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 beacon on the shores of the ocean may 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 beacon may 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 expression denoting, in general, the whole human race - Jews and Gentiles. John preached to the Jews. Jesus came "to be a light to lighten the Gentiles," as well as to be the "glory of 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 for this are:

1. That the Messiah is often spoken of 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 accomplished by his command or appointment. This passage means, therefore, that by his own personal ministry, and by his Spirit and apostles, light or teaching is afforded to all. It does not mean that every individual of the human family is enlightened with the knowledge "of the 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 expected and predicted, which as the result of its coming into the world, will ultimately enlighten all nations."

Which lighteth every man - As Christ is the Spring and Fountain of all wisdom, so all the wisdom that is in man comes from him; the human intellect is a ray from his brightness; and reason itself springs from this Logos, the eternal reason. Some of the most eminent rabbins understand Isaiah 60:1, Rise and shine, for thy Light is come, of the Messiah who was to illuminate Israel, and who, they believe, was referred to in that word, Genesis 1:3, And God said, Let there be Light; and there was light. Let a Messiah be provided; and a Messiah was accordingly provided. See Schoettgen.

That cometh into the world - Or, coming into the world - ερχομενον εις τον κοσμον: a common phrase among the rabbins, to express every human being. As the human creature sees the light of the world as soon as it is born, from which it had been excluded while in the womb of its parent; in like manner, this heavenly light shines into the soul of every man, to convince of sin, righteousness, and judgment; and it is through this light, which no man brings into the world with him, but which Christ mercifully gives to him on his coming into it, that what is termed conscience among men is produced. No man could discern good from evil, were it not for this light thus supernaturally and graciously restored. There was much light in the law, but this shone only upon the Jews; but the superior light of the Gospel is to be diffused over the face of the whole earth.

The following not only proves what is asserted in this verse, but is also an excellent illustration of it.

The Gayatri, or holiest verse of the Vedas, i.e. the ancient Hindoo Scriptures.

"Let us adore the supremacy of that divine Sun, the Godhead who illuminates all, who re-creates all; from whom all proceed; to whom all must return; whom we invoke to direct our understandings aright, in our progress towards his holy seat."

The ancient comment.

"What the sun and light are to this visible world, that are the supreme good and truth to the intellectual and invisible universe; and, as our corporeal eyes have a distinct perception of objects enlightened by the sun, thus our souls acquire certain knowledge by meditating on the light of truth, which emanates from the Being of beings; that is the light by which alone our minds can be directed in the path to blessedness." Sir Wm. Jones's works, vol. vi. p. 417.

Sir William observes that the original word Bhargas, which he translates Godhead, consists of three consonants, and is derived from bha, to shine; ram, to delight; and gam, to move: - the Being who is the light, the source of happiness, and the all-pervading energy.

That was the true light,.... Christ is that light, that famous and excellent light, the fountain of all light to all creatures; that gave light to the dark earth at first, and spoke light out of darkness; that light of all men in the earth, and of all the angels in heaven, and of all the saints below, and of all the glorified ones above: he is the true light, in distinction from typical lights; the "Urim" of the former dispensation; the candlestick, with the lamps of it; the pillar of fire which directed the Israelites by night in the wilderness; and from all the typical light there was in the institutions and sacrifices of the law; and in opposition to the law itself, which the Jews (z) magnify, and cry up as the light, saying, there is no light but the law; and in opposition to all false lights, as priests, diviners, and soothsayers among the Gentiles, Scribes, and Pharisees, and the learned Rabbins among the Jews, so much boasted of as the lights of the world; and to all false Christs and prophets that have risen, or shall rise, in the world,

Which lighteth every man that cometh into the world: the sense is, either that every man that is enlightened in a spiritual manner, is enlightened by him, which is true of Christ, as the Son of God, existing from the beginning; but not in the Socinian sense, as if they were enlightened by his human ministry and example; for the Old Testament saints were not enlightened by his preaching; and many were enlightened by the ministry of John the Baptist; and multitudes afterwards, through the ministry of the apostles; and very few, comparatively, were enlightened under the ministry of Christ; and none we read of, in this sense, enlightened by him, when, and as soon as they came into, the world: or, the meaning is, that he is that light which lighteth all sorts of men; which is true in, a spiritual sense: some connect the phrase, "that cometh into the world", not with "every man", but with the "true light"; and the Arabic version so reads, and joins it to the following verse; but this reading is not so natural and the order of the words requires the common reading; nor is the difficulty removed hereby; for still it is every man that is enlightened: it is best therefore to understand these words of the light of nature, and reason, which Christ, as the word, and Creator and light of men, gives to every man that is born into the world; and which serves to detect the Quakers' notion of the light within, which every man has, and is no other than the light of a natural conscience; and shows how much men, even natural men, are obliged to Christ, and how great a person he is, and how deserving of praise, honour, and glory. The phrase, "every man that cometh into the world", is Jewish, and often to be met with in Rabbinical writings, and signifies all men that are born into the world; the instances are almost innumerable; take one or two: on those words in Job 25:3 on whom doth not his light arise? it is asked (a), who is he that cometh,

, "of all that come into the world"; and says, the sun hath not lightened me by day, nor hath the moon lightened me by night! thou enlightenest those above, and those below, and "all that come into the world".

Again, God is introduced thus speaking (b):

"I am the God, , "of all that come into the world"; and I have not united my name, but to the people of Israel.

Once more (c),

"Moses, our master, from the mouth of power, (i.e. God; see 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.

That was the true light, etc.

This passage is 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 connection with light. Note especially the latter, where Jesus himself says, "I am come a light into the world." Was (ἦν) is to be taken independently, there was, and not united in a single conception with coming (ἐρχόμενον), so as to mean was coming. The light was, existed, when the Baptist appeared 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 "at sundry times and in diverse manners" (Hebrews 1:1). "From the first He was on His way to the world, advancing toward the 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 almost confined 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 contrasted with false; while ἀληθινός signifies what is real, perfect, and substantial, as contrasted with 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 expression true light denotes the realization of the original divine idea of the Light - the archetypal Light, as contrasted with 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 cease to 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)

continued...

{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 acknowledge him 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 seen by 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 accord and borrows light from no one.

1:9 That was the true Light, which lighteth every man that cometh into the world. The Revised Version reads, There was the true light, even the light which lighteth every man, coming into the world. Grammatically, both in the Greek and the English, coming may belong to the light, or every man. We believe that it should agree with light. That was the true or real Light who, when he comes into the world, enlightens every man. Jesus says, I am come a light into the world (Joh 12:46).

1:9 Who lighteth every man - By what is vulgarly termed natural conscience, pointing out at least the general lines of good and evil. And this light, if man did not hinder, would shine more and more to the perfect day.

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 amongst the most familiar, especially in the writings of this Evangelist (Joh 12:46; 16:28; 18:37; 1Jo 4:9; 1Ti 1:15, &c.).

1:6-14 John the Baptist came to bear witness concerning Jesus. Nothing more fully shows the darkness of men's minds, than that when the Light had appeared, there needed a witness to call attention to it. Christ was the true Light; that great Light which deserves to be called so. By his Spirit and grace he enlightens all that are enlightened to salvation; and those that are not enlightened by him, perish in darkness. Christ was in the world when he took our nature upon him, and dwelt among us. The Son of the Highest was here in this lower world. 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 say that 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 God as the Author. By his Divine presence Christ always was in the world. But now that the fulness of time was come, he was, after another manner, God manifested in the flesh. But observe the beams of his Divine glory, which darted through this veil of flesh. Men discover their 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 respect of graces, his form was like the Son of God His Divine glory appeared in 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 of the things he was to reveal.