Light is an almost universal symbol of God, goodness, and supernatural illumination (HCBD, 607) and the author of the Gospel of John readily employs this symbol to help achieve his theological aims. Just as it carries a sense of primacy in the Hebrew creation account, so it also carries primacy as the first of the symbols introduced by the author.

The Symbol of Light

Light and its necessity to life would of course have been familiar to John's readers. Into the present day, human culture has used light to dispel darkness and bring about an increased sense of security and utility to times when natural sunlight is unavailable or is insufficient. The use of light in a symbolic sense would also have been familiar to John's Jewish readers. Like John, the Old Testament utilizes light as a metaphor for life (Ps. 1:1; 15:2; 23:3-4; Prov. 4:11-14). Light is closely associated with the presence of God (Ps. 104:2, 4:6; and 139:12.) and with God's word (Ps. 119:105, also see HCBD, 607). In the book of Isaiah, light's symbolism is expanded to represent the entirety of God's covenant

(Isa. 42:6) and the restoration of God's people with justice and righteousness, with potential messianic overtones (Isa. 9:2-7). In the process of returning to God, Israel becomes a covenant to all people and helps restore sight to the blind

(Isa. 42:6-7). All the world is drawn together by the light (Isa. 60:3), which is equated to the "glory of the Lord"(Isa. 60:1).

In Greek thought, the word light represents the ordered entirety of the universe. (HCBD, 1221) and is similar to the concept of Spirit (see also Section IV of this work). Like the Old Testament light is also a unifier and represents an omnipresent "force" in the cosmos.

The Evangelist's Use of Light Symbolism

The author of John's Gospel uses light symbolism in two ways. First, the author's dualistic comparisons to darkness provide readers with a distinct choice. They can either choose to live in the light or in the darkness (e.g., Jn 3:20-21). In this way, light symbolism presents differentiation to the reader and draws the reader toward a decision.

The second way John's Gospel uses light is in demonstrating the process of coming to believe in Jesus. On one end of the spectrum is darkness, and in the story of the blind man in chapter 9 it is associated with physical blindness. The other end of the spectrum represents light as full belief in Christ. In many ways, Mary Magdalene's resurrection account typifies the coming to faith as recognizing Jesus in the full "light" of day.

The reader might also be able to draw a loose association between the author's light symbolism and his use of the term "glory" ascribed to Jesus. In the Old Testament, God cannot be seen, but is revealed through his glory (doxa). God shows his presence as a pillar of cloud or of fire (e.g., Ex. 13:21; 24:17). The glory of the Lord was revealed to Moses and Moses' face had to be veiled (Ex. 34:23-35). In Greek thought, doxa seems to carry connotations both of "honor" and coincidentally for John's Gospel, of a view, opinion, or belief (TDNT II, 236)

Closely associated with light for the Gopel is the concept of sight and seeing. In a natural sense, seeing is impossible without light. Yet, if one is blind, seeing is impossible, regardless of the presence of light. For the author, light can also present itself in degrees: there is the darkness associated with night, the partial light associated with dawn, and the full light of day.

The two quintessential stories of light and coming to faith in John's Gospel are the man born blind in chapter 9 and Mary Magdalene's encounter with the risen Jesus in chapter 21. In the episode of the man born blind, we find the character as a probable outcast, the subject of sinful speculation (Jn 9:1). With Jesus' declaration that he is "the light of the world' (cf. Jn 9:5) and the man's washing, he comes to sight. Yet, this sight and healing is only the beginning of belief for the man (see Jn 9:12, and 9:17, e.g.). It is the person of Jesus seeking the formerly blind man (Jn 9:35) where he comes to full belief in Jesus as the Son of Man. Those who do not believe are declared to be figuratively blind and sinners (Jn 9:41)

The author narrates the story of Mary Magdalene using light symbolism in a more subtle way. Mary Magdalene comes to the tomb "while it is still dark" (cf. Jn 20:1) and assuming that Jesus is still dead. Mary's misunderstanding (lack of seeing) of the situation causes her great distress (Jn 20:11). She sees Jesus

(Jn 20:15), yet does not recognize him until she hears him speak her name

(Jn 20:16). Her subsequent confession of faith and proclamation to the disciples is not expressed in terms of belief or understanding (as one might expect in John's Gospel), but rather in terms of sight: "I have seen the Lord."

(cf. Jn 20:18).

In summary, the Evangelist utilizes light symbolism that would be familiar to his readers not only as a tool to encourage his readers toward a decision about the person of Jesus, but also as a literary form illustrating the gradual process of coming to that belief.