Exegetical and Hermeneutical Commentary of John 5:35
He was a burning and a shining light: and ye were willing for a season to rejoice in his light.
35. He was a burning and a shining light ] A grievous mistranslation, ignoring the Greek article twice over, and also the meaning of the words; and thus obscuring the marked difference between the Baptist and the Messiah: better, he was the lamp which is kindled and (so) shineth. Christ is the Light; John is only the lamp kindled at the Light, and shining only after being so kindled, having no light but what is derived. The word here, and Mat 6:22, translated ‘light,’ is translated ‘candle’ Mat 5:15; Mar 4:21; Luk 8:16; Luk 11:33; Luk 11:36; Luk 15:8; Rev 18:23; Rev 22:5. ‘Lamp’ would be best in all places. No O.T. prophecy speaks of the Baptist under this figure. David is so called 2Sa 21:17 (see margin), and Elijah ( Sir 48:1 ). The imperfects in this verse seem to imply that John’s career is closed; he is in prison, if not dead.
were willing for a season ] Like children, they were glad to disport themselves in the blaze, instead of seriously considering its meaning. And even that only for a season: their pilgrimages to the banks of the Jordan had soon ended; when John began to preach repentance they left him, sated with the novelty and offended at his doctrine. For another charge of frivolity and fickleness against them in reference to John comp. Mat 11:16-19.
Fuente: The Cambridge Bible for Schools and Colleges
He was – It is probable that John had been cast into prison before this. Hence, his public ministry had ceased, and our Saviour says he was such a light.
Light – The word in the original properly means a lamp, and is not the same which in Joh 1:4-5 is translated light. That is a word commonly applied to the sun, the fountain of light; this means a lamp, or a light that is lit up or kindled artificially from oil or tallow. A teacher is often called a light, because he guides or illuminates the minds of others. Rom 2:19; thou art confident that thou art a guide of the blind, a light of them that sit in darkness; Joh 8:12; Joh 12:46; Mat 5:14.
A burning – A lamp lit up that burns with a steady luster.
Shining – Not dim, not indistinct. The expression means that he was an eminent teacher; that his doctrines were clear, distinct, consistent.
Ye were willing – You willed, or you chose; you went out voluntarily. This shows that some of those whom Jesus was now addressing were among the great multitudes of Pharisees that came unto John in the wilderness, Mat 3:7. As they had at one time admitted John to be a prophet, so Jesus might with great propriety adduce his testimony in his favor.
For a season – In the original, for an hour – denoting only a short time. They did it, as many others do, while he was popular, and it was the fashion to follow him.
To rejoice in his light – To rejoice in his doctrines, and in admitting that he was a distinguished prophet; perhaps, also, to rejoice that he professed to be sent to introduce the Messiah, until they found that he bore testimony to Jesus of Nazareth.
Fuente: Albert Barnes’ Notes on the Bible
Verse 35. He was a burning and a shining light] , should be translated, He was a burning and a shining LAMP. He was not , the light of the world, i.e. the sun; but he was , a lamp, to give a clear and steady light till the sun should arise. It is supposed that John had been cast into prison about four months before this time. See Clarke on Joh 4:35. As his light continued no longer to shine, our Lord says he WAS.
The expression of lamp our Lord took from the ordinary custom of the Jews, who termed their eminent doctors the lamps of Israel. A lighted candle is a proper emblem of a minister of God; and, Alteri serviens consumor – “In serving others, I myself destroy:” – a proper motto. There are few who preach the Gospel faithfully that do not lose their lives by it. Burning may refer to the zeal with which John executed his message; and shining may refer to the clearness of the testimony which he bore concerning Christ. Only to shine is but vanity; and to burn without shining will never edify the Church of God. Some shine, and some burn, but few both shine and burn; and many there are who are denominated pastors, who neither shine nor burn. He who wishes to save souls must both burn and shine: the clear light of the knowledge of the sacred records must fill his understanding; and the holy flame of loving zeal must occupy his heart. Zeal without knowledge is continually blundering; and knowledge without zeal makes no converts to Christ.
For a season] The time between his beginning to preach and his being cast into prison.
To rejoice] , To jump for joy, as we would express it. They were exceedingly rejoiced to hear that the Messiah was come, because they expected him to deliver them out of the hands of the Romans; but when a spiritual deliverance, of infinitely greater moment was preached to them, they rejected both it and the light which made it manifest.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I do not speak this to lessen John in any of your thoughts; he was a famous light, burning in the knowledge and love of the truth; shining both in his doctrine, in publishing the truth, and also in holiness of life and conversation.
He was not that light, Joh 1:8, but he was a light, not , but , Mat 5:14; Luk 8:16. And you for a small time pretended a great affection for John, and came with great zeal to hear him, Mat 3:5; 21:26; Mar 1:5, hoping that he was the Messias, or at least Elias, or that prophet in him revived again. But when they saw that John did only bear record to Christ, they grew cold in their affection, not liking either his doctrine, or the strictness of his life, or the tidings that he brought; looking for a far more splendid and glorious Messiah than Christ appeared to them to be.
Fuente: English Annotations on the Holy Bible by Matthew Poole
35. He was a burning and a shininglightliterally, “the burning and shining lamp”(or torch):that is, “the great light of his day.” Christis never called by the humble word here applied to Johnalight-bearerstudiously used to distinguish him from hisMaster, but ever the Light in the most absolute sense. (See onJoh 1:6).
willing for a seasonthatis, till they saw that it pointed whither they were not prepared togo.
to rejoice in his lightThereis a play of irony here, referring to the hollow delight with whichhis testimony tickled them.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
He was a burning and a shining light,…. He was not that light, the famous light, the Messiah, the sun of righteousness; yet he was the “phosphorus”, the forerunner of that light, and was himself a very great one: he had much light himself into the person and office of the Messiah; in the doctrines of faith in Christ, and repentance towards God; in the Gospel dispensation, and in the abolition of the Mosaic economy; and gave great light to others, in the business of salvation, and remission of sins, and was the means of guiding the feet of many in the way of peace. His light of pure doctrine, and of an holy and exemplary conversation, shone very visibly, and brightly before men; and he burned with strong love and affection for Christ, and the souls of men; and with flaming zeal for the honour of God, and true religion, and against all sin and profaneness, which he was a faithful reprover of, and for which he lost his life. It was common with the Jews to call their doctors, who were famous for their knowledge, and holiness of life, lights, burning lights, and shining lights; or in words which amount to the same. So R. Simeon ben Jochai is often called in the book of Zohar,
, “the holy light”; and particularly it is said of him m,
“R. Simeon, , is as “the lamp of light which burns above”, and “burns” below; and by the light which burns below all the children of the world are enlightened: woe to the world, when the light below ascends to the light above.”
So R. Abhu is called , “the lamp of light” n: and it is o said of Shuah, Judah’s father-in-law, that he was
, “the light of the place”; that is, where he lived. The gloss on the place says, he was a man of note in the city, and enlightened their eyes; and it is very frequent with them still, when they are praising any of their doctors, to say of him, he was , “a great light”, who enlightened the eyes of Israel, and in whose light the people walked p; so among the philosophers, Xenophon, and Plato, are called duo lumina q, “two lights”; [See comments on Mt 5:14];
and ye were willing for a season, or “for an hour”,
to rejoice in his light; or “to glory in it”, or “boast of” it, as the Syriac and Persic versions render it. When John first appeared among them, they were fond, and even proud of him; they gloried in him, that a man of such uncommon endowments, and of such exemplary holiness, was raised up among them; and hoped that he was the Messiah, or Elias, that was to come before him; and pleased themselves, that times of great outward honour and prosperity were hastening: wherefore they flocked about him, and many of the Pharisees and Sadducees attended his ministry, and would have been baptized by him; but when they found that he was not the Messiah, nor Elias, nor that prophet, but bore a testimony to Jesus of Nazareth, that he was the Messiah; and ran counter to their notions of a temporal kingdom, and of birth privileges, and their own righteousness; and threatened them with ruin, and destruction, both in this world, and that which is to come, in case of their impenitence and unbelief; they grew sick of him, and said he had a devil, and rejected the counsel of God he declared, and despised his baptism. Such was their fickleness and inconstancy, which Christ here tacitly charges them with. They were like the stony ground hearers, and like some of the Apostle Paul’s admirers among the Galatians, who at first could have plucked out their eyes for him, but afterwards became his enemies for telling them the truth.
m Zohar in Exod. fol. 79. 1. n T. Bab. Cetubot, fol. 17. 1. o Bereshit Rabba, sect. 85. fol. 74. 4. & Mattanot Cehunah in ib. p Vid. R. David Ganz Tzemach David, par. 1. fol. 38. 1. 41. 1. 44. 2. 45. 1. 46. 2. & 47. 1. q A. Gell. Noct. Attic. l. 14. c. 3.
Fuente: John Gill’s Exposition of the Entire Bible
He (). “That one” (John of 33). Common demonstrative (that one) in John to point out the subject. Used in 1:8 of the Baptist as here. John was now in prison and so Christ uses (was). His active ministry is over.
The lamp ( ). The lamp in the room (Mr 4:21). Old word for lamp or candle as in Mt 5:15. Used of Christ (the Lamb) as the Lamp of the New Jerusalem (Re 21:23). (Matt 25:1; Matt 25:3, etc.) is a torch whose wick is fed with oil. The Baptist was not the Light ( , 1:8), but a lamp shining in the darkness. “When the Light comes, the lamp is no longer needed” (Bernard). “Non Lux iste, sed lucerna.” Jesus by his own claim is the Light of the World (John 8:12; John 9:5; John 12:46). And yet all believers are in a sense “the light of the world” (Mt 5:14) since the world gets the Light of Christ through us.
That burneth ( ). See Mt 5:15 for this verb used with (lighting a candle or lamp). The lamp that is lit and is burning (present passive participle of , and so is consumed).
And shineth ( ). See 1:4 for this verb used of the Logos shining in the darkness. Cf. 1Jo 2:8. John was giving light as he burned for those in darkness like these Jews.
And ye were willing ( ). “But ye became willing.” Ingressive aorist active indicative of . Reference again to 1:19. Cf. also for the temporary popularity of the Baptist Mark 1:5; Matt 3:5; Matt 11:7; Matt 21:26. The Jews were attracted to John “like moths to a candle” (Bernard).
To rejoice (). First aorist passive infinitive of , late word for for which see Mt 5:12. “They were attracted by his brightness, not by his warmth” (Bengel). Even so the brightness of John’s shining did not really enlighten their minds. “The interest in the Baptist was a frivolous, superficial, and short-lived excitement” (Vincent). It was only “for an hour” ( ) when they turned against him.
Fuente: Robertson’s Word Pictures in the New Testament
A burning and shining light [ ] . Rev., correctly, the lamp that burneth and shineth. Lucnov, lamp, as contrasted with the light [] . See Joh 1:5, 7, 8, 9; and compare Joh 8:12; Joh 9:5; Joh 12:46. Wyc., lantern. The Baptist did not, like Jesus, shine by his own light. The definite article with lamp, points to it as a familiar household object. Burning hints at the fact that the lamp gives but a transitory light. In burning the oil is consumed.
Ye were willing. Again the emphatic uJmeiv, ye.
To rejoice [] . The word signifies exultant, lively joy. See Mt 5:12; Luk 1:47; Luk 10:21; 1Pe 1:6. The interest in the Baptist was a frivolous, superficial, and short – lived excitement. Bengel says, “they were attracted by his brightness, not by his warmth.”
Fuente: Vincent’s Word Studies in the New Testament
1) “He was a burning and a shining light: (ekeinos en ho luchnos ho kaiomenos kai phainon) “That one (John the Baptist) was the continually burning, and shining lamp,” not just a small torch, who appeared to you all before I came, shining to the glory of God, as he witnessed of my salvation and coming, Mat 3:1-8; Joh 1:6-8; Mat 5:15-16; Php_2:15-16; Act 19:4.
2) “And ye were willing for a season to rejoice,” (humeis de ethelesate agalliathenai pros horan) “Ye were then willing to rejoice for a period of time,” to be glad, but you became unwilling when he pointed to the true light, Joh 8:12; Mat 21:26.
3) “In his light.” (en to photi autou) “In his light,” in the light of his teaching and influence, as an illustrious prophet, Mar 6:20, though he did not claim to be, but disclaimed that he was, the true light of which the prophets spoke, Isa 42:6-7; Isa 9:1-2; Mat 4:12-17; Joh 1:9; Joh 8:12; Mal 4:2; 2Ti 1:10.
Fuente: Garner-Howes Baptist Commentary
35. He was a burning and shining lamp. When he calls John a burning lamp, this proves their ingratitude; for it follows that they are only blind, because they choose to be so, since God kindled a lamp before their eyes. The meaning of the words therefore is, “God did not intend that you should go astray; for he appointed John to be a lamp, that he might direct you by his brightness; and, therefore, when you do not acknowledge me to be the Son of God, this arises from voluntary error.” This is followed by another reproach, that not only did they shut their eyes, and thus obstruct the entrance of the light which was offered to them, but they intentionally abused it for the purpose of crushing Christ. For when they were ready to applaud John beyond what he justly deserved, this arose from a wicked and treacherous design not to give way to the Son of God.
And you were willing to amuse yourselves in his light. This wicked abuse of the heavenly light Christ elegantly compares to foolish mirth; as if the head of a family were to light a lamp for his servants by night, that they might perform the duties which he had enjoined on them, but they, instead of doing so, employed it for debauchery and every kind of licentiousness. By these words Christ accuses the Jews, and at the same time conveys to all of us a warning that, when God sends faithful teachers to guide us in the right way, we should take care not to abuse them by wandering in every direction. How useful this warning is, the experience of all ages shows. God undertakes to direct men, throughout the whole course of their life, to the final goal, and sends his prophets to be their guides. Yet such is the madness of the folly of men that, instead of walking, they prefer to indulge in wanton dancing, without making any progress; so light and unsteady are they that, despising and rejecting his continued guidance, they are hurried away by the sudden impulses of their passions.
For a time, or, for an hour. By this term he reproves them for their folly in thinking that wickedness of a transitory nature and short duration can extinguish the light of God. Thus in our own day all those faithful teachers whom God has given to his Church as burning lamps are applied by the Papists to a contrary purpose; as if their intention were, by looking at the light, to dazzle their eyes. And not only do they abuse the lamps for extinguishing the light of God, but they often indulge in foolish gaiety amidst the darkness, as when they rise against the pure doctrine of the Gospel, and glory in the foolish sayings of their noisy declaimers. But what Christ here asserts concerning John, Paul declares to be common to all believers, because, having the word of life, they ought to give light to the world, like torches. But Christ shows that it belongs strictly to the Apostles and ministers of the Gospel to go before others and hold out the torch to guide them; (107) for though we are all blind, and in the midst of darkness, God shines upon us by the light of his word. But here he peculiarly adorns John the Baptist with this honorable designation, because by his ministry God shone on his Church with much greater brightness.
(107) “ Pource qu’ils marchent les premiers, portans le flambe au devant les autres pour les guider.”
Fuente: Calvin’s Complete Commentary
(35) He was a burning and a shining light.Better, He was the lamp that is lighted and (then) giveth light. The statement of the Prologue, He was not the Light, but came to bear witness of the Light (Joh. 1:8), shows how important this change is. The word rendered light occurs again in Mat. 5:15; Mat. 6:22; Mar. 4:21; Luk. 8:16; Luk. 11:33-34; Luk. 11:36; Luk. 12:35; Luk. 15:8; 2Pe. 1:19; Rev. 18:23; Rev. 21:23; Rev. 22:5. The reader who will take the trouble to com pare these passages, will see clearly the difference in the Greek words. It should be lamp in all these instances. The article in the lamp is to be explained from a reference to the one lamp of every home. (Comp. Notes on Mat. 5:15 and Mar. 4:21.) The term was in common use to denote a distinguished hero or teacher. The Rabbis were often called Lamps of the Law, and David was The Lamp of Israel (2Sa. 21:17). Comp. the remarkable parallel spoken of the Baptists great prototype, Then stood up Elias the prophet, as fire, and his word was kindled like a lamp (Sir. 48:1). Others explain the words here of the promised lamp which was to appear, or of the torchbearer who lights the bridegrooms path.
Ye were willing . . .Johns work came to them as light in darkness. It attracted them. They went to it. They were willing to find a source of joy in it. They sent to ask him questions, but they heeded not his answers. But the light came to them not to amuse them, but to lead them. He gave light because he had been kindled at the Source of all Light. He came to bear witness to them of the true Light, from which his was derived. (Comp. Note on Joh. 1:23.) Their action with regard to John was part of the negatively evil, unreal character condemned in Joh. 3:20. They professed to be men, and teachers of other men; but when speaking of this John, our Lord found a similitude of their generation in the changing moods of little children playing in the market-place (Mat. 11:16).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
35. He was a light Not that he would depreciate John; he will rather pronounce a beautiful eulogy on his martyred forerunner.
Burning shining Some lights are shining, but not burning John was both. Burning he was with the fire of holy zeal; burning, as consumed away in his Master’s service.
For a season to rejoice in his light They could be pleased, like children, with his light; but they could not stand his burning. God’s testimony to Jesus through John they therefore rejected.
Fuente: Whedon’s Commentary on the Old and New Testaments
Joh 5:35. He was a burning and a shining light: This is the character given of Elias, Sir 48:1 and is properly applied by our Lord to John, who came in the spirit and power of Elias, being both a shining light, as he revealed the mysteries of heaven, and a burning light, as he reproved the vices of the Jews with sacred warmth and zeal.
Fuente: Commentary on the Holy Bible by Thomas Coke
Joh 5:35 . What a manifestation he was, yet how lightly ye esteemed him!
and . point to a manifestation already past.
] not , Joh 1:8 , but less; hence in the second clause is used only predicatively. The article denotes the appointed lamp which, according to O. T. promise, was to appear, and had appeared in John as the forerunner of the Messiah, whose vocation it was to inform the people of the Messianic salvation (Luk 1:76-77 ). The figure of the man who lights the way for the approaching bridegroom (Luthardt) is very remote. Comp. rather the similar image, though not referred to here, of the mission of Elias, Sir 48:1 . The comparison with a lamp in similar references was very common (2Sa 21:17 ; Rev 21:23 ; 2Pe 1:19 ). Comp. also Strabo, xiv. p. 642, where Alexander the rhetorician bears the surname .
] is not to be interpreted of two different properties (burning zeal and light-giving); in the nature of things they go together. A lamp burns and shines; this it does of necessity, and thus it is represented. Comp. Luk 12:35 ; Rev 4:5 .
, . . .] striking description of the frivolous worldliness which would gratify its own short-lived excitement and pleasure in this new and grand manifestation, instead of making use of it to obtain saving knowledge, and allowing its full solemnity to operate upon them. The Jews flocked in great crowds to the Baptist (Mat 3:5 ; Mat 11:7 ff.), as to the messenger of the approaching glorious kingdom of the Messiah; but instead of finding what they desired ( .), they found all the severity of the spirit of Elias calling to repentance, and how soon was the concourse over! In like manner, the Athenians hoped to find a new and passing divertissement when the Apostle Paul came among them. “Johanne utendum erat, non fruendum ,” Bengel.
] , Chrysostom. Comp. Gal 2:5 ; Phm 1:15 . The main feature of the perverted desire does not lie in , which more accurately describes the . according to its frivolity, so soon changing into satiety and disgust, but in . itself, instead of which should have been the object of their pursuit.
] in, i.e . encompassed by his light , the radiance which shone forth from him. Comp. 1Pe 1:6 ; and for , see on Phi 1:18 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1629
JOHN BAPTISTS CHARACTER
Joh 5:35. He was a burning and a shining light.
IT might well be expected that the advent of the Messiah should be marked by such concurrent circumstances, as should carry conviction, to every dispassionate mind, that the person assuming that character was indeed the person predicted by Moses and the prophets. Accordingly we find, that there was a person sent as the forerunner of our blessed Lord, to prepare his way, and to bear witness to him. This person was John the Baptist [Note: Joh 1:6-8.], himself a most extraordinary man; so extraordinary, that the Jewish rulers doubted whether he was not the Messiah: but he disclaimed all pretensions to that honour; and rested satisfied with executing the office which had been assigned him [Note: Joh 1:19-27.]. To this mans testimony our blessed Lord appealed; at the same time testifying respecting him, that he was a burning and a shining light.
In confirmation of this assertion respecting John, I will,
I.
Point out the peculiar excellencies of his character
Of course I cannot enter into all the parts of his character: I will content myself with specifying three things which pre-eminently distinguished him:
1.
The clearness of his knowledge
[In this he excelled all who went before him. Many prophets had spoken plainly of Christ, declaring both his sufferings, and the glory that should follow them. But they spake of Christ at a distance of several hundreds of years, and understood not the prophecies which they were inspired to record [Note: 1Pe 1:10-11.]. But John pointed out the Messiah himself, and directed the people to Jesus, as that Lamb of God, who, by the sacrifice of himself, should take away the sins of the world [Note: Joh 1:29.]. In this act, not only was the typical nature of the Mosaic offerings distinctly recognized; but the Lord Jesus Christ was made known as fulfilling in his own person what had been so long shadowed forth in the daily sacrifices. Thus did he give the knowledge of salvation to the people for the remission of their sins [Note: Luk 1:76-77.]: a knowledge which pre-eminently exalted John above all the prophets that had gone before him [Note: Luk 7:26-28.].]
2.
The ardour of his zeal
[The first thirty years of his life he spent in retirement, and in the closest walk with God. And, when he entered on his office as the Messiahs harbinger, he came in the most self-denying way, having his raiment of camels hair, and a leathern girdle about his loins; whilst his meat was locusts and wild honey [Note: Mat 3:4.]. As to the manner in which he executed his office, nothing could exceed his fidelity. To all persons, of whatever rank, he preached with undaunted boldness; and declared, as far as he was able, the whole counsel of God. When many of the Pharisees and Sadducees came to his baptism, he, well knowing their hypocrisy, addressed them in these animated and pungent strains: O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth, therefore, fruits meet for repentance. And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire [Note: Mat 3:7-10.]. Even before Herod himself did he manifest the same undaunted courage; telling him plainly, that it was not lawful for him to live in an incestuous commerce with his brother Philips wife; and exhorting him without delay to put her away [Note: Mar 6:17-18.]. He well knew at what peril he exercised this fidelity: but no personal consideration could induce him to withhold, or modify, this salutary counsel. Herein, then, he approved himself to be a prophet indeed, and rendered himself a pattern for ministers in all ages.]
3.
The holiness of his life
[He was filled with the Holy Ghost, even from his mothers womb [Note: Luk 1:15.]. And so holily did he demean himself, that Herod could not but reverence and stand in awe of him, and in many instances, comply with his admonitions [Note: Mar 6:20.]. In the whole of his ministrations his attention was particularly turned to the advancement of practical religion; enforcing upon all those peculiar duties which their situation called for, or which their peculiar circumstances tempted them to neglect. Those who were under good impressions from his ministry, consulted him, as might be expected, what they should do in order to evince the efficacy of the principles they had imbibed from him. When some asked him, What shall we do? He answered, He that hath two coats, let him impart to him that hath none: and he that hath meat, let him do likewise. When publicans (i. e. tax-gatherers) made the same inquiry, to them he said, Exact no more than that which is appointed you. And when soldiers requested the same information, he said, Do violence to no man, neither accuse any falsely; and be content with your wages [Note: Luk 3:10-14.]. Thus he shewed how anxious be was that all should bring religion into their daily practice; not suffering it to evaporate in mere sentiments and professions, but carrying it into effect, in the whole of their life and conversation.]
Having thus set before you the character of this blessed man, I will,
II.
Commend it to your imitation
Far, very far, in general, are men from admiring such a character as this
[By many, even of this holy man it was said, He hath a devil. The Rulers and Pharisees rejected his counsel altogether, and would not submit to his baptism [Note: Luk 7:30.]. And though many were well affected towards him, and rejoiced in his light, they rejoiced in it only for a season: and at last he fell a sacrifice to his fidelity. Thus, at this time, if a man were to resemble him, he would find but little acceptance with an ungodly world. In fact, he would by many be thought to be more under the influence of demoniacal delusion than of sound reason and solid piety. His deadness to the world would be regarded as most contemptible fanaticism, and his faithfulness in reproving sin would be condemned as most insufferable presumption.]
Nevertheless, I cannot but earnestly commend his character to the imitation of you all
[From ministers in particular his example demands the most respectful attention. Certainly the same degree of austerity that he practised is not necessary now. Our Lord has shewn, that under this new dispensation a greater measure of liberty is allowed, provided we be duly careful that in no instance it degenerate into licentiousness. But with respect to an entire devotion of the soul to God, and a faithful discharge of our ministry, there is to be no difference between us and John: we must be as faithful in our ministrations, and as holy in our lives, as he But to Christians of every class is this bright example applicable. Every follower of Christ is called to be a light in the world [Note: Mat 5:14.], yea, a burning and a shining light. His soul, inflamed with fire from heaven, should burn with holy love; nor should the fire, once kindled on the altar of his heart, ever be suffered to go out [Note: Lev 6:12.]. To all around him he should hold forth the word of life [Note: Php 2:15-16.]; and so cause his light to shine before men, that all who behold it may be constrained to glorify their Father who is in heaven [Note: Mat 5:16.] ]
Address
1.
Be willing, then, to rejoice in his light
[Surely such a ministry as his, so instructive, so faithful, so convincing, is an unspeakable blessing to every one that enjoys it. And such a ministry we have, not in him only, but the holy Apostles, yea, and in multitudes of the present day. Shew, then, that you duly appreciate the labours of these men; and be followers of them, as they are of Christ ]
2.
Let your joy in that light be both abiding and progressive
[Of the myriads who were impressed by the ministry of John, there were very, very few who became steadfast in the faith. All the Disciples of John, and Jesus, and his twelve Apostles, and his seventy Disciples, amounted to no more than five hundred, after the ascension of our Lord. The great mass of those who appeared hopeful, were turned aside by fear, or by the vanities of this sinful world. Be on your guard then, brethren, against every thing that may produce this sad effect on you and beg of God that your. path may be like the shining light, which shineth more and more unto the perfect day.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
35 He was a burning and a shining light: and ye were willing for a season to rejoice in his light.
Ver. 35. He was a burning, &c. ] Burning in himself, and shining to others; or as it was said of Basil, thundering in his doctrine and lightning in his life. (Nazianzen.) And of Rogers and Bradford, that it was hard to say whether there were more force of eloquence and utterance in preaching, or more holiness of life and conversation, to be found in them. Like Aaron, they bad pomegranates for savour, as well as bells for sound.
For a season to rejoice ] a But he soon grew stale to them; so that they made no more reckoning of him than of “a reed shaken with the wind,” Mat 11:7 . Principes favebant Luthero, sed iam iterum videtis ingratitudinem mundi erga ministros, &c., said good Melancthon, in the year of grace 1559.
a ’ to dance a galliard. It was a formal joy, or jollity rather. John Manl.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
35. ] This shews, as Stier rightly observes, that John was now cast into prison , if not executed.
] The article has been taken by some (e.g. Bengel, Lcke, Stier) to point to the prophecies concerning John. But we have no passage in the O.T. which designates Elias in such terms. In ref. Sirach we read of him, , , which Stier thinks may be referred to here. We may, as indeed he also suggests, believe that those words represent or gave rise to a common way of speaking of Elias, as certain Rabbis were called ‘The candle of the Law,’ &c. (Lightf.) De Wette takes the article as meaning, ‘ the lamp which was to lead you ,’ &c.
, not , as it is , not : lumen illuminatum , not lumen illuminans : see note on Mat 5:14 .
(lit up), and shining. The description sets forth the derived , and transitory nature of John’s light.
. ] See Eze 33:30 ; Eze 33:32 . ‘But you wished only to disport yourselves in his light for a time came out to him in crowds at first, and like silly children who play with the fire till it burns and hurts them, and then shrink from and loathe it, when he began to speak of deep repentance as the preparation for God’s Kingdom, and laid the axe to the root of the trees, you left him.’ No one cared, when he was imprisoned and put to death. And even those few who remained true to him, did not follow his direction to Christ. For the mass of the people, and their leaders, his mission was in vain (Lcke, ii. 75).
Fuente: Henry Alford’s Greek Testament
Joh 5:35 . , “He was (suggesting that now the Baptist was dead) the lamp that burneth and shineth”. ; for the difference between a lamp and a torch, see Trench, Synonyms , p. 154, and cf. the Athenian torch -race. The article “simply marks the familiar piece of household furniture” (Westcott). “The article simply converts the image into a definition” (Godet). “The article points him out as the definite light which could have shown them the way to salvation, Joh 5:34 ” (Weiss). Others find a reference to Psa 132:17 , . Grotius and Lcke think the reference is to Sir 48:1 , . In the medival Latin Hymns the Baptist is “non Lux iste, sed lucerna”. [Cicero, pro Milone , 21, and elsewhere, calls certain illustrious citizens “lumina,” but with a somewhat different significance.] , “burning and shining are not two different properties,” Meyer; a lamp must burn if it is to shine. ; the expression seems intended to suggest the thoughtless and brief play of insects in the sunshine or round a lamp. [“Wie die Mcken im Sonnenschein spielen,” Hausrath in Holtzmann.] Like children following in a bridal procession, dancing in the torchlight: the type of sentimental religionists revelling in their own emotions.
Fuente: The Expositors Greek Testament by Robertson
John
THE LIGHT AND THE LAMPS
Joh 1:8
My two texts both refer to John the Baptist. One of them is the Evangelist’s account of him, the other is our Lord’s eulogium upon him. The latter of my texts, as the Revised Version shows, would be more properly rendered, ‘He was a lamp’ rather than ‘He was a light,’ and the contrast between the two words, the ‘light’ and ‘the lamps,’ is my theme. I gather all that I would desire to say into three points: ‘that Light’ and its witnesses; the underived Light and the kindled lamps; the undying Light and the lamps that go out.
I. First of all, then, the contrast suggested to us is between ‘that Light’ and its witnesses.
Next, he turns to the highest honour and the most imperative duty laid, not only upon mighty men and officials, but upon all on whose happy eyeballs this Light has shone, and into whose darkened hearts the joy and peace and purity of it have flowed, and he says, ‘He was sent’-and they are sent-’to bear witness of that Light.’ It is the noblest function that a man can discharge. It is a function that is discharged by the very existence through the ages of a community which, generation after generation, subsists, and generation after generation manifests in varying degrees of brightness, and with various modifications of tint, the same light. There is the family character in all true Christians, with whatever diversities of idiosyncrasies, and national life or ecclesiastical distinctions. Whether it be Francis of Assisi or John Wesley, whether it be Thomas a Kempis or George Fox, the light is one that shines through these many-coloured panes of glass, and the living Church is the witness of a living Lord, not only before it, and behind it, and above it, but living in it. They are ‘light’ because they are irradiated by Him. They are ‘light’ because they are ‘in the Lord.’ But not only by the fact of the existence of such a community is the witness-bearing effected, but it comes as a personal obligation, with immense weight of pressure and immense possibilities of joy in the discharge of it, to every Christian man and woman.
What, then, is the witness that we all are bound to bear, and shall bear if we are true to our obligations and to our Lord? Mainly, dear brethren, the witness of experience. That a Christian man shall be able to stand up and say, ‘I know this because I live it, and I testify to Jesus Christ because I for myself have found Him to be the life of my life, the Light of all my seeing, the joy of my heart, my home, and my anchorage’-that is the witness that is impregnable. And there is no better sign of the trend of Christian thought to-day than the fact that the testimony of experience is more and more coming to be recognised by thoughtful men and writers as being the sovereign attestation of the reality of the Light. ‘I see’; that is the proof that light has touched my eyeballs. And when a man can contrast, as some of us can, our present vision with our erstwhile darkness, then the evidence, like that of the sturdy blind man in the Gospels, who had nothing to say in reply to the subtleties and Rabbinical traps and puzzles but only ‘I was blind; now I see’-his experience is likely to have the effect that it had in another miracle of healing: ‘Beholding the man which was healed standing amongst them, they could say nothing against it.’ I should think they could not.
But there is one thing that will always characterise the true witnesses to that Light, and that is self-suppression. Remember the beautiful, immovable humility of the Baptist about whom these texts were spoken: ‘What sayest thou of thyself?’ ‘I am a Voice,’ that is all. ‘Art thou that Prophet?’ ‘No!’ ‘Art thou the Christ?’ ‘No! I am nothing but a Voice.’ And remember how, when John’s disciples tried to light the infernal fires of jealousy in his quiet heart by saying, ‘He whom thou didst baptise, and to whom thou didst give witness’-He whom thou didst start on His career-’is baptising,’ poaching upon thy preserves, ‘and all men come unto Him,’ the only answer that he gave was, ‘The friend of the Bridegroom’-who stands by in a quiet, dark corner-’rejoices greatly because of the Bridegroom’s voice.’ Keep yourself out of sight, Christian teachers and preachers; put Christ in the front, and hide behind Him.
II. Now let me ask you to look at the other contrast that is suggested by our other text. The underived light and the kindled lamps.
I need not say more than a word with regard to the former member of that contrast suggested here. That unlit Light derives its brilliancy, according to the Scriptural teaching, from nothing but its divine union with the Father. So that long before there were eyes to see, there was the eradiation and outshining of the Father’s glory. I do not enter into these depths, but this I would say, that what is called the ‘originality’ of Jesus is only explained when we reverently see in that unique life the shining through a pure humanity, as through a sheet of alabaster, of that underived, divine Light. Jesus is an insoluble problem to men who will not see in Him the Eternal Light which ‘in the beginning was with God.’ You find in Him no trace of gradual acquisition of knowledge, or of arguing or feeling His way to His beliefs. You find in Him no trace of consciousness of a great horizon of darkness encompassing the region where He sees light. You find in Him no trace of a recognition of other sources from which He has drawn any portion of His light. You find in Him the distinct declaration that His relation to truth is not the relation of men who learn, and grow, and acquire, and know in part; for, says He, ‘I am the Truth.’ He stands apart from us all, and above us all, in that He owes His radiance to none, and can dispense it to every man. The question which the puzzled Jews asked about Him, ‘How knoweth this Man letters, having never learned?’ may be widened out to all the characteristics of His human life. To me the only answer is: ‘Thou art the King of glory, O Christ! Thou art the Everlasting Son of the Father.’
Dependent on Him are the little lights which He has lit, and in the midst of which He walks. Union with Jesus Christ-’that Light’-is the condition of all human light. That is true over all regions, as I believe. ‘The inspiration of the Almighty giveth understanding.’ The candle of the Lord shines in every man, and ‘that true Light lighteth every man that cometh into the world.’ Thinker, student, scientist, poet, author, practical man-all of them are lit from the uncreated Source, and all of them, if they understand their own nature, would say, ‘In Thy light do we see Light.’
But especially is this great thought true and exemplified within the limits of the Christian life. For the Christian to be touched with Christ’s Promethean finger is to flame into light. And the condition of continuing to shine is to continue the contact which first illuminated. A break in the contact, of a finger’s breadth, is as effectual as one of a mile. Let Christian men and women, if they would shine, remember, ‘Ye are light in the Lord’; and if we stray, and get without the circle of the Light, we pass into darkness, and ourselves cease to shine.
Brethren, it is threadbare truth, that the condition of Christian vitality and radiance is close and unbroken contact with Jesus Christ, the Source of all light. Threadbare; but if we lived as if we believed it, the Church would be revolutionised and the world illuminated; and many a smoking wick would flash up into a blazing torch. Let Christian people remember that the words of my text define no special privilege or duty of any official or man of special endowments, but that to all of us has been said, ‘Ye are My witnesses,’ and to all of us is offered the possibility of being ‘burning and shining lights’ if we keep ourselves close to that Light.
III. Lastly, the second of my texts suggests-the contrast between the Undying Light and the lamps that go out.
I am not going to enter upon that question; I only ask you to think of the contrast between His position, in this generation, to communities and individuals, and the position of all other great names which lie in the past. Why, it does not take more than a lifetime such as mine, for instance, to remember how the great lights that shone seventy years ago in English thinking and in English literature, have for the most part gone out, and what we young men thought to be bright particular stars, this new generation pooh-poohs as mere exhalations from the marsh or twinkling and uncertain tapers, and you will find their books in the twopenny-box at the bookseller’s door. A cynical diplomatist, in one of our modern dramas, sums it up, after seeing the death of a revolutionary, ‘I have known eight leaders of revolts.’ And some of us could say, ‘We have known about as many guides of men who have been forgotten and passed away.’ ‘His Name shall endure for ever. His name shall continue as long as the sun, and men shall be blessed in Him; all generations shall call Him blessed.’ Even Shelley had the prophecy forced from him-
‘The moon of Mahomet
Arose and it shall set,
While blazoned as on heaven’s eternal noon,
The Cross leads generations on.’
So, brethren, when lamps are quenched, let us look to the Light. When our own lives are darkened because our household light is taken from its candlestick, let us lift up our hearts and hopes to Him that abideth for ever. Do not let us fall into the folly, and commit the sin, of putting our heart’s affections, our spirit’s trust, upon any that can pass and that must change. We need a Person whom we can clasp, and who never will glide from our hold. We need a Light uncreated, self-fed, eternal. ‘Whilst ye have the Light, believe in the Light, that ye may be the children of light.’
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
a . . . light = the . . . lamp. Greek. luchnos. App-130. A common Rabbinic idiom for a famous man. In contrast with Christ (Joh 8:12).
for. Greek. pros. App-104.
season. Greek. hour, put by Figure of speech Metonymy (of Subject), App-6, for a brief period. Compare Joh 12:23.
light. Greek. phos. App-130.
Fuente: Companion Bible Notes, Appendices and Graphics
35.] This shews, as Stier rightly observes, that John was now cast into prison, if not executed.
] The article has been taken by some (e.g. Bengel, Lcke, Stier) to point to the prophecies concerning John. But we have no passage in the O.T. which designates Elias in such terms. In ref. Sirach we read of him, , , which Stier thinks may be referred to here. We may, as indeed he also suggests, believe that those words represent or gave rise to a common way of speaking of Elias, as certain Rabbis were called The candle of the Law, &c. (Lightf.) De Wette takes the article as meaning, the lamp which was to lead you, &c.
, not , as it is , not : lumen illuminatum, not lumen illuminans: see note on Mat 5:14.
(lit up), and shining. The description sets forth the derived, and transitory nature of Johns light.
.] See Eze 33:30; Eze 33:32. But you wished only to disport yourselves in his light for a time-came out to him in crowds at first,-and-like silly children who play with the fire till it burns and hurts them, and then shrink from and loathe it,-when he began to speak of deep repentance as the preparation for Gods Kingdom, and laid the axe to the root of the trees, you left him. No one cared, when he was imprisoned and put to death. And even those few who remained true to him, did not follow his direction to Christ. For the mass of the people, and their leaders, his mission was in vain (Lcke, ii. 75).
Fuente: The Greek Testament
Joh 5:35. , lamp [light]) The article amplifies, and alludes to the prophecies in the Old Testament concerning John. Comp. Sir 48:1, , [Elias-arose as fire, and his word burned as a torch]. Otherwise this appellation is a weak one, [to be applied] to the Christ Himself.-) blazing vehemently (comp. the passage quoted above concerning Elias), and quickly burning out.- , and a shining) also denotes concomitancy: whilst the light blazed, it shone; no longer.-, to exult) without penitential mourning, and without making any approach towards Myself. A choice word to express the thought. They ought to have used, not enjoyed [made their chief joy], John. The Jews treated that which was but a mean, as if it were an end. They are grossly mistaken, who seek in the word and ministers of God only the gratification of their outward or inward senses, and not Christ Himself, [-who, when they are delighted with the gifts of ministers, seem to themselves religious and devoted, and yet do not follow their instruction.-V. g.]- , ye were willing for a season) Your willingness was not of long continuance.-, in the light) Ye were attracted by the splendour, not by the blazing ardour of him.-, his) without proceeding forward to Me, the Light, the fountain of joy: ch. Joh 8:56, Your Father Abraham rejoiced to see My day; and he saw it, and was glad: .
Fuente: Gnomon of the New Testament
Joh 5:35
Joh 5:35
He was the lamp that burneth and shineth; and ye were willing to rejoice for a season in his light.-John was a teacher sent from God who taught the will of God and these Jews had followed him for a time.
Fuente: Old and New Testaments Restoration Commentary
was: Joh 1:7, Joh 1:8, Mat 11:11, Luk 1:15-17, Luk 1:76, Luk 1:77, Luk 7:28, 2Pe 1:19
and ye: Joh 6:66, Eze 33:31, Mat 3:5-7, Mat 11:7-9, Mat 13:20, Mat 13:21, Mat 21:26, Mar 6:20, Gal 4:15, Gal 4:16
Reciprocal: Exo 27:21 – Aaron Exo 34:35 – General Lev 24:2 – the lamps 2Sa 21:17 – quench 1Ki 18:39 – The Lord Isa 58:2 – they seek Eze 33:32 – of one Mat 5:14 – the light Mar 4:16 – which Luk 7:26 – General Luk 8:13 – receive Luk 8:40 – the people Joh 12:17 – bare Phi 2:15 – ye shine Rev 2:1 – holdeth
Fuente: The Treasury of Scripture Knowledge
5
The Jews had once shown much admiration for the work of John. If they became cool toward that testimony, that would not weaken its truthfulness.
Fuente: Combined Bible Commentary
He was a burning and a shining light: and ye were willing for a season to rejoice in his light.
[A burning and a shining light.] He speaks according to the vulgar dialect of that nation; who were wont to call any person famous for life or knowledge a candle. “Shuah” [the father-in-law of Judah, Genesis_38] “was the candle or light of the place where he lived.” The Gloss is, “One of the most famous men in the city enlightening their eyes.” Hence the title given to the Rabbins, the candle of the law: the lamp of light.
Fuente: Lightfoot Commentary Gospels
Joh 5:35. He was the lamp that burneth and shineth. Johns great work had been to bear witness of Jesus, to point to Him. By a sudden transition this is expressed very beautifully in a figure. As the Psalmist said of Gods word that it was a lamp unto his feet and a light unto his path (Psa 119:105), showing him the right path preserving his feet from wandering, so does Jesus represent Johns mission here. The lamp been supplied with oil and has been lighted for a special purpose; it is not self-luminous, shining because it is its nature to give light. The lamp too burns as it shines; its light is transitory, and may well be so, because in proportion as its purpose is accomplished may the light diminish: when its end is answered, the lamp may be extinguished (comp. Joh 3:30).
And ye desired for a season to exult in his light. Alas! for them the lamp failed to fulfil its purpose. Instead of learning the way to Jesus by its means, they thought only of the light itself. No doubt this light was beautiful and attractive, but it had been designed only to guide to Him who would prove the true light unto all that followed Him (chap. Joh 1:9, Joh 8:12). The Jews are evidently censured, but not (as some maintain) because they had exulted instead of mourning. There had been no call to mourning. The very exhortation to repentance, to prepare for the coming of Him for whom Israel had long waited, contained in it glad tidings of great joy. The transient acceptance of John himself, instead of the acceptance of his message in its true and permanent significance, is the fault for which the Jews are here condemned.
Fuente: A Popular Commentary on the New Testament
Observe here, John’s character, and the people’s carriage.
1. John’s character; he was a light, a burning and a shining light: he had in him a light of knowledge, to enlighten, direct, and comfort others; and this his knowledge was accompanied with zeal: he was a burning light in his doctrine and a shining lamp in his conversation: he had the light of knowledge in his head, the warmth of zeal in his heart, and the influence of both in his life.
Learn hence, 1. That those whom God calls to the office and work of the ministry, he furnishes with abilities and endowments suitable to their great employment, he endows them with a light of knowledge, which is animated by the heat and warmth of zeal.
2. That ministerial gifts and abilities are not bestowed alike upon all, but dispensed variously. All are lights according to their measure, but all are not equally burning and shining lights for proportion and degree.
3. That the brightest burning and clearest shining lights in the church of Christ, have but their time in this world; they are subject, as well as other men, to the common condition of mortality, and the lamps of their lives burn out the faster, by lighting others to heaven. John was a burning and a shining light; but now is put out and gone.
Observe, 2. As John’s character, so the people’s carriage; Ye were willing for a season to rejoice in his light. Here is a three-fold gradation; they rejoiced, they rejoiced in his light, and they rejoiced for a season.
1. They rejoiced. The word signifies, they leaped for joy, and danced about him as children do about a bonfire, when he first began his ministry among them. O, how warm are the affections of a people, when a pious and zealous minister comes first among them.
2. They rejoiced in his light, not in his heat. Or, they rejoiced in John’s light, not in Christ’s; for when they found that John bare record to Christ, they soon grew cold in their affections towards John.
3. They rejoiced only for a season; for an hour, as the word signifies. For a short time John’s ministry was acceptable.
Learn hence, 1. That it has been an old practice among the professors, not to like their pastors long, though they have been ever such burning and shining lights. John was not ever such burning and shining lights. John was not changed, but his hearers were changed; he did burn and shine in the candlestick of the church with equal zeal and lustre to the last: but they had changed their thoughts of him, and lost their esteem for him.
Learn, 2. That as nothing in general is so mutable as the mind of man, so nothing in particular is so variable as the affections and opinions of people towards their ministers. The lamp of John’s ministry was always alike burning and shining, his oil did not waste, but his hearer’s zeal wasted, and their affection cooled: those whose gifts are not all abated, may yet find a great abatement in the acceptation of their gifts: therefore let no man live upon the breath of men; least of all let ministers live upon the popular air, or the speech of the people.
O, let us live upon the credit which we have with God, and rejoice chiefly in his esteem. If our performances find acceptance with God, we are safe and happy, though they fall under contempt with men.
Fuente: Expository Notes with Practical Observations on the New Testament
5:35 He was a burning and a shining light: and ye were willing for {q} a season to rejoice in his light.
(q) A little while.
Fuente: Geneva Bible Notes
Jesus again gave a brief evaluation of John the Baptist’s ministry. Evidently John’s public ministry had ended by this time since Jesus spoke of his witness as past. John was not the true light (Gr. phos, Joh 1:8-9), but he was a lamp (Gr. lychnos) that bore witness (cf. Psa 132:17; 2Co 4:6-7). John’s ministry had caused considerable messianic excitement. Unfortunately most of John’s hearers only chose to follow his teaching temporarily (Joh 2:23-25). When Jesus appeared, they did not follow Him. Thus John’s witness to Jesus’ identity was true, but it had little continuing impact.