2. Likewise, light does not need illumination: therefore neither does the highest truth need attestation: therefore he came in vain.
I respond: It must be said that testimony is borne to someone and on account of someone. Sometimes, therefore, there is occasion for testimony by reason of the one to whom it is borne, because the truth is weak, and thus a man needs the testimony of another; sometimes by reason of the one on account of whom it is borne, because he is doubtful or weak in faith. John, however, did not come in testimony on account of a deficiency of light in Christ, but by reason of the unfitness in our eye.
22. Question II. But a question is raised about this statement: That all might believe through him: because, since not all believed, if God sent him for this purpose, then both are frustrated of their due end.
I respond: It must be said that there is a twofold end: in itself and in another. I say therefore that to be frustrated in the end in another, so long as the end in itself is possessed, introduces no imperfection, as is clear in the case of the rhetorician who persuades well, the Angel who guards, Christ who redeems, and John who testifies, because he bore sufficient testimony, even though not all believed him; yet of the things contingent upon him, he omitted nothing.
23. Question III. Likewise, it is asked concerning what he says: He was not the light.
On the contrary: Ephesians 5: "You were once darkness, but now you are light in the Lord": therefore all the good are light.
The Gloss responds that there is a light that illuminates and a light that is illuminated. John and the other Saints are not the illuminating light, but light illuminated by the first light.
But against this is Matthew 5: "So let your light shine before men"; and Philippians 2: "Among whom you shine as luminaries in the world."
I respond: There is a light that illuminates effectively and dispositively. The light that illuminates effectively is light by essence, and thus God alone is the illuminating light; dispositively, it is light by participation, and thus are the Saints, who illuminate by word and example.
On the Coming of Christ.
24. There was the true light, etc. Having determined the coming of the precursor, the coming of the King is determined, and it is determined with its properties and circumstances. He therefore describes this coming of Christ in the following order. First is noted the reason for coming; second, the rejection of the one coming; third, the usefulness or fruit of the coming itself; fourth, the manner of coming.
(Verse 9). The reason therefore for coming in the flesh is first touched upon, which was this: because God himself before the Incarnation, although he was the highest light present to all, was not known by the world; therefore he was made visible,
so that he might be known. For this reason he says: There was the true light, namely by essence; which enlightens every man coming into this world; below in chapter eight: "I am the light of the world; he who follows me does not walk in darkness." This light was present to the world: whence he was in the world by presence; Wisdom 7: "It reaches everywhere because of its purity."
25. (Verse 10). He was in the world, by effect: whence the world was made through him, through whom he could be known; Wisdom 13: "From the greatness of the beauty and of the creature, the Creator of these could be knowably seen." And yet the world knew him not: the world, that is, worldly people — this is a metonymy: below in chapter seventeen: "Just Father, the world has not known you." This is the reason why he came: whence Chrysostom says: "Because being in the world, he was not thought to be present, since he was not yet known: he deigned to put on flesh."
26. (Verse 11.). He came unto his own. Here is touched upon the contempt for the one coming, and this especially from those who ought to have honored him, and from whose race he assumed flesh. On account of which he says: He came unto his own, that is, from the race of the Jews, whom he had chosen before all others, he assumed flesh. And his own —that is, the Jews— did not receive him, not because none did, but because few did; Isaiah 1: "I have nourished and brought up children, and they have despised me." The Jews are called his own because according to the flesh he was of their race, because he was of the seed of David, who was king in Israel forever.
Or: his own by special election, according to that passage of Deuteronomy 26: "The Lord has chosen you to be a peculiar people."
27. (Verse 12.). But as many as. Here is touched upon the third point, namely the fruit of his coming, or its benefit, which is the attainment of divine filiation. Because this benefit does not extend except to those who received him and believed in him, therefore he says: But as many as received. Thus his own did not receive him, but as many as received him, he gave them power to become sons of God. And this is a great benefit; 1 John 3: "Behold what manner of charity the Father has given us, that we should be called and should be sons of God"; and in this is great benefit: whence Romans 8: "If sons, also heirs, heirs indeed of God, and co-heirs with Christ." Thus therefore he gave this power of divine filiation to those who received him. But because this reception is through faith, therefore he explains: To those who believe in his name: thus he gave to those who received him, to those who believe in his name, that is, in the reality of his name. His name is Emmanuel, that is, God with us. He therefore believes in the name who believes him to be God and man; and this one is a son of God; 1 John 5: "Everyone who believes that Jesus is the Son of God is born of God." But because they do not become sons of God except through spiritual generation, not carnal, therefore he says:
28. (Verse 13.). Who not of bloods, that is, of the commingling of seeds; nor of the will of the flesh, that is, of a woman; nor of the will of man, that is, of pleasure and desire; but are born of God; because below in chapter 3: "That which is born of the flesh is flesh, and that which is born of the spirit is spirit"; and 1 Peter 1: "Being born again, not of corruptible seed, but of incorruptible, through the word of the living God, abiding forever," that is, always.
29. (Vers. 14.). And the Word was made flesh. Here the fourth point is touched upon, namely the mode of coming, which was through the assumption of flesh, in which there was the highest union: therefore he says: The Word was made flesh: that is, united to flesh; Philippians 2: "He humbled himself, taking the form of a servant." And because this union was unconfused, it was also undivided: therefore he says: And dwelt among us, that is, in our nature: he dwelt, therefore he was not changed: he dwelt, therefore he was not separated. Concerning this dwelling, Leviticus 26: "I will set my tabernacle in the midst of you, and my soul shall not cast you off"; and in the Psalm: "In peace is his place made, and his dwelling in Sion."
Questions.
30. Question I. But it is first asked concerning what he says: He was the true light, which enlightens every man coming etc.; because it was said above that some men are darkness: therefore he does not enlighten all.
If you say: as far as it is in itself: then if no one can resist his will, it is necessary that all be enlightened.
To this Augustine responds thus: "He enlightens every one, namely every one who is enlightened, because no one is enlightened except through him." The example of a teacher teaching boys.
Bede responds that this is understood of the light of nature, not of grace; and everyone has the light of God's countenance sealed upon him.
Chrysostom however explains it thus: because he is prepared to enlighten; but not all are enlightened, because they close the way of light to themselves. The example of a blind man standing in the sun.