Sárospataki Füzetek 15. (2011)
2011 / 4. szám - TANULMÁNYOK
HOUWELINGEN, P. H. R. VAN 3. God and the Lamb as the eternal source of light Since in the book of Revelation the presence of God in his creation stands central, the differences between day and night lose their prominence. After all, he is always there. Revelation mentions three phenomena to clarify this. Firstly, the heavenly liturgy, the adoration before God’s throne, continues day and night (Rev. 7:15, cf. 4:8). Secondly, at the same time, we do read of an absence of daytime or night time rest, occasioned by adoration of God, accusations before God, or punishment from God: these things are continually ongoing (Rev. 4:8; 12:10; 14:11; 20:10). Thirdly, the fourth trumpet announces a temporary absence of light as a warning to all of mankind: a third of the day and a third of the night are to be without light (Rev. 8:12). For a short time, God withdraws from his creation. These phenomena show how essential the presence of God is for the world. Flis first act of creation was to call forth the light (Gen. 1:1-4). Wherever God appears and acts, light is going to shine. As John expresses it: “God is light, and in him is no darkness at all” (1 Jn. 1:5). Strictly speaking, on the first day according to Genesis 1 God created light only, and not darkness. His speaking appearance drives away darkness as a natural consequence. He thus assigns the darkness a place in the night. The presence of the almighty Creator is expressed in his first act of creation, the creation of light.19 Sun and moon (and stars) serve in this created order as heavenly lights (Gen. 1:14). That is how God has ordained it; he himself has hung these lights on the expanse of heaven. In this world they are needed, they mark the succession of day and night, the seasons, days and years (Gen. 1:16: they rule over day and night; 1:18: they separate the light from the darkness). Without them, mankind would have no awareness of the passage of time. In addition, they are the lights that make everyday living possible. But in the new world, these lights are no longer needed. For the ultimate Source of light in the new Jerusalem is God himself. Even the radiant sun and the shining moon pale in his presence (Isa. 24:23). All things return to the beginning, never to change again: we exist in the light of God our Creator. The gates of the new Jerusalem are no longer to be closed at night; they are continually open. In Isaiah’s prophecy was already foretold that in the future Zion would be the LORD’S glorious city of light: “Your gates will always stand open, they will never be shut, day or night” (Isa. 60:11a). It is noteworthy that Revelation tells us that the gates will not be shut in the daytime either. Might they need to be closed because of danger that threatens from outside (cf. Rev. 22:15)? The causal yÓLQ (“for there will be no night there”, Rev. 21:24) suggests that we ought to think of the closing of the gates at the end of the day. Such a closing will no longer be necessary, when day and night flow into each other. That is clearly also the intention of Zechariah’s prophecy (Zech. 14:7b): “When evening comes, there will be light”. 19 Ed Noort, “The Creation of Light in Genesis 1:1-5: Remarks on the Function of Light and Darkness in the Opening Verses of the Hebrew Bible.” In The Creation of Heaven and Earth. Reinterpretations of Genesis 1 in Context of Judaism, Andent Philosophy, Christianity, and Modem Physics, ed. George H. Van Kooten (Leiden: Brill, 2005), 3-20 [7]. In 2 Cor. 4:6 Paul argues from the creation of Hght. Admittedly, Isa. 45:7 states that God created tight and darkness; however it is clear from the context that this is meant to refer to peace and disaster (cf. Isa. 42:16; 58:10, 60:2). 16 SÁROSPATAKI FÜZETEK 2011/4
