In danger He lashes us to Himself, as Alpine guides do when there is perilous ice to get across. Surely to say in both cases, as Lücke and De Wette do, that the allusion could not have been made unless the usage took place on that day, is mere trifling. 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 John 3:16. "The Treasury of Scripture Knowledge". He puts Himself at the head of the mystic march of the generations, and, like the mysterious Angel that Joshua saw in the plain by Jericho, makes the lofty claim: ‘Nay, but as Captain of the Lord’s host am I come up.’ Do we admit His claim because we know His Name? 1983-1999. 13 Wanneer Hy kom, die Gees van die waarheid, sal Hy julle in die hele waarheid lei. Once too he indulged himself in corrupt habits: whether more or less addicted to gross sin, he loved the ways of the world, and conformed himself to them: all his delight was in the things of time and sense: he lived as if he had nothing else to do, but to consult his reputation, ease, and interests in the world. With some, we are like meteors—sudden, rushing, short. ", [Note: Carson, The Gospel . Foster, Lectures, vol. The name became popular in Northern Europe, especially in Germany. ". that such an allusion to the woman would be wholly out of character after our Lord’s previous treatment of her,—how come these Pharisees, who on the hypothesis of the above Commentators are the same as those who accused the woman, to be again so soon present? On the eve of the Lesser Festival (see Note on John 7:14), and on each of the five nights which followed, there was an illumination in the court of the Temple to celebrate the âRejoicing of the Water-Drawing.â Four large golden candelabra shed their light through the whole city. (b) Jesus is Light (John 8:12 to John 9:41). Therefore, man’s awful prerogative of perverting the best into the worst forced Him, who came to be the light of men, to that sad and solemn utterance: ‘For judgment I am come into this world, that they which see not might see, and that they which see might be made blind.’. Ezekiel 1:4; Ezekiel 1:13; Ezekiel 1:26-28; Habakkuk 3:3-4). words there is R. Abba Serongianus. John 8:20). Brahms was the great master of symphonic and sonata style in the second half of the 19th century. "Whedon's Commentary on the Bible". ((u) Bemidbar Rabba, sect. Commentary on John 8:12-16 (Read John 8:12-16) Christ is the Light of the world. To follow, though it be afar off, and with unequal steps, fills our path with increasing brightness, and even though evil and ignorance and sorrow may thrust their blackness in upon our day, they are melting in the growing glory, and already we may give thanks ‘unto the Father who hath made us meet to be partakers of the inheritance of the saints in light, who hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son.’, But we have not merely the promise that we shall be led by the light and brought into the light. 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 Isaiah 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? Others take a different view, putting the discourses in John 8:12-20, and even that also in John 8:21 ff., on the day named in chap. I am the light of the world; this is what John the Baptist had said of Christ before, John 1:4,5, and what Christ saith of himself afterward, John 9:5. iv., p. 203. Here He tacitly praises Nicodemus and the officers, and censures those who had plotted against Him; as being in darkness and error, and unable to come to the light. now displayed himself. https:https://www.studylight.org/commentaries/jlc/john-8.html. For though He gives His disciples the same title, they are only “light in the Lord” (Ephesians 5:8); and though He calls the Baptist “the burning and shining light” (or “lamp” of his day, John 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” (John 1:8, John 1:9). 2 Am frühen Morgen begab er sich wieder in den Tempel. Jews and Gentiles are here combined together in the idea of the world. As the water-drawing was bound up with thoughts of the water given in abundance to those dying of thirst, so this illumination was bound up with thoughts of the pillar of fire which was the guide of those who walked in darkness. 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. Like the water poured on the altar, the light may well have had a twofold symbolism, commemorating the mighty guidance of Israel by the pillar of fire, and also prefiguring the light which was to spring up in the times of Messiah (Isaiah 9:2; Isaiah 13:6, etc.). BibliographyNicol, W. Robertson, M.A., L.L.D. also Matthew 4:15-16; Luke 2:32; and the Rabbinical references in Lightfoot, p. 1041. "Commentary on John 8:12". The Holy Communion is the chief type and the greatest channel of that uniting process. Luke 2:32 and the passages in the margin. BibliographyNisbet, James. "Coffman Commentaries on the Old and New Testament". "The Bible Study New Testament". ], is not suffered to live under the influence of such delusions: his views are rectified: he beholds things in the light in which they are represented in the Scriptures; he has learned from them what is the good and acceptable and perfect will of God, and has his mind cast, as it were, into the very mould of the Gospel. Why therefore is he called R. ‘In Him was life, and the life was the light of men.’ These two are one in their source, which is Jesus, the Word of God. This expression also is in favour of the reference. Whatever be the explanation of the fact, there stands the fact that, if we know anything at all about His habitual tone of teaching, we know that it was full of Himself. 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. Authorities differ as to whether this illumination was repeated, but all are agreed that it did not take place on the last evening. https:https://www.studylight.org/commentaries/tsk/john-8.html. II. This verse really follows chap. "It is," says Luther, "a very offensive and very proud sermon that He gives them here, standing up before the great ones and learned doctors, and giving out that they were all blind fools in the darkness, while He, on the other hand, says of Himself: 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. He that seeks to follow the true Light—to follow, not precede it; to follow always, not only when it coincides with his own will; to follow patiently and trustfully, step by step, wherever it may lead—cannot walk in darkness, for he is never without the presence of the Light. CHRYS. "In Him was life, and the life was the light of men" (John 1:4). "— οὖν in St John's style merely marks the transition. What He promises is put in the future tense; what we ought to do in the present. Around these the people danced with great rejoicing. The one who follows me will never walk in darkness, but will have the light of life." Thou barest record of thyself: thy record is not true. See Buxtorf. See several similar testimonies in Schoettgen. Copyright StatementThese files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship.This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed. Thus protected is the follower of Christ: he has spiritual senses, which, being of quick perception to discern good and evil, give early notice of the things which might prove fatal to the soul. The people would return to their humdrum lives. Do not let the warmth by the camp-fire, or the pleasantness of the shady place where your tent is pitched, keep you there when the cloud lifts. By His Spirit within us, by that all-sufficient and perfect example of His life, by the word of His Gospel, and by the manifold indications of His providence, Jesus Christ is our Guide. The pillar of fire had been Israel’s light on the way to freedom, and it represented God Himself as present with His people. "Commentary on John 8:12". I am the light of the world:— In the transaction above related, Jesus appears unspeakably great, having displayed on the occasion a degree of wisdom, knowledge,goodness,andpower,evidentlymorethanhuman—wisdom,indefending himself against the malicious attacks of his enemies; knowledge, in discovering the invisible state of their mind; power, in making use of their own secret thoughts and convictions to disappoint their crafty intentions; and goodness, in pitying and not punishing instantly one who had been guilty of an atrocious act of wickedness; wherefore it was with singular propriety that, after this remarkable decision, addressinghimself to his disciples and the multitude, he called himself the Light of the world; in allusion either to Malachi 4:2 or the bright shining of the sun lately risen, and now darting his beams with great lustre and beauty upon them. "Commentary on John 8:12". Even if the gorgeous illumination occurred on the second day only of the feast, yet an allusion to it would fall in with the people’s thought readily enough; the lamps were not yet removed, and in their near neighbourhood the Lord now spake.”. It is also strengthened by the unmistakable allusion in the previous chapter to another portion of the ceremonial of the Feast, where our Lord puts forth another of His great self-revelations and demands, in singular parallelism with that of our text, in the words, ‘If any man thirst, let him come unto Me and drink.’ That refers to the custom during the Feast of drawing water from the fountain of Siloam, which was poured out on the altar, while the gathered multitude chanted the old strain of Isaiah’s prophecy: ‘With joy shall ye draw water out of the wells of salvation.’ It is to be remembered, too, in estimating the probability of our text belonging to these Temple-sayings at the Feast, that the section which separates it from them, and contains the story about the woman taken in adultery, is judged by the best critics to be out of place here, and is not found in the most valuable manuscripts. (12) Then spake Jesus again unto them, saying, I am the light of the world.—Omitting the inserted section, this verse immediately follows John 7:52, but the words mark an interval, after which the discourse is resumed. God has said, and experience proves, that “there is no peace to the wicked.” Every man in his unregenerate state is in bondage to the fear of death, and more or less under the terrors of a guilty conscience. But as these words seem to have been spoken the day after that last and great day of the feast, mentioned John 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 Proverbs 6:23; : For the commandment is a Lamp (or Candle) and the law is life: or to Psalm 119:105; : Thy word is a Lamp unto my feet, and a Light unto my path. F. D. Maurice, Sermons, vol. 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. But His glory would also be revealed though His own life and teaching, so that John could say ‘we beheld His glory, the glory as of the only Son of the Father, full of grace and truth’ (John 1:14). Now have death and the grave been converted into the great testimonies for life and immortality. Hy was 'n # Gén. ‘Followeth Me’; then Jesus Christ calmly proposes Himself as the aim and goal for every soul of man; sets up His own doings as an all-sufficient rule for us all, with all our varieties of temper, character, culture, and work, and quietly assumes to have a right of precedence before, and of absolute command over, the whole world.
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