{Again therefore} (palin oun). This language fits in
better with  7:52  than with  8:11 . Just suppose Jesus is in the
temple on the following day. {Unto them} (autois). The
Pharisees and crowds in the temple after the feast was past. {I
am the light of the world} (eg(9320)eimi to ph(9373) tou kosmou). Jesus
had called his followers "the light of the world" ( Mt 5:14 ),
but that was light reflected from him. Already Jesus (the Logos)
had been called the true light of men ( 1:9  3:19 ). The Psalmist
calls God his Light ( 27:1 ). So  Isa 60:19 . At the feast of
tabernacles in the Court of the Women where Jesus was on this day
( 8:20 ) there were brilliant candelabra and there was the memory
of the pillar of cloud by day and of fire by night. But with all
this background this supreme and exclusive claim of Jesus
(repeated in  9:5 ) to being the light of the whole world (of
Gentiles as well as of Jews) startled the Pharisees and
challenged their opposition. {Shall have the light of life}
(hexei to ph(9373) t(8873) z(9388)s). The light which springs from and
issues in life (Westcott). Cf.  6:33,51  about Jesus being the
Bread of Life. In this sublime claim we come to a decisive place.
It will not do to praise Jesus and deny his deity. Only as the
Son of God can we justify and accept this language which
otherwise is mere conceit and froth.