CHRIST THE LIGHT OF THE WORLD.

At the Feast of Tabernacles Jesus, who knew that He was sent to confer upon men the realities which had been symbolised and promised in all religious rites, proclaimed that He was the fountain of life (vii. 37); and thus responded to the unuttered prayer of those who looked with some weariness at the old routine of drawing water in remembrance of the provision God had made for their fathers in the desert. Another feature of the same Feast leads Him now to declare a further characteristic of His person. In commemoration of the Pillar of Fire that led their fathers in the trackless desert, the people lit large lamps round the Temple, and gave themselves up to dancing and revelry. But this, too, was no doubt felt to be for the superficial souls that can live upon rites and symbols, and do not seek to lay bare their inmost being to the very touch of eternal reality. Not merely the cynic would smile as venerable men joined in the lamp-light dance, but possibly even the grave and pious onlooker, looking back on his own mistakes in life, and conscious of the blind way in which he was still blundering on, stood wondering where the true Guide of Israel, the real Light of human life was to be found. In sympathy with all such longing after truth  and clear vision Jesus cries, “I am the light of the world; he that followeth Me shall not walk in darkness, but shall have the light of life.”

His words must be interpreted by their reference to the light which was then being celebrated. Of that light we read that “the Lord went before them by day in a pillar of cloud, to lead them the way, and by night in a pillar of fire, to give them light.” This was a customary mode of directing the movements of large bodies of men, whether caravans or armies. In the case of an army a tall pole was erected in front of the chief’s tent, and from it a basket of fire was suspended, so that the glare of it was visible by night, and its smoke by day. The head of a marching column could thus be descried from a great distance, especially in wide level tracts with little or no vegetation and few inequalities of surface to interrupt the view. The distinctive peculiarity of the Israelitish march was that Jehovah was in the fire, and that He alone controlled its movements, and thereby the movements of the camp. When the pillar of cloud left its place and advanced the tents were struck, lest they should be separated, from Jehovah and be found unfaithful to Him. During the whole course of their sojourn in the wilderness their movements were thus controlled and ordered. The beacon-fire that led them was unaffected by atmospheric influences. Dispelled by no gales, and evaporated by no fiercest heat of the Eastern sun, it hovered in the van of the host as the guiding angel of the Lord. The guidance it gave was uninterrupted and unerring; it was never mistaken for an ordinary cloud, never so altered its shape as to become unrecognisable. And each night the flame shot up, and assured the people they might rest in peace.

Two obvious characteristics of this guiding Light must be kept in view.

1. God’s people were not led by a road already made and used, and which they could have studied from beginning to end on a map before starting; but they were led day by day, and step by step, by a living guide, who chose a route never before trodden. In the morning they did not know whether they were to go forward or back, or to stay where they were. They had to wait in ignorance till their guiding pillar moved, and follow in ignorance till it halted. Our passage through life is similar. It is not a chart we are promised but a guide. We cannot tell where next year or next month may be spent. We are not informed of any part of our future, and have no means of ascertaining the emergencies which may try us, the new ingredients which may suddenly be thrown into our life, and reveal in us what till now has lain hidden and dormant. We cannot tell by what kind of path we shall be led onwards to our end; and our security from day to day consists not at all in this, that we can penetrate the future, and see no dangers in it, but our security is that we shall always be guided by infallible and loving wisdom. We have learned a chief article of human wisdom if we have learned to leave to-morrow to God and faithfully follow Him to-day. A road as it lies in the distance often looks impassably steep, but as we approach and walk it step by step, we find it almost level and fairly easy.

2. This light was to guide, not their conduct, but their movements. All men need similar guidance. All men have practical matters to determine which often greatly perplex them; they must make a choice between one or other course of action that is possible. Steps which will determine their whole subsequent life must be taken or declined; and for the determining of such alterations in the place or mode of their life there is often felt great need of a guidance which can be entirely relied upon. Sometimes, indeed, our course is determined for us, and we are not consulted in the matter; as the pillar of fire was silent, assigning no reasons, condescending to no persuasion or argument, but simply moving forwards; passing over rugged and steep mountain ridges, past inviting and sheltered glens, offering no present explanation of the route, but justified always by the result. So we often find that our course is determined apart from our own choice, wishes, judgment, or prayers. But this we commonly resent, and crave a guidance which shall approve itself to our own judgment and yet be infallible; which shall leave us our freedom of choice, and yet carry us forwards to all possibilities of good. In fact, we would rather have our freedom of choice and the responsibility of guiding our own life, with all its risks, than be carried forward without choice of our own.

This is the great distinction between the light which Christ is and the light by which the Israelites were led from day to day. They had an external means of ascertaining promptly which way they should go. Their whole life was circumscribed, and its place and mode determined for them. The guidance offered to us by Christ is of an inward kind. A God without might seem perfect as a guide, but a God within is the real perfection. God does not now lead us by a sign which we could follow, though we had no real sympathy with Divine ways and no wisdom of our own; but He leads us by communicating to us His own perceptions of right and wrong, by inwardly enlightening us, and by making us ourselves of such a disposition that we naturally choose what is good.

When matters difficult to handle and to manage come into our life, and when we are tempted to long for some external sign which would show us infallibly the right thing to do and the right way to follow, let this be our consolation, that this very exercise of judgment and bearing of responsibility in matters where right and wrong are not broadly distinguished are among the chief instruments for the formation of character; and that even though we err in the choice we make, yet by our error and by all honest effort to keep right with God in the matter, we shall certainly have made growth in ability to understand and to do what is right. No doubt it is easier to believe in a guide we can see and that moves before us like a pillar of fire; but supposing for a moment that this dispensation under which we are living is not a great deception, supposing for a moment that God is doing that one thing which He pledged Himself to do, namely, giving a Divine Spirit to men, Himself dwelling with men and in them, then we cannot fail to see that this guidance is of a much higher kind, and has much more lasting results than any external guidance could have. If, by allowing us to determine our own course and find our own way through all the hazards and perplexities of life, God is teaching us to estimate actions and their results more and more by their moral value, and if thereby He is impregnating you with His own mind and character, surely that is a much better thing than if He were keeping us in the right way merely by outward signs and irrespective of our own growth in wisdom.

Persons whose opinion is not to be lightly esteemed say that if we honestly seek God’s guidance in any  matter we cannot err, and have no business to reflect afterwards on our conduct as if we had made a wrong choice. I cannot think that is so. Sincere people who ask God’s guidance, it seems to me, frequently make mistakes. In fact, our past mistakes are a great part of our education. Unless we are habitually in sympathy with God we are not infallible even in matters where a moral judgment is all that is required; and sometimes more is required of us than to say what is right and what is wrong. Other points have to be considered—points which call for a knowledge of life, of places, and professions, of the trustworthiness of other men, and a thousand matters in which we are liable to err. It is of course a great satisfaction to know that we wished to do right, even if we discover we have blundered; and it is also a satisfaction to know that God can use us for good in any position, even in that we have blundered into, although meanwhile we have lost some present good.

The light which Christ brought to the world was the light “of life.” This additional description “of life” He commonly appended to distinguish the real and eternal good He bestowed from the figure by which it had been hinted at. He calls Himself the Bread of life, the Water of life, to point out that He is really and eternally what these material things are in the present physical world. All this present constitution of things may pass away, and the time may come when men shall no longer need to be sustained by bread, but the time shall never come when they shall not need life; and this fundamental gift Christ pledges Himself evermore to give. And when He names Himself the light of life He indicates that it is on the true, eternal life of man He sheds light.

There may, then, be many things and important things on which Christ sheds no direct light, although there is nothing of importance on which He does not shed light indirectly. He brought into the world no direct light upon scientific questions; He did not hasten the development of art by any special light thrown on its objects and methods. There was no great need for light on such matters. These are not the distressing difficulties of human existence. Indeed, men find stimulus and joy in overcoming these difficulties, and resent being told nature’s secrets, and not being allowed to find them out. But the darkness that settles on the life of the individual, and upon the condition of large classes of people through what is human, personal, and practical is often overwhelming, and compels men to cry for light. The strange miscarriage of justice in the life of many individuals; the compulsion put upon them to sin and to disbelieve through the pressure of unceasing failure and privation; the triumph of cold-hearted villainy; the bitterness of separation and death; the impenetrable darkness of the future; the incomprehensible dimness, in which the most important truths are involved—all this men find no pleasure in, but rather a torment that is sometimes maddening, often destructive of all faith, and always painful. This is the kind of darkness that causes men to sink; they run upon the rocks, and go down in darkness, no living soul hearing their cry. This is the darkness which wrings from many a heart at this moment the question of despair, “What has become, of God?”

The darkness regarding conduct in which men are involved has largely a moral root. Men are blinded by their appetites and passions, so that they cannot see the best ends and enjoyments of life. It is the strong craving we have for gratifications of sense and of worldly desire that misleads us in life. As some creatures have the faculty of emitting a dark and turbid matter that discolours the water, and hides them from their pursuers, so it is a self-evolved and home-made darkness that involves us. False expectations are the atmosphere of our life; we live in an unreal world created by our own tastes and desires, which misinform us, and bid us seek the good of life where it is not to be found.

It is then this light that Christ is and brings, light upon human life, light upon all that most intimately concerns human character, human conduct, and human destiny. What each of us chiefly needs to know is, what is the best kind of human life—how can I best spend my energies, and how can I best sustain them? Are there any results of life which are satisfying and which are certain; and if so, how can I attain them? Do not all things happen alike to all; is it not with the wise man and the righteous as with the fool? Is life worth serious devotion; will it repay what is spent upon it? Is not cynical indifference, or selfish caring for present interests, the most philosophical as well as the most pleasant and easy attitude towards life to assume? These are the questions which we find answered in Christ.

The expression, “the light of life,” may, however, have a somewhat different meaning. It may mean that he who follows Christ shall have that light which accompanies, and is fed by, the life which Christ gives. At the outset of the Gospel John declared that “the Life was the light of men.” And this is true in the sense that they who accept Christ as their life, and truly live in Him and by Him, walk in light and not in darkness. The clouds and gloom which overhung their life are dissipated. Their horizon is widened, their prospect cleared, and all things with which they have presently to do are seen in their true dimensions and relations. They who live with the life of Christ have a clear light regarding duty. The man who has entered into the life Christ opens to us, however slow and dull in intellect he may be, may indeed make many mistakes, but he will find his way through life, and issue from it, in his measure, triumphant.

It is further to be remarked that Jesus does not content Himself with a place beside other teachers, saying, “I will give you light,” but affirms that the light is inseparable from His own person. “I am the light.” By this He means, as already observed, that it is by receiving Him as our life that we have light. But His words also mean that He imparts this light not by oral teaching, but by being what He is, and living as He does. Teaching by word and precept is well, when nothing better can be had;[33] but it is the Word made flesh that commands the attention of all. This is a language universally intelligible.  “A life, the highest conceivable, on almost the lowest conceivable stage, and recorded in the simplest form, with indifference to all outward accompaniments attractive whether to the few or to the many, is set before us as the final and unalterable ideal of human life, amid all its continual and astonishing changes.” It is by this life led here on earth He becomes our Light. It is by His faith maintained in the utmost of trial; His calmness and hopefulness amidst all that shrouds human life in darkness; His constant persuasion that God is in this world, present, loving, and working. It is by His habitual attitude towards this life, and towards the unseen, that we receive light to guide us. In His calmness we take refuge from our own dismay. In His hopefulness we refresh ourselves in every time of weariness. In His confidence our timorous anxieties are rebuked. Upon the darkest parts of our life there falls from Him some clear ray that brightens and directs. Thousands of His followers, in every age, have verified His words: “I am the light of the world: he that followeth Me shall not walk in darkness, but shall have the light of life.”

And as the Teacher taught by living so must the scholar learn by living. Christ brings light by passing through all human experiences and situations, and “he that followeth” Him, not he that reads about Him, “shall have the light of life.” There are very few men in the world who can think to much purpose on truths so abstruse and complicated as the Divinity of Christ and the Atonement and Miracles; but there is no man so dull as not to see the difference between Christ’s life and His own. Few men may be able to explain satisfactorily the relation Christ holds to God on the one hand and to us on the other; but every man who knows Christ at all even as he knows his friend or his father, is conscious that a new light falls upon sin of all kinds, upon sins of appetite and sins of temper and sins of disposition, since Christ lived. It is in this light Christ would have us walk, and if we follow as  He leads on, we shall never lack the light of life. We need not be seriously disturbed about the darkness that hangs round the horizon if light falls on our own path; we need not be disturbed by our ignorance of many Divine and human things, nor by our inability to answer many questions which may be put to us, and which indeed we naturally put to ourselves, so long only as we are sure we are living so as to please and satisfy Christ. If our life runs on the lines His life marked out, we shall certainly arrive where He now is, in the happiest and highest human condition.