και 2532 CONJ αυτη 3778 D-NSF εστιν 2076 5748 V-PXI-3S η 3588 T-NSF {VAR1: επαγγελια 1860 N-NSF } {VAR2: αγγελια 31 N-NSF } ην 3739 R-ASF ακηκοαμεν 191 5754 V-2RAI-1P-ATT απ 575 PREP αυτου 846 P-GSM και 2532 CONJ αναγγελλομεν 312 5719 V-PAI-1P υμιν 5213 P-2DP οτι 3754 CONJ ο 3588 T-NSM θεος 2316 N-NSM φως 5457 N-NSN εστιν 2076 5748 V-PXI-3S και 2532 CONJ σκοτια 4653 N-NSF εν 1722 PREP αυτω 846 P-DSM ουκ 3756 PRT-N εστιν 2076 5748 V-PXI-3S ουδεμια 3762 A-NSF
Vincent's NT Word Studies
5. This then is (kai auth estin). Rev., correctly and literally, and this. According to the proper reading the verb stands first in order (estin auth), with emphasis, not merely as a copula, but in the sense "there exists this as the message." For a similar use of the substantive verb, see v. 16,17; ii. 15; John viii. 50.Message (epaggelia). This word, however, is invariably used in the New Testament in the sense of promise. The best texts read ajggelia, message, which occurs only at iii. 11; and the corresponding verb, ajggellw, only at John x. 18.
We have heard of Him (ajkhkoamen ajp' aujtou). A form of expression not found elsewhere in John, who commonly uses par' aujtou. See on John vi. 46 The phrase here points to the ultimate and not necessarily the immediate source of the message. Not only John, but others in earlier times had heard this message. Compare 1 Pet. i. 10, 11. Apo points to the source para to the giver. Thus, John v. 41, " I receive not honor from (para) men." They are not the bestowers of honor upon me. Ver. 44, "How can ye believe which receive honor from (para) one another;" the honor which men have to give, "and seek not the honor that cometh from (para) God;" the honor which God alone bestows. On the other hand, 1 John iii. 22, "Whatsoever we ask we receive from (apo) Him," the ultimate source of our gifts. So Matt. xvii. 25: "Of (apo) whom do the kings of the earth take custom - of (apo) their own children or of (apo) strangers?" What is the legitimate and ultimate source of revenue in states?
Declare (anaggellomen). Compare the simple verb ajggellein to bring tidings, John xx. 18, and only there.'Anaggellein is to bring the tidings up to (ana) or back to him who receives them. Apagellein is to announce tidings as coming from (apo) some one, see Matt. ii. 8; John iv. 51. Kataggellein is to proclaim with authority, so as to spread the tidings down among (kata) those who hear. See Acts xvii. 23. Found only in the Acts and in Paul.
God is Light (Qeov fwv estin). A statement of the absolute nature of God. Not a light, nor the light, with reference to created beings, as the light of men, the light of the world, but simply and absolutely God is light, in His very nature. Compare God is spirit, and see on John iv. 24: God is love, 1 John iv. 8, 16. The expression is not a metaphor. "All that we are accustomed to term light in the domain of the creature, whether with a physical or metaphysical meaning, is only an effluence of that one and only primitive Light which appears in the nature of God" (Ebrard). Light is immaterial, diffusive, pure, and glorious. It is the condition of life. Physically, it represents glory; intellectually, truth; morally, holiness. As immaterial it corresponds to God as spirit; as diffusive, to God as love; as the condition of life, to God as life; as pure and illuminating, to God as holiness and truth. In the Old Testament, light is often the medium of God's visible revelations to men. It was the first manifestation of God in creation. The burning lamp passed between the pieces of the parted victim in God's covenant with Abraham. God went before Israel in a pillar of fire, descended in fire upon Sinai, and appeared in the luminons cloud which rested on the mercy-seat in the most holy place. In classical Greek fwv light, is used metaphorically for delight, deliverance, victory, and is applied to persons as a term of admiring affection, as we say that one is the light of our life, or the delight of our eyes. So Ulysses, on seeing his son Telemachus, says, "Thou hast come, Telemachus, sweet light (glukeron faov)" (Homer, "Odyssey," xvi. 23). And Electra, greeting her returning brother, Orestes, "O dearest light (filtaton fwv)" (Sophocles, "Electra," 1223). Occasionally, as by Euripides, of the light of truth ("Iphigenia at Tauris," 1046). No modern writer has developed the idea of God as light with such power and beauty as Dante. His "Paradise" might truthfully be called a study of light. Light is the only visible expression of God. Radiating from Him, it is diffused through the universe as the principle of life. This key-note is struck at the very opening of "the Paradise."
"The glory of Him who moveth everything Doth penetrate the universe, and shine In one part more and in another less.
Within that heaven which most His light receives Was I." "Paradiso," i., 1-5.
In the final, beatific vision, God Himself is imagined as a luminous point which pours its rays through all the spheres, upon which the spirits gazed, and in which they read the past, the present, and the future.
"O grace abundant, by which I presumed To fix my sight upon the Light Eternal, So that the seeing I consumed therein! I saw that in its depth far down is lying Bound up with love together in one volume, What through the universe in leaves is scattered; Substance, and accident, and their operations, All interfused together in such wise That what I speak of is one simple light." "Paradiso," xxxiii., 82-90.
"In presence of that light one such becomes, That to withdraw therefrom for other prospect It is impossible he e'er consent; Because the good, which object of will, Is gathered all in this, and out of it That is defective which is perfect there." "Paradiso," xxxiii., 100-105.
"O Light eterne, sole in thyself that dwellest, Sole knowest thyself, and, know unto thyself And knowing, lovest and smilest on thyself! "Paradiso xxxiii., 124-126.
Light enkindles love.
"If in the heat of love I flame upon thee Beyond the measure that on earth is seen, So that the valor of thine eyes I vanquish, Marvel thou not thereat; for this proceeds From perfect sight, which, as it apprehends, To the good apprehended moves its feet.
Well I perceive how is already shining Into thine intellect the eternal Light, That only seen enkindles always love." "Paradiso," v., 1-9 See also " Paradiso," cantos 30, 31.
In Him is no darkness at all (kai skotia ouk estin en autw oudemia). It is characteristic of John to express the same idea positively and negatively. See John i. 7, 8, 20; iii. 15, 17, 20; iv. 42; v. 24; viii. 35; x. 28; 1 John i. 6, 8; ii. 4, 27; v. 12. According to the Greek order, the rendering is: "And darkness there is not in Him, no, not in any way." For a similar addition of oujdeiv not one, to a complete sentence, see John vi. 63; xi. 19; xix. 11. On skotia darkness, see on John i. 5.
