"A Candlestick of Pure
Gold: of Beaten Work" Exodus 25:31
"The Testimony of Jesus" Revelation 1:9
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March -- April, 1970 |
Vol. 48, No. 2 |
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EDITORIAL
REALIZING CHRIST'S PRESENCE
I SUPPOSE it is true that most of the Lord' servants would acknowledge
their indebtedness to some men of God whose influence had been a help
to them. I gladly make this confession in quite a number of instances.
In the earlier days of my ministry, when there was a true heart-hunger
for God's fullest and best for my life, I was greatly inspired and
helped by the life and ministry of such greatly-used servants of God as
Dr. A. J. Gordon (of Boston), Dr. A. T. Pierson (of Philadelphia
originally), Dr. A. B. Simpson (Founder of the Christian and Missionary
Alliance), Dr. F. B. Meyer, Dr. Campbell Morgan, and others. In my
earliest days of ministry a little book came into my hand with some
messages by Dr. A. J. Gordon. I have forgotten its title and have quite
lost trace of it. But it opened my eyes to a new level of spiritual
life, and was like the door into a spiritual world of which I knew very
little. When in Boston in 1925 (my first visit to that country) I made
a point of visiting the church (Clarendon) where Dr. Gordon fulfilled
his main life-work. I was deeply disappointed at finding nothing that
spoke of my dear spiritual benefactor, but I pursued him in his books,
which I found in Philadelphia. Among these books, and connected with
his volume on the Lord's Coming Again, I found his 'dream' -- 'How
Christ Came to Church'. I am giving the substance of that 'dream' here,
with its larger context and purpose. Here it is:
"Not that I attach any importance to dreams or ever have done so. Of
the hundreds which have come in the night season I cannot remember one
which has proved to have had any prophetic significance either for good
or ill. As a rule, moreover, dreams are incongruous rather than
serious, a jumble of impossible conditions in which persons and things
utterly remote and unconnected are brought together in a single scene.
But the one which I now describe was unlike any other within my
remembrance in that it was so orderly in its movement, so consistent in
its parts, and so fitly framed together as a whole. I recognize it only
as a dream; and yet I confess that the impression of it was so vivid
that in spite of myself memory brings it back to me again and again, as
though it were an actual occurrence in my personal history.
"And yet why should it be told or deliberately [25/26]
committed to print? 'I will come to visions and revelations of the
Lord', says the apostle. His was undeniably a real, divinely given, and
supernatural vision. But from the ecstasy of it, wherein he was caught
up into paradise and heard unspeakable words, he immediately lets
himself down to the common level of discipleship. 'Yet of myself I will
not glory but in my infirmities.' God help us to keep to this good
confession evermore, and if perchance any unusual lesson is taught even
'in visions of the night when deep sleep falleth on men' let us not set
ourselves up as the Lord's favourites to whom He has granted especial
court privileges in the kingdom of heaven. No, the dream is not
repeated as though it were credentials of peculiar saintship, or as
though by it God had favoured me with a supernatural revelation; but
because it contains a simple and obvious lesson, out of which the
entire book which we are now writing has been evolved.
"It was Saturday night, when wearied from the work of preparing
Sunday's sermon, that I fell asleep and the dream came. I was in the
pulpit before a full congregation, just ready to begin my sermon, when
a stranger entered and passed slowly up the left aisle of the church
looking first to the one side and then to the other as though silently
asking with his eyes that some one would give him a seat. He had
proceeded nearly half-way up the aisle when a gentleman stepped out and
offered him a place in his pew, which was quietly accepted. Excepting
the face and features of the stranger, everything in the scene is
distinctly remembered -- the number of the pew, the Christian man who
offered its hospitality, the exact seat which was occupied. Only the
countenance of the visitor could never be recalled. That his face wore
a peculiarly serious look, as of one who had known some great sorrow,
is clearly impressed on my mind. His bearing, too, was exceedingly
humble, his dress poor and plain, and from the beginning to the end of
the service he gave the most respectful attention to the preacher.
Immediately as I began my sermon my attention became riveted on this
hearer. If I would avert my eyes from him for a moment they would
instinctively return to him, so that he held my attention rather than I
held his till the discourse was ended.
"To myself I said constantly: 'Who can that stranger be?' and then I
mentally resolved to find out by going to him and making his
acquaintance as soon as the service should be over. But after the
benediction had been given the departing congregation filed into the
aisles and before I could reach him the visitor had left the house. The
gentleman with whom he had sat remained behind, however; and
approaching him with great eagerness I asked: 'Can you tell me who that
stranger was who sat in your pew this morning?' In the most
matter-of-course way he replied: 'Why, do you not know that man? It was
Jesus of Nazareth.' With a sense of the keenest disappointment I said:
'My dear sir, why did you let Him go without introducing me to Him? I
was so desirous to speak with Him.' And with the same nonchalant air
the gentleman replied: 'Oh, do not be troubled. He has been here today,
and no doubt He will come again.'
"And now came an indescribable rush of emotion. As when a strong
current is suddenly checked, the stream rolls back upon itself and is
choked in its own foam, so the intense curiosity which had been going
out toward the mysterious hearer now returned upon the preacher: and
the Lord Himself 'whose I am and whom I serve' had been listening to me
today. What was I saying? Was I preaching on some popular theme in
order to catch the ear of the public? Well, thank God, it was of
Himself I was speaking. However imperfectly done, it was Christ and Him
crucified whom I was holding up this morning. But in what spirit did I
preach? Was it 'Christ crucified preached in a crucified style'? Or did
the preacher magnify himself while exalting Christ? So anxious and
painful did these questionings become that I was about to ask the
brother with whom He had sat if the Lord had said anything to him
concerning the sermon, but a sense of propriety and self-respect at
once checked the suggestion. Then immediately other questions began
with equal vehemence to crowd into the mind. 'What did He think of our
sanctuary, its gothic arches, its stained windows its costly and
powerful organ? How was He impressed with the music and the order of
the worship?' It did not seem at the moment as though I could ever
again care or have the smallest curiosity as to what men might say of
preaching, worship, or church, if I could only know that He had not
been displeased, that He would not withhold His feet from coming again
because He had been grieved at what He might have seen or heard.
"We speak of 'a momentous occasion'. This though in sleep, was
recognized as such by the dreamer -- a lifetime, almost an eternity of
interest crowded into a single solemn moment. One present for an hour
who could tell me all I have so longed to know, who could point out [26/27] to me the imperfections of my service; who
could reveal to me my real self, to whom, perhaps I am most a stranger;
who could correct the errors in our worship to which long usage and
accepted tradition may have rendered us insensible. While I had been
preaching for a half-hour He had been here and listening who could have
told me all this and infinitely more -- and my eyes had been holden
that I knew Him not; and now He had gone. 'Yet a little while I am with
you and then I go unto him that sent me.'
"One thought, however, lingered in my mind with something of comfort
and more of awe. 'He has been here today, and no doubt He will Come
again '; and mentally repeating these words as one regretfully
meditating on a vanished vision, 'I awoke, and it was a dream'. No, it
was not a dream. It was a vision of the deepest reality, a miniature of
an actual ministry, verifying the statement often repeated that
sometimes we are most awake toward God when we are asleep toward the
world."
That is the 'dream' and its effect on Dr. Gordon as inspiring him to
write on "He will come again". But what of the larger context? Firstly,
its effect upon myself. The effect has been to make me always -- in
leading any service -- keep as high and reverent a level as possible.
To maintain a dignity, respect, and 'good taste' worthy of such an
honourable presence as that of our Lord. The result is that anything
'cheap', undignified 'loose', in leadership is very abhorrent to me,
although I trust that I am not haughty and superior. This leads to my
real purpose in writing in this way.
In another place in this little paper we have had to dwell upon the
very low behaviour of some Christians in the Church at Corinth. It is a
picture of behaviour -- especially in the Assembly -- which is so very
unworthy of Christ and would seem to imply an almost total loss of the
sense of His presence. Do you not feel, dear friends, that there is a
lot of room for a recovered sense of reverence and dignity in our
gatherings? Should this be artificial, induced by dim light, soft
music, stained glass windows, and solemn procession? Our Lord -- the
glorious Son of God, Creator of all things, exalted above all dignities
in the universe, destined to be the sovereign Ruler of the universe --
has said: "Wheresoever two or three are gathered in my name, there
I am." "There I am!" Oh, how much there is that results from not
realizing His presence! The noisy chatter before and immediately after
'worship'(?). I dare not list the things which would not be if there
was a due respect for His presence. Dr. Gordon may have spoken of Him
as "Jesus of Nazareth", and referred to His lowly appearance, but when
he realized who had been present he was almost devastated with
shame and self-confusion. 'Jesus of Nazareth here, watching, listening,
feeling'?'
What respect have we for Him? Are we such victims of our natural
senses, our eyesight, that because we do not see Him in the flesh, we
are without spiritual sensibility? When we ask Him to be present do we
really realize who it is that we invite? What would we do if we knew
that some very high dignitary in this world was coming amongst us?
I am sure that we should derive much more blessing from His presence if
we were more "in the Spirit" of that presence. But, not only on one day
in the week, and when we 'go to church', but we ask for His presence
always. This is my word of appeal. - T. Austin-Sparks.
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THE BATTLE FOR LIFE
Editor's Note. The book with this title has been out of print for
some time, but we are frequently being asked for it. There are some
difficulties in reprinting at present. We have several waiting to go to
the printers, but the Lord will have to facilitate in the matter. We do
feel that this book, The Battle for Life, has a vital message
for our time, and we have therefore decided to reproduce it in A
Witness and a Testimony. This will, of course, take some
considerable time, so we shall keep in mind the reprinting of the whole
book as soon as it is possible. Notice of this will be given well
ahead. There are some slight alterations and additions in its form as
here. [27/28]
Chapter 1
THE QUEST OF THE EYES OF FLAME
Reading: Revelation 1:1-20; 2:1.
BY way of a brief introductory word let us focus your attention upon
what we feel to be the Lord's concern with His people at this time.
In the second and third chapters of the Book of the Revelation we have
the Lord's survey of the seven churches. As those eyes that are as a
flame of fire peer into the inner spiritual state and lay bare the
condition -- analyse, dissect, separate, place on the two sides of
debit and credit, and form and pass their final verdict -- we see one
thing to be at issue with regard to them all. There may be particular
differences in them; the aspects may vary; the elements may be very
different: yet when all has been surveyed and gathered together it is
to establish but one fact, namely, the presence or absence of that
which, from the Lord's standpoint, constitutes justification in the
continuance of the Lord's full committal to anything which claims to
represent Him. The issue for every one of these churches was whether,
under the Lord's permission, they could remain as true witnesses, and
whether they could continue as really representing Him. The Lord had
them before Him -- shall we say, had them in His hand -- and was
determining whether He could keep them or whether He would have to put
them away; whether He would have to "remove the lampstand out of its
place" (Revelation 2:5), or whether it could abide with His full
approval. So that the question was clearly one of continuing in
relation to the Lord's intended purpose or of losing its position. We
have seen bodies cross the sky at night, coming from afar, gaining in
brilliance, it seemed, as they came nearer, flashing on their way, and
then disappearing altogether from view in the darkness of the night.
Here are "stars" brought in by the eternal counsels of God, flashing in
with the glory of His grace, some of them to cease to fulfil those
counsels.
The question concerning every instrumentality raised up by God in
relation to His purpose is: How far can He go on with it? It is evident
that there are things which do not justify Him in wholly supporting
some instrumentalities which He originally raised up and used. These
letters make those things clear.
In the first place, the fact that God originally raised up an
instrumentality, that it came from Him and was His work initially, does
not justify Him in keeping it indefinitely. That is made quite clear.
We should take serious account of the fact that, because God raised up
a thing, it does not mean that He must of necessity keep that thing
right through unconditionally, that is, no matter what its state or
character may be eventually or in the course of time. Further, the fact
that an instrument has had a wonderful history of devotion to Him and
has at some time been a very real and full expression of His grace and
power, does not resolve itself into a claim upon Him, and He does not
regard Himself as under any obligation to preserve it indefinitely. But
we have to press the point still further. Because at any given time
many commendable things are to be seen in an instrumentality, which the
Lord Himself may praise -- and there may be not a few such things --
nevertheless, this record shows that even they do not justify God in
preserving it in its former place; even the presence of such
comparatively good things does not mean that He may never consider
putting them out of their original place, or that He is bound to
refrain from doing so. There are many things which continue to exist
and serve a purpose, but have lost their place in their
original value to the Lord.
That is a very thorough sifting of everything. It might be thought that
if God raised up a thing, if it came in the first place from His own
hand; if God had used it and blessed it; if it had shown the features
and characteristics of His grace and His love; if that instrumentality
still had in it many commendable things which God, looking with His
eyes as a flame, could approve of, surely that is enough to argue for
its continuance in the fullness of His blessing? You understand that we
are speaking about instrumentalities. We are not speaking about souls.
We are not dealing with the question of salvation, but with that of
vocation.
What, then, justifies the Lord in preserving and going on with any such
instrumentality? We must look to see what motivated Him when He brought
it into being, what was in His mind and in His heart. We shall find all
we need to know from the very description of the instrumentality
itself. In the passage to which we have referred it is called a
lampstand -- "seven golden lampstands" (R.V.M.). Our knowledge of the
Word gives us much light upon what that means, and the Old Testament in
particular comes at once to our help, for whether it be the candlestick
in the Tabernacle, or the candlestick [28/29]
all of gold shown to Zechariah (Zechariah 4:2), we know that in both
cases there was represented the living expression of the Holy Spirit's
energies. Take the candlestick all of gold. We remember the pattern of
it, with its seven bowls and seven golden pipes; and the oil being
emptied out from the living olive trees through the pipes into the
bowls, to provide the resource for the light. It is a very complete,
very comprehensive illustration, and it is something that is living. At
one end there is a living fountain or spring. The prophet does not say
that there were cisterns, tanks, some man-made receptacle of oil, but
living trees, and oil being poured continually, ever fresh -- warm from
the arteries of that living organism, as it were -- into the
candlestick burning with its steady, undying light, a light which does
not vary, which does not go out, which is maintained at full strength
continually.
THE UNDYING FLAME
It is the testimony of an unfailing, undying, all-sufficient life; the
testimony of a life which is not abstract, not something stored up, but
something which is coming all the time from an inexhaustible stream, a
mighty, glorious life. As the light burns, it is a constant declaration
of victory, and that, a victory over death, which would seek to smother
the flame. It burns in the midst of surrounding death, a continuous
declaration that death has no power to quench it.
To come back to the Book of Revelation: What is it, and what is it that
alone justifies God in maintaining any instrumentality in full
relation to Himself and His purpose? It is not that the instrumentality
has many good things. It is not that it had its origin with God. It is
not that it has a great history, a great past, a good tradition. It is
not that it has a name, a reputation, the name of its more glorious
days. It is that there is today the same undying flame of
Divine life in it, a testimony against the power of death all around.
That is God's justification.
You notice that in relation to the seven golden lampstands there is
reference to the seven Spirits of God, meaning spiritual fullness, and
to Jesus Christ the Faithful Witness. He is identified with these
lamps. He is in the midst of them, closely associated with them. They
were called into being in order that they might be an abiding testimony
to the Lord Himself as the Faithful Witness, the Living One, in the
power of the Spirit of God.
When we come to analyse the state of these churches, we find that in
five of them, at least, there is a variety of elements, each of which
is an expression of something that is a contradiction to the Holy
Spirit, a contradiction to the Spirit of Life. When such a thing is
found amongst the Lord's people -- within the vessel, the
instrument -- it constitutes an element of death and provides Satan
with his foothold, and all unconsciously for the most part among those
people the testimony is contradicted.
The point is this. Satan will resort to anything -- his methods and his
means are numerous -- to get some foothold for death in a
Divinely-constituted instrumentality, so that the thing becomes a
contradiction right at its very centre. It has a name; it has good
works; it has many things which even the Lord Himself cannot judge
because they are good; but the vital thing by which alone the Lord can
be justified in maintaining that instrumentality in its former position
has been countered. It is not a question of what there once was of good
and whether it still flourishes today, but rather: Has the Lord that
central, basic, essential, indispensable thing for which He has ever
raised up His instrumentalities, whether individuals or companies, and
brought them into relationship with Himself, that for which He
apprehended them, that which was intended to be their specific
vocation? It is not a matter of its bulk, size, or earthly quantity,
but its intrinsic quality.
Let us look again at the particular case in point (Rev. 2:1 et seq).
The Lord is saying: "From whence thou hast fallen." "The first works."
"Think again, reconsider, and change back" ("Repent"). "I will remove
thy lampstand out of its place." To whom does He so address Himself? To
Ephesus. Ephesus! Only thirty years before had Ephesus received that
deposit of revelation above which there is nothing to excel in the New
Testament, that wonderful disclosure of the eternal counsels and
calling of God which came to bear the name 'Ephesians'. Oh, the tragedy
of Ephesus! Time was when it could be said that, through her, "all
Asia" was affected. Her intrinsic value registered over that wide area.
What did the Lord mean by removing her lampstand out of its place
? Not necessarily that by one stroke what was there would be wiped out
or blotted out. Not a geographical removal or a literal extinction.
Ephesus and its church went on for many years. But its essentially spiritual
position in the "vocation wherewith it was called" was lost. It
became something else. It may have grown numerically. It might have
been accepted in Ephesus. Its "good works" may have remained and been
many. But its spiritual measure, intrinsic virtue, [29/30]
and resources for the Church beyond its locality were lost. "Its place
" spiritually could be removed without its temporal and material
location being touched. Is this not the sad history of so many things
which had a beginning and went on in spiritual power and spontaneous
effectiveness for some years, but eventually lost their spiritual
place and position in the "whole counsel of God"? In many cases, both
of individual and personal and of collective ministries, we have to
say: 'They have lost out;' 'they do not correspond to their beginning.'
Many places which once were centres of far-reaching influence, while
still existing, only do so on an earlier tradition. Many ministries
under which we felt the Divine impact have -- with the extra tragic
factor of insensibility to the fact -- lost that Divine unction. Is it
expansion without commensurate spiritual resource? Is it popularity and
acceptance which has robbed of the sense of crisis and urgency? Has the
vision faded because of success or adversity? Have elements of
contradiction found a loophole somewhere and worked like secret leaven
to corrupt? Whatever it might be, there it is, and such a thing is on
record in the Word of God as a warning for all time that this is the
peril which besets anything which God raised up as a lamp of true
testimony. Some of us inwardly weep as, in our own lifetime, we have
seen this tragedy in servants of God, in movements and
instrumentalities which have lost out. Spiritual pride is a major and
certain cause of such disaster. When the 'Institution', 'Mission',
'Centre', or any thing becomes the object of talk and
gratification, and it is not the Lord in growing fullness, then the
days of the Lord's full committal to it are numbered.
We have all been apprehended of Jesus Christ, and there has been a
purpose behind that apprehending. We have not been apprehended just to
be saved. Our salvation is but basic and introductory to something very
much more. The Lord gathers His own together to form them into a
corporate vessel of Divine purpose. He raises up such instrumentalities
from time to time; but whether it be individuals or whether it be
companies, one constant danger is that the 'essential thing' in the
Divine thought in raising it up, in apprehending that vessel, should
somehow be lost while many other things may continue.
THE LORD'S STANDARD OF JUDGMENT
One inclusive thing arises from this survey of the churches. It is that
the Lord deals with every life or vessel in the light of His specific
purpose for it, and not of its general usefulness. These chapters would
never have been written if the Lord were simply taking this view:
'Well, this vessel is not wholly bad; there is much yet of value here;
it has not altogether gone away from Me; therefore I must look after it
and support it, preserve it, and commit Myself wholly to it;' but the
Lord is not doing that. We may be thankful to the Lord for anything
that there is in this world which is good and is of Himself, and as we
ourselves go into it we are grateful that the Lord should have any
witness in a world like this; but, oh, so far as His own people are
concerned, so far as the Church is concerned, that never satisfies Him.
Of that we may be quite sure.
Why are we saying this? Because so many people say: 'Well, you know,
you are trying to get something so perfect! Why not be satisfied with
what is commendable about the Church today? Take it as it is! Accept it
and be thankful that there are so many who belong to the Lord and bear
His name in a world like this!' I find that this record does not allow
of that. God knows that we are grateful that there are believers in
this world, be they but poor ones. You cannot go abroad in a world like
this and see its state, its Godlessness, its sinfulness, without being
thankful to find even a very poor specimen of a believer who has some
love in his heart for the Lord. You are thankful for the smallest thing
that speaks of Him. Oh, but when you come to see God's purpose, when
you see that what He has designed for His Church is the occasion of His
call, His choosing in Christ, you can never be satisfied with
nominalism, or with general goodness.
When you come to a word like this you find it taking you right on -- if
you like to call it 'extreme' you may -- right on to the end. It tells
you quite plainly that whether there be a great past, a great history
of Divine blessing and usefulness, a great reputation for good works,
and many good things still obtaining, none of these things is an
adequate justification for the Lord to commit Himself wholly to that
vessel, for He has some reservations. He must have questions unless the
purpose for which that vessel was raised up is being fulfilled. None of
the New Testament Letters would have been written if the Lord was
satisfied with the merely nominal. There has never been anything
perfect but the serious matter is that of our attitude to "not having
yet attained". Paul said: "I am not yet perfect, but ...", and very
much hung upon that "but". These churches in Revelation had accepted
their imperfect condition. [30/31]
THE NOMINAL IS ULTIMATELY REJECTED
For what was the Church raised up? I do not believe that the Lord
originally thought of having a general Church, and then a special one
within it; a general mass of believers, and then a company called
'overcomers' in the midst. That has never been the design of God. It is
what we might call an emergency state of things, and is essential
because of general failure. It seems to me that the very word
'overcomers' presupposes that there is failure somewhere. The Lord's
purpose for all His Church, as a vessel -- which nevertheless
may only be realized in a few -- is that it should maintain the
testimony of a life which has conquered death, and will conquer death
right to the end. It is a life question.
The Lord Jesus is constituted the great Witness upon the ground of the
power of God which was exercised in Him when He was raised from the
dead. Remember that the testimony of Jesus is always related to His
being raised from the dead; that is, that He lives by a power which has
conquered death. He is the Life on that ground, on that basis, in that
sense, and those whom the New Testament approves as witnesses to Jesus
are not those who talk the truth about Him, but are witnesses of
His resurrection -- that is, of course, in a spiritual way --
witnesses to Christ as risen. The New Testament's testimony of Jesus is
that God raised Him from the dead and that He is alive for evermore.
That is the essence of the testimony. Thus the whole question resolves
itself into one of testimony in life a testimony of life. It is not a
testimony of doctrine in the first place, but a testimony of life. Is
the flame burning as at the beginning, witnessing that Jesus lives and
is triumphant, even over the dark, deadly background of this world?
That is the question for the Lord's people; the question for your life
and for mine, and for every collective instrumentality.
As we proceed we shall see a great deal of what that means. For the
moment we simply focus our thoughts upon the issue. I have no doubt in
my heart as to what the issue of our time is. I trust that in this
matter we may rightly claim to be of the tribe of Issachar, so to
speak, to know what the time is saying and what Israel ought to do. I
have not the slightest shadow of a doubt but that the issue of our day,
of this hour in the Church's history is, more than ever, the issue of
life and death in a spiritual sense. Are you not more and more
experiencing that awful sapping of your very vitality, that draining of
your life, that exhausting of your energy, perhaps especially in
relation to prayer? Is it not true that it often requires a supreme
effort to pray, and to get through when you have started to pray? You
need energizing from a source other than that of your own natural
energies in this matter, and that increasingly so. There is a strange,
deep, terrible sapping of vitality, mental and physical vitality as
well as spiritual. Spiritual people, at least, know something of that.
And lying at the back of it is the final conflict of this age.
It is the spiritual issue of life and death.
The Lord would say to us something about that at this time, and we have
to direct our eyes in the way of the Lord's thought to the great issue
which is at stake for His people. I trust that we shall know that He is
not only making us aware of it and not only warning us about the perils
of it, but that He comes mightily to our aid and shows us what is on
our side in the battle.
(To be continued)
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THE POWER OF THE CROSS
[Poul Madsen]
"Unto me, who am less than the least of all saints, was
this grace given that I should preach among the Gentiles the
unsearchable riches of Christ; and to make all men see what is the plan
of salvation which from the beginning has been hid in God who created
all things by Jesus Christ; to the intent that now unto the
principalities and powers in the heavenly places might be known by the
church the manifold wisdom of God, corresponding to the eternal purpose
which he fulfilled in Christ Jesus our Lord: in whom we have boldness
and access in confidence by faith in Him. Wherefore I desire that ye
faint not at my tribulations for you, which are your glory"
(Ephesians 3:8-13).
LAST time we said that the word of the Cross is the power of God,
provided it is spoken with the voice of the Lord, that is, in the
spirit of the Cross.
If anyone contested that this statement was untrue and accused me in
Court of lying, then I would call Paul as a witness and easily win my
case! [31/32]
A TREMENDOUS CHANGE
The Cross of the Lord Jesus Christ made a tremendous change in Paul
himself. He had been full of pride, especially spiritual pride. Then he
saw a man die and he heard the word of the Cross spoken in the spirit
of the Cross, for Stephen said: "Lord, lay not this sin to their
charge" (Acts 7:60). Paul's conscience was pricked, and from then
onward he came under the power of the Cross; and the result was, as I
have said, tremendous. He calls himself "less than the least of all
saints", and this was not pious hypocrisy. Sometimes we just play at
being humble, but Paul did not. When he said: "I am less than the least
of all saints", it was no exaggeration, for he meant it. The power of
the Cross deals a death-blow to our pride.
In his pride Paul had considered the heathens as dogs. Now he had
received grace to preach among them "the unsearchable riches of
Christ". Many of us have a hidden contempt for certain people, but if
we have been exposed to the power of the Cross we will be ready to
serve anyone anywhere. You remember the story of the woman who came to
Jesus and asked Him to heal her daughter, and He answered: "It is not
meet to take the children's bread and cast it to the dogs", but she
said: "Yea, Lord: even the dogs under the table eat of the children's
crumbs" (Mark 7:27-28). The best heathens would have been grateful for
crumbs, but Paul gave them the unsearchable riches of Christ! When you
have been exposed to the power of the Cross of the Lord you give to
those whom you formerly despised much more than they themselves expect.
Have you experienced in your own life this tremendous change from old
to new?
A TREMENDOUS WORK
Paul experienced this tremendous change, but he also had a tremendous
work to do: preaching the unsearchable riches of Christ. This, and not
just preaching the so-called 'simple Gospel', is evangelization. You
will never find the 'simple Gospel' in the New Testament, and if you
make the Gospel more simple than it is there, you water it down to
nothing. I believe that there is not one word of the Lord Jesus which
we have fully understood, and if we try to make the Gospel
understandable for the natural man, then we misinterpret it. The Gospel
is profound, and what we consider the most simple statement can never
be understood by the natural man.
Paul did not try to make the Gospel understandable. He proclaimed the
unsearchable riches of Christ; and because he did not try to do the
Holy Spirit's work, the Holy Spirit could make the power of the Cross
felt among the heathen when Paul preached. Many were saved, and then
Paul began his essential work.
I think it was Oswald Chambers who said that it is hard work to bring a
man to salvation, but it is one hundred times harder to make him a
disciple. Paul was not only an evangelist, but also a teacher, and if
you have been exposed to the power of the Cross you feel a real
responsibility for the Lord's people. Therefore Paul, as the Danish
translation says: "Enlightened them about the plan of salvation which
from the beginning of the world had been hid in God as a secret." And
that is hard work! It is a tremendous job and can only be done by a man
who has experienced the tremendous power of the word of the Cross.
A TREMENDOUS PURPOSE
So after the tremendous change and the tremendous job, we have also a
tremendous purpose, which was that the manifold wisdom of God should be
made known to principalities and powers through the Church. Sometimes,
when I have read these verses, I have thought: 'Paul, you were a fool!
It is much more important that the manifold wisdom of God should be
made known through the Church to men! If you had aimed at that,
Paul, you could have rejoiced in having something to point to,
something to show men as the result of your work. Principalities and
powers are in the unseen world, but you should have shown men
a wonderful Church, full of the wisdom of the Lord, a Church that would
make people wonder and fall down in adoration!' Out of a hundred
workers for the Lord, ninety-nine would do as I have just suggested.
When people come to me and ask: 'How many are you in Copenhagen?' I
would be happy if I could say: 'Twenty thousand; and we have elders,
deacons, a modern office, a publishing company, twenty-five thousand
subscribers and the most modern church building that you have ever
seen. We have experienced the Lord in a wonderful way, and we have done
a wonderful work for the Lord. Come along and see! This is the power of
the Cross! Paul is a bit old-fashioned. He thinks only of unseen
powers, but we are men of reality. We have something to point to. Oh,
and I forgot to tell you that we have two hundred missionaries on the
mission-field, and the offerings for the mission-field this year have
topped all others years.' Would all that not be the work of the Cross?
Could anyone come and say that this was not the work of the Cross?
Well, perhaps ninety-nine out of a hundred would agree with me, and
only some odd people [32/33] here and there
would not be quite satisfied. They would ask me some questions in which
perhaps I would not be very interested!
I shall not enlarge on this, because I have seen too many great things
to be impressed. I am not quite convinced that principalities and
powers are impressed with church buildings, with numbers, with deacons
or with elders. Perhaps they have more to do with reality than men of
today. They can penetrate through all these things into the hearts of
men, and they can see how much there is of the wisdom and power of the
Lord in us. And the more this dawns upon you, the less you can seek to
create or organize the church by human means. The more you realize
this, the more you lean on the Cross of the Lord, and on the power of
that Cross. A man who has been exposed to the power of the Cross
himself can never lay his hand upon the church and organize it along
his own lines. He has a tremendous job, and that is, to suffer for the
Church, and, by spiritual means, to help the Lord's children to see
.
This, as far as I understand it, is in our days the great difficulty in
and among the Lord's servants. There are some who are being exposed to
the Cross in such a way that they work along Paul's lines, but they are
the exceptions. Most say that it does not lead to any real result, and
they believe in themselves more than in the power of His Cross.
Now I am in Court and Paul is my witness. He has brought much good
evidence: a profound change in myself, a profound change in my
conception of other men, a profound conception of the work to be done,
a profound conception of the meaning of the Church, a profound
conception of the calling of the Church, and all as a result of the
power of the Cross. Then, as final evidence, Paul says: 'Only such a
profound change in him and in his conceptions of men, in his
intentions, in his understanding of the Church, corresponds to the
profound work of our Lord Jesus on His Cross. There He cried: "It is
finished!" The Lord is not in need of human strength, wisdom and
effort, for what He has done is sufficient.' If you now say to Paul:
'All this is too big for me!' he would answer: 'I have not said this to
paralyse you. No, God fulfilled His purpose in Christ Jesus our Lord:
in Him we have boldness and access in confidence by
faith in Him.'
Our calling is great, but we are not paralysed. We have boldness and
confidence through faith in our Lord Jesus. We enter into the holiest
of holies through faith in Him, and in that place there is no room for
human energy or fleshly wisdom at all. With confidence we look into the
face of our Lord and say: 'We are Thine, O Lord. We have faith in Thee,
O Lord. We have no faith in ourselves, Lord. We do not believe in our
own wholeheartedness. We do not believe in our own dedication. Our
faith is in Thee, and in Thee alone. And now we identify ourselves with
Thee, and whatever the price may be, we shall not go back to our own
ways and our own ideas. Use us as Thou dost want. We will take up our
cross daily, follow Thee and obey Thee, whatever the cost may be.' Then
the Lord has a free hand and He builds His Church, not to display it
before carnal men that they should admire it, but in truth and reality,
so that even principalities and powers may recognize that this is of
God.
It can be done, and it shall be done! - P M.
----------------
FOR BOYS AND GIRLS
THE INNER SECRET
[Harry Foster]
ERNEST was puzzled. He was also sad. He had been to a Memorial Service
for his grandfather and there he had heard read a chapter from the New
Testament which spoke about believers being "caught up" to be with the
Lord at the Second Coming.
It had not been a sad service, for everyone seemed so certain that they
could look forward to seeing Grandfather again when they were all
caught up. Ernest was sad, however, because he was not at all sure that
he would be among them, and he was puzzled for he could not understand
how God would know for certain whom to call up to join that happy
reunion and whom to leave behind.
He continued to wonder about this for some days, and then a big change
happened which occupied all his thoughts. He and his parents went to
live with his grandmother, who was now left all alone in her big house
and wanted them to share the home with her. First of all there was the [33/34] excitement of the move and then, of course,
there were many new and interesting things in Grandmother's house --
'gadgets' his father called them. In this respect perhaps it was the
bathroom which was the most interesting.
Take the soap, for instance! Instead of lying rather wet on the
washhand basin, it just hung on a sort of arm or bracket which was
fixed on the wall tiles just above. Perhaps it was not true to say that
it hung, for, as a matter of fact, you just put the soap up against and
underneath the arm and there it stuck. Ernest did not normally like
washing very much, but now he was always ready to wash his hands just
for the joy of seeing if the soap stayed put. And it always did!
At least, it always had done until that morning when his grandmother
was ill. She was not very ill, but still she had to stay in bed, so
that meant that Mother took water, soap and towels into her bedroom for
her. So when Ernest came to the bathroom there was no soap. That is to
say that there was none in the right place, but there was another
tablet on the ledge by the bath, so he used that.
The trouble came when he placed it on the special bracket. It fell with
a clatter into the handbasin. That is funny, thought Ernest. It has
never done that before. He tried again, pressing the soap against the
metal arm, but still it did not stick, but fell once more down into the
basin. This was one more problem for Ernest! It was the same kind of
soap and the same colour, and yet it would not stay up but fell
whenever he let it go.
As a matter of fact, this was a very similar problem to the one he had
thought so much about, as he found when he told his father about it. By
this time Grandmother was settled and the soap back in the bathroom, so
his father told him to fetch both tablets. This he did, and still they
looked the same.
"Turn them over," Father said, and when Ernest did this he found that
the first tablet had a small metal disc on it, while the other had
none. "That is what makes the difference, Ernest," his father
explained, "and that is what makes it possible for the soap not to
fall. Not that the disc has any power! Oh, no, that is just an ordinary
bit of steel. The power is in the magnet which is at the end of that
bracket. The magnet has the power, but it needs the metal disc to use
it."
Ernest was beginning to understand. He knew enough about magnets to
realize that they have the power to attract and to hold iron, and
although he had never thought about it before, he saw that soap without
iron was no use for this purpose. He asked his father if the soap had
to be specially made with this steel cap, but his father showed him how
it could be removed and fitted into the other cake of soap. Having
pressed the disc into the other piece of soap he gave it to Ernest,
saying: "Now go up to the bathroom and try that." The boy hurried
upstairs, and to his delight he found that the second tablet of soap
was now firmly held by the bracket. It did not fall as before.
Father had known about Ernest's problems concerning being "caught up",
so he took the opportunity to explain by means of the two pieces of
soap how one could be taken and the other left. "Outwardly," he told
Ernest, "one cannot always be sure who is a true Christian and who is
not, but inwardly there is no difficulty. The true Christians have
Christ in their heart, whereas the others, however nice they may be as
persons, are just like that second piece of soap. They have nothing in
them which can respond to the upward tug of the magnet of God's love.
They will be left behind, for they have never asked the Lord Jesus to
come into their lives."
This left Ernest very thoughtful, but then he had an idea. "Father," he
said, "it was not too late to change that second piece of soap, was
it?" "No," answered his father, "it was not too late, and nor is it too
late for you to change. It will make all the difference if you open
your heart for the Saviour to come in and live in you."
Now Ernest has no problems about being ready for the Coming of the
Lord. With the Lord Jesus in his heart he knows that the great magnet
of God's love will not let him fall. Of course, there was a big
difference between what happened to the soap and what happened to him.
With the soap it was only an outward extra, but with a human life it is
an inward change which decides our future. The right explanation is in
Colossians 1:27: "Christ IN you, the hope of glory." - H. F. [34/35]
----------------
"WHEN THE COMFORTER IS COME"
[Harry Foster]
"If ye love me, ye will keep my commandments. And I will
pray the Father, and he shall give you another Comforter, that he may
be with you for ever, even the Spirit of truth, whom the world cannot
receive; for it beholdeth him not, neither knoweth him: ye know him;
for he abideth with you, and shall be in you" (John 14:15-17).
"But the Comforter, even the Holy Spirit, whom the
Father will send in my name, he shall teach you all things, and bring
to your remembrance all that I said unto you. Peace I leave with you;
my peace I give unto you" (John 14:26-27).
"But when the Comforter is come, whom I will send unto
you from the Father, even the Spirit of truth, which proceedeth from
the Father, he shall bear witness of me, and ye also shall bear witness"
(John 15:26-27).
Nevertheless I tell you the truth: it is expedient for
you that I go away; for if I go not away, the Comforter will not come
unto you, but if I go, I will send him unto you" (John 16:7).
THERE are many variations of this word "Comforter", such as 'Advocate',
'Helper', 'Counsellor'. They all seem inadequate, but probably the best
is this old one, "Comforter", provided we do not think of that in terms
of mere pacifying or soothing influence, but realize the true meaning
of the English word, which is to bring strength. The Lord Jesus was
speaking to His disciples of a day that was to be "when the Comforter
is come", and assuring them that He was not coming as a mere power to
help them, nor as an influence to bless them, nor as a substitute
merely for Christ in an outward way, but the purpose of His coming was
that Christ was, by this means, to minister and to communicate in an
inward way His own very life to them. He was coming, but not as they
had known Him before. They had only known Him as the world had known
Him, though perhaps in a more intimate way and on more intimate terms,
but they knew Him by the same means -- by their senses, their eyes,
their ears, and so on. But now the Lord Jesus was saying: 'I am coming
to you in a way that the world does not know and cannot know, for it is
an inward way. That is a Divine expediency.' "It is expedient for you
..." In other words, this is one of the great 'musts' of the Bible.
We are familiar with some of them. "Ye must be born again"
(John 3:7). "Neither is there any other name under heaven ... wherein
we must be saved" (Acts 4:12). "Through many tribulations we must
enter into the kingdom of God" (Acts 14:22). And this is equally
emphatic. We must know the inward power of Christ's life by the
Holy Spirit.
"When the Comforter is come ..." This was a challenge to the disciples.
If you read chapters 14, 15 and 16 of John, which are so very familiar
to us, you will find that the disciples, when the Lord spoke to them,
were all in a muddle; they were perplexed; they could not understand.
The Lord was talking about something which was quite beyond their
experience and they did not know what He meant. That, of course, was
particularly owing to the day in which they lived, for they were
pre-Pentecost and could not know. Nevertheless, the challenge comes to
us that, for many practical purposes, we may be in the same condition,
so I want to say a little about the coming of the Comforter as an
essentially inward work in the very innermost heart of our being, for
the Lord says that 'must be'. If we are to reach any worthwhile
spiritual goal we must be born again, and equally we must know that the
Comforter has come. The outward experiences of Christ are not
sufficient, for to a large extent they are devoid of power. So the
whole challenge to us is -- as it was to the disciples -- whether our
experiences are largely of that superficial character, or whether they
are inward.
THE TEACHING OF THE SPIRIT
We take first the matter of teaching -- "He shall teach you all
things". Sometimes we are rather proud of the teaching which we have
had, for it has been good teaching, Bible teaching, spiritual teaching,
deep teaching. Well, the disciples had it all, for they had the best.
They had over three years of the best teaching that any man ever had,
for it came from the lips of the Lord Himself. Sometimes for us the
value of the word is lost because we take too much note of the one who
speaks it, and we reject the Lord's word because of the messenger. We
are quite wrong to do that, because the truth is still the truth,
whoever speaks it. While those who speak it need to be very much before
the Lord that they should not be contradictions of what they say, we
must remember that the truth is still the truth. We cannot avoid it,
and we cannot excuse ourselves by the faults of the one who speaks it.
But that cannot be said about the Lord! Every Divine utterance that
came from those lips was not only the truth, but it was [35/36]
altogether confirmed and expressed in the life of the One who spoke it.
What a teacher! And what teaching! And yet, at the end of it all, were
they any better for it? It is very difficult to say. Was there any real
expression of what they had learned in their lives? It is hard to find.
The very best teaching over years, received in all sincerity, is
powerless until it becomes an inward experience.
Now the Lord Jesus says: 'There is a new day coming when all that you
have heard from Me shall become vital truth inside you.' "He shall
teach you all things, and bring to your remembrance all that I said
unto you." Do you think the disciples had forgotten what the Lord said?
I do not, for they were men of at least average intelligence, and it is
quite clear from the Gospels that the Lord repeated again and again the
most important of His utterances. So I am sure they had not forgotten
what the Lord said. Why, then, does He say: 'The Spirit will bring to
your remembrance all that I said unto you'? Well, it works like this.
We might know what the Bible teaches about love from beginning to end
and could give an exposition on it with all its different points, but
in the midst of our daily life be suddenly brought into a situation
where our own impetuosity or lack of love is going to find expression.
It is then that the Spirit warns us and 'brings to our remembrance' --
not for intellectual purposes, but for practical purposes, and, unless
He does that, what is the use of all that teaching? Do you think the
world would have been any better for these disciples if there had not
been a Pentecost? I do not, and yet, in the letter, they knew as much
the day before Pentecost as they knew the day after. Oh, the difference
between the outward impact of teaching, and the vital reminder and
application of that teaching in the inward man!
"When the Comforter is come ..." We must not base our doctrine on the
Comforter coming on the day of Pentecost, or on any doctrine that is
mere doctrine. The challenge as to whether the Comforter is come is
found in whether the teaching is in us, whether it is working and
whether it is finding expression, for the Lord says that when He comes
that will be His work -- "He shall guide you into all the truth" (John
16:13).
THE INDWELLING OF CHRIST BY THE SPIRIT
But more than the teaching, we must think of the power of influence.
What a wonderful power there is in the influential atmosphere of a good
and godly person! How much we affect people, not by what the Lord knows
we are inside, but by what they get from us, or what they see in us! I
think all of us would be checked up daily, almost hourly, if we
realized that, while the first thing is our own life with the Lord, we
must always be remembering how we are influencing and impressing
others. There is a great power for good about the loving, holy, true
life of one with whom we have close contact. Well, the disciples had
plenty of that! Day and night for a very long time they had the best
influence that any men have ever had, and they enjoyed it and were
helped by it, but in the end it did not make a lasting change in their
character. When the influence was taken away they had lost the secret
of their living. The Lord was going, and they wondered how they could
then continue in the life which they had been living. So, while it is
true that the influence that we bear on others is of great importance,
it is equally true that, in the last issue, mere influence is not
enough, for it is external, superficial, and depends upon the realized,
conscious presence of the other person. We are challenged in that very
matter, for there are many things we would never say nor do in the
presence of other people whom we respect, and yet we say and do them
when we are absent from those people -- as though the Lord were not
with us. We would not like to hurt or grieve loved ones, or those whom
we honour. The Apostle says: "Grieve not the Holy Spirit" (Ephesians
4:30).
When the disciples came to know the transformation, the change, from
that which had been outward, wonderful though it was, to that which was
inward, they came into the experience of which the Lord spoke when He
said: "In that day ye shall know that I am in my Father, and ye in me,
and I in you" (John 14:20). To know, not in mere doctrine, but in vital
spiritual consciousness, is better than the influence of a godly life!
"Ye shall know that ... I (am) in you." No wonder that the Lord said:
"It is expedient for you that I go away", for they might have had
twenty or thirty years with Him instead of three and imagined that,
because their lives were made more sweet and valuable and acceptable in
an outward way because of His influence, they were Christians, and they
would not have been. Christians are not made from the outside. "In that
day ye shall know that I am in my Father, and ye in me, and I in you"
-- that is how Christians are made.
THE SERVICE OF THE SPIRIT
Then there is the matter of service. None of the sermons of the
disciples before Pentecost are [36/37] recorded.
I am rather sorry, for it would be interesting to know what they
preached and how they preached it. We do not know, but I question
whether, in actual phraseology and words they would have been found
faulty. I imagine that, to a large extent, they repeated the lessons
which Jesus had taught them, and preached the messages which they had
heard from His lips, but what we do know for certain is that when the
Lord was with them only in an outward way, their service was largely
powerless. It had little energy or ability to effect any really vital
purpose. Yes, they served the Lord for three years. Do not think that
they started their service for the Lord on the day of Pentecost! They
served Him during those three years, but everything was in an outward
way. They were repeating what they had heard someone else say; they
were conveying the lessons that they had learned in an outward way, but
they were doing their best to serve the Lord. We must never imagine
that the disciples were anything less than wholehearted, devoted lovers
of the Lord through all His earthly ministry, but there was not much to
show for the service at the end of the three years because, as we have
been saying, all this knowledge of Christ, which was superficial,
lacked power.
Now the Lord Jesus said: "When the Comforter is come ... he shall bear
witness of me, and ye also shall bear witness." That is not even
saying: 'You will be witnesses and the Holy Spirit will back up what
you say', though that might be true, but He puts it the other way
round. 'The Spirit is working, the Spirit is busy, the Spirit has taken
up the matter of the service of God, and you will find that you are
sharing it with Him. You will be brought into it by Him, and the effect
of it will be this: "When (the Comforter) is come, (he) will convict
the world of sin" (John 16:7-8)' "When the Comforter is come" -- but
not to the world. The spirit of God has always been in the world. We
must not pray for the Spirit of God to fall like an influence on
people, convicting them of sin, (though sometimes He may do that), for
that is not what the Lord said. He said: 'I am sending the Spirit to you
, who have lacked conviction when you have spoken, whose words have
been so powerless, and whose service has been so ineffective. I am
sending the Spirit to you, and when He comes the world will be
convicted of sin and of righteousness and of judgment.' And it works
like that! It searches all our hearts when we realize how often our
lives lack the tang of that conviction, and how our words fail to do
what Peter's did at Pentecost -- pierce men to their heart.
THE INWARD PEACE AND JOY OF THE SPIRIT
How transient, how unsatisfactory, were all the disciples' experiences
of blessedness! But when the Lord Jesus spoke of the day when the Holy
Spirit should come, He coupled with that promise the promise of His
peace. "Peace I leave with you; my peace I give unto you: not as the
world giveth" John 14:27). They had known peace in company with the
Lord Jesus, but in its essence it had been the kind of peace that the
world gives. You remember, for instance, the terrible storm they were
in, and how the Lord Jesus, by His presence in the boat, calmed the
storm and brought a great peace to them. They did not need to be
disciples to experience that peace! In fact, there were other ships
round about that got the blessing of it. They had known the peace of
realizing, when they were hungry, that it was not their concern, but
the Lord's, for He would provide them with food. There were many ways
in which, in outward experiences, they knew peace by the fact that the
Lord Jesus was among them.
It was the same with joy. He turned the water into wine. He gave them
happy, joyful experiences, but the joy did not last. When the Lord
spoke these words to them they were gloomy and depressed, and He had to
upbraid them, chide them, but at the same time He brought them a word
of promise. He said: 'This is the sorrow of travail, but it will give
place to the joy of realization, and that joy is a joy that the world
cannot give you, and a joy that the world cannot take away from you.
Even though I go "your joy no one taketh from you".'
Oh, the blessedness of Christ when known, not by the outward tokens of
His favour but by the inward witness of the Holy Ghost! Has the
Comforter come to you like that? That is the challenge all the time!
THE UNITY OF THE SPIRIT
There is the matter of unity, too. Even the Lord Jesus was incapable of
establishing real unity when He was found just in the midst of His
disciples! That sounds a terrible thing to say, for it seems as though
He was ineffective -- but He is ineffective as long as He is only
outside of us. That is why He said: 'I must go away, because here,
while I am in the midst of you, and you are all gathered around Me, you
are not really united, and you cannot be united. It was foretold as
long ago as Zechariah's time that when the Shepherd was smitten, the
flock would be scattered (Zechariah [37/38]
13:7). So long as you all keep your eyes on Me you have at least a
method of living, and you get on together -- though not very well. But
take Me away and you are disintegrated -- and God means you to be
disintegrated.' This is a Divine exposure of the inadequacy of any
other unity than the unity of the Spirit. Unity, after all, is a matter
of confidence -- I think the whole crux of unity is found in that word
'confidence'. One disciple would say: 'Well, of course, I have
confidence in the Lord, but I have not got confidence in this man.'
James might say: 'I have confidence in John, but I have doubts about
Peter.' So it was impossible for them to be united. They would each
say: 'Yes, I have confidence in the Lord, but I have no confidence in
my brother.' That is a very common state of affairs! What is the Lord's
answer to it? As far as I can see, the answer was given in these words
when the Lord Jesus said: "When the Comforter is come". Chapter 17,
which expresses His great prayer for unity, is not the prayer that is
to remind us to try and get on with one another, but the prayer to the
Father that this great thing might be realized and that unity might be
achieved by Christ dwelling in His people. John has no confidence in
what he sees of Peter, but after Pentecost he finds that there is
something of the Lord in Peter, and He has confidence in the Lord. As
long as this band of men have the common factor of Christ within, they
must be patient, they must have love, and they must devote all their
prayers and efforts to the strengthening of that bond, and trust the
Lord to deal with the much that is not of that character.
That is in us all. We see it perhaps more glaringly in one than in
another, and it may be present in larger measure in some than in
others, but if we look at that disuniting, disintegrating factor of
what we are, unity is impossible. Christ is robbed, the devil is
pleased, the world is stumbled, and we find ourselves more and more
isolated. Think what would have happened if there had been no
Pentecost! Each one of those disciples would have lost confidence more
and more in the others, and they would have become more and more
separated each from the other until in the end the ones who were so
conscious of faults in others would find themselves isolated and
separated. That is how it works out. It is spiritual death to us to
live on the ground of what we are, or what anyone is in the flesh.
The secret of unity is to know that the Comforter has come. It is a
challenge to us all that others should not find so much of that other
element in us, but that what Christ is should have the greater part,
should be the predominant, governing influence in our lives. The more
that is so, the more unity is possible, and the more power there will
be about the unity. But it is not a question of greater or lesser
unity. It is a question of no unity because things are outward, or of
unity because Christ is within.
"When the Comforter is come ..." It is a challenge to us all as to
whether the Comforter has come, as to how much opportunity He has, as
to whether we perchance have quenched Him, or are quenching Him -- or,
to use that far more intimate term, whether we have grieved Him, or are
grieving Him, for He is a Person. Is Christ within? Let us praise the
blessed Name of the Lord who was ready to go away in order that He
might come, and who has come to our hearts to fill them with himself! -
H. F.
----------------
THE MISSION, THE MEANING AND THE
MESSAGE OF JESUS CHRIST
8. IN THE LETTERS TO THE CORINTHIANS (continued)
WE have seen that, in the Letters to the Corinthians, the Christians
are spiritually in the position corresponding to that of Israel in the
wilderness. That means that we have to see how Christ is applied to
that situation. Every part of the New Testament, i.e. every book,
brings Christ into view in some particular way or aspect in relation to
some particular situation because the whole of the New
Testament is comprehended by the mission, the meaning, and the message
of Jesus Christ. We have seen that the position of believers in Corinth
corresponding to Israel in the wilderness means that they were positionally
out of the kingdom of darkness; baptized into Christ; in the good of
the passover lamb -- flesh and blood; on the ground of justification by
faith. Positionally they were in the Kingdom of heaven and on
supernatural ground. All this was true by reason of sovereign grace.
But now, all that was objective and what was positional had to be made
inward and their condition; [38/39] that is, it
had to be made their own spiritual state. Many were the inconsistencies
and contradictions between position and condition, and God could not
accept that. Hence the serious warning drawn from the tragedy of Israel
-- the disaster in the wilderness in failure to "go on" to the purpose
of salvation. In our last message we put our finger upon one real cause
of the disaster, and this will have to be kept in view as we proceed
into these Letters. In the Corinthian letters we shall find Christians
at the point where Israel were at Sinai, and two things will stand out
among others, or one thing in two aspects. Those two things are
SPIRITUAL SEEING and SPIRITUAL HEARING
A moment's reflection will at once bring to mind how very much those
two things were the very substance of the mission, meaning and message
of Jesus Christ, and, moreover, the governing principles of the whole
New Testament.
With Israel in the wilderness these two thing related respectively to
the Tent of Testimony and the ordering of progress. They are both in
the later chapters of the Book of Exodus through the Book of Numbers.
The Tent of the Testimony, or the Tabernacle, was central and in view
for all to see. The tribes were so arranged as to face the Tabernacle
on all sides and from all directions. From the door of the Tabernacle
the silver trumpets sounded, to be heard by all the people in
connection with all order and movement.
The principles were seeing and hearing; the seeing eye, and the
hearing ear. Put together they represent the Lord Jesus as central
and supreme, and the Holy Spirit as God's voice concerning Him. Sit
back with those facts and think of the Corinthian letters in their
light. So, we come to
THE PLACE OF CHRIST: THE PLACE OF THE HOLY SPIRIT
in relation to spiritual order and progress in a Corinthian situation.
The place of Christ
We must step back and join the Apostle when he was contemplating his
letter to Corinth, after he had received the information about the
situation there.
The Apostle had known about Corinth before his first visit five years
earlier. Morally it was the worst city in the world, and such was the
situation there that this courageous servant of God said that he was
with them then "in much fear and trembling." However, out of the
400,000 population, a company had turned to the Lord and they
represented the "Church of God in Corinth". But during the five years
of the Apostle's absence there had been this grievous spiritual decline
which we find described in this letter. Indeed, it was a decline for in
the later part of the letter (chapter 15) the Apostle reminds them of
"the Gospel which was [then] preached to them, and which they
believed". What a Gospel! Knowing what he was going into at Corinth he
had made a very definite and firm resolve: it was "to know nothing
among you but Jesus Christ, and him crucified". He says here that he
laid the Foundation, which was Christ. In five years they had built
upon that foundation almost everything but Christ. Hence, he
returns to the Foundation and is brokenheartedly ("with many tears")
starting all over again. They had sent him a letter in which they asked
for his mind on eleven matters, and the very fact of their not knowing
what was right or wrong on such elementary matters shows how they had
lost sight of Christ and the mind of the Spirit. The letter is largely
an answer to the questions, but what we are taking particular note of
is his approach to the whole tragic situation. We have said that he
returned to his original premise -- "Jesus Christ, and him crucified".
In no Letter is the name of Christ so continuously introduced. It
occurs no less than nine times in the first nine verses. Throughout the
entire Letter, in every particular and problem, it is as though the
Apostle was challenging as to how that, and that, and that corresponded
to the Foundation, to Christ. That certainly, whatever he said, was his
standpoint. Was it the divisions and partisanships? The challenge is:
"Is Christ divided?" Those unhappy and deplorable conditions, he says,
are due to immaturity, a baby measure, and the immaturity is not
growing up into Christ. The spiritual eye was blinded to Christ by
being occupied with other objects. Even Paul, Apollos, and Peter -- he
says -- were between them and Christ. Paul positively refused to
allow his own or any other man's name to justify a party or sect !
The names mentioned probably represented a personality complex; or an
aspect of truth complex; or a particular, temperamental, traditional,
or positional complex; but, whatever it was, its effect or tendency was
to obscure Christ, and Paul would have none of it. The irony of the
situation was that there was a party which would not join the other
sects because they were superior and claimed: "We are of Christ." That sounds
good, does it not? But Paul is not having that, either, because it [39/40] embodied the party spirit as much as
any other. Paul is against the spirit of things!
We may observe that many things which started out well and good have in
time become more marked by their spirit than by Christ. You meet the
superior mentality that 'we are the people' and 'they are not of us'.
This is as big an abomination as any pronounced sectarianism. It is not
that we say that we are of Christ, but how much of Christ and
the Spirit of Christ is evident in us? The plummet, or plumb-line, by
which the straightness or crookedness is determined is Christ.
So Paul brings Christ alongside of all the eleven questions presented
to him in the letter from Corinth. The question of marriage, of
nonmarriage; of sex; of mixed marriages; of dress -- head-covering of
women and men; of behaviour in the assembly and at the Lord's Table; of
meats offered to idols; of 'tongues' and prophesying', etc. While
saying some things as from the Lord, and others as his own Christian
judgment, in effect he is raising one question over all and making it
the final criterion: 'How does this accord with Christ?'
Would that we always, in all things, so challenged the practical
matters of our life in a world like this! Not what the world does or
thinks; not what is current in the world, or even with some Christians,
but is this well-pleasing and honouring to Christ? Not even: 'Is there
any wrong in it?' But -- positively -- is it governed by love of Christ?
So, as with Israel in the wilderness, Christ has the central place and
is always in view.
But that is only one half of the matter. The other half is
THE SILVER TRUMPETS -- THE VOICE OF THE SPIRIT (Numbers 10:2, 8, 9, 10)
[The place of the Holy Spirit]
Trumpets have an interesting place in the Bible, from the first in
Numbers x to the "last trump" of 1 Corinthians 15:52.
In the wilderness their function was to sound "an alarm", to call to
battle, to call to a feast (the Feast of Trumpets), to order the camp
for journeying, etc. When all is said about them, a trumpet presupposes
an ear to hear. It has no meaning or sense if there is no hearing.
Hence, it is unprofitable for the Lord to speak unless there is a
hearing ear. The Word of God repeatedly unites these two. "He that hath
an ear to hear, let him hear" -- but what? "What the Spirit saith unto
the churches." The trumpet-sound then is the voice of the Spirit. This
was from the door of the Tent of Testimony, that is, with Christ as the
governing meaning. Order amongst the Lord's people, individually and
collectively. Progress toward the goal and inheritance. To warn of
dangers, and to stir to battle. All this is a matter of hearing the
voice of the Spirit. If we bring the principle over to Corinthians we
shall -- or ought to -- be impressed with how large a place the Holy
Spirit has in these Letters. Very soon in the first Letter we come on
the principle which is an absolutely basic truth, and which runs right
through the entire New Testament. This goes right to the heart of the
Corinthian situation, as it does to every situation which is one of
spiritual declension and weakness. We could fill a whole book with this
one truth, because the New Testament has so much show about it. But we
can here do no more than indicate it. Right here, then, early in the
first Letter to the Corinthians (chapter 2:6-16), it is
THE ILLUMINATED SPIRITUAL MIND
The fuller truth is that Christ may be -- or may have been -- presented
in great fullness and yet not understood. The Tabernacle was there
complete for all Israel to see, but it was a thing, a sacred
thing, and it was known that God was with it, but it was not
understood. It was a comprehensive representation, but what it all
meant was not understood. The Holy Spirit was present, but the people's
minds were not illuminated. It could hardly be said that the "things
which eye hath not seen, nor ear heard (note, eye and ear) nor hath it
entered into the heart of man" had really become a dynamic
revelation to those Christians. "The Spirit searcheth the deep
things of God", but things were pathetically shallow and superficial at
Corinth. No one who was hearing the voice of the Spirit in an inward
way could possibly behave as they were behaving. I have to confess that
it is one of my greatest perplexities how a true Christian can behave,
look, and go on so long without the Holy Spirit so speaking in them
that changes in conduct, appearance, and habits are spontaneously made
without anyone else saying anything. I have to ask: 'Where is the Holy
Spirit in them?' Here I just must say some relevant things which --
although enlarging this message somewhat -- are very appropriate to our
times. We are in a time in this dispensation when deceiving spirits are
invading this earth to such an extent that -- to use our Lord's own
words -- "if it were possible the very elect would be deceived"
(Matthew 24:24).
It should be clearly understood that the most outstanding and definite
form of deception is the simulation of the Holy Spirit. The
Christian is so utterly dependent upon the Holy Spirit for everything, [40/41] especially in the knowledge of Christ that to
simulate Him (the Holy Spirit) is the master-stroke of evil spirits.
The true Spirit is assailed by false spirits, and
chiefly so by imitation. Their imitation will often, or usually, be
thought to be something very spiritual. There is a false spirituality.
Its most subtle form is to push secondary spiritual things up into a
primary place and exaggerate them so that they are believed to be all-important!
You have it here in 1 Corinthians, and the Apostle labours to
correct this because of its perils. See what he says about the graded
importance of gifts. To these poor deluded Corinthians certain gifts of
a display, and spectacular kind were the height of spirituality. This
opened the door wide to the false in many ways. The sum of all
deception is the projecting, assertion, and intensity of natural (soul)
force. Deception came into this world through the soul of Eve, and
Satan's link with humanity is just there. This is basic to Paul's
strong corrective teaching, and in the first part of this first Letter
he lays this as the foundation of all that follows. His warning
corrective about women asserting themselves vocally and in other ways
in Church life and matters, and his -- to some people -- strange talk
about "covering" and "the angels" has a far more sinister implication
than will be regarded.
Another form which deception takes is (and perhaps you will find it
hard to believe it) superiority to the Word of God. Yes! It is possible
to be so 'spiritual' as to blatantly violate the plain Word of God on
the plea: "I felt led", "The Lord showed me", and so on. A man can
neglect his plain duty as laid down in Scripture to wife and family,
and eventually lose all influence with them and their respect because
he is so 'spiritual'. We say this in particular reference to the
Christian family. A wife can be so 'spiritual' as to violate the plain
injunction: "Wives, be in subjection to your own husbands." He may not
be so 'spiritual' as you think he ought to be, but the Lord will honour
the wife who, with the Cross in her own soul, honours His Word. The
Word of God says that if a man does not work he should not eat. It is
possible to be so 'spiritual' as to spend many hours, and even months
of life doing nothing of any vital account. These are only examples of
superiority to the Word of God; there are many more, and much worse.
The projecting of soul-life will most certainly result in deception,
and the fruit of deception is just this: many psychic experiences, such
as 'voices', apparitions, coincidences, which just go so far as
to seem of God and then abort and nothing comes of them. They leave a
trail of unfinished, incomplete and disappointing 'experiences'. Satan
can lead the intensely soulish person 'up the garden', as we say.
Now all this is in the Corinthian Letters and explains Israel's tragedy
in the wilderness. Why did a journey of nine days develop into forty
years and then end in tragedy? This Letter tells us, and Hebrews 4:12
(with context) puts it concisely and precisely! The soul-life asserted
itself against or over the truly spiritual.
I expect that I shall get into a lot of hot water for saying some of
these things, but things are in a very serious condition in these times
and we must be faithful. I confess that the more I have got
into these Corinthian Letters the more desperate I have felt the
situation to be, and the more impelled to seek the explanation.
Well, we have not finished yet, but, dear readers, do you not now see
why the Apostle said: "Nothing ... but Jesus Christ, and him crucified"
-- "Christ -- crucified"? The Cross is the solution!
Back, for a moment, to where we started. We said that the silver
trumpets were the voice of the Holy Spirit, and that a hearing ear is
essential to hear "what the Spirit saith". And then we have gone on to
raise questions about hearing. But do note, please, how we have related
the hearing. We said that first Christ has to be seen by the spiritual
eye. The Spirit only speaks about Christ! Then we said that order,
movement, waiting, or going, when and where, were consistent with
Christ in character, nature, and holiness. And the great altar was at
the door through which the way of the voice of the trumpets was heard.
(To be continued)
----------------
GOD'S NEW ISRAEL
4. [EMANCIPATION]
AT the commencement of these messages we made one statement which was
to cover all that follows. That declaration was that the New Testament
is built upon the ground of the Old Testament; that is, that what God
was doing in a temporal and earthly way then, He is doing in a heavenly
and spiritual way now. There is no change in His purpose, nor in His
principles: the change is in His method. His one purpose is to take out
of the nations a people for His name (Acts 15:14). [41/42]
In this part of the world's history God is working to secure out of the
nations a new spiritual Israel (Galatians 6:16 and the whole context of
1 Peter 2:4-10 -- note verse 10). He is constituting this spiritual
Israel upon the principles of the old Israel. That first Israel failed
Him, violated all His spiritual principles and broke His covenant
(Hebrews 8:9). (Note the whole nature and purpose of the Letter to the
Hebrews!) This is the nation to which Christ referred when He said to
'official' Israel: "The kingdom of heaven shall be taken away from you
and given to a nation bringing forth the fruits thereof", i.e. the
fruits of the Kingdom of heaven, a phrase which always related to the
Gospel to all the nations. This is a nation out of all the
nations.
I am fully aware that there is a large body of Bible students standing
at my elbow -- so to speak -- feverishly wanting to challenge me
regarding the future of the Jewish nation with all the questions about
Palestine and present developments there. This whole matter has divided
Bible teachers and their respective followers into two main schools.
Dr. Schofield leads the one school, i.e. the "Suspended Kingdom" school
with a definite future for the Jewish nation. Dr. Campbell Morgan
(preeminent as a Bible teacher in his generation) categorically denied
the future for Israel (as such) teaching. We refuse to be drawn into a
contention for either view. What we are saying with emphasis is
that for this dispensation, "upon whom the ends of the ages are
come" (1 Corinthians 10:11), "Once at the end of the ages ..." (Hebrews
9:26), the earthly Israel is in rejection, and the new heavenly Israel
-- the Church -- is in the forefront of God's work. Touch this earth
and world in any way and you touch confusion frustration, and death! So
we say with Nehemiah: "I am doing a great work so that I cannot come
down."
No one will think for a moment that what we have said implies that we
have no concern for the Jews. Jews are to contribute as much to the New
Israel as are the Gentiles, but not as Jews or Gentiles, but a New
Creation. We are as much concerned for the salvation of Jews as we are
for anybody!
Let us proceed with the matter immediately on hand. We are now going to
be occupied with
THE EMANCIPATION OF ISRAEL
There are few things in the Old Testament which are given a greater
place than the emancipation of Israel from Egypt, and the New Testament
makes it very clear that God is taking His new Israel out of the
nations on exactly the same principles as those on which He took out
the old Israel. If this is not clear to you, then you must read your
New Testament again in the light of what I have just said. All I can do
is to put my finger upon some of those spiritual principles of
emancipation; but if the old Israel's emancipation was a tremendous
thing, as we shall see as we go on, the emancipation of the new
spiritual Israel is still greater. That means that to be a true child
of God is a far greater thing than being a Jew of Israel.
Well, as you see, we are in the early chapters of the book of Exodus,
and perhaps later on we shall move into the book of Numbers.
Now for some of these spiritual principles.
1. The emancipation of Israel from Egypt had a spiritual background.
How did God Himself sum up that emancipation? He comprehended the whole
thing in one statement in Exodus 12:12: "Against all the gods of
Egypt I will execute judgements."
It was not Pharaoh in the first place, for he was only an instrument;
nor was it the Egyptians in the first place, for they were but the
victims. It was the gods of the Egyptians. Behind Pharaoh and behind
the Egyptians there was an evil spiritual system -- and there is one
verse in the New Testament which tells us all about that: "...
principalities ... powers ... world-rulers of this darkness ...
spiritual hosts of wickedness" (Ephesians 6:12). Those were all the
gods of the Egyptians, set over against the one God of Israel, and the
contest was not between God, or Moses, and the Egyptians, but between
God and the gods of the Egyptians.
I may not take the time to go into detail, but the Egyptians worshipped
the River Nile. There was the god of the Nile -- so God turned the
River Nile into blood. The Egyptians worshipped frogs. The frog was as
sacred in Egypt as the cow is in India. These just indicate that God
was getting behind things and was dealing with a great spiritual
system. The emancipation of Israel was emancipation from a spiritual
system -- and that is true of the emancipation of every believer from
this world's system. This world is governed by a spiritual system which
is behind it, and every man and woman is in bondage to that system. The
Word of God says that "the whole world lieth in the evil one" (1 John
5:19), and if you do not believe that of yourself then I would suggest
that you try to get out of this world system. You would find that your
emancipation is a much bigger thing than you think!
So the emancipation of Israel and the Church is [42/43]
from a spiritual background of a very powerful system, and redemption
is a tremendous thing.
2. The emancipation of Israel was an exhibition of ultimate
strength.
Of course, God could have just wiped out Egypt with one word. He who
spoke the word and the creation came into being could have spoken and
Egypt would have been dismissed from history; but God was teaching men
a great lesson. He was not teaching Himself. He was teaching, first of
all, this principle in Egypt, and was teaching something to Israel, the
old and the new, the nations and the devil.
Here we have, then, an exhibition of final power. God is slowly but
steadily drawing out the power of this evil system, exhausting all the
power of the evil principalities. Each one of these ten judgments is an
increase upon the one that went before. God is saying: 'If you resist
Me on that, very well, have some more!', and you notice that in the
tenth judgment He has gone far beyond all the ten powers in Egypt. "The
last enemy that shall be destroyed is death" (1 Corinthians 15:26).
That is the full and final power against God, but the "power of His
resurrection" is "the exceeding greatness of His power", and it exceeds
all power in this universe.
Dear friends, have we really understood the greatness of our
salvation? Have we really appreciated what it means to be a member of
this new Israel? What was the great note of the Apostles as they went
over the world? Men and devils killed the Prince of Life! They did the
last thing that they could do, extended themselves to the last act of
their power. There was nothing more that they could do, but the shout
of the Apostles everywhere is: 'God raised Him! You killed Him, but God
raised Him!' This is something beyond all the power or evil spirits and
men and it is a principle upon which God is constituting His new
Israel. No wonder that the Apostle Paul, who had seen this, cried: 'Oh,
that I may know Him and the power of His resurrection! If the
fellowship of His sufferings will result in that, all right!' It was an
exhibition of ultimate strength, against which the gates of hell shall
not prevail.
3. The emancipation of Israel was an expression of the virtue of
the Blood of the Lamb.
You know Exodus 12 in which the Passover lambs are slain, but I wonder
if you have recognized where the Passover lambs were slain! There was
no temple, no tabernacle and no altar, so where were the lambs slain?
They were slain on the threshold of every house, and the blood of the
lamb was sprinkled on the two side posts and on the lintel. What have
you there? A circle of blood -- a national circumcision. The nation was
circumcised that night, and circumcision was the sign of the covenant,
the sign that the people were God's people. They were in a covenant of
blood with God, and that is a covenant of life. The Egyptians were not
under that covenant. Their first-born died that night, but Israel lived
and they went out through this circle of blood -- the mighty virtue of
the blood of the lamb.
Well, all Christians know about that! Our Christian life begins there,
with the mighty virtue of the Blood of Jesus, and it will end there.
The fullness of God's new Israel, taken out of every nation and kindred
and tongue! What are they singing in glory? "Worthy is the Lamb that
hath been slain!" (Revelation 5:12). Oh, the mighty virtue of the Blood
of the Lamb! Do you not thank the Lord for that every time you pray? I
can never pray without remembering the precious Blood, for it is the
way out of death into life.
4. The presence of Israel in Egypt was an expression of the menace
the elect is to this world.
This battle in Egypt revealed a very wonderful thing -- what a menace
the elect is to this world. The presence of Israel in Egypt was like a
thorn in the side of the Egyptians, and every day poor Pharaoh was
feeling that thorn in his flesh. He would say: 'There is a people in my
realm who are a threat to my kingdom. I killed all their male babies
and now they have become six hundred thousand men, without women and
children. What am I going to do with these people? If they go on like
this I will have no place left for myself, for they will take the
kingdom of this world.' Have your minds leapt over into the New
Testament? 'What can I do with these people? I will give them as hard a
time as I can and do everything that I can to make them serve my
interests.' Can you see the work of the devil in this present age? Is
the prince of this world making it as hard as he can for the people of
God? Is his mind set upon making them serve his interests? That is the
nature of the battle, and you only have to leap right over into the
wilderness with the Lord Jesus during the forty days and forty nights.
The prince of this world came to Him personally and tried to get Him to
compromise, to accept the kingdoms of this world on his terms.
"All this will I give Thee if Thou wilt worship me." 'If You will serve
my interests I will give You a prize!' And behind his words there was
this: 'If You don't, woe betide You! There will be a Cross for You! And
I will rally all my principalities [43/44] and
powers and concentrate them upon You on that Cross.' The Lord Jesus
gained the victory in that battle! The devil did his worst, but what is
the verdict of the Word of God? Read it again in the letter to the
Colossians: "(He) stripped off from himself the principalities
and the powers and made a show of them openly, triumphing over them in
his cross."
Dear friends, this applies to the new Israel. It applies to us here.
We, as the Lord's people in this world, are a menace to Satan, a menace
and a threat to his kingdom, and he knows that unless he destroys us we
are going to take the kingdom -- and, praise God, we are! "Fear not,
little flock; for it is your Father's good pleasure to give you the
kingdom" (Luke 12:32). But what a big word: "Fear not"!
Well, there are four mighty principles. We could, of course, spend
hours on every one of them, but "what seest thou?" Are you getting some
light? Are you seeing that Satan will do everything in his power to
keep you from breaking away from his kingdom? If you are still in
spiritual bondage, do not put it down to secondary causes. Do not say:
'Well, it is because of so-and-so ... it is because of my husband ...
it is because of my wife', or it might be a thousand and one other
things. You go right to the root cause of it! If you are in spiritual
bondage and darkness, it is the prince of this world who has put you in
prison, and you will have to appeal to the victory won on Calvary by
the Lord Jesus, and take your position by faith in the virtue of the
Blood of Jesus.
If you are a true child of God, if you have come out of bondage, are
you seeing now why the devil tries to give you such a bad time? Do you
see why he will make it as hard as he can for you? The explanation is
that he is afraid of you! Yes, Satan is afraid of the true Church. He
is not afraid of the imitation church, of the false Israel, but he is
afraid of the elect, and he does not give them an easy time.
THE NEW WORLD
Well, the people are out of their bondage in Egypt and are out unto the
Lord. What about it? They are in a new place, a place that they have
never been in before. They are not accustomed to anything in this
place. They are in another world which is altogether different from the
one in which they have been living. Yes, they have a real joy in being
out and sing the song of redemption: "I am redeemed, O praise the Lord!"
But what kind of a world is this into which they -- and we -- have come?
We are strangers in this world! What is it that Peter is saying? "I
beseech you as sojourners and pilgrims ..." (1 Peter 2:11).
Somehow we do not seem to belong here, and we have to learn everything
all over again. Well, in Egypt we could at least see where our bread
was coming from. It may not have been everything that we would like,
but every time we needed food there was at least something to see. We
knew that at a certain time someone would sound a trumpet and call out:
'Come to the cookhouse!' We could see things in Egypt! Things were such
that we could handle them, and we did know that our meals would be
provided at the right time, but what kind of a life is this? We cannot
see anything here. We just do not know what is going to happen out
here! We are absolutely dependent upon supernatural power. This is a
most unnatural life! Well, from time to time, God works a miracle. We
have a very wonderful experience of Him, and then it is as though He
goes away and leaves us, and this unnatural life goes on.
Do you know what I am talking about? Is that true to the Christian life?
We have come into a new place, and in this place God has to be
everything. We have to prove Him every day, and we are tested by the
very place into which we have come. We say: 'We are going out with the
Lord.' All right -- but do you know what that means? It is going out to
the Lord, and to the Lord only. Out in this new place we seem to be
suspended between heaven and earth. What is the meaning of this new
place? Well, all our natural abilities and facilities are useless. I
have more than once flown over that wilderness in the days of flying
boats which did not go very high, and from six thousand feet I could
see everything in the wilderness; and I came to one conclusion: it
would be a hopeless thing to bring a plough into that, or to sow corn
in that! That would soon break any farmer's heart! Fancy living in that
for forty years! Only God Almighty could keep you alive in that! So it
was for these people -- but what did this new place mean?
TESTING OF MOTIVES
First of all, it was the place where their motives were tested. What is
the motive that has brought you to this place? Did you come out to the
Lord in your own interests, or for the Lord? If your motive was a
'self' motive, you are going to die [44/45] out
here, but if it really was for the Lord, only He will carry you through
this.
PROBATION FOR A LIFE OF THE POWER OF THE HOLY SPIRIT
The second thing about the new place was that it was the probation for
a life of the power of the Holy Spirit. The book of Joshua is the book
of the power of the Holy Spirit, and shows that you will never come
into that power if you have selfish, personal motives. Your spiritual
circumcision is going to be tested here: Is it all of the Lord, or is
there something of myself?
In the New Testament there are two books which are set right in this
new place, and in them you have Christians between Egypt and the land;
and it is all a question of motive.
In the first letter to the Corinthians the Christians are with Israel
in the wilderness. Their motives are being tested, and in chapter ten
Israel's failure in the wilderness is used as a warning to Christians.
Then there is the letter to the Hebrews. There was a time when Israel
in the wilderness said: 'Let us go back into Egypt! Things are too
difficult for us this way.' Stephen said in Acts 7: "(They) turned back
in their hearts unto Egypt". You see, their hearts were not truly
circumcised. In the letter to the Hebrews, those Hebrew Christians who
were having a difficult time, were inclined to go back, and Israel's
example is taken as a very solemn warning, and the writer says: "They
(Israel) were not able to enter in because of unbelief" (Hebrews 3:19).
But the word in the letter to the Hebrews again and again is: "Let
us go on!" "Let us ... let us ... let us ..." "Let us therefore
give diligence to enter into that rest, that no man fall after the same
example of disobedience" (4:11). This world is a great power, and that
power is set against our going on to God's full purpose. First it will
do all that it can to keep us from coming out to God, and then it will
exercise its power to turn us back. But there is another power, what
Paul calls: "the power that worketh in us" (Ephesians 3:20), and that
is a secret and hidden power. You want to feel it, but you do not feel
it. What is the evidence of that power? How do you know that there is a
power working in you which is greater than all the power of this world?
How do I know? I have sometimes thought that the devil has almost
exhausted all his schemes to get me back to the old place! I say that
very carefully -- but how do I know that there is a greater power?
Because, after all that the devil has done, and after over sixty years
of being out with the Lord, I am still going on! Not by might, not by
human strength, and not because of anything in us; we are "kept by the
power of God", and we know that power because today we are still out
with the Lord. That is a tremendous thing, because of all that has been
against.
"What seest thou?" Are you getting a little light? I hope this will
explain quite a lot!
(To be continued)
----------------
ACKNOWLEDGEMENTS
We acknowledge with gratitude the following gifts received during
December 1969 and up to the 28th January, 1970:
Aberdare £2; Airdrie 10s.; Ashford £2; Balwyn, Vic.
£9 18s. 4d; Barendrecht, Holland £14 18s.; Basle,
Switzerland £1; Birmingham 10s., 10s.; Brighton £5; Bromley
£5, £12; Buckingham 12s. 6d.; Burnley 5s.; Calgary, Alberta
£1, £10; Canterbury £1, £1; Chicago, Illinois
£1; Chirk £1 5s.; Clitheroe £5; Constantia, South
Africa £3; Cornhill-on-Tweed 10s.; Cromer £10; Deal
£1; Doncaster £3; Dublin £1; Dunning £1; Dunmow
£1, £2; Eastbourne £1 14s. 8d.; Edinburgh £1;
Fareham £1; Felixstowe £4; Filey £2 10s.; Gaoua,
Upper Volta £2; Gateshead £5; Glasgow £1, £3,
£1, £25, £20; Greenville, Tenn. £1; Greystones
£5; Grimsby £1; Hamburg, Germany £1; Hamilton, New
Zealand £1; Harrogate £1 17s.; Hastings £5; Hatch End
£10; Herrenberg, Germany £2; Hornchurch 10s.; Hove
£1, £1; Hull £1; Inverness £2 10s.; Islington,
Ontario £9 14s.; Kenley £1; Kings Lynn £5;
Llandrindod Wells £1, 12s.; London N.14 £3 10s., £2;
S.E.12 10s.; S.E.13 £1; S.E.15 12s. 6d.; S.E.22 £1; S.E.23
£5, 6s., 10s., £1, 10s., £5, £1; S.W.1
£1; S.W.11 £1; S.W.18 £4 16s.; W.1 £5; Loughton
£2; Lyminge 10s. 6d.; Newcastle-upon-Tyne £5; Newport
£1 11s.; Northampton £2; Norwich £3; Nottingham 15s.;
Oldham £1, £7 15s. 6d.; Orlando, Fla. £2 6s.;
Pretoria, South Africa £5; Princetown £3; Rayleigh
£2; Reading £2; Regina, Saskatchewan £1; Richmond
14s. 4d.; Rickmansworth £2, 12s. 6d.; Romford £1; St.
Lambert, [45/46] Quebec £2; Sale £1;
Sandown 10s., 10s.; Singapore £10; Soest, Holland £7 18s.;
South Shields 10s., £1; Stockport 10s.; Tadworth £3;
Taipei, Formosa £3; Tenterden 6s. 6d.; Toronto, Ontario £1;
Westbury 5s.; Westcliff-on-Sea 10s.; West Wickham £3; Whitstable
10s.; Wigan £1; Worthing £1 5s.; York £3. Total:
£333 0s. 4d.
Baton Rouge, La. $5; Bergenfield, N.J. $10; Birmingham, Ala. $10, $5,
$5, $5; Buenos Aires, Argentina $10; Charlotte, N.C. $6; Collingswood,
N.J. $15; Decatur, Ala. $3; Englewood Cliffs, N.J. $6.50; Ephrata,
Wash. $5; Hebron, Maine $25; Hollis, N.Y. $25; Los Angeles, Calif. $3,
$8; Martinez, Calif. $15, $15; Minneapolis, Minn. $5; Mobile, Ala. $5;
Mt. Clemens, Mich. $15; Norfolk, Va. $20; North Augusta, S.C. $40;
Omaha, Nebraska $13; Philadelphia, Pa. $5, $5; Richmond, Va. $5; San
Bernardino, Calif. $5; Sarasota, Fla. $10; Scottsdale, Ariz. $50;
Shawnee, Kansas $23.40; Shenandoah, Va. $2; Spring City, Tenn. $5; Sun
City, Calif. $10; Waltham, Mass. $5; Wellesley, Mass. $15; Youngstown,
Ohio $8.40. Total: $423.30.
Calgary, Alta. $50; Montreal, Quebec $2; Woodstock, Ont. $20. Total.
C$72.00.
Gümligen, Switzerland Fcs. 40; St. Gallen, Switzerland Fcs. 20;
Vevey, Switzerland Fcs. 17. Total: Sw.Fcs. 77.00.
Copenhagen, Denmark DKr. 50.00.
Stavern, Norway NKr. 20.00.
----------------
CONFERENCE IN SWITZERLAND, 1970
The Lord willing, we are hoping to have a further conference in
Switzerland this year, but in a different location. We are glad to say
that we have been able to book a large hotel at Hilterfingen on Lake
Thun for the period:
Monday evening, 14th September, to
Monday morning, 21st September.
This is a little shorter than the conferences have been in other years,
but we hope to compensate for this by having three sessions a day
instead of two.
Further details and forms of application for accommodation (available
in English, French and German) can be obtained by writing to:
The Conference Secretary,
Witness and Testimony Literature Trust,
39, Honor Oak Road,
London, S.E.23, England.
----------------
SPECIAL MEETINGS
at
The Christian Fellowship Centre,
39 Honor Oak Road, London, S.E.32,
on
"Good Friday", 27th March, 1970,
at 11 a.m., 3.30 and 6.30 p.m.
----------------
LITERATURE NOTICE
A message entitled, THE HOLY SPIRIT AND THE CROSS, THE CHURCH, AND THE
COMING AGAIN OF THE LORD JESUS, by T. Austin-Sparks, is being printed
in booklet form (size: 8-1/4" x 3-7/8") with an attractive art design
on the cover.
Supplies of this booklet will be ready during March and orders for it
may be placed immediately. Price: 2/- ($0.40) per copy, plus postage of
4d. (5 cents) on one copy. [46/47]
----------------
WITNESS AND TESTIMONY LITERATURE
The books and booklets listed below can all be ordered
by post from the addresses given at the end of the list. More detailed
information about the literature is available on application to the
Witness and Testimony office in London.
By T. Austin-Sparks |
|
|
THE STEWARDSHIP OF THE MYSTERY |
|
|
Vol. 1 ALL THINGS IN CHRIST |
|
8/6 ($1.80) |
Vol. 2 |
(Cloth boards) |
7/6 ($1.60) |
|
(Art paper covers) |
6/- ($1.28) |
WHAT IS MAN? |
|
7/6 ($1.60) |
THE ON-HIGH CALLING or COMPANIONS |
|
|
OF CHRIST AND OF A HEAVENLY CALLING |
Vol. 1 |
7/6 ($1.60) |
|
Vol. 2 |
5/- ($1.07) |
DISCIPLESHIP IN THE SCHOOL OF CHRIST |
|
7/- ($1.50) |
GOD'S REACTIONS TO MAN'S DEFECTIONS |
|
7/- ($1.50) |
WE BEHELD HIS GLORY (Vol. 1) |
(Cloth boards) |
6/6 ($1.39) |
|
(Art paper covers) |
5/- ($1.07) |
WE BEHELD HIS GLORY (Vol. 2) |
(Cloth boards) |
4/6 ($0.96) |
|
(Art paper covers) |
3/6 ($0.75) |
RIVERS OF LIVING WATER |
|
6/- ($1.28) |
PROPHETIC MINISTRY |
|
5/6 ($1.18) |
OUR WARFARE |
|
4/6 ($0.96) |
THE GOSPEL ACCORDING TO PAUL |
|
4/6 ($0.96) |
WHAT IT MEANS TO BE A CHRISTIAN |
|
4/6 ($0.96) |
FUNDAMENTAL QUESTIONS OF THE |
|
|
CHRISTIAN LIFE |
|
4/6 ($0.96) |
THE GOLD OF THE SANCTUARY or |
|
|
THE FINAL CRITERION |
|
4/- ($0.85) |
THE CITY WHICH HATH FOUNDATIONS |
|
3/9 ($0.80) |
THE RECOVERING OF THE LORD'S |
|
|
TESTIMONY IN FULLNESS |
|
3/9 ($0.80) |
THE SCHOOL OF CHRIST |
|
3/9 ($0.80) |
THE SPIRITUAL MEANING OF SERVICE |
|
3/6 ($0.75) |
THE SIGNIFICANCE OF CHRIST |
|
3/6 ($0.75) |
IN TOUCH WITH THE THRONE |
|
|
(Some Considerations on the
Prayer-Life) |
|
3/6 ($0.75) |
THE CENTRALITY AND SUPREMACY OF |
|
|
THE LORD JESUS CHRIST |
|
2/9 ($0.58) |
IN CHRIST |
|
2/- ($0.42) |
HIS GREAT LOVE |
|
1/6 ($0.32) |
UNION WITH CHRIST |
|
1/6 ($0.32) |
|
|
|
Booklets |
|
|
THE MORE EXCELLENT MINISTRY |
|
1/- ($0.20) |
(Incorporating Union with Christ
in Consecration, |
|
|
The Ministry of Elijah and Stewardship) |
|
|
CHRIST -- ALL, AND IN ALL |
|
8d ($0.15) |
CHRIST IN HEAVEN AND CHRIST WITHIN |
|
6d ($0.10) |
"I WILL OVERTURN" |
|
6d ($0.10) |
THE SUPREME VOCATION |
6d each |
($0.10) |
|
or 5/- per dozen |
($1.00) |
A GOOD WARFARE |
6d each |
($0.10) |
|
or 5/- per dozen |
($1.00) |
WHAT IS A CHRISTIAN? |
6d each |
($0.10) |
|
or 5/- per dozen |
($1.00) |
THE BLOOD, THE CROSS AND THE |
|
|
NAME OF THE LORD JESUS |
|
6d ($0.10) |
THE ARM OF THE LORD |
|
2d ($0.04) |
CHRIST OUR LIFE |
|
Free of charge |
|
|
|
By H. Foster (Booklet) |
|
|
THE REALITY OF GOD'S HOUSE |
|
2d ($0.04) |
|
|
|
By Various Authors |
|
|
(Each volume contains a number of
separate messages ) |
|
|
THE WORK OF THE MINISTRY |
Vol. 1 |
3/- ($0.64) |
|
Vol. 2 |
3/3 ($0.69) |
|
Vol. 3 |
3/6 ($0.75) |
The three volumes, when ordered
together: |
|
9/- ($1.92) |
|
|
|
For Boys and Girls |
|
|
By G. Paterson |
|
|
GOSPEL MESSAGES FROM THE ANTARCTIC |
|
|
(170-page cloth-bound book.
Illustrated) |
|
5/- ($1.07) |
|
|
|
By H. Foster |
|
|
(All with illustrated art paper
covers) |
|
|
READY FOR THE KING (48 pp. Illus.) |
|
1/6 ($0.32) |
ON WINGS OF FAITH (52 pp. Illus.) |
|
2/- ($0.43) |
BURIED TREASURE (48 pp. Illus.) |
|
2/- ($0.43) |
OPENING IRON GATES (40 pages) |
|
2/3 ($0.47) |
|
|
|
Published by SURE FOUNDATION
(U.S.A.) |
|
|
By DeVern Fromke |
|
|
THE ULTIMATE INTENTION |
|
10/- |
UNTO FULL STATURE |
|
10/- |
[47/48]
----------------
A WITNESS AND A TESTIMONY
The six issues of the magazine, bound together, to form a volume with
light blue art paper cover, are available for the following years:
1956, 1959, 1964, 1965, 1966, 1967, 1968, 1969. Price per volume (1
year): 5/- ($0.70).
Certain back issues of the paper are also available and will be sent to
those who desire them at cost of postage only. Please indicate the date
of the issue(s) required.
----------------
POSTAGE AND PACKING: For postage and packing please add
the following to the total amount of the books ordered:
Orders totalling less than £1 -- please add 2d in the shilling.
Orders totalling more than £1 -- please add 2/6 in the £.
To the U.S.A.: Please add 10 cents in the dollar.
----------------
Orders for literature and requests for "A Witness and A Testimony"
should be addressed to:
WITNESS AND TESTIMONY LITERATURE TRUST,
39 Honor Oak Road, London, S.E.23, England.
Telephone: 01-699 5216/4339
----------------
Witness and Testimony literature can also be obtained from:
M.O.R.E., |
Westmoreland Chapel, |
P.O. Box 68505, |
1505 South Westmoreland Avenue, |
Indianapolis, |
Los Angeles, |
Indiana 46268, U.S.A. |
California 90006, U.S.A. |
|
|
Convocation Literature Sales, |
Evangelical Literature Service, |
1370 Ray Street, |
(Mr. Donald J. David), |
Norfolk, |
158 Purasawalkam High Road, |
Virginia 23502, U.S.A. |
Madras, 7, India. |
----------------
Printed in Great Britain by Billing and
Sons Limited, Guildford and London [48/ibc]
----------------
[Inside back cover]
LITERATURE IN FRENCH
(translated from English)
By T. Austin-Sparks |
[By T. Austin-Sparks (continued)] |
L'Alpha et l'Oméga |
Questions Fondamentales de la Vie
Chrétienne |
Béthanie |
Le Service de Dieu |
Ce que Signifie Etre un Chrétien |
Son Grand Amour |
Le Chandelier Tout en Or |
Un Témoin et un Témoignage |
Les Choses de l'Esprit |
La Vie de l'Esprit |
Christ notre Vie |
La Vocation Céleste |
Christ -- tout, et en tous |
|
Le Dieu de l'Amen |
By H. Foster |
L'Ecole de Christ |
L'Eglise que Dieu demande Aujourd'hui |
En Contact avec le Trône |
La Prière de l'Eglise et l'Accroissement |
Il faut qu'll Règne |
Spirituel |
Un Jeu de Patience |
La Réalité de la Maison de Dieu |
La Loi de l'Esprit de Vie en Jésus-Christ |
|
La Maison Spirituelle de Dieu |
By Watchman Nee |
La Place Centrale et la Suprématie du |
Etre Assis, Marcher, Tenir Ferme |
Seigneur Jésus-Christ |
Qu'en sera-t-il de cet Homme? |
Quelques Principes de la Maison de Dieu |
La Vie Chrétienne Normale |
Qu'est-ce que l'Homme? |
|
Qu'est-ce qu'un Chrétien? |
|
The above literature in French can be obtained from: Mr. J. C.
Lienhard, 12 rue des Peupliers, 92 Bois-Colombes, France. Telephone:
242 93-32.
----------------
[Back cover is blank]
|