"In this rejoice not, that the Spirits are subject unto you; but
rather rejoice, because your Names are written in Heaven."
Abundant notice of Christ's coming preceded that interesting' event.
"To him gave all the prophets witness."
Neither was his entrance here unattended. It was announced by an
angelic choir; by a miraculous star; and by a band of eastern magi.
The manger which contained him, was particularly pointed out to the
shepherds, and his person designated by inspired Simon and Anna.
Again,
When entering on his ministry, witness was given for him, both from
heaven, and on earth; from heaven by the visible descent of the Holy
Ghost, which rested on him, and by a voice testifying that he was the
Son in God; on earth by John, and soon after by the seventy: For these
were sent to prepare his way, and introduce him to his work.
John was sent before, "to make ready a people prepared for the Lord"
--"Repent for the kingdom of heaven is at hand." The seventy, to
declare him then entering on his ministry--"The kingdom of God is
come nigh unto you."--John did no miracles; but the seventy witnessed
Christ's truth, and their own by wonders wrought in his name. In the
orders given to them at their mission, we find them only directed to
heal the sick, as an evidence of Christ's arrival, and their being
sent of him; but by the report made at their return they appeared to
have been empowered to cast out devils. They probably did all the
mighty works done by the twelve, and by their Lord. Thus they prepared
his way.
Doing miracles in Christ's name would raise in those who witnessed it,
a desire to see him of whom they spake, and whose power they
displayed: And "they were sent two and two before his face into every
city and place whither he himself would come."
Had they only proclaimed his arrival, some might have listened; but
few would have "believed their report." Greater evidence than their
word would have been demanded; as was afterwards of Christ--"What sign
shewest thou, that we may believe thee?" Neither would the demand have
been unreasonable. Special messages require special evidence; and it
is always given to those who are sent of God.
Every deceiver may pretend to a divine mission; but we are forbidden
to "believe every spirit, and commanded to try the spirits." The
church at Ephesus is commended for having obeyed this command--"Thou
hast tried them which say that they are apostles, and are not, and
hast found them liars."
Our Savior speaking of the Jews' rejection of him, aggravates their
guilt, by a consideration or the plenitude of the evidence which had
been given them of his truth. "If I had not done among them the works
which none other man did, they had not had sin--but now they have no
cloak for their sin--they have both seen and hated both me and my
Father." *
* John xv. 22-24.
At the return of the seventy they appear to have been elated with the
exercise of the miraculous powers which had been delegated to them--"And
the seventy returned again with joy, saying, Lord, even the devils are
subject unto us through thy name."
They had witnessed Christ's miracles, but seem not to have wrought
miracles themselves till now; and when they found themselves able to
do the mighty works which they had admired in their Lord they were
filled with joy.
Having made their report, Christ enlarged their powers and promised them
protection--"Behold I give you power to tread on serpents and scorpions,
and over all the power of the enemy; and nothing shall by any means
hurt you." But to prevent them from setting an undue value on these
distinctions, the caution in the text is subjoined--"_Notwithstanding,
in this rejoice not that the spirits are subject unto you; but rather,
rejoice because your names are written in heaven_".
In discussing the subject, we will, first _consider the caution or
prohibition--In this rejoice not that the spirits are subject unto
you; then the command--But rather rejoice because your names are
written in heaven_.
I. WE are to consider the caution, or prohibition--_In this rejoice
not, &c_.
But why not? Was it not matter of joy that spirits, evil spirits were
subject to them? That they were able to dislodge them from the bodies
of men, by commanding them in Christ's name? Certainly. This enabled
them to answer the ends of their mission, which had been but very
partially answered without it. Wherefore then the prohibition?
It is rather the excess of their joy, than the joy itself which is
here forbidden. They seem to have placed an undue value on this power;
to have exalted it above it's place, particularly as it concerned
themselves. This was the first thing they mentioned at their return;
nothing beside seems to have made so deep an impression upon them, or
to have given them equal self importance.
To them there were other things more interesting and important; that
they were accepted of God, and numbered among the faithful, and that
their _names were written_ in heaven, were to them occasions of much
greater joy. The gift of miracles proved their mission, and drew the
attention of those who witnessed their mighty works; but this was not
a saving gift. A person might possess it, yet remain unrenewed, and
perish in his sins.
Some appear to have exercised this power, who professed no relation to
Christ, but were openly connected with his enemies. This is evident
from his expostulation with those who attributed to infernal agency,
the authority with which he extorted obedience from evil spirits--"If
I by Beelzebub cast out devils, by whom do your sons cast them out?
Therefore shall they be your judges." * The same appears from another
incident, recorded by St. Mark--"And John answered, saying, Master, we
saw one casting on devils in thy name, and he followed not us, and we
forbid him, because he followeth not us. And Jesus said,
Forbid him not: For there is no man who shall do a miracle in my name,
that can lightly speak evil of me." +
* Luke xi. 19. + St. Mark ix. 38, 39.
It seems that some who had seen the disciples cast out devils in
Christ's name, though not themselves his disciples, attempted to do
the same and succeeded; and that things of this nature were not
uncommon after Christ began his ministry; though it did not always, if
at all succeed, after his sufferings and exaltation. ++
++ Acts xix. 13.
The gift of miracles, like other gifts, was distinct from sanctifying
grace. This grace was often joined with that gift; but not always.
There was no necessary connexion between them.
Under the former dispensation, the gift of prophecy did not certainly
argue a renewed nature. It was sometimes given without it. Balaam had
this gift. The deceiver who brought back the man of God who was sent
from Judah to reprove Jeroboam, had it. By divine order he told the
Jew what would happen to him, because he disobeyed the word of the
Lord, and returned to eat bread in that place. Neither is there a
trait of sanctity visible on the prophet Jonah, though he was
compelled to bear God's messages to Ninevah, and used to make other
special communications to men.
Under the gospel dispensation divine administration hath seen the
same. Judas had doubtless the gift of miracles in common with his
fellow disciples; and many will appeal to the judge in the great day,
that they "have prophesied in his name, in his name cast out devils,
and in his name done many wonderful works, to whom he will profess, I
never knew you," and whom he will send away among the workers of
iniquity.
Men are too often estimated by their gifts. Many consider those as the
best men who possess the most enlarged, and especially the most showy
talents; and despise those of a different description, as though their
gifts and graces must be equal. But this is wrong. A person may
possess the talents of an angel of light, who hath the temper of an
infernal. Such is probably the state of apostate spirits. And some of
the greatest of mankind have been some of the worst and most
abandoned.
Though this must be evident to the considerate, there is yet a
disposition in man to judge others, yea, and himself too, by gifts
apart from the grace which falsifies gifts, and renders them
beneficial, both to the possessor, and to the world; and at the same
time keeps the possessor humble, and prevents him from thinking of
himself, above that which he ought to think.
Neither are the renewed out of danger from this quarter.
Sanctification being imperfect, distinguished gifts, or usefulness, or
uncommon divine communications, are liable to be abused and made to
foster pride and raise in the worm too high an opinion of himself. St.
Paul "though not a whit behind the very chiefest apostles," needed
something to keep him humble and prevent him from being elated by the
revelations which were made to him. And he left these things on record
as a warning to others; and particularly noted them to the church at
Corinth, which abounded with miraculous gifts, and among whom they
were exceedingly abused. He declared them not only inferior to
charity, or holy love, but, considered in themselves, as of no
estimation in a moral view; that a person might possess them in the
highest degree, and yet be nothing in religion--"Though I speak with
the tongues of men and of angels, and have not charity, I am become as
sounding brass, or a tinkling cymbal. And though I have the gift of
prophecy, and understand all mysteries, and all knowledge; and though
1 have all faith, so that I could remove mountains and have, not
charity, I am nothing. And though I bestow all my goods to feed the
poor, and though I give my body to be burned, and have not charity, it
profiteth me nothing." * The apostle here supposeth a person possessed
of the most eminent miraculous gifts, yet wholly destitute of
religion. Could no such case happen, he would not have made the
supposition. He did not write to amuse, but to edify and instruct.
* 1 Cor xiii. 1, &c.
Some at Corinth prided themselves in their gifts and despised others
--perhaps men's moral state was estimated by them. Therefore did he
show the use of those gifts--that they were distinct from renewing
grace--that the latter was more excellent than the former; and that
the possession of the latter could not be argued from the exercise of
the former.
Those gifts were very useful at that day, and in that city, which was
filled with idolatry, and almost the headquarters of paganism; but to
the possessor they were of less value than Christian graces--"Covet
earnestly the best gifts; and yet shew I unto you a more excellent
way"--Namely, the charity described in the following chapter, of which
we have been treating above.
To prevent the seventy from indulging the spirit which the apostle
afterwards thus reproved at Corinth, was the design of the caution
given them in the text. Christ observed how they valued themselves on
their gifts and checked the spirit its beginning. _Rejoice not that
the spirits are subject unto you._
II. We are to consider the command--_But rather rejoice because your
names are written in heaven_.
The names of the saints are represented as _written in Heaven_, This
language is figurative, accommodated to human weakness. God hath
promised salvation to the faithful and caused them to hope in his
mercy; but memorandums are not necessary to remind him of his
promises, or records in heaven to entitle the faithful to the heavenly
inheritance. God's counsels are always before him. The phraseology of
the text is borrowed from the customs of men, who need memorandums
and records to secure the fulfillment of engagements.
When men are made free of a city, or state, they are enrolled in the
archives of the community--Thence probably the metaphorical language
of the text, and similar scriptures: For we often find matters which
are determined in the divine councils represented as written in
celestial records--Then they that feared the Lord spake often one to
another, and the Lord hearkened and heard, and _a book of remembrance
was written before him_, for them that thought on "his name." Zion is
said to be "graven on the palms of his hands"--The saints to be
_written_ "in the book of life--The dead to be judged out of the
things _written_ in the books" which will be opened at the grand
assize when the world will be judged in righteousness.
As the rewards of grace are made sure to the righteous, the address to
the seventy speaks their knowledge of it--_Rejoice because your names
are written in heaven_. They could not rejoice in an unknown good. But
the manner in which their privileged state is mentioned supposes them
acquainted with it. Christ did not here reveal it--did not say, _your
names are written in heaven, therefore rejoice_, but rejoice because
they are written there--because you know it to be the case.
Neither do they appear to have possessed knowledge, in this respect,
which others are denied. Others are also exhorted to rejoice in the
Lord. The suffering Christians of that age were often reminded of the
rewards in reserve for them, as what would abundantly compensate all
their sufferings here; which supposed them acquainted with their title
to glory.
But how did they attain this knowledge? And how may others attain it?
By considering the conditions of the promises and seeing that they
have complied with them. The promises are made to faith and
repentance, to love and obedience. Where these are found on a person,
that person may know that _his name is written in heaven_.
Obedience flows from faith and love. "Every good tree bringeth forth
good fruit." The fruits of grace, are the evidences of grace, and the
only evidences on which there is dependence. Should an angel from
heaven testify to a person that his name was written there, the
evidence should be inferior to that which ariseth from the Christian
temper evidenced by fruits of holiness. If these were found, that
would be useless; if wanting, inefficient. "By their fruits ye shall
know them. In this the children of God are manifest." Had a person
such testimony from heaven, he could know that the bearer was from
above, only by attending to his own heart and life.
"Satan can transform himself into an angel of light." Permitted of God
he might have access to our minds and persuade us that _our names were
written in heaven_, while we remained enemies to God and under the
condemning sentence of his law, had we no rule by which to try
ourselves, and judge of our state; but this is not denied us. Yet some
are probably deceived, through infernal influence, and filled with
vain hopes. Mistaking the sophistry of Satan, for the operation of the
divine Spirit, they boast communion with God and call themselves his
children while no portion of the Christian temper is found upon them.
Doubtless some, who have gloried in special divine communications have
been deceived, relative to the nature and source of the operations
which they have experienced. Supposed visions and revelations, are
often no other than illusions of fancy, freaks of imagination, or
effects of diabolical influence, those affected with them often appear
confident of that which sober reason rejects as groundless.
If when we turn the eye inward, we discover faith in Christ, sorrow
for sin, love to God, devotedness to his service, and reliance on his
grace through a Mediator, and these are evidenced by fruits of
holiness, we need no other evidence that _our names are written in
heaven_: But if there are wanting, hope is vain and confidence
delusive--Gifts, the most extraordinary, even those of prophecy and
miracles are totally unavailing. They leave us but as "sounding brass
and tinkling cymbals."
Instances of this kind have formerly occurred: They may occur again.
It concerns us therefore to look to ourselves, and see that our hopes
are not built on the sand.