LIGHT (lit), (Heb. 1*, ore), is represented in the Scriptures as the immediate result and off spring of a divine command (Gen. i:3).
The earth was void and dark, when God said, 'Let light be, and light was.' This is represented as having preceded the placing of 'lights in the firmament of heaven, the greater light to rule the day, and the lesser light to rule the night : hc made the stars also' (Gen. i :r4, sq), Whatever opinion may be entertained as to the facility with which these two separate acts may be reconciled, it cannot be questioned that the origin of light. as of every other part of the universe, is thus referred to the exertion of the Divine will : as little can it be denied that the narrative in the original is so simple, yet at the same time so majestic and impressive, both in thought and diction, as to fill the heart with a lofty and pleas urable sentimcnt of awe and wonder.
The Divine origin of light made the subject one of special interest to the Biblical nations— the rather because light in the East has a clear ness, a brilliancy, is accompanied by an intensity of heat, and is followed in its influence by a large ness of good, of which the inhabitants of less genial climes can have no conception. Light easily and naturally became, in consequence, with Orientals, a representative of the highest human good. All the more joyous emotions of the mind, all the pleasing sensations of the frame, all the happy hours of domestic intercourse, were de scribed under imagery derived from light (1 Kings xi :36; Is. lviii :8; Esth. viii :16; Ps. xcvii: Tr). The transition was natural from earthly to heavenly, from corporeal to spiritual things; and so light' came to typify truc religion and the felicity which it imparts. But as light not only came from God, but also makes man's way clear before him, so it was employed to signify moral truth, and preeminently that divine system of truth which is set forth in thc Bible, from its earliest gleamings onward to the perfect day of the Great Sun of Righteousness. The application of the term to religious topics had the greater propriety because the light in the world, being accompanied by heat, purifies, quickens, enriches; which effects it is the peculiar province of true re ligion to produce in the human soul. Hence its symbolical tise.
It is doubtless owing to the special providence under which the divine lessons of the Bible were delivered, that the views which the Hebrews took on this subject, while they were high and worthy, did not pass into superstition, and so cease to be truly religious. Other Eastern nations beheld thc sun when it shone, or the moon walking in brightness, and their hearts were secretly enticed, and their mouth kissed their hand in token of adoration (Job xxxi :26, 27). This 'iniquity' the
Hebrews not only avoided, but when thcy consid ered the heavens they recognized the work of God's fingers, and learnt a lesson of humility as well as of reverence (Ps. viii :3, sq.).
FiguratiVe. (I) God is " light ;" his na ture is infinitely pure and glorious; he has all wisdom, excellency and usefulness ; and is the author of all knowledge and comfort to his crea tures (Ps. xxvii :1 ; Is. x :17; John i :5). He is "in the light," possesses his own excellencies; is in Christ : and is clearly manifested in his word and works (1 John i :7). (2) Christ is "the light;" he is the fountain of all light and knowl edge, natural, spiritual, and eternal ; and in him we discern everything important (Luke ii :32). (3) The "light of God's countenance," or "light of the Lord," is the instruction given by him; the discoveries of his glory and love; the comforts of his Spirit, and joy of his salvation (Ps. iv :6; Is. ii :5). (4) God's judgments are "as the light that goeth forth;" his laws are clear and plain, and his sentences and punishments are righteous, pure, speedy, and irresistible (Hos. vi :5). (5) John the Baptist, and other insnired men, are called "light," or "lights;" they are endowed with the knowledge of divine things, and are delightful means of instructing, directing, and comforting others (Matt. v:14 ; John v :35). (6) Saints are compared to "light:" they have the saving knowl edge of divine things, and, by their instruction and holy conversation, are agreeable means of conveyingknowledge and comfort to others (Luke xvi :8; Eph. v :8). (7) Good kings are called "light," to denote their agreeable splendor, and the counsel and comfort which their subjects re ceive from them (2 Sam. xxiii :4). (8) A son, or successor, is called "light," as he honors, and keeps his ancestors in view (t Kings xi :36). (9) The word of God, particularly the gospel, is a "light," or a "latitp;" it discovers to us things divine and eternal, and guides us to glory and happiness (Ps. cxix :to5 ; Matt. iv:16). (to) The saving knowledge produced by God's word in our heart is "light ;". we thereby discern the most glo rious and eternal objects, and are wise unto sal vation. (1r) Prosperity, joy, or comfort, is called "light." How pleasant in itself, and it ren ders men conspicuous (Esth. viii :16; Ps. xcvii: it ; Is. lviii :8). (t2) The heavenly glory is called "light," and "light of life," to represent its excellency, purity, knowledge, and comfort (Col. i :12). Brown.