The Illumination of the Spirit

By A.W.Tozer |  September 24, 2019


 

The Illumination of the Spirit
By A.W. Tozer

 

John answered and said, "A man can receive nothing except it be given him from Heaven."  (John 3:27)

 Here in a brief sentence is the hope and despair of mankind. "A man can receive nothing."

From the context we know that John is speaking of spiritual truth. He is telling us that there is a kind of truth which can never be grasped by the intellect, for the intellect exists for the apprehension of ideas, and this truth consists not in ideas but in life. Divine truth is of the nature of spirit and for that reason can be received only by spiritual revelation. "Except it be given him from heaven."

This was no new doctrine which John here set forth, but an advance rather upon truth already taught in the Old Testament. The prophet Isaiah, for instance, has this passage, "My thoughts are not your thoughts, neither are my ways your ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts." Perhaps this had meant to its readers no more than that God's thoughts, while similar to ours, were loftier, and His ways as high above ours as would befit the ways of One whose wisdom is infinite and whose power is without bounds. 
Now John says plainly enough that God's thoughts are not only greater than ours quantitatively but qualitatively wholly different from ours. God's thoughts belong to the world of spirit, man's to the world of intellect, and while spirit can embrace intellect, the human intellect can never comprehend spirit. Man's thoughts cannot cross over into God's. "How unsearchable are his judgments, and his ways past finding out!"

God made man in His own image and placed within him an organ by means of which he could know spiritual things. When man sinned that organ died. "Dead in sin" is a description not of the body nor yet of the intellect, but of the organ of God-knowledge within the human soul. Now men are forced to depend upon another and inferior organ and one furthermore which is wholly inadequate to the purpose.
I mean, of course, the mind as the seat of his powers of reason and understanding.

Man by reason cannot know God; he can only know about God. Through the light of reason certain important facts about God may be discovered. "Because that which may be known of God is manifest in them; for God hath showed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things which are made, even his eternal power and Godhead; so that they are without excuse."

Through the light of nature man's moral reason may be enlightened, but the deeper mysteries of God remain hidden to him until he has received illumination from above. "But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned."

When the Spirit illuminates the heart, then a part of the man sees which never saw before; a part of him knows which never knew before, and that with a kind of knowing which the most acute thinker cannot imitate. He knows now in a deep and authoritative way, and what he knows needs no reasoned proof. His experience of knowing is above reason, immediate, perfectly convincing and inwardly satisfying.

"A man can receive nothing." That is the burden of the Bible. Whatever men may think of human reason God takes a low view of it. "Where is the wise? where is the scribe? where is the disputer of the world? hath not God made foolish the wisdom of this world?" Man's reason is a fine instrument and useful within its field. It is a gift of God and God does not hesitate to appeal to it, as when He cries to Israel, "Come now, and let us reason together." 

The inability of human reason as an organ of divine knowledge arises not from its own weakness but from its unfittedness for the task by its own nature. It was not given as an organ by which to know God.

The doctrine of the inability of the human mind and the need for divine illumination is sofully developed in the New Testament that it is nothing short of astonishing that we should have gone so far astray about the whole thing.

Fundamentalism has stood aloof from the Liberal in self-conscious superiority and has on its own part fallen into error, the error of textualism, which is simply orthodoxy without the Holy Ghost. Everywhere among Conservatives we find persons who are Bible-taught but not Spirit-taught. They conceive truth to be something which they can grasp with the mind. If a man hold to the fundamentals of the Christian faith he is thought to possess divine truth. But it does not follow. There is no truth apart from the Spirit. The most brilliant intellect may be imbecilic when confronted with the mysteries of God.
For a man to understand revealed truth requires an act of God equal to the original act which inspired the text.

"Except it be given him from heaven." Here is the other side of the truth; here is hope for all, for these words do certainly mean that there is such a thing as a gift of knowing, a gift that comes from heaven. Christ taught His disciples to expect the coming of the Spirit of Truth who would teach them all things. He explained Peter's knowledge of His Saviourhood as being a direct revelation from the Father in heaven. And in one of His prayers He said, "I thank thee, O Father, Lord of heaven and earth, because thou hast hidden these things from the wise and prudent, and hast revealed them unto babes." By "the wise and prudent" our Lord meant not Greek philosophers but Jewish Bible students and teachers of the Law.

This basic idea, the inability of human reason as an instrument of God-knowledge, was fully developed in the epistles of Paul. The Apostle frankly rules out every natural faculty as instruments for discovering divine truth and throws us back helpless upon the inworking Spirit.

"Eye hath not seen, nor ear heard, neither hath entered into the heart of man, the things which God hath prepared for them that love him. For God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. Now we have received, not the Spirit of the world, but the Spirit which is of God; that we might know the things which are freely given to us of God."

The passage just quoted is taken from Paul's First Epistle to the Corinthians and is not lifted out of context nor placed in a setting which would tend to distort its meaning. Indeed it expresses the very essence of Paul's spiritual philosophy and fully accords with the rest of the Epistle, and I might add, with the rest of Paul's writings as we have them preserved in the New Testament. That type of theological rationalism which is so popular today would have been wholly foreign to the mind of the great Apostle. He had not faith in man's ability to comprehend truth apart from the direct illumination of the Holy Ghost.
I have just now used the word rationalism and I must either retract it or justify its use in association with orthodoxy. The latter I think I shall have no trouble doing.
For the textualism of our times is based upon the same premise as the old-line rationalism, that is, the belief that the human mind is the supreme authority in the judgment of truth. Or otherwise stated, it is confidence in the ability of the human mind to do that which the Bible declares it was never created to do and consequently is wholly incapable of doing. Philosophical rationalism is honest enough to reject the Bible flatly. Theological rationalism rejects it while pretending to accept it and in so doing puts out its own eyes.
The inward kernel of truth has the same configuration as the outward shell. The mind can grasp the shell but only the Spirit of God can lay hold of the internal essence. Our great error has been that we have trusted to the shell and have believed we were sound in the faith because we were able to explain the external shape of truth as found in the letter of the Word. From this mortal error Fundamentalism is slowly dying. We have forgotten that the essence of spiritual truth cannot come to the one who knows the external shell of truth unless there is first a miraculous operation of the Spirit within the heart. Those overtones of religious delight which accomp any truth when the Spirit illuminates it are all but missing from the Church today.

Those transporting glimpses of the Celestial Country are few and dim; the fragrance of "Sharon's dewy Rose" is hardly discernible. Consequently we have been forced to look elsewhere for our delights and we have found them in the dubious artistry of converted opera singers or the tinkling melodies of odd and curious musical arrangements. We have tried to secure spiritual pleasures by working upon fleshly emotions and whipping up synthetic feeling by means wholly carnal. And the total effect has been evil.
In a remarkable sermon on "The True Way of Attaining Divine Knowledge," John Smith states the truth I am attempting to set forth here:

 "Were I indeed to define divinity I should rather call it a divine life than a divine science; it is something rather to be understood by a spiritual sensation, than by any verbal description.... Divinity is indeed a true efflux from the eternal Light, which like the sunbeams, does not only enlighten, but heat and enliven.... We must not think that we have attained to the right knowledge of truth, when we have broken through the outward shell of words and phrases that house it up;... There is a knowing of Truth as it is in Jesus, as it is in a Christlike nature, as it is in that sweet, mild, humble, and loving Spirit of Jesus, which spreads itself like a morning sun upon the souls of good men, full of life and light. It profits little to know Christ Himself after the flesh; but he gives his Spirit to good men that search the deep things of God. There is an inward beauty, life and loveliness in divine Truth, which can be known only when it is digested into life and practice."
This old Divine held that a pure life was absolutely necessary to any real understanding of spiritual truth. "There is," he says, "an inward sweetness and delicious-ness in divine truth, which no sensual mind can taste or relish: this is that 'natural' man that savors not the things of God...Divinity is not so much perceived by a subtle wit as by a purified sense."

Twelve hundred years before these words were uttered Athanasius had written a profound treatise called, "The Incarnation of the Word of God." In this treatise he boldly attacked the difficult problems inherent in the doctrine of the Incarnation. The whole thing is a remarkable demonstration of pure reason engaged with divine relevation. He makes a great case for the deity of Christ, and for all who believe the Bible, settles the matter for all time. Yet so little does he trust the human mind to comprehend divine mysteries that he closes his great work with a strong warning against a mere intellectual understanding of spiritual truth. His words should be printed in large type and tacked on the desk of every pastor and theological student in the w orld:

"But for the searching of the Scriptures and true knowledge of them, an honorable life is needed, and a pure soul, and that virtue which is according to Christ; so that the intellect guiding its path by it, may be able to attain what it desires, and to comprehend it, in so far as it is accessible to human nature to learn concerning the word of God. For without a pure mind and a modeling of the life after the saints, a man could not possibly comprehend the words of the saints.... He that would comprehend the mind of those who speak of God needs begin by washing and cleansing his soul."
 

The old Jewish believers of pre-Christian times who gave us the (to modern Protestants little-known) books, the Wisdom of Solomon and Ecclesiasticus, believed that it is impossible for an impure heart to know divine truth: "For into a malicious soul wisdom will not enter; nor dwell in the body that is subject unto sin. For the holy spirit of discipline will flee deceit, and remove from thoughts that are without understanding, and will not abide when unrighteousness cometh in."

These books, along with our familiar Book of Proverbs, teach that true spiritual knowledge is the result of a visitation of heavenly wisdom, a kind of baptism of the Spirit of Truth which comes to God-fearing men. This wisdom is always associated with righteousness and humility and is never found apart from godliness and true holiness of life.

Conservative Christians in this day are stumbling over this truth. We need to re-examine the whole thing. We need to learn that truth consists not in correct doctrine, but in correct doctrine plus the inward enlightenment of the Holy Spirit. We must declare again the mystery of wisdom from above. A re-preachment of this vital truth could result in a fresh breath from God upon a stale and suffocating orthodoxy.

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