Then spake Jesus again unto them
Syriac fragment of Bishop Usher's, published by De Dieu, prefaces this verse thus, "when they were gathered together", Jesus said that is, the Scribes and Pharisees, who went out and returned again; or some others of them, who came after this, to whom Christ addressed himself thus:
I am the light of the world;
which he might say, on occasion of the rising sun, which was now up, and might shine brightly in their faces; see ( John 8:2 ) ; which is (Mlweh rwa) , "the light of the world", as Aben Ezra in ( Psalms 19:8 ) rightly calls it: thus on occasion of the water in Jacob's well, he discoursed of living water; and upon the Jews at Capernaum mentioning the manna, he treated at large concerning himself as the bread of life: and he might also make use of this character, and apply it to himself, with a view to some passages in the Old Testament, which speak of him under the metaphor of the sun, as ( Psalms 84:11 ) ( Malachi 4:2 ) , and represent him as the light; and the Jews F20 themselves say, that light is one of the names of the Messiah; and God himself is called by them, the light of the world F21: and likewise he may have regard to those pompous titles and characters, which the Jewish doctors assumed arrogantly to themselves, and oppose himself to them; for they not only called Moses their master, (Mlweh rwa) , "the light of the world" F23, and also the law of Moses F24, but their Rabbins and doctors; (See Gill on Matthew 5:14). 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). 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? to which it may be replied, that he was so by his apostles, who were sent by him with the light of the Gospel, into all the world; and by his Spirit, who enlightens the minds of men, who were darkness itself, with the light of Christ: for he is not only the author and giver of the light of nature to all men, but also of the light of grace to all his chosen ones, Gentiles as well as Jews; who, in his light, see light; see themselves lost and undone, and him to be the only willing, able, suitable, and complete Saviour; and behold wondrous things in the doctrines of the Gospel, and have some glimpse of glory; and he is likewise the author of all the light of glory the saints enjoy in the other world; the Lamb is the light of that state; he is their everlasting light, and their glory; and happy are they who are his followers now:
he that followeth me;
not corporeally, but spiritually, by faith; for as believing is expressed by coming to Christ, so by following after him: compare with this, ( John 12:46 ) ; and with love and affection to him, the desires of the soul being unto him, and to the remembrance of him; and in the exercise of every grace and discharge of every duty, in imitation of him; and through a variety of sufferings and tribulations, pressing after him as the guide, captain, and forerunner: and such
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 ) .
F20 Bereshit Rabba, fol. 1. 3. Echa Rabbati, fol. 50. 2. & Jarchi in Psal xliii. 3.
F21 Bemidbar Rabba, sect. 15. fol. 217. 2.
F23 Tzeror Hammor, fol. 114. 3.
F24 T. Bab. Bava Bathra, fol. 4. 1.