Genesis 1:3-4 And God said, Let there be light: and there was light.… I. EXPLANATION OF THE PASSAGE. 1. "God said": an anthropomorphism. 2. The God-said of Moses the God-word of John. 3. The first light chemical. 4. "And God saw the light, that it was good." It is to light that the cloud, the sunset, the rainbow, the diamond, the violet, owe their exquisite hues. Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun (Ecclesiastes 11:7). Nay, more: Light is one of the essential conditions of all life itself — alike vegetal, animal, human, and, doubtless, angelic. Yes, there is a better curative than allopathy or homeopathy, hydropathy or aeropathy; it is heliopathy, or light of the sun. Physicians understand this, and so seek for their patients the sunny side of hospitals. And so they unconsciously confirm the holy saying, "To you that fear My name shall the Sun of Righteousness arise with healing in His wings" (Malachi 4:2). 5. Evening: Morning. Observe the order of the words: It is not first morning, and then evening; it is first evening, then morning: "And there was evening, and there was morning, day one." II. MORAL MEANING OF THE STORY. 1. God is light (1 John 1:5). For aught I know, the apostle's message is literally true. Remember that when we are talking of light we are moving in presence of a very subtile mystery. The origin and nature of light is still a profound problem. True, we talk learnedly and correctly about the laws of light; its laws of reflection, refraction, absorption, dispersion, polarization, etc. But these are only phenomena; they tell us nothing about the nature or origin of light itself. All we know of light is merely a knowledge of the mode and laws of its motion. We do not know the essence of light itself. One thing is certain: light is the nearest known, sensible approach to immateriality, being classed with its apparent kindred — heat, electricity, magnetism — among the imponderables. Indeed, the modern magnificent undulatory theory denies that light is material, and affirms that it is but a mode of motion. We are accustomed to say that there are but two things in the universe — spirit and matter — and that the chasm between these is infinite. Possibly this is one of those assumptions which, did we know more, we would affirm less. Possibly light is an instance of what the philosophers call tertium quid — a third something, intermediate between spirit and matter, ethereally bridging the measureless chasm. Possibly light is God's natural expression, outflow, radiation, manifestation, vestment (Psalm 104:1, 2). Possibly, when the Creator moves in that finite world we call time, He leaves light as His personal vestige and train. His mantle ripples into light, is light itself. In view of this possibility, how natural as well as fitting that the ancient token of God's personal presence among the Hebrews should have been the shechinah, or dazzling glory cloud. 2. And as God is light, so also are His children light. Expressly are they called Sons of Light (Luke 16:8). Expressly is He called Father of Lights (James 1:17). We know that light is latent in every form of matter; for, when sufficiently heated, it becomes incandescent — that is to say, self-luminous. What is flame but a mass of heated, visibly glowing gas? True, it doth not yet appear what we shall be (1 John 3:2). Nevertheless, I believe that light is latent within us all, and that by-and-by, at least in the case of God's saintly children, it will stream forth; not that it will be evolved by the action of any heat or chemical force, but that, under the free, transcendent conditions of the heavenly estate, it will ray forth spontaneously. 3. Jesus Christ Himself, as Incarnate, is the shadow of God's light. Infinite God, Deity as unconditioned and absolute, no man hath ever seen or can ever see, and live (Exodus 33:20). He dwelleth in light which no man can approach unto (1 Timothy 6:15), is light itself. "Dark with excess of light," we poor finite beings cannot behold Him except through the softening intervention of some medium. Therefore the Son of God, brightness of His glory and express image of His person (Hebrews 1:3), radiance of His effulgence and character, or impress of His substance, became incarnate, that in the softer morning star and suffused dayspring of the Incarnation we might be able to look on the dazzling Father of Lights, and not be dazed into blindness. 4. Jesus Christ is not only the shadow or tempered image of God: in the very act of becoming that shadow Jesus Christ also became the Light of the World (John 8:12). Ah, how much the world needed His illumination! 5. As Jesus Christ is the Light of the World, so also is His Church. He, clear as the sun, she, fair as the moon, both together resplendent as an army with banners (Song of Solomon 6:10).In conclusion: 1. A word of cheer for the saint. Ye are sons of light. Recall now how much light means. It means all that is most bright and clean, and direct, and open, and unselfish, and spotless, and lovely, and healthful, and true, and Divine. How exceedingly great, then, your wealth! Oh, live worthily of your rich estate. 2. A word of entreaty to the sinner. Of what use is the most abounding light if we persist in keeping our eyes closed? As there is an eternal day for the sons of light, so there is an eternal night for the sons of darkness. (G. D. Boardman.) Parallel Verses KJV: And God said, Let there be light: and there was light. |
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