Worship service 10/25/26.

Greetings and call to worship.
—Greetings and good morning saints and fellow Christians, grace, mercy and peace be with you and follow you through the righteousness of the Son of God Jesus Christ by the Spirit. We come before Him on the Sabbath to bow down our heads and lift up our hearts unto Him that delivered us from all sin and death, and doth deliver us. Blessed be His glorious name forever and ever. Psalm 136:3-4 says, “O give thanks to the Lord of lords: for his mercy endureth for ever. To him who alone doeth great wonders: for his mercy endureth for ever.” Even as the covenant lovingkindness of the Lord endures forever to those that fear Him, let us sanctify the day with gladness and simplicity of heart, knowing assuredly that God pours out abundant blessing on all them that keep the Sabbath day holy.

A Christian minister writes,
—This rest of God was, after the creation, immediately succeeded by the rest of man. For, when he had formed man on the sixth day (as possibly may be gathered from the simplicity of Moses’s narrative), he brought him into Paradise on the seventh, “ינחהו בנן עדן and put him, or, as others think the words may be translated, he made him rest in the garden of Eden,” Gen. 2:15; was not this a most delightful symbol or sign to Adam, that, after having finished his course of labour on this earth, he should be translated from thence into a place far more pleasant, and to a rest far more delightful than that which he enjoyed in Paradise? And when, at certain times, he ceased from tilling the ground in Paradise, and gave himself wholly up to the religious worship of God, with a soul delighting in God; was not this a certain earnest and a prelibation to him of that time, in which, exempted from all care about this animal life, he should immediately delight himself in the intimate communion of God, in being joined with the choirs of angels, and in doing the works of angels?

 

Prayer unto the public reading of the Holy Scripture:
Our holy and righteous Father,
full of all glory, justice, mercy, and truth;
faithful and righteous, who will by no means clear the guilty,
yet thou showeth mercy unto thousands that love thee and keep thy commandments:

We come before thee in all holy reverence,
as those whom thou hast chosen in Christ,
redeemed by His precious blood,
called out of darkness,
and brought into the fellowship of the gospel,

We bow before thee in all humility,
acknowledging the severity and holy requirements of thy law,
Thy right to punish the breakers thereof,
and our own poverty, uncleanness and unworthiness
to draw near unto thee in worship and supplication.

We confess, O Lord,
that apart from the grace and righteousness of our Lord Jesus Christ
we are worthy of thy wrath and curse,
without hope, and without access to the covenant promises.
For we are guilty and polluted by sin,
unable of ourselves to repent, believe, or return unto thee.

Therefore, acknowledging our sin, we call upon thee for grace and mercy through Him:
Pardon our iniquities,
cleanse us by the blood of Christ,
sanctify us by thy truth,
strengthen our faith,
subdue the lusts of the flesh,
and enable us to perform this holy service
in the strength which thou dost so freely supply.

And now, as we come to the reading of thy holy word,
grant a special blessing upon this portion of Holy Scripture.
Make it effectual by thy Spirit
to build up thy Church,
and establish thy kingdom.
Open our hearts to receive the word with meekness;
give us eyes to see and ears to hear;
and cause us by thine own grace to live by it,
that we may be built up a holy temple in the Lord—even through Jesus Christ.
Our Captain, Governor, and Deliverer,
Our Prophet, Priest, and King. The Author and Finisher of our faith.

In His most worthy name we pray,

Amen.

 

Devotional and doctrinal exposition on the Psalms:

Psalm 30 [4]: 1 When David was delivered, from great danger, he rendered thanks to God, exhorting others to do the like, and to learn by his example, that God is rather merciful than severe and rigorous towards his children. 7 And also that the fall from prosperity to adversity is sudden. 8 This done, he returneth to prayer, promising to praise God forever.

A Psalm of David.

1 I will magnify thee, O Lord; for thou hast lifted me up, and hast not made my foes to rejoice over me.

2 O Lord my God, I cried unto thee, and thou hast restored me.

3 O Lord, thou hast brought up my soul from the grave: thou hast kept me alive, that I should not go down to the pit.

4 Sing unto the Lord, O ye saints of his, and give thanks at the remembrance of his holiness.

5 For his anger endureth but a moment; in his favour is life: weeping may endure for a night, but joy cometh in the morning.

6 And in my prosperity I said, I shall never be moved.

7 Lord, by thy favour thou hast made my mountain to stand strong: thou didst hide thy face, and I was troubled.

8 I cried to thee, O Lord; and unto the Lord I made supplication.

9 What profit is there in my blood, when I go down to the pit? Shall the dust praise thee? shall it declare thy truth?

10 Hear, O Lord, and have mercy upon me: Lord, be thou my helper.

11 Thou hast turned for me my mourning into dancing: thou hast put off my sackcloth, and girded me with gladness;

12 Therefore shall my tongue praise thee and not cease. O Lord my God, I will give thanks unto thee for ever.

Exposition:
—We marked before the necessity of prayer in the work of deliverance and restoration, how God, by His mighty power and in marvellous grace and condescension, works in our hearts the very confession of helplessness and the plea which precedes His act of lifting us out of our troubles. And this we must bear in mind, whether we would be outwardly delivered from our afflictions or inwardly restored in any vexation: that God works mightily through prayer, and that this grace precedes our present help and future mercies.

But David presses the matter further, and in the next verse likens his trouble to death itself, and his affliction to the grave, saying, “O Lord, thou hast brought up my soul from the grave: thou hast kept me alive, that I should not go down to the pit.”

And this is a remarkable testimony of David, presenting us with an example, that we, recognising the Lord’s grace, might understand that all the afflictions which beset us are as so many deaths, which would surely swallow us up were not the Lord our stay and support. Another Psalm says, “If it had not been the Lord who was on our side, now may Israel say; If it had not been the Lord who was on our side, when men rose up against us: Then they had swallowed us up quick, when their wrath was kindled against us.”

So every deliverance of the Christian from trouble is as a resurrection from death, inasmuch as the devil would certainly be pleased to destroy us, were we not protected by the Lord from his jaws, “who walketh about as a roaring lion seeking whom he may devour”. And inwardly, we would be overcome by countless cares and worries, unless we believed and hoped in the Lord, who has promised to order these afflictions for our good. “My soul fainteth for thy salvation: but I hope in thy word.”

Therefore, when the believer recalls those occasions of mercy in which the Lord delivered him from trouble, he does not dismiss them as slight dangers or mere inconveniences, but confesses with David that they were as death itself, and that it was truly the light of God’s favour shining upon him which lifted his soul out of the grave and caused him to rejoice. Nor does he rejoice alone, but calls upon others to rejoice with him, reminding them of their duty, that our hearts being fixed upon the Lord, our lips might utter forth His praise. “I will call upon the Lord, who is worthy to be praised: so shall I be saved from mine enemies.”

Calvin— “As one restored to life, therefore, he proclaims that he had been marvellously delivered from present death, as if he had been restored to life after he had been dead. And assuredly, it appears from sacred history, how completely he was overwhelmed with despair on every side.”

Calvin— “the people of God, feeble, without counsel, and destitute of aid, had not only to deal with blood-thirsty and furious beasts, but were also ensnared by stratagems, so that being greatly inferior to their enemies as well in policy as in open force, they were besieged by many deaths. From this it may be easily gathered that they were miraculously preserved.”

Calvin— “In short, David confesses, that unless God cause the light of life to shine upon him, he will be immediately overwhelmed with the darkness of death, and that he is already as a man without life, unless God breathe into him new vigor. And certainly our confidence of life depends on this, that although the world may threaten us with a thousand deaths, yet God is possessed of numberless means of restoring us to life.”

 

Opening Prayer.
—

Amen.

Lesson 106. [1.2.79.] The Contents of Holy Scripture: The Gospels. John. The Gospel of the Son of God. Part 5. Jesus Christ, the Light of the World. 

Westminster Confession of Faith 1.2.

Under the name of holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments,
Genesis—Luke. John.
All which are given by inspiration of God, to be the rule of faith and life.

Intro.

John 8.

Lesson.

• On John 7:53-8:11-

• Early manuscript omissions: The passage is absent from several important early Greek manuscripts, including P66, P75, Codex Sinaiticus, and Codex Vaticanus.

• Later manuscript inclusion: It appears in the great majority of surviving medieval Greek manuscripts, including the Byzantine tradition underlying the Textus Receptus and KJV.

• Variation in placement: Some manuscripts place the account elsewhere in John or after Luke 21:38, suggesting that it may once have circulated independently.

• Differences in style: Certain words and expressions are unusual for John and resemble Luke’s writing. However, these differences are not decisive, particularly given the passage’s distinctive subject matter.

• Contextual continuity: John 7:52 flows naturally into 8:12 without the passage. Nevertheless, the account also fits John’s recurring themes of judgment, hypocrisy, sin, and Christ’s authority.

• Ancient testimony: Jerome reported finding the passage in numerous Greek and Latin manuscripts. Augustine suggested that some omitted it for fear that Christ’s mercy would encourage adultery.

• Reformed commentators: Calvin acknowledged doubts concerning its transmission but retained and expounded it. Matthew Henry expounded it, while John Gill explicitly defended its authenticity.

• Historical authenticity versus Johannine authorship: The event could be historically genuine even if John did not originally write it. These are separate questions.

• Possible apostolic authorization: John may conceivably have approved the account’s later incorporation, explaining different textual traditions. However, no direct historical evidence establishes this.

• Doctrinal implications: The passage agrees with established biblical teaching concerning sin, judgment, mercy, and repentance. Its disputed status does not place any essential Christian doctrine in jeopardy.
  Calvin— “It is plain enough that this passage was unknown anciently to the Greek Churches; and some conjecture that it has been brought from some other place and inserted here. But as it has always been received by the Latin Churches, and is found in many old Greek manuscripts, and contains nothing unworthy of an Apostolic Spirit, there is no reason why we should refuse to apply it to our advantage.”

• There is a difference between personal judgment and rebuking one’s sins. A man may advocate for the lawful punishment, even the death, of a transgressor without thereby being guilty of hypocrisy. The Pharisees are ever guilty of the former. We can see how this passage enforces the same principle in the latter part of John 7, and it may have been placed here because of its particular dealing with hypocrites who condemn all but themselves.

John 8:7. “He that is without sin among you, let him first cast a stone at her.”

John 7:19. “Did not Moses give you the law, and yet none of you keepeth the law? Why go ye about to kill me?”

John 7:24. “Judge not according to the appearance, but judge righteous judgment.”

Matt. 7:5. “Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye.”

Rom. 2:1. “For wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.”

Deut. 17:7. “The hands of the witnesses shall be first upon him to put him to death, and afterward the hands of all the people.”

Rom. 13:4. “For he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil.”

See also Lev. 19:17; Deut. 19:15–21; Gal. 6:1; 1 Cor. 5:12–13.

Calvin—“In this way, however, Christ appears to take out of the world all judicial decisions, so that no man shall dare to say that he has a right to punish crimes. For shall a single judge be found, who is not conscious of having something that is wrong? Shall a single witness be produced who is not chargeable with some fault? He appears, therefore, to forbid all witnesses to give public testimony, and all judges to occupy the judgment-seat.

“I reply: this is not an absolute and unlimited prohibition, by which Christ forbids sinners to do their duty in correcting the sins of others; but by this word he only reproves hypocrites, who mildly flatter themselves and their vices, but are excessively severe, and even act the part of felons, in censuring others.

“No man, therefore, shall be prevented by his own sins from correcting the sins of others, and even from punishing them, when it may be found necessary, provided that both in himself and in others he hate what ought to be condemned; and in addition to all this, every man ought to begin by interrogating his own conscience, and by acting both as witness and judge against himself, before he come to others. In this manner shall we, without hating men, make war with sins.”
3. The free Forgiveness of sins and the justification of our persons before God are not a license to sin.

The act of forgiveness and justification is not a license to sin, but a working principle to obey from the heart, and in true service to God, for His glory and not our own justification. John 8:11; 5:14; Ps. 130:4; Rom. 5:1–2; ch. 6.

John 8:11. “And Jesus said unto her, Neither do I condemn thee: go, and sin no more.” 

John Owen— “The apostle answers, as we do also, “Do we then make void the law through faith? God forbid; yea, we establish the law.” For although the law is principally established in and by the obedience and sufferings of Christ, Rom. viii. 3, 4; x. 3, 4, yet is it not, by the doctrine of faith and the imputation of the righteousness of Christ unto the justification of life, made void as unto believers. Neither of these does exempt them from that obligation unto universal obedience which is prescribed in the law. They are still obliged by virtue thereof to “love the Lord their God with all their hearts, and their neighbours as themselves.” They are, indeed, freed from the law, and all its commands unto duty as it abides in its first considerations “Do this, and live;” the opposite whereunto is, “Cursed is every one that continueth not in all things written in the law to do them.” For he that is under the obligation of the law, in order unto justification and life, falls inevitably under the curse of it upon the supposition of any one transgression. But we are made free to give obedience unto it on gospel motives, and for gospel ends; as the apostle declares at large, chap. vi. And the obligation of it is such unto all believers as that the least transgression of it has the nature of sin.”

John 5:14. “Behold, thou art made whole: sin no more, lest a worse thing come unto thee.”

Ps. 130:4. “But there is forgiveness with thee, that thou mayest be feared.”

Rom. 6:1–2. “What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein?”
Calvin— “Throughout this chapter the Apostle proves, that they who imagine that gratuitous righteousness is given us by him, apart from newness of life, shamefully rend Christ asunder: nay, he goes further, and refers to this objection, — that there seems in this case to be an opportunity for the display of grace, if men continued fixed in sin. We indeed know that nothing is more natural than that the flesh should indulge itself under any excuse, and also that Satan should invent all kinds of slander, in order to discredit the doctrine of grace; which to him is by no means difficult. For since everything that is announced concerning Christ seems very paradoxical to human judgment, it ought not to be deemed a new thing, that the flesh, hearing of justification by faith, should so often strike, as it were, against so many stumbling-stones. Let us, however, go on in our course; nor let Christ be suppressed, because he is to many a stone of offense, and a rock of stumbling; for as he is for ruin to the ungodly, so he is to the godly for a resurrection. We ought, at the same time, ever to obviate unreasonable questions, lest the Christian faith should appear to contain anything absurd.”

Titus 2:11–12. “For the grace of God that bringeth salvation hath appeared to all men, Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world.”

Thomas Watson— “The form of the first covenant in innocence was working; ‘Do this and live.’ Working was the ground and condition of man’s justification. Gal 3:12. Not but that working is required in the covenant of grace, for we are bid to work out our salvation, and be rich in good works. But works in the covenant of grace are not required under the same notion as in the first covenant with Adam. Works are not required for the justification of our persons, but as an attestation of our love to God; not as the cause of our salvation, but as an evidence of our adoption. Works are required in the covenant of grace, not so much in our own strength as in the strength of another. ‘It is God which worketh in you.’ Phil 2:13. As the teacher guides the child’s hand, and helps him to form his letters, so that it is not so much the child’s writing as the master’s, so our obedience is not so much our working as the Spirit’s co-working.”

See also Ezek. 36:26–27; Rom. 6:14, 22; 1 John 2:3–6.

4. Jesus Christ is the Light of the World.

Light is taken for wisdom. Life in its truest sense. Contrast with walking in darkness. John 8:12.
Calvin— “It is a beautiful commendation of Christ, when he is called the light of the world; for, since we are all blind by nature, a remedy is offered, by which we may be freed and rescued from darkness and made partakers of the truelight Nor is it only to one person or to another that this benefit is offered, for Christ declares that he is the light of the whole world; for by this universal statement he intended to remove the distinction, not only between Jews and Gentiles, but between the learned and ignorant, between persons of distinction and the common people.

But we must first ascertain what necessity there is for seeking this light; for men will never present themselves to Christ to be illuminated, until they have known both that this world is darkness, and that they themselves are altogether blind. Let us therefore know that, when the manner of obtaining this light is pointed out to us in Christ, we are all condemned for blindness, and everything else which we consider to be light is compared to darkness, and to a very dark night. For Christ does not speak of it as what belongs to him in common with others, but claims it as being peculiarly his own. Hence it follows, that out of Christ there is not even a spark of true light There may be some appearance of brightness, but it resembles lightning, which only dazzles the eyes. It must also be observed, that the power and office of illuminating is not confined to the personal presence of Christ; for though he is far removed from us with respect to his body, yet he daily sheds his light upon us, by the doctrine of the Gospel, and by the secret power of his Spirit. Yet we have not a full definition of this light, unless we learn that we are illuminated by the Gospel and by the Spirit of Christ, that we may know that the fountain of all knowledge and wisdom is hidden in him.

He who followeth me. To the doctrine he adds an exhortation, which he immediately afterwards confirms by a promise. For when we learn that all who allow themselves to be governed by Christ are out of danger of going astray, we ought to be excited to follow him, and, indeed, by stretching out his hand — as it were — he draws us to him. We ought also to be powerfully affected by so large and magnificent a promise, that they who shall direct their eyes to Christ are certain that, even in the midst of darkness, they will be preserved from going astray; and that not only for a short period, but until they have finished their course. For that is the meaning of the words used in the future tense, he shall not walk in darkness, but shall have the light of life Such is also the import of this latter clause, in which the perpetuity of life is stated in express terms. We ought not to fear, therefore, lest it leave us in the middle of the journey, for it conducts us even to life The genitive of life, in accordance with the Hebrew idiom, is employed, instead of the adjective, to denote the effect; as if he had said, the life-giving light We need not wonder that such gross darkness of errors and superstitions prevails in the world, in which there are so few that have their eyes fixed on Christ.”

John 8:12. “Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.”

a. “I AM.”

Jesus frequently says, “I am” in this Gospel, the Gospel of the Son of God.

Greek, John 8:12: Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου.

What is God? Exodus 3:14—

“And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.”

Hebrew: אֶהְיֶה אֲשֶׁר אֶהְיֶה — Ehyeh asher ehyeh.

The expression can be rendered “I AM THAT I AM” or “I WILL BE WHAT I WILL BE.”

The Greek Septuagint renders Exodus 3:14: Ἐγώ εἰμι ὁ ὤν — “I am the One who is.”

Ps. 27:1. “The LORD is my light and my salvation; whom shall I fear?”

Isa. 26:4. “Trust ye in the LORD for ever: for in the LORD JEHOVAH is everlasting strength.”

Jesus in John 8:12: “I am the light of the world.”

John 8:58. “Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.”

See also John 1:1–3; 8:24, 28; 10:30; 20:28; Isa. 43:10–11.

b. “The light.”

Light is taken for wisdom, and the knowledge of God. The true knowledge of God is found in Jesus Christ alone. 1 Cor. 2:2; 15:3–4, “according to the scriptures.”

In confessing our sin and misery, our death in Adam and merit of eternal judgment. In acknowledging God’s love and provision of salvation. “Jehovah Jireh.” In believing that which Jesus Christ hath testified of Himself. “I am.”

John 1:4. “In him was life; and the life was the light of men.”

Prov. 2:6. “For the LORD giveth wisdom: out of his mouth cometh knowledge and understanding.”

1 Cor. 2:2. “For I determined not to know any thing among you, save Jesus Christ, and him crucified.”

1 Cor. 15:3–4. “Christ died for our sins according to the scriptures; And that he was buried, and that he rose again the third day according to the scriptures.”

John 3:18. “He that believeth on him is not condemned: but he that believeth not is condemned already.”

2 Cor. 4:6. “For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.”

See also Gen. 22:14; Prov. 1–2; Rom. 3:19–26; 5:12; 1 Cor. 1:30; Col. 2:3.

Hutcheson—

“The whole world lies in darknesse of it self, being ignorant of misery, and of the remedy thereof, following the works of darknesse, and liable to affliction, wrath, and want of comfort, and to be cast into outer darknesse, where there is weeping and gnashing of teeth: for, so is imported in this Doctrine, that without Christ, mankinde are as the world is without the Sunne, and the use of these lights which are enlightened thereby.

“4. The remedy of this sad condition is onely to be had in Christ, and he is able to cure all this darknesse, by enlightening the minde, and causing men to know themselves, by discovering and dispelling the works of darknesse, removing of wrath and misery, giving clear and wholsome directions in duty, and chearing up and warming the hearts of his own with his comforts: for, saith he, I am the light of the world.”

c. “The world.”

Many things in the world appear to be light, but are as many dark paths which lead to despair, uncertainty and anxiety. Christ came as the light of the world, so that whatever saving light there is, is found in Him alone.

God made man to rest in Him and find his hope and joy in Him, but man has multiplied his sorrows by seeking after that which is naught.

Eccl. 1:2. “Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity.”

Eccl. 7:29. “Lo, this only have I found, that God hath made man upright; but they have sought out many inventions.”

Ps. 16:4. “Their sorrows shall be multiplied that hasten after another god.”

Jer. 2:13. “For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.”

Isa. 8:20. “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.”

See also Rom. 1:21–23; Eph. 4:17–18; 1 John 2:15–17.

d. “He that followeth me.”

To follow Jesus Christ is to walk according to His Word.

4. Self-renunciation. Renouncing our own righteousness and wisdom. Phil. 3:7–9; Rom. 10:3–4.
5. Self-denial. Taking up the cross and submitting ourselves unto Christ. Matt. 16:24; Luke 9:23.

iii. Repentance. Turning from sin unto God. Acts 3:19; 26:20.

10. Sound faith. Believing the testimony of Christ and resting upon Him for salvation. John 3:36; 6:40; Rom. 10:9–10.
11. Walking in holiness. Obeying His commandments and following His example. John 14:15; 1 John 2:3–6; Eph. 5:1–2.
12. The means of grace. Continuing in the Word, prayer, sacraments and fellowship of the Church. Acts 2:42; John 8:31; 15:4–5.

Matt. 16:24. “If any man will come after me, let him deny himself, and take up his cross, and follow me.”

John 8:31. “If ye continue in my word, then are ye my disciples indeed.”

John 10:27. “My sheep hear my voice, and I know them, and they follow me.”

e. “Shall not walk in darkness.”

That is, as the world walks in ignorance, false religion and unbelief, but surely and comfortably, able to refute the lies of the present day with conviction, resist temptation with clarity, and suffer adversity with patience.

Gen. 6:5. “And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.”

Rom. 8:7–8. “Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God.”

Ps. 119:105. “Thy word is a lamp unto my feet, and a light unto my path.”

Eph. 5:8. “For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light.”

John 12:46. “I am come a light into the world, that whosoever believeth on me should not abide in darkness.”

See also John 3:19–21; 8:31–32; Rom. 6:12–14; 1 John 1:5–7.

f. “But shall have the light of life.”

That is the highest and most pure form and expression of life. Everlasting life. Life in the Spirit. The sanctification of the life here. The promise of life in heaven forever. The life of glory which is begun by regeneration.

John 5:24. “He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.”

John 17:3. “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.”

Rom. 6:4. “Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.”

1 John 3:2. “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.”

See also John 3:3–8; 6:39–40; 10:27–29; Rom. 5:1–2; 8:1, 29–30; Gal. 2:20; Rev. 22:3–5.

Thomas Manton— “This light hath excellent properties.

[1.] It is lux manifestans; it manifesteth itself and all things else. How do I see the sun but by the sun, by its own light? How do I know the scripture to be the word of God, but by the light that shineth in it, commending itself to my conscience? So it manifests all things else. By this light a man may see everything in its own colours; it layeth open all the frauds and impostures of Satan, the vanity of worldly things, the deceits of the heart, the odiousness of sin: Eph. v. 13, ‘All things that be reproved are made manifest by light, for whatsoever doth make manifest is light.’ It sets out the odiousness of sin as a breach of God’s most holy law, enmity against the great God, the procurer of his eternal wrath. Nothing manifests things as this light doth.

[2.] It is lux dirigens, a directing light, that we may see our way and work. As the sun lighteth man to his labour, so doth this direct us in all conditions: Ps. cxix. 105, ‘Thy word is a lamp unto my feet, and a light unto my path.’ It directs us how to manage ourselves in all conditions, in prosperity, adversity; in all affairs, paths, steps; in all the particular actions of our life; it filleth us with spiritual prudence; the wayfaring, the fool, the man of parts that is a stranger, the man of mean parts, all may meet with plain and clear directions hence to guide them in the way to heaven.

[3.] It is lux vivificans, a quickening light, lux est vehiculum influentiarum: John viii. 12, ‘I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life;’ Eph. v. 14, ‘Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.’ That light was the life of men, so is this 353spiritual life; it not only discovereth the object, but helpeth the faculty, filleth the soul with life and strength.

[4.] It is lux exhilarans, a comforting, refreshing, cheering light: Eccles. xi. 7, ‘Light is sweet, and it is a comfortable thing to behold the sun.’ It is so in two respects:—

(1.) It presents us with excellent grounds of comfort, not only against afflictions, but against distress of conscience, which is the greatest trouble that can befall the creature, such as the sense of God’s love in Christ; so it rejoiceth the soul: Ps. xix. 8, ‘The statutes of the Lord are right, rejoicing the heart; the commandments of the Lord are pure, enlightening the eyes.’ It doth good to the heart. Others tickle the senses, but are not affliction-proof, stead us not when God rebuketh us for sin. The light of God’s countenance is displayed in the word: Ps. iv. 6, 7, ‘There be many that say, Who will show us any good? Lord, lift thou up the light of thy countenance upon us. Thou hast put gladness in my heart, more than in the time that their corn and wine increased.’

(2.) Because it is a soul-satisfying light, as light easeth of trouble and restlessness of mind, which we always lie under till we find a safe way of salvation, which we never do till we give up ourselves to the conduct of the word: Jer. vi. 16, ‘Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest to your souls.’ There we find enough to satisfy conscience, though, it may be, not to satisfy curiosity, which is libido intellectus—thirst of a sober man and thirst of a drunkard, the one satisfied, the other mortified.”

 

Conclusion.

Closing Prayer. 

YouTube Audio: https://youtu.be/RJiZEmLaFsc