God told us that His Name is "I am Who I am" (Ex. 3:14). This name, I AM, connotes the eternal, unchangeable, and faithful nature of God. In this same passage, God gave Himself a further description, more precisely, as "the God of your father - the God of Abraham, the God of Isaac, and the God of Jacob" (Ex. 3:6). The God of the Universe more specifically identified with a people He called for His purpose: that they would reveal His nature and character to the world. I AM is the God of the present, yet His nature over-arches the past to the future, because He is eternal. God Who created the vast Universe is also the God Who is interested in us frail humans, because we were the ones He created to have fellowship with Him.

In John 8:58, Yeshua told the Pharisees, "Most assuredly, I say to you, before Abraham was, I AM" (Jn. 8:58). The Pharisees understood that Yeshua was claiming to be God, so they took up stones to stone Him (Jn. 8:59), the Levitical consequence for blasphemy (Lev. 24:16), which they believed Yeshua was committing. Yeshua passed through the midst of them and out of the Temple.

Yeshua’s seven "I am" statements describe His character as He reveals His Messianic self-understanding that He wanted to convey to those who had the spiritual discernment to understand the deeper meaning. Each one used a metaphor that was rich in meaning to His Jewish listeners.

In this Israel Teaching Letter, let’s look at the second "I am" saying, i.e., "I am the light of the world" (Jn. 8:12).

GOD, THE CREATOR OF LIGHT

The first words spoken by God in Genesis are "‘Let there be light,’ and there was light. God saw that the light was good…" (Gen. 1:3-4a). The Sages of the Torah define this first primal light as all-pervading, filling the entire Universe. It was light in its pure state. Sefer HaBahir states, "The light that was created that day was so exceedingly intense that no human being could gaze upon it; God stored it away for the righteous in the hereafter." On the fourth day, God suspended the luminaries of the sun, moon, and stars in the heavens (Gen. 1:14-19). They were receptacles to contain, harness, and reflect the first light, so as "to give light on the earth, to govern the day and the night, and to separate light from darkness" (vv. 17-18). In Hebrew, the word for light is or , and darkness is hosech . The word for luminaries is related to light, maor.

Rabbi Dov Ber made an interesting observation about the first light, relating it to the Word of God: "The great light of creation was the light of Torah. At first, the light was available to all, but God saw that few people are worthy of enjoying it, so He clothed it in the Torah, and there it remains hidden … But it is not gone. The light is there. It is available. It awaits the diligent, indefatigable efforts of the righteous to unearth it from between the lines and letters and wisdom of the Torah. The righteous of the future – all ages of man – can find the light in Torah, for Torah is its embodiment" (Artscroll, Vol. 1, xxxi).

The idea that the Light of God is contained in the Word of God, which can and will be revealed to those who seek it, parallels John 1. Here, John speaks of Yeshua as the true Light of God, as well as the Word of God made flesh, Who came to reveal God’s truth to men who would seek it. We will look at this in more depth later in this teaching.

God is the Creator of light and of the luminaries, as well as of the darkness. This is an important biblical concept. In contrast to the pagan impulse to deify the heavenly bodies for their light-giving properties and to worship the sun, moon, and stars, the writers of the Bible consistently separated light from its Creator, making it clear that our worship was for the Creator only, not the created. Paul speaks of wicked men as those who, "exchanged the truth of God for a lie, and worshiped and served created things rather than the Creator - Who is forever praised. Amen" (Rom. 1:25). The Psalmist even commands the sun, moon, and stars to praise the Lord, because they were created at God’s command. "Praise Him, sun and moon, praise Him, all you shining stars … Let them praise the Name of the Lord, for He commanded and they were created" (Ps. 148: 3,5).

Light and darkness cannot exist together; they function at separate times, for there is no darkness when there is light. In the physical realm, light was assigned to govern the day and darkness, the night. However, at the end of days, when there is a new heaven and a new earth, God will Himself reflect light, and there will be no need for the sun, moon, and stars, or of lamps. In the new Jerusalem, it says, "The city does not need the sun or the moon to shine on it, for the glory of God gives it light, and the Lamb is its lamp" (Rev. 21:23). Of the inhabitants of this city, who will serve God, we are told: "There will be no more night. They will not need the light of a lamp or the light of the sun, for the Lord God will give them light" (Rev. 22:5).

Isaiah also makes a promise to Israel for a future Messianic day when he says, "The sun will no more be your light by day, nor will the brightness of the moon shine on you, for the Lord will be your everlasting light, and your God will be your glory. Your sun will never set again, and your moon will wane no more; the Lord will be your everlasting light, and your days of sorrow will end" (Isa. 60:19-20).

Spiritually speaking, in the Bible, we find light represents that which is good and compatible with God, and darkness is symbolic of the evil forces, which are opposed to God. Ultimately, light prevails over darkness (Jn. 1:5). The writer of Ecclesiastes concludes, "I saw that wisdom is better than folly, just as light is better than darkness" (Ecc. 2:13). Yet, there is no scriptural indication in the Bible that darkness, literally or symbolically, will be finally or completely destroyed.

GOD AS LIGHT

"God is light; in Him there is no darkness at all" (I Jn. 1:5). Spiritually, light stands for God, represents the holiness of God, and is also the abode of God. I Tim 6:15-16 says, "God, the blessed and only Ruler, the King of kings and Lord of lords, Who alone is immortal and Who lives in unapproachable light, Whom no one has seen or can see. To Him be honor and might forever. Amen." James tells us, "Every good and perfect gift is from above, coming down from the Father of the heavenly lights, Who does not change like shifting shadows" (Jas. 1:17). The Psalmist thought of God as being covered with light, "He wraps Himself in light as with a garment" (Ps. 104:2a).

Light is the place of God’s security and safety. The Psalmist says, "The Lord is my light and my salvation- whom shall I fear? The Lord is the stronghold of my life- of whom shall I be afraid?" (Ps. 27:1). When God was judging the Egyptians and the plague of darkness shrouded the land, "all the people of Israel had light where they dwelled" (Ex. 10:23).

Light is a symbol of God’s favor and the joy this favor brings. When the Jewish people were rescued from Haman’s planned genocide, the Bible says, "For the Jews, it was a time of light and gladness and joy and honor" (Esther 8:16) (RSV).

God, goodness, perfection, holiness, truth, blessing, joy, faithfulness, refuge, security, safety, salvation, life, eternity, and immortality are all connected to the concept of light. For this reason, a light was kept burning continually in the Tabernacle as an emblem of the presence of God. This was commanded by God "as a statute forever to be observed throughout their generations" (Ex. 27:20-22).

THE WORD OF GOD AS A LIGHT

The clearest statement is made by the Psalmist, when he declares, "Your Word is a lamp to my feet and a light for my path" and "The unfolding of Your words gives light; it gives understanding to the simple" (Ps. 119:105, 130).

In Hebrew, the word translated as Law is halacha, which also means "walk." Therefore, the Law of God is likened to a path, or way of salvation, as we walk and follow His ways. Therefore, this statement by the Psalmist fits this Hebraic understanding of the Word of God as a light to the path we are to follow to live righteous lives for God.

Proverbs also picks up on the same theme when it says, "For these commands are a lamp, this teaching is a light, and the corrections of discipline are the way to life" (Prov. 6:23).

YESHUA AS THE WORD OF GOD AND LIGHT

The theme of this teaching is Yeshua’s statement about Himself, found in the Book of John: "When Yeshua spoke again to the people, He said, ‘I am the light of the world. Whoever follows Me will never walk in darkness, but will have the light of life" (Jn. 8:12). He emphasized this when He said, "While I am in the world, I am the light of the world" (Jn. 9:5).

Given what we have learned so far about the Hebraic and biblical concepts of light, Yeshua was equating Himself with God, goodness, perfection, holiness, truth, goodness, blessing, joy, faithfulness, refuge, security, safety, salvation, life, eternity, and immortality, which are all connected to the concept of light. Furthermore, following Him would keep us from walking or falling into darkness – the contrasting, symbolic, opposite place where God and godliness is not found.

Let’s consider this as we read the opening passage of the Book of John: "In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through Him all things were made; without Him nothing was made that has been made. In Him was life, and that life was the light of men. The light shines in the darkness, but the darkness has not understood it. There came a man who was sent from God; his name was John. He came as a witness to testify concerning that Light, so that through Him all men might believe. He himself was not the Light; he came only as a witness to the Light. The true Light that gives light to every man was coming into the world. He was in the world, and though the world was made through Him, the world did not recognize Him. He came to that which was His own, but His own did not receive Him. Yet to all who received Him, to those who believed in His Name, He gave the right to become children of God-- children born not of natural descent, nor of human decision or a husband's will, but born of God. The Word became flesh and made His dwelling among us. We have seen His glory, the glory of the One and Only, Who came from the Father, full of grace and truth" (John 1:1-14).

This is an amazing and wonderful passage. God was reaching out to man to bring us into a closer and more personal relationship to Him. Whereas this personal connection had been the covenantal place of Israel and those who joined themselves to Israel, now God was opening the door to the whole world. In fact, this is the culmination of the calling of Israel to be a light to the Gentiles, to bring salvation to the world. God declared to Israel through the prophet Isaiah, "I will also make you a light for the Gentiles, that you may bring my salvation to the ends of the earth" (Isa. 49:6b). This was the focus of the Abrahamic promise in Genesis 12:1-3. God called Abraham to leave his country and go to a place God would show him for the purpose of bringing God’s redemptive plan and purpose to bless the world. In verse 3, God concludes, "…and all peoples on earth will be blessed through you."

In Judaism, every Friday night at the opening of Shabbat, God is honored. First, just before sunset, the woman lights candles and says a blessing, bringing the light, or symbol of God, into the home to surround her family. Then, before the meal is eaten, the father blesses God for the provision of bread and wine, which are symbols of all of God’s provision. At this time, the children, the wife and mother, and the home are blessed and sanctified unto the Lord. Interestingly, Yeshua is called the Light of the world and the Bread of Life. His shed blood is also equated with the wine, which is an element of the Communion. Miriam (Mary), His mother, bore Him, thus bringing the Light of God into the world as the woman does to the home. And, as the Bread of Life, He is the Source of all of God’s provision and blessing. Finally, His sacrifice and His shed blood paid the price for our sin, making it possible for us to be in close fellowship with God and able to receive all of His bountiful blessings.

We Christians see the Messianic hope culminating in Yeshua, the One Who made the forgiveness of sin and the salvation of the world possible. John confirms the fulfillment of God’s purpose and promise, and again, focuses on the theme of light: "For God so loved the world that He gave His only begotten Son, that whoever believes in Him shall not perish but have eternal life. For God did not send His Son into the world to condemn the world, but to save the world through Him. Whoever believes in Him is not condemned, but whoever does not believe stands condemned already because he has not believed in the name of God's one and only Son. This is the verdict: Light has come into the world, but men loved darkness instead of light, because their deeds were evil. Everyone who does evil hates the light, and will not come into the light for fear that his deeds will be exposed. But whoever lives by the truth comes into the light, so that it may be seen plainly that what he has done has been done through God" (Jn. 3:16-21).

BELIEVERS AS SONS OF LIGHT

The concept that true followers of God are Sons of Light is found within Judaism of the Second Temple Period.

For example, in the Dead Sea Scrolls of the Essene community, there is an entire scroll about "The War of the sons of Light and the Sons of Darkness." In two other tractates, the Community Rule and the Damascus Document, we find guidelines for the Maskil (teacher) to teach the "Sons of Light" the "Ways of Light," and how to "be reckoned among the Perfect," including, "justification," "works," and the like. He is to instruct them in baptismal procedures, which include being "purified by the Holy Spirit," "looking upon the Living Light," and "walking in Perfection in all the Ways of God, which He commanded concerning His appointed times, not straying either right or left, nor treading on even one of His words" (Eisenman, Wise 163).

In the New Testament, we find Yeshua emphasizing the contrast of the light and darkness, the realm of good and evil, and calling the believer into the realm of light where God is found. Understanding that He equated Himself as True Light, a play on words found in John 12, not only calls us to walk in the light of God, but to follow Yeshua as the way to achieve this goal. He calls us to become "sons of light." Read what He said: "Then Yeshua told them, ‘You are going to have the Light just a little while longer. Walk while you have the Light, before darkness overtakes you. The man who walks in the dark does not know where he is going. Put your trust in the Light while you have it, so that you may become sons of Light’" (Jn. 12:35-36). He went on to say, "I have come into the world as a light, so that no one who believes in me should stay in darkness" (Jn. 12:46).

As Christians, how should we live as Sons of Light? We need to reflect the righteousness of Messiah within us, and choose to follow God’s ways. "You are all sons of the light and sons of the day. We do not belong to the night or to the darkness. So then, let us not be like others, who are asleep, but let us be alert and self-controlled. For those who sleep, sleep at night, and those who get drunk, get drunk at night. But since we belong to the day, let us be self-controlled, putting on faith and love as a breastplate, and the hope of salvation as a helmet" (I Thes. 5:5-8).

To the Ephesians, Paul stressed, "For you were once darkness, but now you are light in the Lord. Live as children of light (for the fruit of the light consists in all goodness, righteousness, and truth) and find out what pleases the Lord. Have nothing to do with the fruitless deeds of darkness, but rather expose them" (Eph. 5:8-11).

David, in writing Psalms 37 and 38, stresses the need to "delight ourselves in the Lord," and "commit your way to the Lord," to walk in righteousness and stay away from the camp of "the wicked who will perish." Again, the contrast of light and darkness is used. Psalm 37:6 equates righteousness with light, "He shall bring forth your righteousness as the light, and your justice as the noonday." On the other hand, in Psalm 38, David is lamenting his sorry state because he fell to temptation and let sin come into his life. He felt God’s rebuke and in his downtrodden state of rejection, he mourns, "My heart pants, my strength fails me; As for the light of my eyes, it also has gone from me" (Ps. 38:10). So, when he failed to walk in God’s righteousness, he sensed "light" leaving his countenance.

If we do not walk in the light, darkness ensues (Mt. 6:23), and judgment follows (Jn. 3:19; 12:48). Rejection of revealed light indicates a problem in our inner man in rebellion to God, which is contrary to the truth revealed. However, a favorable response to God’s revealed light brings about a change in our life. (I Jn. 1:9). We have a choice to follow the light of God or reject it and live in spiritual darkness. The sanctified life is repeatedly associated with light. Paul, exhorting us to live a sanctified life, commands believers, "The night is nearly over; the day is almost here. So let us put aside the deeds of darkness and put on the armor of light" (Rom. 13:12).

Not only did Yeshua say of Himself, "I am the Light of the world," He also told us, "You are the light of the world. A city on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before men, that they may see your good deeds and praise your Father in heaven" (Matt. 5:14-16). Believers are called to be a witness of God, and we can show the power of God in our lives as we express the Light, which is God, that dwells within us.

Early Christians, when baptized, faced west, the direction of the setting sun, and renounced the darkness and works of Satan, and then turned to face east, the direction of the rising sun and the light, to accept Christ and symbolically take on the works of righteousness.

Salvation may be achieved at a given point in time when we acknowledge our rebellious, sinful nature and ask God for the forgiveness accomplished for us on the cross. However, the process of sanctification is a lifelong endeavor. Listen to what Paul tells us: "…work out your own salvation with fear and trembling; for it is God Who works in you both to will and to do for His good pleasure. Do all things without complaining and disputing, that you may become blameless and harmless, children of God without fault in the midst of a crooked and perverse generation, among whom you shine as lights in the world, holding fast the word of life, so that I may rejoice in the day of Messiah that I have not run in vain or labored in vain" (Phil. 2:12-16) (NKJV). Again, we see that our faith walk is one of righteousness where we "shine as lights in the world," and thus, witness of God to those around us.

Our faith is not something that we should hide from the world. "No one lights a lamp and puts it in a place where it will be hidden, or under a bowl. Instead he puts it on its stand, so that those who come in may see the light. Your eye is the lamp of your body. When your eyes are good, your whole body also is full of light. But when they are bad, your body also is full of darkness. See to it, then, that the light within you is not darkness. Therefore, if your whole body is full of light, and no part of it dark, it will be completely lighted, as when the light of a lamp shines on you" (Lk. 11:33-36). Our eye is a lamp of our body reflecting the light from within, and we are supposed to have "a God eye." What is this? The idea of the "good eye," vs. a "bad eye," is simply a Hebraism – the "good eye," meaning "generosity," and the "bad eye," meaning, "stinginess." Therefore, if God (the Light) is within us, and we are Sons of Light, then we will be generous and giving, just as God is generous and giving.

WHAT DOES THIS MEAN TO US?

Yes, Yeshua said, "I am the Light of the world" (Jn. 9:5), but He also said to us, "You are the light of the word" (Mt. 5:14). We who have entered the Kingdom of God are ourselves lamps set on a stand – like lighted cities high on a hill – where all may see and be guided by our lights. We are "children of light" (Eph. 5:8), who walk in love and display the light of God from within. This reflected light is a testimony and witness of a life devoted to God. To us, Yeshua said, "Let your light so shine before men, that they may see your good works and give glory to your Father Who is in heaven" (Mt. 5:16).

If we have chosen this path, staying on it will be a choice we have to make, because temptation and the circumstances of life will attempt to push us over into the darkness. Will you make that choice and live a life for God? It is worth it. Being in the light puts us in a position of high standing in the Kingdom of God. That is where we should all want to be.

Peter declares, "But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of Him Who called you out of darkness into His wonderful light." (I Pet. 2:9).

We have to make a choice – to live for God or for the world. Joshua asks this question: "But if serving the Lord seems undesirable to you, then choose for yourselves this day whom you will serve, whether the gods your forefathers served beyond the River, or the gods of the Amorites, in whose land you are living. But as for me and my household, we will serve the Lord" (Josh. 24:15).

How will you choose? Be a light!

The Israel Teaching Letter is a monthly in-depth study from Bridges for Peace. To receive a six month free subscription to Bridges for Peace publications click here. Subscriptions are offered on a donation basis.

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