did not see John as writing a response to it. I've held back because of that, but this listing is truly essential information when you may want to compare the Gospels, so I include it with the warning Unger would disagree with the stated purpose of the blog:
"Discourse's in John's Gospel
1. Chapter 3:1-21 On spiritual regeneration
2. Chapter 4:4-26 On eternal life
3. Chapter 5:19-47 On the source of eternal life and its witness
4. Chapter 6:26-59 On the true bread of life
5. Chapter 7:14-29 On the source of truth
6. Chapter 8:12-20 On the light of the world
7. Chapter 8:21-30 On the true object of faith
8. Chapter 8: 31-59 On spiritual freedom
9. Chapter 10:1-21 On the Good Shepherd
10. Chapter 10:22-38 On the unity of the Godhead
11. Chapter 12:20-36 On the world's redeemer
12 Upper room teaching:
13:31-14:31 On their approaching separation
15:1-27 On union with Christ
16:1-33 On the Holy Spirit and the future
These discourses fall into two categories:
1) Public instruction. ch. 1-12, presenting himself to the world as the ultimate reality; and 2) Christ's private teaching, ch. 13-16, disclosing himself to his own as the eternal sufficiency."
The New Unger's Bible Handbook page 426 revised by Gary N. Larson 1984 edition
Since this provides overview headings of the three portions of this chapter to be discussed, it seems the perfect time to present it here. And with that heading, let's drop down to an presentation from the Jamieson-Fausset-Brown commentaries.
(This one volume commentary was prepared by Robert Jamieson, A. R. Fausset and David Brown and published in 1871.
.http://www.biblestudytools.com/commentaries/jamieson-fausset-brown/ :)
John 8:12. FURTHER DISCOURSES OF JESUS--ATTEMPT TO STONE HIM.
12. I am the light of the world--As the former references to water (Joh 4:13,14; 7:37-39) and to bread (John 6:35) were occasioned by outward occurrences, so this one to light. In "the treasury" where it was spoken (see on JFB for Joh 8:20) stood two colossal golden lamp-stands, on which hung a multitude of lamps, lighted after the evening sacrifice (probably every evening during the feast of tabernacles), diffusing their brilliancy, it is said, over all the city. Around these the people danced with great rejoicing. Now, as amidst the festivities of the water from Siloam Jesus cried, saying, "If any man thirst, let him come unto me and drink," so now amidst the blaze and the joyousness of this illumination, He proclaims, "I AM THE LIGHT OF THE WORLD"--plainly in the most absolute sense. For though He gives His disciples the same title, they are only "light in the Lord" (Eph 5:8); and though He calls the Baptist "the burning and shining light" (or "lamp" of his day, Joh 5:35), yet "he was not that Light, but was sent to bear witness of that Light: that was THE TRUE LIGHT which, coming into the world, lighteth every man" (Joh 1:8,9). Under this magnificent title Messiah was promised of old (Isa 42:6; Mal 4:2, &c.).
He that followeth me--as one does a light going before him, and as the Israelites did the pillar of bright cloud in the wilderness. but shall have the light of life--the light, as of a new world, a newly awakened spiritual and eternal life.
Christ is "the light of the world." Believing on HIM is the way to eternal life, eternal living, not eternal dying. That he came to baptize in the Holy Spirit, to reveal the truth that the other "truths" were not what men pretend. Something John knew to stress.
J. Vernon McGee points out this is one of seven "I am..." statements, each one based around the "I Am" of God the Father: "I am the bread of life.: (John 6:35), (John 8:12) I am the light of the world, (John 10:9) I am the door, (John 11:25) I am the resurrection, and the life, (John 14:6) I am the way, and the truth, and the life, (John 15:5) I am the vine, ye are the branches:
McGee, in John Chapters 1-10 emphasizes Jesus arrived and gave us a series of very practical examples on the nature of the Father. The Old Testament didn't really offer a personalizing picture of God and the Jews felt he was a far off presence, not really a "Father". They had idolized him. But each of these descriptions of Jesus expand our knowledge of God himself.
http://www.studylight.org/commentaries/ttb/view.cgi?bk=42&ch=8
McGee adds other points concerning light: First that it is both a particle and a wave and no one really knows it's true nature. The other is more Biblical:
"During the Feast of Tabernacles, Israel was remembering the deliverance when the pillar of fire led the children of Israel through the wilderness. They were celebrating this with a torch parade. When Jesus said, "I am the light of the world", this is what he was referring to. Whenever and wherever the pillar of fire led, the children of Israel followed. We are to follow Him in like manner, looking to 'Him as the Light of the World."
Something else lingers behind that statement; "I am the light of the world." Something no one alive then would have seen.
We are held in the palm of light, cradled against all the forces outside our universe which we can not comprehend, protected by light as much as confined by it.
The light of the world has other meanings.
But this one is clearly spiritual, clearly means Christ standing against the darkness. clearly associates light with life and darkness with death.
This is one of twelve unique discourses in John. Merrill Unger lists them in his New Bible Handbook. One caveat related to this list and the reason I've been holding off including it, Unger clearly did NOT believe the gnostic movement existed before the 3rd century AD and did not see John as writing a response to it. I've held back because of that, but this listing is truly essential information when you may want to compare the Gospels, so I include it with the warning Unger would disagree with the stated purpose of the blog:
"Discourse's in John's Gospel
1. Chapter 3:1-21 On spiritual regeneration
2. Chapter 4:4-26 On eternal life
3. Chapter 5:19-47 On the source of eternal life and its witness
4. Chapter 6:26-59 On the true bread of life
5. Chapter 7:14-29 On the source of truth
6. Chapter 8:12-20 On the light of the world
7. Chapter 8:21-30 On the true object of faith
8. Chapter 8: 31-59 On spiritual freedom
9. Chapter 10:1-21 On the Good Shepherd
10. Chapter 10:22-38 On the unity of the Godhead
11. Chapter 12:20-36 On the world's redeemer
12 Upper room teaching:
13:31-14:31 On their approaching separation
15:1-27 On union with Christ
16:1-33 On the Holy Spirit and the future
These discourses fall into two categories:
1) Public instruction. ch. 1-12, presenting himself to the world as the ultimate reality; and 2) Christ's private teaching, ch. 13-16, disclosing himself to his own as the eternal sufficiency."
The New Unger's Bible Handbook page 426 revised by Gary N. Larson 1984 edition
Since this provides overview headings of the three portions of this chapter to be discussed, it seems the perfect time to present it here. And with that heading, let's drop down to an presentation from the Jamieson-Fausset-Brown commentaries.
(This one volume commentary was prepared by Robert Jamieson, A. R. Fausset and David Brown and published in 1871.
.http://www.biblestudytools.com/commentaries/jamieson-fausset-brown/ :)
John 8:12. FURTHER DISCOURSES OF JESUS--ATTEMPT TO STONE HIM.
12. I am the light of the world--As the former references to water (Joh 4:13,14; 7:37-39) and to bread (John 6:35) were occasioned by outward occurrences, so this one to light. In "the treasury" where it was spoken (see on JFB for Joh 8:20) stood two colossal golden lamp-stands, on which hung a multitude of lamps, lighted after the evening sacrifice (probably every evening during the feast of tabernacles), diffusing their brilliancy, it is said, over all the city. Around these the people danced with great rejoicing. Now, as amidst the festivities of the water from Siloam Jesus cried, saying, "If any man thirst, let him come unto me and drink," so now amidst the blaze and the joyousness of this illumination, He proclaims, "I AM THE LIGHT OF THE WORLD"--plainly in the most absolute sense. For though He gives His disciples the same title, they are only "light in the Lord" (Eph 5:8); and though He calls the Baptist "the burning and shining light" (or "lamp" of his day, Joh 5:35), yet "he was not that Light, but was sent to bear witness of that Light: that was THE TRUE LIGHT which, coming into the world, lighteth every man" (Joh 1:8,9). Under this magnificent title Messiah was promised of old (Isa 42:6; Mal 4:2, &c.).
He that followeth me--as one does a light going before him, and as the Israelites did the pillar of bright cloud in the wilderness. but shall have the light of life--the light, as of a new world, a newly awakened spiritual and eternal life.
I spent some time years ago in debate class and debating competitively. The Pharisees here seem to be from those classes, acting as negative debaters always challenging for evidence, defending the status quo since it has been good to them. One way to win was to create a insolvable dilemma, which they attempted when they brought the adulteress before Christ. He could either send her to be stoned and break Roman law or he could spare her and defy the Law. Instead he found another way. He beat them at their own game and now they go after him again.
"You testify for yourself so you lie because no one else backs you up."
The law requires two witnesses in a trial. It mattered not to them that it wasn't a trial, merely a conversation. They were so used to judging everyone that a trial was going on all the time in their minds.
Our world has become that way. Atheists hear you are a Christian and immediately assume things about you from what has been depicted on TV over the years. You are prejudged and nothing you say can save you. News reporters become gossip columnists, telling us what they have heard may have happened to fill in 24 hours time slots, waiting for the real story to emerge, for someone with real answers to come forward. A La Crosse team can be found guilty of rape and assault by a woman justice advocate on her show, going only by the rumors she has heard and the few facts everyone knows. Then it turns out nothing of the sort happened, that false accusations were made and the story is dropped, sometimes with little or no apology.
The Jews here know he healed on the Sabbath so, despite him pointing out they also violated that commandment or perhaps because he pointed it out though everyone knew it and feared to speak of it, they pursued his death and attacked his every statement,
He again emphasizes they don't know him, where he really comes from, where he is really going. they haven't figured out what he means by that. They remain puzzled by it but also remain insulted and put off by the next statements: "I am one who gives testimony concerning myself, and the Father who sent me gives testimony concerning me."
JFB followup that conversation as well:
16. And yet if I judge, my judgment is true, &c.--Ye not only form your carnal and warped judgments of Me, but are bent on carrying them into effect; I, though I form and utter My judgment of you, am not here to carry this into execution--that is reserved to a future day; yet the judgment I now pronounce and the witness I now bear is not Mine only as ye suppose, but His also that sent Me. (See on JFB for John 5:31). And these are the two witnesses to any fact which your law requires.
The Pharisees have heard this before. He already told them who his Father is. They just can't accept the idea of God as Abba, the personal father. He already presented a case that the Father testified of him, that the Scriptures testified of him. He was Messiah and they didn't understand the nature of God and the Messiah as one. They likely pressed that his claim was blasphemy because it placed God on a level with Zeus, having children with fleshly women. Seeing what he was saying, they challenged him again.
Perhaps they were recording evidence gathering more witnesses to his blasphemy. Perhaps there were others who heard that other statement and now these are new listeners. Perhaps they just want him to repeat if for them.
You have neither known me nor my Father," answered Jesus. "If you had known me, you would have known my father also."
Instead, he replies in a riddle.
They kind of understand that riddle, They may even realize who he means, but, as with the adulteress, he has avoided their arguments. Rather blatantly stated it in terms they could relate to, but the masses would search to understand. I can testify as a one time debater, there is nothing more frustrating then having the opposition out-think you. They are supposed to answer the question your way in cross examination (and it just occurs to me that this was TRULY CROSS examination when they questioned him).
So they pursue the question. Knowing the light of the world can come from only one place. Suspecting the nature of the "father" while the unschooled know him as the carpenter's son.
The carpenter's son will strengthen his answers illuminate the dire consequences of ignoring the truth.
"You testify for yourself so you lie because no one else backs you up."
The law requires two witnesses in a trial. It mattered not to them that it wasn't a trial, merely a conversation. They were so used to judging everyone that a trial was going on all the time in their minds.
Our world has become that way. Atheists hear you are a Christian and immediately assume things about you from what has been depicted on TV over the years. You are prejudged and nothing you say can save you. News reporters become gossip columnists, telling us what they have heard may have happened to fill in 24 hours time slots, waiting for the real story to emerge, for someone with real answers to come forward. A La Crosse team can be found guilty of rape and assault by a woman justice advocate on her show, going only by the rumors she has heard and the few facts everyone knows. Then it turns out nothing of the sort happened, that false accusations were made and the story is dropped, sometimes with little or no apology.
The Jews here know he healed on the Sabbath so, despite him pointing out they also violated that commandment or perhaps because he pointed it out though everyone knew it and feared to speak of it, they pursued his death and attacked his every statement,
He again emphasizes they don't know him, where he really comes from, where he is really going. they haven't figured out what he means by that. They remain puzzled by it but also remain insulted and put off by the next statements: "I am one who gives testimony concerning myself, and the Father who sent me gives testimony concerning me."
JFB followup that conversation as well:
16. And yet if I judge, my judgment is true, &c.--Ye not only form your carnal and warped judgments of Me, but are bent on carrying them into effect; I, though I form and utter My judgment of you, am not here to carry this into execution--that is reserved to a future day; yet the judgment I now pronounce and the witness I now bear is not Mine only as ye suppose, but His also that sent Me. (See on JFB for John 5:31). And these are the two witnesses to any fact which your law requires.
The Pharisees have heard this before. He already told them who his Father is. They just can't accept the idea of God as Abba, the personal father. He already presented a case that the Father testified of him, that the Scriptures testified of him. He was Messiah and they didn't understand the nature of God and the Messiah as one. They likely pressed that his claim was blasphemy because it placed God on a level with Zeus, having children with fleshly women. Seeing what he was saying, they challenged him again.
Perhaps they were recording evidence gathering more witnesses to his blasphemy. Perhaps there were others who heard that other statement and now these are new listeners. Perhaps they just want him to repeat if for them.
You have neither known me nor my Father," answered Jesus. "If you had known me, you would have known my father also."
Instead, he replies in a riddle.
They kind of understand that riddle, They may even realize who he means, but, as with the adulteress, he has avoided their arguments. Rather blatantly stated it in terms they could relate to, but the masses would search to understand. I can testify as a one time debater, there is nothing more frustrating then having the opposition out-think you. They are supposed to answer the question your way in cross examination (and it just occurs to me that this was TRULY CROSS examination when they questioned him).
So they pursue the question. Knowing the light of the world can come from only one place. Suspecting the nature of the "father" while the unschooled know him as the carpenter's son.
The carpenter's son will strengthen his answers illuminate the dire consequences of ignoring the truth.
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