Again therefore (palin oun). This language fits in better with Mark 7:52 than with Mark 8:11 . Just suppose Jesus is in the temple on the following day. Unto them (autoi). The Pharisees and crowds in the temple after the feast was past. I am the light of the world (egw eimi to pw tou kosmou). Jesus had called his followers "the light of the world" ( Matthew 5:14 ), but that was light reflected from him. Already Jesus (the Logos) had been called the true light of men ( Matthew 1:9 ; Matthew 3:19 ). The Psalmist calls God his Light ( Psalms 27:1 ). So Isaiah 60:19 . At the feast of tabernacles in the Court of the Women where Jesus was on this day ( Isaiah 8:20 ) there were brilliant candelabra and there was the memory of the pillar of cloud by day and of fire by night. But with all this background this supreme and exclusive claim of Jesus (repeated in Isaiah 9:5 ) to being the light of the whole world (of Gentiles as well as of Jews) startled the Pharisees and challenged their opposition. Shall have the light of life (exei to pw th zwh). The light which springs from and issues in life (Westcott). Cf. Isaiah 6:33Isaiah 6:51 about Jesus being the Bread of Life. In this sublime claim we come to a decisive place. It will not do to praise Jesus and deny his deity. Only as the Son of God can we justify and accept this language which otherwise is mere conceit and froth.