John’s prologue and introduction of the Word/Logos continues. But John 1:4 also introduces two core themes of his gospel account—life and light. John reveals their intimate connection to the Word. The Word as the source of life. And the Word is the Light of men—the World’s Messiah, and the source of truth and goodness for humanity.
There is no apparent parallel gospel account of John 1:4John 1:4 commentary.
Now, John 1:4John 1:4 commentary describes the Word as the author and source of lifeand the Light of men.
In Him was life, and the life was the Light of men (v 4).
There are two connected statements in this verse.
The first statement is: In Him was life,
The second statement is: the life was the Light of men.
These two statements are conjoined by the word—and.
There are many things to say regarding both of these related statements—but one of the most significant is that in the Jewish culture, the expression: the Light of men, would be understood as “the World’s Messiah”—see below: The Light of Men as a Description of the Messiah.
“IN HIM WAS LIFE…”
The first statement of John 1:4John 1:4 commentary is In Him was life. Him refers to the Word (God/Jesus). Thus, the statement—In Him was life—expresses that the eternal Word (John 1:1-2John 1:1-2 commentary) who made all things (John 1:3John 1:3 commentary) was and is the source of life.
Zōé The Greek term that is translated as life is: ζωή (G2222—pronounced: “zōé”).
The term zōé typically describes spiritual or eternal life. Zōé is often a contrast to the Greek word “bios,” which refers specifically to biological or earthly life. Zōé embodies a higher, divine quality of life that is everlasting and directly connected to God’s nature. However, in its broadest sense, zōé can encompass both biological life and spiritual life.
Every New Testament author uses the term, zōé, and it is found in every book of the New Testament, except for 1 and 2 Thessalonians, and the short epistles of Philemon, and 2 and 3 John.
No author uses zōé more than John. And the Gospel of John employs zōé twice as much as any other New Testament book. Zōé is a core theme of his gospel account.
John declares the reason he wrote his gospel. It was:
“written so that you (the reader) may believe that Jesus is the Christ, the Son of God, and that believing you may have life [zōé] in His name.” (John 20:31John 20:31 commentary)
John’s statement in verse 4a—In Him was life—contains the first of the gospel's thirty-six instances of zōé.
And in the context of John 1:4John 1:4 commentary, commentaryzōé appears to refer to life both ways. That is, John is intending zōé in verse 4a to be understood in both its fullest sense and its specific sense. Because John likely intended both senses of zōé (biological life and spiritual life) in this statement, we will discuss the implications for both senses of zōé as they pertain to John 1:4aJohn 1:4a commentary.
We will first consider the meaning of—In Him was life—with zōé’s broader sense (biological and spiritual) before we consider the meaning of this statement with zōé’s more specific sense, often referred to as “eternal life.”
Broader Sense of Zōé
In its broadest sense, zōé is used in verse 4a to encompass the totality of life (biological and spiritual). It is in this broader sense that the English word “zoology” is a derivative of the Greek word zōé. It is also in this sense that the statement—In Him was life—accurately describes how the life of all living things comes from God/the Logos.
The Word is the source of all life for all living things. He is the source of all biological life. And He is the source of all spiritual life.
As the Creator of the world, Jesus (the Word) is the source of all biological life—“Bios”
This includes all microbial, all botanical, and all animal life. It also includes the temporal human life within our physical bodies.
The apostle Paul proclaimed as much to the Athenians on Mars Hill that Jesus, “Himself gives to all people life [zōé] and breath and all things” (Acts 17:25bActs 17:25b commentary). Paul went on to explain that “in Him we live and move and exist [i.e. have our being]” (Acts 17:28aActs 17:28a commentary). Every aspect of our physical existence is sustained by Christ, who is the source of all life.
As the Creator of the world, Jesus is the source of all living things—which includes spiritual beings: the life of all the angelic beings (unfallen and fallen) in the heavenly places.
This broader understanding of zōé fits the context of John 1:1-4John 1:1-4 commentary as the author describes:
John’s sequencing of how all things came into being through Him (John 1:3John 1:3 commentary), then how life was in Him (John 1:4aJohn 1:4a commentary), then that moral truth is found in the Light of men (John 1:4bJohn 1:4b commentary) succinctly articulates the Biblical worldview of Creation.
The biblical account of Creation claims that the Logos created matter and established life and moral purpose. It is opposed to Materialism which claims that matter created mind and made up meaning.
The particular sense of zōé also fits the context of John 1:4John 1:4 commentary. In fact, the second statement of John 1:4John 1:4 commentary—and the life was the Light of men—demands that we understand zōé in this specific sense as referring to what is often called “eternal life.”
In its particular sense, zōé is used in verse 4a to declare that the Word is the source of eternal life. Zōé in its precise sense depicts a quality or kind of life that is abundant, eternal, and intimately tied to a relationship with God.
In Him was life describes the abundant quality of eternal life that Jesus as the Word (God) and the Light (Messiah) came to offer to the world and give to all who believe in Him—the Gift of Eternal Life (zōé)—and grant to all who follow Him—the Prize of Eternal Life (zōé).
Jesus defined the eternal zōé that was in Him this way:
“This is eternal life [zōé], that they may know You, the only true God, and Jesus Christ whom You have sent.” (John 17:3John 17:3 commentary)
John’s statement—In Him was life—prefaces many things that Jesus will declare of Himself and about life in John’s gospel.
The most similar statement to In Him was life is John 5:26John 5:26 commentary:
“For just as the Father has life [zōé] in Himself, even so He gave to the Son also to have life [zōé] in Himself.” (John 5:26John 5:26 commentary)
Moreover, Jesus declared Himself to be Zōé when He states:
“I am the bread of life [zōé].” (John 6:35John 6:35 commentary, 4848 commentary)
“I am the resurrection and the life [zōé].” (John 11:25John 11:25 commentary)
“I am the way, the truth, and the life [zōé].” (John 14:6John 14:6 commentary)
These so-called “I am” statements recall God’s self-description to Moses at the burning bush. When Moses asked the LORD what he was to tell the Israelites when they asked for the name of the God who sent him, the LORD told Moses that His name was:
Among other things, the LORD’s self-description means God is pure and absolute Being. God is Existence, Himself. God is Reality, Himself. God is Life, Himself.
God’s self-declaration in Exodus 3:14Exodus 3:14 commentary reveals that His nature is self-existent, independent, and the very foundation of all existence and zōé. John’s description of the Word as the source of life in verse 4 declares a similar understanding. It declares that Jesus shares the divine attribute of being the source and sustainer of all life.
John’s statement—In Him was life—also sets the stage for Jesus’s proclamation later in this gospel that He came to freely offer zōé to the world,
“I came that they may have life [zōé], and have it abundantly.” (John 10:10bJohn 10:10b commentary)
The eternal zōé that Jesus offers is freely given to all who believe in Him (John 3:16John 3:16 commentary, 5:245:24 commentary, 6:476:47 commentary, 11:2511:25 commentary). When people believe in Jesus as God and their Messiah, they receive the Gift of Eternal Life (zōé). Once again, John’s gospel was explicitly “written so that you [readers] may believe that Jesus is the Christ, the Son of God; and that believing you may have life [zōé] in His name” (John 20:31John 20:31 commentary).
John’s statement—In Him was life—is extended in Revelation. The risen Christ reveals Himself to John as: “the living One…[who is] alive forevermore, and [who has] the keys of death and of Hades” (Revelation 1:18Revelation 1:18 commentary).
Christ’s self-description as “the living One” (Revelation 1:18Revelation 1:18 commentary) amplifies His identity as the eternal source of all existence. His declaration as the One who holds “the keys to death and Hades” demonstrates how the life in Him extends to the utmost, to the extent that He has absolute authority over life and death. The risen Lord’s claim further reveals His identity as the eternal source of all existence.
John 1:4John 1:4 commentary reveals that Jesus possesses life within Himself and He has the power to create life. Revelation 1:18Revelation 1:18 commentary reveals He also has the power to grant eternal life and conquer death itself. Jesus is the source of life who reigns victoriously over death, and He gives eternal life to all who believe in Him.
Zōé as a Restoration of what was Lost
In many respects the zōé which was in Him and which the Logos came to give was a restoration and enhancement of the zōé that God gave to Adam and Eve in the Garden of Eden.
Humans are not like the other animals. Human beings are not merely physical creatures. God is Spirit (John 4:24John 4:24 commentary) and men and women are spiritual creatures made in His image (Genesis 1:26-27Genesis 1:26-27 commentary). When God formed man from the dust of the ground, He breathed the breath (spirit) of life in him. When God breathed the spirit of life into man, Adam became a living being (literally a soul) (Genesis 2:7Genesis 2:7 commentary).
Interestingly, the Septuagint, the ancient Greek translation of the Hebrew Scriptures, uses the word zōé in Genesis 2:7Genesis 2:7 commentary, commentary when it says that He breathed “the breath of zōé in him.”
The unique and personal way in which God gave zōé to man indicates that it was a different quality of life, distinct from that of all other earthly creatures. God is Spirit (John 4:24John 4:24 commentary). And when God breathed the breath (literally spirit) of lifein the man’s nostrils, He breathed something of Himself—a spiritual zōé—into the dust and the man became a living being (Genesis 2:7Genesis 2:7 commentary).
Thus, the life which was in Him was breathed into humanity. Human beings are not physical creatures only. Men and women are also spiritual creatures made in His image (Genesis 1:26-27Genesis 1:26-27 commentary). Humans are spirit and flesh.
God endowed the man with authority over the earth, to collaborate with Him in its cultivation and development (Genesis 1:28-30Genesis 1:28-30 commentary, 2:152:15 commentary, 2:202:20 commentary). Human life and purpose are intertwined with our relationship with God.
But God warned Adam, “in the day that you eat from it [the forbidden tree] you will surely die” (Genesis 2:17Genesis 2:17 commentary).
When the man and woman disobeyed God’s command, they suffered the consequences and penalty of their transgression. The penalty was loss of life. The penalty was death. Death did not primarily mean their physical annihilation (even though their bodies would eventually die and return to dust—Genesis 3:19bGenesis 3:19b commentary).
Death is separation. Physical death occurs when our spirit separates from our body. The penalty of death for their disobedience was primarily separation from God and the life they were created to enjoy in Him. The zōé they had in their relationship with God was taken from them—and with it their true purpose, sense of meaning, and lasting happiness was also lost and gone.
However, many other separations ensued on the day they disobeyed. God separated them from the Garden (Genesis 3:23-24Genesis 3:23-24 commentary). Adam was separated from reality, rationalizing his own guilt and blaming others (Genesis 3:13Genesis 3:13 commentary). Adam and Eve were separated from innocence (Genesis 3:7Genesis 3:7 commentary). Both Adam and Eve were separated from their natural connections through the curse of the ground and of relationships (Genesis 3:16-18Genesis 3:16-18 commentary).
But all hope was not lost. For even before the LORD had the man and woman removed from the Garden, He spoke of the woman’s offspring that would contend with and defeat the tempter who had lead God’s image bearers astray (Genesis 3:15Genesis 3:15 commentary).
God Himself, the eternal Logos who was in the beginning and created all things (John 1:1-3John 1:1-3 commentary), would be the fulfillment of this prophecy when He became flesh (John 1:14John 1:14 commentary) and obeyed God to His final breath (John 19:30John 19:30 commentary).
And the good news for humanity is that God did more than just defeat Satan. He also provided a way for us to repossess the life which we can only have in Him. Jesus has prepared the way for each person to be restored to their original design to reign together in harmony with God, nature, and one another in stewarding the earth (Hebrews 2:5-10Hebrews 2:5-10 commentary, commentaryRevelation 3:21Revelation 3:21 commentary).
First, God gave the children of Israel the Law to lead them in a manner that restored them to living in harmony with God and with one another.
The Law was the word of the LORD. The Law was God’s commandments for life. It was the expression of His will for how people were to live and treat one another. By loving God and loving one another they would restore God’s design and bring life to their communities.
In his final instructions to Israel, Moses urged his people to:
“Take to your heart all the words with which I am warning you today, which you shall command your sons to observe carefully, even all the words of this law.” (Deuteronomy 32:46Deuteronomy 32:46 commentary)
Moses then shared something most profound about the Law and its words,
(The Septuagint uses the Greek word zōé for life in this verse). Following the words of God’s Law is literally: “your zōé.” The word of God’s Law is not idle. It is spiritual instruction for our spiritual nature. God’s Law reveals how we as spiritual beings can have spiritual life in Him:
“Man does not live by bread alone, but man lives by everything that proceeds out of the mouth of the LORD.” (Deuteronomy 8:3bDeuteronomy 8:3b commentary)
If men were only physical creatures and not endowed with the spirit (“breath of zōé” Genesis 2:7Genesis 2:7 commentary), then perhaps we would live by bread alone. But as spiritual creatures we are to live by every word which God speaks. Our spiritual lives are physically manifested by our decisions, our choices.
When Moses presented the Law to Israel, he gave them a choice between zōé and death (Deuteronomy 30:15Deuteronomy 30:15 commentary). He urged them to choose life (Deuteronomy 30:19Deuteronomy 30:19 commentary). A key way in which humans are created in God’s image is that He gave us the volition to make choices.
Israel continued to choose death. Rather than choosing to love their neighbors and live in harmony with one another they chose to follow the pagan culture of exploiting others. The Law, clear though it was (Deuteronomy 30:11Deuteronomy 30:11 commentary) has never been entirely obeyed by a single person other than Jesus. Everyone continued to sin and fall short of it (Romans 3:23Romans 3:23 commentary) and the consequences of it continued to be death—separation from God.
Thus, the words of God’s life-giving Law remained an unrealized objective and the lost zōé which God breathed into the man was not restored through the Law. As Paul stated, Israel sought righteousness through the Law but was unable to find it through that means (Romans 9:31Romans 9:31 commentary). The way to righteousness is through faith (Romans 9:30Romans 9:30 commentary).
The second way in which God provided for us to repossess the life which we can only have in Him was through faith in Jesus.
Jesus is the Word made flesh. As the Logos, Jesus is the embodiment of God’s Word in human form (John 1:14John 1:14 commentary). He came to perfectly fulfill the Law (Matthew 5:17Matthew 5:17 commentary). His fulfillment is His righteousness. And Jesus grants His righteousness and the spiritual zōé that comes with it to all who believe in Him (John 3:16John 3:16 commentary).
Christ’s example of humble faith and dependence upon His Father provides a tangible picture for us to emulate in our own trials. If we adopt His mindset and pattern our choices after Him (Philippians 2:5-8Philippians 2:5-8 commentary) we too will share in His glorious triumph (Luke 9:24Luke 9:24 commentary, commentaryRomans 8:17-18Romans 8:17-18 commentary, commentary2 Timothy 2:122 Timothy 2:12 commentary). Jesus told His disciples:
“Because I live, you will live also.” (John 14:19bJohn 14:19b commentary)
Jesus is “the bread of life” (John 6:35John 6:35 commentary, 4848 commentary). Humans are to live by Jesus’s sacrifice, His example, and His teachings just as Peter confessed of Him: “You have the words of eternal life [zōé]” (John 6:68John 6:68 commentary).
John presents Jesus, the embodied Logos and fulfiller of the Law, as the One who has the same words of eternal life which Moses described to Israel when he told them that God’s Law was not an idle word, but was indeed their zōé/life, Deuteronomy 32:47Deuteronomy 32:47 commentary).
These things are also why John describes the zōé/life that was in Him as the light of men.
We will discuss this second statement of John 1:4John 1:4 commentary shortly, but first, a quick thought about how this first statement—In Him was life—would have likely been understood by a first-century Jew.
“…AND THE LIFE WAS THE LIGHT OF MEN.”
The second statement of John 1:4John 1:4 commentary—and the life was the Light of men—continues to introduce the identity of the Word (Jesus) and begins to introduce the reason He came into our world.
This statement begins to explain the role Jesus served for all humanity—the zōé/life that is in Him is the Light of all men—Jews and Gentiles. Jesus is not only the source of spiritual zōé, He is also the Giver of zōé who restores humanity to their relationship with God and their eternal destiny.
It is appropriate that just as how in the Genesis account of creation the first thing God created was light (Genesis 1:3Genesis 1:3 commentary), so too the first thing John describes of the Word (after mentioning His eternal nature and role in creation) is that He is the Light of men.
As explained earlier in this commentary, the zōé/life that was inHim is essential to the spiritual healing and restoration necessary for human beings to experience if they are to become what they were divinely created and destined to be. Zōé transforms humans who are spiritually dead in their trespasses and sins (Ephesians 2:1Ephesians 2:1 commentary) into living radiant pillars of the Word’s eternal light.
Humans who have the life that is in Him become more than what they currently are and what God intends for them to be. The zōé in Him elevates humans from the darkness of death (i.e. their sin, separation, and futility) into the Light of life (i.e. righteousness, harmony, eternal purpose of the Logos).
That is why His zōé is called the Light of men. It elevates, ennobles and enlightens men to be men as God designed men to be and introduces Jesus as the bearer of this life-yielding Light.
John’s gospel teaches that if we believe in Jesus we will receive the Gift of Eternal Life (John 3:16John 3:16 commentary). Further, if we emulate Jesus’s example and follow His teachings by faith, then we can experience zōé/life in this present life (John 17:3John 17:3 commentary) and receive the Prize of Eternal Life (zōé) at the judgment (John 5:28-29John 5:28-29 commentary).
Light as a Metaphor for Truth, Goodness, and Pure Holiness
Light is a prevalent metaphor throughout John’s gospel account. In this verse, the Light of men is a description of Jesus and His role as the Restorer of human destiny.
In ancient and modern cultures (including those of ancient Judaism, classical Greek, and ancient Rome), light is a common metaphor or symbol for both truth and/or goodness.
Light as Truth
Light illuminates. Light makes vision possible. Light enables those who encounter it to better see, not only the light itself, but everything else it touches.
Truth is light for the human mind. Truth illuminates reality. Truth enables those who embrace it to better understand the world around them.
Light shines outward, dispelling darkness. Light brings warmth. Light brings energy, unlocks potentials, and awakens seeds to life.
Goodness is light for the human heart. Goodness radiates beyond itself and displaces despair. Goodness brings hope. Goodness invigorates life and affection. Goodness fosters growth, perceives beauty, and blesses everything it encounters.
The Jewish scriptures describes light as God’s gracious favor and as a source of salvation and goodness:
“The LORD make His face shine on you, And be gracious to you; The LORD lift up His countenance on you, And give you peace.” (Numbers 6:25-26Numbers 6:25-26 commentary)
“The LORD is my light and my salvation; Whom shall I fear?” (Psalm 27:1Psalm 27:1 commentary)
See also: Isaiah 60:1Isaiah 60:1 commentary, commentaryMicah 7:8Micah 7:8 commentary.
As the Light of men, the Logos/Word is the teacher of what is right and wholesome for humanity. His brilliance is “full of grace and truth” (John 1:17John 1:17 commentary). The life He offers is both good and true.
Light as Purity/Holiness
In addition to symbolizing truth and goodness, light specifically symbolizes purity and holiness in a Jewish context.
Upon returning from his meeting with God on Mount Sinai, Moses’s face radiated with the light of the LORD’s holiness (Exodus 34:29-30Exodus 34:29-30 commentary).
Proverbs 4:18Proverbs 4:18 commentary compares “the path of the righteous” to be “like the light of the dawn, that shines brighter and brighter until the full day.” The increasing light depicts the increasing purity and holiness of a righteous life.
Isaiah bids his readers to: “Come, house of Jacob, and let us walk in the light of the LORD” (Isaiah 2:5Isaiah 2:5 commentary). Walking in God’s light symbolizes living in His holiness. (See also 1 John 1:5-91 John 1:5-9 commentary).
Habakkuk 3:3-4Habakkuk 3:3-4 commentary describes the inapproachability of God’s holy splendor and powerful brilliance as bright “sunlight” and “rays flashing.”
It is with truth and holiness in mind that John describes God in 1 John,
“God is Light, and in Him there is no darkness at all.” (1 John 1:5b1 John 1:5b commentary)
The Light/Dark Metaphor in John’s Gospel
Light is a prevalent metaphor for truth, goodness, and holiness throughout John’s gospel account. Consequently, “darkness” is a metaphor for what is false, harmful, and sinful.
Later in John’s gospel, Jesus described Himself as “the Light of the World” (John 8:12aJohn 8:12a commentary). And He promised that “he who follows Me will not walk in darkness, but will have the Light of life” (John 8:12bJohn 8:12b commentary).
Jesus’s statement about those who follow Him and “have the Light of Life” contrasts what He said of those who do evil:
“For everyone who does evil hates the Light, and does not come to the Light for fear that his deeds will be exposed.” (John 3:19John 3:19 commentary)
Throughout his gospel account and even in his first epistle, John will make much use of the Light/dark metaphor for truth/falseness | good/evil | holy/sinful.
John continues with these same themes in John 1:5John 1:5 commentary. But we will comment on their meaning in the next section. Before we do, there is more to say about the meaning of both the statements in John 1:4John 1:4 commentary.
The Light of Men as a Description of the Messiah
From a Jewish perspective, the most direct symbolic meaning for Light is the Messiah. The Light of men describes Jesus and His divine and Messianic role as the Restorer of human destiny.
Just as “the Logos” (Word, John 1:1John 1:1 commentary) described Jesus as God, so does the Light (John 1:4John 1:4 commentary) describe Him as the Messiah. Jesus is both the Logos (God) and He is the Light (Messiah).
What John claims of Jesus, the Word, in verse 4—In Him was life, and the life was the Light of men—is consistent with how the Jewish scriptures describe the Messiah.
The first of the Messiah/Light allusions is found in Numbers:
“A star shall come forth from Jacob.” (Numbers 24:17Numbers 24:17 commentary)
The “star” represents the Messiah as a beacon of hope and guidance for His people.
King David, praising the salvation of the LORD, wrote what could almost be described as the Old Testament parallel to John 1:4John 1:4 commentary, commentary
“For with You is the fountain of life; In Your light we see light.” (Psalm 36:9Psalm 36:9 commentary)
The Messiah reveals God's Light, enabling His people to see spiritual truth and experience continual life.
The prophet Isaiah associates the Messiah with and/or as a light in multiple prophecies:
“The people who walk in darkness will see a great light; Those who live in a dark land, The light will shine on them.” (Isaiah 9:2Isaiah 9:2 commentary)
Jesus is the Messiah. And His call for Israel to “Repent for the kingdom of heaven is at hand” (Matthew 4:17Matthew 4:17 commentary) fulfilled Isaiah’s prophecy about the light shining in the darkness (Matthew 4:14Matthew 4:14 commentary, 1616 commentary).
In Isaiah, the LORD tells His Servant (the Messiah) that the LORD will make Him:
“As a light to the nations.” (Isaiah 42:6Isaiah 42:6 commentary)
In the context of Isaiah 42Isaiah 42 commentary, commentary “the nations” refers to the Gentiles.
The LORD also assures His Servant that His rejection by Israel will be used to redeem the world:
“I will also make You a light of the nations So that My salvation may reach to the end of the earth.” (Isaiah 49:6Isaiah 49:6 commentary)
Isaiah 42:6Isaiah 42:6 commentary and 49:649:6 commentary predict the Messiah will be a Savior not only of Israel, but a Savior of the Gentile nations across the entire earth. The Messiah will be the redeemer for all humanity. He will not just be the Light/Messiah of Israel. As the Light of Men, Jesus is a Messiah for both Jews and Gentiles.
When John writes later in the prologue to his gospel account that Jesus is “the true Light” whose “coming into the world, enlightens every man” (John 1:9John 1:9 commentary), he is declaring that Jesus is the true Messiah for all people and for all nations. It is possible that John had Isaiah 42:6Isaiah 42:6 commentary and 49:649:6 commentary in mind as he wrote about Jesus being the Light of men who “enlightens every man” (John 1:9John 1:9 commentary).
In another, more extended account, Isaiah again prophesies of the Messiah as light:
“Arise, shine; for your light has come, And the glory of the LORD has risen upon you.” (Isaiah 60:1Isaiah 60:1 commentary)
Isaiah here describes the Messiah as “your light” and “the glory of the LORD.” He continues:
“And deep darkness the peoples; But the LORD will rise upon you, And His glory will appear upon you.” (Isaiah 60:2Isaiah 60:2 commentary)
In verse 2, Isaiah declares how the Messiah will rise upon Israel and the world in darkness, which is similar to how John describes how the Light/Messiah “shines in the darkness” (John 1:5aJohn 1:5a commentary). Isaiah then describes that,
“Nations will come to your light, And kings to the brightness of your rising.” (Isaiah 60:3Isaiah 60:3 commentary)
The “Nations” will be drawn to the brightness of the Messiah’s appearance. Even the Gentiles will see that Jesus is “the Light of the world” (John 8:12John 8:12 commentary, 9:59:5 commentary).
Isaiah’s prophecies anticipate one of the major themes of John’s gospel—that Jesus is not only a Messiah for the Jews—He is the Messiah and Savior of the world. Jesus saves anyone who receives Him as the Logos (God) and the Light (Messiah) by faith (John 1:12-13John 1:12-13 commentary, 3:163:16 commentary, 20:30-3120:30-31 commentary).
A final example of Jewish prophecy describing the Messiah as Light comes from the last chapter of the Old Testament.
The prophet Malachi begins this chapter with a warning to Israel about the day of judgment, declaring how “all the arrogant and every evil doer will be chaff” in a blazing furnace (Malachi 4:1Malachi 4:1 commentary). But the prophet offers hope “for those who fear My name” in the next verse (Malachi 4:2aMalachi 4:2a commentary).
“But for you who fear My name, the sun of righteousness will rise with healing in its wings; and you will go forth and skip about like calves from the stall.” (Malachi 4:2Malachi 4:2 commentary)
The hope is the Messiah, “the sun of righteousness.” This Light will rise to bring healing to all who fear the name of the LORD. They will be free from wrath and judgment as a calf goes forth skipping from its stall.
As the Messiah/Light of men, Jesus is the “sun of righteousness” (Malachi 4:2Malachi 4:2 commentary). He is humanity’s only hope of salvation from sin, judgment, and death. In Him is the only source of life. Jesus is “the Way, the Truth, and the Life” (John 14:6John 14:6 commentary). As Peter boldly proclaimed to the religious rulers of Jerusalem: “There is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved” (Acts 4:12Acts 4:12 commentary).
The example and teachings of the Logos/Word (God) and the Light (Messiah) was the fulfillment of these and other Jewish prophecies. Jesus’s brilliance paved the way for salvation from death into life and He demonstrated how all men and women, Jews and Gentiles, could live a complete and fulfilling life in Him.
As the Light of men, Jesus is the hope of humanity. Jesus is not only a Messiah for the Jews, but rather, “the Light of the world” (John 8:12John 8:12 commentary, 9:59:5 commentary) is a Messiah for all humankind.
The Memra of the LORD and Life and Light
Throughout the Jewish Targums, the Memra (Word) of the LORD is strongly associated with both life and light.
Following Judah’s return from exile in Babylon (597 B.C.), the common language was Aramaic rather than Hebrew. Because of this, the Aramaic translations of the Bible were widely used in Jewish synagogues throughout Judea for teaching and explaining the Hebrew scriptures from that time and through the first century A.D. The Aramaic translations are called “Targums.” The Aramaic translation of “word” is “memra.”
The Jewish Targums frequently ascribe divine attributes and personhood to the Memra/Word of the LORD. Throughout the Jewish Targums, the Memra (Word) of the LORD is strongly associated with both life and light.
1. The Memra and Life
The Targums present the Memra as a source of life.
For instance, the creation of human life in God’s image is attributed to the Memra of the Lord:
“And the Memra of the Lord created man in His own likeness; in the likeness of the Lord He created him…” (Targum Neofiti. Genesis 1:27aGenesis 1:27a commentary)
The Targums also say that the Memra of the Lord breathed life into the dust of the ground:
“And the Memra of the LORD God created man from the dust of the ground, and breathed into his nostrils the breath of life, and the breath became in the body of man a living soul.” (Targum Neofiti. Genesis 2:7Genesis 2:7 commentary)
And the Targums of Psalm 119Psalm 119 commentary praise the Memra of the Lord’s instruction as life-giving:
“Your Memra [Word] has given me life” (Targum Jonathan. Psalm 119:50bPsalm 119:50b commentary)
The Targums’ close affiliation of life with the Memra is comparable to John’s account of the Logos—in Him was life.
2. The Memra and Light
The Targums also present the Memra/Word as Light.
In the creation account of Genesis, the Targums give divine agency to the Memra, and it is the Memra of the LORD that is the agent of creation—including the creation of light:
“And the Memra of the LORD said, 'Let there be light,' and there was light.” (Targum Neofiti. Genesis 1:3Genesis 1:3 commentary)
In Exodus, the Targums say the Memra of the LORD guides the Israelites through the wilderness as the pillar of fire:
“And the Memra of the LORD went before them by day in a pillar of cloud to lead them on the way, and by night in a pillar of fire to give them light.” (Targum Onkelos. Exodus 13Exodus 13 commentary.21)
The Memra of the LORD as a pillar of fire/light guiding Israel in the wilderness night is similar to John’s description of the divine Logos/Word as the Light of men that shines in the darkness (John 1:5aJohn 1:5a commentary). Exodus 13:21Exodus 13:21 commentary does not include a Hebrew word that translates to English as “word.” The Targum’s Aramaic addition of Memra from the Hebrew likely shows the extent to which the people of that time embraced the idea of the LORD as the light of men.
John’s identification of the Logos as life and the Light of men may have been drawn from the Targumic tradition that was prevalent in Judean synagogues when he learned the scriptures as a boy and young man.
Creator of All Things (“All things came into being through Him…”—John 1:3John 1:3 commentary)
Source of Life (In Him was life… v 4a)
The Messiah of the World (and the life was the Light of men—v 4b)
Having identified Jesus as God (Logos), Creator, and the Messiah (Light), John is now ready to describe what the Word and Light has done and is doing in the world:
“The Light shines in the darkness, and the darkness did not comprehend it.” (John 1:5John 1:5 commentary)
The Light’s radiant brilliance is the subject of the next section of The Bible Says commentary.
Set to dark mode
John 1:4 meaning
There is no apparent parallel gospel account of John 1:4John 1:4 commentary.
John continues His prologue (John 1:1-18John 1:1-18 commentary) describing the Word (John 1:1John 1:1 commentary).
John 1:1-2John 1:1-2 commentary described the Word (Jesus’s) divine and eternal nature (John 1:1-2John 1:1-2 commentary). John 1:3John 1:3 commentary explicitly described the Word’s authority as the Creator of all things (John 1:3John 1:3 commentary).
Now, John 1:4John 1:4 commentary describes the Word as the author and source of life and the Light of men.
In Him was life, and the life was the Light of men (v 4).
There are two connected statements in this verse.
These two statements are conjoined by the word—and.
There are many things to say regarding both of these related statements—but one of the most significant is that in the Jewish culture, the expression: the Light of men, would be understood as “the World’s Messiah”—see below: The Light of Men as a Description of the Messiah.
“IN HIM WAS LIFE…”
The first statement of John 1:4John 1:4 commentary is In Him was life.
Him refers to the Word (God/Jesus). Thus, the statement—In Him was life—expresses that the eternal Word (John 1:1-2John 1:1-2 commentary) who made all things (John 1:3John 1:3 commentary) was and is the source of life.
Zōé
The Greek term that is translated as life is: ζωή (G2222—pronounced: “zōé”).
The term zōé typically describes spiritual or eternal life. Zōé is often a contrast to the Greek word “bios,” which refers specifically to biological or earthly life. Zōé embodies a higher, divine quality of life that is everlasting and directly connected to God’s nature. However, in its broadest sense, zōé can encompass both biological life and spiritual life.
Every New Testament author uses the term, zōé, and it is found in every book of the New Testament, except for 1 and 2 Thessalonians, and the short epistles of Philemon, and 2 and 3 John.
No author uses zōé more than John. And the Gospel of John employs zōé twice as much as any other New Testament book. Zōé is a core theme of his gospel account.
John declares the reason he wrote his gospel. It was:
“written so that you (the reader) may believe that Jesus is the Christ, the Son of God, and that believing you may have life [zōé] in His name.”
(John 20:31John 20:31 commentary)
John’s statement in verse 4a—In Him was life—contains the first of the gospel's thirty-six instances of zōé.
And in the context of John 1:4John 1:4 commentary, commentary zōé appears to refer to life both ways. That is, John is intending zōé in verse 4a to be understood in both its fullest sense and its specific sense. Because John likely intended both senses of zōé (biological life and spiritual life) in this statement, we will discuss the implications for both senses of zōé as they pertain to John 1:4aJohn 1:4a commentary.
We will first consider the meaning of—In Him was life—with zōé’s broader sense (biological and spiritual) before we consider the meaning of this statement with zōé’s more specific sense, often referred to as “eternal life.”
Broader Sense of Zōé
In its broadest sense, zōé is used in verse 4a to encompass the totality of life (biological and spiritual). It is in this broader sense that the English word “zoology” is a derivative of the Greek word zōé. It is also in this sense that the statement—In Him was life—accurately describes how the life of all living things comes from God/the Logos.
The Word is the source of all life for all living things. He is the source of all biological life. And He is the source of all spiritual life.
As the Creator of the world, Jesus (the Word) is the source of all biological life—“Bios”
This includes all microbial, all botanical, and all animal life. It also includes the temporal human life within our physical bodies.
The apostle Paul proclaimed as much to the Athenians on Mars Hill that Jesus, “Himself gives to all people life [zōé] and breath and all things” (Acts 17:25bActs 17:25b commentary). Paul went on to explain that “in Him we live and move and exist [i.e. have our being]” (Acts 17:28aActs 17:28a commentary). Every aspect of our physical existence is sustained by Christ, who is the source of all life.
As the Creator of the world, Jesus is the source of all living things—which includes spiritual beings: the life of all the angelic beings (unfallen and fallen) in the heavenly places.
This broader understanding of zōé fits the context of John 1:1-4John 1:1-4 commentary as the author describes:
John’s sequencing of how all things came into being through Him (John 1:3John 1:3 commentary), then how life was in Him (John 1:4aJohn 1:4a commentary), then that moral truth is found in the Light of men (John 1:4bJohn 1:4b commentary) succinctly articulates the Biblical worldview of Creation.
The biblical account of Creation claims that the Logos created matter and established life and moral purpose. It is opposed to Materialism which claims that matter created mind and made up meaning.
For a fuller comparison of these two worldviews and their implications for life, see The Bible Says article: “Why Should I Have Faith that God Created the Universe?”
Zōé as Eternal Life
The particular sense of zōé also fits the context of John 1:4John 1:4 commentary. In fact, the second statement of John 1:4John 1:4 commentary—and the life was the Light of men—demands that we understand zōé in this specific sense as referring to what is often called “eternal life.”
In its particular sense, zōé is used in verse 4a to declare that the Word is the source of eternal life. Zōé in its precise sense depicts a quality or kind of life that is abundant, eternal, and intimately tied to a relationship with God.
In Him was life describes the abundant quality of eternal life that Jesus as the Word (God) and the Light (Messiah) came to offer to the world and give to all who believe in Him—the Gift of Eternal Life (zōé)—and grant to all who follow Him—the Prize of Eternal Life (zōé).
Jesus defined the eternal zōé that was in Him this way:
“This is eternal life [zōé], that they may know You, the only true God, and Jesus Christ whom You have sent.”
(John 17:3John 17:3 commentary)
John’s statement—In Him was life—prefaces many things that Jesus will declare of Himself and about life in John’s gospel.
The most similar statement to In Him was life is John 5:26John 5:26 commentary:
“For just as the Father has life [zōé] in Himself, even so He gave to the Son also to have life [zōé] in Himself.”
(John 5:26John 5:26 commentary)
Moreover, Jesus declared Himself to be Zōé when He states:
“I am the bread of life [zōé].”
(John 6:35John 6:35 commentary, 4848 commentary)
“I am the resurrection and the life [zōé].”
(John 11:25John 11:25 commentary)
“I am the way, the truth, and the life [zōé].”
(John 14:6John 14:6 commentary)
These so-called “I am” statements recall God’s self-description to Moses at the burning bush. When Moses asked the LORD what he was to tell the Israelites when they asked for the name of the God who sent him, the LORD told Moses that His name was:
“I AM WHO I AM.”
(Exodus 3:14Exodus 3:14 commentary)
Among other things, the LORD’s self-description means God is pure and absolute Being. God is Existence, Himself. God is Reality, Himself. God is Life, Himself.
God’s self-declaration in Exodus 3:14Exodus 3:14 commentary reveals that His nature is self-existent, independent, and the very foundation of all existence and zōé. John’s description of the Word as the source of life in verse 4 declares a similar understanding. It declares that Jesus shares the divine attribute of being the source and sustainer of all life.
John’s statement—In Him was life—also sets the stage for Jesus’s proclamation later in this gospel that He came to freely offer zōé to the world,
“I came that they may have life [zōé], and have it abundantly.”
(John 10:10bJohn 10:10b commentary)
The eternal zōé that Jesus offers is freely given to all who believe in Him (John 3:16John 3:16 commentary, 5:245:24 commentary, 6:476:47 commentary, 11:2511:25 commentary). When people believe in Jesus as God and their Messiah, they receive the Gift of Eternal Life (zōé). Once again, John’s gospel was explicitly “written so that you [readers] may believe that Jesus is the Christ, the Son of God; and that believing you may have life [zōé] in His name” (John 20:31John 20:31 commentary).
John’s statement—In Him was life—is extended in Revelation. The risen Christ reveals Himself to John as: “the living One…[who is] alive forevermore, and [who has] the keys of death and of Hades” (Revelation 1:18Revelation 1:18 commentary).
Christ’s self-description as “the living One” (Revelation 1:18Revelation 1:18 commentary) amplifies His identity as the eternal source of all existence. His declaration as the One who holds “the keys to death and Hades” demonstrates how the life in Him extends to the utmost, to the extent that He has absolute authority over life and death. The risen Lord’s claim further reveals His identity as the eternal source of all existence.
John 1:4John 1:4 commentary reveals that Jesus possesses life within Himself and He has the power to create life. Revelation 1:18Revelation 1:18 commentary reveals He also has the power to grant eternal life and conquer death itself. Jesus is the source of life who reigns victoriously over death, and He gives eternal life to all who believe in Him.
Zōé as a Restoration of what was Lost
In many respects the zōé which was in Him and which the Logos came to give was a restoration and enhancement of the zōé that God gave to Adam and Eve in the Garden of Eden.
Humans are not like the other animals. Human beings are not merely physical creatures. God is Spirit (John 4:24John 4:24 commentary) and men and women are spiritual creatures made in His image (Genesis 1:26-27Genesis 1:26-27 commentary). When God formed man from the dust of the ground, He breathed the breath (spirit) of life in him. When God breathed the spirit of life into man, Adam became a living being (literally a soul) (Genesis 2:7Genesis 2:7 commentary).
Interestingly, the Septuagint, the ancient Greek translation of the Hebrew Scriptures, uses the word zōé in Genesis 2:7Genesis 2:7 commentary, commentary when it says that He breathed “the breath of zōé in him.”
The unique and personal way in which God gave zōé to man indicates that it was a different quality of life, distinct from that of all other earthly creatures. God is Spirit (John 4:24John 4:24 commentary). And when God breathed the breath (literally spirit) of life in the man’s nostrils, He breathed something of Himself—a spiritual zōé—into the dust and the man became a living being (Genesis 2:7Genesis 2:7 commentary).
Thus, the life which was in Him was breathed into humanity. Human beings are not physical creatures only. Men and women are also spiritual creatures made in His image (Genesis 1:26-27Genesis 1:26-27 commentary). Humans are spirit and flesh.
God endowed the man with authority over the earth, to collaborate with Him in its cultivation and development (Genesis 1:28-30Genesis 1:28-30 commentary, 2:152:15 commentary, 2:202:20 commentary). Human life and purpose are intertwined with our relationship with God.
But God warned Adam, “in the day that you eat from it [the forbidden tree] you will surely die” (Genesis 2:17Genesis 2:17 commentary).
When the man and woman disobeyed God’s command, they suffered the consequences and penalty of their transgression. The penalty was loss of life. The penalty was death. Death did not primarily mean their physical annihilation (even though their bodies would eventually die and return to dust—Genesis 3:19bGenesis 3:19b commentary).
Death is separation. Physical death occurs when our spirit separates from our body. The penalty of death for their disobedience was primarily separation from God and the life they were created to enjoy in Him. The zōé they had in their relationship with God was taken from them—and with it their true purpose, sense of meaning, and lasting happiness was also lost and gone.
However, many other separations ensued on the day they disobeyed. God separated them from the Garden (Genesis 3:23-24Genesis 3:23-24 commentary). Adam was separated from reality, rationalizing his own guilt and blaming others (Genesis 3:13Genesis 3:13 commentary). Adam and Eve were separated from innocence (Genesis 3:7Genesis 3:7 commentary). Both Adam and Eve were separated from their natural connections through the curse of the ground and of relationships (Genesis 3:16-18Genesis 3:16-18 commentary).
But all hope was not lost. For even before the LORD had the man and woman removed from the Garden, He spoke of the woman’s offspring that would contend with and defeat the tempter who had lead God’s image bearers astray (Genesis 3:15Genesis 3:15 commentary).
God Himself, the eternal Logos who was in the beginning and created all things (John 1:1-3John 1:1-3 commentary), would be the fulfillment of this prophecy when He became flesh (John 1:14John 1:14 commentary) and obeyed God to His final breath (John 19:30John 19:30 commentary).
And the good news for humanity is that God did more than just defeat Satan. He also provided a way for us to repossess the life which we can only have in Him. Jesus has prepared the way for each person to be restored to their original design to reign together in harmony with God, nature, and one another in stewarding the earth (Hebrews 2:5-10Hebrews 2:5-10 commentary, commentary Revelation 3:21Revelation 3:21 commentary).
First, God gave the children of Israel the Law to lead them in a manner that restored them to living in harmony with God and with one another.
The Law was the word of the LORD. The Law was God’s commandments for life. It was the expression of His will for how people were to live and treat one another. By loving God and loving one another they would restore God’s design and bring life to their communities.
In his final instructions to Israel, Moses urged his people to:
“Take to your heart all the words with which I am warning you today, which you shall command your sons to observe carefully, even all the words of this law.”
(Deuteronomy 32:46Deuteronomy 32:46 commentary)
Moses then shared something most profound about the Law and its words,
“For it is not an idle word for you; indeed it is your life.”
(Deuteronomy 32:47aDeuteronomy 32:47a commentary)
(The Septuagint uses the Greek word zōé for life in this verse). Following the words of God’s Law is literally: “your zōé.” The word of God’s Law is not idle. It is spiritual instruction for our spiritual nature. God’s Law reveals how we as spiritual beings can have spiritual life in Him:
“Man does not live by bread alone, but man lives by everything that proceeds out of the mouth of the LORD.”
(Deuteronomy 8:3bDeuteronomy 8:3b commentary)
If men were only physical creatures and not endowed with the spirit (“breath of zōé” Genesis 2:7Genesis 2:7 commentary), then perhaps we would live by bread alone. But as spiritual creatures we are to live by every word which God speaks. Our spiritual lives are physically manifested by our decisions, our choices.
When Moses presented the Law to Israel, he gave them a choice between zōé and death (Deuteronomy 30:15Deuteronomy 30:15 commentary). He urged them to choose life (Deuteronomy 30:19Deuteronomy 30:19 commentary). A key way in which humans are created in God’s image is that He gave us the volition to make choices.
Israel continued to choose death. Rather than choosing to love their neighbors and live in harmony with one another they chose to follow the pagan culture of exploiting others. The Law, clear though it was (Deuteronomy 30:11Deuteronomy 30:11 commentary) has never been entirely obeyed by a single person other than Jesus. Everyone continued to sin and fall short of it (Romans 3:23Romans 3:23 commentary) and the consequences of it continued to be death—separation from God.
Thus, the words of God’s life-giving Law remained an unrealized objective and the lost zōé which God breathed into the man was not restored through the Law. As Paul stated, Israel sought righteousness through the Law but was unable to find it through that means (Romans 9:31Romans 9:31 commentary). The way to righteousness is through faith (Romans 9:30Romans 9:30 commentary).
The second way in which God provided for us to repossess the life which we can only have in Him was through faith in Jesus.
Jesus is the Word made flesh. As the Logos, Jesus is the embodiment of God’s Word in human form (John 1:14John 1:14 commentary). He came to perfectly fulfill the Law (Matthew 5:17Matthew 5:17 commentary). His fulfillment is His righteousness. And Jesus grants His righteousness and the spiritual zōé that comes with it to all who believe in Him (John 3:16John 3:16 commentary).
Christ’s example of humble faith and dependence upon His Father provides a tangible picture for us to emulate in our own trials. If we adopt His mindset and pattern our choices after Him (Philippians 2:5-8Philippians 2:5-8 commentary) we too will share in His glorious triumph (Luke 9:24Luke 9:24 commentary, commentary Romans 8:17-18Romans 8:17-18 commentary, commentary 2 Timothy 2:122 Timothy 2:12 commentary). Jesus told His disciples:
“Because I live, you will live also.”
(John 14:19bJohn 14:19b commentary)
Jesus is “the bread of life” (John 6:35John 6:35 commentary, 4848 commentary). Humans are to live by Jesus’s sacrifice, His example, and His teachings just as Peter confessed of Him: “You have the words of eternal life [zōé]” (John 6:68John 6:68 commentary).
John presents Jesus, the embodied Logos and fulfiller of the Law, as the One who has the same words of eternal life which Moses described to Israel when he told them that God’s Law was not an idle word, but was indeed their zōé/life, Deuteronomy 32:47Deuteronomy 32:47 commentary).
These things are also why John describes the zōé/life that was in Him as the light of men.
We will discuss this second statement of John 1:4John 1:4 commentary shortly, but first, a quick thought about how this first statement—In Him was life—would have likely been understood by a first-century Jew.
“…AND THE LIFE WAS THE LIGHT OF MEN.”
The second statement of John 1:4John 1:4 commentary—and the life was the Light of men—continues to introduce the identity of the Word (Jesus) and begins to introduce the reason He came into our world.
This statement begins to explain the role Jesus served for all humanity—the zōé/life that is in Him is the Light of all men—Jews and Gentiles. Jesus is not only the source of spiritual zōé, He is also the Giver of zōé who restores humanity to their relationship with God and their eternal destiny.
It is appropriate that just as how in the Genesis account of creation the first thing God created was light (Genesis 1:3Genesis 1:3 commentary), so too the first thing John describes of the Word (after mentioning His eternal nature and role in creation) is that He is the Light of men.
As explained earlier in this commentary, the zōé/life that was in Him is essential to the spiritual healing and restoration necessary for human beings to experience if they are to become what they were divinely created and destined to be. Zōé transforms humans who are spiritually dead in their trespasses and sins (Ephesians 2:1Ephesians 2:1 commentary) into living radiant pillars of the Word’s eternal light.
Humans who have the life that is in Him become more than what they currently are and what God intends for them to be. The zōé in Him elevates humans from the darkness of death (i.e. their sin, separation, and futility) into the Light of life (i.e. righteousness, harmony, eternal purpose of the Logos).
That is why His zōé is called the Light of men. It elevates, ennobles and enlightens men to be men as God designed men to be and introduces Jesus as the bearer of this life-yielding Light.
John’s gospel teaches that if we believe in Jesus we will receive the Gift of Eternal Life (John 3:16John 3:16 commentary). Further, if we emulate Jesus’s example and follow His teachings by faith, then we can experience zōé/life in this present life (John 17:3John 17:3 commentary) and receive the Prize of Eternal Life (zōé) at the judgment (John 5:28-29John 5:28-29 commentary).
Light as a Metaphor for Truth, Goodness, and Pure Holiness
Light is a prevalent metaphor throughout John’s gospel account. In this verse, the Light of men is a description of Jesus and His role as the Restorer of human destiny.
In ancient and modern cultures (including those of ancient Judaism, classical Greek, and ancient Rome), light is a common metaphor or symbol for both truth and/or goodness.
Light illuminates. Light makes vision possible. Light enables those who encounter it to better see, not only the light itself, but everything else it touches.
Truth is light for the human mind. Truth illuminates reality. Truth enables those who embrace it to better understand the world around them.
Light is the dominant metaphor for truth about what is real in the famous allegory of the cave by the Greek philosopher Socrates (Plato. Republic. 7). For more on this topic, see The Bible Says article: “How the Light of John's Prologue Illuminates Socrates's Allegory of the Cave.”
The Jewish scriptures describe God’s word as a guiding light of truth:
“Your word is a lamp to my feet
And a light to my path.”
(Psalm 119:105Psalm 119:105 commentary)
See also: Psalm 43:3Psalm 43:3 commentary, 119:130119:130 commentary, Proverbs 6:23Proverbs 6:23 commentary.
Light shines outward, dispelling darkness. Light brings warmth. Light brings energy, unlocks potentials, and awakens seeds to life.
Goodness is light for the human heart. Goodness radiates beyond itself and displaces despair. Goodness brings hope. Goodness invigorates life and affection. Goodness fosters growth, perceives beauty, and blesses everything it encounters.
The Jewish scriptures describes light as God’s gracious favor and as a source of salvation and goodness:
“The LORD make His face shine on you,
And be gracious to you;
The LORD lift up His countenance on you,
And give you peace.”
(Numbers 6:25-26Numbers 6:25-26 commentary)
See also: Psalm 4:6Psalm 4:6 commentary, 31:1631:16 commentary, 67:167:1 commentary, 80:380:3 commentary, 77 commentary, 1919 commentary.
“The LORD is my light and my salvation; Whom shall I fear?”
(Psalm 27:1Psalm 27:1 commentary)
See also: Isaiah 60:1Isaiah 60:1 commentary, commentary Micah 7:8Micah 7:8 commentary.
As the Light of men, the Logos/Word is the teacher of what is right and wholesome for humanity. His brilliance is “full of grace and truth” (John 1:17John 1:17 commentary). The life He offers is both good and true.
In addition to symbolizing truth and goodness, light specifically symbolizes purity and holiness in a Jewish context.
Upon returning from his meeting with God on Mount Sinai, Moses’s face radiated with the light of the LORD’s holiness (Exodus 34:29-30Exodus 34:29-30 commentary).
Proverbs 4:18Proverbs 4:18 commentary compares “the path of the righteous” to be “like the light of the dawn, that shines brighter and brighter until the full day.” The increasing light depicts the increasing purity and holiness of a righteous life.
Isaiah bids his readers to: “Come, house of Jacob, and let us walk in the light of the LORD” (Isaiah 2:5Isaiah 2:5 commentary). Walking in God’s light symbolizes living in His holiness. (See also 1 John 1:5-91 John 1:5-9 commentary).
Habakkuk 3:3-4Habakkuk 3:3-4 commentary describes the inapproachability of God’s holy splendor and powerful brilliance as bright “sunlight” and “rays flashing.”
It is with truth and holiness in mind that John describes God in 1 John,
“God is Light, and in Him there is no darkness at all.”
(1 John 1:5b1 John 1:5b commentary)
The Light/Dark Metaphor in John’s Gospel
Light is a prevalent metaphor for truth, goodness, and holiness throughout John’s gospel account. Consequently, “darkness” is a metaphor for what is false, harmful, and sinful.
John 1:4-5John 1:4-5 commentary introduces the metaphors—Light/Dark.
Later in John’s gospel, Jesus described Himself as “the Light of the World” (John 8:12aJohn 8:12a commentary). And He promised that “he who follows Me will not walk in darkness, but will have the Light of life” (John 8:12bJohn 8:12b commentary).
Jesus’s statement about those who follow Him and “have the Light of Life” contrasts what He said of those who do evil:
“For everyone who does evil hates the Light, and does not come to the Light for fear that his deeds will be exposed.”
(John 3:19John 3:19 commentary)
Throughout his gospel account and even in his first epistle, John will make much use of the Light/dark metaphor for truth/falseness | good/evil | holy/sinful.
John continues with these same themes in John 1:5John 1:5 commentary. But we will comment on their meaning in the next section. Before we do, there is more to say about the meaning of both the statements in John 1:4John 1:4 commentary.
The Light of Men as a Description of the Messiah
From a Jewish perspective, the most direct symbolic meaning for Light is the Messiah. The Light of men describes Jesus and His divine and Messianic role as the Restorer of human destiny.
Just as “the Logos” (Word, John 1:1John 1:1 commentary) described Jesus as God, so does the Light (John 1:4John 1:4 commentary) describe Him as the Messiah. Jesus is both the Logos (God) and He is the Light (Messiah).
What John claims of Jesus, the Word, in verse 4—In Him was life, and the life was the Light of men—is consistent with how the Jewish scriptures describe the Messiah.
The first of the Messiah/Light allusions is found in Numbers:
“A star shall come forth from Jacob.”
(Numbers 24:17Numbers 24:17 commentary)
The “star” represents the Messiah as a beacon of hope and guidance for His people.
King David, praising the salvation of the LORD, wrote what could almost be described as the Old Testament parallel to John 1:4John 1:4 commentary, commentary
“For with You is the fountain of life;
In Your light we see light.”
(Psalm 36:9Psalm 36:9 commentary)
The Messiah reveals God's Light, enabling His people to see spiritual truth and experience continual life.
The prophet Isaiah associates the Messiah with and/or as a light in multiple prophecies:
“The people who walk in darkness will see a great light;
Those who live in a dark land,
The light will shine on them.”
(Isaiah 9:2Isaiah 9:2 commentary)
Jesus is the Messiah. And His call for Israel to “Repent for the kingdom of heaven is at hand” (Matthew 4:17Matthew 4:17 commentary) fulfilled Isaiah’s prophecy about the light shining in the darkness (Matthew 4:14Matthew 4:14 commentary, 1616 commentary).
In Isaiah, the LORD tells His Servant (the Messiah) that the LORD will make Him:
“As a light to the nations.”
(Isaiah 42:6Isaiah 42:6 commentary)
In the context of Isaiah 42Isaiah 42 commentary, commentary “the nations” refers to the Gentiles.
The LORD also assures His Servant that His rejection by Israel will be used to redeem the world:
“I will also make You a light of the nations
So that My salvation may reach to the end of the earth.”
(Isaiah 49:6Isaiah 49:6 commentary)
Isaiah 42:6Isaiah 42:6 commentary and 49:649:6 commentary predict the Messiah will be a Savior not only of Israel, but a Savior of the Gentile nations across the entire earth. The Messiah will be the redeemer for all humanity. He will not just be the Light/Messiah of Israel. As the Light of Men, Jesus is a Messiah for both Jews and Gentiles.
When John writes later in the prologue to his gospel account that Jesus is “the true Light” whose “coming into the world, enlightens every man” (John 1:9John 1:9 commentary), he is declaring that Jesus is the true Messiah for all people and for all nations. It is possible that John had Isaiah 42:6Isaiah 42:6 commentary and 49:649:6 commentary in mind as he wrote about Jesus being the Light of men who “enlightens every man” (John 1:9John 1:9 commentary).
In another, more extended account, Isaiah again prophesies of the Messiah as light:
“Arise, shine; for your light has come,
And the glory of the LORD has risen upon you.”
(Isaiah 60:1Isaiah 60:1 commentary)
Isaiah here describes the Messiah as “your light” and “the glory of the LORD.” He continues:
“And deep darkness the peoples;
But the LORD will rise upon you,
And His glory will appear upon you.”
(Isaiah 60:2Isaiah 60:2 commentary)
In verse 2, Isaiah declares how the Messiah will rise upon Israel and the world in darkness, which is similar to how John describes how the Light/Messiah “shines in the darkness” (John 1:5aJohn 1:5a commentary). Isaiah then describes that,
“Nations will come to your light,
And kings to the brightness of your rising.”
(Isaiah 60:3Isaiah 60:3 commentary)
The “Nations” will be drawn to the brightness of the Messiah’s appearance. Even the Gentiles will see that Jesus is “the Light of the world” (John 8:12John 8:12 commentary, 9:59:5 commentary).
Isaiah’s prophecies anticipate one of the major themes of John’s gospel—that Jesus is not only a Messiah for the Jews—He is the Messiah and Savior of the world. Jesus saves anyone who receives Him as the Logos (God) and the Light (Messiah) by faith (John 1:12-13John 1:12-13 commentary, 3:163:16 commentary, 20:30-3120:30-31 commentary).
A final example of Jewish prophecy describing the Messiah as Light comes from the last chapter of the Old Testament.
The prophet Malachi begins this chapter with a warning to Israel about the day of judgment, declaring how “all the arrogant and every evil doer will be chaff” in a blazing furnace (Malachi 4:1Malachi 4:1 commentary). But the prophet offers hope “for those who fear My name” in the next verse (Malachi 4:2aMalachi 4:2a commentary).
“But for you who fear My name, the sun of righteousness will rise with healing in its wings; and you will go forth and skip about like calves from the stall.”
(Malachi 4:2Malachi 4:2 commentary)
The hope is the Messiah, “the sun of righteousness.” This Light will rise to bring healing to all who fear the name of the LORD. They will be free from wrath and judgment as a calf goes forth skipping from its stall.
As the Messiah/Light of men, Jesus is the “sun of righteousness” (Malachi 4:2Malachi 4:2 commentary). He is humanity’s only hope of salvation from sin, judgment, and death. In Him is the only source of life. Jesus is “the Way, the Truth, and the Life” (John 14:6John 14:6 commentary). As Peter boldly proclaimed to the religious rulers of Jerusalem: “There is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved” (Acts 4:12Acts 4:12 commentary).
The example and teachings of the Logos/Word (God) and the Light (Messiah) was the fulfillment of these and other Jewish prophecies. Jesus’s brilliance paved the way for salvation from death into life and He demonstrated how all men and women, Jews and Gentiles, could live a complete and fulfilling life in Him.
As the Light of men, Jesus is the hope of humanity. Jesus is not only a Messiah for the Jews, but rather, “the Light of the world” (John 8:12John 8:12 commentary, 9:59:5 commentary) is a Messiah for all humankind.
The Memra of the LORD and Life and Light
Throughout the Jewish Targums, the Memra (Word) of the LORD is strongly associated with both life and light.
Following Judah’s return from exile in Babylon (597 B.C.), the common language was Aramaic rather than Hebrew. Because of this, the Aramaic translations of the Bible were widely used in Jewish synagogues throughout Judea for teaching and explaining the Hebrew scriptures from that time and through the first century A.D. The Aramaic translations are called “Targums.” The Aramaic translation of “word” is “memra.”
The Jewish Targums frequently ascribe divine attributes and personhood to the Memra/Word of the LORD. Throughout the Jewish Targums, the Memra (Word) of the LORD is strongly associated with both life and light.
1. The Memra and Life
The Targums present the Memra as a source of life.
For instance, the creation of human life in God’s image is attributed to the Memra of the Lord:
“And the Memra of the Lord created man in His own likeness; in the likeness of the Lord He created him…”
(Targum Neofiti. Genesis 1:27aGenesis 1:27a commentary)
The Targums also say that the Memra of the Lord breathed life into the dust of the ground:
“And the Memra of the LORD God created man from the dust of the ground, and breathed into his nostrils the breath of life, and the breath became in the body of man a living soul.”
(Targum Neofiti. Genesis 2:7Genesis 2:7 commentary)
And the Targums of Psalm 119Psalm 119 commentary praise the Memra of the Lord’s instruction as life-giving:
“Your Memra [Word] has given me life”
(Targum Jonathan. Psalm 119:50bPsalm 119:50b commentary)
The Targums’ close affiliation of life with the Memra is comparable to John’s account of the Logos—in Him was life.
2. The Memra and Light
The Targums also present the Memra/Word as Light.
In the creation account of Genesis, the Targums give divine agency to the Memra, and it is the Memra of the LORD that is the agent of creation—including the creation of light:
“And the Memra of the LORD said, 'Let there be light,' and there was light.”
(Targum Neofiti. Genesis 1:3Genesis 1:3 commentary)
In Exodus, the Targums say the Memra of the LORD guides the Israelites through the wilderness as the pillar of fire:
“And the Memra of the LORD went before them by day in a pillar of cloud to lead them on the way, and by night in a pillar of fire to give them light.”
(Targum Onkelos. Exodus 13Exodus 13 commentary.21)
The Memra of the LORD as a pillar of fire/light guiding Israel in the wilderness night is similar to John’s description of the divine Logos/Word as the Light of men that shines in the darkness (John 1:5aJohn 1:5a commentary). Exodus 13:21Exodus 13:21 commentary does not include a Hebrew word that translates to English as “word.” The Targum’s Aramaic addition of Memra from the Hebrew likely shows the extent to which the people of that time embraced the idea of the LORD as the light of men.
John’s identification of the Logos as life and the Light of men may have been drawn from the Targumic tradition that was prevalent in Judean synagogues when he learned the scriptures as a boy and young man.
For more information on these topics, see The Bible Says article: “How Do Ancient Jewish Teachings and Greek Philosophy Converge in John’s Gospel?”
Summary of John 1:1-4John 1:1-4 commentary
John has introduced Jesus as the Logos (God) and the Light (Messiah).
Jesus was/is:
(“In the beginning…”—John 1:1aJohn 1:1a commentary, 1:21:2 commentary)
(“…was with God…”—John 1:1bJohn 1:1b commentary, 1:21:2 commentary)
(“…was God…”—John 1:1cJohn 1:1c commentary)
(“All things came into being through Him…”—John 1:3John 1:3 commentary)
(In Him was life… v 4a)
(and the life was the Light of men—v 4b)
Having identified Jesus as God (Logos), Creator, and the Messiah (Light), John is now ready to describe what the Word and Light has done and is doing in the world:
“The Light shines in the darkness, and the darkness did not comprehend it.”
(John 1:5John 1:5 commentary)
The Light’s radiant brilliance is the subject of the next section of The Bible Says commentary.