Light

The apostle John tells that “God is light, and in him is no darkness at all” (John i. 5). He sent light, first of all, to dispel the darkness that was upon the face of the deep, in the beginning of the creation of the heavens and earth. This also in a figure represents that light which is intellectual, moral, and spiritual, emanating from the Word of God: and dispelling the darkness of the natural mind. As saith the Psalmist, “The entrance of thy words giveth light.” And the prophet, “To the law, and to the testmony: if they speak not according to this word, it is because there is no light in them” (Isa. viii. 20).

The manifestations of the name of Yahweh recorded in the Scriptures are accompanied by Spirit-light, fire and glory. When the angel communicated the memorial to Moses, it was out of the midst of a bush, all aglow with Spirit-flame. Spirit-fire and glory were with the angel, shrouded in the Pillar of cloud, which gave light to the children of Israel in their wanderings. The Spirit-light that shone out from the cloudy Pillar, shed light upon the pathway of the children of Israel, when passing through the dark waters of the Red Sea: and in the darkness of night through the wilderness. “In the day-time he led them with a cloud, and all the night with a light of fire” (Ps. lxxviii. 14).

Hidden within the shadows of the Tabernacle service, Spirit-fire and light performed its appointed mission, in relation to the refining, preparatory-work of priesthood. Spirit-fire consumed the sacrifices upon the brazen Altar: and the “Urim,” (lights) were reflected from the precious stones of Aaron’s breastplate. And at times, the light of the glory of Yahweh illumined the cloud from between the Cherubim that overshadowed the mercy-seat. In the subdued, quiet light of the Sanctuary the light and glory pertaining to the day of sufferings were prefigured: which also contained shadows pertaining to the day of future glory: when the name of “Yahweh, Tz’vaoth,” “He who shall be of hosts” shall be manifested as the substance in complete fulness of the glory-illuminated pillar of cloud.

When the time came for the giving of the law and commandments to Israel, it is testified that “Jehovah descended upon Mount Sinai in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly” (Exod. xix.). Moses, alone, was permitted to draw “near unto the thick darkness where God was.” Called to go up into the mount, that he might receive light. Not the resplendency of outward and visible glory: but the light contained in the law of commandments. From the light that shone there, the “Shadows of good things to come” were cast into the Mosaic constitution. The body or substance, being of Christ, remained hidden and veiled from the outer sight.

Another element of the name of Deity appears prefigured there: as expressed in the words of the apostle Paul, “Our God is a consuming fire” (Heb. xii. 29). The Spirit-fire, which was so beneficent a medium of blessing to the faithful children of Israel, also became instrumental in the destruction of the ungodly. According to the testimony concerning certain transgressors under the law: “there went out a fire from the Lord and devoured them” (Lev. x. 2). The prophet Isaiah, foretelling of the day of judgment yet to come, saith: “The Light of Israel shall be for a fire, and his holy One for a flame; and it shall burn and devour his thorns and his briars in one day” (Isa. x. 17).