Light

The offspring of the divine command (Gen. 1:3). "All the more joyous emotions of the mind, all the pleasing sensations of the frame, all the happy hours of domestic intercourse were habitually described among the Hebrews under imagery derived from light" (1 Kings 11:36; Isa. 58:8; Esther 8:16; Ps. 97:11). Light came also naturally to typify true religion and the felicity it imparts (Ps. 119:105; Isa. 8:20; Matt. 4:16, etc.), and the glorious inheritance of the redeemed (Col. 1:12; Rev. 21:23-25). God is said to dwell in light inaccessible (1 Tim. 6:16). It frequently signifies instruction (Matt. 5:16; John 5:35). In its highest sense it is applied to Christ as the "Sun of righteousness" (Mal. 4:2; Luke 2:32; John 1:7-9). God is styled "the Father of lights" (James 1:17). It is used of angels (2 Cor. 11:14), and of John the Baptist, who was a "burning and a shining light" (John 5:35), and of all true disciples, who are styled "the light of the world" (Matt. 5:14).

φῶς, is used in a physical sense, Matt. xvii, 2; Acts ix, 3; xii, 7; 2 Cor. iv, 6; for a fire giving light, Mark xiv, 54; Luke xxii, 56; for a torch, candle, or lamp, Acts xvi, 29; and for the material light of heaven, as the sun, moon, or stars, Psalm cxxxvi, 7; James i, 17. Figuratively taken, it signifies a manifest or open state of things, Matt. x, 27; Luke xii, 3; also prosperity, truth, and joy. God is said to dwell in light inaccessible, 1 Tim. vi, 16. This seems to contain a reference to the glory and splendour which shone in the holy of holies, where Yahweh appeared in the luminous cloud above the mercy seat, and which none but the high priest, and he only once a year, was permitted to approach unto, Lev. xvi, 2; Ezek. i, 22, 26, 28; but this was typical of the glory of the celestial world. It signifies, also, instruction, both by doctrine and example, Matt. v, 16; John v, 35; or persons considered as giving such light, Matt. v, 14; Rom. ii, 19. It is applied figuratively to Christ, the true Light, the Sun of Righteousness, who is that in the spiritual, which the material light is in the natural, world; who is the great Author, not only of illumination and knowledge, but of spiritual life, health, and joy to the souls of men. The images of light and darkness, says Bishop Lowth, are commonly made use of in all languages to imply or denote prosperity and adversity, agreeably to the common sense and perception which all men have of the objects themselves. But the Hebrews employ those metaphors more frequently and with less variation than other people: indeed, they seldom refrain from them whenever the subject requires or will even admit of their introduction. These expressions, therefore, may be accounted among those forms of speech, which in the parabolic style are established and defined; since they exhibit the most noted and familiar images, and the application of them on this occasion is justified by an acknowledged analogy, and approved by constant and unvarying custom. In the use of images, so conspicuous and so familiar among the Hebrews, a degree of boldness is excusable. The Latins introduce them more sparingly, and therefore are more cautious in the application of them. But the Hebrews, upon a subject more sublime indeed, in itself, and illustrating it by an idea which was more habitual to them, more daringly exalt their strains, and give a loose rein to the spirit of poetry. They display, for instance, not the image of the spring, of Aurora, of the dreary night, but the sun and stars as rising with increased splendour in a new creation, or again involved in chaos and primeval darkness. Does the sacred bard promise to his people a renewal of the divine favour, and a recommencement of universal prosperity? In what magnificent colours does he depict it! Such, indeed, as no translation can illustrate, but such as none can obscure:-- The light of the moon shall be as the light of the sun, And the light of the sun shall be sevenfold.” Isaiah xxx, 26. But even this is not sufficient:-- No longer shalt thou have the sun for thy light by day; Nor by night shall the brightness of the moon enlighten thee: For Yahweh shall be to thee an everlasting light, And thy God shall be thy glory. Thy sun shall no more decline; Neither shall thy moon wane; For Yahweh shall be thine everlasting light; And the days of thy mourning shall cease.” Isaiah lx, 19, 20. In another place he has admirably diversified the same sentiment:-- And the moon shall be confounded, and the sun shall be ashamed; For Yahweh, God of Hosts, shall reign On Mount Sion, and in Jerusalem: And before his ancients shall he be glorified.” Isaiah xxiv, 25. On the other hand, denouncing ruin against the proud king of Egypt:-- And when I shall put thee out, I will cover the heavens, And the stars thereof will I make dark: I will involve the sun in a cloud, Nor shall the moon give out her light. All the bright lights of heaven will I make dark over thee, And I will set darkness upon thy land, saith the Lord Yahweh.” Ezekiel xxvii, 7, 8. These expressions are bold and daring; but the imagery is well known, the use of it is common, the signification definite: they are therefore perspicuous, clear, and truly magnificent.