John 1:9

9. Ἦν τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον, ἐρχόμενον εἰς τὸν κόσμον.

9. There is one who enlightens every soul born into the world; he was the true Light.

9. Erat lux vera, quæ illuminat omnem hominem venientem in hunc mundum.

Blue Letter Bible Reference

## John Chrysostom (c.346-407)

### Homily 7 on the Gospel of John

*“That was the true Light, which lights every man that comes into the world.”*

1. The reason, O children greatly beloved, why we entertain
you portion by portion with the thoughts taken from the Scriptures, and do not
at once pour all forth to you, is, that the retaining what is successively set
before you may be easy. For even in building, one who before the first stones
are settled lays on others, constructs a rotten wall altogether, and easily
thrown down: while one who waits that the mortar may first get hard, and so
adds what remains little by little, finishes the whole house firmly, and makes
it strong, not one to last for a short time, or easily to fall to pieces. These
builders we imitate, and in like manner build up your souls. For we fear lest,
while the first foundation is but newly laid, the addition of the succeeding
speculations may do harm to the former, through the insufficiency of the
intellect to contain them all at once.

What now is it that has been read to us today?

“That was the true Light, which lights every man that comes
into the world.” For since above in speaking of John he said, that he came “to
bear witness of that Light”; and that he was sent in these our days; lest any
one at hearing this should, on account of the recent coming of the witness,
conceive some like suspicion concerning Him, who is witnessed of, he has
carried up the imagination, and transported it to that existence which is
before all beginning, which has neither end nor commencement.

“And how is it possible,” says one, “that being a Son, He
should possess this (nature)?” We are speaking of God, and do you ask how? And
do you not fear nor shudder? Yet should any one ask you, “How should our souls
and bodies have endless life in the world to come?” you will laugh at the
question, on the ground that it does not belong to the intellect of man to
search into such questions, but that he ought only to believe, and not to be
over-curious on the subject mentioned, since he has a sufficient proof of the
saying, in the power of Him who spoke it. And if we say, that He, who created
our souls and bodies, and who incomparably excels all created things, is
without beginning, will you require us to say “How?” Who could assert this to
be the act of a well-ordered soul, or of sound reason? You have heard that “That
was the true Light”: why are you vainly and rashly striving to overshoot by
force of reasoning this Life which is unlimited? You cannot do it. Why seek
what may not be sought? Why be curious about what is incomprehensible? Why search
what is unsearchable? Gaze upon the very source of the sunbeams. You cannot;
yet you are neither vexed nor impatient at your weakness; how then have you
become so daring and headlong in greater matters? The son of thunder, John who
sounds the spiritual trumpet, when he had heard from the Spirit the was,
enquired no farther. And are you, who share not in his grace, but speak from
your own wretched reasonings, ambitious to exceed the measure of his knowledge?
Then for this very reason you will never be able even to reach to the measure
of his knowledge. For this is the craft of the devil: he leads away those who
obey him from the limits assigned by God, as though to things much greater: but
when, having enticed us by these hopes, he has cast us out of the grace of God,
he not only gives nothing more, (how can he, devil as he is?) but does not even
allow us to return again to our former situation, where we dwelt safely and
surely, but leads us about in all directions wandering and not having any
standing ground. So he caused the first created man to be banished from the
abode of Paradise. Having puffed him up with the expectation of greater
knowledge and honor, he expelled him from what he already possessed in
security. For he not only did not become like a god as (the devil) promised
him, but even fell beneath the dominion of death; having not only gained no
further advantage by eating of the tree, but having lost no small portion of
the knowledge which he possessed, through hope of greater knowledge. For the
sense of shame, and the desire to hide himself because of his nakedness, then
came upon him, who before the cheat was superior to all such shame; and this
very seeing himself to be naked, and the need for the future of the covering of
garments, and many other infirmities, became thenceforth natural to him. That
this be not our case, let us obey God, continue in His commandments, and not be
busy about anything beyond them, that we may not be cast out from the good
things already given us. Thus they have fared (of whom we speak). For seeking
to find a beginning of the Life which has no beginning, they lost what they
might have retained. They found not what they sought, (this is impossible,) and
they fell away from the true faith concerning the Only-Begotten.

Let us not then remove the eternal bounds which our fathers
set, but let us ever yield to the laws of the Spirit; and when we hear that “That
was the true Light,” let us seek to discover nothing more. For it is not
possible to pass beyond this saying. Had His generation been like that of a
man, needs must there have been an interval between the begetter and the
begotten; but since it is in a manner ineffable and becoming God, give up the “before”
and the “after,” for these are the names of points in time, but the Son is the
Creator even of all ages.

2. “Then,” says one, “He is not Father, but brother.” What
need, pray? If we had asserted that the Father and the Son were from a
different root, you might have then spoken this well. But, if we flee this
impiety, and say the Father, besides being without beginning, is Unbegotten
also, while the Son, though without beginning, is Begotten of the Father, what
kind of need that as a consequence of this idea, that unholy assertion should
be introduced? None at all. For He is an Effulgence: but an effulgence is
included in the idea of the nature whose effulgence it is. For this reason Paul
has called Him so, that you may imagine no interval between the Father and the
Son. (Hebrews 1:3) This expression therefore is declaratory of the point; but
the following part of the proof quoted, corrects an erroneous opinion which
might beset simple men. For, says the Apostle, do not, because you have heard
that he is an Effulgence, suppose that He is deprived of His proper person;
this is impious, and belongs to the madness of the Sabellians, and of
Marcellus' followers. We say not so, but that He is also in His proper Person.
And for this reason, after having called Him “Effulgence,” Paul has added that
He is “the express image of His Person” (Hebrews 1:3), in order to make evident
His proper Personality, and that He belongs to the same Essence of which He is
also the express image. For, as I before said, it is not sufficient by a single
expression to set before men the doctrines concerning God, but it is desirable
that we bring many together, and choose from each what is suitable. So shall we
be able to attain to a worthy telling of His glory, worthy, I mean, as regards
our power; for if any should deem himself able to speak words suitable to His essential
worthiness, and be ambitious to do so, saying, that he knows God as God knows
Himself, he it is who is most ignorant of God.

Knowing therefore this, let us continue steadfastly to hold
what “they have delivered unto us, which from the beginning were eye-witnesses,
and ministers of the word.” (Luke 1:2) And let us not be curious beyond: for
two evils will attend those who are sick of this disease, (curiosity,) the
wearying themselves in vain by seeking what it is impossible to find, and the
provoking God by their endeavors to overturn the bounds set by Him. Now what
anger this excites, it needs not that you who know should learn from us.
Abstaining therefore from their madness, let us tremble at His words, that He
may continually build us up. For, “upon whom shall I look” (Isaiah 66:2,
Septuagint), says He, “but upon the lowly, and quiet, and who fears my words?”
Let us then leave this pernicious curiosity, and bruise our hearts, let us
mourn for our sins as Christ commanded, let us be pricked at heart for our transgressions,
let us reckon up exactly all the wicked deeds, which in time past we have
dared, and let us earnestly strive to wipe them off in all kinds of ways.

Now to this end God has opened to us many ways. For, “Tell
you first,” says He, “your sins, that you may be justified” (Isaiah 43:26); and
again, “I said, I have declared mine iniquity unto You, and You have taken away
the unrighteousness of my heart” (Psalm 32:5, Septuagint); since a continual
accusation and remembrance of sins contributes not a little to lessen their
magnitude. But there is another more prevailing way than this; to bear malice
against none of those who have offended against us, to forgive their trespasses
to all those who have trespassed against us. Will you learn a third? Hear
Daniel, saying, “Redeem your sins by almsdeeds, and your iniquities by showing
mercy to the poor.” (Daniel 4:27, Septuagint) And there is another besides
this; constancy in prayer, and persevering attendance on the intercessions made
with God. In like manner fasting brings to us some, and that not small comfort
and release from sins committed, provided it be attended with kindness to
others, and quenches the vehemence of the wrath of God. (1 Timothy 2:1) For “water
will quench a blazing fire, and by almsdeeds sins are purged away.” (Sirach
3:30, Septuagint)

Let us then travel along all these ways; for if we give
ourselves wholly to these employments, if on them we spend our time, not only
shall we wash off our bygone transgressions, but shall gain very great profit
for the future. For we shall not allow the devil to assault us with leisure
either for slothful living, or for pernicious curiosity, since by these among
other means, and in consequence of these, he leads us to foolish questions and
hurtful disputations, from seeing us at leisure, and idle, and taking no
forethought for excellency of living. But let us block up this approach against
him, let us watch, let us be sober, that having in this short time toiled a
little, we may obtain eternal goods in endless ages, by the grace and
lovingkindness of our Lord Jesus Christ; by whom and with whom to the Father
and the Holy Ghost, be glory for ever and ever. Amen.

### Homily 8 on the Gospel of John

*“That was the true Light, which lights every man that comes into the world.”*

1. Nothing hinders us from handling today also the same
words, since before we were prevented by the setting forth of doctrines, from
considering all that was read. Where now are those who deny that He is true
God? For here He is called “the true Light” (John 14:6), and elsewhere very “Truth”
and very “Life.” That saying we will discuss more clearly when we come to the
place; but at present we must for a while be speaking to your Charity of that
other matter.

If He “lights every man that comes into the world”, how is
it that so many continue unenlightened? For not all have known the majesty of
Christ. How then does He “light every man”? He lights all as far as in Him
lies. But if some, wilfully closing the eyes of their mind, would not receive
the rays of that Light, their darkness arises not from the nature of the Light,
but from their own wickedness, who willfully deprive themselves of the gift.
For the grace is shed forth upon all, turning itself back neither from Jew, nor
Greek, nor Barbarian, nor Scythian, nor free, nor bond, nor male, nor female,
nor old, nor young, but admitting all alike, and inviting with an equal regard.
And those who are not willing to enjoy this gift, ought in justice to impute
their blindness to themselves; for if when the gate is opened to all, and there
is none to hinder, any being willfully evil remain without, they perish through
none other, but only through their own wickedness.

## Rev. George Haydock (1774-1849)

Haydock's Catholic Bible Commentary

Ver. 8-9. *He;* that is John the Baptist,*was not the true light:*but the word was the true light. In the translation, it is necessary to express that the word was the true light, lest any one should think that John the Baptist was this light. (Witham)

1. ↑ Translated by Charles Marriott. From Nicene and Post-Nicene Fathers, First Series, Vol. 14. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/240107.htm>.
2. ↑ Translated by Charles Marriott. From Nicene and Post-Nicene Fathers, First Series, Vol. 14. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight. <http://www.newadvent.org/fathers/240108.htm>.
3. ↑ Haydock, George. "ST. JOHN - Chapter 1." *Haydock's Catholic Bible Commentary*. 1859 ed. <http://haydock1859.tripod.com/id92.html>