Thomas Aquinas Commentary John 1:4-5

"In him was life; and the life was the light of men. And the light shineth in the darkness; and the darkness apprehended it not." — John 1:4-5 (ASV)

1. Previously, the Evangelist described the power of the Word in bringing all things into existence; here he describes the Word’s power as it relates to humanity, saying that this Word is a light to men. In this section:

   1. First, he introduces a certain light to us with the phrase and the life was the light of men.
   2. Second, he describes the shining of the light with and the light shines in darkness.
   3. Third, he discusses participation in the light with and the darkness did not comprehend it.

   This entire section may be explained in two ways: first, according to the influx of natural knowledge, and second, according to the communication of grace.

   Regarding the first point, he says, and the life was the light of men.

2. Here we should first note that, according to Augustine and many others, “light” is more properly said of spiritual things than of perceptible things. Ambrose, however, thinks that brightness is said metaphorically of God. But this is not a major issue, for in whatever way the name light is used, it implies a manifestation, whether that manifestation concerns intelligible or perceptible things.

   If we compare perceptible and intelligible manifestation, then according to the nature of things, light is found first in spiritual things. For us, however, who name things based on the properties we can perceive, light is discovered first in perceptible things. We used this name to signify physical light before intelligible light, although in terms of its power, light belongs to spiritual things in a more primary and truer way than to perceptible things.

3. To clarify the statement, and the life was the light of men, we should note that there are many levels of life. Some things live without light because they have no knowledge, such as plants; therefore, their life is not light. Other things both live and know, but their knowledge, since it is on the sensory level, is concerned only with individual and material things, as is the case with brute animals. So they have both life and a certain light, but they do not have the light of men, who live and know not only truths, but also the very nature of truth itself.

   Such are rational creatures, to whom not only particular things are made manifest, but truth itself, which can be revealed and is revealing to all.

   And so the Evangelist, speaking of the Word, not only says that he is life but also light, lest anyone suppose he means life without knowledge. And he says that he is the light of men, lest anyone suppose he meant only sensory knowledge, such as exists in brute animals.

4. But since he is also the light of angels, why did he say, of men?

   Two answers have been given to this. Chrysostom says that the Evangelist intended in this Gospel to give us a knowledge of the Word precisely as it is directed to the salvation of humanity and therefore refers, consistent with his aim, more to humans than to angels. Origen, however, says that participation in this light pertains to humans insofar as they have a rational nature; accordingly, when the Evangelist says, the light of men, he wants us to understand it to mean every rational nature.

5. We also see from this the perfection and dignity of this life, because it is intellectual or rational.

   For while all things that move themselves in some way are called living, only those that perfectly move themselves are said to have a perfect life. Among lower creatures, only man moves himself properly and perfectly. For although other things are moved by themselves through some inner principle, that inner principle is not open to different possibilities; therefore, they are not moved freely but out of necessity. As a result, those things moved by such a principle are more truly acted upon than they act themselves. But man, since he is master of his actions, moves himself freely toward all that he wills. Consequently, man has a perfect life, as does every intellectual nature.

   And so the life of the Word, which is the light of men, is perfect life.

6. We find a fitting order in what has been said. For in the natural order of things, existence is first, and the Evangelist implies this in his first statement, in the beginning was the Word (John 1:1). Second comes life, and this is mentioned next: in him was life. Third comes understanding, and that is mentioned next: and the life was the light of men.

   And, according to Origen, he fittingly attributes light to life because light can be attributed only to the living.

7. We should note that light can be related in two ways to a living being: as an object and as something in which they participate, as is clear with physical sight. For the eyes know external light as an object, but if they are to see it, they must participate in an inner light by which the eyes are adapted and prepared for seeing the external light.

   And so his statement, and the life was the light of men, can be understood in two ways. First, the light of men can be taken as an object that only humanity can look upon, because only a rational creature can see it. Only humanity is capable of the vision of God, who teaches us more than the beasts of the earth, and enlightens us more than the birds of the air (Job 35:11). For although other animals may know certain true things, only humanity knows the very nature of truth.

   The light of men can also be taken as a light in which we participate. For we would never be able to look upon the Word and light itself except through a participation in it. This participation is in humanity and is the higher part of our soul, that is, the intellectual light, about which it is said, the light of your countenance, O Lord, is marked upon us (Psalms 4:7)—meaning, the light of your Son, who is your face, by whom you are made manifest.

8. Having introduced this light, the Evangelist now considers its radiance, saying, and the light shines in the darkness.

   This can be explained in two ways, according to the two meanings of “darkness.”

   First, we can take darkness to mean a natural defect of the created mind. For the mind is to that light of which the Evangelist speaks here as air is to the light of the sun; because although air is receptive to the sun's light, considered in itself, it is darkness. According to this, the meaning is: the light—that is, the life which is the light of men—shines in the darkness, that is, in created souls and minds, by always shedding its light on everyone: on a man from whom the light is hidden (Job 3:23).

   And the darkness did not comprehend it means that the darkness was not able to contain it. For to comprehend something is to enclose it and understand its boundaries. As Augustine says, to reach God with the mind is a great happiness, but to comprehend him is impossible. And so, the darkness did not comprehend it. Behold, God is great, exceeding our knowledge (Job 36:26); as Jeremiah says, great in counsel, incomprehensible in thought (Jeremiah 32:19).

   This explanation is found in the homily that begins, the spiritual voice of the eagle.

9. We can explain this passage in another way by taking darkness, as Augustine does, to mean the natural lack of wisdom in humanity, which is called a darkness. And I saw that wisdom excels folly as much as light excels darkness (Ecclesiastes 2:13).

   A person is without wisdom, therefore, because they lack the light of divine wisdom. Consequently, just as the minds of the wise are lucid because of their participation in that divine light and wisdom, so by the lack of it, they are darkness. Now the fact that some are darkness is not due to a defect in that light, since on its part it shines in the darkness and radiates upon all. Rather, the foolish are without that light because the darkness did not comprehend it, meaning, they did not apprehend it, being unable to attain a participation in it because of their foolishness. After being lifted up, they did not persevere. From the savage, that is, from the proud, he hides his light, that is, the light of wisdom, and shows his friend that it belongs to him, and that he may approach it (Job 36:32); they did not know the way to wisdom, nor did they remember her paths .

   Although some minds are darkness, that is, they lack rich and clear wisdom, no person is in such darkness as to be completely devoid of divine light. This is because whatever truth is known by anyone is due to a participation in that light that shines in the darkness, for every truth, no matter by whom it is spoken, comes from the Holy Spirit. Yet the darkness—that is, people in darkness—did not comprehend it, did not apprehend it in truth.

   This is the way to explain this clause according to Origen and Augustine.

10. Beginning with and the life was the light of men, we can explain this according to the influx of grace, since we are illuminated by Christ, and in this way he continues to excel.

    After he had considered the creation of things through the Word, the Evangelist here considers the restoration of the rational creature through Christ, saying, and the life of the Word was the light of men—that is, of all people in general, and not only of the Jews. For the Son of God assumed flesh and came into the world to illuminate all people with grace and truth. For this I was born, and for this I came into the world, that I should give testimony to the truth (John 18:37); as long as I am in the world, I am the light of the world (John 9:5). So he does not say, the light of the Jews, because although previously he had been known only in Judea, he later became known to the world. I have given you as a light to the nations, that you might be my salvation to the ends of the earth (Isaiah 49:6).

    It was fitting to join light and life by saying, and the life was the light of men, in order to show that these two have come to us through Christ: life, through a participation in grace—grace and truth came through Jesus Christ (John 1:17)—and light, through a knowledge of truth and wisdom.

11. According to this explanation, the light shines in the darkness can be explained in three ways, in light of the three meanings of “darkness.”

    In one way, we can take darkness to mean punishment. For any sadness and suffering of heart can be called a darkness, just as any joy can be called a light. When I sit in darkness and in suffering the Lord is my light, that is, my joy and consolation (Micah 7:8).

    And so Origen says: in this explanation, the light shines in the darkness refers to Christ coming into the world, having a body capable of suffering and without sin, but in the likeness of sinful flesh (Romans 8:3). The light is in the flesh, that is, the flesh of Christ, which is called a darkness insofar as it has a likeness to sinful flesh. It is as if to say: the light, that is, the Word of God, veiled by the darkness of the flesh, shines on the world; I will cover the sun with a cloud (Ezekiel 32:7).

12. Second, we can take darkness to mean the devils, as in our struggle is not against flesh and blood; but against principalities and powers, against the rulers of the world of this darkness (Ephesians 6:12).

    Viewed this way, he says, the light, that is, the Son of God, shines in the darkness, meaning, has descended into the world where darkness—that is, the devils—holds sway: now shall the prince of this world be cast out (John 12:31). And the darkness, that is, the devils, did not comprehend it, meaning, were unable to obscure him with their temptations (Matthew 4).

13. Third, we can take darkness to mean the error or ignorance that filled the whole world before the coming of Christ: you were at one time darkness (Ephesians 5:8).

    And so he says that the light, the incarnate Word of God, shines in the darkness, that is, upon the people of the world, who are blinded by the darkness of error and ignorance. To enlighten those who sit in darkness and in the shadow of death (Luke 1:79); the people who were sitting in darkness saw a great light (Isaiah 9:2).

    And the darkness did not comprehend it, meaning, did not overcome him. For despite the many people darkened by sin, blinded by envy, and overshadowed by pride who struggled against Christ—as is clear from the Gospel—by berating him, heaping insults and slander upon him, and finally killing him, they still did not comprehend it. That is, they did not gain the victory or succeed in obscuring him so that his brightness would not shine throughout the whole world. As Wisdom says, compared to light, she takes precedence, for night supplants it, but wisdom—that is, the incarnate Son of God—is not overcome by wickedness , that is, the wickedness of the Jews and of heretics. For it also says, she gave him the prize for his stern struggle that he might know that wisdom is mightier than all else .