Church Fathers Commentary John 3:19-21

"And this is the judgment, that the light is come into the world, and men loved the darkness rather than the light; for their works were evil. For every one that doeth evil hateth the light, and cometh not to the light, lest his works should be reproved. But he that doeth the truth cometh to the light, that his works may be made manifest, that they have been wrought in God." — John 3:19-21 (ASV)

Alcuin of York: Here is the reason why men did not believe and why they are justly condemned: This is the condemnation, that light is come into the world.

St. John Chrysostom: It is as if He said, "So far from their having sought for it or labored to find it, light itself has come to them, and they have refused to admit it." Men loved darkness rather than light. Thus, He leaves them no excuse. He came to rescue them from darkness and bring them to light; who can pity someone who does not choose to approach the light when it comes to him?

The Venerable Bede: He calls Himself the light, of which the Evangelist speaks: That was the true light. In contrast, He calls sin darkness.

St. John Chrysostom: Then, because it seemed incredible that humanity should prefer darkness to light, He gives the reason for this infatuation, namely, their deeds were evil. If He had come for judgment, there would have been some reason for not receiving Him, for someone who is aware of his crimes naturally avoids the judge.

But criminals are glad to meet one who brings them pardon. Therefore, it might have been expected that people aware of their sins would have gone to meet Christ, as many indeed did; for the publicans and sinners came and sat down with Jesus.

But the greater part, being too cowardly to undergo the labors of virtue for righteousness’ sake, persisted in their wickedness to the end. It is of these that our Lord says, Every one that does evil, hates the light. He is speaking of those who choose to remain in their wickedness.

Alcuin of York: Every one that does evil, hates the light; that is, he who is resolved to sin, who delights in sin, hates the light which exposes his sin.

St. Augustine of Hippo: Because they dislike being deceived and like to deceive, they love the light for revealing herself but hate her for exposing them. Therefore, it will be their punishment that she will reveal them against their will, while she herself is not revealed to them. They love the brightness of truth but hate her discernment, and therefore it follows: Neither comes to the light, that his deeds should be reproved.

St. John Chrysostom: No one reproves a pagan, because his own practice agrees with the character of his gods; his life is in accordance with his doctrines. But a Christian who lives in wickedness is condemned by all.

If there are any gentiles whose life is good, I do not know them. "But are there not good gentiles?" it may be asked. Do not tell me of the naturally amiable and honest; this is not virtue. Show me one who has strong passions yet lives with wisdom. You cannot.

For if the announcement of a kingdom, the threats of hell, and other inducements can barely keep people virtuous, such calls will hardly rouse them to attain virtue in the first place. If pagans produce anything that looks good, they do it for the sake of vainglory. Therefore, if they can escape notice, they will gratify their evil desires at the same time.

And what good is a person's sobriety and decency if he is a slave to vainglory? The slave of vainglory is no less a sinner than a fornicator; indeed, he sins even more often and more grievously. However, even supposing there are a few gentiles with good lives, such rare exceptions do not affect my argument.

The Venerable Bede: Morally, too, those who attack their preachers with slander when they are told their duty also love darkness rather than light.

St. John Chrysostom: He does not say this about those brought up under the Gospel, but about those who are converted to the true faith from paganism or Judaism. He shows that no one will leave a false religion for the true faith until he first resolves to follow a righteous course of life.

St. Augustine of Hippo: He calls the works of the one who comes to the light, wrought in God, meaning that his justification is attributable not to his own merits, but to God’s grace.

But if God has revealed everyone’s works to be evil, how is it that anyone has "done the truth" and come to the light, that is, to Christ? What He said is that they loved darkness rather than light; He lays the stress on that. Many have loved their sins; many have confessed them. God accuses your sins; if you accuse them too, you are joined with God.

You must hate your own work and love the work of God in you. The beginning of good works is the confession of evil works, and then you "do the truth"—not by soothing or flattering yourself. You have come to the light because this very sin in you, which displeases you, would not displease you if God did not shine upon you and His truth reveal it to you.

Let even those who have sinned only by word or thought, or who have only gone too far in things that are permissible, "do the truth" by making confession and come to the light by performing good works. For small sins, if allowed to accumulate, become deadly. Little drops swell a river; little grains of sand become a heap that presses down and crushes. The sea, coming in little by little, will sink the ship unless it is pumped out.

And what is this "pumping out," if not guarding against our sins overwhelming us by means of good works—mourning, fasting, giving, and forgiving?