"They knew not... the voices of the
prophets which are read every sabbath" (Acts 13:27).
We would remind our readers that these messages
are constituted by a principle which governs so much of
the Bible. It is that, deeper than the words of
Scripture, there is a voice; that it was - and
is - possible to hear the words and miss the voice. The
words are the statements; the voice is the meaning. We
have proved this to be the case by such a statement as
that in Isaiah 6:9: "Hear ye indeed, but understand
not, and see ye indeed (margin: 'continually') but
perceive not." This is the condition lying behind
our basic quotation in Acts 13:27.
The "voice"
of Ezekiel has its own particular significance, and is
very rich and challenging in the context of religion, and
Christianity in particular as it has become.
Isaiah is mentioned
many times in the New Testament, but this is not so with
regard to Ezekiel, who is not quoted by name, but there
is a profusion of allusions to his prophecies. On the
surface of much of the New Testament his symbolisms are
obvious, and beneath the surface his spiritual principles
are not far to seek. It is this significance which
constitutes the tragedy of Israel and the pathetic
weakness and ineffectiveness of much that is called
Christian. It is the failure to discern
The
Essential Difference Between the Literal and the
Spiritual
What a lot of labour
has been spent upon trying to explain this book, and what
a lot of explanation proves futile, if not foolish! This
Prophet, more than any other, conveys his message in
symbols and parables, and, while some of these can be
easily interpreted by history, there is much which cannot
be so interpreted literally without entering upon the
realm of the impossible and the ridiculous. The only
answer to this latter lies in spiritual principles, not
in literal fulfilments. We will instance this shortly.
But here we immediately find ourselves confronted with an
imperative necessity: it is to point out another
fundamental distinction. The literalists have resorted to
an evasion of enigmas by launching a charge of
'spiritualizing things away'. In so doing they leave much
without a satisfactory explanation, and - worse than that
- they fall into the very deception which gives so much
falsehood to so much 'Christianity'.
It is therefore
necessary, before we can understand Ezekiel, to give
space to this vital distinction which so few are able to
recognize. It is
The
Difference Between Mysticism and Spirituality
How terrible, and at
what loss is this failure! Between these two things there
are all the differences of two worlds, and if the
contrast were understood there would be greater care in
the use of the word 'mystical' in relation to such things
as 'the body of Christ', 'Christianity', 'the elements of
the Lord's Supper', etc. Perhaps the chief distinction
between the two things is that mysticism is rarely - if
ever - practical (in spite of a common phrase: 'Practical
mystic'), while spirituality is most positively
practical. Let us explain.
Mysticism has to do
with the soulical senses, and usually relates to
emotional and aesthetic impressions. It is the effect of
music, pictures, ceremonial, ritual, vestments,
pageantry, dramatic episodes, solemnities of voices,
sounds, intonings, regalia, lighting (or the opposite),
and all such things. The effect is transient and confined
to the occasion. We have known the most vicious
explosions of rival hatreds to take place immediately
after those concerned have been in attendance at a
celebration of the Festival of Corpus Christi, with the
Elevation of the Host. This may be an extreme example,
but it serves to define the nature of mysticism, for,
during the 'Celebration', we heard those concerned
groaning and swaying as if they were in the throes of
Christ's physical agonies - which were being portrayed.
Whether it be in such extreme form, or in much milder,
mysticism is not practical in the sense of changing
fundamental character, but puts people in a false realm,
and deceives them into an idea as to themselves. It is an
illusion, a false spirituality, and is - in its
finest and also most evil forms - the devil's delusion.
Religion, as such, can be just mysticism, without
life-changing power; whether it be 'Christian' (?),
Hindu, Buddhist, or any other.
On the other hand, what
the Bible (particularly the New Testament) means by the
spiritual is immensely and unavoidably practical.
Basically it means a change of nature, as, said Christ:
"That which is born of the Spirit is spirit",
and thus "Ye must be born anew"
(John 3:5,7). That is a statement of fact. The
classic on the difference is by Paul in 1 Corinthians,
chapter two. The contrast there is, in the first case,
between the intensely religious, intellectual Ruler in
Israel, Nicodemus, and a man born of the Spirit. In the
second case, the contrasting of the 'natural' (Greek
'soulical') man, and 'He that is spiritual', and the
focal point in both cases is understanding. Spirituality,
therefore, according to the Bible, is essentially
practical both as to the origin and the progress of the
true Christian life. It is nothing less than a difference
of species. The New Testament is founded and built upon
this differentiation and contrast.
Herein, then, lies the
tragedy of Israel and of much that is called
Christianity. It is here, at this focal point, that
failure to 'hear the voice of the prophets' is
found. That is an essential preface to the understanding
of Ezekiel's symbolism, and with that introduction we can
proceed.
The key to everything
in Ezekiel's prophecies (the whole book) is the
characteristic word. From chapter one to chapter
forty-two reference is made twenty-four times to
"the Spirit". The Spirit is the energy, the
guide, the revealer, the life, etc. The Prophet
attributes everything to the Spirit. No book in the Old
Testament gives anything like as large a place to the
Spirit by name. While the same word is used for wind or
breath, it is impossible - without being absurd - to use
such words in all the connections in this book. We are
compelled to relate the Spirit to God - the Spirit of God
- in the ultimate conclusion of this book. God is taking
the initiative; God is manipulating the Prophet; God is
showing His servant; it is God speaking to the "son
of man" (another characteristic term). The inclusive
conclusion is that the great issue for the people was
that they were confronted with a work and speaking of the
Spirit of God, and they neither saw nor heard. The result
was that - as a nation - they were lost in
captivity and only a remnant was saved. With more
to say as to the message of this book, we have already
reached the climax in principle.
We, in history, have
before us in full view the fulfilment of terrible words
uttered by the Lord Jesus. We can see a nation, from the
year A.D. 70 until our own times, in the "outer
darkness, weeping, wailing, and gnashing of teeth".
This was said by Him to be the consequence of "the
sin against the Holy Ghost", for which there is
"no forgiveness". But we are also in Romans:
"But a remnant shall be saved". The "Son
of Man", anointed and filled with the Spirit, came
first to Israel, speaking and working "by the finger
of God" (the Holy Spirit). His words and His works
were discredited and repudiated, and He was charged with
"having a devil". They "killed the Prince
of Life", demanding a form of death so shameful as
would never be imposed on a Roman by Rome. This was the
sin, and the centuries have told the story.
To conclude this
introduction, what is the point? Is it not that
particular issue raised by Jesus in His time among men,
and later to the churches: "He that hath an ear, let
him hear what the Spirit saith"? It is sometimes
positively amazing and staggering what even Christians -
and Christian leaders - can do and say because of this
deaf ear to the Spirit. They can take up and pass on most
pernicious reports which are sheer lies and do untold
harm to others and the Lord's interests because they do
not so walk in the Spirit as to have Him say within:
'That is not true.' It is one thing to include belief in
the Holy Spirit as a tenet of Christian doctrine, and it
may be quite another thing to know when "the Spirit
of truth" witnesses within the heart to the truth or
the falsehood. It is significant that both the Remnant
and the Overcomer are marked by this 'hearing the voice'.
Jesus placed the ultimate issue of life or death upon
this 'hearing the voice (not just the words) of
the Son of Man'.
"Every
sabbath" they heard the words, but not the voice.
Ezekiel has so much to
say to us which demands an ear for the Spirit. Let us
pray for the ear of Samuel -
"Oh,
give me Samuel's ear -
An open ear, O Lord!
Alive and quick to hear
Each whisper of Thy
word!"