The next thing to undividedly hearing the word of Jesus is supplication directed by Him. Further, we have the Lord Himself in the position of prayer, and the expression, I apprehend, of His dependence and desire while walking in humiliation here below, rejected as we have seen Him been. The coming of His Father's kingdom-how full must His heart have been of it! The place of repose and power in blessing for all, for a world that knew not blessing, and joy for them that suffered in it! How continually we find Him here the humbled One! Hearing His word, and prayer are the two great instruments of His kingdom.
—I. We have noticed the order to end of chapter 10. Then comes that by which we exercise the power of the kingdom here, and the instruction concerning it, its objects, as to man's perseverance, and God's character, and dependence, as Father. Its Gentile character, which is full of instruction and interest, may be observed in the note following.
-2. I am afraid, without adequate research, of trusting to the rejection of the passages as here given, though their insertion for correspondence sake by ignorant persons is much more likely than their omission, if adequate careful testimony be afforded. If they be just they will afford much insight into the character of the desires of the (Gentile) Church as compared with the Jewish portion or character of the promises; for example, the omission of " Thy will be done," would be very marked. " Who art in heaven," I take to be Jewish, as contrasting His dwelling place with theirs. Thus: " Hear thou from heaven thy dwelling place." He " is in heaven and thou upon earth, therefore let thy words be few." " The heaven, and heaven of heavens," etc. " The earth hath he given to the children of men "; see 2 Chron. 6:1818But will God in very deed dwell with men on the earth? behold, heaven and the heaven of heavens cannot contain thee; how much less this house which I have built! (2 Chronicles 6:18). Psa. 115, however, from which the former quotation is taken, seems most strongly to mark it. Indeed I should perhaps say that the expression " But our God is in heaven " (veloheynu vash-shamayim) is taken from it. It was the point of faith with the Jews, and so expressed in that psalm in the trial of the latter day, when they were reproached by those who to all appearance had possessed themselves of the earth, having relinquished all heavenly hopes. With us really it is a matter of faith to believe there is a God of the earth; " They stand before the God of the earth," therefore He says. Not but that the prophetic Spirit went higher, as Isa. 65 So remark the omission of me battologesete (use not vain repetitions; Matt. 6:77But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. (Matthew 6:7)). We do not say: " Who art in the heavens," because we have been made to sit there, etc. And again: " Ye are come," etc. It is there we know God and, as we have said, it is that His power is on earth is the matter of our faith, and where it is tried on evil's account because it is as though there were no God. And it is against the ungodly heathen, infidels, apostates from the Father and the Son that Psa. 58 has its force; so in the end of Psa. 9 Perhaps too the position of "Thy" is emphatic dispensatorily. The Lord God was the Jews' Father in righteousness, the Gentile believers' in adoption of election. Till His kingdom came they had no portion, but when we say: " Who art in the heavens," it assumes that we have a portion and place upon earth. The " Father who from heaven " (v. 13) is characteristic, not local, as we have noted of " from " (ex) specially, and without the article. We may note also the subject of the gift there " Holy Spirit "; compare Matt. 7:1111If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him? (Matthew 7:11), " The Father." The Father is to both in Christ, the Father of the age to come, but especially according to their respective characters. There is something more exalted in the desire of the Gentile, more special in that of the Jew in faith. "To-day" (semeron) is also in my opinion Jewish, the subject of present petition. I suspect there will be great force put into the mouth of a Remnant, or believing Jew in the latter day, and deep interest in: " Forgive us our debts," etc. The petition here, though full of substance as to the soul in its moral character, and even more so, i.e., more definitely, it is sins it speaks of, and so " To every one " (panti) has not such specific force. Perhaps Zech. 3 may explain the " Save us " (rhusai) of Matt. 6:1313And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen. (Matthew 6:13).
Also the Father and the Son come and make their abode with us, and this would seem excluded if we said distinctively " Who art in the heavens." The passage in Matthew is clearly Jewish as being in the Sermon on the Mount, exposition, and holds Jewish ground of entrance into the kingdom, although in all its moral characteristics and hopes, its spirit, it reaches out into the kingdom of heaven. It is a Jew of the then times entering into the kingdom of heaven, and looking out therefore for the Father's kingdom.
I would note the character here of the prayer proposed. It is the revelation of the Name of Father to His little flock, the men given Him out of the world. Then the revelation of the first desire of His own heart at all cost to Himself-" Hallowed be thy name." This must be the first desire of holiness, and the true position of dependence on the Father of glory. Next, the knowledge of blessing in His glory-" Thy kingdom come." The sense of evil quickens this when the relation of Father in love is fully known and felt, a in Jesus. It comes in here justly as to time too, for the Messiah in present blessing having been rejected, He, always submissive and dependent, but full of holiness and love, looks up for the Father's blessing. The rejection of Messiah made. the Father's kingdom the only and perfect hope of blessing. It was now no longer too the full display of temporal blessing in assured abundance, future supplies, but the meeting of a stranger's necessities-strangers now, Messiah being rejected, passing onward to another kingdom, and made utterly strangers here, never to be settled or rested here-" Give us our needed bread for each day." It refers then to grace in the way, from the recognition of and dependence on grace: " Forgive us our sins, for we forgive those who are indebted to us; and lead us not into temptation," i.e., as a chastisement or trial in the midst of a world of evil.
It was not the security of righteousness when a righteous God by His government attached necessary blessing to righteous, but the spirit of meekness to others in the sense of evil in itself, looking for mercy, and the consciousness of danger and temptation casting on our Father that He should not try us by it. It is not at all the knowledge of the gospel, nor the demand of the Holy Ghost, but the expression of the holy desires of a Remnant who had stepped by higher thoughts, or rather into necessarily higher thoughts by the rejection of the chief of all the lower blessings by man, but beloved and Son of the Father, and thus morally brought into thoughts suited to the position, but not having received the answer of the accomplishment of another dispensation of blessing, nor knowledge of the power by which it was to be conducted. Still the great moral principles of it were laid in the desires of the Father's Name being sanctified, the consciousness of the need of mercy and that He could be applied to for it, the spirit of love or mercy to others, and this expressed by strangers who were passing on to hopes founded on known relationship of love, but of yet unaccomplished glory and blessing-the result of the revelation of the Father's Name to disciples for whom the work was not yet actually accomplished by a rejected Messiah, which should place them on entirely new ground, but who were taught and made to taste in this its moral sweetness and dependence. It is exceedingly lovely in connection especially with its place in this gospel.
In confirmation of the way in which, however deep the moral principles of the objects, the form of the Lord's prayer applies to these circumstances of the apostles economically, i.e., to the dispensation in which He then exercised His ministry, we find the prayer for the Holy Ghost added here as a distinct thing (v. 13) and not in the prayer at all. The prayer is not here as definitely Jewish as in Matthew. There it was given at the beginning of His course in instructions designating the moral principles of His kingdom which would reveal the Father, here at the close of it on His rejection, when what was definitely earthly and Jewish is not stated, as passing for them and for a season into higher scenes. The giving of the Spirit in reply to prayer is given as a fresh instruction, an answer to the importunity of the asker, and an expression of the goodness of the Father.
I find two great principles of prayer here, the latter specially relative to the Holy Spirit. First, that whose efficacy is described as lying in importunity. This is not spoken of the Father; in Him liberality is spoken of, and sure kindness, from the very relationship. Here it is " Because of his shamelessness " (anaideian). It may be a friend that seeks it, but it is rendered to the importunity. Here God acts supremely, and according to His own thoughts, in a supremacy which maintains righteousness while it brings forth glory according to His purpose, a glory in which His fullness shall be displayed, as His love indeed accomplished-but as to which, if I may so speak, He expects to and must be glorified, in which faith must be exercised acting on the holy and amazing consciousness of His power, and bearing in its bosom the reproaches of the mighty, and the dealings of God with evil. We read of Christ Himself; He " Was heard because of his piety," and at that time " Being in an agony he prayed more earnestly." I do not say this is the only case, but it is ever a meeting of the demands of the Lord in faith. It is connected with the hindrances evil puts in the way of God's blessing, and the holy and jealous God, righteously jealous of His own character, must deal with the evil in dealing with the supplication. " It became him for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings." Thus, if there be evil in the Church, and the introduction of the working of the wicked one and I pray for blessing, I cannot have the blessing but in bearing in spirit (for efficaciously Christ has done it, and therefore I can so pray) but bearing in spirit the evil so that, the Lord's character in grace being fully honored, He can give the blessing and restore from the power of the evil. I do not believe there was a case the Lord wrought in which His Spirit did not undergo the sorrow of the evil, so as to draw forth the complacency of His Father in union with whom He put forth the power of the cure. In intercession the Church and the saint has share in this work of Christ. It is not atonement but (which is true also in atonement) a full moral honor done to God. Hence, too, " Laboring earnestly in prayer for you all." In a word, the spirit and heart must go through the full results of the moral character of God as exercising supremacy in holiness on the case, that the blessing may flow forth on the soul. Hence it is there are cases unto death which cannot be prayed for, because they are such that, though not exercising the judgment, the Church is forced by the evil to take part, as it were, with God against the evil, unable to separate it from the evil doer as a failure and weakness, and thus is silenced. It is not its part to judge, and cannot intercede. There is some difference between the Church and the individual, because the Church is looked at as possessing and even administering the charity of God, whereas the individual acts in individual faith, and so bears the burden. Cases of sin in the whole body may arise, which are however analogous. The difference was like the sin of the whole congregation, and an individual when the congregation was at peace. This importunity first then, and primarily, secures the vindication of the holy supremacy of God; but dependence in respect of our weakness and nothingness, and His supremacy, are taught too-subjection and humbleness. Besides, faith is exercised, and intimacy with God wrought in the soul thereby, intimacy connected with dependence. Often, as we have seen, it is connected with God's moral government of others, and Satan's claim thereby, whence the suffering in intercession noticed above; and see Daniel.
Then there is instruction in the deep need which the thing prayed for supplies, and hence faith wrought in entire dependence as gift where there was only weakness, or even evil in the use of the answer. The great thing presented here is the exercise of faith, and the sense of necessity. We see the character of the hindrance in the case of the widow and her adversary. There is also in this intercession instruction in all the ways and counsels of God concerning His Church, and the things prayed for. Conscience in the light of the Spirit being brought near to God, the hindrances, the difficulties, the counsels of God in allowing them, His righteous judgment in it, in overcoming them in some holy place of wisdom, are given in communion with our God, and thus intimacy of service is wrought with Him, and, though beginning in sorrow, it ends in blessing and the sense of that special honor and blessing, " God's fellow-workmen," while dependence and humbleness, the only state in which this can be, is specially maintained. But in principle faith and dependence are that which are brought into exercise, and negligence of heart is effectually corrected. The Lord also uses this to encourage in the certainty of receiving: " And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. For every one," etc. These different forms are put purposely to meet every case in which desire, need, or spiritual difficulty and energy might be called out, so that the heart might have no excuse in its negligence. Also the idea is presented of a God who gives, who opens to those without, who acts not on the previous privileges but upon existing faith and need, on the moral position of those to whom the answer is afforded. And hence it is: " Every one that asks." Hence any Gentile, whose heart is so touched, can come in, whose heart seeks aid and supply from God. And thus the character of this part of the gospel is fully also maintained. In this first part grace, or giving to whomsoever, is stated, but it is gift to need coming in the exercise of faith. God is accessible in affluent grace, but, as He is to be approached, the whole condition of him who approaches is brought into question, or of that in respect of which the petition is presented. Next, we have the subject of gift properly needed in the case to which they and the whole work of God was now brought, and founded in full grace on the character and relationship in which grace had now placed them, placed them not perhaps yet in the consciousness of their own position but in the revelation of the Father to them, as One too who was heavenly, and the deduction of the consequences flowing from the necessity of that character. In a word, it was not now merely God in holiness accessible to whosoever asked and sought, but a Father, in the kindness and perfection of His heavenly character, dealing in the love and consistency with such a relationship as viewed above with those who by this relationship could enter into the enjoyment of, and by it too would soon have the need of that which could realize to them, and assure the joy, and fortify, and direct them in the need according to the character of which it was the witness. It is a blessed argument from the imperfection of man to the perfection of God in man's favor.
Doubt might be cast upon the condition of the soon to be deserted disciples, upon the portion they might reckon on as by the death of Christ 'separated from earthly hope, and cast out with Him from all possible human dependence, on principles which broke them off from all that could sustain in the world, and in fact left them in the position of adversaries with it, as a hostile strength, really the enemy's. In answer to this, they are cast at once on the heavenly Father, and the endowment of the Spirit as their strength-really accomplished to them, but here only abstractedly stated, that it might rest not on a fact proved but on the certain constancy of God's character. Here then we have a Father's love giving, and giving freely according to need, and according to the feeling and willingness of a Father's heart, as before God accessible in the palace of His testimonies of holiness to those who sought Him. Still here we have to remark that the case presented is not desires, the consequences of the endowment, and therefore it is not said: Your Father, as by the Spirit knowing the relationship, but the endowment itself in answer to the desire, as that on which they could reckon from the character of a heavenly Father (not merely Jehovah Elohim) for this met the then need of the disciples as separated. It was introducing them into that which met them where they were, and would be the seal of the certainty of the grace which had met them, and their strength in the position into which they were introduced. In what follows, there is the evidence of the presence of the power of the Spirit in Jesus anointed as Man, and hence speaking in the consciousness of the certainty and power of the truth He announced to others, and the controversies into which it brought, and through which it sustained by the consciousness and power of its presence. It may be remembered that in this gospel Jesus is presented as receiving the Holy Ghost on praying.
9. " And I say unto you." I believe I have noticed this as a form in which the Lord applies the results of a parable, when the principles of the conduct stated in it are not in accordance with the operations of the divine mind. I am not aware that the expression is recorded by other evangelists than Luke.
13. " The Holy Spirit," this is the only gift of the (Gentile) Church; the rest it has only in earnest. As for earthly gifts, they are in no wise its position; care we may cast upon God, He provides the things we have need of for those seeking the kingdom.
-14-26. We have the power in this ministry manifested, the power against which it was manifested, and the consequences to the world.
But the presence and power of the Holy Ghost had been manifested in the Person of the Lord Jesus Christ, and, while the disciples had yet to seek for the power of the Holy Ghost to be present with themselves, the Jewish nation were thus accomplishing their guilt in denying and blaspheming His power. And indeed the possessed man was just a type of the operation of grace in power on the Remnant of the people. Others in the midst of 10,000 miracles seek a sign. The Lord in principle morally judges the nation on these two grounds, but the point of moral condemnation is, they did not hear His word. He shows, as to the first, the discernment of the thoughts of their heart, then shows the perfect absurdity and therefore pure malice of the charge. Their own sons cast them out, and they should judge their wickedness. But, for the fact was admitted, it was by the finger of God that the devils were cast out, then the kingdom of God was come among them. They would give the credit to Satan rather than admit that God had visited them in goodness. They proved themselves therein the children of Satan. The real truth was then-a great conflict was manifested between Christ by the power and finger of God, and Satan. It was not merely a question of Jewish reception, it went deeper. And this conflict really existing, they must take one side or the other. He was casting out Satan, and spoiling his goods. They must side with Satan or with God. Christ was the only Center. No Jewish nation, nay, nor no Church could now hold this ground. It might be in blessing gathered, but could not be the One gathered to, though all the saved might be brought there. But Jewish centrality was gone indeed then. The Person of Christ under the law as giving it was the Center, but now in flesh and in the manifestation of power. He was the only Center. Whoever gathered not with Him scattered. By progressive rejection, the Lord becomes the necessary and manifested Center of His own rights. It gradually ceased to have the character of benefits on rejecting Israel, and became the manifestation of His glory against those that rejected Him. And thus all was centered in Him; whoever was not with Him, etc., for they must take the one side or the other. And whoever did not gather with Him scattered.
The Holy Ghost was the great Manifester and energy of power. Where this was not, the unclean spirit might leave a man, and the form of piety be there, but the Holy Ghost is not, and the unclean spirit returns with abundance more, and the last state is worse than the first. This is a solemn revelation of the dispensations of God's house: " Out of a man." But there is no fellowship or dwelling of God there. It is thus his house. The restless spirit of evil, removed it may be in the dispensations of God by the outward effects of mercy, has, though long wandering, not lost his remembrance of his house. Providence, the dealings of God have long kept him at a distance, but though empty it has not ceased to be his house. On his return, there is nothing to impede his entrance, no power of the Lord there. It is still, however swept and ornamented, the empty house of Satan; he comes there with his friends, and it is worse than before. The interferences of providences prolonging the time and celebrating mercy, blessed to many, in that blessing dispel Satan; but many houses are left thereby untenanted-the Holy Ghost, the presence of Christ is not there. By degrees Satan, restless ever, finds occasion to return and, as we have said, there is nothing to impede his entrance, and finding this with renewed energy, conscious of the absence and desertion of the interfering power which expelled him once, he takes possession of the house where he knows there is none to disturb him; for when he was gone none other came. There was form while power acted close by, but no presence of power, and in its proved emptiness he takes possession, and the case is hopelessly worse than before. Before, Satan was there in a deceived heart, whence he had not been expelled even by the sense of power near and its effect on the heart; now, that effect is shown to be no presence of divine power there, and he takes possession on the evidence of it.
This is a dispensation of divine government much to study. There is much force rested here on " my house whence I came out "-the marauding power of Satan so distinctly pointed out, and there being no security against it but the presence of the Spirit of God, the house being filled. It was a very solemn judgment, or here rather relation, of which the application is left. This is supreme providence and government permitting evil as the punishment of evil, leaving, the most solemn of judgments, evil to itself. The Lord actually judges them on plain simple ground, cognizable by conscience.
-15. I may remark here we have everything peculiar to the Jews left out, as in Matthew " So shall it be to this wicked generation," and here tines (some). It is given not for the facts, but for the general principles, for all God's facts are general principles.
-29. Then that in which the essence of its power and responsibility consists, not any human feelings or associations with the Lord, not signs nor miracles but the hearing, testimony, and power of the word, the preaching and wisdom of the Son of man. The point of this passage is to show the responsibility on the preaching of Christ. Jonas was a sign, as here instanced, not as in the whale's belly but as preaching without miracle to the Ninevites who, though unlettered heathens, repented. So the heathen Queen of Sheba was so desirous of wisdom she came, with no miracle or sign for witness, to Solomon for what she should hear, and a greater than Solomon was there. The first point is, who are blessed, and then the responsibility, and the reason of its rejection and darkness. It is an important passage; we may compare Heb. 4 and 1 Cor. 14.
Having spoken of the Holy Ghost and the necessity of His presence and power, otherwise entire liability to the power of Satan, of those merely under the effect of some externally expulsive power, the Lord turns to contrast-for all this is the introduction of new thoughts and a new dispensation-all natural affection to Him, all that could associate with Him after the flesh, and which in fact identified Him with Judaism in the flesh, with the reception and keeping of the word. It was in contrast of course therefore with any effect on the mere natural feelings, though true as such. In a word, the reception of the word is now brought forward as now the source and characteristic of true blessing. Natural associations with Messiah were doubtless blessing, but the divine word and its reception were clearly on a higher and far more exalted and full ground. He disowns that now, for the other was now coming in. Messiah would have been the Crown of natural blessing, had there been any good in nature, but there was none, and the divine word was the source or instrument of a life and blessing which carried beyond nature to God by the communicating the divine nature. The word of God heard and kept is the apparent form of this to the conscience; they really are the form and character of divine life and power. We have thus the Holy Ghost, present power of the kingdom of God, and the word brought in contrast with the iniquity of the nation and its fairest natural associations, the birth of Messiah, and also with the worst iniquity of Satan in the human mind and its fairest and most touching affections. All must be new, for the old is all condemned as evil or profitless, and was now ready to vanish away. How apt in spirit to return to it! And how is the Church fallen by doing so!
-32. The testimony then of the truth seems the great practical power of the ministry. Activity, simplicity of object in this scene characteristic of its intended and reception power. They are made for a witness, and this as it enters so to be given out, that it may be the witness of what is received.
It is clear that this by introducing a moral principle (and that in contrast with the natural associations and birth of Messiah) introduced on moral ground the Gentile. The Lord turned to realities with God from a rebellious and proud rejecting form. But He proceeds to pronounce the judgment actually on the generation publicly. He uses no longer any restraints nor precautions with the nation now fully manifested. " This generation is evil; it seeketh a sign." And while the previous word is introduced by the Spirit to show the transfer to moral blessing in the judgment of the old, the Lord returns to the word of temptation presented of general unbelief, as He had replied to the blasphemy of apostate and diabolical rejection; here to unbelief, and this He addresses to the multitude generally as before " to them " (autois) for those who are saved must be separated from the generation. Jonas was three days and three nights in the whale's belly, and Messiah the Lord was to be three days and three nights in the heart of the earth, and thus to the Jews Jonas was a sign. But here the Lord speaks of Jonas as a sign to the Ninevites, a sign of merciful testimony, and so was He to the entire nation-a sign of approaching judgment to that generation, if they did not repent, and thus were the Jews condemned in comparison with them, for they repented at the preaching of Jonas, and a greater than Jonas was there. The presence of Jesus in testimony was the sign given to the Jewish nation, as Jonas to the Ninevites, for this presence was mercy. Thus the Queen of the South would rise up in judgment with this generation and condemn it, still contrasting realities with the guilt of formal privileges. She came to hear Solomon and a greater was there. It is evidently the word and its power by His Person is in question, not the miracle of Jonas. The men of Nineveh should do so, they repented at the preaching of Jonas, and a greater was there. It was also a national repentance, though the refusal was positive guilt. In either case the Lord shows a moral effect among Gentiles. The Lord then proceeds to discuss its presentation as light not privilege, the principle of its rejection, and the source and character of its rejection, and the judgment connected with it, and that in bold denunciation of it to the proudest of the self-righteous amongst them. The whole principle of God's dealing as to His mission, for that was now just what was in discussion, viewed in His rejection, but applicable to all their conduct.
Christ our Lord had come in the character of Light. It was not to be hid, nor was it in them. The rejection was the consequence, because of their darkness. It was not merely for enjoyment, for royalty, but for light. The Lord had come, this would disturb the haunts of darkness, but being come as Light, He had come to make manifest, and to manifest. " No one having lighted a candle puts it under a bushel, or in secret, but on a candlestick, that all who enter in may see the light." This was the Lord's place at present, to make things morally manifest by Himself, the Light.
But there was another point connected with this-the motives. This Light, when really received, became the motives of conduct and way. The truth presented tried the motives; if objects other than following God were in the mind, it became an instant stumbling block. The light of the body was the eye; there might be plenty of light in the world, but the light of the body was the eye. If there was simplicity of intention, if the heart was simply directed to God Himself thus manifested, the whole body was light. It was not each part having light for itself. This it was as the light of the whole. But if what our mind was directed to, the object in our eye, was not simple and consequently necessarily evil, the whole body was full of darkness; all went wrong. This governed and characterized all, was the moral character of the whole, whatever its form or appearance might be, were it truth and purity itself.
Motives, i.e., God Himself thus revealed, formed the whole principle of understanding, judgment and light. It is a completely new broad moral principle of all possible importance- no question of Jewish ordinances and privileges, but of light come in, and singleness of purpose which received the light because (through grace) Light was its object-light not abstractedly previously, but light by grace loved when light came. For here is a mistake. Little light may be received candidly, but often candor and readiness to receive the truth is boasted of previous to any light being there. This supposes light in se in the man, and good, and is only the pride of the supremacy of mind. It is willing subjection to light produced by the Lord which is here spoken of, not abstract goodness and sincerity which would not, in fact, need light. There is an object, a candle lighted, something shining and receiving, i.e., singleness, and sincerity of heart, for God's truth and authority are in it. There may be other objects, other light, and so the light in me be darkness, false instruction, passions and affections determined on an object which distracts and ends in self and Satan, but there is no abstract singleness of eye without an object, for where is the simplicity where there is nothing at all? This however it is, or evil. But we have to take heed not merely that our passions or personal objects do not hinder the light, for these are not called light, but that the very instruction, religious system be not formed for the sanctioning of these evil objects by Satan. The eve is then evil, but it is evil, having the authority of light by the system we are in, supposed light. But if indeed the eye be single, then the whole body is full of light, and if the whole body be full of light- blessed consequence! no part is dark. This may seem tautology to man, but the Lord knew the value of His words. When the Spirit stamps them to us, no darkness shall be there, it is a complete deliverance-the whole shall be light, positive light. It may seem tautology to say: Heaven is heavenly. But to those to whom what is heavenly is known, it conveys everything. Those who know the light, and God is in the light, will know what it is to say: It shall be all light, actively, actually light, and everything enlightened as when the bright shining of a candle gives light.
-33. Note, this marks the continuance of the testimony, though He was rejected, and what was needed to be a true testimony.
-35. This is a warning taken from the Jew's case. We must remark it is " The light that is in thee." It is not anything presented, but the condition of the mind, and hence, whatever the instrument of obscurity, it is therein the motives of the heart which govern. A false religion, for example even, puts the soul in the light, but it leaves in the darkness of our own malicious or covetous motives. This was the case with the Jews, and the false religion does but harden in this as nominally the light. Judaism, as taken up by the corrupt motives of men, could make them ready to kill the Savior, and forms replaced righteousness and opinions and authority renewal before God. In these cases the direction of religion rests in a caste that it may not rest in the conscience and the Lord, and so the single eye is set aside. The divine ordering of all things gave the occasion of the application of these principles, and the Lord was now plain in His judgment of the individuals-for it was judgment, and it was mercy to be plain as to them for others.
The reception of testimony is the light of the soul. If it enters in the pure power in which it leaves God, it shall give perfectness of principle which shall give light upon all the ways of conduct and spirit. But if the reception be mixed in its motive or oblique in its spirit it, the very testimony, will be a minister of darkness; see the case of Simon Magus, and the statement of Paul in 2 Cor. 4, inclusive, and 1 Thess. 2. It is not then truth, for everything will taste of the vessel it is in. If by grace it enters and is itself, it is itself there, and the whole body is light; if by human will, or the outward manifestation of power it is recognized as true as a general act in the world-human will is human will still, and as dark as ever. When it does thus enlighten every part of the judgment, it is not merely that it is right, but there is a bright light of truth shines, and effulgent in and with and on every step, and the whole soul itself is enlightened with the light shed on every part of its ways, and the circumstances it is placed in. The power of testimony making the singleness of Object (by the revelation of Christ as all and in all) is the light, and renewal of heart unto God, for the truth is the moral reflection of the glory of God in truth and in character, and received in its truth, and so as occupying and constituting renewingly in power the mind, is conversion and renewing into His image in righteousness and true holiness, and the whole soul is formed into the reflection of the truth, and therefore answers, as an image, to God.
-37, et seq. How little turns a man of ceremonies, whose soul is not opened, from the objects about which it was curious or concerned in the things of God! And how does the Master mind of truth, formed on and occupied with it, find even in the circumstances which occupy the mind of one engaged with them, the occasion of drawing out the full principles of truth and divine righteousness!
The dissection of false principles is needful where the form of religion so easily assumes a garb of sanctity, hateful indeed in character but imposing on many whom ignorance which it sustains or rather cultivates by the imposition of this cloak, and moral error in the root of things, subject to its influence. The Lord detects an utterly unclean inside with much pretense and pride withal. Purity within gives humility, for it is connected with conscience, and the holy and cheerful sense of God's presence, and being in us and with us, which indeed is the root and stay of purity of mind. It is recklessness of spirit within which gives pride which, for its own objects, may put on any form without, but therein also easily detects and shows itself to the eye experienced in moral good and evil, and single-eyed so as to be full of light, for this is our wisdom. For what is impure easily shows on what is pure, however dressed or concealed. So in our hearts, and this is the wisdom of the simple, and is perfect. No judge of character, not himself purified, can know another as the simple purified man, if the acts or expressions of another be once before him. " That which doth make manifest is light," but Christ is here the full detecting Light. But we cannot know them but so far as we are brought into His image, for that is light in us, and as far as we have it we are judges.
From this verse (v. 37) and on, we have the sure and unmitigated judgment of the Lord on the various forms which the lifeless religion of the conductors of the people took, expressed in many ways, but constant and unmingled judgment, and thereon the necessary sacrifice of all in a condemned world, and the largeness, voluntariness, and activity of grace on the part of God the Savior. The world withal is condemned as to its principles, as the Jews for their state. The first ground of condemnation is the substitution of forms, and outward cleansings, and services which the flesh can render, for cleanness of heart and the Spirit of love. If that be there, all external things are clean. Money continually occupies the heart when there is only a form of religion, for it represents the world. Respect and pre-eminence is another form of this, though white without they were all unclean within. Next, the lawyers are condemned, and with this character, imposing religion strictly on others, and saving the conscience thus from the trouble of observing it. The Lord is fearless now, as we have observed, in unmitigated judgment.
39. This is not merely personal hypocrisy in a true system, but hypocrisy of system. The principles are the same, but here it is contrasted, as systematized, with the principles of the divine kingdom which reflects in principle the image and character of God-not merely evil, but the principle of evil in the form of falsehood systematically imposing itself on the fears and thoughts of men. But it is folly as well as deceit, deceived as well as deceiving, for a man cannot deceive without being deceived, and, not having communion with God, must (to have power over man) put that which is without instead of that which is within. Strictness in minute matters of ceremony, failure in principle in obvious cases of rectitude and mercy (for the senses become stupefied) this detects it. These are the broad general principles, and therewith the evidence of an unchanged heart-covetousness. Its formal character and judgment follows.
43. The Lord gives their character while He detects their principles. An unsuspecting mind goes on often not seeing the character of certain acts, but stating the act according to its truth exhibits the motive which the truth of, i.e., of the facts exhibiting it, is well known. Hypocrisy of outward religion, and the pride of place in religion, ever go together; for indeed there is no other reason for the hypocrisy save folly.
-46. We have another mark of false religion. Being turned into a law it is imposed, according to the will of those who take advantage of it, on its unsuspecting votaries, and thus their character and authority kept up, while they subject themselves to no such ways. It is one of the marks of the wilfulness and hopelessness of the evil, to whom God says: " Woe."
47. Another mark is attaching sanctity to themselves by much honor paid to those who have suffered for the truth- saints and martyrs of old-while indeed they have the principles of and are descendants in character and truth of those who killed them. A notable mark! Yea, in this very honor their principles are developed.
It might not appear at first why building the sepulchers showed approbation of those who killed them, but they took up their place, as it were. They sought in it their own honor instead of receiving the testimony of the prophets which would have humbled them in the very dust, for the moral and utter ruin of the nation, instead of adorning, as if it was all well, the tombs of all that was good in it. Holy fear at the prophets' rebuke would never have adorned the prophets' sepulchers. It was the spirit of this world. The assurance of continuance, or at least perseverance in present things, notwithstanding sin which the prophets had denounced, the form of piety to the dead, for credit to themselves which rejected the testimony of the living-it was all self-approbation in evil, and so reckoning on continuance. They really carried on the works of their fathers. But a plainer and clearer evidence of this would be given in the wisdom of God. Prophets and apostles (messengers) would be sent to them, and it would be proved what spirit they were of. As to the testimony of God, they would kill and crucify. Note, the doctors of the law, the expositors of the law, took the lead, or specially were in the principle of this; as nearer to the law in pride they rejected the testimony sent. The Pharisees were hypocrites, and so judged, but these perverted their nearness to the word in their carnal hatred to any real testimony to their own conscience. As they honored the testimony that they might have the honor of it when once it was not found on their conscience, building its repentance and perfecting the work of those who rejected it, so, when occasion was offered, they would show the identity of their principle. Having the credit of the law and knowledge, they could least of all bear a testimony to themselves as evil. Hence, in pride and fear, they take to themselves all the springs of knowledge. They do not enter in, for they must do that as learners needy and ruined, and give up their character as doctors to be poor sinners as the rest, and consequently those that are entering in they hinder. And they would condemn themselves, and, besides all, their character and honor go for nothing. This is a great dishonor to God as sending knowledge in grace, having judged the forms of piety and knowledge. Where personal responsibility and con-
science was not, their resource, as ever, was to press Him with all manner of questions, not seeking, and incapable of, truth, and convicted of evil themselves, if at least they could make void and neutralize the truth and goodness of God in convicting Him of error. This we must ever attend to.
-5o. This judicial word of our Lord's is worthy of all attention. This was the counsel of God's plan, thus solemnly pronounced by the Lord, that, as they thus inherited the spirit and sonship of their fathers, they should, as the end and climax of their schemes and rebellion, fill up and bring to its head the spirit and fullness of their wickedness, that all might be sought at their hands. Such is the method of God! Detected hypocrisy rages against the Author of its detection, and having lost its value, as hypocrisy or breaking through in its real hatred of the truth, that thorough debasement of heart and principle which is involved in the deliberate use of what is good for our own ends, breaks through when its selfishness seems in danger. And then comes judgment by its iniquity against those who loved the truth, because they were a light which showed their darkness. This pretense of good then is the worst moral state possible, for the open wickedness which follows is, as it were, preparation for judgment. Thus God says: I will accomplish their wickedness-I will send them what is good that they may show their enmity against it. God goes on warning while wickedness is increasing, then leaves it to itself and it grows confident, and well-pleased with itself, because it is separated from God, and has set up for itself, as it were; then delighting itself in very wickedness in hypocrisy, for God's leaving it gives opportunity for this. It was an accomplishment of the spirit of wickedness, with the sin of the others before them. The Lord closing the system sends to find the fruits of warning and patience-fruit suited to their pretense of their exclusive character of " The people "-for when men have lost the sense and value of moral truth, they set up for being something special, as, e.g., the Church. Then, the instant God appears, their state and enmity to Him is discovered, and shows itself in the darkest colors. Everything on which they had prided and distinguished themselves, being void of truth, when the truth came, was detected, and their madness showing itself in deliberate enmity, what was shown only in fruits before, now shows itself as the form and substance and essence of their system, and they are justly punished as for all. For the tree which bore it, and whose suckers were shooting up then, has now grown out into manifestation and corporate identity to be acted on.
- 52. The next point of hypocritical systematic religion is the depriving, under the pretense of expounding and being the persons to apply to others the truth and force of the Law, those who were the objects of it of the direct application of the convincing knowledge-giving word to their hearts and consciences, taking away the key of knowledge so that they could not go in for themselves without their leave and opening the door; and in result not going in themselves, and only using their title to instruct as a right to hinder their entering into the knowledge of what God has set before men in this word by which He reveals His grace, and makes men responsible.
- 53, 54. Such is ever the conduct of the hypocritical professors of false religion. Having nothing of moral truth to bring forward nor to answer to the evidence of deceit and fraud, which their acts when stated exhibit, their endeavor is to puzzle and perplex those who state it, that, by the want of clearness and evidence in their charge, or by committing themselves by being unable to answer some irrelevant, or unguardedly answering some captious and cunning, question they may lay hold on what they say, so as to accuse them as bearing against admitted principles, and so throw the charge and burden and conviction off their own consciences where the truth and light of truth had fixed it. Here, the Spirit in conclusion has shown their act itself in its true light as part of their system.