A second reason is that Christ was a light to the world through his miracles. Yet, because they were performed in time, they passed away with time and did not reach everyone. But the words of the prophets, preserved in Scripture, could reach not only those present, but could also reach those to come after. Hence the Lord willed that men come to a knowledge of the Word through the testimony of the prophets, in order that not only those present, but also men yet to come, might be enlightened about him. So it says expressly, so that through him all men might believe, i.e., not only those present, but also future generations.
The third reason is that not all men are in the same condition, and all are not led or disposed to a knowledge of the truth in the same way. For some are brought to a knowledge of the truth by signs and miracles; others are brought more by wisdom. “The Jews require signs, and the Greeks seek wisdom” (1 Cor 1:22). And so the Lord, in order to show the path of salvation to all, willed both ways to be open, i.e., the way of signs and the way of wisdom, so that those who would not be brought to the path of salvation by the miracles of the Old and New Testaments, might be brought to a knowledge of the truth by the path of wisdom, as in the prophets and other books of Sacred Scripture.
A fourth reason, given by Chrysostom, is that certain men of weak understanding are unable to grasp the truth and knowledge of God by themselves. And so the Lord chose to come down to them and to enlighten certain men before others about divine matters, so that these others might obtain from them in a human way the knowledge of divine things they could not reach by themselves. And so he says, that through him all men might believe. As if to say: he came as a witness, not for the sake of the light, but for the sake of men, so that through him all men might believe. And so it is plain that the testimonies of the prophets are fitting and proper, and should be received as something needed by us for the knowledge of the truth.
120 He says believe, because there are two ways of participating in the divine light. One is the perfect participation which is present in glory, “In your light, we shall see the light” (Ps 35:10). The other is imperfect and is acquired through faith, since he came as a witness. Of these two ways it is said, “Now we see through a mirror, in an obscure manner, but then we shall see face to face” (1 Cor 13:12). And in the same place we find, “Now I know in part, but then I shall know even as I am known.” Among these two ways, the first is the way of participation through faith, because through it we are brought to vision. So in Isaiah (7:9) where our version has, “If you do not believe, you will not persist,” another version has, “If you do not believe, you will not understand.” “All of us, gazing on the Lord’s glory with unveiled faces, are being transformed from glory to glory into his very image,” which we have lost (2 Cor 3:18). “From the glory of faith to the glory of vision,” as a Gloss says.
And so he says, that through him all men might believe, not as though all would see him perfectly at once, but first they would believe through faith, and later enjoy him through vision in heaven.
121 He says through him, to show that John is different than Christ. For Christ came so that all might believe in him. “He who believes in me, as Scripture says, “Out of his heart shall flow rivers of living water” (below 7:38). John, on the other hand, came that all men might believe, not in him, but in Christ through him.
One may object that not all have believed. So if John came so that all might believe through him, he failed. I answer that both on the part of God, who sent John, and of John, who came, the method used is adequate to bring all to the truth. But on the part of those “who have fixed their eyes on the ground” (Ps 16:11), and refused to see the light, there was a failure, because all did not believe.
122 Now although John, of whom so much has been said, even including that he was sent by God, is an eminent person, his coming is not sufficient to save men, because the salvation of man lies in participating in the light. If John had been the light, his coming would have sufficed to save men; but he was not the light. So he says, he was not the light . Consequently, a light was needed that would suffice to save men.
Or, we could look at it another way. John came to bear witness to the light. Now it is the custom that the one who testifies is of greater authority than the one for whom he bears witness. So, lest John be considered to have greater authority than Christ, the Evangelist says, he was not the light, but he came in order to bear witness to the light. For he bears witness not because he is greater, but because he is better known, even though he is not as great.
123 There is a difficulty about his saying, he was not the light. Conflicting with this is, “You were at one time darkness, but now you are light in the Lord” (Eph 5:8); and “You are the light of the world” (Mt 5:14). Therefore, John and the apostles and all good men are a light.
I answer that some say that John was not the light, because this belongs to God alone. But if “light” is taken without the article, then John and all holy men were made lights. The meaning is this: the Son of God is light by his very essence; but John and all the saints are light by participation. So, because John participated in the true light, it was fitting that he bear witness to the light; for fire is better exhibited by something afire than by anything else, and color by something colored.
LECTURE 5
9 He [the Word] was the true light,
which enlightens every man coming into this world.
10 He was in the world, and through him the world was made,
and the world did not know him.
124 Above, the Evangelist considered the precursor and his witness to the incarnate Word; in the present section he considers the incarnate Word himself. As to this he does three things. First, he shows why it was necessary for the Word to come. Secondly, the benefit we received from the coming of the Word (I:11). And thirdly, the way he came (1:14).
The necessity for the Word’s coming is seen be the lack of divine knowledge in the world. He points out this need for his coming when he says, “For this was I born, and I came into the world for this, to testify to the truth” (below 18:37). To indicate this lack of divine knowledge, the Evangelist does two things. First, he shows that this lack does not pertain to God or the Word. Secondly, that it does pertain to men (v 10b).
He shows in three ways that there was no defect in God or in the Word that prevented men from knowing God and from being enlightened by the Word. First, from the efficacy of the divine light itself, because He was the true light, which enlightens every man coming into this world. Secondly, from the presence of the divine light, because He was in the world. Thirdly, from the obviousness of the light, because through him the world was made. So the lack of divine knowledge in the world was not due to the Word, because it is sufficient. First, he shows the nature of this efficiency, that is, He was the true light. Secondly, its very efficiency, which enlightens every man.
125 The divine Word is efficacious in enlightening because He was the true light. How the Word is light, and how he is the light of men need not be discussed again, because it was sufficiently explained above. What we must discuss at present is how he is the true light. To explain this, we should note that in Scripture the “true” is contrasted with three things. Sometimes it is contrasted with the false, as in “Put an end to lying, and let everyone speak the truth” (Eph 4:25). Sometimes it is contrasted with what is figurative, as in “The law was given through Moses; grace and truth have come through Jesus Christ” (below 1:17), because the truth of the figures contained in the law was fulfilled by Christ. Sometimes it is contrasted with what is something by participation, as in “that we may be in his true Son” (1 Jn 5:20), who is not his Son by participation.
Before the Word came there was in the world a certain light which the philosophers prided themselves on having; but this was a false light, because as is said, “They became stultified in their speculations, and their foolish hearts were darkened; claiming to be wise, they became fools” (Rom 1:21); “Every man is made foolish by his knowledge” (Jer 10:14). There was another light from the teaching of the law which the Jews boasted of having; but this was a symbolic light, “The law has a shadow of the good things to come, not the image itself of them” (Heb 10:1). There was also a certain light in the angels and in holy men in so far as they knew God in a more special way by grace; but this was a participated light, “Upon whom does his light not shine?” (Jb 25:3), which is like saying: Whoever shine, shine to the extent that they participate in his light, i.e., God’s light.
But the Word of God was not a false light, nor a symbolic light, nor a participated light, but the true light, i.e., light by his essence. Therefore he says, He was the true light.
126 This excludes two errors. First, that of Photinus, who believed that Christ derived his beginning from the Virgin. So, lest anyone suppose this, the Evangelist, speaking of the incarnation of the Word, says, He was the true light, i.e., eternally, not only before the Virgin, but before every creature. This also excludes the error of Arius and Origen; they said that Christ was not true God, but God by participation. If this were so, he could not be the true light, as the Evangelist says here, and as in “God is light” (1 Jn 1:5), i.e., not by participation, but the true light. So if the Word was the true light, it is plain that he is true God. Now it is clear how the divine Word is effective in causing divine knowledge.
127 The effectiveness or efficiency of the Word lies in the fact that he enlightens every man coming into this world. For everything which is what it is by participation is derived from that which is such by its essence; just as everything afire is so by participation in fire, which is fire by its very essence. Then since the Word is the true light by his very essence, then everything that shines must do so through him, insofar as it participates in him. And so he enlightens every man coming into this world.
128 To understand this, we should know that “world” is taken in three ways in Scripture. Sometimes, from the point of view of its creation, as when the Evangelist says here, “through him the world was made” (v 10). Sometimes, from the point of view of its perfection, which it reaches through Christ, as in “God was, in Christ, reconciling the world to himself” (2 Cor 5:19). And sometimes it is taken from the point of view of its perversity, as in “The whole world lies under the power of the evil one” (1 Jn 5:19).