Spiritual Sight # 11
The Cause And Ground of Blindness
Read: 2 Corinthians 3:7-18; 2 Corinthians 4:1-6
We have been led in this conference to be concerned with the matter of spiritual sight. Here in the scripture which we have read we have another portion touching upon this very matter of blindness and seeing.
First, there is the fact of the blindness - "the god of this age hath blinded"; then there is the cause - "the god of this age"; and then there is the reason or object, namely, "that the light of the gospel of the glory of Christ, Who is the image of God, should not dawn upon them." We will look at it, then, in that order.
The Fact of Blindness
You will notice that a parallel is drawn between Israel in the days of Moses and the unbelieving in the days of Paul. In both cases it is said that there is a veil over their hearts, over their minds, a veil which shuts out, which excludes, and which is in the nature of darkening blindness. Moreover there is an element of judgment and condemnation in the way in which the apostle speaks of it. Even with regard to Israel gathered to the door of the tent of meeting, when Moses read the law, he says, in effect, that while Moses had to put a veil over his face because they could not bear to look upon the glory of his face, that was not really because the glory could not be beheld, but because of the state of their mind, of their heart, because of an inward condition in themselves. Had there been another inward state, the veil would have been unnecessary; they could have beheld the glory and dwelt in the light. But the veil was an outward representation of an inward condition, hiding the glory of God. It was never the Lord's desire to hid His glory, but rather to manifest it, and that man should dwell in it, should enjoy it, that there should be no veil between God and man at all. Veils have always been as something between God and man because of a condition which God would rather not have.
The Blinding Power of Unbelief
Thus it must stand as a thing under condemnation and judgment, this darkness, this blindness, this hiding, this shutting out of the glory of God, and that inward condition in the case of Israel in the time of Moses, of those in like condition in the days of Paul, and in the case of all in such a position, that inward condition which acts like a veil is, as we know so well from all that is said about Israel, incorrigible unbelief. It was Israel's incorrigible unbelief which blinded them. But to say that is not to be altogether helpful. It is a statement of a fact, a very oppressive fact. We know our own hearts sufficiently well to know that there is an incorrigible unbelief in us all, and we want to understand why that unbelief is there, and what the nature of it is, so as to discover how the veil can be removed; that is, how the unbelief can be dealt with so that we behold the glory of the Lord and dwell in the eternal light.
Light On Resurrection Ground
Well then, let us look again to see what the Lord was ever and always seeking to do in the case of Israel. We can put it this way: He was always trying to get them in heart, in spirit, in life, to occupy resurrection ground. That is first made evident in the Passover in Egypt, when the firstborn in every home in Egypt was slain on that terrible night when death was everywhere. But Israel was not, as is too superficially supposed, exempt. The casual,superficial idea is that the firstborn in Israel were not slain, only the firstborn in Egypt. But the firstborn in all Israel were slain. The difference was that the first born in Egypt were slain actually, and the firstborn in Israel substitutionary. When that lamb was slain in every Israelitish home, for every household, that lamb representatively passed under the same judgment as the firstborn in all Egypt, and in that lamb Israel passed representatively from death into life. In that lamb Israel was virtually brought through death on to resurrection ground. For Egypt there was no resurrection ground; for Israel there was. That is the difference. But all died, the one actually, the other representatively. Thus God, right at the very foundation of Israel's national life, sought to get them established upon the ground of resurrection, which means that a death has taken place, an end has been brought about. One whole order of things has been wound up and another entirely different order of things has been brought in, and to get them to take their position upon that new ground, in that new order, was God's great effort and meaning in the Passover. The keeping of the Passover year by year as an established ordinance throughout all their generations and their history was God's way of showing that they belonged to another order, the order of the resurrection. While darkness was in every house of the Egyptians and over all the land of Egypt, the children of Israel had light in their dwellings; for light is always on resurrection ground, but only on resurrection ground.
Then at the Red Sea the same great principle was repeated, passing through and out on to resurrection ground; Egypt again swallowed up, but Israel saved. They all went into the same sea, but for Israel on the other side there is a pillar of fire to be their light on resurrection ground - the Spirit of light and of life. They kept the Passover as they went on year by year under God's order, in order to preserve the testimony as to the ground upon which they stood nationally.
Then came the Jordan; and it is but a reiteration in principle of the same thing, now made necessary, not by their naked condition, but by their recognition of it. It is doubtful whether in Egypt and at the Red Sea Israel had the subjective understanding of the meaning of what God was doing in the Passover and in the Red Sea, but now they have the subjective consciousness of its being a necessity. They have been discovering things for forty years and they agree at last; they agree with God that another ground altogether is necessary if they are to abide in the light. You see, God was persistently by every means seeking to get Israel to occupy and remain upon resurrection ground, from which there had been cut off entirely all the ground of nature. Their incorrigible unbelief had as its main constituent the clinging to unresurrection ground or ground of nature.
(continued with # 12 - The Consequences of Living On the Ground of Nature