the agent of creation; 'without Him' (literally, 'apart from Him')
declares that created things continue in existence because He
communicates it to them. Man is the highest of these 'all things,' and
verse 4 sets forth the relation of the Word to Him, declaring that
'life,' in all the width and height of its possible meanings, inheres
in Him, and is communicated by Him, with its distinguishing
accompaniment, in human nature, of light, whether of reason or of
conscience.

So far, John has been speaking as from the upper or divine side, but
in verse 5 he speaks from the under or human, and shows us how the
self-revelation of the Word has, by some mysterious necessity, been
conflict. The 'darkness' was not made by Him, but it is there, and the
beams of the light have to contend with it. Something alien must have
come in, some catastrophe have happened, that the light should have to
stream into a region of darkness.

John takes 'the Fall' for granted, and in verse 5 describes the whole
condition of things, both within and beyond the region of special
revelation. The shining of the light is continuous, but the darkness
is obstinate. It is the tragedy and crime of the world that the
darkness will not have the light. It is the long-suffering mercy of
God that the light repelled is not extinguished, but shines meekly on.

Verses 6-13 deal with the historical appearance of the Word. The
Forerunner is introduced, as in the other Gospels; and, significantly
enough, this Evangelist calls him only 'John,'--omitting 'the
Baptist,' as was very natural to him, the other John, who would feel
less need for distinguishing the two than others did. The subordinate
office of a witness to the light is declared positively and