Post by jazzlover on Jun 25, 2006 16:05:23 GMT -5
"I AM the Light of the World"
This is the second "I AM" statement that is followed by a predicate. John has previously informed us, in the Prologue, that the Incarnate Word was "the life," and "the life was the light of men. The light shines in the darkness, but the darkness has not understood it" (vv.4- 5). He once again picks up the light metaphor, and elaborates what he has previously said. John states that Jesus made the claim, about being "the light of the world," and other similar statements, on various occasions. For example, 8:12; 9:5; 12:35-36, 46. Although John does not actually identify exactly when Jesus maid the claim in 8:12, he does tell us where He made it. He gives the Feast of Tabernacles, and the possibly the temple courts, as the backdrop to this eventful drama (7:14).
During the celebration of the Feast of Tabernacles, two major religious, and highly symbolic, ceremonies took place. The first was the out- pouring of water on the west side of the alter, by the Levitical priests, as the choir sang the Great Hallel (Ps. 113-18). (8) The second was the lighting of several large candels in the temple precint. John indicates that Jesus took the opportunity of using these two symbols to illustrate His teachings (7:37-38; 8:12). The light metaphor is steeped in Old Testament allusion. The glory of the very presence of God in the cloud led the people to the promised land (Ex. 13:21-22), and protected them from their enemies (Ex. 14:19-25). The Israelites were trained to sing, "the LORD is my light and my salvation" (Ps. 27:1). The Word of God, the law of God, is a light to guide the path of those who cherished instruction (Ps. 119:105; Pr. 6:23); God's light is shed abroad in revelation (Ezk. 1:4,13,26-28), and salvation (Hab. 3:3-4). "Light is Yahweh in action" (Ps. 44:3). Isa tells us that the Servant of the LORD was appointed as a light to the Gentiles, that He might bring salvation to the ends of the earth (Isa. 49:6). The coming eschatological age would be a time when the LORD Himself would be the light of His people (Isa. 60:19-22; cf Rev. 21:23-24). Perhaps Zech 14:5b-7 is especially significant, with its promise of continual light on the last day, followed by the promise of living water flowing from Jerusalem-this passage probably forming part of the litergical reading of the Feast.
So, with these verses in mind and "in the context of such powerful ritual, Jesus' declaration must have come with stunning force." (9) What is also stunning is the note of universality about the claim. He is not simply the light of the Jews, but "the light of the World." This reference to light is not just physical or moral light. As Morris correctly points out, that when Jesus declared, "If anyone walks in the night, he stumbles, because the light is not in him" (11:9-10), that the reference to the light not being in him, shows that we have moved from physical illumination to spiritual truth. He then comments, "Jesus is telling his hearers that those who reject him, who do not take him into their lives are in grave danger." (10) By way of summary, we contend that in each of the "I AM the light of the world" passages, the main thought is that "Jesus is the only light and that people must respond to the coming of the light by giving him a welcome and believing in him. Apart from that they are lost eternally. That Jesus is the light of the whole world and that people's eternal destiny depend on their reaction to him tell us something very important about him." (10)
This is the second "I AM" statement that is followed by a predicate. John has previously informed us, in the Prologue, that the Incarnate Word was "the life," and "the life was the light of men. The light shines in the darkness, but the darkness has not understood it" (vv.4- 5). He once again picks up the light metaphor, and elaborates what he has previously said. John states that Jesus made the claim, about being "the light of the world," and other similar statements, on various occasions. For example, 8:12; 9:5; 12:35-36, 46. Although John does not actually identify exactly when Jesus maid the claim in 8:12, he does tell us where He made it. He gives the Feast of Tabernacles, and the possibly the temple courts, as the backdrop to this eventful drama (7:14).
During the celebration of the Feast of Tabernacles, two major religious, and highly symbolic, ceremonies took place. The first was the out- pouring of water on the west side of the alter, by the Levitical priests, as the choir sang the Great Hallel (Ps. 113-18). (8) The second was the lighting of several large candels in the temple precint. John indicates that Jesus took the opportunity of using these two symbols to illustrate His teachings (7:37-38; 8:12). The light metaphor is steeped in Old Testament allusion. The glory of the very presence of God in the cloud led the people to the promised land (Ex. 13:21-22), and protected them from their enemies (Ex. 14:19-25). The Israelites were trained to sing, "the LORD is my light and my salvation" (Ps. 27:1). The Word of God, the law of God, is a light to guide the path of those who cherished instruction (Ps. 119:105; Pr. 6:23); God's light is shed abroad in revelation (Ezk. 1:4,13,26-28), and salvation (Hab. 3:3-4). "Light is Yahweh in action" (Ps. 44:3). Isa tells us that the Servant of the LORD was appointed as a light to the Gentiles, that He might bring salvation to the ends of the earth (Isa. 49:6). The coming eschatological age would be a time when the LORD Himself would be the light of His people (Isa. 60:19-22; cf Rev. 21:23-24). Perhaps Zech 14:5b-7 is especially significant, with its promise of continual light on the last day, followed by the promise of living water flowing from Jerusalem-this passage probably forming part of the litergical reading of the Feast.
So, with these verses in mind and "in the context of such powerful ritual, Jesus' declaration must have come with stunning force." (9) What is also stunning is the note of universality about the claim. He is not simply the light of the Jews, but "the light of the World." This reference to light is not just physical or moral light. As Morris correctly points out, that when Jesus declared, "If anyone walks in the night, he stumbles, because the light is not in him" (11:9-10), that the reference to the light not being in him, shows that we have moved from physical illumination to spiritual truth. He then comments, "Jesus is telling his hearers that those who reject him, who do not take him into their lives are in grave danger." (10) By way of summary, we contend that in each of the "I AM the light of the world" passages, the main thought is that "Jesus is the only light and that people must respond to the coming of the light by giving him a welcome and believing in him. Apart from that they are lost eternally. That Jesus is the light of the whole world and that people's eternal destiny depend on their reaction to him tell us something very important about him." (10)