Consistent with the Old Testament teaching on light and darkness outlined in my previous post “The Old Testament Background to the Concept of Light and Darkness in John’s Gospel”, the Gospel of John clearly identifies Jesus of Nazareth as being the spiritual light of the universe.
For John, Jesus is “the light of humanity” (John 1:4). The allusions in John 1:1–5 to Gen 1 (“in the beginning” in vv. 1–2; “word” in vv. 1–2; the act of creation in v. 3; life in v. 4; light and darkness in vv. 4–5) suggest that just as the word of God brought about the existence of physical light at the beginning of the history of the world, in a similar way the Word of God (who is Jesus) is the spiritual light that brings safety and life into our world of darkness (John 1:4). By Jesus coming into the world, his light has shone into the darkness; and wherever his light has reached, there the darkness has irresistably been overcome (John 1:5). At the same time, however, there are evildoers who love the darkness rather than the light, who as a consequence refuse to come to the light (John 3:19–20). In the original context, this is a reference to those Jews who were viewed as having broken the covenant with God. On the other hand, those (Israelites) who do the truth (i.e., who are committed to the covenant with God) come to the light of Christ in order to show the genuine value of their obedience to God under the Mosaic covenant (John 3:21).
John’s Gospel strongly promotes the idea that Jesus is “the true light who illuminates all people” (John 1:9). Jesus has shone in the world in order to enlighten people, regardless of nationality. He has “come as a light into the world, in order that everyone who believes in him might not abide in the darkness” (John 12:46). Thus, Jesus himself claimed to be “the light of the world” (John 8:12; 9:5). Following Jesus and his teaching is to avoid “walk[ing] in the darkness,” and results in a person experiencing “the light of life” (John 8:12). It is important to walk in the daytime rather than at night. Walking in the daylight is equated with seeing “the light of this world,” the benefit being the avoidance of stumbling (John 11:9–10). Consistent with the use of this imagery in the Old Testament, the person “who walks in the darkness does not know where he is going” (John 12:35). The danger with not seeing where you are going is that you will stumble so as to fall away from the pathway of salvation. Jesus viewed his earthly ministry as the short period of time (“a little while”) in which “the light is among you” (John 12:35; see also John 9:5). He called upon the Jews of his day to “believe in the light” while the light was still among them, “in order that you might become sons of light” (John 12:36). Rejecting the light would result in the Jewish nation being overtaken by darkness (John 12:35).
John’s Gospel is also concerned to make the point that John the Baptist, when compared with Jesus, is definitely “not the light”; instead, he only bore testimony concerning the light (John 1:8). At the same time, however, Jesus acknowledges that John the Baptist was “a lamp that burns and shines,” and that the Jews “were willing for a time to rejoice in his light” (John 5:35). John the Baptist was a light, but not the light. The “true light” who came into the world, “who illuminates all people,” is none other than Jesus of Nazareth. In him the Old Testament prophetic expectation of the coming of the glory of Yahweh has been fulfilled.
Showing posts with label darkness. Show all posts
Showing posts with label darkness. Show all posts
25 October 2010
19 October 2010
The Old Testament Background to the Concept of Light and Darkness in John's Gospel
Light and darkness make up one of the conspicuous dualisms that are found in John’s Gospel. The source of such dualism in John is not Gnosticism or Greek philosophy, but the concept of light and darkness in the Hebrew Bible. Therefore, in order to understand John’s concept of light and darkness, we need to consider the Old Testament background to this idea.
Consistent with the characterization of light and darkness in many cultures, in the Old Testament light is a positive concept, whereas darkness is primarily negative (Isa 5:20). In Gen 1, darkness is associated with disorder and emptiness. The default state of the world is darkness, but the word of God brings light into the world (Gen 1:3; see also Isa 42:16). Darkness can be associated with the presence of God in the sense that the thickness of his glory cloud can prevent light from penetrating (Exod 14:20; 20:21; Deut 4:11; 5:22–23; 1 Kgs 8:12; Ps 18:9, 11; 97:2), and in the sense that God is the creator of (physical and metaphorical) darkness (Isa 45:7; Amos 4:13); but overall Yahweh is a God who dwells in glorious light (Exod 27:20; Ps 104:1–2; Ezek 1:27–28). He is the light of the righteous (Ps 27:1). His light gives light to his people (Ps 36:9; see also Ps 56:13; 97:11). Light shines from his face (Ps 44:3; 89:15). To the righteous, his word “is a lamp unto my feet, and a light unto my path” (Ps 119:105; see also Ps 119:130; Prov 6:23).
Darkness is usually a sign of God’s judgment (Exod 10:21–23; Ps 105:28; Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Nah 1:8; Zeph 1:15). The covenant curse of military defeat for Israel will see darkness covering the land (Isa 5:30; 8:22). The exile is pictured as a time of darkness (Jer 13:16). Darkness is also associated with death (Ps 107:10, 14; Prov 20:20). It is the ultimate abode of the wicked (1 Sam 2:9). There is no light in Sheol, the place of the dead (Ps 49:19). From the ethical perspective of the Old Testament, the problem with darkness is that it does not allow you to see where you are going. Darkness is dangerous. You cannot see the spiritual obstacles that would bring you down, which means that you can easily end up stumbling off the pathway that leads to life (Prov 4:19; Isa 59:10; Jer 23:12). To forsake the paths of uprightness is to walk in darkness (Prov 2:13). Evildoers hide in the darkness (Job 34:22). The righteous can also experience darkness (Isa 50:10; 59:9; Lam 3:2), but in the end light will shine upon the upright (Ps 112:4). Yahweh is a lamp who shines his light into the darkness experienced by the righteous (2 Sam 22:29; see also Mic 7:8–9). Repentance will result in the light dawning upon the darkness of Israel such that even her gloom will be as bright as noon (Isa 58:8, 10).
The eschatological coming of Yahweh is pictured in the Old Testament as the light of the glory of God that comes to push back and to overcome the darkness of this world. Yahweh will arise, and his glory will shine upon Israel, and be a beacon that will attract the nations (Isa 60:1–3). Emmanuel, the child of the young (virgin) woman (Isa 7:14), who is “Mighty God” (Isa 9:6), will come as “a great light” shining in “Galilee of the Gentiles” (Isa 9:1–2); and the Suffering Servant will be “a light for the Gentiles” (Isa 42:6; see also Isa 49:6; 51:4–5). In this way, the day of salvation will bring light to the blind (Isa 29:18; 42:7); the prisoners will be released from darkness (Isa 49:9); and the glory of Yahweh will become an everlasting light, so bright that the sun will be made redundant, its brilliance being eternally eclipsed by the utter magnificence of the glory of God (Isa 60:19–20).
Consistent with the characterization of light and darkness in many cultures, in the Old Testament light is a positive concept, whereas darkness is primarily negative (Isa 5:20). In Gen 1, darkness is associated with disorder and emptiness. The default state of the world is darkness, but the word of God brings light into the world (Gen 1:3; see also Isa 42:16). Darkness can be associated with the presence of God in the sense that the thickness of his glory cloud can prevent light from penetrating (Exod 14:20; 20:21; Deut 4:11; 5:22–23; 1 Kgs 8:12; Ps 18:9, 11; 97:2), and in the sense that God is the creator of (physical and metaphorical) darkness (Isa 45:7; Amos 4:13); but overall Yahweh is a God who dwells in glorious light (Exod 27:20; Ps 104:1–2; Ezek 1:27–28). He is the light of the righteous (Ps 27:1). His light gives light to his people (Ps 36:9; see also Ps 56:13; 97:11). Light shines from his face (Ps 44:3; 89:15). To the righteous, his word “is a lamp unto my feet, and a light unto my path” (Ps 119:105; see also Ps 119:130; Prov 6:23).
Darkness is usually a sign of God’s judgment (Exod 10:21–23; Ps 105:28; Ezek 32:8; Joel 2:2, 31; Amos 5:18, 20; Nah 1:8; Zeph 1:15). The covenant curse of military defeat for Israel will see darkness covering the land (Isa 5:30; 8:22). The exile is pictured as a time of darkness (Jer 13:16). Darkness is also associated with death (Ps 107:10, 14; Prov 20:20). It is the ultimate abode of the wicked (1 Sam 2:9). There is no light in Sheol, the place of the dead (Ps 49:19). From the ethical perspective of the Old Testament, the problem with darkness is that it does not allow you to see where you are going. Darkness is dangerous. You cannot see the spiritual obstacles that would bring you down, which means that you can easily end up stumbling off the pathway that leads to life (Prov 4:19; Isa 59:10; Jer 23:12). To forsake the paths of uprightness is to walk in darkness (Prov 2:13). Evildoers hide in the darkness (Job 34:22). The righteous can also experience darkness (Isa 50:10; 59:9; Lam 3:2), but in the end light will shine upon the upright (Ps 112:4). Yahweh is a lamp who shines his light into the darkness experienced by the righteous (2 Sam 22:29; see also Mic 7:8–9). Repentance will result in the light dawning upon the darkness of Israel such that even her gloom will be as bright as noon (Isa 58:8, 10).
The eschatological coming of Yahweh is pictured in the Old Testament as the light of the glory of God that comes to push back and to overcome the darkness of this world. Yahweh will arise, and his glory will shine upon Israel, and be a beacon that will attract the nations (Isa 60:1–3). Emmanuel, the child of the young (virgin) woman (Isa 7:14), who is “Mighty God” (Isa 9:6), will come as “a great light” shining in “Galilee of the Gentiles” (Isa 9:1–2); and the Suffering Servant will be “a light for the Gentiles” (Isa 42:6; see also Isa 49:6; 51:4–5). In this way, the day of salvation will bring light to the blind (Isa 29:18; 42:7); the prisoners will be released from darkness (Isa 49:9); and the glory of Yahweh will become an everlasting light, so bright that the sun will be made redundant, its brilliance being eternally eclipsed by the utter magnificence of the glory of God (Isa 60:19–20).
25 September 2010
The Theology of Genesis 1
Genesis 1 has been the primary biblical battleground in the contentious debate over views of creation and evolution among Christians for many decades now, but in all of this the important theology of Gen 1 has frequently been overlooked.
Genesis 1:1 talks about the initial creation of the cosmos by God, but it is interesting from the perspective of the original Hebrew that Gen 1:2 contains three disjunctive clauses. These disjunctive clauses add information that is circumstantial to the main action of the narrative, which skips from v. 1, over v. 2, to resume in v. 3. At the same time, however, there is an element of contrast implied in these clauses. The following translation seeks to bring out something of the sense of the disjunctive nature of these clauses:
A similar thing applies to the second clause in Gen 1:2. Like with the first clause in v. 2, the disjunctive nature of the second clause contrasts with the expectation of perfection that one might ordinarily have in relation to God’s creation of the cosmos in v. 1. God created the cosmos, but Planet Earth was covered in darkness. The disjunctive nature of the second clause in Gen 1:2 prompts us to see how surprising this is. Why would a God of light, the God in whom there is no darkness, create the earth only to cover it in darkness?
Formless, empty, covered in darkness; but the chaotic mass was pregnant with the expectation of new life, because the Spirit of God was brooding over the water. The disjunctive nature of the third clause in Gen 1:2 arguably signals contrast with the preceding two clauses just as much as it presents information that is circumstantial to the main action of the narrative. Things might look bleak, but the Spirit of God is always present offering the hope of new life:
What we have in Gen 1 is a movement from disorder, emptiness, and darkness, to light (v. 3), and order (through dividing and naming in vv. 4–10), and filling (vv. 11–31). And significantly, how does God bring about this order and the fullness of life? And God said (vv. 3, 6, 9, 11, 14, 20, 24, 26, 28, 29). Through the ten words of God, order and life is brought into the world. To the implied orthodox Hebrew reader, the message of Gen 1 at this point is crystal clear: it is the word of God that brings order and life. The whole of human society must be founded upon and directed by the word of God the Creator. To do otherwise is to revert back to the disorder, emptiness, and darkness of the original chaotic mass.
The theology of Gen 1 is not only that God is the Creator of the cosmos, but that he is the God who acts through the power of his Spirit and word to transform chaos into order, to transform the emptiness of non-life into the fullness of life, and darkness into light. The theology of Gen 1 is more than just the time frame of creation. In fact, the six day structure of Gen 1 should prompt us to ask why God took his time! Why take his time leisurely over six days rather than complete everything in the blink of an eye? Why start off with just one measly person, then two, in a small garden? Why not the whole earth full with ten billion people right from the start? Is such not possible for a God who created the cosmos ex nihilo? All of this signals that God has chosen to start off small, and to move progressively in time to bring about the full fruition of his purposes.
In sum, the six days of the ordering of the initial chaotic mass and filling it is a statement of the kind of God that God would prove to be. Even the very way in which God created the world was a dramatic proclamation concerning his intentions in history. This means that God actually had us in mind when he created the world! He deliberately created the world in the way that he did in order to teach us about himself and about his plan for the subsequent history of the world, and we miss the point of Gen 1 if we fail to see this. God created the world the way he did because he wants us to see that he is a God who moves in human history from small to big, from disorder to order, from darkness to light, from death to life. The theology of Gen 1 is a theology of the gradual growth of the kingdom of God on earth through the power of God’s word and Spirit. When we have understood this, then we have no reason ever to lose hope, no matter how dark the world around us may seem to be. The theology of the cross and resurrection has been foreshadowed from the very beginning.
Genesis 1:1 talks about the initial creation of the cosmos by God, but it is interesting from the perspective of the original Hebrew that Gen 1:2 contains three disjunctive clauses. These disjunctive clauses add information that is circumstantial to the main action of the narrative, which skips from v. 1, over v. 2, to resume in v. 3. At the same time, however, there is an element of contrast implied in these clauses. The following translation seeks to bring out something of the sense of the disjunctive nature of these clauses:
(1) In the beginning God created the heavens and the earth, (2) but the earth was formless and empty, and darkness was over the surface of the deep, but the Spirit of God was hovering over the surface of the water.If the disjunctive nature of the first clause in Gen 1:2 is taken as conveying an element of contrast, then this is significant. It prompts us to ask the question: Why would God, when he created the world, initially create Planet Earth to be formless and empty? Surely God with his infinite power could have created a world that was fully formed right from the very beginning, but he chose not to; and the disjunctive clause at the beginning of Gen 1:2 is there to help us see how surprising this is. Why would a God of order create a world that existed in a state of disorder for a certain period of time? What is God trying to teach us?
A similar thing applies to the second clause in Gen 1:2. Like with the first clause in v. 2, the disjunctive nature of the second clause contrasts with the expectation of perfection that one might ordinarily have in relation to God’s creation of the cosmos in v. 1. God created the cosmos, but Planet Earth was covered in darkness. The disjunctive nature of the second clause in Gen 1:2 prompts us to see how surprising this is. Why would a God of light, the God in whom there is no darkness, create the earth only to cover it in darkness?
Formless, empty, covered in darkness; but the chaotic mass was pregnant with the expectation of new life, because the Spirit of God was brooding over the water. The disjunctive nature of the third clause in Gen 1:2 arguably signals contrast with the preceding two clauses just as much as it presents information that is circumstantial to the main action of the narrative. Things might look bleak, but the Spirit of God is always present offering the hope of new life:
Where shall I go from your Spirit? Or where shall I flee from your presence? If I ascend to heaven, you are there! If I make my bed in Sheol, you are there! If I take the wings of the morning, and dwell in the uttermost parts of the sea, even there your hand shall lead me, and your right hand shall hold me. If I say, “Surely the darkness shall cover me, and the light about me be night,” even the darkness is not dark to you; the night is bright as the day, for darkness is as light with you (Ps 139:7–12).In the midst of the chaos and darkness of the world, the Spirit of God is present; and “it is the Spirit who gives life” (John 6:63).
What we have in Gen 1 is a movement from disorder, emptiness, and darkness, to light (v. 3), and order (through dividing and naming in vv. 4–10), and filling (vv. 11–31). And significantly, how does God bring about this order and the fullness of life? And God said (vv. 3, 6, 9, 11, 14, 20, 24, 26, 28, 29). Through the ten words of God, order and life is brought into the world. To the implied orthodox Hebrew reader, the message of Gen 1 at this point is crystal clear: it is the word of God that brings order and life. The whole of human society must be founded upon and directed by the word of God the Creator. To do otherwise is to revert back to the disorder, emptiness, and darkness of the original chaotic mass.
The theology of Gen 1 is not only that God is the Creator of the cosmos, but that he is the God who acts through the power of his Spirit and word to transform chaos into order, to transform the emptiness of non-life into the fullness of life, and darkness into light. The theology of Gen 1 is more than just the time frame of creation. In fact, the six day structure of Gen 1 should prompt us to ask why God took his time! Why take his time leisurely over six days rather than complete everything in the blink of an eye? Why start off with just one measly person, then two, in a small garden? Why not the whole earth full with ten billion people right from the start? Is such not possible for a God who created the cosmos ex nihilo? All of this signals that God has chosen to start off small, and to move progressively in time to bring about the full fruition of his purposes.
In sum, the six days of the ordering of the initial chaotic mass and filling it is a statement of the kind of God that God would prove to be. Even the very way in which God created the world was a dramatic proclamation concerning his intentions in history. This means that God actually had us in mind when he created the world! He deliberately created the world in the way that he did in order to teach us about himself and about his plan for the subsequent history of the world, and we miss the point of Gen 1 if we fail to see this. God created the world the way he did because he wants us to see that he is a God who moves in human history from small to big, from disorder to order, from darkness to light, from death to life. The theology of Gen 1 is a theology of the gradual growth of the kingdom of God on earth through the power of God’s word and Spirit. When we have understood this, then we have no reason ever to lose hope, no matter how dark the world around us may seem to be. The theology of the cross and resurrection has been foreshadowed from the very beginning.
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