To all this the great enemy of men's eternal glory would blind them and keep them blind. One of the blinding lies of the devil is the lie of evolution. While we all believe in a certain development and progress, the doctrine which declares that man started with the amoeba and in the course of many thousands - perhaps millions - of years passes through numerous stages - e.g. of ape, primitive man, civilized man, angelic being, and so on - and finally becomes a god, having attained deity! - this is a lie and a deception, and is intended by its satanic inventor to keep men from accepting Christ. For all this progress (?) is said to be made altogether without any outside intervention. Someone writing on this matter has put it in this way: We have heard of a wonderful machine which, with claws, takes hold of so much leather at one end and draws it in and, without any outside intervention, takes it through stage after stage, and pours it forth as shoes at the other end: without any outside intervention! And, says the writer, that is evolution; the claws take hold on the amoeba and draws it in, and then evolution is supposed to take it through various stages and at last turn it out as angels and gods. But, says he, unfortunately the amoeba at a certain point gets caught in the mesh in the end and beasts come out, tearing one another to pieces! Are men really nearer angels and gods today after these thousands of years? Is the moral life of the race so much higher after all? Only the very blind will say it is.
Ah, it is just in that little clause "outside intervention" that everything is found. There will never really be any true conformity to God's likeness without outside intervention. It will not work like a machine. This outside intervention is set forth in the words of Christ: "I am come that they might have life" (John 10:10). There is no hope of man reaching God by himself, but God has intervened in the person of His Son and with Him offered the life which has in it the power to bring us into oneness with Him in likeness and fellowship.
God's Prerogative of Light Vested in The Son
The second prerogative of God is light. It was God Who said, Let there be light, light shall be! Light is with God. Of course, there are many intimations in the Scriptures of that in the natural realm. God makes darkness and light, and God, when He chooses, can break into the ordinary course of things in that matter and turn light to darkness or darkness to light. He can divide in the same territory between light and darkness; when all Egypt is in darkness, gross darkness, with the plague resting upon it, the children of Israel have light in their dwellings. Right within the same land, light and darkness simultaneously existed by a Divine intervention from the outside. Yes, light can be preserved and maintained by God beyond the due course, and darkness can be brought in prematurely when it ought to be light.
There is much in the Old Testament about that, and it is carried over into the New Testament. When the Son of God was crucified, darkness was over the face of the land until the ninth hour. Put out God's Son and you put out God's light. That is the point. Light is God's prerogative.
What is illustrated by God's dealings in nature is the great truth of spiritual light; that spiritual light is God's prerogative, that He can bring light into darkness at any given moment, He does not have to wait for a course of things: and He can shut out the light at any given moment. It is in His power to do that.
Thus this second prerogative of God, namely, that of light, is also vested in Jesus Christ, His Son, and bound up with Him. "I am the light of the world" (John 9:5). "In the beginning was the Word, and the Word was with God, and the Word was God... In Him was life; and the life was the light of men." "No man hath seen God at any time; the only begotten Son, Who is in the bosom of the Father, He hath declared Him," "He hath revealed Him" (John 1:18). It is the gory of Christ to be able, at any given moment, to break in upon our darkness, and has it not just been that which has brought His glory into our hearts and brought glory out from our hearts to Him, when by that blessed touch of His finger (the Spirit of God) we have been able to say suddenly, I see! I never saw it like that! What is then the spontaneous desire of our hearts? It is to worship Him.
We revert to that man born blind, to whom the Lord gave sight, and eventually interrogated him with the inquiry, "Dost thou believe on the Son of God?" He answered and said, "Who is He, Lord, that I may believe on Him?" And Jesus said unto him, "Thou hast both seen Him and it is He That talketh with thee." And he said, "Lord, I believe. And he worshiped Him (John 9:35-38). Why did he worship? Because the Son of God for him was one thing with having his sight. The two things went together. Having his sight was bound up with this One Who could be none other than the Sn of God to give sight. That is what the Lord meant by having that incident included in that gospel, the whole purpose of which is to give evidence that Jesus is the Son of God. You know how John concludes his gospel - If everything was written that could be written, I supposed that even the world itself would not contain the books that should be written; but these things are written, "that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in His name" (John 20:30). And this is written in the book which has that as its object. When the disciples say, Lord, who did sin, this man, or his parents, that he should be born blind?, the Lord Jesus dismissed that superstition by saying, "Neither did this man sin, nor his parents; but that the works of God should be made manifest in him." And the Son is the instrument of the works of God. The Lord Jesus had already said that the Father works, and the works that the Father does, the Son also does, and greater works than these will He show Him. The works of God - giving sight, through the Son, to those born blind, leading to worship; and God does not mind you worshiping His Son, He will not be jealous of His Son, because He has bound Himself up with His Son and put His Son on an equality with Himself, and vested His own rights and prerogatives in His Son. To worship the Son is to worship the Father, because the Father and the Son are one.
(continued with # 3)