These and other applications of this metaphor throughout the Fourth Gospel are all suggested in the somewhat abstract language of the Prologue. Three further jjoints may be selected as typical of this mode of thought.
(a) The function of Christ as the Light is de- scribed as bearing not only upon the creation of the Universe, but on the spiritual and moral life of men (vv.^- ^). In this sphere it encounters an obstacle in the error and evil of man's nature, but encounters it successfully. This is proleptically described in v.^ (cf. 1 Jn 2^), where ov KariXaQev pro- bably means ' failed to overpower, or extinguish ' (cf. 12^5, Sir 15^) ; despite the opposition of man's ignorance and corruption, the true Light makes its way. The climax of this triumph in history is then described. It was heralded by the prophetic mission of John the Baptist, the allusion to whom is, like 535, carefully phrased in order to bring out the transient and subordinate character of his ministry (cf. Lightfoot's Colossians, p. 401) ; where- upon the historic functions of the real Light are resumed in v. 9'-. 'The true light, which lightens every man, was coming into the world'; i.e. had arrived, even when the Bajitist was preaching (cf. v.-^). Later on, this is frankly stated by Jesus Himself at the feast of Tabernacles, when brilliant illuminations were held every night — a symbolism which may have suggested the cry, ' I am the light of the Avorld ' (S^^; cf. Is 60^). The description in P is probably an echo of Test. Levi 13'* (' the light of the Lord was given to lighten every man ').
(b) While the Light is the Christian revelation, it is implied that already (3-'), not merely in Judaism but throughout humanity (cf. IP- 12"^i*-). there were individuals whose honesty and sincerity had prepared them to receive tlie truth of God (pi. 12) mentally and morally. When the light fell on those who sat in darkness, some were con- tent to sit still. But others rose to welcome the fuller knowledge of God in the perfect revelation of Christ's person, men like Nathanael and the Greeks. For it is characteristic of the Fourth
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Gospel that good people, rather than sinners (as in tlie Synoptic narratives), flock to Christ. Tlie Logos, as Hausrath puts it, draws God's children to the light as a magnet attracts metals, while mere stones are left unmoved by its presence. And God's children are those who respond to Christ by the exer- cise of their moral instincts .and religious ati'ections. Unlike Philo, the author refuses to trace back this lack of susceptibility towards God to any source in the material constitution of mankind (cf. 8'") ; but the semi-Gnostic idea of a special class remains.
(c) Upon the other hand, Christ, the Light, came to His own people ; and there are repeated allusions to the brief opportunity of the Jews (9* IP-^" 12^5. sc)^ in sayings Avhich warn the nation against trifling Avith its privilege, — a privilege soon to be taken from its unworthy keeping. Here the author is reflecting the period in wliich he writes, when the Jews' day of grace had jjassed, with tragic consequences to themselves. ' Light, accept the blessed light, if you will liave it when Heaven vouchsafes. You refuse? Very well : the "light" is more and more witlidrawn, . . . and further- more, by due sequence, infallible as the foundations of the universe and Nature's oldest law, the light returns on you, this time, with lightning ' (Carlyle's Latter-Daif PamjMets, iii. ad fin.).
Literature. — In addition to the references already given, see Norris, the Cambridge Platonist, Reason and Religion, p. 222 f.; Berkeley, Siris, § 210 ; and, for the use of the idea in morals and religion, Fiske, Myths and Myth-Making, p. 104 f., and I). G. Brinton, Religion of Primitive Peo2)les, p. 73 f. The use of the symbol in the Gospels is analyzed by Titius, die Johan. Anschauung d. Seligkeit (1900), p. liof. ; Holtzmann, Neutest. Theologie, ii. 304 f., 399 f. ; and especially Grill, Untersuchungen iiher die Entstehung des vierten Eijani/. (1902), pp. 1-31, 217- 225, 259-271, 308 f. See also Dalman, 'Worte Jesu, i. (Eng. tr.) iv. § 3 ; and Drunimond, Philo Jxidceus, i. 217 f. For the moral uses of the word see Phillips Brooks, Candle of the Lord, 305, Light of the World, 1 ; R. W. Church, Village Sermons, i. 296, iii. 46; B. F. VVestcott, Revelation of the Father, 45 ; F. Temple, Rugby Sermons, 3rd series, 149 ; G. Macdonald, Unspoken Ser- motis, iii. 163 ; G. A. Smith, Forgiveness of Sins, 89 ; R. Rainy, Sojourning with God, 64. J. MOFFATT.
LIGHTNING (do-rpaTTT?).— There are 3 references to lightning in the Gospels, one of these being- duplicated (in Mt. and Lk.).
1. Lk 10^* ' I beheld Satan fallen asliglitning from heaven.' The word 'beheld' [iOedipow], being in the imjif., indicates a continuous contemplation. Taken in conjunction with the aorist participle ' fallen ' (soRV, not ' fall ' as in AV, the Gr. being ireabvra), this cannot mean that in a pre-existent state Jesus beheld the fall of Satan taking place, i.e. Avlien the devil was cast out of heaven, as de- scribed in Paradise Lost. The meaning of the ex- pression should be arrived at through the context, where we read of the Seventy returning to Jesus with joy, and exclaiming, 'Lord, even the demons are subject unto us in thy name' (v.^^), in reference to their successful exorcism. This meaning seems to be that the news brought to Jesus by His dis- ciples did not take Him by surprise, because at the very time when they were carrying on their successful work He was looking at the prince of the demons lying fallen (so Holtzmann, Plummer, etc.), — a highly figurative expression which need not point to an actual vision. Jesus had the intui- tive assurance that His arch-enemy was defeated already. Therefore the disciples were able to cast out the demons. The situation may be illustrated by the parable of the strong man bound by a stronger so that his house can be robbed (Mk 3^"), Satan being the strong man, Christ the stronger, the demons the vessels that are taken from the house, which may be either the world or the possessed \'ictims. There is no indication when Satan fell (as perhaps at the Temptation of Jesus). He is contem- plated as fallen. Still the aorist points to a definite action, and the comparison with lightning empha-