John states the Messiah’s mission and the profound struggle between divine truth and the forces of spiritual darkness with his proclamation: “The Light shines in the darkness, and the darkness did not comprehend it.” Jesus is the Light/Messiah who brings life and truth to humanity. This verse sets the tone for the gospel’s message, emphasizing the unstoppable power of Christ’s Light to illuminate and overcome the darkness of sin and ignorance.
There is no apparent parallel gospel account of John 1:5John 1:5 commentary.
After introducing the Word as the Messiah, “the Light of men” (John 1:4John 1:4 commentary), John now describes what the Word did for humanity—how He overcame humanity’s sin and the failed attempt to extinguish Him.
The Light shines in the darkness, and the darkness did not comprehend it (v 5).
The Light symbolizes Jesus as the Messiah. Jesus is both the Logos/Word (God) and He is the Light (Messiah) who brings divine truth and revelation into a world obscured by spiritual darkness.
Light in Scripture often represents God’s holiness, truth, and goodness (Psalm 27:1Psalm 27:1 commentary, commentaryIsaiah 9:2Isaiah 9:2 commentary). Here, John portrays Jesus as the ultimate manifestation of that Light, shining not only to illuminate human understanding but also to expose and dispel the falsehoods and sin that dominate the world. This imagery points to the Messianic nature of Jesus’s mission: to reveal God’s character and offer humanity the means to live in fellowship with Him.
The Bible Says commentary for John 1:4John 1:4 commentary explained how Light was a commonly used symbol in Jewish prophecy for the Messiah. (Light as a Messianic symbol and as a Divine symbol will also be more fully explained later in this commentary).
Jesus is “the Light of the World” (John 8:12John 8:12 commentary, 9:59:5 commentary) and “the true Light, which…enlightens every man” (John 1:9John 1:9 commentary). These descriptions describe Jesus as the true Messiah of the world. He is the Messiah of both Jews and Gentiles.
The Bible Says commentary for John 1:4John 1:4 commentary also showed that Light is a metaphor for truth, goodness, and holiness.
Jesus is also “the Truth” (John 14:6John 14:6 commentary).
Truth is what enables those with understanding of it to see reality as it is. By knowing Jesus—the Logos and the Light—we understand the world as He made it. By knowing the Truth, we can know truth about the world that He has made. By seeing His Light, we see light (Psalm 36:9bPsalm 36:9b commentary).
Goodness is found in loving and serving others and seeking their best. Jesus is “the Good Shepherd” (John 10:10John 10:10 commentary). Jesus loves us. And as “the Light of Men” (John 1:4bJohn 1:4b commentary), He teaches and shows us how to live:
By loving God through obedience to His good commands. (John 14:31John 14:31 commentary)
By loving others through selfless service for their good. (John 13:3-5John 13:3-5 commentary, 15:12-1315:12-13 commentary, 15:1715:17 commentary)
These embody the two greatest commands (Matthew 22:37-39Matthew 22:37-39 commentary). In following these commands we are restored to our original design, and are therefore fulfilled. This then shows the practicality of the biblical paradox that we gain our life by laying it down in service to others (Matthew 16:25Matthew 16:25 commentary, commentaryMark 8:35Mark 8:35 commentary, commentaryLuke 9:24Luke 9:24 commentary). To be restored to our original design to live in harmony with God and others is called being “holy” or “righteous.”
Holiness means being set aside from what is common. God is set apart from creation by virtue of His divinity and His righteousness. As the Messiah, Jesus was set apart by God for a special mission—to redeem the world (Isaiah 49:2-3Isaiah 49:2-3 commentary, 66 commentary). Jesus, who is also God, is pure and holy and without sin (1 John 1:51 John 1:5 commentary).
If light symbolizes truth, goodness, and holiness, then darkness (light’s opposite), represents the opposite of truth and goodness, and holiness. The darkness represents falseness, corruption, and evil.
The darkness is a state of rebellion, where humanity lives apart from the truth of God’s Word. It is living apart from our design. Rather than seek harmony with others through service, it is seeking to satisfy our desires through exploiting others. Darkness does not merely exist as the absence of Light but is actively opposed to it, resisting the life that Christ brings.
The Bible uses the imagery of darkness to signify four different themes.
In the context of John 1John 1 commentary, commentary it seems that the first two of these four themes (Disorder and Emptiness; and Evil and Sin) are inferred. The third and fourth themes (Mourning and Divine Wrath) do not fit this context and are not inferred in John 1:5John 1:5 commentary.
The darkness represents fallen humanity who is opposed to God. The reason humanity is referred to as the darkness, is because humanity loves sin. Humanity has chosen its own way, apart from God’s (good) design. Humanity has alienated itself from God and condemned itself to death and darkness. Before Jesus came, humanity is out of fellowship with God, the Light.
When God first created humans, He intended for them to live in the blessing of His truth. He authorized them to make any decision they desired other than to seek knowledge apart from Him. God gave them the command to not eat from the tree of the knowledge of good and evil for their own good. If they ate from it, instead of bringing them life—it would result in their death (Genesis 2:17Genesis 2:17 commentary).
Adam and Eve ate from the tree anyway (Genesis 3:6Genesis 3:6 commentary). Consequently, they became separated from God and lost their life and their fellowship with the Light (Genesis 3:24Genesis 3:24 commentary).
Death is separation, and Adam and Eve experienced many separations in the day they ate the fruit. This includes exile from the Garden, separation from fellowship with God, and separation from truth (as Adam blamed God and Eve rather than taking responsibility for his own choice.)
Since Adam and Eve’s disobedience in the Garden of Eden, people have lived in futility, separated from God’s design and His good purpose for their lives. Apart from God, humanity lives by their own lies and wickedness. Rather than serving one another, resulting in harmony of purpose, humans exploit one another leading to abuse and violence.
Humanity is without the abundant zōé-life that is in Him (John 1:4aJohn 1:4a commentary, 10:10b10:10b commentary). Banished in the darkness by their own sin and deceit, humanity has no way of returning to fellowship with the Light apart from God’s grace.
The statement that The Light shines in the darkness represents Jesus’s Messianic mission to redeem the world from the hopelessness of its deception, sin, and death. The Light of men restores truth and goodness and holiness—life—to humanity.
Only God can restore what was lost. Only His Light/the Messiah can dispel thedarkness and rescue us from our sin. Only His Light/the Messiah can illuminate our path and restore us to the good life which He created us to enjoy with Him.
That is why Jesus is called “the Light of men” (John 1:4bJohn 1:4b commentary) and “the Light of the Word” (John 8:12John 8:12 commentary, 9:59:5 commentary). As the Messiah of the world, Jesus came to restore every person (John 1:9John 1:9 commentary) from darkness into His light (Colossian 1:12-13).
The statement of John 1:5John 1:5 commentary—The Light shines in the darkness, and the darkness did not comprehend it—is a summation of John’s narrative of the overcoming life, sacrificial death, and triumphant resurrection of Jesus Christ.
When Jesus, the Logos (Maker)and the Light (Messiah) came to humanity, the very people He came to rescue from darkness rejected Him (John 1:11John 1:11 commentary). They preferred the wickedness of the dark, rather than the healing truth of the Light (John 3:19-20John 3:19-20 commentary). They crucified Him (John 19:15-16John 19:15-16 commentary).
But the darkness failed to extinguish, overcome, and comprehend the Light. Three days after the darkness killed the Light of men, Jesus came back to life (John 20:1-18John 20:1-18 commentary).
In a broader sense, John’s expression—the Light shines in the darkness -not only describes Jesus’s Messianic mission to earth, it also describes the heart of the larger Cosmic Conflict between God and Satan.
The Cosmic Conflict began when the powerful archangel, Lucifer, rebelled against God. (Ironically, the name Lucifer means “light bearer”). He was cast out of heaven into darkness. Lucifer’s stripped authority was to be given to humans who are considerably weaker than the angels (Hebrews 2:6-7Hebrews 2:6-7 commentary, commentary2 Peter 2:112 Peter 2:11 commentary). Humans are a new type of creature, who follow and obey God by faith as they co-rule creation in harmony with Him.
Psalm 8Psalm 8 commentary describes God’s role for humanity in the Cosmic Conflict.
In this broader sense, John’s expression—the darkness did not comprehend it—looks to the future and God’s ultimate triumph over Satan in the Cosmic Conflict.
The imagery of John 1:5John 1:5 commentary is rooted in Jewish scriptures, as this commentary explains below. But it also may have been influenced by Greek philosophy. It is believed that John wrote his gospel account after decades of serving and living in Ephesus among the Greeks. While John was there, he plausibly encountered Greek philosophers—successors of Plato—and possibly read Plato’s famous dialogue “The Republic.” This dialogue, written 400 years before the Gospel of John, contains one of the most memorable and influential allegories in the history of literature—Socrates’s, “Allegory of the Cave.”
The “Allegory of the Cave” uses Light and darkness imagery much like John does throughout his gospel account of the life of Jesus. Using this imagery, both narratives describe the story of someone trying to rescue men from the darkness, who resist the Light.
The Greek verb that is translated as shines is φαίνει—pronounced “phai-nei” (G5316). It is in the present tense. Present tense verbs in Greek employ what is called continuous aspect which describe the ongoing or continual nature of the action. How long the action continues to occur is determined by the context.
The context of John 1:5John 1:5 commentary assigns no limits to this action. The context infers the Light continually and constantly shines forever. A more descriptive translation of John 1:5John 1:5 commentary would be: The Light forever shines in the darkness—or—The Light is eternally shining in the darkness.
Jesus the Messiah’s illumination is ongoing and active. His mission transcends time; it was not only for those living during His earthly ministry. His illumination also had the power to put off judgment of sins of the generations who trusted in God before He came (Romans 3:25Romans 3:25 commentary), and it has the power to save the generations who came after His death and resurrection (John 17:18-21John 17:18-21 commentary).
Even after His earthly ministry was finished, the Light continues to shine through His teachings, His example of obedience and faith, and most importantly through His death and resurrection, and His Spirit. His Light also continues to shine through the lives of His followers, whom He also called “the light of the world” (Matthew 5:14Matthew 5:14 commentary). The present tense of shines conveys hope and assurance. No matter how pervasive the darkness seems, the Light is unrelenting and ever-present.
The Light as the Law of God
In the Old Testament, Light is used to describe God’s Law that illuminates reality, instructing us how to live.
“Your word is a lamp to my feet And a light to my path.” (Psalm 119:105Psalm 119:105 commentary)
“The unfolding of Your words gives light; It gives understanding to the simple.” (Psalm 119:130Psalm 119:130 commentary)
The Old Testament also describes both the LORD and the Messiah as Light and with light imagery.
First-century Jews who read John’s gospel would have seen numerous allusions to their scriptures in John 1:5John 1:5 commentary. And they likely would have interpreted the expression—The Light shines in the darkness—as an overt claim that Jesus was the LORD God and/or the Messiah of Israel.
The Light as the LORD, God
Here are two examples of many Old Testament scriptures that explicitly describe the LORD in terms of light.
The first example is found in a psalm of David which is recorded in 2 Samuel,
“For You are my lamp, O LORD; And the LORD illumines my darkness.” (2 Samuel 22:292 Samuel 22:29 commentary)
A parallel version of this psalm is Psalm 18Psalm 18 commentary. (Psalm 18:28Psalm 18:28 commentary is the parallel of 2 Samuel 22:292 Samuel 22:29 commentary). David explicitly refers to the LORD as “my lamp.” A lamp is light that makes things visible in the darkness. David praises God for doing this when he confesses, “And the LORD illumines my darkness.”
2 Samuel 22:292 Samuel 22:29 commentary and commentaryPsalm 18:28Psalm 18:28 commentary are similar to John 1:5aJohn 1:5a commentary.
John reveals Jesus as the divine and Messianic Light that pierces through spiritual darkness, bringing life and truth to humanity. Similarly, King David depicts the LORD God as a personal source of light and guidance through his darkness during his time of need. Both verses emphasize the transformative power of God’s light to overcome darkness, with John pointing to Jesus as the embodiment of this divine illumination and 2 Samuel celebrating the LORD as a steadfast light in times of trouble.
A second example from the Old Testament that describes the LORD God in terms of light can be found in the prophecies of Micah,
“Though I dwell in darkness, the LORD is a light for me.” (Micah 7:8bMicah 7:8b commentary)
The prophet dwells in darkness. And in the context of this prophecy, darkness refers to the corruption, deceit, and evil, even the betrayal of neighbors and family members that is rife in Israel (Micah 7:1-6Micah 7:1-6 commentary). Micah is speaking of a spiritual darkness. But even though Micah dwells in darkness, he knows and trusts that “the LORD is a light for me” (Micah 7:8bMicah 7:8b commentary) and that the LORD will bring salvation from the corruption encompassing him (Micah 7:7Micah 7:7 commentary).
Shining in the darkness is precisely what John says the divine Logos/Word does in John 1:4-5aJohn 1:4-5a commentary.
Some other scriptures from the Old Testament that depict or describe the LORD God as Light include Exodus 13:21Exodus 13:21 commentary, commentaryPsalm 27:1Psalm 27:1 commentary, commentaryPsalm 36:9Psalm 36:9 commentary, 44:344:3 commentary, Isaiah 60:1-3Isaiah 60:1-3 commentary, 60:19-2060:19-20 commentary, commentary and Daniel 2:22Daniel 2:22 commentary.
The Logos was God (John 1:1John 1:1 commentary). And John’s description of the Logos as divine Light shining in the darkness was a clear allusion to these Jewish scriptures (and others) which describe the LORD with Light imagery.
The Light as the Messiah
Jesus was not only the Logos (God) He is also the Messiah, the “Light of men” (John 1:4bJohn 1:4b commentary) who shines in the darkness and brings life.
The Jewish scriptures not only speak of the LORD God in terms of Light, they also regularly describe the Messiah as Light.
Perhaps the first Messianic prophecy associated with light was from the prophet Balaam:
“I see him, but not now; I behold him, but not near; A star shall come forth from Jacob, A scepter shall rise from Israel…” (Numbers 24:17Numbers 24:17 commentary)
The “star” and the “scepter” refer to the Messiah of Israel who will be a descendant of Jacob (Numbers 24:17Numbers 24:17 commentary). The scepter symbolizes the Messiah’s authority and dominance. The star symbolizes the Messiah’s brilliance, guidance, and divine nature. A star shines light and hope in the darkness of the night.
John introduces Jesus, the Messiah, as the Light of Men who shines in the darkness.
When John wrote The Light shines in the darkness he seems to have multiple Messianic prophecies from Isaiah in mind:
“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)
Matthew explicitly references this prophecy from Isaiah (Isaiah 9:1-2Isaiah 9:1-2 commentary) when he introduces the ministry of Jesus as beginning in Galilee (Matthew 4:15-17Matthew 4:15-17 commentary).
The Servant Songs of Isaiah also describe the LORD’s Servant—the Messiah—as an appointed “light to the nations” (Isaiah 42:6bIsaiah 42:6b commentary, 49:6b49:6b commentary). The expression “light to the nations” means “light to the Gentiles” which is notably similar to John’s description of Jesus—the Messiah—as “the Light of men” (John 1:4bJohn 1:4b commentary) and Jesus’s self-identification as “the Light of the world” (John 8:12John 8:12 commentary, 9:59:5 commentary).
Isaiah 60Isaiah 60 commentary, commentary which speaks of the LORD bringing light to darkness, can mutually be interpreted to be seen as Messianic.
“Arise, shine; for your light has come, And the glory of the LORD has risen upon you. For behold, darkness will cover the earth And deep darkness the peoples; But the LORD will rise upon you And His glory will appear upon you. Nations will come to your light, And kings to the brightness of your rising.” (Isaiah 60:1-3Isaiah 60:1-3 commentary)
The darkness in Isaiah 9:2Isaiah 9:2 commentary and 60:1-360:1-3 commentary symbolizes the same things as it does in John 1:5John 1:5 commentary. It is a spiritual darkness signifying:
separation from God (the Light)
the evil of sin (opposition to goodness)
ignorance of His ways (the truth).
Later in this prophecy, Isaiah twice proclaims to Israel: “you will have the LORD for an everlasting light” (Isaiah 60:19-20Isaiah 60:19-20 commentary). God and the Messiah will be an everlasting presence of goodness and truth.
Isaiah’s description of God/the Messiah as “everlasting light” is captured in the present/continuous tense of the Greek verb which is translated as shines in John 1:5John 1:5 commentary. The Light who continually shines in the darkness is an “everlasting light” (Isaiah 60:19-20Isaiah 60:19-20 commentary).
Multiple psalms also describe and associate the future Messiah in terms of light and/or bringing light.
Psalm 118Psalm 118 commentary which is among the group of psalms known as “the Hallel” (praise) and is sung by the Jews at Passover praises the LORD for giving light and calls for the Passover Lamb to be tied to the altar (Psalm 118:27Psalm 118:27 commentary). Jesus, the Messiah, is both the Light and the “Lamb of God who takes away the sin of the world” (John 1:18John 1:18 commentary).
Psalm 132Psalm 132 commentary sings of the LORD’s promise to David, that he will have a descendant on the throne forever. This descendant is the Messiah.
“There I will cause the horn of David to spring forth; I have prepared a lamp for Mine anointed.” (Psalm 132:17Psalm 132:17 commentary)
Jesus is the LORD’s anointed (Messiah) whom the LORD has prepared a lamp.
Some other verses in the Psalms that possibly associate the Messiah with light include: Psalm 43:3Psalm 43:3 commentary, 112:4112:4 commentary.
Malachi 4:2Malachi 4:2 commentary also speaks of the Messiah as “the sun of righteousness” whose rising brings healing to those who fear the name of the LORD.
Jesus is both the Maker of the World (Logos) (John 1:1cJohn 1:1c commentary) and He is the Messiah of the world (the Light) (John 1:4-5John 1:4-5 commentary, 99 commentary, 2929 commentary). As the Light, Jesus is true and good (John 1:17bJohn 1:17b commentary), and He is holy (1 John 1:5-71 John 1:5-7 commentary).
Just as light dispels darkness, so too does Jesus dispel lies, sin, and evil. In coming to earth, which had fallen to sin and corruption, Jesus shines in the dark and restores humanity and all creation back into harmony with God and His righteousness, and the darkness did not encompass the Light.
…AND THE DARKNESS DID NOT COMPREHEND IT.
The first half of John 1:5John 1:5 commentary rejoices in what the Light did and is still doing: The Light shines in the darkness. The second half of the John 1:5John 1:5 commentary rejoices in what the darkness failed to do: and the darkness did not comprehend the Messiah.
The darkness resists the Light, but fails to defeat the Light. And John’s expression—but the darkness did not comprehend it—presages the tension between belief and unbelief that permeates his gospel.
The Greek term translated as comprehend is an interesting word with multiple meanings. It is a form of the Greek word καταλαμβάνω (G2638—pronounced: “kata-lam-ba-nō”). It is a compound word that is made up from the Greek words:
kata—“against”
lambanō—“receive.”
The most basic meaning of katalambanō is “to lay hold of,” “obtain,” or “appropriate.” It may be a combat or wrestling term. But depending on its context, kata-lam-ba-nō has two primary usages.
Katalambanō’s first usage describes overtaking or overpowering someone in a contest or struggle. When it is used this way, it is generally translated as “seize,” “arrest,” or “overcome.”
Katalambanō’s second usage describes “understanding” or “grasping” a difficult idea. When it is used this way, it is generally translated as “comprehend” or “understand.”
In the context of John 1:5John 1:5 commentary, commentary both uses of katalambanō are valid. This layered interpretation appears to be intentional. The darkness failed to overcome and comprehend the Light/Messiah. The Bible Says commentary will consider both usages.
The darkness did not seize or overpower the Light.
The darkness did not blot out the Light or prevent it from shining. A more descriptive translation of John 1:5bJohn 1:5b commentary might be The darknessdid not extinguish the Light. The Light/Messiah was not stopped or defeated by the darkness.
The darkness failed to overpower and/or defeat Jesus (the Light).
Jesus overcame temptation and sin.
Jesus overcame the corruption of the religious leaders.
Jesus overcame the rejection of Israel, the abandonment of His disciples, and the betrayal of Judas.
Jesus overcame the torture of the cross.
Jesus overcame death itself.
Jesus trusted and obeyed His Father through all of this darkness. Jesus never stopped loving others through the slander, humiliation, and pain. Jesus was faithful unto death. And God raised Him from the dead. The brilliance of His victory over sin and death, and His teachings to always love continue to shine in the darkness, and the darkness has still not overcome the Light/the Messiah.
The Light/the Messiah defeated and continues to defeat the darkness.
The darkness did not understand or comprehend the Light.
The phrase—did not comprehend it—reflects humanity's struggle to recognize and accept Jesus as the Messiah. Despite the clarity of Jesus’s teachings and miracles, many rejected Him.
“He came to His own, and those who were His own did not receive Him.” (John 1:11John 1:11 commentary)
People rejected Jesus because their hearts were hardened and their minds darkened by sin. Jesus later elaborates this to Nicodemus, when He explained that people loved darkness rather than the Light because their deeds were evil (John 3:19-20John 3:19-20 commentary). This rejection reveals the profound condition of spiritual blindness of humanity and our desperate need for His Light to shine upon our hearts and minds.
The darkness neither understands nor overpowers the Light. The Light is not displaced by darkness. But the Light both dispels and comprehends the darkness. God “knows what dwells in the darkness…[because] the light dwells with Him” (Daniel 2:22Daniel 2:22 commentary).
And God sent His Son, Jesus, to earth in order to rescue us from the domain of darkness and to transfer us to the kingdom of Light (Colossians 1:13Colossians 1:13 commentary):
“Who is among you that fears the Lord, That obeys the voice of His servant, That walks in darkness and has no light? Let him trust in the name of the Lord and rely on his God.” (Isaiah 50:10Isaiah 50:10 commentary)
As many of those who trust and receive Him, to them He gave the right to become children of God, even to those who believe in His name (John 1:12John 1:12 commentary).
If we believe in Jesus as the Logos (God) and the Light (Messiah), His light will dispel our darkness and restore us into fellowship with God as a member of His eternal family (John 1:12-13John 1:12-13 commentary). Shortly before He was crucified, Jesus told a crowd of Jews that the Light would only be among them for a little while longer (this signified His death, and/or ascension into heaven) (John 12:35John 12:35 commentary). He said:
“While you have the Light, believe in the Light, so that you may become sons of Light.” (John 12:36John 12:36 commentary)
The Light continues to shine in the darkness, and the darkness has yet to (and never will) comprehend it. The Light continues to shine through the scriptures, His Spirit, and the testimony of other believers.
May we believe in the Light so that we may become a son or daughter of Light (John 12:36John 12:36 commentary). And may we all walk in the Light as He is in the Light so that our joy may be complete (1 John 1:41 John 1:4 commentary, 77 commentary).
Set to dark mode
John 1:5 meaning
There is no apparent parallel gospel account of John 1:5John 1:5 commentary.
After introducing the Word as the Messiah, “the Light of men” (John 1:4John 1:4 commentary), John now describes what the Word did for humanity—how He overcame humanity’s sin and the failed attempt to extinguish Him.
The Light shines in the darkness, and the darkness did not comprehend it (v 5).
The Light symbolizes Jesus as the Messiah. Jesus is both the Logos/Word (God) and He is the Light (Messiah) who brings divine truth and revelation into a world obscured by spiritual darkness.
Light in Scripture often represents God’s holiness, truth, and goodness (Psalm 27:1Psalm 27:1 commentary, commentary Isaiah 9:2Isaiah 9:2 commentary). Here, John portrays Jesus as the ultimate manifestation of that Light, shining not only to illuminate human understanding but also to expose and dispel the falsehoods and sin that dominate the world. This imagery points to the Messianic nature of Jesus’s mission: to reveal God’s character and offer humanity the means to live in fellowship with Him.
The Bible Says commentary for John 1:4John 1:4 commentary explained how Light was a commonly used symbol in Jewish prophecy for the Messiah. (Light as a Messianic symbol and as a Divine symbol will also be more fully explained later in this commentary).
Jesus is “the Light of the World” (John 8:12John 8:12 commentary, 9:59:5 commentary) and “the true Light, which…enlightens every man” (John 1:9John 1:9 commentary). These descriptions describe Jesus as the true Messiah of the world. He is the Messiah of both Jews and Gentiles.
The Bible Says commentary for John 1:4John 1:4 commentary also showed that Light is a metaphor for truth, goodness, and holiness.
Jesus is also “the Truth” (John 14:6John 14:6 commentary).
Truth is what enables those with understanding of it to see reality as it is. By knowing Jesus—the Logos and the Light—we understand the world as He made it. By knowing the Truth, we can know truth about the world that He has made. By seeing His Light, we see light (Psalm 36:9bPsalm 36:9b commentary).
Goodness is found in loving and serving others and seeking their best. Jesus is “the Good Shepherd” (John 10:10John 10:10 commentary). Jesus loves us. And as “the Light of Men” (John 1:4bJohn 1:4b commentary), He teaches and shows us how to live:
(John 14:31John 14:31 commentary)
(John 13:3-5John 13:3-5 commentary, 15:12-1315:12-13 commentary, 15:1715:17 commentary)
These embody the two greatest commands (Matthew 22:37-39Matthew 22:37-39 commentary). In following these commands we are restored to our original design, and are therefore fulfilled. This then shows the practicality of the biblical paradox that we gain our life by laying it down in service to others (Matthew 16:25Matthew 16:25 commentary, commentary Mark 8:35Mark 8:35 commentary, commentary Luke 9:24Luke 9:24 commentary). To be restored to our original design to live in harmony with God and others is called being “holy” or “righteous.”
Holiness means being set aside from what is common. God is set apart from creation by virtue of His divinity and His righteousness. As the Messiah, Jesus was set apart by God for a special mission—to redeem the world (Isaiah 49:2-3Isaiah 49:2-3 commentary, 66 commentary). Jesus, who is also God, is pure and holy and without sin (1 John 1:51 John 1:5 commentary).
If light symbolizes truth, goodness, and holiness, then darkness (light’s opposite), represents the opposite of truth and goodness, and holiness. The darkness represents falseness, corruption, and evil.
The darkness is a state of rebellion, where humanity lives apart from the truth of God’s Word. It is living apart from our design. Rather than seek harmony with others through service, it is seeking to satisfy our desires through exploiting others. Darkness does not merely exist as the absence of Light but is actively opposed to it, resisting the life that Christ brings.
The Bible uses the imagery of darkness to signify four different themes.
1. Disorder and Emptiness
(Genesis 1:2Genesis 1:2 commentary, commentary Jeremiah 4:23Jeremiah 4:23 commentary)
2. Evil and Sin
(Isaiah 5:20Isaiah 5:20 commentary, commentary John 3:19John 3:19 commentary, commentary Colossians 1:13Colossians 1:13 commentary)
3. Mourning
(Job 30:26Job 30:26 commentary, commentary Lamentations 3:2Lamentations 3:2 commentary, commentary Amos 5:20Amos 5:20 commentary)
4. Divine Wrath and Judgment
(Exodus 10:21-23Exodus 10:21-23 commentary, commentary Isaiah 5:30Isaiah 5:30 commentary, 8:228:22 commentary, 13:1013:10 commentary, 24:21-2324:21-23 commentary, 60:260:2 commentary, Ezekiel 32:7-8Ezekiel 32:7-8 commentary, commentary Joel 2:1-2Joel 2:1-2 commentary, 1010 commentary, 2:312:31 commentary, 3:153:15 commentary, Amos 5:18Amos 5:18 commentary, 8:9-108:9-10 commentary, Nahum 1:8Nahum 1:8 commentary, commentary Zephaniah 1:15Zephaniah 1:15 commentary, commentary Zechariah 14:6-7Zechariah 14:6-7 commentary)
In the context of John 1John 1 commentary, commentary it seems that the first two of these four themes (Disorder and Emptiness; and Evil and Sin) are inferred. The third and fourth themes (Mourning and Divine Wrath) do not fit this context and are not inferred in John 1:5John 1:5 commentary.
The darkness represents fallen humanity who is opposed to God. The reason humanity is referred to as the darkness, is because humanity loves sin. Humanity has chosen its own way, apart from God’s (good) design. Humanity has alienated itself from God and condemned itself to death and darkness. Before Jesus came, humanity is out of fellowship with God, the Light.
When God first created humans, He intended for them to live in the blessing of His truth. He authorized them to make any decision they desired other than to seek knowledge apart from Him. God gave them the command to not eat from the tree of the knowledge of good and evil for their own good. If they ate from it, instead of bringing them life—it would result in their death (Genesis 2:17Genesis 2:17 commentary).
Adam and Eve ate from the tree anyway (Genesis 3:6Genesis 3:6 commentary). Consequently, they became separated from God and lost their life and their fellowship with the Light (Genesis 3:24Genesis 3:24 commentary).
Death is separation, and Adam and Eve experienced many separations in the day they ate the fruit. This includes exile from the Garden, separation from fellowship with God, and separation from truth (as Adam blamed God and Eve rather than taking responsibility for his own choice.)
Since Adam and Eve’s disobedience in the Garden of Eden, people have lived in futility, separated from God’s design and His good purpose for their lives. Apart from God, humanity lives by their own lies and wickedness. Rather than serving one another, resulting in harmony of purpose, humans exploit one another leading to abuse and violence.
Humanity is without the abundant zōé-life that is in Him (John 1:4aJohn 1:4a commentary, 10:10b10:10b commentary). Banished in the darkness by their own sin and deceit, humanity has no way of returning to fellowship with the Light apart from God’s grace.
The statement that The Light shines in the darkness represents Jesus’s Messianic mission to redeem the world from the hopelessness of its deception, sin, and death. The Light of men restores truth and goodness and holiness—life—to humanity.
Only God can restore what was lost. Only His Light/the Messiah can dispel the darkness and rescue us from our sin. Only His Light/the Messiah can illuminate our path and restore us to the good life which He created us to enjoy with Him.
That is why Jesus is called “the Light of men” (John 1:4bJohn 1:4b commentary) and “the Light of the Word” (John 8:12John 8:12 commentary, 9:59:5 commentary). As the Messiah of the world, Jesus came to restore every person (John 1:9John 1:9 commentary) from darkness into His light (Colossian 1:12-13).
The statement of John 1:5John 1:5 commentary—The Light shines in the darkness, and the darkness did not comprehend it—is a summation of John’s narrative of the overcoming life, sacrificial death, and triumphant resurrection of Jesus Christ.
When Jesus, the Logos (Maker)and the Light (Messiah) came to humanity, the very people He came to rescue from darkness rejected Him (John 1:11John 1:11 commentary). They preferred the wickedness of the dark, rather than the healing truth of the Light (John 3:19-20John 3:19-20 commentary). They crucified Him (John 19:15-16John 19:15-16 commentary).
But the darkness failed to extinguish, overcome, and comprehend the Light. Three days after the darkness killed the Light of men, Jesus came back to life (John 20:1-18John 20:1-18 commentary).
In a broader sense, John’s expression—the Light shines in the darkness -not only describes Jesus’s Messianic mission to earth, it also describes the heart of the larger Cosmic Conflict between God and Satan.
The Cosmic Conflict began when the powerful archangel, Lucifer, rebelled against God. (Ironically, the name Lucifer means “light bearer”). He was cast out of heaven into darkness. Lucifer’s stripped authority was to be given to humans who are considerably weaker than the angels (Hebrews 2:6-7Hebrews 2:6-7 commentary, commentary 2 Peter 2:112 Peter 2:11 commentary). Humans are a new type of creature, who follow and obey God by faith as they co-rule creation in harmony with Him.
Psalm 8Psalm 8 commentary describes God’s role for humanity in the Cosmic Conflict.
In this broader sense, John’s expression—the darkness did not comprehend it—looks to the future and God’s ultimate triumph over Satan in the Cosmic Conflict.
The imagery of John 1:5John 1:5 commentary is rooted in Jewish scriptures, as this commentary explains below. But it also may have been influenced by Greek philosophy. It is believed that John wrote his gospel account after decades of serving and living in Ephesus among the Greeks. While John was there, he plausibly encountered Greek philosophers—successors of Plato—and possibly read Plato’s famous dialogue “The Republic.” This dialogue, written 400 years before the Gospel of John, contains one of the most memorable and influential allegories in the history of literature—Socrates’s, “Allegory of the Cave.”
The “Allegory of the Cave” uses Light and darkness imagery much like John does throughout his gospel account of the life of Jesus. Using this imagery, both narratives describe the story of someone trying to rescue men from the darkness, who resist the Light.
To learn more about how the Allegory of the Cave may be related to John’s prologue, see The Bible Says article: “How the Light of John's Prologue Illuminates Socrates's Allegory of the Cave.”
THE LIGHT SHINES IN THE DARKNESS…
The Greek verb that is translated as shines is φαίνει—pronounced “phai-nei” (G5316). It is in the present tense. Present tense verbs in Greek employ what is called continuous aspect which describe the ongoing or continual nature of the action. How long the action continues to occur is determined by the context.
The context of John 1:5John 1:5 commentary assigns no limits to this action. The context infers the Light continually and constantly shines forever. A more descriptive translation of John 1:5John 1:5 commentary would be: The Light forever shines in the darkness—or—The Light is eternally shining in the darkness.
Jesus the Messiah’s illumination is ongoing and active. His mission transcends time; it was not only for those living during His earthly ministry. His illumination also had the power to put off judgment of sins of the generations who trusted in God before He came (Romans 3:25Romans 3:25 commentary), and it has the power to save the generations who came after His death and resurrection (John 17:18-21John 17:18-21 commentary).
Even after His earthly ministry was finished, the Light continues to shine through His teachings, His example of obedience and faith, and most importantly through His death and resurrection, and His Spirit. His Light also continues to shine through the lives of His followers, whom He also called “the light of the world” (Matthew 5:14Matthew 5:14 commentary). The present tense of shines conveys hope and assurance. No matter how pervasive the darkness seems, the Light is unrelenting and ever-present.
The Light as the Law of God
In the Old Testament, Light is used to describe God’s Law that illuminates reality, instructing us how to live.
“Your word is a lamp to my feet
And a light to my path.”
(Psalm 119:105Psalm 119:105 commentary)
“The unfolding of Your words gives light;
It gives understanding to the simple.”
(Psalm 119:130Psalm 119:130 commentary)
The Old Testament also describes both the LORD and the Messiah as Light and with light imagery.
First-century Jews who read John’s gospel would have seen numerous allusions to their scriptures in John 1:5John 1:5 commentary. And they likely would have interpreted the expression—The Light shines in the darkness—as an overt claim that Jesus was the LORD God and/or the Messiah of Israel.
The Light as the LORD, God
Here are two examples of many Old Testament scriptures that explicitly describe the LORD in terms of light.
The first example is found in a psalm of David which is recorded in 2 Samuel,
“For You are my lamp, O LORD;
And the LORD illumines my darkness.”
(2 Samuel 22:292 Samuel 22:29 commentary)
A parallel version of this psalm is Psalm 18Psalm 18 commentary. (Psalm 18:28Psalm 18:28 commentary is the parallel of 2 Samuel 22:292 Samuel 22:29 commentary). David explicitly refers to the LORD as “my lamp.” A lamp is light that makes things visible in the darkness. David praises God for doing this when he confesses, “And the LORD illumines my darkness.”
2 Samuel 22:292 Samuel 22:29 commentary and commentary Psalm 18:28Psalm 18:28 commentary are similar to John 1:5aJohn 1:5a commentary.
John reveals Jesus as the divine and Messianic Light that pierces through spiritual darkness, bringing life and truth to humanity. Similarly, King David depicts the LORD God as a personal source of light and guidance through his darkness during his time of need. Both verses emphasize the transformative power of God’s light to overcome darkness, with John pointing to Jesus as the embodiment of this divine illumination and 2 Samuel celebrating the LORD as a steadfast light in times of trouble.
A second example from the Old Testament that describes the LORD God in terms of light can be found in the prophecies of Micah,
“Though I dwell in darkness, the LORD is a light for me.”
(Micah 7:8bMicah 7:8b commentary)
The prophet dwells in darkness. And in the context of this prophecy, darkness refers to the corruption, deceit, and evil, even the betrayal of neighbors and family members that is rife in Israel (Micah 7:1-6Micah 7:1-6 commentary). Micah is speaking of a spiritual darkness. But even though Micah dwells in darkness, he knows and trusts that “the LORD is a light for me” (Micah 7:8bMicah 7:8b commentary) and that the LORD will bring salvation from the corruption encompassing him (Micah 7:7Micah 7:7 commentary).
Shining in the darkness is precisely what John says the divine Logos/Word does in John 1:4-5aJohn 1:4-5a commentary.
Some other scriptures from the Old Testament that depict or describe the LORD God as Light include Exodus 13:21Exodus 13:21 commentary, commentary Psalm 27:1Psalm 27:1 commentary, commentary Psalm 36:9Psalm 36:9 commentary, 44:344:3 commentary, Isaiah 60:1-3Isaiah 60:1-3 commentary, 60:19-2060:19-20 commentary, commentary and Daniel 2:22Daniel 2:22 commentary.
The Logos was God (John 1:1John 1:1 commentary). And John’s description of the Logos as divine Light shining in the darkness was a clear allusion to these Jewish scriptures (and others) which describe the LORD with Light imagery.
The Light as the Messiah
Jesus was not only the Logos (God) He is also the Messiah, the “Light of men” (John 1:4bJohn 1:4b commentary) who shines in the darkness and brings life.
The Jewish scriptures not only speak of the LORD God in terms of Light, they also regularly describe the Messiah as Light.
Perhaps the first Messianic prophecy associated with light was from the prophet Balaam:
“I see him, but not now;
I behold him, but not near;
A star shall come forth from Jacob,
A scepter shall rise from Israel…”
(Numbers 24:17Numbers 24:17 commentary)
The “star” and the “scepter” refer to the Messiah of Israel who will be a descendant of Jacob (Numbers 24:17Numbers 24:17 commentary). The scepter symbolizes the Messiah’s authority and dominance. The star symbolizes the Messiah’s brilliance, guidance, and divine nature. A star shines light and hope in the darkness of the night.
John introduces Jesus, the Messiah, as the Light of Men who shines in the darkness.
When John wrote The Light shines in the darkness he seems to have multiple Messianic prophecies from Isaiah in mind:
“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)
Matthew explicitly references this prophecy from Isaiah (Isaiah 9:1-2Isaiah 9:1-2 commentary) when he introduces the ministry of Jesus as beginning in Galilee (Matthew 4:15-17Matthew 4:15-17 commentary).
The Servant Songs of Isaiah also describe the LORD’s Servant—the Messiah—as an appointed “light to the nations” (Isaiah 42:6bIsaiah 42:6b commentary, 49:6b49:6b commentary). The expression “light to the nations” means “light to the Gentiles” which is notably similar to John’s description of Jesus—the Messiah—as “the Light of men” (John 1:4bJohn 1:4b commentary) and Jesus’s self-identification as “the Light of the world” (John 8:12John 8:12 commentary, 9:59:5 commentary).
Isaiah 60Isaiah 60 commentary, commentary which speaks of the LORD bringing light to darkness, can mutually be interpreted to be seen as Messianic.
“Arise, shine; for your light has come,
And the glory of the LORD has risen upon you.
For behold, darkness will cover the earth
And deep darkness the peoples;
But the LORD will rise upon you
And His glory will appear upon you.
Nations will come to your light,
And kings to the brightness of your rising.”
(Isaiah 60:1-3Isaiah 60:1-3 commentary)
The darkness in Isaiah 9:2Isaiah 9:2 commentary and 60:1-360:1-3 commentary symbolizes the same things as it does in John 1:5John 1:5 commentary. It is a spiritual darkness signifying:
Later in this prophecy, Isaiah twice proclaims to Israel: “you will have the LORD for an everlasting light” (Isaiah 60:19-20Isaiah 60:19-20 commentary). God and the Messiah will be an everlasting presence of goodness and truth.
Isaiah’s description of God/the Messiah as “everlasting light” is captured in the present/continuous tense of the Greek verb which is translated as shines in John 1:5John 1:5 commentary. The Light who continually shines in the darkness is an “everlasting light” (Isaiah 60:19-20Isaiah 60:19-20 commentary).
Multiple psalms also describe and associate the future Messiah in terms of light and/or bringing light.
Psalm 118Psalm 118 commentary which is among the group of psalms known as “the Hallel” (praise) and is sung by the Jews at Passover praises the LORD for giving light and calls for the Passover Lamb to be tied to the altar (Psalm 118:27Psalm 118:27 commentary). Jesus, the Messiah, is both the Light and the “Lamb of God who takes away the sin of the world” (John 1:18John 1:18 commentary).
Psalm 132Psalm 132 commentary sings of the LORD’s promise to David, that he will have a descendant on the throne forever. This descendant is the Messiah.
“There I will cause the horn of David to spring forth;
I have prepared a lamp for Mine anointed.”
(Psalm 132:17Psalm 132:17 commentary)
Jesus is the LORD’s anointed (Messiah) whom the LORD has prepared a lamp.
Some other verses in the Psalms that possibly associate the Messiah with light include: Psalm 43:3Psalm 43:3 commentary, 112:4112:4 commentary.
Malachi 4:2Malachi 4:2 commentary also speaks of the Messiah as “the sun of righteousness” whose rising brings healing to those who fear the name of the LORD.
Jesus is both the Maker of the World (Logos) (John 1:1cJohn 1:1c commentary) and He is the Messiah of the world (the Light) (John 1:4-5John 1:4-5 commentary, 99 commentary, 2929 commentary). As the Light, Jesus is true and good (John 1:17bJohn 1:17b commentary), and He is holy (1 John 1:5-71 John 1:5-7 commentary).
Just as light dispels darkness, so too does Jesus dispel lies, sin, and evil. In coming to earth, which had fallen to sin and corruption, Jesus shines in the dark and restores humanity and all creation back into harmony with God and His righteousness, and the darkness did not encompass the Light.
…AND THE DARKNESS DID NOT COMPREHEND IT.
The first half of John 1:5John 1:5 commentary rejoices in what the Light did and is still doing: The Light shines in the darkness. The second half of the John 1:5John 1:5 commentary rejoices in what the darkness failed to do: and the darkness did not comprehend the Messiah.
The darkness resists the Light, but fails to defeat the Light. And John’s expression—but the darkness did not comprehend it—presages the tension between belief and unbelief that permeates his gospel.
The Greek term translated as comprehend is an interesting word with multiple meanings. It is a form of the Greek word καταλαμβάνω (G2638—pronounced: “kata-lam-ba-nō”). It is a compound word that is made up from the Greek words:
The most basic meaning of katalambanō is “to lay hold of,” “obtain,” or “appropriate.” It may be a combat or wrestling term. But depending on its context, kata-lam-ba-nō has two primary usages.
In the context of John 1:5John 1:5 commentary, commentary both uses of katalambanō are valid. This layered interpretation appears to be intentional. The darkness failed to overcome and comprehend the Light/Messiah. The Bible Says commentary will consider both usages.
The darkness did not seize or overpower the Light.
The darkness did not blot out the Light or prevent it from shining. A more descriptive translation of John 1:5bJohn 1:5b commentary might be The darkness did not extinguish the Light. The Light/Messiah was not stopped or defeated by the darkness.
The darkness failed to overpower and/or defeat Jesus (the Light).
Jesus trusted and obeyed His Father through all of this darkness. Jesus never stopped loving others through the slander, humiliation, and pain. Jesus was faithful unto death. And God raised Him from the dead. The brilliance of His victory over sin and death, and His teachings to always love continue to shine in the darkness, and the darkness has still not overcome the Light/the Messiah.
The Light/the Messiah defeated and continues to defeat the darkness.
The darkness did not understand or comprehend the Light.
The phrase—did not comprehend it—reflects humanity's struggle to recognize and accept Jesus as the Messiah. Despite the clarity of Jesus’s teachings and miracles, many rejected Him.
“He came to His own, and those who were His own did not receive Him.”
(John 1:11John 1:11 commentary)
People rejected Jesus because their hearts were hardened and their minds darkened by sin. Jesus later elaborates this to Nicodemus, when He explained that people loved darkness rather than the Light because their deeds were evil (John 3:19-20John 3:19-20 commentary). This rejection reveals the profound condition of spiritual blindness of humanity and our desperate need for His Light to shine upon our hearts and minds.
The darkness neither understands nor overpowers the Light. The Light is not displaced by darkness. But the Light both dispels and comprehends the darkness. God “knows what dwells in the darkness…[because] the light dwells with Him” (Daniel 2:22Daniel 2:22 commentary).
And God sent His Son, Jesus, to earth in order to rescue us from the domain of darkness and to transfer us to the kingdom of Light (Colossians 1:13Colossians 1:13 commentary):
“Who is among you that fears the Lord,
That obeys the voice of His servant,
That walks in darkness and has no light?
Let him trust in the name of the Lord and rely on his God.”
(Isaiah 50:10Isaiah 50:10 commentary)
As many of those who trust and receive Him, to them He gave the right to become children of God, even to those who believe in His name (John 1:12John 1:12 commentary).
If we believe in Jesus as the Logos (God) and the Light (Messiah), His light will dispel our darkness and restore us into fellowship with God as a member of His eternal family (John 1:12-13John 1:12-13 commentary). Shortly before He was crucified, Jesus told a crowd of Jews that the Light would only be among them for a little while longer (this signified His death, and/or ascension into heaven) (John 12:35John 12:35 commentary). He said:
“While you have the Light, believe in the Light, so that you may become sons of Light.”
(John 12:36John 12:36 commentary)
The Light continues to shine in the darkness, and the darkness has yet to (and never will) comprehend it. The Light continues to shine through the scriptures, His Spirit, and the testimony of other believers.
May we believe in the Light so that we may become a son or daughter of Light (John 12:36John 12:36 commentary). And may we all walk in the Light as He is in the Light so that our joy may be complete (1 John 1:41 John 1:4 commentary, 77 commentary).