A Key to Open Scripture Metaphors, Book 1 · Chapter 10 · Part 4
Metaphors taken from Light.
THere are two principal effects of the Luminaries and ornaments of Heaven, viz. to give light to the World, and distinguish times. In Metaphors taken from light we will distinctly treat of Nouns and Verbs, which are sometimes joyned together.
Generally light is taken,
1. For Life it self, Job 3.20. Wherefore (has God) given light to the miserable, (so the Hebrew) the explication follows, and Life to the bitter in soul, ver. 21. Which long for Death, but it cometh not. Hence comes the phrase to see the Light, that is, to live, or be born alive, Job 3.16. To walk in the light of the living, that is, to act amongst the living, or to live, either a corporal or spiritual Life in God, Ps. 56.13. So David prays, Ps. 13.3. Lighten mine Eyes, lest I sleep the sleep of Death.
2. For any prosperity and joy of mind arising from thence, Esth. 8.16. The Jews had light and gladness, and Joy and Honour, where the synonymous terms make out that it signifies the eminency of the Jews prosperity, and joy for their Divine deliverance, Job 29.3. By his light I walked through darkness, that is, being free from Calamities I led a happy Life, ver. 24. The light of my countenance they cast not down, that is, they grieved me not, but studied to please and gratifie me in all things, Psal. 97.11. Light is sown for the Righteous, the explication follows, and gladness for the upright in heart. The word sowing is also emphatical, as if he had said, 'tis reposited and hidden as seed is in the ground, but in its own time it will certainly come forth. See Esa. 61.11. Col. 3.3, 4. It is sow'n with the seed of the heavenly word, and a most full and bright harvest of this celestial seed will follow in the Resurrection to eternal Life. So light is also taken, Psal. 112.4. Pro. 13.9. Esa. 45.7. and 58.8. and 59.9. The Reason of the comparison in this and the forgoing passage is to be fought in the profitableness, and pleasure of light, Eccl. 11.7. &c.
3. For the open and manifest state of things, Matth. 10.27. What I tell you in Darkness, that speak ye in the light, another Metaphor of this publication follows, and what ye hear in the ear, that Preach ye upon the house tops. The sence is, you are therefore called by me, that you may Preach publickly to the whole World, what you privately heard from me. So Zeph. 3.5. John 3.21. 1 Cor. 4.5.
4. For Grace, Benevolence or Favour, Prov. 16.15. In the Light of the Kings Countenance is Life, the exposition follows, and his favour is as a cloud of the latter Rain. So tis taken of God as was said in the chapter of an Anthropopathy.
More especially the mystery of Regeneration, Renovation, and Salvation, is frequently expressed by the metaphor of light, and that respecting,
1. The Organical cause, which is the word of God, which is frequently called so, by a Reason deduced from the quality of light, which represents the difference and knowledge of things to the Eyes, Psal. 43.3. Prov. 6.23. Esa. 2.5. —5.20. 2 Cor. 4.6. 1 John 2.8. Thus the Apostles because of their Preaching the word of God are called the light of the World, Matth. 5.14. and their light is said to shine before men, ver. 16. that is, the light of Doctrine by diligent Preaching, as also the light of a good life and example.
2. The Formal Cause, which is the saving knowledge of Christ and true Faith manifested by love and good Works, Act, 26.18. Eph. 5.8. 1 Pet. 2.9. 1 John 1.7. Hence believers are called Sons of light, Luke 16.8. Eph. 5.8. 1 Thes. 5.5. And good works the Armour of light, Rom. 13.12.
3. The Final Cause, and the last scope and effect of Faith, which is life eternal often noted by the term of Light, Esa. 60.19, 20, John 8.12. Act. 26.23. 2 Tim. 1.10. &c. From these there may be an easie Judgment made of certain Verbs belonging to light.
Psal. 13.3. Lighten mine Eyes, lest I sleep the sleep of Death. Verbs.He prays for the light of heavenly wisdom from the Word of God, also the light of watchfulness and circumspection, whereby he may avoid the snares of the Adversary. He alludes to humane sleep which easily overcomes those that sit in darkness, or shut their Eyes — whereas if the light shines in our Eyes we can hardly sleep.
Psal. 19.8. The Commandement of the Lord is pure enlightning the Eyes, that is, the mind, by giving understanding and knowledge as well of the Divine Will, as of our own corruption, and prudence in the management of affairs, that a man may not belike a brute, which is void of rational intellectuals; Psal. 34.6. They looked on him and were enlightned, that is, believers were made glad by the Lord by his gracious and saving deliverance, lest they should be dejected and derided by the wicked. See Prov. 4.18, 19. Eccl. 8.1. with 2 Cor. 3.18. Esa. 60.5. John 7.37, 38, 39.
John 1.9. That (viz. Christ) was the true light, which lighteth every man that cometh (or coming) into the World— Upon these words Erasmus very fairly paraprases. In this darkness of the World, men eminent for holiness shined, as little Stars in the thick obscurity of night, and as it were through a Cloud shewed some light, but only to the Jews and the adjacent parts. But this true light imparted its splendor not to a single Nation only but to all men, that come into this dark World— He came, that by a Gospel Faith he should shine in and give light to the Hearts of all men in the World— No Scythian, no Jew, no Spaniard, no Goth, no Brittain, is excluded, neither King nor Servant. There is a sufficiency of light for all, and if they remain in darkness. it is not the lights fault but their own, who perversly love darkness and abhor the light —He shines to all▪ lest any one should have a pretext of excuse; for if they perish, they do it wilfully and knowingly, as if one would dispute against the Sun-shine at Noon, and will not lift up his Eyes to be confuted, &c. 2 Cor. 4.6. There is an eminent description of spiritual illumination. See Eph. 3.8, 9.
To light by way of privation is opposed sometimes a [Shadow, Shadow.] which is light hindered from a total shining, by the interposition of some body. This metaphorically signifies protection and defence against adversaries of any sort, as a shade defends from the Suns intemperate aed scorching heat, Esa. 16.3. —30.2, 3. Lam. 4.20. &c. For so 'tis attributed to God as before chap. 8. towards the end.
But where the Ceremonies and Types of the Old Testament are called Shadows with respect to Christ, Col. 2.17. Heb. 10.1. It is not to be understood that they are naturally so, but artificially and like a picture, for Painters first draw a shadow or or an umbratile kind of delineation, and afterwards perfect their picture with lively colours, the former vanishing out of sight. So it was with the sacrifices and Ceremonies of the Ancients, which figured Christ, and ceased when he came— which explication is evident by the opposition of Shadows, and the very Image of things, Heb. 10.1.
Sometimes, Mists, Fogs, and Darkness are opposed to light, which hide the splendor and beauty of things, and hinder men from making, a right distinction separation or definition of objects, begetting disturbance and confusion in the mind, and contain in themselves nothing pleasing or laudable and therefore signifie evil in Scripture. But because there is the same Reason of contraries, (which mutually answer each other) we shall be able by the consideration of light, to pass a judgment upon its opposite.
1. As light signifies Life, so darkness and a shadow metaphorically denote Death; Job 10.21. Before I go, whence I shall not return, to the land of darkness, and the shadow of Death: ver. 22. A Land of darkness, as the gloominess of the shadow of Death and without order and it shineth as darkness. This is a periphrasis of Death and the Grave. —Psal. 88.12. Shall thy wonders be known in the dark? See ver. 10.11. and Job 28.3.
2. As light signifies Prosperity and Joy; so darkness denotes evils, unhappiness and calamity, and consequently that sorrow, mourning, and grief that follows. See Job 5.14. —15.22. —17.12. —18.5, 6. Psal. 44.19. and 88.18. and 143.3. Esa. 5.30. —47.5. —50.10. —59.9. Jerem. 8.21. —13.16. Lam. 3.2, 6. Ezek. 32.8. Joel 2.2. —3.4. Amos 5.18. Micah 7.8. Nahum. 1.8. Zeph. 1.15. &c.
3. As light is put for that which is manifest and apparent, so darkness is put for that which is hidden, secret and unknown, Job 12.22. Eccl. 6.4. Esa. 45.19. Matth. 10.27. See John 3.20, 21. Eph. 5.11, 12.13. So obscure, or the meanest sort of men, is put for such as are of no eminent note or fame, Prov. 22.29.
More especially as the mystery of Regeneration and the restoring of man to Eternal Salvation is expressed by light, so by opposition darkness denotes a state of corruption, sin, and damnation, and that also with respect to,
(1.) The Organical cause, which is the Truth revealed in the word of God, in which respect, darkness signifies errors, lies and perverse doctrines, Esa. 5.20. and 9.2. and 60. (with 2, 3.) John 12.35. Rom. 1.21, 22. Although by way of consequence the things which follow are also noted in these places.
(2.) The Formal Cause, which is the knowledge of Christ, and Faith which works by piety. —in which respect darkness signifies infidelity and an indulgence in sin, Psal. 82.5. Prov. 2.13. John 1.5. and 3.19. Act. 26.18. Rom. 13.12. 2 Cor. 6.14. Eph. 4.17, 18, 19. and 5.8, 11. 1 John 1.6. and 2.9, 11. Although the antecedent member is also noted in these sayings, all infidelity, impiety, and sins arising from ignorance and errors in Doctrine.
(3. The Final Cause and last effect; in this respect darkness signifies eternal death and damnation, Matth. 8.12. and 22.13. 2 Pet. 2.4. Jude ver. 6. And whereas the Devil is the Authour of all those evils, he with his whole infernal Society are called the power of Darkness, Luke 22.53. Eph. 6.12. Col. 1.13.