John 12:46

Joh 12:46. Φῶς, a light) The idea of the discourse is continued from Joh 12:36, “While ye have light, believe in the light,” etc.—μὴ μείνῃ, should not abide) We were therefore in darkness.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh_12:46. Comp. Joh_8:12, Joh_9:5, Joh_12:35-36.

ἐγώ] I, no other, I am the light, as possessor and communicator of the divine truth of salvation, come into the world, etc.

μὴ μείνῃ] as he is, in a state of unbelief, but that he may be enlightened. Comp. Joh_12:36; Joh_1:4 ff.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Joh 12:46 . ἐγὼ φῶς … μείνῃ . “I am come into the world as light,” and in the connection, especially as light upon God and His relation to men. The purpose of His coming was to deliver men from their native darkness: ἵνα … ἐν τῇ σκοτίᾳ μὴ μείνῃ , “should not abide in the darkness”; cf. Joh 1:9 , Joh 8:12 ; Joh 3:18-19 , Joh 9:41 ; also 1Jn 2:9 ; 1Jn 2:11 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 46. I am come a light into the world] Probably referring to what his forerunner had said, Joh 1:5. Before the coming of this Saviour, this sun of righteousness, into the world, all was darkness: at his rising the darkness is dispersed; but it only profits those whose eyes are open to receive the rays of this sun of righteousness. See on Joh 1:5; Joh 3:19; Joh 8:12; Joh 9:5.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

46. I am come into the world as a light. In order to render his disciples more bold and persevering, he proceeds still farther in maintaining the certainty of faith. And, first, he testifies that he came into the world to be a light, by which men might be delivered from darkness and errors; and, at the same time, he points out the means of obtaining so great a benefit, when he says, that whosoever believeth in me may not remain in darkness. Besides, he accuses of ingratitude all who, after having been taught by the Gospel, do not separate themselves from unbelievers; for the higher the excellence of this benefit, of being called from darkness to light, the less excusable are they who, through their indolence or carelessness, quench the light that had been kindled in them.

The words, I am come into the world as a light, are highly emphatic; for though Christ was a light from the beginning, yet there is a good reason why he adorns himself with this title, that he has come to perform the part of a light. That we may perceive distinctly the various steps, he shows, first, that he is a light to others rather than to himself; secondly, that he is a light, not only to angels, but also to men; thirdly, that he was manifested in the flesh, in order that he might shine with full brightness.

The term, whosoever, appears to have been added on purpose, partly, that all believers, without exception, may enjoy this benefit ill common, and partly, to show that the reason why unbelievers perish in darkness is, that, of their own accord, they forsake the light. Now, if the whole wisdom of the world were collected into one mass, not a single ray of the true light would be found in that vast heap; but, contrary, it will be a confused chaos; for it belongs to Christ alone to deliver us from darkness.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(46) I am come a light into the world . . .—(Comp. Note on Joh_12:35 and Joh_3:19; Joh_8:12; Joh_9:5; Joh_9:39; Joh_12:35-36.)

Should not abide in darkness.—But should by walking according as they had the light become sons of light (Joh_12:36).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

46. I am come] Emphatic; ‘I and none other.’ Comp. Joh_12:35-36, Joh_8:12, Joh_9:5.

abide in darkness] Till the Light comes, all are in darkness; the question remains whether they will remain so after the Light has come.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

He that rejecteth me,.... As the Messiah, with abhorrence and contempt, as many among the Jews did, who would not have him to reign over them, but sought to put him to death:

and receiveth not my words; the doctrines of the Gospel, but disbelieves them, and denies them to be true, looking upon them as the doctrines of a mere man, and an impostor:

hath one that judgeth him; let not such an one think that he shall escape righteous judgment; though Christ does not judge him now, there is one that judges him, yea, even now; and declares, that he that believeth not shall be damned, and that he is condemned already:

the word that I have spoken unto you, the same shall judge him in the last day; according to the different dispensations wicked men are under in this world, will be the rule of their judgment hereafter: such who are only under the law of nature, will be judged according to that, that will accuse them, convict them, and condemn them: such who have been under the law of Moses, or the written law, will be arraigned, proved, and pronounced guilty, and punished by, and according to that law; and such who have been under the Gospel dispensation, and have been favoured with the revelation of the Gospel, but have condemned and denied it, that will judge them at the last day. The judge will act by its present declaration, and according to that proceed, as it stands in Mar 16:16. It will rise up in judgment against such persons, and be an aggravation of their condemnation.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

46 I am come a light into the world, that whosoever believeth on me should not abide in darkness.

Ver. 46. I am come a light into the world] Not by participation only (as the apostles were the lights of the world, Mat 5:14) but by nature. How prodigiously blasphemous then was that bishop in the Council of Trent, that (in his oration there made) applied this text to the pope, who at that time was Paul the Third, an odious hypocrite. (Cornel. Episcop. Bipontin.)

That whosoever belleveth in me, &c.] And he that this way seeks the kingdom of heaven, must, with him in Justin, look for this Sun of righteousness in the west; that is, (lying upon the altar of his cross: so shall he become king of heaven. (Stratonis servus, ap. Justin.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

A light into the world - Joh 8:12; Joh 1:9; Joh 3:19.

Walk in darkness - In gross and dangerous errors. Darkness is put for error as well as for sin, Joh 3:19; 1Jo 1:5. It is also used to denote the state when the comforts of religion are withdrawn from the soul, Isa 8:22; Joe 2:2; Isa 59:9; Joh 8:12.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

I am come a light into the world; this is no more than what our Saviour hath often said, Joh 3:19, and Joh 9:5; and it was according to the prophecy of him, Isa 42:6.

That whosoever believeth on me shall not abide in darkness; that he who receiveth and embraces me, as his Priest and Prophet, though he may be in darkness naturally, Eph 5:8, yet should not abide in a state of ignorance, and sin, and guilt, Joh 3:36; 8:31. Men and women, before they believe in Christ are in darkness; but upon believing, they are translated out of their state of darkness into a state of marvellous light; they do not abide in darkness.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

The revelation of God becomes the light of the soul and the light of the world. The evangelist had said, in his prologue, "In him was life," and the Life (the eternal Loges of life) was "the Light of men." All true understanding, all purifying, gracious influence shed on human affairs, nature, or destiny, are the issue and result of the Divine Life which, under every dispensation, has wrought in humanity. Above all, "the Light that lighteth every man," namely, that which has always and which ever will radiate from the life conferred on our humanity by the Loges, the life of God in mind and conscience, "came into the world came, that is, in a new and more effective form, came in the radiance of a perfect human life. The evangelist has sustained his teaching by quoting the solemn words of Jesus in Joh_3:19 Joh_8:12; also Joh_9:5, where a special narrative of miraculous love typified both the need in which the human family, the sacred Israel, and even his own disciples, stood of light, and of the light which he could pour upon the sightless eyeballs. And now the connection of this passage is You could not behold me if light did not stream forth from me. I have come, and am come (elhluya , this has been and is my abiding purpose; cf. Joh_5:43 Joh 7:28) a Light into the world, and my object has been and is that whosoever believeth on me whoso-ever sees by the inward eye that which I really am, sees how my life stands related to the Father, whosoever assents to the new revelation thus given, even over and above the inward light" of the Logosshould not abide in the darkness which enwraps all souls; for, as said in the prologue, the Light" (the archetypal Light) shineth upon the darkness of human nature, and the darkness comprehendeth it not." It should be especially noticed that in 2Co_4:6 St. Paul had grasped and uttered the fullness of this thought.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Connecting Statement:

Jesus continues speaking to the crowd.

I have come as a light

Here the "light" is a metaphor for Jesus' example. AT: "I have come to show the truth" (See: Metaphor)

may not remain in the darkness

Here "darkness" is a metaphor for living in ignorance of God's truth. AT: "may not continue to be spiritually blind" (See: Metaphor)

If anyone hears my words but does not keep them, I do not judge him; for I have not come to judge the world, but to save the world

Here "to judge the world" implies condemnation. Jesus did not come to condemn people. AT: "If anyone hears my teaching and rejects it, I do not condemn him. I have not come to condemn people. Instead, I have come to save those who trust in me" (See: Assumed Knowledge and Implicit Information)

the world

Here "the world" is a metonym that represents all of the people in the world. (See: Metonymy)

translationWords

world

believe

judge

save

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

46. ἐγὼ φῶς. I, with great emphasis, am come as light (Joh 12:35-36, Joh 8:12, Joh 9:5). Ἵνα, of the Divine purpose. Till the Light comes all are in darkness (Joh 1:5); but it is not God’s will that anyone should abide in darkness. With πᾶς comp. Joh 1:7, Joh 3:15, Joh 11:26: there is no limitation of race.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

46.] See ver. 35; ch. 8:12; 9:5. The μείνη here expresses that all are originally in darkness,—as μένει, ch. 3:36.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

46. ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα. Cf. 3:19 τὸ φῶς ἐλήλυθεν εἰς τὸν κόσμον, and 9:5 ὅταν ἐν τῷ κόσμῳ ὦ, φῶς εἰμὶ τοῦ κόσμου. That Christ is the Light of the world is a principal topic with Jn.; cf. also 1:4, 5, 9, 8:12.

ἵνα πᾶς (B om. πᾶς per incuriam) ὁ πιστεύων εἰς ἐμέ κτλ., “in order that every one that believeth in me may not remain in darkness” (going back to v. 35), sc. in the darkness which is the normal state of man before the revelation of Christ (cf. 1Jn 2:9, 1Jn 2:11). The form of the sentence is that of 3:16 ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται, and the meaning is the same, although a different metaphor is employed. Christus Illuminator is Christus Saluator.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.