Thomas Aquinas

Above, the Evangelist treated of the forerunner and witness of the incarnate Word; but in this part he treats of the incarnate Word itself. And concerning this he does three things. First, he shows the necessity of the Word's coming; second, the benefit conferred on us by the coming of the Word, there, "He came unto his own"; third, the manner of his coming, there, "And the Word was made flesh." Now the necessity of the Word's coming appears to be the defect of divine knowledge which was in the world. Hence he assigns this necessity of his coming, saying, below, chapter 18:37: "For this was I born, and for this came I." Therefore, to indicate this defect of divine knowledge, the Evangelist does two things. First, he shows that this defect is not on the part of God, nor from a defect of the Word; second, he shows that it is on the part of men, there, "and the world knew him not." Now that there was no defect on the part of God and the Word, that men should not know God and be enlightened by the Word, he shows from three things. First, from the efficacy of the divine light itself, because it "was the true light, which enlighteneth every man that cometh into this world"; second, from the presence of the divine light itself, because it "was in the world"; third, from its evidence, because "the world was made by him."

Therefore there was no defect of divine knowledge in the world on the part of the Word, because it is efficacious. Hence first he shows the reason for this efficacy, because it "was the true light"; second, its efficacy itself, because it "enlighteneth every man that cometh into this world." For the divine Word is efficacious to enlighten, because it "was the true light." Now how the Word is light, and how it is the light of men, since this has been sufficiently explained above, it is superfluous to repeat at present. Yet this must be said at present, namely, how it is the true light. It must therefore be noted, for the clarification of this, that in Scripture "true" is opposed to three things. For sometimes it is set against the false, as in that text of Ephesians 4:25: "Putting away lying, speak the truth." Sometimes, however, it is set against the figurative, as in that text below, 1:17: "the law was given by Moses; grace and truth came by Jesus Christ," because the truth of the figures of the law came about through Christ. Sometimes, indeed, it is set against what participates, as in that text of 1 John, last chapter, 20: "that we may be in his true Son," who namely is not Son by participation.

Now before the coming of the Word there was in the world a certain light, which the philosophers boasted that they possessed; but this indeed was false, because, as is said in Romans 1:21: "they became vain in their thoughts, and their foolish heart was darkened; for professing themselves to be wise, they became fools"; Jeremiah 10:14: "Every man is become a fool by his own knowledge." There was also a certain other light, which the Jews gloried that they possessed from the teaching of the law; but this light indeed was a figurative light; Hebrews 10:1: "the law having a shadow of the good things to come, not the very image of the things." There was also in the angels and in holy men a certain light, inasmuch as in a more special way they knew God through grace; but this light was participated; Job 25:3: "upon whom doth not his light shine?" As if to say: whoever are luminous, they shine to the extent that they participate his light, that is, God's. But the Word of God was not a false light, nor figurative, nor participated, but the true light, that is, through its own essence. And therefore he says, "was the true light." In which indeed a twofold error is excluded, namely that of Photinus, who was of the opinion that Christ took his beginning from the Virgin. And therefore, lest anyone might suspect this, the Evangelist, speaking of the incarnation of the Word, says, "was the true light," namely from eternity, not only before the Virgin, but before every creature. There is also excluded the error of Arius and Origen, who said that Christ was not true God, but only through participation. But if this were true, he would not be the true light, as the Evangelist says. For as is said in 1 John 1:5: "God is light," not by participation, but the true light. If therefore the Word was the true light, it is manifest that it is true God. Therefore the reason for the efficacy of the divine Word in causing divine knowledge is plain.

Now the efficacy of the Word itself is shown, because it "enlighteneth every man that cometh." For everything which is by participation is derived from that which is such through its own essence; as everything ignited is such by participation of fire, which is fire through its own nature. Because therefore the Word is the true light through its own nature, it must be that everything shining shines through it, inasmuch as it participates it. Therefore it "enlighteneth every man that cometh into this world." Now it must be known, for the understanding of these things, that "world" is taken in Scripture in three ways. For sometimes by reason of its creation, as the Evangelist here says below, "the world was made by him." Sometimes, however, by reason of its perfection, which it attains through Christ, as in that text of 2 Corinthians 5:19: "God was in Christ, reconciling the world to himself." Sometimes by reason of its perversity, as in that text of 1 John 5:19: "the whole world is seated in wickedness." Enlightenment, or to be enlightened, through the Word is understood in two ways: namely, of the light of natural knowledge, of which it is said in Psalm 4:7: "the light of thy countenance, O Lord, is signed upon us." Likewise, of the light of grace, of which it is said in Isaiah 60:1: "Be enlightened, O Jerusalem."

These two distinctions being supposed, the doubt which arises from these things is easily resolved. For when the Evangelist says, "enlighteneth every man," it seems to involve something false, since there are still many in the world who are in darkness. If therefore we, mindful of the said distinctions, take "world" according as it is understood by reason of its creation, and "to enlighten" according as it is taken for the light of natural reason, the word of the Evangelist has no calumny: because all men coming into this sensible world are enlightened by the light of natural knowledge from participation of this true light, from which is derived whatever of the light of natural knowledge is participated by men. Now the Evangelist uses this manner of speaking, so as to say, "coming into this world," not that men had lived for some space of time outside the world, and afterwards came into the world, since this is against the opinion of the Apostle, Romans 9:11: "For when they were not yet born, nor had done any good or evil (that the purpose of God according to election might stand), not of works, but of him that calleth, it was said," etc. Hence, since they had not done anything before they were born, it is manifest that the soul does not exist before it is joined to the body. He says therefore "coming into this world," to show that men are enlightened by God, namely according to this, that they come into the world, that is, according to the intellect which is from without. For man is constituted of a twofold nature, namely corporeal and intellectual: and according to the corporeal nature indeed, or sensible, man is enlightened by corporeal and sensible light; but according to the soul and intellectual nature, he is enlightened by intellectual and spiritual light. Since therefore man, according to his corporeal nature, does not come into this world, but is from the world, but according to his intellectual nature, which is from without, as has been said, is from God through creation—whence it is said in Ecclesiastes 12:7: "until all flesh return into its origin, and the spirit be directed to God who made it"—the Evangelist shows that this enlightenment is according to that which is from without, namely according to the intellect, when he says, "coming into this world."

But if "to be enlightened" is taken for the light of grace, then this which is said, "enlighteneth every man," can be expounded in three ways. In one way, according to Origen in that homily "The great eagle," it is expounded in this manner, that we take "world" by reason of its perfection, to which the man reconciled through Christ is led. And then it is said, "enlighteneth every man coming," through faith, "into this world," the spiritual world, namely the Church enlightened by the light of grace. In another way, according to Chrysostom, it is expounded, taking "world" by reason of its creation, and such is the sense: "enlighteneth," namely the Word, as far as in itself lies, because on its part it is lacking to none, nay rather "wills all men to be saved, and to come to the knowledge of the truth," as is said in 1 Timothy 2:4, "every man coming," that is, who is born into this sensible world. But if anyone is not enlightened, it is on the part of man, who turns himself away from the enlightening light. In the third way, according to Augustine, it is expounded so that "every" be an accommodated distribution. So that the sense is, "enlighteneth every man coming into this world," not simply, but every man who is enlightened, namely because no one is enlightened except by the Word. He says therefore, according to Augustine, "coming," so as to assign the reason why man needs to be enlightened; taking, however, "world" by reason of its perversity and defect. As if to say: therefore he needs to be enlightened, because he comes into this world, darkened by perversity and defects and full of ignorance—the spiritual world of the first man; Luke 1:79: "to enlighten them that sit in darkness and in the shadow of death."

Now by the aforesaid words is destroyed the error of the Manichaean, who holds that men were created in the world by a contrary principle, that is, by the Devil: because if man had been a creature of the Devil, coming into the world, he would not be enlightened by God, or by the Word; because Christ came into the world to "destroy the works of the Devil"; 1 John 3. Thus therefore it is plain from the efficacy of the divine Word that the defect of knowledge in men is not on the part of the Word itself: because it is efficacious to enlighten all, since it is "the true light which enlighteneth every man that cometh into this world."

But lest you should believe that the defect itself is from the removal or absence of the true light, the Evangelist, excluding this, adds: "he was in the world." Something similar to this is found in Acts 17:27: "he is not far from every one of us," namely God, "for in him we live, and move, and are." As if the Evangelist were to say: the divine Word is efficacious and is present to enlighten. But it must be noted that something is said to be in the world in three ways. In one way by containment, as a located thing in a place; below, chapter 17:11: "these are in the world." In another way, as a part in the whole; for a part of the world is said to be in the world, even if it is not located; as supernatural substances, although they are not locally in the world, nevertheless are in it as parts; Psalm 145:6: "who made heaven and earth, the sea, and all things that are in them." But in neither of these ways was the true light in the world, because it is neither local, nor a part of the universe: nay rather, in a certain manner (if it may be so spoken), the whole universe is a part, partially participating its goodness. It was therefore in the world in the third way, as an efficient and conserving cause; Jeremiah 23:24: "I fill heaven and earth."

But yet it is otherwise with the Word acting and causing all things, and otherwise with other agents. For other agents operate as existing outside: for since they do not act except by moving and altering in some way as regards those things which are extrinsic to the thing, they operate as extrinsic. But God operates in all things as an interior agent, because he acts by creating. But to create is to give being to the created thing. Since therefore being is most intimate to each thing, God, who by operating gives being, operates in things as the most intimate agent. In the world therefore he was as giving being to the world. Now it is customary to say that God is in all things by essence, presence, and power. For the understanding of which it must be known that by power someone is said to be in all things which are subject to his power: as a king is said to be in his whole kingdom subject to him, by his power; yet he is not there by presence, nor by essence. By presence he is said to be in all things which are in his sight, as a king is said to be by presence in his house. But by essence he is said to be in those things in which his substance is: as a king is in one determinate place. For we say that God is everywhere by power, because all things are subject to his power; Psalm 138:8: "if I ascend into heaven, thou art there (...). If I take my wings early in the morning, and dwell in the uttermost parts of the sea: even there also shall thy hand lead me, and thy right hand shall hold me." By presence, indeed, because "all things are naked and open to his eyes" which are in the world, as is had in Hebrews 4:13. But by essence, because his essence is intimate to all things: for it is necessary of necessity that every agent, inasmuch as it is an agent, be immediately joined to its effect, since the mover and the moved must be together. But God is the maker and conserver of all things according to the being of each thing. Hence, since the being of a thing is most intimate in each thing, it is manifest that God, through his own essence, by which he creates all things, is in all things.

Now it must be noted that the Evangelist significantly uses this verb "was," when he says, "he was in the world," showing that from the beginning of the creature he was always in the world, causing and conserving all things: because if for a moment God should withdraw his power from created things, all things would be reduced to nothing, and would cease to be. Hence Origen uses a sufficiently fitting example for this, saying that as the human voice is related to the human word conceived in the mind, so is the creature related to the divine Word: for as our voice is the effect of the word conceived in our mind, so also the creature is the effect of the Word conceived in the divine mind; for "he spoke, and they were made," Psalm 148:5. Hence, as we see that immediately, when our word fails, the sensible voice fails, so if the power of the divine Word should be withdrawn from things, immediately all things would fail in that very moment; and this because he is "upholding all things by the word of his power," Hebrews 1:3.

Thus therefore it is plain that the defect of divine knowledge is not in men from the absence of the Word, because "he was in the world"; nor is it from the invisibility or hiddenness of the Word, because he made a work in which his likeness evidently shines forth, namely the world. Wisdom 13:5: "by the greatness of the beauty and of the creature the creator of them may be seen so as to be known"; and Romans 1:20: "the invisible things of God are clearly seen, being understood by the things that are made." And therefore the Evangelist immediately subjoins, "and the world was made by him," so that namely in it the light itself might be manifested. As in a work of art the art of the artificer is manifested, so the whole world is nothing other than a certain representation of the divine wisdom conceived in the mind of the Father; Ecclesiasticus 1:10: "he poured it out upon all his works." Thus therefore it is plain that the defect of divine knowledge is not on the part of the Word, because it is efficacious, since it is "the true light"; it is present, because "he was in the world"; it is evident, because "the world was made by him."

But whence this defect is, the Evangelist shows consequently, when he says, "and the world knew him not"; as if to say, it is not on the part of him, but on the part of the world, which "knew him not." Now he says "him" in the singular, because above he had called the Word not only the light of men, but God: hence when he says "him," he understands God. But here "world" is put for man: for the angels knew him by understanding; the elements knew him by obeying; but the world, that is, man the dweller of the world, knew him not. And we can refer this defect of divine knowledge either to the nature of man, or to fault. To nature indeed, because although all these aforesaid aids have been given to man, that he might be led into the knowledge of God, nevertheless human reason in itself is deficient from this knowledge; Job 36:25: "every one beholdeth him afar off"; and again there: "behold, God is great, exceeding our knowledge." But if some knew him, this was not inasmuch as they were in the world, but inasmuch as they were above the world, and such as of whom the world was not worthy, because "the world knew him not." And it is, as it were, the reason why God is not known by men. And thus "world" is taken for the inordinate love of the world; as if to say, "the world knew him not." Hence if they perceived anything eternal in the mind, this was inasmuch as they were not of this world. But if it be referred to the fault of man, then this which he said, "the world knew him not," is, as it were, the reason why God is not known by men; and thus "world" is taken for the inordinate lover of the world. As if to say, "the world knew him not," because they are lovers of the world. For the love of the world, as Augustine says, most of all draws back from the knowledge of God; because "the love of the world constitutes an enemy of God," James 4:4. But he who does not love God, cannot know him; 1 Corinthians 2:14: "the sensual man perceiveth not those things that are of the Spirit of God."

Now it must be noted that from this is resolved the question of the gentiles, who vainly ask: if only from recent times the Son of God became known to the world for human salvation, it seems that before that time he despised human nature. To whom it must be said that he did not despise it, but was always in the world, and, as far as in himself lies, is knowable by men; but that some did not know him, was their fault, because they were lovers of the world. It must also be noted that the Evangelist speaks of the incarnation of the Word, to show that the incarnate Word is the same as that which "was in the beginning with God" and "God." He resumes what he had said above concerning it. For there he had said that the Word "was the light of men"; but here he says that it "was the true light." There, that "all things were made by him"; but here, "and the world was made by him." Above, indeed, he said that "without him was made nothing," that is, according to one exposition, conserving all things; but here he says, "he was in the world," creating and conserving the world and all things. There he said: "and the darkness did not comprehend it"; but here, "and the world knew him not." And therefore this whole passage which follows from that place, "was the true light," seems to be a certain explanation of the foregoing.

We can also gather from the aforesaid a threefold reason why God willed to become incarnate. One is the perversity of human nature, which from its own malice was already darkened by the obscurity of vices and ignorance. Hence above he had said that "the darkness did not comprehend it." God therefore came in the flesh, that the darkness might be able to apprehend the light, that is, to attain to the knowledge of him. Isaiah 9:2: "the people that walked in darkness saw a great light." The second is on account of the insufficiency of the prophetic testimony. For the prophets had come, John had come; but they could not sufficiently enlighten, because "he was not the light." Hence it was necessary that, after the prophecies of the prophets, after the coming of John, the light itself should come, and hand over the knowledge of itself to the world; and this is what the Apostle says, Hebrews 1:1: "God, who at sundry times and in divers manners spoke in times past to the fathers by the prophets, last of all hath spoken to us by his Son"; and 2 Peter 1:19: "you have the prophetic word, whereunto you do well to attend, until the day dawn." The third is on account of the defect of creatures. For creatures were insufficient to lead to the knowledge of the Creator; whence "the world was made by him, and it knew him not." Hence it was necessary that the Creator himself should come into the world through the flesh, and be known through himself: and this is what the Apostle says, 1 Corinthians 1:21: "for because, in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe."