by T. Austin-Sparks
Chapter 3 - The Cross in Relation to the Issue of Life
Reading: Deuteronomy 30:11-20; Hebrews 2:14-15; Revelation 1:18; Philippians 3:10.
The matter which we now have before us is the
relationship of the Cross to the manifesting of life. It
is very important for us to be clear as to what that
relationship is. One thing is patent, and that is that
life, in this Divine sense, in this spiritual sense, this
life called eternal life, is only to be had as the result
of the Cross of Jesus Christ. On the ground of His death
and by His resurrection this eternal life is given to
them that believe. We sometimes speak of this as simple
faith in the atoning work of the Lord Jesus. In the
reception of that life there may be no sense of battle,
nor conflict; there may be no knowledge whatever of this
fuller realm where the battle for life goes on. That is
because, in the matter of the gift of eternal life, the
Lord Jesus Himself fought the battle in His Cross, and we
receive the free gift by faith's acceptance of what He
did in order that we might have the life.
That is one aspect of the Cross and the issue of life.
That is to say, by the objective apprehension of the
Cross we receive eternal life. All that the Lord Jesus
did for us in His Cross in order that we might pass from
death unto life, appropriated, apprehended by faith,
results in our having life.
But there is another side. The Cross of the Lord Jesus
subjectively wrought out results in our having life more
abundant. His own words are: "I came that they may
have life, and may have it abundantly" (John 10:10).
I believe that the first half of that statement relates
to the simple faith-appropriation of the objective work
of the Cross - what He did for us - but the second
part of the statement carries us further. Life more
abundant requires that what He did for us shall be made
good in us. May we put it in this way: In His
Cross He dealt with our sins, and on the ground of His
having so dealt with them, and of our believing in His
atoning work for our sins, we receive the gift of eternal
life. He also dealt with ourselves, but that is something
which has to be made good progressively, and it is
as we ourselves are dealt with in the power of the Cross
that the way is made for that life to express itself in
ever deepening fullness. The fact is that it is self
which is in the way of the life and its full expression.
It is the natural life which obstructs the course of the
Divine life. Thus what has been done for us has to
be done in us, and as it is done in us that life
becomes more than a deposit, more than a simple, though
glorious possession; it becomes a deepening, growing
power, a fullness of expression.
A STATE OF DISORDER IN THE CREATION
Let us seek to set forth the position. In the first place there is in the creation a state of disorder with which God is not united. We can all grasp that. There is nothing very profound about it except as the fact breaks upon us, and we realize that there is this state of disorder in the creation of which we are a part, and that God is not united with that state, with the creation in that condition. It is not according to His mind. It has ceased to express His thought. It is contrary to His intention and therefore He is not linked with it.
DEATH AND SATAN POSITIVELY ASSOCIATED WITH THAT STATE
Secondly, there is a positive association of death and Satan with that state. It is not just a passive mass, in confusion, in chaos, in disorder. There are active elements in it. We might say that it is a seething mass. There are forces at work in it and those forces are not the forces of life, but of death. Death is working, and Satan is associated with that state.
A NEED ARISES
In the
third place, we see that a need arises, and a need along
various lines. Firstly, there must be a judicial
setting aside of that creation. We mean by 'a
judicial setting aside' that a judgment must be passed
upon it, and under that judgment it must be put away out
of God's sight. It must come to the place where in its
entirety it is under the Divine ban and not one part of
it can come into acceptance with Him: that is, it must be
judicially dealt with, and judicially set aside. That
becomes necessary as a preliminary step to anything which
God will do after a new order. God has dealt thus with
the creation in the Cross of Christ.
Secondly, an actual and a potential destroying of that
power of death and Satan must take place. Let us
watch our words - an actual, and a potential, destroying
of that power of death and Satan. Well, God did that in
actuality in the Person of the Lord Jesus. He destroyed
death and him that had the power of death, that is, the
devil. In Christ it is actually done. Christ at God's
right hand represents and declares that this has been
accomplished. Death is swallowed up victoriously. Satan
too has been destroyed. That word 'destroyed', translated
in the Revised Version 'bring to naught', does not mean
what some people take it to mean. There are times, when
speaking of destroying, we think of going the whole
length of utterly obliterating, putting out of existence.
This word does not mean that. Bringing to naught means,
in the intention of God, to render utterly abortive, to
render incapable of ultimate success. Do not forget that,
so far as the Lord Jesus is concerned at God's right
hand, Satan is defeated. He cannot touch Him personally,
and he knows it. The only way in which he can touch Him
is through His members. Satan no longer has any power to
touch Christ directly with death, or with any other
weapon. "Through death he has destroyed him that had
the power of death." It is actually done in Christ.
We have used another word - potential. That potential
destroying of death and Satan was on behalf of the
saints. That is something which is secured and, though
not yet fully entered into in experience, can be entered
into by faith and known in a progressive way. It cannot
be said that you and I at present in the entirety of our
being find that death and Satan have no power. So far as
we are concerned it is not an actual fact that Satan is
inoperative. But this has been secured for us potentially
in Christ, that we may become those who more and more
experience what Christ has wrought for us, and come
progressively into the good of that work which was
potentially done on our behalf. In Christ, then, we see
that destruction to be accomplished in actuality; in the
saints, potentially.
Thirdly, it is essential that there should be a living
representation of the Divine order, which is deathless,
and victorious over Satan, as the pattern to which
believers are to be conformed. That is a necessity,
and it is realized in Christ. He is the representation of
the new creation, the Divine order, to which we are to be
conformed, and which is deathless, and victorious over
Satan. God must work to an end, to a pattern, to a model,
and Christ is that for Him. He is working in the saints
to bring about conformity to Christ, which means also
conformity to the Divine order represented by Christ; for
we must remember that Christ is the sum total of a Divine
order. So often the Lord's people fail to recognize that.
We must in the first place, of course, recognize that He
is a Person. Before all else, He is the Divine Person,
but He is in Himself the sum total of a Divine and
heavenly order. If the tabernacle or the temple of old
expressed a whole system of things: regulated, ordered,
appointed, functioning, related: a wonderful system (do
not be afraid of that word, for put in the right realm it
is a very good word), and if the temple or tabernacle
represented that, they were but types of Christ. Christ
is the Priest; Christ is the Altar, Christ is the
Sacrifice, Christ is the Fine Linen; Christ is the Gold,
Christ is the perfect Humanity, Christ is all, and Christ
is the order. "Let everything be done decently and
in order", says the Apostle. It is a heavenly
planning and appointing.
When we come into Christ, while it is true that we come
into the Divine Person, we have to come into our place in
a Divine order, and being in Christ requires that there
shall be a right relationship to one another; an
appointing, a functioning, a relativity about everything.
It is a wonderful Divine system. Death and Satan have
their occasion when anything that relates to Divine order
is not obeyed, recognized or observed. It is quite
easy for death to get a chance amongst the Lord's people
when there is a disorder amongst them, when they are not
conformed to Christ in the sense of His being an
expression of an ordered, heavenly system. Surely the New
Testament rather thunders upon that than speaks. If the
Corinthian Church is an example of weak testimony, and
indeed it is, the reason is not far to seek. It was a
matter of disorder amongst believers.
So God must have this representation of His Divine order,
which is deathless, and victorious over Satan, and to
that believers are to be conformed. That is conformity to
the image of His Son, our Lord Jesus Christ.
Fourthly, there is required a vital union with Him as
basic, and a life utterly and continuously in the Holy
Spirit. We all accept the first essential, vital
union with Him as basic, but what is just as important,
if there is to be the full expression of life, is that
there shall be a life which is altogether in the Holy
Spirit continuously. Life in the Holy Spirit is the
Divine offset to that other life in death and under the
power of Satan. That other life is disordered, and God is
not united with it.
That is the first state: a life in death, under the power
of Satan, in disorder; tremendously active, energetic,
and yet God is not in it. It may even be active in a
religious way, and yet God is not in it. I sometimes
wonder if religion is not God's greatest enemy in this
world. It sounds a terrible thing to say, but I am quite
sincere in raising that question. Religion seems to place
more people in a position in which God - if we may so
speak - is put to a greater measure of difficulty to
reach them by the Holy Spirit than any other thing,
because it puts them into a false position. Over against
that God sets this new Order which is utterly under the
Holy Spirit. What does it mean to be utterly under the
government of the Holy Spirit? It means that everything
shall be submitted to the Holy Spirit. You and I will
recognize that if we move any way without our lives
completely committed to the Holy Spirit, we are most
likely to function outside of God's realm; and the end is
death. There may be the best of intentions. Our motives
may be all right. We may even do a thing for the Lord;
but there are multitudes of things done for the Lord
which are not done in the Holy Spirit. There is a whole
mountain of activity proceeding from the purest motives
for the Lord's interests, but they are not the Holy
Spirit's activities. I believe the Lord is generous and
gracious, and that, because it is a matter of ignorance,
He is patient with us and seeks to lead us into better
ways. The mistaken course may be due to want of light,
and while fuller light is not available, or until it
breaks in the Lord continues alongside and gives as much
blessing as He can. But that does not mean that in the
long run all that past activity is going to meet with
acceptance and prove to have been for the accomplishment
of Divine ends. At some point it will break down, and
those concerned will come to a recognition of the fact
that, after all, a great percentage of all that work for
the Lord has not counted; and the earlier we come to that
recognition the better.
THE CROSS: THE ALL-INCLUSIVE ANSWER
All that is
gathered up in the Cross. The Cross simply says that an
order, though it be religious, well-motivated, or
good-intentioned, but nevertheless proceeding from man in
his natural state (not necessarily in defiance of God or
in conscious rebellion against Him, but just the
expression of man's natural state as he is), the Cross
says that this entire order is set aside. God has
judicially judged it and put a ban upon it. In the Cross
of the Lord Jesus God has said finally: 'You in your
natural state cannot serve Me, and cannot bear any fruit
to My glory! It is possible to go out and work, labour,
and die of the strain of trying to serve Me and yet it
still remains true that you cannot, out from yourself, by
any natural resources whatever, bear fruit unto Me.' The
only thing that can ever get through to God's end, and
that can be in life - eternal, Divine, heavenly life - is
that which proceeds from the Holy Spirit.
How sweeping that is! How that analyses and dissects
everything! Of the things we say, for example, it
continually presents the interrogation: 'Was that spoken
in the Holy Spirit?' It is not enough to ask ourselves:
'Did I mean it well? Did I intend it for the Lord?' but:
'Was it said, was it done, in the Holy Spirit, or did I
do it?' It is not a question of motive or of intention,
but of the source from which we did it.
We have daily to recognize that our lives must be subject
to the Holy Spirit, and when we are aware that there has
been something of our own will, we have to be faithful
before God about it. I believe that slowly and surely we
shall come to the place where we live with that certain
pause in our hearts which is a check on our
impulsiveness, a check on rashness, a check on acting
under excitement, a check on our own way of reasoning
about things. That is a thing for the Holy Spirit to set
up in us. Our business is to recognize that from centre
to circumference our lives must be handed over to His
control. The result will be that the Holy Spirit will all
the time work back to the Cross. The Cross, once for all,
settled that position in a comprehensive and detailed
way. It stands for ever as God's judicial ban upon man by
nature, in his unregenerate state. The Holy Spirit will
work back to that with us.
Do recognize that the Cross is the end of the risen life,
and not only the beginning. If you forget everything
else, remember that. The Cross is the end of the risen
life, as well as the beginning: "That I may know
him, and the power of his resurrection, and the
fellowship of his sufferings, becoming conformed unto
his death." People have been to me with
Philippians 3 and have asked: 'Why did Paul put death at
the end? Surely it ought to be right the other way round
- "That I may be conformed to His death, and know
Him in the power of His resurrection, and the fellowship
of His sufferings"!' No, there is no mistake. The
order is of the Holy Spirit. The power of His
resurrection presupposes that there has been a death, but
the very resurrection-life leads to the Cross. The Holy
Spirit in the power of the risen life is always leading
you back to the Cross, to conformity to His death. It is
the very property of life to rule out all that belongs to
death. It is the very power of resurrection to bring us
back to the place where death is constantly overcome.
That place is none other than the Cross of our Lord Jesus
Christ where the natural life is put aside. So Paul says:
"...becoming conformed unto his death...",
which means: to have the ground of death continuously and
progressively removed; and that, again, as we have said,
is the fruit of living union with Him. It would be a poor
look-out for you and for me were we to be conformed to
His death in entirety apart from the power of
resurrection in us, apart from our already knowing the
life of the Lord. Where would be our hope? What is it
that is the power of our survival when the Cross is made
more real in our experience? There would be no survival
were it not that His risen life is in us. So Paul prays:
"That I may know him, and the power of his
resurrection...", and that means conformity to His
death without utter destruction. The end of the risen
life is the Cross. The Holy Spirit is always working in
relation to the Cross, in order that the power of His
resurrection may be increasingly manifested in us.
This is the background of the whole question of life. I
am sure, with a greater certainty today than ever, that
the basis in us for life triumphant is the working of the
Cross in the setting aside of all that which is natural.
There is nothing more hated by the enemy than the Cross.
Let us seek to free our minds from all false conceptions
of the Cross! So often there has been this kind of
reaction: 'Oh, it is the Cross; it is death, death,
death! This working of the Cross in a subjective way is
all the time leading to death!' That is why we have
already mentioned that it is so important for us to
recognize that it is not that death destroys us, but that
it makes the way for a greater fullness of life. It is
the positive side that we have to keep in mind; not the
fact that we are constantly being ruled out, and ruled
out, but rather that of necessity that is being done in
order that He may come in, and come in, and come in. It
is the life side which has to be kept uppermost, even in
the working of the Cross with reference to what was set
aside by God at Calvary.
Is your need, then, that of life? The Lord, in effect,
says: 'Well, let us get this thing out of the way!' And
when He gets that out of the way there is life. Do you
want more life? Well, let us get this thing out of the
way; and you have more life. You very rarely meet people
who, having really laid themselves out before God for an
increase of spiritual life, have not promptly gone into a
very bad experience and had a difficult time. Have you
ever come to the place where you have laid yourself out
for that extra thing, that new thing, which God has been
revealing to you, and not gone through some dark, trying
and painful time? It is always so. It is not wrong. The
Lord is only saying: 'Do you want that?' There is always
something to be got out of the way. It may be that you
want spiritual increase because it will make you a
happier man. That motive will have to be got out of the
way so that you want it, not for your own sake, but for
His sake. If you go through a bad time, and the
dominating element is self, you will say: 'Oh, well, it
does not matter. I would rather not have it if it means
this!' That is the selfish way of regarding it. But if
you are in a dark time in relation to something, and you
come to the place where you say: 'Well, whatever it
costs, the Lord must have this thing in my life!' you
have come there by way of Christ's victory. The Holy
Spirit always brings that issue. It is life that He is
after, and life more abundant, and this is alone realized
by His bringing back and back to the Cross. The Cross is
basic to life, because it was there that the Lord Jesus
conquered death, and brought life forth for the saints.
Calvary is victory, not defeat!
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