Jesus is the Light of the World (8:12-20)

Someday, the sun will retire!

We have already discussed the fact that the festival in which Jesus was present was the Festival of Booths. This seems to have been the most joyous of the three main Jewish festivals. It has been called the “Festival of Ingathering.” It was at the end of the harvesting season. People brought their tithe and some of their harvest with them as they came to Jerusalem. The festival was titled “booths” since the people would set up little booths in which they would live for the week. These booths reminded them of the dwellings of their ancestors in the wilderness.

As well this festival had two important ceremonies. The first was the water ceremony. Every day of the feast the high priest would draw water from the pool of Siloam and carry it in a procession through the Water gate. They would be welcomed by three blasts from the shofar to mark the occasion. As well Isaiah 12:3 would be recited, “Therefore you will joyously draw water from the springs of salvation.” Once they arrived at the temple the high priest would pour out the water as an offering while the temple choir sang Psalms 113-118. These events were observed to remind the people of God’s miraculous provision of water in their wilderness wanderings.

The second ceremony was the “illumination of the temple.”

Mishnah. 5:2 At the end of the first festival day of the Festival [the priests and Levites] went down to the women’s courtyard . . . And there were golden candleholders there, with four gold bowls on their tops, and four ladders for each candlestick. . . . 5:3 Out of the worn-out undergarments and girdles of the priests they made wicks, and with them they lit the candlesticks. And there was not a courtyard in Jerusalem which was not lit up from the light of bet hashshoebah.[1]

Edersheim. [Devout worshippers and men in renown and in leadership] danced before the people with flaming torches in their hands, and sang before them hymns and songs of praise; and the Levites . . . stood with their instruments of music, and sang hymns. Two priests . . . At cock-crowing . . . drew a threefold blast. . . . and so they blew as they advanced, till they reached the gate which opens upon the east (the Beautiful Gate).[2]

Background to the ceremony. “For seven days you shall present food offerings to the Lord. On the eighth day you shall hold a holy convocation and present a food offering to the Lord. It is a solemn assembly; you shall not do any ordinary work” (Lev 23:36).

ISBE. The Feast of Tabernacles is at once the general harvest festival . . . and the anniversary of the beginnings of the wanderings in the wilderness. The Eighth Day of Assembly immediately following the last day of Tabernacles . . . and closing the long cycle of Tishri festivals seems to have been merely a final day of rejoicing before the pilgrims returned to their homes.[3]

John informs the reader that “the last day of the feast, the great day” had arrived (7:37).

(1) John announces the coming of the light in his prologue. “In the beginning was the word . . . and the word became flesh and dwelt among us.” In this Word “was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it . . . The true light, which gives light to everyone, was coming into the world” (John 1:5-9). (2) Jesus, in his discussion with Nicodemus, references this light, as he tells Nicodemus that “the light has come into the world, and people loved the darkness rather than the light because their works were evil” (John 3:19-21). (3) Jesus states that he himself is “the light of the world” in John 8:12. (4) He restates this in chapter 9 prior to healing the man born blind, “As long as I am in the world, I am the light of the world” (John 9:5). (5) When Jesus talks to his disciples about how he must go away, he informs them that “The light is among you for a little while longer. Walk while you have the light, lest darkness overtake you. . . . I have come into the world as light, so that whoever believes in me may not remain in darkness” (John 12:35-36, 46).

For us to more fully appreciate this concept of light and Christ’s declaration to be the Light, let’s take a brief look at the concept of light through Scripture.

God is light, and he created light. “In the beginning, God created the heavens and the earth. The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters. And God said, “Let there be light,” and there was light. And God saw that the light was good” (Gen 1:1–5). Light finds its’ origins and source in God. Not only is God the author of light but as John writes in his first epistle, “God is light” (1 John 1:5). And this is good.

The Fall and darkness. While darkness, at times, references a physical and visible reality, more often it refers to spiritual and moral deficit. This spiritual and moral deficit is introduced to humanity in Genesis 3 as Adam and Eve fall into sin, placing the world into spiritual darkness.

As we walk through scripture, we observe this moral component of darkness and light. Darkness references “moral depravity and its punishment. The wicked walk and work in darkness[4], and their reward is to “sit in darkness” (Ps 107:10) or to be “cast forth into the outer darkness” (Mt 8:12).”[5]

The psalmist writes of those who walk about in darkness as having “neither knowledge nor understanding . . . all the foundations of the earth are shaken” (Psalm 82:5). Paul exhorts believers to “no longer walk as the Gentiles do, in the futility of their minds. They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart” (Eph 4:17–18). The apostle Peter calls believers to “proclaim the excellencies of him who called you out of darkness into his marvelous light” (1 Peter 2:9).

Plague of Darkness, Pillar of Fire, and Shekinah Glory. Plague of Darkness. Amid this world of moral darkness, Israel finds themselves enslaved to Egypt, crying out to God for deliverance. Israel celebrates this period of deliverance each year at their Feasts of Tabernacles, and one of the main events consists of a lamp lighting ceremony. During this lighting ceremony, Israel likely recalled at least two memorable events during their deliverance from Egypt. (1) The first would have been during the ninth plague, when darkness enveloped and crippled all Egyptians, “but all the people of Israel had light where they lived” (Exo 10:23).

Pillar of Fire. Additionally, and likely more prominent, they recalled the pillar of fire as God led them in the night. “The Lord went before them by day in a pillar of cloud to lead them along the way, and by night in a pillar of fire to give them light . . . The pillar of cloud by day and the pillar of fire by night did not depart from before the people” (Exo 13:21–22, cf Ps 78:14).

Shekinah Glory. It reminded the people of the shekinah glory that filled the temple (2 Chron 5:11-14, 2 Chron 7:1-3).[6] In 2 Chronicles, Israel brings the ark to the temple and dedicate the temple. “When the priests came out of the Holy Place . . . the house, the house of the Lord, was filled with a cloud, so that the priests could not stand to minister because of the cloud, for the glory of the Lord filled the house of God” (2 Chron 5:11–14). Shortly later, Solomon prays and when he finished, “fire came down from heaven and consumed the burnt offering and the sacrifices, and the glory of the Lord filled the temple. And the priests could not enter the house of the Lord, because the glory of the Lord filled the Lord’s house” (2 Chron 7:1–3).

Christ is the Promised Light. This theme of light and darkness continues throughout the prophets. Throughout the prophets, the reader finds a promise that one would come that would bring light into the darkness.

Prophecies of Christ as the Light. “I am the Lord . . . I will take you by the hand and keep you; I will give you as a covenant for the people, a light for the nations, to open the eyes that are blind, to bring out the prisoners from the dungeon, from the prison those who sit in darkness” (Isa 42:6-7), and again in chapter 49 of Isaiah, God promises, “I will make you as a light for the nations, that my salvation may reach to the end of the earth” (Isa 49:6).

Declaration in the Gospels of Christ as the Light. At the onset of Christ’s ministry, Matthew connects Christ to Isaiah’s prophecy, “the people dwelling in darkness have seen a great light, and for those dwelling in the region and shadow of death, on them a light has dawned” (Matt 4:16; Isa 9:1-2).

John writes of this light as he declares Christ to be the Word by whom all things were made, and “in him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it” (John 1:1–5). The author of Hebrews declares Christ to be the “radiance of the glory of God and the exact imprint of his nature (Heb 1:3).

Christ declares himself to be the light. Jesus refers to himself as this light in his discussion with Nicodemus as he says, “this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil” (John 3:19). And most clearly, we find in our present passage, Jesus simply declares himself to be the light. “I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life” (John 8:12).

Jesus is the only light. If Jesus is “the” light of the world, then we can draw the implication that there is no light without Jesus. This life offers one of two options, darkness or Jesus. There is no other light.

Everyone needs Jesus. Everyone needs Jesus in order to escape the darkness.

One day with no darkness. Jesus has already conquered the darkness which means there will be a day that is free of darkness. At least for those who followed the light. In contrast, those who rejected the light will eternally remain in darkness. On three different occasions in Matthew’s gospel, Jesus unfolds the horrible eternal demise of those who reject the light. They will be “thrown into the outer darkness. In that place there will be weeping and gnashing of teeth.” (Matt 8:12). “Bind him hand and foot and cast him into the outer darkness. In that place there will be weeping and gnashing of teeth” (Matt 22:13). And again in chapter 25, “And cast the worthless servant into the outer darkness. In that place there will be weeping and gnashing of teeth” (Matt 25:30).

Follow. In similar fashion to the Israelites who packed up all their belongings and followed whenever the cloud or pillar of fire moved (Ex 40:36-38)[7], we are to follow Jesus as he leads us. This is the clear implied command in John 8, “I am the light of the world. Whoever follows me will not walk in darkness.”

“go along behind, come after . . . accompany . . . figuratively, of discipleship and self-commitment be a follower, become a follower.”[8] (1) Acknowledge you are the subservient one. (2) Acknowledge the leader. (3) Follow the directives or commands of the leader.

Worship. We worship Christ as an appropriate implication, drawn from Israel’s response to the pillar of fire coming down on the temple.

As soon as Solomon finished his prayer, fire came down from heaven and consumed the burnt offering and the sacrifices, and the glory of the Lord filled the temple. And the priests could not enter the house of the Lord, because the glory of the Lord filled the Lord’s house. When all the people of Israel saw the fire come down and the glory of the Lord on the temple, they bowed down with their faces to the ground on the pavement and worshiped and gave thanks to the Lord, saying, “For he is good, for his steadfast love endures forever.” (2 Chron 7:1–3).

Shine. Now then, in similar fashion to God using Israel as a “light to the nations,” God now uses the church as light so that the world may see His glory. “You are the light of the world. A city set on a hill cannot be hidden . . . let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven. (Matt 5:14, 16).

In Acts 26, Paul appears before Agrippa and shares his personal testimony. In this testimony he unfolds the moment when the resurrected Christ appeared to him on the road to Damascus. Paul describes Jesus appearance as “a light from heaven, brighter than the sun” (Acts 26:12). Paul goes on to share with Agrippa the purpose for which Jesus had called him. Jesus told Paul that he had appointed him to bear witness of the things he had seen to the Gentiles, “to open their eyes, so that they may turn from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins and a place among those who are sanctified by faith in me.” (Acts 26:18).

Rejoice, the darkness is going away. In eternity, there is no need for a source of light. Gloriously, in the presence of God, “night will be no more.” We will no longer need to light a lamp. We will no longer need the sun. Why? Because “the Lord God will be their light, and they will reign forever and ever” (Rev 22:5).

The New Heaven and the New Earth. “And I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb. And the city has no need of sun or moon to shine on it, for the glory of God gives it light, and its lamp is the Lamb. By its light will the nations walk, and the kings of the earth will bring their glory into it, and its gates will never be shut by day—and there will be no night there. (Rev 21:22–25). “And night will be no more. They will need no light of lamp or sun, for the Lord God will be their light, and they will reign forever and ever” (Rev 22:5).

And the sun will retire!

[1] Neusner, The Mishnah, 288–89.

[2] Alfred Edersheim, The Temple, Its Ministry and Services as They Were at the Time of Jesus Christ (London: James Clarke & Co., 1959), 283–84.

[3] Ella Davis Isaacs, “Feasts, and Fasts,” Orr, The International Standard Bible Encyclopedia, 1103.

[4] They have neither knowledge nor understanding, they walk about in darkness; all the foundations of the earth are shaken. (Psalm 82:5). who forsake the paths of uprightness to walk in the ways of darkness, (Prov 2:13 ESV). And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil. (John 3:19). The night is far gone; the day is at hand. So then let us cast off the works of darkness and put on the armor of light. (Romans 13:12 ESV).

[5] Alfred H. Joy, “Dark, Darkness,” ed. Orr, The International Standard Bible Encyclopedia, 789.

[6] And when the priests came out of the Holy Place (for all the priests who were present had consecrated themselves, without regard to their divisions, 12 and all the Levitical singers . . . arrayed in fine linen, with cymbals, harps, and lyres, stood east of the altar with 120 priests who were trumpeters; 13 and it was the duty of the trumpeters and singers to make themselves heard in unison in praise and thanksgiving to the Lord), and when the song was raised, with trumpets and cymbals and other musical instruments, in praise to the Lord, “For he is good, for his steadfast love endures forever,” the house, the house of the Lord, was filled with a cloud, 14 so that the priests could not stand to minister because of the cloud, for the glory of the Lord filled the house of God. (2 Chron 5:11–14).

As soon as Solomon finished his prayer, fire came down from heaven and consumed the burnt offering and the sacrifices, and the glory of the Lord filled the temple. 2 And the priests could not enter the house of the Lord, because the glory of the Lord filled the Lord’s house. 3 When all the people of Israel saw the fire come down and the glory of the Lord on the temple, they bowed down with their faces to the ground on the pavement and worshiped and gave thanks to the Lord, saying, “For he is good, for his steadfast love endures forever.” (2 Chron 7:1–3).

[7] Throughout all their journeys, whenever the cloud was taken up from over the tabernacle, the people of Israel would set out. But if the cloud was not taken up, then they did not set out till the day that it was taken up. For the cloud of the Lord was on the tabernacle by day, and fire was in it by night, in the sight of all the house of Israel throughout all their journeys (Ex 40:36–38).

[8] Friberg, Friberg, and Miller, Analytical Lexicon of the Greek New Testament, 40.

Jesus is the Light of the World (8:12-20)

The Setting (8:20)

Jesus as the Light in John

Light throughout Scripture

Implications of Jesus being the Light

Our Implementation