An Analysis of Edward's Divine and Supernatural Light

There is more to reality than meets the eye. It is possible to see and still not see, hear and still not hear. In order to truly see we must be recipients of God's gift of transforming vision through the illuminating work of God's Spirit. In other words, in order to see, we need light--the divine and supernatural light that only God can give. This is Jonathan Edwards' central contention in his sermon entitled A Divine and Spiritual Light, Immediately Imparted to the Soul by the Spirit of God.[1]

Blessed Are Those Who See

According to Edwards, God directly gives his elect a heart -- perception of spiritual truths that could not be obtained from any other source except God. This God-given spiritual sight leads to saving faith by reorienting one's desires and transforming one's heart.

Edwards begins his sermon with a short analysis of Peter's confession from Matthew 16:17. In the text, Jesus tells Peter how blessed he is to have received knowledge of Jesus' identity as Messiah. According to Jesus, God has graciously given Peter this knowledge, since Peter's understanding is not the result of anything inherent within himself. Thus, the knowledge Peter possesses is of divine and not merely human origin ("flesh and blood did not reveal this to you"). According to Edwards, if this knowledge was dependent on natural causes or abilities, then we could hardly expect Jesus' disciples -- who were mostly uneducated folk -- to possess it. It would be much more likely that the educated and erudite Pharisees would possess this knowledge (pp. 105-107).

Edwards calls this direct knowledge from God a "spiritual and divine light". From this short analysis of Peter's confession, Edwards launches into a lengthy development of his central thesis.

Defining the Divine Light

Edwards begins by considering four things that this light is not:

1. It is not a general conviction of sin or a general knowledge of God's existence, power, and wrath. Conviction is not a work of special grace because it does not transform the recipient in any way. Conviction is primarily a work of the conscience, which is simply an ordinary aspect of human nature. Thus, the Spirit of God convicts unregenerate people by heightening their awareness of sin without necessarily renewing or sanctifying their nature. In contrast, when the Spirit gives divine light to his elect he influences the recipient toward holiness. This is what makes the transaction spiritual (pp. 107-109).

&2. It is not merely the work of an over-stimulated imagination. It is possible for a highly imaginative or highly excitable person to experience visions of light and beauty, but this is no proof of receiving a divine and spiritual light from God (pp. 109-110).

3. It does not involve receiving new truths from God. Only the prophets and apostles received new truths as a result of inspiration. A divine light reveals no new doctrines that are not found in the Bible. Rather it leads to a greater grasp of their beauty, significance, and excellence (p. 110).

4. It is not merely an emotional experience derived from religious exercises. It is possible to be momentarily affected by a message or a story without really trusting in the message. (p. 110)

What then is the spiritual and divine light? It is to have "a true sense of the divine excellency of the things revealed in the Word of God, and a conviction of the truth and reality of them" (p. 111).  This "sense" goes beyond a mere mental apprehension, penetrating to the very heart of a person. It is not merely an intellectual knowledge of God's glory, holiness, or grace, but a spiritual perception of the beauty of God's glory, the loveliness of God's holiness, and the preciousness of God's grace. It is to go from mere rational reflection to a heart-felt desire and delight in God. It is the difference between knowing honey is sweet and actually delighting in the sweetness of honey by tasting it with one's own lips (p. 112). This knowledge is not just rational, but transformational. It is not just different "in degree and circumstances… [and] effects; but it [is] entirely different in nature and kind" (p. 116).

This light is given directly by God and is unattainable through natural means alone. God immediately gives this light, not by nullifying our natural abilities, but by enhancing and enlivening them. In order to see, we need light. In order to see spiritually, we need spiritual light. It is not our natural eyes that allow us to see spiritual objects, but our natural eyes illumined by a divine and spiritual light that opens up spiritual truths and realities to our view. This new sight brings true, spiritual, and saving convictions by removing our natural opposition to the superiority of divine things (p. 114). This is a work of supernatural grace applied to the perception, mediated through God's Spirit by means of God's word. The Word of God alone is not able to produce this effect, it can only present the truth to our rational faculties. The Spirit of God must illumine the Word in order for it to have a transformational effect (p. 115).

Edwards' Scriptural and Rational Proofs

Edwards concludes his argument by proving his position is both scriptural and reasonable. In regard to biblical evidence, Edwards amasses texts that distinguish between natural sight and spiritual sight (e.g. 1 John 3:6; 3 John 1:11; John 14:19; John 17:3). He also presents passages that speak of God's direct bestowal of saving knowledge (Matt. 11:25-27; 2 Cor. 4:6; Gal. 1:15-16).

The truth is reasonable for three reasons. First, it only makes sense that divine things are so transcendently superior to ordinary phenomenon that natural senses alone are unable to perceive them apart from the Spirit's light. Second, if there are such transcendent realities, it makes sense that sinful human nature would be unable to see them without supernatural aid. Subsequently, this also proves that there really is something to see. Third, it is not unreasonable to assume that God can immediately communicate spiritual wisdom and grace to others.

Four Applications

Edwards closes with four applications of this truth:

1. All people, no matter what their condition or education, are capable of receiving this divine light. It is not just the exclusive domain of intellectual elites.

2. Those who profess Christianity should examine themselves to see whether they have ever received this light.

3. All should be exhorted to earnestly seek this spiritual light. There is no wisdom more excellent and no knowledge more sweet, joyful and transforming. This, and this alone, is saving faith.

4. This light leads to a life-long pursuit of holiness. It reveals God's worthiness to be served and provokes sincere love to God in the heart of the believer.

Analyzing Edwards' Teaching

Edwards' case is clear, precise, and logical. He carefully and meticulously develops his position through the use of human reason and biblical revelation. He cautiously keeps from descending to mere emotionalism or mysticism while at the same time refusing to enthrone reason over and above our need for God's revelation.

Most, if not all, of his arguments assume an Augustinian/Calvinistic view of human nature. This is not necessarily a criticism, merely an observation. In light of his system of thought, his conclusions make complete sense.

Some of Edwards' precise distinctions may seem overly technical for those impatient with such detail. In the course of this sermon, Edward distinguishes between conviction and conviction, sight and sight, and knowledge and knowledge. However, this kind of distinction is not without biblical warrant. Jesus spoke of eyes that see but do not see, and ears that hear but do not hear (e.g. Matt. 13:15-16). Like Edwards, these distinctions are between two different types of seeing and hearing -- one natural and one supernatural. The former is common to all human experience. The latter is solely a result of redeeming grace.

Implications for the Church

Because I agree with Edwards' analysis, I believe the four applications he presents are still valid for the church today. We can take heart that all kinds of people, no matter what their intellectual condition, are able to receive God's illumination. Subsequently, we can exhort all people to cry out to God for the gift of this knowledge. Likewise, we who profess Christianity must examine ourselves to make sure we have received this light and that is has resulted in a reorientation of our affections and a subsequent transformation of our lives.

Edwards' view allows us to maintain our need for supernatural enlightenment from God while at the same time emphasizing our need to practice humility and self-denial in order to receive God's light and be saved. Likewise, Edwards' teaching keeps us from viewing the Bible alone as a magical conduit of salvation. Rather, he forces us to focus on our need for the Spirit to illuminate biblical revelation in order that genuine spiritual life may begin and continue.

Edwards also brings a healthy balance to the limits of reason. It is only reasonable to recognize that reason alone has inherent limitations. Reality encompasses more than the intellect and rationality. In Edwards' teaching, God does not overlook our reasoning abilities, but neither does God rely on them exclusively as means of communion with Him.

Finally, if Edwards is correct, it should drive evangelists and pastors to a greater dependence on God to open the eyes of the blind while, at the same time, using all means at their disposal to persuade unbelievers of God's glory and goodness. The Word without the Spirit is powerless to change the heart. All of our great methods, techniques, programs, and preaching (prepared with the best hermeneutical skills, and presented with the finest homiletical prowess) will fail us if we are not humble enough to cry out for God to shed light upon the heart of those to whom we minister. Perhaps this is why the apostles were so committed to the ministry of the word and to prayer as their chief responsibilities (Acts 6:4).

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© Richard J. Vincent, November 5, 2000