Scientifically, light may be described as electromagnetic radiation, exhibiting qualities of both waves and particles, traveling 186,282 miles per second from a light source, such as the sun or a lightbulb. In contrast, ancient Mediterranean thought presupposes that light, a kind of fire and fundamental constituent of matter, emanates from the human eye like a beam; and for some, the intensity of its radiance and luminosity depends upon the morality and direction of the seer’s heart. Even today, many Europeans are fearful of the “evil eye,” when a person is able to curse other human beings by merely looking at them. Jesus refers to the evil eye as emanating from an evil heart (Mark 7:22 [NIV: “envy”]; see also Gal. 3:1). Contemporary experiences of this seemingly counterintuitive reversal of empirical reality are the common perception of being watched from behind (turning and seeing that, in fact, this was the case), the luminous screen of the imagination, dreams after closing one’s eyes, and expressions such as Shakespeare’s “death-darting eye.”
Jesus appropriates this popular assumption for the sake of his point: “The eye is the lamp of the body. If your eyes are healthy, your whole body will be full of light” (Matt. 6:22). Another way of translating the verse is “If the eye is focused, your whole body will be enlightened.” In the larger context, Jesus is exhorting disciples to turn their eyes from Mammon (wealth as an idol) to God’s throne, where their real treasure is (Matt. 6:19–24). He claims that only those with pure hearts will see God (Matt. 5:8). Paul speaks of the “eyes of your heart” (Eph. 1:18), which are opened by the Holy Spirit—a phenomenon that he experienced on the way to Damascus, which, ironically, led to the temporary blindness of his eyes to see Christ, who was at the right hand of the Father in heaven (Acts 9:1–19; cf. 2 Cor. 3:7–18). The Bible does not require that light be limited to either the scientifically objective or the experientially subjective perspective; it appropriates the phenomenon to elucidate a deeper reality to creation and God, the possibility of seeing the light beyond light.
God begins his creation with light, which precedes the creation of sun, moon, and stars and throughout Scripture is an unqualified good (Gen. 1:3–5, 15–18; Exod. 10:23; 13:21). The comfort of light is more difficult to appreciate in a world that runs on electricity. In the ancient world, people rarely traveled at night and usually went to bed soon after sunset. The only light in the home was a small oil lamp set on a stand, which burned expensive olive oil. Light is a biblical synonym for life (Job 3:20; John 8:12). Seeing the light means living (Ps. 49:19; see also Job 33:30). Conversely, darkness is often a symbol of adversity, disaster, and death (Job 30:26; Isa. 8:22; Jer. 23:12; Lam. 3:2). Death is likened to the extinguishing of a flame (Prov. 13:9; Sir. 22:11). God initially overcame the chaotic darkness when he created light, and ultimately God’s own glory will replace light in the new heavens and earth (Rev. 21:23–25). It is therefore not surprising that God is often associated with light (James 1:13–18).
John, who offers perhaps the most profound meditations on light, claims that God is light (1 John 1:5). The predicate appropriates the intrinsic beauty of light, a quality that draws people’s hearts back to the author of beauty. For the apostle, light represents truth and signifies God’s will in opposition to the deception of the world (John 1:9; 12:46). Light stands for purity and signifies God’s holiness as opposed to the unrighteousness of the world (John 3:19–21). Light is where God is, and it radiates from the place of fellowship between God and his creation (John 1:7). See also Light of the World.