John 1:9

What Light it is to which John bears witness, he shows himself, saying, That was the true Light.

Or thus; Having said above that John had come, and was sent, to bear witness of the Light, lest any from the recent coming of the witness, should infer the same of Him who is witnessed to, the Evangelist takes us back to that existence which is beyond all beginning, saying, That was the true Light.

Wherefore is there added, true? Because man enlightened is called light, but the true Light is that which lightens. For our eyes are called lights, and yet, without a lamp at night, or the sun by day, these lights are open to no purpose. Wherefore he adds: which lightens every man: but if every man, then John himself. He Himself then enlightened the person, by whom He wished Himself to be pointed out. And just as we may often, from the reflection of the sun’s rays on some object, know the sun to be risen, though we cannot fool; at the sun itself; as even feeble eyes can look at an illuminated wall, or some object of that kind: even so, those to whom Christ came, being too weak to behold Him, He threw His rays upon John; John confessed the illumination, and so the illuminator Himself was discovered. It is said, that comes into the world. Had man not departed from Him, he had not had to be enlightened; but therefore is he to be here enlightened, because he departed thence, when the might have been enlightened.

Let the Manichean blush, who pronounces us the creatures of a dark and malignant creator: for we should never be enlightened, v ere we not the children of the true Light.

Where are those too, who deny Him to be very God? We see here that He is called very Light. But if He lightens every man that comes into the world, how is it that so many have gone on without light? For all have not known the worship of Christ. The answer is: He only enlightens every man, so far as pertains to Him. If men shut their eyes, and will not receive the rays of this light, their darkness arises not from the fault of the light, but from their own wickedness, inasmuch as they voluntarily deprive themselves of the gift of grace. For grace is poured out upon all; and they, who will not enjoy the gift, may impute it to their own blindness.

Or the words, lightens every man, may be understood to mean, not that there is no one who is not enlightened, but that no one is enlightened except by Him.

Including both natural and divine wisdom; for as no one can exist of himself, so no one can be wise of himself.

Or thus: We must not understand the words, lightens every man that comes into the world, of the growth from hidden seeds to organized bodies, but of the entrance into the invisible world, by the spiritual regeneration and grace, which is given in Baptism. Those then the true Light lightens, who come into the world of goodness, not those who rush into the world of sin.

Or thus: The intellect which is given in us for our direction, and which is called natural reason, is said here to be a light given us by God. But some by the ill use of their reason have darkened themselves.

Nor is He a mere man, by whom and in whom all things were made; for “all things were made by Him.” “When He made the heaven, I was present with Him; and I was there with Him, forming [the world along with Him], and He rejoiced in me daily.” And how could a mere man be addressed in such words as these: “Sit Thou at My right hand?” And how, again, could such an one declare: “Before Abraham was, I am?” And, “Glorify Me with Thy glory which I had before the world was?” What man could ever say, “I came down from heaven, not to do Mine own will, but the will of Him that sent Me?” And of what man could it be said, “He was the true Light, which lighteth every man that cometh into the world: He was in the world, and the world was made by Him, and the world knew Him not. …

Now among the Greeks, Minos the king of nine years’ reign, and familiar friend of Zeus, is celebrated in song; they having heard how once God conversed with Moses, “as one speaking with his friend.” Moses, then, was a sage, king, legislator. But our Saviour surpasses all human nature. He is so lovely, as to be alone loved by us, whose hearts are set on the true beauty, for “He was the true light.” He is shown to be a King, as such hailed by unsophisticated children and by the unbelieving and ignorant Jews, and heralded by the prophets. So rich is He, that He despised the whole earth, and the gold above and beneath it, with all glory, when given to Him by the adversary. What need is there to say that He is the only High Priest, who alone possesses the knowledge of the worship of God? He is Melchizedek, “King of peace,” the most fit of all to head the race of men. …

If the number of the Trinity also offends you, as if it were not connected in the simple Unity, I ask you how it is possible for a Being who is merely and absolutely One and Singular, to speak in plural phrase, saying, “Let us make man in our own image, and after our own likeness;” whereas He ought to have said, “Let me make man in my own image, and after my own likeness,” as being a unique and singular Being? In the following passage, however, “Behold the man is become as one of us,” He is either deceiving or amusing us in speaking plurally, if He is One only and singular. …

The baptism announced by John formed the subject, even at that time, of a question, proposed by the Lord Himself indeed to the Pharisees, whether that baptism were heavenly, or truly earthly: about which they were unable to give a consistent answer, inasmuch as they understood not, because they believed not. But we , with but as poor a measure of understanding as of faith, are able to determine that that baptism was divine indeed, (yet in respect of the command, not in respect of efficacy too, in that we read that John was sent by the Lord to perform this duty) but human in its nature: for it conveyed nothing celestial, but it fore-ministered to things celestial; being, to wit, appointed over repentance , which is in man’s power. In fact, the doctors of the law and the Pharisees, who were unwilling to “believe,” did not “repent” either. …

Thus far for the testimony of things primordial, and the sanction of our origin, and the prejudgment of the divine institution, which of course is a law, not (merely) a memorial inasmuch as, if it was “so done from the beginning,” we find ourselves directed to the beginning by Christ: just as, in the question of divorce, by saying that that had been permitted by Moses on account of their hard-heartedness but from the beginning it had not been so, He doubtless recalls to “the beginning” the (law of) the individuity of marriage. And accordingly, those whom God “from the beginning” conjoined, “two into one flesh,” man shall not at the present day separate. …

But if any one, he says, is blind from birth, and has never beheld the true light, “which lighteneth every man that cometh into the world,” by us let him recover his sight, and behold, as it were, through some paradise planted with every description of tree, and supplied with abundance of fruits, water coursing its way through all the trees and fruits; and he will see that from one and the same water the olive chooses for itself and draws the oil, and the vine the wine; and (so is it with) the rest of plants, according to each genus . That Man, however, he says, is of no reputation in the world, but of illustrious fame in heaven, being betrayed by those who are ignorant (of his perfections) to those who know him not, being accounted as a drop from a cask. …

In Isaiah: “Come ye, and let us walk in the light of the Lord. For He hath sent away His people, the house of Israel.” In His Gospel also, according to John: “That was the true light which lighteth every man that cometh into this world. He was in this world, and the world was made by Him, and the world knew Him not.” Moreover, in the same place: “He that believeth not is judged already, because he hath not believed in the name of the only begotten Son of God. And this is the judgment, that light is come into the world, and men loved darkness rather than light.”

O ye who are the friends of Christ, and the friends of the stranger, and the friends of the brethren, receive in kindness my speech to-day, and open your ears like the doors of hearing, and admit within them my discourse, and accept from me this saving proclamation of the baptism of Christ, which took place in the river Jordan, in order that your loving desires may be quickened after the Lord, who has done so much for us in the way of condescension. For even though the festival of the Epiphany of the Saviour is past, the grace of the same yet abides with us through all. Let us therefore enjoy it with insatiable minds; for insatiate desire is a good thing in the case of what pertains to salvation, yea, it is a good thing. Come therefore, all of us, from Galilee to Judea, and let us go forth with Christ; for blessed is he who journeys in such company on the way of life. …

Give me one who is grasping, covetous, and tenacious; I will presently restore him to you liberal, and freely bestowing his money with full hands. Give me a man who is afraid of pain and death; he shall presently despise crosses, and fires, and the bull of Phalaris . Give me one who is lustful, an adulterer, a glutton; you shall presently see him sober, chaste, and temperate. Give me one who is cruel and bloodthirsty: that fury shall presently be changed into true clemency. Give me a man who is unjust, foolish, an evil-doer; forthwith he shall be just, and wise, and innocent: for by one laver all his wickedness shall be taken away. So great is the power of divine wisdom, that, when infused into the breast of man, by one impulse it once for all expels folly, which is the mother of faults, for the effecting of which there is no need of payment, or books, or nightly studies. …

XVI . See how the people provoked the Lord by not believing in Him! Therefore He says: “They provoked the Holy Spirit, and He was turned to be their enemy.” For blindness is cast upon them, by reason of the wickedness of their mind, because when they saw Jesus they did not believe Him to be the Christ of God, who was before all ages begotten of Him, His only-begotten Son, God the Word, whom they did not own through their unbelief, neither on account of His mighty works, nor yet on account of the prophecies which were written concerning Him. …

He said, then, that He was the light of the world; and we have to examine, along with this title, those which are parallel to it; and, indeed, are thought by some to be not merely parallel, but identical with it. He is the true light, and the light of the Gentiles. In the opening of the Gospel now before us He is the light of men: “That which was made,” it says, “was life in Him, and the life was the light of men; and the light shines in darkness, and the darkness did not overtake it.” A little further on, in the same passage, He is called the true light: “The true light, which lightens every man, was coming into the world.” In Isaiah, He is the light of the Gentiles, as we said before. …

25. For even as it is in the case of deeds of violence, if that emotion of the soul from whence the stimulus comes be depraved, and carry itself insolently and mutinously; and in acts of passion, if that affection of the soul whereby carnal pleasures are imbibed is unrestrained, so do errors and false opinions contaminate the life, if the reasonable soul itself be depraved, as it was at that time in me, who was ignorant that it must be enlightened by another light that it may be partaker of truth, seeing that itself is not that nature of truth. “For Thou wilt light my candle; the Lord my God will enlighten my darkness; and “of His fulness have all we received,” for “that was the true Light which lighted every man that cometh into the world;” for in Thee there is “no variableness, neither shadow of turning.”