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TOPIC: Gordon, Samuel Dickey - Quiet Talks About Jesus (Other Topics in this Collection)
SUBJECT: 007. Outside the Eden Gate.
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Outside the Eden Gate.
The story of what took place outside that guarded gate makes clear the love, the wise farsighted love that showed the man the way out that day. To tell the story one must use a pen made of the iron that has entered his own soul, and though the pen be eased with ball point, it scratches and sticks in the paper for sheer reluctance. And only the tears of the heart will do for ink.
That was a costly meal. That first bite must have been a big one. Its taste is still in the mouth of the race. If that fruit were an apple it must have been a crab. There has been a bad case of indigestion ever since. If you think there were no crab-apples in Eden, then the touch of those thickening lips must have soured it in the eating—man's teeth are still on edge. The fruit became tough in the chewing. It's not digested yet. That Garden of Eden must have been on a hill, with lowlands below, and high hills above, and roads both ways. The man seems to have gotten into the lowland road, and after a bit, struck some marshes and swamps, with a good bit of thick gray fog.
The first result of the break with God was in the man himself. Man has two doors opening into himself from God—the eye and the ear. Through these God comes into the man and makes Himself known. Through these comes all man knows of God. Both have their hinges in the will, the heart. Man gave both doors a slam shut that day in Eden. Yet they went shut gradually. That was the God-side of their shutting. He quickly slipped in an air cushion so the shutting might be softened and delayed, and meanwhile His presence be appealing to the man.
Refusing to obey God was equal to hearing without being willing to listen. It was the same thing as looking with that reluctance that won't see, and then doesn't see. Hearing and seeing lie deeper than ears and eyes, down in the purpose, the will, the desire of the heart. Unwillingness dulls, and then deafens the ears. It blurs, and then blinds the eye. An earnest, loving purpose gives peculiar keenness to the ears, and opens the eye of the eye. Ears and eyes are very sensitive organs. If their messages be not faithfully attended to they sulk and pout and refuse to transmit messages. It is a remarkable fact that habitual inattention to a sound or sight makes one practically deaf or blind to it; and that close attention persisted in makes one's ears and eyes almost abnormally keen and quick. Love's ears and eyes are proverbially acute.
One may be so wholly absorbed in something that he absolutely does not see the thing on which his eyes are turned. He does not hear the sounds that are plainly coming to his ear because his thought, back of that his heart, is elsewhere. Hearing, seeing is with the heart back of ears and eyes. God is spoken of as silent. Yet His silence may be simply our deafness. The truth is He is speaking all the time, but we are so absorbed that we do not hear. He is ever looking into our faces with His great, tender, deep eyes, but we are so wrapped up in something else that the gaze out of our eyes is vacant to that Face, and with keenest disappointment, so often repeated, He gets no answering glance.
Let anybody in doubt about the strict accuracy of this do some experimenting on himself, either with outer things or regarding God. Let him obey the inner voice in some particular that may perhaps cut straight across some fixed habit, and then watch very quietly for the result. It will come with surprising sureness and quickness. And the reason why is simple. The man is simply moving back into his native air, and of course all the powers work better.
This truth about the nerves of the ears and eyes running down into the heart is constantly being sounded out in the old Book. A famous bit in Isaiah puts it very clearly, and becomes a sort of pivot passage of all others of this sort. That fine-grained, intense-spirited young Hebrew was caught in the temple one day by a sight of God. That wondrous sight held him with unyielding grip through all the after years. With the sight came the voice, and the message for the nation: "Tell these people—you are continually hearing, but you do not listen, nor take in what you hear. Your eyes are open, they look, but they do not see." Then the voice said, "Make their heart fat, and their ears heavy, and their eyes shut."
That is to say, by continually telling them what they will continually refuse to hear because it does not suit the habit of their lives, he would be setting in motion the action that would bring these results. The ears that won't hear by and by can't hear. The heart that will not love and obey gets into a state of fatty degeneration. The valves that refuse to move in loving obedience will get too heavy with fat to move at all. The fat clogs the hinges. There is the touch of a soft irony in the form of the message. As though Isaiah's talking would affect their ears, whereas it is their refusal to hear that stupefies the hearing organ. In faithfulness God insists on telling them the truth even though He knows that their refusal to do will make things worse. But then God is never held back from good by the possible bad that may work out of it.
When Jesus came, the Jews, to whom His messages to the world were directly spoken, were in almost the last stages of that sort of thing. So Jesus, with the fine faithfulness of love blending with the keenest tact, spoke in language veiled by parable to overcome the intense prejudice against plainly spoken truth. They were so set against what He had to tell that the only way to get anything into them at all was so to veil its form as to befool them into thinking it truer. Toward the close, His keenness, for which they were no match, joining with the growing keenness of their hate, made them see at once that the sharp edge of some of those last parables was turned toward themselves.
In explaining to His puzzled disciples about this form of teaching, with a sad irony that reveals both His heart's yearning and His mental keenness, He uses more than once with variations this famous bit from Isaiah. He makes the truth stand out more sharply by stating the opposite of what He desires, making the contrast between His words and His known desires so strong as not only to make plain the meaning intended, but to give it a sharper emphasis.
The result that began with ears and eyes quickly affected the tongue. That is nature's path. The inner road from ear and eye is straight to the tongue. The tongue is the index of man's whole being. While through ear and eye he receives all that ever gets in, through the tongue his whole being is revealed. Of course his personality reveals itself very much otherwise. In the carriage of the body. Strikingly so in the look of the eye. The body itself, especially the face, becomes in time the mould of the spirit within. Yet the tongue—what is said, how it is said, what is not said, the tone of voice—the tongue is the index of the spirit.
There is no stronger indication of mastery over one's powers than in control of the tongue. When God would break up man's first great ambitious scheme of a self-centred monopoly on the Shinar plains, He simply touched his tongue. The first evidence of God's touch in the re-making of man on that memorable Pentecost day was upon his tongue.
The effect upon his tongue of the break with God has been radical and strange. Dumbness, and slowness or thickness of speech alternate with an unnatural sharpness. Sometimes the spittle has a peculiar oiliness that results in a certain slipperiness of statement. Sometimes it has a bitter, poisonous, acid quality that eats its way into the words. There is a queer backward movement in biting sometimes. Withal a strange looseness of speech regarding the holiest things, and the most awesome truths, and the Holy One Himself.
The moment a man gets a vision of God he is instantly conscious of something the matter with his tongue. The sight that comes to his eyes, the sound to his ears makes him painfully self-conscious regarding the defect in his tongue. Moses found himself slow-tongued. Isaiah felt the need of the cleansing coal for his tongue.
But man's whole inner mental process was affected. A peculiar sense of fear, of dread, is woven inextricably into the very fibre of man's being. His first reported word after that break was, "I was afraid." That sense of fear—a horrid, haunting, nightmare thing—has affected all his thinking and planning and every-day speech. No phrase is oftener on man's tongue than "I'm afraid." Isaiah's classic utterance about ears and eyes has a counterpart equally classic from Paul's pen, about the effect of sin upon man's mental processes. A few lines in the letter to the Ephesian circle of churches give a sort of bill of details of the mental steps down that slope from the Eden gate.
Paul is urging these friends to live no longer as they, in common with all the races, had been living, in "the vanity of their mind, being darkened in their understanding, alienated from the life of God, because of the ignorance that is in them, because of the hardening of their hearts; who, being past feeling, gave themselves up to lasciviousness to make a greedy trade of all uncleanness." Here are seven steps down. The first five are put in reverse order. Beginning where they have been, he traces the five steps back to the starting point, and then adds the two likely to follow with any who persist past this point.
The start of all sin is in the setting of one's self against God. Choosing some other way than His. It is called here "hardening of the heart." The native juices of the heart are drawn away from God and dry up. In this Book the heart is the seat of both affection and will. It is the pivotal organ of life. Any trouble there quickly and surely affects the whole being. Then follows "ignorance." Of course. The heart controls both ear and eye, the two great channels inward of knowledge. The hardening of the heart locks both doors. And hard on the heels of that comes "Alienated from the life of God." That is, cut off, shut out of fellowship and intimacy. Life is union with God. Through union God's life flows into us. Union is rooted in knowledge and in sympathy, fellow-feeling, a common desire and purpose. The man snapping that tying cord cuts himself off.
The next step is peculiarly pathetic—"darkened in their understanding." The man has shut the shutters close, and pulled the shades down tight. Of course it's dark inside. He is unable to see. First unwilling, now unable. If the only thing that can be gotten for use as light be darkness, how intense is that darkness! Then comes the pitiable result of acting as if darkness were man's native air—"the vanity of the mind." That word vanity means aimlessness. The mind is still keen, even brilliant, but the guiding star is shut out, and that keen mind goes whirring aimlessly around. Sometimes a very earnest aimlessness. The man's on a foggy sea without sun or star. The compass on board is useless.
But more pitiable and pathetic yet; indeed utterly laughable if it were not so terribly serious and pathetic:—this man in the dark proceeds gravely to decide that this darkness of his own making is a superior sort of light, and bows low in worship of its maker. He has even been known to write brilliant essays on the light-giving power of blinding darkness, with earnest protests at the evil of this thing commonly called light. Sometimes having carefully cottoned up the shutters that no scrap of sun light or sun warmth may get in, he strikes a friction match, and sits warming himself, and eloquently sets forth his own greatness as shown by the match,friction match. Most of this sort of light and heat is of the friction sort.
Then with reluctant hand, one who knows Paul's tender heart can well believe, the curtain is drawn aside for the last two stages; the grosser, gutter, animal stages, which, not always by any means, but all too commonly follow. "Past feeling!" The delicate sense of feeling about right and purity dulls and goes. The fine inner judgment blunts and leaves. The shrinking sensitiveness toward the dishonorable and impure loses its edge and departs. Then—pell mell, like a pack of dogs down a steep hill, follows the last—"lasciviousness," the purest, holiest things in the gutter-slime, and then, cold-blooded, greedy trading in these things. That's the picture painted in shadows of Rembrandt blackness, newly blackened, of the effect in man himself of turning away from God.
Now Jesus is the music of God's heart sounding in man's ears anew, that he may be wooed back the old road to the Eden life. Jesus is the face of God, close up, looking tenderly, yearningly, into man's face, that his eye may be caught and held, and his heart be enchained.