John
The reference here is to John the Baptist, a pivotal figure in the New Testament. His role as a forerunner to Christ is deeply rooted in the prophetic tradition, fulfilling Isaiah's prophecy of a voice crying in the wilderness (Isaiah 40:3). Historically, John the Baptist's ministry marked a significant transition from the Old Covenant to the New, preparing the way for Jesus. His life and message were characterized by a call to repentance and a baptism of water, symbolizing purification and readiness for the coming Messiah.

was a lamp
The metaphor of a lamp is rich in biblical symbolism. In the ancient world, lamps were essential for illumination, representing guidance and revelation. The Greek word used here, "λύχνος" (lychnos), signifies a portable lamp, emphasizing John's role as a temporary but necessary guide. In the scriptural context, lamps often symbolize the Word of God (Psalm 119:105) and the presence of divine truth. John's ministry illuminated the path to Christ, shining light on the darkness of ignorance and sin.

that burned
The imagery of burning conveys passion, zeal, and the consuming nature of John's mission. The Greek word "καίω" (kaiō) suggests an active, ongoing process. John's fervor for God's truth and his uncompromising message of repentance were like a fire, igniting spiritual awakening among the people. This burning also implies sacrifice, as John ultimately gave his life for the truth he proclaimed, paralleling the sacrificial nature of Christ's own ministry.

and gave light
The purpose of John's burning was to provide light, a theme consistent with the biblical understanding of enlightenment and revelation. The Greek "φαίνω" (phainō) means to shine or make manifest. John's role was to reveal the coming of the Messiah, to illuminate the hearts and minds of the people, preparing them to receive Jesus. His light was not self-originating but reflected the greater light of Christ, much like the moon reflects the sun.

and you were willing
This phrase indicates a temporary openness and receptivity among the people to John's message. The Greek "θέλω" (thelō) implies a desire or inclination. Historically, John's ministry attracted large crowds, and many were eager to hear his message and undergo baptism. However, this willingness was fleeting, as the same crowds would later waver in their commitment to Jesus, highlighting the transient nature of human enthusiasm without deep-rooted faith.

for a season
The temporal nature of the people's willingness is underscored by the phrase "for a season." The Greek "ὥρα" (hōra) can mean a specific time or period. This suggests that the initial excitement and acceptance of John's message were not enduring. It serves as a cautionary reminder of the importance of perseverance in faith, as initial enthusiasm must be nurtured into lasting commitment.

to rejoice in his light
The joy experienced by the people in John's light reflects the initial impact of his ministry. The Greek "ἀγαλλιάω" (agalliaō) conveys a sense of exultant joy. This rejoicing was a response to the hope and promise that John's message brought. However, it also serves as a reminder that true and lasting joy is found not in the messenger but in the message of Christ himself, whom John pointed to as the true Light of the world (John 1:9).

1. John the Baptist
A prophet and forerunner of Jesus Christ, known for his role in preparing the way for the Lord. He is described as a "lamp" in this verse, symbolizing his role in illuminating the truth and pointing others to Christ.

2. Jesus Christ
The speaker in this passage, who acknowledges John the Baptist's role and contrasts it with His own eternal light.

3. The Jewish Leaders
The audience to whom Jesus is speaking. They initially showed interest in John's message but failed to fully embrace the truth he pointed to—Jesus Himself.

4. The Ministry of John the Baptist
A significant event in the New Testament, where John called people to repentance and baptized them, preparing them for the coming of Jesus.

5. The Light Metaphor
A recurring theme in the Bible, representing truth, guidance, and revelation from God.The Role of a Witness
John the Baptist's life exemplifies the role of a witness, pointing others to Christ. As believers, we are called to be lights in the world, reflecting Jesus' light to those around us.

Temporary vs. Eternal Light
While John was a temporary light, Jesus is the eternal Light of the world. We should seek to follow and abide in the eternal light of Christ rather than temporary sources of inspiration.

Responding to God's Revelation
The Jewish leaders' temporary interest in John's light serves as a cautionary tale. We must not only be intrigued by God's revelation but also fully embrace and live by it.

The Importance of Preparation
Just as John prepared the way for Jesus, we are called to prepare our hearts and lives for His return, living in a manner that reflects His kingdom values.(35) He was a burning and a shining light.--Better, He was the lamp that is lighted and (then) giveth light. The statement of the Prologue, "He was not the Light, but came to bear witness of the Light" (John 1:8), shows how important this change is. The word rendered "light" occurs again in Matthew 5:15; Matthew 6:22; Mark 4:21; Luke 8:16; Luke 11:33-34; Luke 11:36; Luke 12:35; Luke 15:8; 2Peter 1:19; Revelation 18:23; Revelation 21:23; Revelation 22:5. The reader who will take the trouble to com pare these passages, will see clearly the difference in the Greek words. It should be lamp in all these instances. The article in "the lamp" is to be explained from a reference to the one lamp of every home. (Comp. Notes on Matthew 5:15 and Mark 4:21.) The term was in common use to denote a distinguished hero or teacher. The Rabbis were often called "Lamps of the Law," and David was "The Lamp of Israel" (2Samuel 21:17). Comp. the remarkable parallel spoken of the Baptist's great prototype, "Then stood up Elias the prophet, as fire, and his word was kindled like a lamp" (Ecclesiasticus 48:1). Others explain the words here of the promised lamp which was to appear, or of the torchbearer who lights the bridegroom's path. . . . Verse 35. - He was the lamp (λύχνος, not φῶς) that burneth and shineth. He was not the Light, but came to bear witness to the Light (John 1:8). The glory of his appearance was a derived or kindled illumination (cf. Matthew 6:22; 2 Peter 1:19). (It is not against this inference that in Revelation 21:23 the Lamb is the Lamp of the New Jerusalem.) The household lamp or torch, when kindled, burns with more or less brilliance, but burns itself out, exhausts itself. One may walk in the light of it, see the way one should take, discharge duties that would otherwise be impossible, avoid perils that might without the lamp prove disastrous or destructive; but the capacity of the torch is soon reduced to a minimum. Bengel, Stier, Alford, think that the celebrated passage in Ecclus. 48:1 may be referred to: "Then stood up Elijah the prophet like as a fire, and his word burned as a lamp." This is not impossible, though it would stand alone as a distinct reference in the Gospels to any apocryphal book. Lunge has given a long series of the lamp and fire symbols of the Old Testament; the group of events in which the Lord appeared in flames of fire and clouds of glory, from Exodus 3 to Malachi 3:2, affirming John to be "the flame signal of Messiah, the last Old Testament form of the pillar of fire and candlestick of the temple, therefore the lamp at once flaming and shining." More than this, and more to the point, we find that, under the figure of lamps of fire, the messengers of God, the activities of the Church, here repeatedly set forth (cf. Matthew 5:14-16; Matthew 25:1-8; Revelation 1:20; Philippians 2:15). John was the burning lamp, not the archetypal Light. Ye desired for a season to rejoice in his light. Many interpretations have been suggested, such as the exultation of a wedding party in the brief light of the torch bearer, announcing the approach of the bridegroom; or the dancing of ephemerides in the glitter of a lamp. The metaphor is lost in the solemn memory of the high gratification for a season which the populations of Judaea, Galilee, and the wilderness had manifested on the apparition of the great prophet. The universal acclaim soon subsided. The leaders of the people fell back when they heard John's call to repentance. Publicans and harlots pressed into the kingdom before the scribes and Pharisees. "The generation of vipers" did to John "whatsoever they listed." The secular power hushed his voice and crushed the man. "For a season" only did they listen to his word or respond to his challenge. His great testimony, though given to him by God, and by no means proceeding from his mere human consciousness, had been in the main unheeded. Wunsche quotes from 'Sota,' fol. 21, a, "Rabbi Menahem said that Solomon (Proverbs 6:23) compares 'prayer' with 'lamp,' and 'teaching' with 'light,' because the one flashes for the twinkling of an eye, comforts in the moment during which it shines; while the other, like the shining of the sun, burns evermore, and leads to eternal rest."

Parallel Commentaries ...


[John]
Ἐκεῖνος (Ekeinos)
Demonstrative Pronoun - Nominative Masculine Singular
Strong's 1565: That, that one there, yonder. From ekei; that one (neuter) thing); often intensified by the article prefixed.

was
ἦν (ēn)
Verb - Imperfect Indicative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

a
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

lamp
λύχνος (lychnos)
Noun - Nominative Masculine Singular
Strong's 3088: A lamp. From the base of leukos; a portable lamp or other illuminator.

that
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

burned
καιόμενος (kaiomenos)
Verb - Present Participle Middle or Passive - Nominative Masculine Singular
Strong's 2545: To ignite, light, burn, lit. and met; I consume with fire. Apparently a primary verb; to set on fire, i.e. Kindle or consume.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

gave light,
φαίνων (phainōn)
Verb - Present Participle Active - Nominative Masculine Singular
Strong's 5316: Prolongation for the base of phos; to lighten, i.e. Show.

and
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

you
ὑμεῖς (hymeis)
Personal / Possessive Pronoun - Nominative 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

were willing
ἠθελήσατε (ēthelēsate)
Verb - Aorist Indicative Active - 2nd Person Plural
Strong's 2309: To will, wish, desire, be willing, intend, design.

for
πρὸς (pros)
Preposition
Strong's 4314: To, towards, with. A strengthened form of pro; a preposition of direction; forward to, i.e. Toward.

a season
ὥραν (hōran)
Noun - Accusative Feminine Singular
Strong's 5610: Apparently a primary word; an 'hour'.

to bask
ἀγαλλιαθῆναι (agalliathēnai)
Verb - Aorist Infinitive Passive
Strong's 21: To exult, be full of joy. From agan and hallomai; properly, to jump for joy, i.e. Exult.

in
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

his
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

light.
φωτὶ (phōti)
Noun - Dative Neuter Singular
Strong's 5457: Light, a source of light, radiance. From an obsolete phao; luminousness.


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NT Gospels: John 5:35 He was the burning and shining lamp (Jhn Jo Jn)