Teks -- John 8:12 (NET)

Jesus as the Light of the World

8:12 Then Jesus spoke out again, “I am the light of the world. The one who follows me will never walk in darkness, but will have the light of life.”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Joh 8:12 - Again therefore

Again therefore ( palin oun ).

This language fits in better with Joh 7:52 than with Joh 8:11. Just suppose Jesus is in the temple on the following day.

Robertson: Joh 8:12 - Unto them

Unto them ( autois ).

The Pharisees and crowds in the temple after the feast was past.

Robertson: Joh 8:12 - I am the light of the world

I am the light of the world ( egō eimi to phōs tou kosmou ).

Jesus had called his followers "the light of the world"(Mat 5:14), but that was light reflected from him. Already Jesus (the Logos) had been called the true light of men (Joh 1:9; Joh 3:19). The Psalmist calls God his Light (Psa 27:1). So Isa 60:19. At the feast of tabernacles in the Court of the Women where Jesus was on this day (Joh 8:20) there were brilliant candelabra and there was the memory of the pillar of cloud by day and of fire by night. But with all this background this supreme and exclusive claim of Jesus (repeated in Joh 9:5) to being the light of the whole world (of Gentiles as well as of Jews) startled the Pharisees and challenged their opposition.

Robertson: Joh 8:12 - Shall have the light of life

Shall have the light of life ( hexei to phōs tēs zōēs ).

The light which springs from and issues in life (Westcott). Cf. Joh 6:33, Joh 6:51 about Jesus being the Bread of Life. In this sublime claim we come to a decisive place. It will not do to praise Jesus and deny his deity. Only as the Son of God can we justify and accept this language which otherwise is mere conceit and froth.

Vincent: Joh 8:12 - The light of the world

The light of the world ( τὸ φῶς τοῦ κόσμου )

Not λύχνος , a lamp , as John the Baptist (Joh 8:35). Light is another of John's characteristic terms and ideas, playing a most important part in his writings, as related to the manifestation of Jesus and His work upon men. He comes from God, who is light (1Jo 1:5). " In Him was life, and the life was the light of men" (Joh 1:4). The Word was among men as light before the incarnation (Joh 1:9; Joh 9:5), and light came with the incarnation (Joh 3:19-21; Joh 8:12; Joh 12:46). Christ is light through the illuminating energy of the Spirit (Joh 14:21, Joh 14:26; Joh 16:13; 1Jo 2:20, 1Jo 2:27), which is received through love (Joh 14:22, Joh 14:23). The object of Christ's work is to make men sons of light (Joh 12:36, Joh 12:46), and to endow them with the light of life (Joh 8:12).

In Joh 8:20, we are told that Jesus spake these words in the Treasury . This was in the Court of the Women, the most public part of the temple. Four golden candelabra stood there, each with four golden bowls, each one filled from a pitcher of oil by a youth of priestly descent. These were lighted on the first night of the Feast of Tabernacles. It is not unlikely that they may have suggested our Lord's figure, but the figure itself was familiar both from prophecy and from tradition. According to tradition, Light was one of the names of the Messiah. See Isa 9:1; Isa 42:6; Isa 49:6; Isa 60:1-3; Mal 4:2; Luk 2:32.

Vincent: Joh 8:12 - Walk in darkness

Walk in darkness ( περιπετήσει ἐν τῇ σκοτία )

This phrase is peculiar to the Gospel and First Epistle.

Vincent: Joh 8:12 - Shall have

Shall have ( ἕξει )

Not only shall see it, but shall possess it. Hence Christ's disciples are the light of the world (Mat 5:14). Compare lights , or, properly, luminaries (φωστῆρες ) a name, applied to believers in Phi 2:15.

Wesley: Joh 8:12 - He that followeth me shall in nowise walk in darkness

In ignorance, wickedness, misery: but shall have the light of life - He that closely, humbly, steadily follows me, shall have the Divine light continually shining upon him, diffusing over his soul knowledge, holiness, joy, till he is guided by it to life everlasting.

JFB: Joh 8:12 - I am the light of the world

As the former references to water (Joh 4:13-14; Joh 7:37-39) and to bread (Joh 6:35) were occasioned by outward occurrences, so this one to light. In "the treasury" where it was spoken (see on 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.).

JFB: Joh 8:12 - 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.

JFB: Joh 8:12 - but shall have the light of life

The light, as of a new world, a newly awakened spiritual and eternal life.

Clarke: Joh 8:12 - Then spake Jesus again unto them

Then spake Jesus again unto them - Allowing the story about the woman taken in adultery to be authentic, and to stand here in its proper place, we may consider that our Lord, having begun to teach the people in the temple, was interrupted by the introduction of this woman by the scribes and Pharisees; and now, having dismissed them and the woman also, he resumes his discourse

Clarke: Joh 8:12 - I am the light of the world

I am the light of the world - The fountain whence an intellectual light and spiritual understanding proceed: without me all is darkness, misery, and death. The Divine Being was, by the rabbins denominated, The light of the world. So in Bamidbar Rabba: "The Israelites said to God, O Lord of the universe, thou commandest us to light lamps to thee, yet thou art The Light of The World: and with thee the light dwelleth."Our Lord, therefore, assumes here a well known character of the Supreme Being; and with this we find the Jews were greatly offended

Clarke: Joh 8:12 - Shall not walk in darkness

Shall not walk in darkness - He shall be saved from ignorance, infidelity, and sin. If he follow me, become my disciple, and believe on my name, he shall have my Spirit to bear witness with his, that he is a child of God. He shall have the light of life - such a light as brings and supports life. The sun, the fountain of light, is also the fountain of life: by his vivifying influences, all things live - neither animal nor vegetative life could exist, were it not for his influence. Jesus, the Sun of righteousness, Mal 4:2, is the fountain of all spiritual and eternal Life. His light brings life with it, and they who walk in his light live in his life. This sentiment is beautifully expressed and illustrated in the following inimitable verse (all monosyllables except one word) of that second Spenser, Phineas Fletcher. Speaking of the conversion of a soul to God, he says: -

"New Light new Love, new Love new Life hath bred

A Life that lives by Love, and loves by Light

A Love to him, to whom all Loves are wed

A Light, to whom the sun is darkest night

Eye’ s Light, heart’ s Love, soul’ s only Life he is

Life, soul, love, heart, Light, eye, and all are his

He eye, Light, heart, Love, soul; He all my joy and bliss.

Purple Island, Can. I. v. 7

Some suppose our Lord alludes to the custom of lighting lamps or torches, on the first day of the feast of tabernacles. But as these words seem to have been spoken the day after that last and great day of the feast, mentioned Joh 7:37, they may rather be considered as referring to the following custom: It has already been observed, that the Jews added a ninth day to this feast, which day they termed, The feast of joy for the law; and on that day they were accustomed to take all the sacred books out of the chest where they had been deposited, and put a lighted candle in their place, in allusion to Pro 6:23 : For the commandment is a Lamp (or Candle) and the law is life: or to Psa 119:105 : Thy word is a Lamp unto my feet, and a Light unto my path. If this custom existed in the time of our Lord, it is most likely that it is to it he here alludes; as it must have happened about the same time in which these words were spoken. See Buxtorf. Synagog. Jud. c. xxi

As the Messiah was frequently spoken of by the prophets under the emblem of light, see Isa 60:1; Isa 49:6; Isa 9:2, the Pharisees must at once perceive that he intended to recommend himself to the people as the Messiah, when he said, I am the light of the world

The rabbins think that the Messiah is intended in Gen 1:8, And God said, Let there be light, and there was light. "From this we may learn that the holy and blessed God saw the light of the Messiah and his works before the world was created; and reserved it for the Messiah, and his generation, under the throne of his glory. Satan said to the holy and blessed God, For whom dost thou reserve that light which is under the throne of thy glory? God answered: For him who shall subdue thee, and overwhelm thee with confusion. Satan rejoined, Lord of the universe, show that person to me! God said, Come and see him. When he saw him, he was greatly agitated, and fell upon his face, saying, Truly this is the Messiah, who shall cast me and idolaters into hell."Yalcut Rubeni, fol. 6. This is a very remarkable saying; and, as it might have existed in the time of our Lord, to it he might have alluded in the verse before us. The thing itself is true: the Messiah is the light of the world, and by him Satan’ s empire of idolatry is destroyed in the world, and the kingdom of light and life established. See several similar testimonies in Schoettgen.

Calvin: Joh 8:12 - I am the light of the world // He who followeth me

12.I am the light of the world Those who leave out the former narrative, which relates to the adulteress, ²¹³ connect this discourse of Christ with the sermon which he delivered on the last day of the assembly. It is a beautiful commendation of Christ, when he is called the light of the world; for, since we are all blind by nature, a remedy is offered, by which we may be freed and rescued from darkness and made partakers of the true light Nor is it only to one person or to another that this benefit is offered, for Christ declares that he is the light of the whole world; for by this universal statement he intended to remove the distinction, not only between Jews and Gentiles, but between the learned and ignorant, between persons of distinction and the common people.

But we must first ascertain what necessity there is for seeking this light; for men will never present themselves to Christ to be illuminated, until they have known both that this world is darkness, and that they themselves are altogether blind. Let us therefore know that, when the manner of obtaining this light is pointed out to us in Christ, we are all condemned for blindness, and everything else which we consider to be light is compared to darkness, and to a very dark night. For Christ does not speak of it as what belongs to him in common with others, but claims it as being peculiarly his own. Hence it follows, that out of Christ there is not even a spark of true light There may be some appearance of brightness, but it resembles lightning, which only dazzles the eyes. It must also be observed, that the power and office of illuminating is not confined to the personal presence of Christ; for though he is far removed from us with respect to his body, yet he daily sheds his light upon us, by the doctrine of the Gospel, and by the secret power of his Spirit. Yet we have not a full definition of this light, unless we learn that we are illuminated by the Gospel and by the Spirit of Christ, that we may know that the fountain of all knowledge and wisdom is hidden in him.

He who followeth me To the doctrine he adds an exhortation, which he immediately afterwards confirms by a promise. For when we learn that all who allow themselves to be governed by Christ are out of danger of going astray, we ought to be excited to follow him, and, indeed, by stretching out his hand — as it were — he draws us to him. We ought also to be powerfully affected by so large and magnificent a promise, that they who shall direct their eyes to Christ are certain that, even in the midst of darkness, they will be preserved from going astray; and that not only for a short period, but until they have finished their course. For that is the meaning of the words used in the future tense, he shall not walk in darkness, but shall have the light of life Such is also the import of this latter clause, in which the perpetuity of life is stated in express terms. We ought not to fear, therefore, lest it leave us in the middle of the journey, for it conducts us even to life The genitive of life, in accordance with the Hebrew idiom, is employed, instead of the adjective, to denote the effect; as if he had said, the life-giving light We need not wonder that such gross darkness of errors and superstitions prevails in the world, in which there are so few that have their eyes fixed on Christ.

Defender: Joh 8:12 - I am the light

This is the second of the great "I am" statements of Christ in the gospel of John (Joh 6:35) which compares Him to the sun. Physically speaking, the sun is the life and light of the physical world (Gen 1:14-16; Joh 1:4, Joh 1:9; Rev 21:23-25; Rev 22:5). Christ indeed did create the sun and even now sustains its life-giving radiations (Heb 1:3).

Defender: Joh 8:12 - walk in darkness

This is the first New Testament reference to the spiritual "walk" of the believer, and it is important to note that the "walk" is to "follow" the steps of Jesus (compare 1Pe 2:21) and to be "in him" (Col 2:6). In the Old Testament, the first such reference is when Enoch, then Noah, "walked with God" (Gen 5:24; Gen 6:9). The believer is further commanded to "walk in the light" (1Jo 1:7), "in wisdom" (Col 4:5), "in love" (Eph 5:2), "in newness of life" (Rom 6:4), "in the Spirit" (Gal 5:16), "in the truth" (3Jo 1:4), and "in good works" (Eph 2:10). On the other hand, he is not to walk "according to the course of this world" or "as other Gentiles walk, in the vanity of their mind" (Eph 2:2; Eph 4:17).

Defender: Joh 8:12 - light of Life

Note the profound prophetic significance of this claim of Christ. It is as strong an assertion of omnipotent deity as one could imagine, but it does not sound conceited or insane as it would have if it had come from any other man. Rather, it has proved prophetically true for 2000 years. He has been the light of the world - the inspiration for the world's greatest music and art, its most dedicated hospitals and missions, its greatest and most influential nations and governments. Furthermore, millions of individuals who have followed Him have testified that He was the light of their lives as they walked, not in darkness, but in the light of life."

TSK: Joh 8:12 - I am // shall not // shall have

I am : Joh 1:4-9, Joh 3:19, Joh 9:5, Joh 12:35; Isa 9:2, Isa 42:6, Isa 42:7, Isa 49:6, Isa 60:1-3; Hos 6:3; Mal 4:2; Mat 4:14-16; Luk 1:78, Luk 1:79, Luk 2:32; Act 13:47, Act 26:23

shall not : Joh 12:35, Joh 12:46; Psa 18:28, Psa 97:11; Isa 50:10; 2Pe 2:4, 2Pe 2:17; Jud 1:6, Jud 1:13

shall have : Joh 7:17, Joh 14:6; Job 33:28; Psa 49:19; Rev 21:24

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Joh 8:12 - I am the light of the world

I am the light of the world this is what John the Baptist had said of Christ before, Joh 1:4,5 , and what Christ saith of himself afterward, Joh 9:5 . It was prophesied of him, that he should be a light to the Gentiles, and God’ s salvation to the ends of the earth, Isa 46:6 . And old Simeon saith of him, Luk 2:32 , that he was to be a light to lighten the Gentiles, and the glory of his people Israel. Light is a thing glorious in itself, and communicative of itself unto others to guide them. So as Christ is most aptly compared to light, and spoken of under that notion; as for his own innate glory, so for the communicativeness of himself to creatures; which latter appeareth to be chiefly here intended: for he saith, that he who followed him, believing his doctrine, and obeying his precepts, living according to his direction and his example, should not be at a loss how to guide himself, nor remain in the darkness of sin, ignorance, and spiritual death; but should have that light which bringeth life along with it, and is sufficient to guide a man in all the works of a spiritual life, and at last bring him to life eternal.

Lightfoot: Joh 8:12 - I am the light of the world

Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.   

[I am the light of the world.] "R. Biba Sangorius saith, Light is the name of the Messiah. As it is written, Light dwells with him;" Dan 2:22. We have the same passage in Bereshith Rabba; saving that the author of these words there is R. Abba Serongianus.   

They were wont to adorn their Rabbins and doctors with swelling and magnificent titles of Lights.   

"A tradition. His name is not R. Meir, but Nehorai. Why therefore is he called R. Meir? Because he enlightens the eyes of wise men by the traditions. And yet his name is not Nehorai neither, but R. Nehemiah. Why then is he called R. Nehorai? Because he enlightens the eyes of wise men by the traditions." O blessed luminaries without light! Begone, ye shades of night! for "the Sun of righteousness" hath now displayed himself.

Gill: Joh 8:12 - Then spake Jesus again unto them // I am the light of the world // he that followeth me // shall not walk in darkness // but shall have the light of life

Then spake Jesus again unto them,.... Syriac fragment of Bishop Usher's, published by De Dieu, prefaces this verse thus, "when they were gathered together", Jesus said, &c. that is, the Scribes and Pharisees, who went out and returned again; or some others of them, who came after this, to whom Christ addressed himself thus:

I am the light of the world; which he might say, on occasion of the rising sun, which was now up, and might shine brightly in their faces; see Joh 8:2; which is אור העולם, "the light of the world", as Aben Ezra in Psa 19:8 rightly calls it: thus on occasion of the water in Jacob's well, he discoursed of living water; and upon the Jews at Capernaum mentioning the manna, he treated at large concerning himself as the bread of life: and he might also make use of this character, and apply it to himself, with a view to some passages in the Old Testament, which speak of him under the metaphor of the sun, as Psa 84:11, and represent him as the light; and the Jews ^t themselves say, that light is one of the names of the Messiah; and God himself is called by them, the light of the world ^u: and likewise he may have regard to those pompous titles and characters, which the Jewish doctors assumed arrogantly to themselves, and oppose himself to them; for they not only called Moses their master, אור העולם, "the light of the world" ^w, and also the law of Moses ^x, but their Rabbins and doctors; See Gill on Mat 5:14. By the world here is meant, not the whole world, and all the individuals of it; for though Christ, as the Creator of all things, is the light of men, and does lighten every individual man with the light of nature and reason, yet not in a spiritual and saving manner, as is here intended; nor the whole body of the elect of God, though they are sometimes called the world, being the better part of it, and are made light in the Lord, in a special sense; nor the Jews only, and the chosen of God, among them, though Christ was a great light to many of them, that sat in darkness, and in the shadow of death; but the Gentiles are here designed, who were usually called by the Jews, the world; See Gill on Joh 3:16. And these were in gross darkness before the coming of Christ, about the Divine Being, concerning the object, nature, and manner of worship; the Scriptures, the law, and Gospel; the Messiah, and his office and work; the Spirit of God, and his operations of grace; the resurrection of the dead, and a future state; now Christ came to be a light of the Gentiles, as well as the glory of his people Israel: our Lord seems to have respect to the prophecy of him, in Isa 42:6, as well as alludes to the sun in the firmament; whose light is diffused to all the nations of the earth, and not confined to one spot of land only: but since Christ was the minister of the circumcision, and was sent only to the lost sheep of the house of Israel, it may be asked, how could he be the light of the Gentiles? to which it may be replied, that he was so by his apostles, who were sent by him with the light of the Gospel, into all the world; and by his Spirit, who enlightens the minds of men, who were darkness itself, with the light of Christ: for he is not only the author and giver of the light of nature to all men, but also of the light of grace to all his chosen ones, Gentiles as well as Jews; who, in his light, see light; see themselves lost and undone, and him to be the only willing, able, suitable, and complete Saviour; and behold wondrous things in the doctrines of the Gospel, and have some glimpse of glory; and he is likewise the author of all the light of glory the saints enjoy in the other world; the Lamb is the light of that state; he is their everlasting light, and their glory; and happy are they who are his followers now:

he that followeth me; not corporeally, but spiritually, by faith; for as believing is expressed by coming to Christ, so by following after him: compare with this, Joh 12:46; and with love and affection to him, the desires of the soul being unto him, and to the remembrance of him; and in the exercise of every grace and discharge of every duty, in imitation of him; and through a variety of sufferings and tribulations, pressing after him as the guide, captain, and forerunner: and such

shall not walk in darkness; in the darkness of unregeneracy, not knowing what they are, and where they are, and whither they are going; for such know they are in the light; and though they were blind, now they see; they know in whom they have believed, and that they are in Christ, in the covenant of grace, and in the love of God, and are going to heaven and eternal happiness; such shall not walk in the darkness of unbelief; but walk by faith on Christ; nor in the darkness of error, but in the truth of the Gospel, and as becomes it; and though they may sometimes walk without the light of God's countenance, yet light shall arise to them; and such "shall not go into darkness", as the Ethiopic version renders the words, into outer darkness, or the darkness of eternal death:

but shall have the light of life; the grace of God abiding in them now; which as it is a well of living water, springing up to eternal life, so it is a shining light, which increases to the perfect day: as darkness and death, so light and life go together; grace, which is enlightening, is also quickening and comforting, and issues in eternal light and life; a light that will never be extinguished, and a life that will continue for ever, with never fading joys and pleasures; see Job 33:30.