by J. C. Philpot
God is essentially invisible. "He dwells in the light
which no man can approach unto, whom no man has seen, nor can see." (1 Tim.
6:16.) When, therefore, he would make himself known to the sons of men, it
must be by his works or by his words. The first way of making his power and
glory known is beautifully unfolded in Psalm 19—"The heavens tell of the
glory of God. The skies display his marvelous craftsmanship. Day after day
they continue to speak; night after night they make him known. They speak
without a sound or a word; their voice is silent in the skies; yet their
message has gone out to all the earth, and their words to all the world."
This is the testimony which God gave of himself to the Gentile world, but
which, through the depravity of man's heart, has been universally
misunderstood, perverted and abused, as the Apostle speaks—"since what may
be known about God is plain to them, because God has made it plain to them.
For since the creation of the world God's invisible qualities—his eternal
power and divine nature—have been clearly seen, being understood from what
has been made, so that men are without excuse. For although they knew God,
they neither glorified him as God nor gave thanks to him, but their thinking
became futile and their foolish hearts were darkened." (Rom. 1:19-21.)
The secret spring whence this flows, and the eternal
foundation on which this rests, is the incarnation of God's dear Son. He is
"the Word"—the Word emphatically, originally, essentially; and so called not
only because he is the express image of the Father, as the word is the image
of the thought, but because he has declared or made him known, as our
uttered word makes our thoughts known. John therefore bare witness of
him—"No one has ever seen God, but God the One and Only, who is at the
Father's side, has made him known." Had there, then, been no incarnate Word,
there would have been no revealed word; and had there been no revealed word,
there would have been no written word; for all that was revealed was not
necessarily written, as John was bidden to seal up those things which the
seven thunders uttered, and write them not. (Rev. 10:4.) And as without the
incarnate Word there would have been no revealed or written word—so the
power of the written word is derived from the power of the incarnate Word.
God's witness by his works, then, being insufficient, and
failing, so to speak, through the depravity of man's heart, he has revealed
himself by and in his word—in those precious Scriptures which we hold in our
hands, and the power of which some of us have felt in our hearts. It is,
then, of this power of the written word that we have now to speak. But when
we speak of the power of the word of God we do not mean thereby to convey
the idea that it possesses any power of its own, any actual, original,
innate force, which acts of itself on the heart and conscience. The word of
God is but the instrument of a higher and distinct power, even the power of
that Holy and eternal Spirit, the revealer and testifier of Jesus, by whose
express and immediate inspiration it was written.
The power of an instrument is the power of him who uses
it. This is true literally. The strength of the sword is in the hand of him
who wields it. A child may take up a warrior's sword, but can he use it as a
warrior? If, then, the word of God is "quick (or living, as the word means)
and powerful, and sharper than any two-edged sword," it is because he wields
it of whom it is said, "You are the most handsome of all. Gracious words
stream from your lips. God himself has blessed you forever. Put on your
sword, O mighty warrior! You are so glorious, so majestic!" (Psalm 45:2, 3.)
John, therefore, saw him in vision, as one "out of whose mouth went a sharp
two-edged sword," (Rev. 1:16,) both to pierce the hearts of his people and
to smite the nations. (Rev. 19:13.)
So with the word which he wields. "Where the word of a
king is there is power." (Eccles. 8:4.) And why? Because it is the word of
the king. Another may speak the word, but it has no power because he who
speaks it has no power to execute it. When "the king said to Haman, Make
haste, and take the apparel and the horse, as you have said, and do even so
to Mordecai the Jew, who sits at the king's gate; let nothing fail of all
that you have spoken," (Esther 6:10,) it was done. The man whom the king
delighted to honor was honored. (Esther 6:10, 11.) When again the king said,
"Hang him thereon," it was done—"So they hanged Haman on the gallows that he
had prepared for Mordecai." (Esther 7:9, 10.) Here were life and death in
the power of the tongue. (Prov. 28:21.) Thus we ascribe no power to the word
itself, but to the power of him who speaks it. The Apostle therefore says of
his speech and preaching that it was "in demonstration of the Spirit and of
power;" (1 Cor. 2:4;) and of his gospel, that is, the gospel which he knew,
felt, and preached, that it came unto the Thessalonians "not in word only,
but also in power, and in the Holy Spirit, and in much assurance." (1 Thess.
1:5.) Twice had David heard, that is on two solemn and special occasions,
"that power belongs unto God." (Psalm 62:11.) To understand and explain this
power passes our comprehension. It may be and is felt, and its effects seen
and known, but "the thunder of his power who can understand?" (Job 26:14.)
When God said, "Let there be light," light burst forth at his creative fiat.
But who can understand or explain how light came? Yet it could be seen when
it filled the future creation with its bright effulgence.
But now let us consider the exercise and
display of this power in its first movements upon the heart. Man
being dead in sin, needs an almighty power to make him alive unto God; for
what communion can there be between a dead soul and a living God? This,
then, is the first display of the power of the word of God in the hands of
the eternal Spirit. "You has he quickened, who were dead in trespasses and
sins." (Eph. 2:1.) And how? By the word. "Of his own will begat he us with
the word of truth, that we should be a kind of firstfruits of his
creatures." (Jas. 1:18.) So testifies Peter—"Being born again, not of
corruptible seed, but of incorruptible, by the word of God, which lives and
abides forever." (1 Pet. 1:23.) What James calls "begetting" Peter terms
"being born again;" and this corresponds with what the Lord himself declared
to Nicodemus—"Jesus answered and said unto him, Verily, verily, I say unto
you, Except a man be born again, he cannot see the kingdom of God." (John
3:3.) Almost similar is the language of John himself as taken, doubtless,
from his divine Master—"Who were born, not of blood, nor of the will of the
flesh, nor of the will of man—but of God." (John 1:13.) So in his first
epistle—"Whoever believes that Jesus is the Christ is born of God; and every
one that loves him that begat loves him also that is begotten of him." (1
John 5:1.) We need not therefore enter into the controversy about the
difference between begetting and being born again, as if the new birth
exactly corresponded with the old, and as if the analogy could be precisely
carried out between natural and spiritual generation. Figures (and this is a
figure) must not be pressed home to all their logical consequences, or made
to fit and correspond in all their parts and particulars. It is sufficient
for us to know that the mighty change whereby a sinner passes from death
unto life, (1 John 3:14,) is "delivered from the power of darkness, and
translated into the kingdom of his dear Son," (Col. 1:13,) is by the power
of the word of God upon his soul.
Nor shall we, as we wish to avoid controversial topics,
enter at any length into the question whether light or life first enters
into the heart—"The entrance of your words gives light." (Psalm 119:130.)
There it would seem that light came first. And so the passage—"To open their
eyes, and turn them from darkness to light." (Acts 26:18.) So Saul at
Damascus' gate saw and was struck down by the light before the quickening
words came—"Saul, Saul, why are you persecuting me?" (Acts 9:4.) In grace,
if not in nature, it would seem evident that we see before we feel; and thus
the disciples "beheld his glory, as of the only begotten of the Father,"
before they received the Son of God into their hearts and believed on his
name. It will be seen from these hints that without entering into the
controversy, or pronouncing any dogmatical opinion, our own view inclines to
the point held by Mr. Huntington, that light precedes life. And yet, when we
look back on our own experience, how difficult it is to determine whether we
saw light before we felt life, or whether the same ray which brought light
into the mind did not bring at the same moment life into the heart. At any
rate we saw what we felt, and we felt what we saw. "In your light do we see
light." To see this light is to be "enlightened with the light of the
living." (Job 33:30.) And this our blessed Lord calls "the light of life."
"Then spoke Jesus again unto them, saying, I am the light of the world; he
who follows me shall not walk in darkness, but shall have the light of
life." (John 8:12.)
So we will not put asunder what God has joined
together—light and life. We know, however, the effect better than the cause;
and need we wonder that we can neither understand nor explain the mystery of
regeneration? Does not the Lord himself say—"The wind blows where it wills,
and you hear the sound thereof, but can not tell whence it comes and where
it goes; so is every one that is born of the Spirit." (John 3:8.) It is our
mercy if we have seen light in God's light and felt the Spirit's quickening
breath, if we cannot understand whence it came or where it goes, except to
believe that it came from God and leads to God—it began in grace and will
end in glory.
The beginning of this work upon the soul is in Scripture
frequently termed "a calling," as in the well-known passage—"But unto them
who are called, both Jews and Greeks, Christ the power of God, and the
wisdom of God. Because the foolishness of God is wiser than men; and the
weakness of God is stronger than men. For you see your calling, brethren,
how that not many wise men after the flesh, not many mighty, not many noble,
are called." (1 Cor. 1:24-26.) And thus we find "calling" one of the links
in that glorious chain which, reaching down to and stretching through time,
is fastened at both ends to eternity—"For whom he did foreknow, he also did
predestinate to be conformed to the image of his Son, that he might be the
first-born among many brethren. Moreover whom he did predestinate, them he
also called; and whom he called, them he also justified; and whom he
justified, them he also glorified." (Rom. 8:29, 30.)
The very word "call" has a reference to something spoken
or uttered, that is, a word addressed to the person called. If I call to a
man, I speak to that man. My word to him is my call to him. Thus our Lord
said to Levi, the son of Alphaeus, sitting at the receipt of custom, "Follow
me." Power attended the word. It fell upon Matthew's heart. Light and life
entered into his soul. His understanding was enlightened, his will renewed,
his heart changed. What was the instantaneous effect? "And he arose and
followed him." (Mark 2:14.) Similar in cause and effect was the calling of
Peter and Andrew, of James and John. (Matt. 4:18-22.) This calling is "by
grace" or the pure favor of God; (Gal. 1:15;) a "heavenly calling," as
coming from heaven and leading to heaven; (Heb. 3:1;) a "holy calling," (2
Tim. 1:9,) not only holy in itself, but leading to and productive of that
"holiness without which no man shall see the Lord;" (Heb. 12:14;) and
therefore a calling "to glory and virtue," or excellency, as the word
means—excellency here, (Phil. 1:10; 4:8,) glory hereafter. It is also a
calling out of the world, as Abraham was called to "leave his country, and
his kindred, and his father's house;" and so we are bidden to "come out from
among them and be separate, and not touch the unclean thing." (2 Cor. 6:17.)
It is "a high calling," and therefore free from everything low, groveling,
and earthly; "into the grace of Christ;" (Gal. 1:6;) a calling "to the
fellowship of the Son of God, Jesus Christ our Lord;" (1 Cor. 1:9;) a
calling "to peace" with God and his dear people, and as far as lies in us
with all men; (Col. 3:15; 1 Cor. 7:15; Rom. 12:18;) "to liberty," (Gal.
5:13,) to a "laying hold of eternal life," (1 Tim. 6:12,) and "to the
obtaining of the eternal glory of the Lord Jesus Christ." (2 Thess. 2:14; 1
Pet. 5:10; John 17:22-24.)
As, then, those who are thus called are called to the
experimental enjoyment of these spiritual blessings, with all of which they
were blessed in heavenly places in Christ Jesus, according as they were
chosen in him before the foundation of the world, it is plain that they must
have a knowledge of them communicated to their soul; and as we know nothing
of divine truth but through the written word and cannot by any wisdom of our
own, even with that word in our hands, attain to a saving knowledge of these
divine realities—it is equally plain that they must be revealed to us by
a spiritual and supernatural power.
This is clearly and beautifully unfolded by the Apostle
in 1 Cor. 2. We cannot quote the whole chapter, which, to be clearly
understood, should be read in its full connection, but we cannot forbear
citing a few verses as being so appropriate to, and casting such a light on
our subject—No eye has seen, no ear has heard, no mind has conceived what
God has prepared for those who love him"—but God has revealed it to us by
his Spirit. The Spirit searches all things, even the deep things of God. For
who among men knows the thoughts of a man except the man's spirit within
him? In the same way no one knows the thoughts of God except the Spirit of
God. We have not received the spirit of the world but the Spirit who is from
God, that we may understand what God has freely given us." (1 Cor. 2:9-12.)
The things which "God has prepared for those who love
him" are the things which his people are called to know and enjoy; and that
not merely as regards the future state of glory but the present state of
grace—the things to be known on earth as well as the things to be enjoyed in
heaven. This is plain from the words, "But God has revealed them unto
us by his Spirit,"—not will hereafter reveal and make them known in heaven
above, but has already revealed them on earth below. And where, but in the
heart of his people? For it is there that they receive "the Spirit which is
of God," and this "that they might know the things that are freely given to
them of God."
Knowledge, then, is clearly and evidently the
first effect of that divine light of which we have spoken; and this
corresponds with what the gracious Lord said in his intercessory prayer—"And
this is life eternal, that they might know you the only true God, and
Jesus Christ, whom you have sent." (John 17:3.) The knowledge of the only
true God must precede any fear of him, or any faith in him. While I am in
nature's darkness and death, I do not know God, and, therefore, I neither
can nor do fear him.
Some of our spiritual readers may feel surprised at our
putting the knowledge of God as the first effect of the power of the word
upon the heart; and some may tell us that we should put conviction of sin,
and others might insist that we should place the fear of God first. But if
they will bear with us for a few moments, we think we can show them that a
true spiritual knowledge of the only true God must go before both right
conviction of sin and before the right fear of the Lord.
1. First, then, what is conviction of sin but a
conviction in our conscience of having sinned against and before a pure,
holy, and just God? But where can be my conviction of having sinned against
him, if I have no knowledge of him? In nature's darkness and death, I felt
no conviction of sin, not only because my conscience was not awakened or
divinely wrought upon, but because I knew nothing of him against whom I had
sinned—nothing of his justice, nothing of his holiness, nothing of his
power.
2. What is the fear of God but a trembling apprehension
of his glorious majesty? But how can I have this apprehension of his
glorious majesty if I am ignorant of his very existence, which I am—until he
makes it known by a ray of light out of his own eternal fullness? Where do
we see the fear of God more in exercise or more beautifully expressed than
in Psalm 139? But how the whole of it is laid in the knowledge of the
heart-searching presence of the Almighty—"O Lord, you have searched me and
you know me. You know when I sit and when I rise; you perceive my thoughts
from afar. You discern my going out and my lying down; you are familiar with
all my ways. Before a word is on my tongue you know it completely, O Lord.
You hem me in—behind and before; you have laid your hand upon me." (Ps.
139:1-5.)
We can sometimes read past experience best in the light
of present experience, as a traveler emerging from a dark and tangled forest
sees from the hill-top the way by which he came far more clearly and better
than when he was struggling among the thickets.
When, then, now do we seem most to see and feel
the evil of sin? When do we now seem most to fear that Lord in
whose presence we stand? Is it not in proportion to our knowledge of him, to
our present realization of his majesty, power, and presence, and to that
spiritual experimental acquaintance which we have gained of his dread
perfections by the teaching, as we trust, of the Holy Spirit through the
written word? And take the converse. When are our views and feelings of the
evil of sin comparatively dim and cold, so that we do not seem to see and
realize what a dreadful thing it is? Is it not when there is no sensible
view nor present apprehension of the majesty, holiness, and presence of God?
Similarly with respect to godly fear. When does
this fountain of life to depart from the snares of death run shallow and
low, so as to be diminished, as by a summer drought, almost to a thin
thread? When our present vital, experimental sight and sense, knowledge and
apprehension of the majesty of the Lord are become dim and feeble, when the
old veil seems to flap back over the heart, and like a half-closed shutter
shuts out the light of day. If we read the early chapters of the book of
Proverbs, we shall see how much is spoken in them of wisdom, instruction,
knowledge, understanding, and the like, and how closely there the fear of
the Lord is connected with the knowledge of the Lord—"The fear of the Lord
is the beginning of wisdom; but fools despise wisdom and instruction."
(Prov. 1:7.) And, again—"My son, if you accept my words and store up my
commands within you, turning your ear to wisdom and applying your heart to
understanding, and if you call out for insight and cry aloud for
understanding, and if you look for it as for silver and search for it as for
hidden treasure, then you will understand the fear of the Lord and find the
knowledge of God. For the Lord gives wisdom, and from his mouth come
knowledge and understanding." (Prov. 2:1-6.)
And, again—"When wisdom enters into your heart, and
knowledge is pleasant unto your soul; discretion shall preserve you,
understanding shall keep you." (Prov. 2:10, 11.) So those that perish,
perish from lack of this knowledge and of this fear as its fruit—"For that
they hated knowledge, and did not choose the fear of the Lord; they would
none of my counsel; they despised all my reproof. Therefore shall they eat
of the fruit of their own way, and be filled with their own devices." (Prov.
1:29-31.) And more plainly and emphatically—"Fools die for lack of wisdom."
(Prov. 10:21.) Indeed, there is such a connection between true wisdom, which
is "a knowledge of the holy," (Prov. 30:3,) and the fear of the Lord, and
such a connection between ignorance of the Lord and sin, that saved saints
are called "wise," and lost sinners are called "fools," not only in the Old
Testament, as continually in the Proverbs, but in the New.
Many of the Lord's people look with suspicion upon
knowledge, from not seeing clearly the vast distinction between the
spiritual, experimental knowledge for which we are now contending, and what
is called "head knowledge." They see that a man may have a well-furnished
head and a graceless heart, that he may understand "all mysteries" and all
"knowledge" and yet be "nothing;" (1 Cor. 13:2.) And as some of these
all-knowing professors are the basest characters that can infest the
churches, those who really fear the Lord stand not only in doubt of them,
but of all the knowledge possessed by them. But put it in a different form;
ask the people of God whether there is not such a divine reality, such a
heavenly blessing, as being "taught of God;" (John 6:45;) having "an unction
from above whereby we know all things;" (1 John 2:20;) knowing the truth for
oneself and finding it makes free; (John 8:32;) whether there is not a
"counting of all things but loss for the excellency of the knowledge of
Christ Jesus our Lord," and a stretching forth of the desires of the soul to
"know him and the power of his resurrection and the fellowship of his
sufferings;" whether there is not "a knowledge of salvation by the remission
of sins;" (Luke 1:77;) "a knowledge of the glory of God in the face of Jesus
Christ;" (2 Cor. 4:6;) a being "filled with the knowledge of his will,"
(Col. 1:9,) an "increasing in the knowledge of God;" (Col. 1:10;) "a growing
in grace and in the knowledge of the Lord and Savior Jesus Christ," (2 Pet.
3:18,)—ask the living family of God whether there be not such a knowledge as
this, and if this knowledge is not the very pith and marrow, the very sum
and substance of vital godliness? and they will with one voice say, "It is!"
By putting knowledge therefore, as the first effect of
the word of truth upon the heart, we are not setting up, God forbid, that
vain, empty, useless, deceptive thing, that delusion of the devil, "head
knowledge"—but that divine, spiritual, gracious, and saving knowledge which
is communicated to the soul and wrought into its very substance by the
teaching and testimony of the Holy Spirit. This knowledge embraces every
truth which we learn by divine teaching in living experience, from the first
sigh to the last song, from the earliest conviction to the last consolation,
from the cry of despair to the shout of triumph, from the agonies of hell to
the joys of heaven. Need any one wonder, therefore, that we put first what
stands first, that we lay down the first stone which is the foundation
stone, and draw the first line where the Holy Spirit makes his first
impression?
If, then, this knowledge is communicated by the Holy
Spirit to the heart through the written word, two things follow, and we
believe that the experience of every child of God will bear testimony to
what we now advance concerning them—
1. That the word of God comes into the heart and
conscience in and by regeneration, with a new and hitherto unfelt power. How
carelessly, how ignorantly, how formally, if we read it at all, did we read
the word of God in the days of our unregeneracy. What little heed we paid to
the word preached, if we heard it at all. What thorough darkness and death
wrapped us up, so that nothing of a spiritual, eternal nature touched,
moved, or stirred us either with hope or fear. But at a certain,
never-to-be-forgotten time, a power, we could not tell how or why, was put
into the word and it fell upon our hearts, as a sound from heaven—as the
very voice of God to our conscience. The word of God laid hold of us as the
word of God; it was no longer the word of man, a dry, uninteresting, almost
if not wholly hated book; but it got, we could not explain how, so into the
very inside of us—armed with authority and power as a message from God.
But here let us guard ourselves. It is not always the
exact words, or indeed any word of Scripture which lays hold of the
conscience; but it is in every case the truth contained in the
Scriptures. Eternity, judgment to come, the justice of God, his
all-searching eye, his almighty hand, his universal presence, from which
there is no escape—these, and other similar truths which fall with such
weight upon the quickened sinner's conscience, are all revealed in and only
known by the Scripture. The truth of God is, therefore, the word
of God, as the word of God is the truth of God. If, then, no particular
word or words are applied to the conscience by the quickening power of
the Holy Spirit, the truth, which is the word, is applied to the
heart, and it is this entrance of the truth as the word of God, which gives
light.
As a proof of this, no sooner do we receive the solemn
truths of which we have spoken, into our conscience and feel their power,
than we run to the Scriptures and find a light in and upon them hitherto
unseen and unknown. The light, life, and power, which attended the truth as
it fell upon the conscience gave the word a place in our hearts. And we
shall always find that the place which the word has in the heart is in
proportion to the light and power which attended its first entrance. Let us
seek to explain this a little more fully and clearly.
The heart by nature is closed, shut, barred against the
entrance of light. The light may, so to speak, play around the heart, but
does not enter, for there is a thick veil over it. Thus our Lord said of
himself, "While I am in the world I am the light of the world." (John 9:5.)
The light shone upon the world, but did not enter, for the "light shines in
darkness and the darkness comprehended (that is apprehended or embraced) it
not." (John 1:5.) "My word," said the Lord, "has no place in you." (John
8:37.) But when the word comes with power, it seizes hold of the heart and
conscience. They give way before it and leave a place for it, where it sets
up its throne and becomes their Lord and Master.
Here, then, we shall for the present pause, leaving the
word of truth in possession of the heart.