Ancient Western Civilization Textbooks
July 31, 2008
I will be using the same books in both of the Ancient Western Civilization classes that I am teaching this Fall. I tried to find books that were comprehensive, informative, and interesting. I hope that those of you who are taking my classes agree. I have shared the texts below in the event that you want to do some reading before class starts (as well as some comparative pricing).
Remember, the Lifeway college bookstore gives a 20% student discount on most books. Here are some online prices;
The Blessing Secured, by Andrew Murray
July 31, 2008
THE BLESSING SECURED
“Be filled with the Spirit.”–Ephesians, 5:18.
I may have some air, a little air, in my lungs, but not enough to keep up a healthy, vigorous life. But everyone seeks to have his lungs well filled with air, and the benefit of it will be felt in his blood and through his whole being. And just so the word of God comes to us, and says, “Christians, do not be content with thinking that you have the Spirit, or have a little of the Spirit; but, if you want to have a healthy life, be “filled with the Spirit.” Is that your life? Or are you ready to cry out, “Alas, I do not know what it is to be filled with the Spirit, but it is what I long for.” I want to point out to such the path to come to this great, precious blessing which is meant for everyone of us.
Before I speak further of it, let me just note one misunderstanding which prevails. People often look upon being “filled with the Spirit” as something that comes with a mighty stirring of the emotions, a sort of heavenly glory that comes over them, something that they can feel strongly and mightily; but that is not always the case. I was recently in Niagara Falls. I noticed, and I was told, that the water was unusually low. Suppose the river were doubly full, how would you see that fulness in the Falls? In the increased volume of water pouring over the cataract, and its tremendous noise. But go to another part of the river, or to the lake, where the very same fulness is found, and there is perfect quiet and placidity, the rise of the water is gentle and gradual, and you can hardly notice that there is any disturbance as the lake gets full. And just so it may be with a child of God. To one it comes with mighty emotion and with a blessed consciousness, “God has touched me!” To others it comes in a gentle filling of the whole being with the presence and the power of God by His Spirit. I do not want to lay down the way in which it is to come to you, but I want you simply to take your place before God, and say, “My Father, whatever it may mean, that is what I want.” If you come and give yourself up as an empty vessel and trust God to fill you, God will do His own work.
And now, the simple question as to the steps by which we can come to be “filled with the Spirit.” I shall note four steps in the way by which a man can attain this wonderful blessing. He must say, (1), “I must have it,” then, (2), “I may have it,” and, then, (3) “I will have it,” and then, last, Thank God, “I shall have it.”
1. The first word a man must begin to say, is, “I must have it.” He must feel “It is a command of God, and I cannot live unfilled with the Spirit without disobeying God.” It is a command here in this text,–”Be not drunk with wine, but be filled with the Spirit.” Just as much as a man dare not get drunk, if he is a Christian, just as much must a man be filled with the Spirit. God wants it, and oh, that every one might be brought to say, “I must, if I am to please God, I must be filled with the Spirit!”
I fear there is a terrible, terrible self-satisfaction among many Christians,–they are content with their low level of life. They think they have the Spirit because they are converted, but they know very little of the joy of the Holy Ghost, and of the sanctifying power of the Spirit. They know very little of the fellowship of the Spirit linking them to God and to Jesus. They know very little of the power of the Spirit to testify for God, and yet they are content; and one says, “Oh, it is only for eminent Christians.” A very dear young friend once said to me as I was talking to her–(it was a niece of my own)–”Oh, Uncle Andrew, I cannot try to make myself better than the Christians around me. Wouldn’t that be presumptuous?” And I said, “My child, you must not ask what the Christians around you are, but you must be guided by what God says.” She has since confessed to me how bitterly ashamed she has become of that expression, and how she went to God to seek His blessing. Oh, friends, do not be content with that half Christian life that many of you are living, but say, “God wants it, God commands it; I must be filled with the Spirit.”
And look not only at God’s command, but look at the need of your own soul. You are a parent, and you want your children blessed and converted, and you complain that you haven’t power to bless them. You say, “My home must be filled with God’s Spirit.” You complain of your own soul, of times of darkness and of leanness; you complain of watchlessness and wandering. A young minister once said to me, “Oh, why is it I have such a delight in study and so little delight in prayer?”–and my answer was, “My brother, your heart must get filled with a love for God and Jesus, and then you will delight in prayer.” You complain sometimes that you cannot pray. You pray so short, you do not know what to pray, something drags you back from the closet. It is because you are living a life, trying to live a life, without being filled with the Spirit. Oh, think of the needs of the church around you. You are a Sunday School teacher; you are trying to teach a class of ten or twelve children, not one of them, perhaps, converted, and they go out from under you unconverted; you are trying to do a heavenly work in the power of the flesh and earth. Sunday School teachers, do begin to say, “I must be filled with the Spirit of God, or I must give up the charge of those young souls; I cannot teach them.”
Or, think of the need of the world. If you were to send out missionaries full of the Holy Ghost, what a blessing that would be! Why is it, that many a missionary complains in the foreign field, “There I learned how weak and how unfit I am?” It is because the churches from which they go are not filled with the Holy Ghost. Someone said to me in England a few weeks ago, “They talk so much about the volunteer movement and more missionaries; but we want something else, we want missionaries filled with the Holy Ghost.” If the church is to come right, and the mission field is to come right, we must each begin with himself. It must begin with you. Begin with yourself and say, “O God, for Thy sake; O God, for Thy church’s sake; O God, for the sake of the world, help me! I must be filled with the Holy Ghost.”
What folly it would be for a man who had lost a lung and a half, and had hardly a quarter of a lung to do the work of two, to expect to be a strong man and to do hard work, and to live in any climate! And what folly for a man to expect to live–God has told him he cannot live–a full Christian life, unless he is full of the Holy Ghost! And what folly for a man who has only got a little drop of the river of the water of life to expect to live and to have power with God and man! Jesus wants us to come and to receive the fulfillment of the promise, “He that believeth in Me, streams of water shall flow out from him.” Oh, begin to say, “If I am to live a right life, if I am in every part of my daily life and conduct to glorify my God, I must have the Holy Spirit–I must be filled with the Spirit.” Are you going to say that? Talking for months and months won’t help. Do submit to God, and as an act of submission say, “Lord, I confess it, I ought to be filled, I must be filled; help me!” And God will help you.
And, then comes the second step, I may be filled. The first had reference to duty; the second has reference to privilege–I may be filled. Alas! So many have got accustomed to their low state that they do not believe that they may, they can, actually be filled. And what right have I to say that you ought to take these words into your lips? My right is this–God wants healthy children. I say to-day a child of six months old, as beautiful and chubby as you could wish a child to be, and with what delight the eyes of the father and the mother looked upon him, and how glad I was to see a healthy child. And, oh; do you think that God in Heaven does not care for His children, and that God wants some of His children to live a sickly life? I tell you, it is a lie! God wants every child of His to be a healthy Christian; but you cannot be a healthy Christian unless you are filled with God’s Spirit. Beloved, we have got accustomed to a style of life, and we see good Christians–as we call them–earnest men and women, full of failings; and we think, “Well, that is human; that man loses his temper, and that man is not as kind as he should be, and that man’s word cannot be trusted always as ought to be the case; but–but–” And in daily life we look upon Christians and think, “Well, if they are very faithful in going to church and in giving to God’s cause, and in attending the prayer meeting, and in having family prayers, and in their profession.” Of course we thank God for them and say, “We wish there were more such,” but we forget to ask, “What does God want?” Oh, that we might see that “It is meant for me and for everyone else.” My brother, my sister, there is a God in Heaven who has been longing for these past years, while you never thought about it, to fill you with the Holy Ghost. God longs to give the fulness of the Spirit to every child of His.
They were poor heathen Ephesians, only lately brought out from heathendom, to whom Paul wrote this letter,–people among whom there still was stealing and lying, for they had only just come out from heathendom; but Paul said to every one of these, “Be filled with the Spirit.” God is ready to do it; God wants to do it. Oh, do not listen to the temptations of the devil, “This is only meant for some eminent people,–a Christian who has a great deal of free time to devote to prayer and to seeking after it,–a man of a receptive temperament,–that is the man to be filled with the Spirit. Who is there that dare say, “I cannot be filled with the Spirit.” Who will dare to say that? If any of you speak thus it is because you are unwilling to give up sin. Do not think that you cannot be filled with the Spirit because God is not willing to give it to you. Did not the Lord Jesus promise the Spirit? Is not the Holy Spirit the best part of His salvation? Do you think He gives half a salvation to any of His redeemed ones? Is not His promise for all, “He that believeth in me, rivers of water shall flow out of him”? This is more than fulness- this is overflow; and this Jesus has promised to everyone who believes in Him. Oh, cast aside your fears, and your doubts, and your hesitation, and say at once, “I can be filled with the Spirit; I may be filled with the Spirit. There is nothing in heaven, or earth, or hell, can prevent it, because God has promised and God is waiting to do it for me.” Are you ready to say, “I may I can, I can be filled with the Spirit, for God has promised it, and God will give it.”?
And then we get to the third step, when a man says, “I will have it; I must have it; I may have it; I will have it.” You know what this means in ordinary things, “I will have it,” and he goes and does everything that is to be done to get permission. Very often a man comes and he wants to buy something, and he wishes for it; but wishing is not willing. I want to buy that horse, and a man asks of me $200 for it, but I don’t want to give more than $180. I wish for it, I wish for it very much, and I can go and say, “Do give it me for the $180; and he says, “No, $200.” I love the horse, it is just what I want, but I am not willing to give the $200; and at last he says, “Well, you must give me an answer; I can get another purchaser;” and at last I say, “No, I won’t have it; I want it very much, I long for it, but I won’t give the price.”
Dear friends, are you going to say, “I will have this blessing?” What does that mean? It means, first of all, of course, that you are going to look around into your life, and if you see anything wrong there, it means that you are going to confess it to Jesus and say, “Lord, I cast it at Thy feet; it may be rooted in my heart, but I will give it up to Thee, I cannot take it out, but Jesus, Thou cleanser of sin, I give it to Thee.” Let it be temper, or pride; let it be money, or lust, or pleasure; let it be the fear of man; let it be anything;–but, oh, say to Christ at once, “I will have this blessing at any cost.” Oh, give up every sin to Jesus.
And it means not only giving up every sin, but–what is deeper than sin, and more difficult to get at–it means giving up yourself–self, with your will, and your pleasure, and your honor, and all you have, and saying, “Jesus, I am from this moment going to give myself up, that by Thy Holy Spirit Thou mayest take possession of me, and that Thou mayest by Thy Spirit turn out whatever is sinful, and take entire command of me.” This looks difficult so long as Satan blinds, and makes us think it would be a hard thing to give up all that; but if God opens our eyes for one minute to see what a heavenly blessedness, and what heavenly riches and heavenly glory it is to be filled with the Spirit out of the heart of Jesus, then we will say, “I will give anything, anything, ANYTHING but I will have the blessing.”
And then, it means that you are just to cast yourself at His feet and to say, “Lord, I will have the blessing.”
Ah, Satan often tempts us, and says, “Suppose God were to ask that of you, would you be willing to give it?”–and he makes us afraid. But how many have found, and have been able to tell about it, that when once they have said, “Lord, anything and everything!” the light and the joy of heaven filled their hearts.
Last year at Johannesburg, the gold fields of South Africa, at an afternoon meeting we had one day testimony, and a woman rose up and told us how her pastor two months ago had held a consecration service in a tent, and he had spoken strongly about consecration, and had said, “Now, if God were to send your husband away to China, or if God were to ask you to go away to America, would you be willing for it? You must give yourself up entirely.” And the woman said–and her face beamed with brightness when she spoke,–when, at the close of the meeting he asked those to rise who were willing to give up all to be filled with the Spirit, she said, “The struggle was terrible; God may take away my husband or my children from me, and am I ready for it? Oh, Jesus is very precious, but I cannot say I will give up all. But I will tell Him I do want to do it.”–and at last she stood up. She said she went home that night in a terrible struggle, and she could not sleep, for the thought was, “I said to Jesus everything, and could I give up husband or child?” The struggle continued till midnight, “but,” she said, “I would not let go; I said to Jesus, `everything, but fill me with Thyself.’” And the joy of the Holy Spirit came down upon her, and her minister who sat there told me afterwards that the testimony was a true one, and for the two months her life had been one of exceeding brightness and of heavenly joy.
Oh, is any reader tempted to say, “I cannot give up all”? I take you by the hand, my brother, my sister, and I bring you to the crucified Jesus, and I say, “Just look at Him, how He loved you on Calvary; just look at Him.” Just look at Jesus! He offers actually to fill your heart with His Holy Spirit, with the Spirit of His love and of His fulness, and of His power, actually to make your heart full of the Holy Spirit; and do you dare to say, “I am afraid,”–do you dare to say, “I cannot do that for Jesus”? or will your heart not, at His feet, cry out, “Lord Jesus, anything, but I must be filled with Thy Spirit!” Haven’t you often prayed for the presence and the abiding nearness and the love of Jesus to fill you?–but that cannot be until you are filled with the Holy Spirit. Oh, come and say, in view of any sacrifice, “I will have it, by God’s help! Not in my strength, but by the help of God, I will have it!”
And then comes my last point. Say, “I shall have it.” Praise God that a man dare say that, “I shall have it.” Yes, when a man has made up his mind; when a man has been brought to a conviction and a sorrow for his sinful life; when a man, like Peter, has wept bitterly or has sighed deeply before God, “Oh, my Lord, what a life I have been living!”–when a man has felt wretched in the thought, “I am not living the better life, the Jesus life, the Spirit life;”–when a man begins to feel that, and when he comes and makes surrender, and casts himself upon God and claims the promise, “Lord, I may have it; it is for me,”–what think you? Hasn’t he a right to say, “I shall have it”? Yes, beloved, and I give to every one of you that message from God, that if you are willing, and if you are ready, God is willing and ready to close the bargain at once. Yes, you can have it now, now! without any outburst of feeling, without any flooding of the heart with light, you may have it. To some it comes in that way but to many not. As a quiet transaction of the surrendered will, you can lift up your heart in faith and say, “O God, here I do give myself as an empty vessel to be filled with the Holy Ghost. I give myself up once for all and forever. `”Tis done, the great transaction’s done.’” You can say it now if you will take your place before God.
Oh, ministers of the gospel, have you never felt the need of being filled with the Holy Ghost? Your heart perhaps tells you that you know nothing of that blessing. Oh, workers for Christ, have you never felt a need, “I must be filled with the Holy Ghost”? Oh, children of God, have you never felt a hope rise within you, “I may have this blessing, I hear of from others”? Will you not take the step and say, “I will have it”? Say it, not in your own strength, but in self-despair. Never mind though it appears as if the heart is all cold and closed up, never mind; but as an act of obedience and of surrender, as an act of the will, cast yourself before Jesus and trust Him. “I shall have it, for I now give up myself into the arms of my Lord Jesus, I shall have it, for it is the delight of Jesus to give the Holy Spirit from the Father, into the heart of everyone. I shall have it, for I do believe in Jesus, and He promised me that out of him that believeth shall flow rivers of living water. I shall have it! I SHALL have it! I will cling to the feet of Jesus, I will stay at the throne of God; I shall have it, for God is faithful, and God has promised.”
The Spiderwick Chronicles
July 30, 2008
The Spiderwick Chronicles 
I recommend the movie to you as fun and creative. However, Read more
Out Of And Into, by Andrew Murray
July 30, 2008
OUT OF AND INTO
And He brought us out from thence, that He might bring us in, to give us the land which He sware unto our Fathers.” –Deut. 6:23.
I have spoken of the crisis that comes in the life of the man who sees that his Christian experience is low and carnal, and who desires to enter into the full life of God. Some Christians do not understand that there should be such a crisis. They think that they ought, from the day of their conversion, to continue to grow and progress. I have no objections to that, if they have grown as they ought. If their life has been so strong under the power of the Holy Ghost that they have grown as true believers should grow, I certainly have no objection to this. But I want to deal with those Christians whose life since conversion has been very much a failure, and who feel it to be such because of their not being filled with the Spirit, as is their blessed privilege. I want to say for their encouragement, that by taking one step, they can get out into the life of rest, and victory, and fellowship with God to which the promises of God invite them.
Look at the elder son in the parable. How long would it have taken him to get out of that state of blindness and bondage into the full condition of sonship? By believing in his father’s love, he might have gotten out that very hour. If he had been powerfully convicted of his guilt in his unbelief, and had confessed like his prodigal brother, “I have sinned,” he would have come that very moment into the favor of the son’s happiness in his father’s home. He would not have been detained by having a great deal to learn, and a great deal to do; but in one moment, his whole relation would have been changed.
Remember, too, what we saw in Peter’s case. In one moment, the look of Jesus broke him down and there came to him the terribly bitter reflection of his sin, owing to his selfish, fleshly confidence, a contrition and reflection which laid the foundation for his new and better life with Jesus. God’s word brings out the idea of the Christian’s entrance into the new and better life by the history of the people of Israel’s entrance into the land of Canaan.
In our text, we have these words:–”God brought us out from thence (Egypt), that He might bring us in” into Canaan. There are two steps: one was bringing them out; and the other was bringing them in. So in the life of the believer, there are ordinarily two steps quite separate from each other;–the bringing him out of sin and the world; and the bringing him into a state of complete rest afterward. It was the intention of God that Israel should enter the land of Canaan from Kadesh-Barnea, immediately after He had made His covenant with them at Sinai. But they were not ready to enter at once, on account of their sin and unbelief, and disobedience. They had to wander after that for forty years in the wilderness. Now, look how God led the people. In Egypt, there was a great crisis, where they had first to pass through the Red Sea, which is a figure of conversion; and when they went into Canaan, there was, as it were, a second conversion in passing through the Jordan. At our conversion, we get into liberty, out of the bondage of Egypt; but, when we fail to use our liberty through unbelief and disobedience, we wander in the wilderness for a longer or shorter period before we enter into the Canaan of victory, and rest, and abundance. Thus God does for His Israel two things:–He brings them out of Egypt; and He lead them into Canaan.
My message, then, is to ask this question of the believer:–Since you know you are converted and God has brought you out of Egypt, have you yet come into the land of Canaan? If not, are you willing that he should bring you into the fuller liberty and rest provided for His people? He brought Israel out of Egypt by a mighty hand, and the same mighty hand brought us out of our land of bondage; with the same mighty hand, He brought his ancient people into rest, and by that hand, too, He can bring us into our true rest. The same God who pardoned and regenerated us–is waiting to perfect His love in us, if we but trust Him. Are there many hearts saying:–”I believe that God brought me out of bondage twenty, or thirty, or forty years ago; but alas! I cannot say that I have been brought into the happy land of rest and victory?”
How glorious was the rest of Canaan after all the wanderings in the wilderness! And so is it with the Christian who reaches the better promised Canaan of rest, when he comes to leave all his charge with the Lord Jesus–his responsibilities, anxieties, and worry; his only work being to hand the keeping of his soul into the hand of Jesus every day and hour. and the Lord can keep, and give the victory over every enemy. Jesus has undertaken not only to cleans our sin, and bring us to heaven, but also to keep us in our daily life.
I ask again:–Are you hungering to get free from sin and its power?–Anyone longing to get complete victory over his temper, his pride, and all his evil inclinations?–Hearts longing for the time when no clouds will come between them and their God?–Longing to walk in the full sunshine of God’s loving favour? The very God who brought you from the Egypt of darkness is ready and able to bring you also into the Canaan of rest.
And now comes the question again:–What is the way by which God will bring me to this rest? What is needed on my part if God is really to bring me into the happy land? I give the answer first of all by asking another question:–Are you willing to forsake your wanderings in the wilderness? If you say “We do not want to leave our wanderings, where we have had so many wonderful indications of God’s presence with us; so many remarkable proofs of the Divine care and goodness, like that of the ancient people of God, who had the pillar to guide them, and the manna given them every day for forty years; Moses and Aaron to lead and advise them. The wilderness is to us, on account of these things, a kind of sacred place; and we are loath to leave it.” If the children of Israel had said anything of this kind to Joshua, he would have said to them (and we all would have said):–”Oh, you fools: It is the very God who gave you the pillar of cloud and the other blessings in the wilderness, who tells you how to come into the land flowing with milk and honey.” And so I can speak to you in the same way; I bring you the message that He who has brought you thus far on your journey, and given you such blessings thus far, is the God who will bring you into the Canaan of complete victory and rest.
The first question, then, that I would ask you is,
ARE YOU READY TO LEAVE THE WILDERNESS?
You know the mark of Israel’s life in the wilderness–the cause of all their troubles there–was unbelief. They did not believe that God could take them into the promised land. And then followed many sins and failures–lusting, idolatry, murmuring, etc. That has, perhaps, been your life, beloved; you do not believe that God will fulfill His word. You do not believe in the possibility of unbroken fellowship with Him, and unlimited partnership. On account of that, you become disobedient, and did not live like a child doing God’s will, because you did not believe that God could give you the victory over sin. Are you willing now to leave that wilderness life? Sometimes you are, perhaps, enjoying fellowship with God, and sometimes you are separated from Him; sometimes you have nearness to Him, and at other times great distance from Him; sometimes you have a willingness to walk closely with Him, but sometimes there is even unwillingness. Are you now going to give up your whole life to Him? Are you going to approach Him and say, “My God, I do not want to do anything that will be displeasing to Thee; I want Thee to keep me from all worldliness, from all self-pleasure; I want Thee, O God, to help me to live like Peter after Pentecost, filled with the Holy Ghost, and not like carnal Peter.”
Beloved, are you willing to say this? Are you willing to give up your sins, to walk with God continually, to submit yourself wholly to the will of God, and have no will of your own apart from His will? Are you going to live a perfect life? I hop you are, for I believe in such a life;–not perhaps in the sense in which you understand “perfection”–entire freedom from wrong-doing and all inclination to it, for while we live in the flesh the flesh will lust against the Spirit and the Spirit against the flesh; but the perfection spoken of in the Old Testament as practiced by some of God’s saints, who are said to have “served the Lord with a perfect heart.” What is this perfection? A state in which your hearts will be set on perfect integrity without any reserve, and your will wholly subservient to God’s will. Are you willing for such a perfection, with your whole heart turned away from the world and given to God alone? Are you going to say, “No, I do not expect that I will ever give up my self-will.”? It is the devil tempting you to think it will be too hard for you. Oh! I would plead with God’s children just to look at the will of God, so full of blessing, of holiness, of love; will you not give up your guilty will for that blessed will of God? A man can do it in one moment when he comes to see that God can change his will for him. Then he may say farewell to his old will, as Peter did when he went out and wept bitterly, and when the Holy Spirit filled his soul on the day of Pentecost. Joshua “wholly followed the Lord his God.” He failed, indeed, before the enemy at Ai, because he trusted too much to human agency, and not sufficiently to God; and he failed in the same manner when he made a covenant with the Gibeonites; but still, his spirit and power differed very widely from that of the people whose unbelief drove them before their enemies and kept them in the wilderness. Let us be willing wholly to serve the Lord our God, and “make no provision for the flesh to fulfill the lusts thereof.” Let us believe in the love and power of God to keep us day by day, and put “no confidence in the flesh.”
Then comes the second step:–”I must believe that such a life in the land of Canaan is a possible life.” Yes, many a one will say, “Ah! what would I give to get out of the wilderness life! But I cannot believe that it is possible to live in this constant communion with God. You don’t know my difficulties–my business cares and perplexities; I have all sorts of people to associate with; have gone out in the morning braced up by communion with God in prayer, but the pressure of business before night has driven out of my heart all that warmth of love that I had, and the world has gotten in and made the heart as cold as before.” But we must remember again what it was that kept Israel out of Canaan. When Caleb and Joshua said, “We are able to overcome the enemy,” the ten spies, and the six hundred thousand answered, “We cannot do it; they are too strong for us.” Take care, dear reader, that we do not repeat their sin, and provoke God as these unbelievers did. He says, it is possible to bring us into the land of rest and peace; and I believe it because He has said so, and because He will do it if I trust Him. Your temper may be terrible; your pride may have bound you a hundred times; your temptations may “compass you about like bees,” but there is victory for you if you will but trust the promises of God.
Looking again at Peter. He had failed again and again, and went from bad to worse until he came to denying Christ with oaths. But what a change came over him! Just study the first epistle of Peter, and you will see that the very life of Christ had entered into him. He shows the spirit of true humility, so different from his former self-confidence; and glorying in God’s will instead of in his own. He had made a full surrender to Christ, and was trusting entirely in Him. Come therefore to-day and say to God, “Thou didst so change selfish, proud Peter, and Thou canst change me likewise.” Yes, God is able to bring you into Canaan, the land of rest. You know the first half of the 8th of Romans. Have you noticed the expressions that are to be found there–”The law of the spirit of life in Christ Jesus hath made me free from the law of sin and death”. To walk after the spirit; To be after the spirit; To be in the Spirit; To have the Spirit dwelling in us. Through the Spirit to mortify the deeds of the body; To be led by the Spirit; To be spiritually minded. These are all blessings which come when we bind ourselves wholly to live in the Spirit. If we live after the Spirit we have the very nature of the Spirit in us. If we live in the Spirit, we shall be led by Him every day and every moment. What if you were to open your heart to-day to be filled with the Holy Spirit? Would He not be able to keep you every moment in the sweet rest of God? and would not His mighty arm give you a complete victory over sin and temptation of every kind, and make you able to live in perpetual fellowship with the Father and with His Son, Jesus Christ? Most certainly! This, then, is the second step; this is the blessed life God has provided for us. First, God brought us out of Egypt; secondly, He brings us into Canaan. Then comes–
Thirdly, the question,
HOW DOES GOD BRING US IN?
By leading us in a very definite act, viz., that of committing ourselves wholly to Him;–entrusting ourselves to Him, that He may bring us into the land of rest, and keep us in.
You remember that the Jordan at the time of harvest overflowed its banks. The hundreds of thousands of Israel were on the side of the river from Canaan. They were told that tomorrow, God would do wonderful things for them. The trumpet would sound, and the priests would take up the ark–the symbol of God’s presence–and pass over before the people. But there lay the swollen river still. If there still unbelieving children among the the people, they would say, “What fools, to attempt to cross now! This is not the time to attempt fording the river, for it is now twenty feet deep.” But the believing people gathered together behind the priests with the ark. They obeyed the command of Joshua to advance; but they knew not what God was going to do? The priests walked right into the water, and the hearts of some began to tremble. They would perhaps ask, “Where is the rod of Moses?” But, as the priests walked straight on and stepped into the water, the waters rose up on the upper side in to a high wall, and flowed away on the other side, and a clear passage was made for the whole camp. Now, it was God that did this for the people; and it was because Joshua and the people believed and obeyed God. The same God will do it to-day, if we believe and trust Him.
Am I addressing a soul who is saying:–I remember how God first brought me out of the land of bondage. I was in complete darkness of soul and was deeply troubled. I did not at first believe that God could take me out, and that I could become a child of God. But, at last, God took me and brought me to trust in Jesus, and He led me out safely.” Friend, you have the same God now who brought you out of bondage with a high hand; and can lead you into the place of rest. Look to Him and say, “O God, make an end of my wilderness life–my sinful and unbelieving life,–a life of grieving Thee. Oh, bring me to-day into the land of victory and rest and blessing!” Is this the prayer of your hearts, dear friends? Are you going to give up yourselves to Him to do this for you? Can you trust Him that He is able and willing to do it for you. He can take you through the swollen river this very moment;–yes, this very moment.
And He can do more: After Israel had crossed the river, the Captain of the Lord’s host had to come and encourage Joshua, promising to take charge of the army and remain with them. You need the power of God’s Spirit to enable you to overcome sin and temptation. You need to live in His fellowship–in His unbroken fellowship, without which you cannot stand or conquer. If you are to venture to-day, say by faith “My God, I know that Jesus Christ is willing to be the Captain of my salvation, and to conquer every enemy for me, He will keep me by faith and by His Holy Spirit; and though it be dark to me, and as if the waters would pass over my soul, and though my condition seem hopeless, I will walk forward, for God is going to bring me in to-day, and I am going to follow Him. My God, I follow Thee now into the promised land.”
Perhaps some have already entered in, and the angels have seen them, while they have been reading these solemn words. Is there anyone still hesitating because the waters of Jordan look threatening and impassable?
Oh! come, beloved soul; come at once, and doubt not.
Inerrancy At Gordon Conwell?
July 29, 2008
I read with interest the Christianity Today interview with the new president of Gordon-Conwell Theological Seminary, Dennis Hollinger. There was one particular response which caused me to raise my eyebrows. When asked about inerrancy at Gordon-Conwell, Hollinger completely avoided the question by talking about proper interpretive practice. When someone avoids a question such as this they need to be pressed on it further. There is no one of any theological stripe that would disagree with what Hollinger said about understanding the genre of revelation, so why say it? I have to wonder what he is hiding? I don’t want to be suspicious, but his answer with a non-answer approach makes me wonder.
Here is the question and answer. Am I reading too much into this?
Carnal or Spiritual, by Andrew Murray
July 29, 2008
CARNAL OR SPIRITUAL?
“And Peter went out and wept bitterly.” –Luke 22:62
These words indicate the turning point in the life of Peter,–a crisis. There is often a question about the life of holiness. Do you grow into it? or do you come into it be a crisis suddenly? Peter has been growing for three years under the training of Christ, but he had grown terribly downward, for the end of his growing was, he denied Jesus. And then there came a crisis. After the crisis he was a changed man, and then he began to grow aright. We must indeed grow in grace, but before we can grow in grace we must be put right.
You know what the two halves of the life of Peter were. In God’s Word we read very often about the difference between the carnal and the spiritual Christian. The word “carnal” comes from the Latin word for flesh. In Romans viii, and in Gal. v., we are taught that the flesh and the Spirit of God are the two opposing powers by which we are dominated or ruled, and we are taught that a true believer may allow himself to be ruled by the flesh. That is what Paul writes to the Corinthians. In the 3rd chapter, the first four verses, he says, four times to them, “You are carnal, and not spiritual.” And just so a believer can allow the flesh to have so much power over him that becomes “carnal.” Every object is named according to its most prominent characteristic. If a man is a babe in Christ and has a little of the Holy Spirit and a great deal of the flesh, he is called carnal, for the flesh is his chief mark. If he gives way, as the Corinthians did, to strife, temper, division, and envy, he is a carnal Christian. He is a Christian, but a carnal one. But if he gives himself over entirely to the Holy Spirit so that He (the Holy Spirit) can deliver from the temper, the envy, and the strife, by breathing a heavenly disposition; and can mortify the deeds of the body; then God’s Word calls him a “spiritual” man, a true spiritual Christian.
Now, these two styles are remarkably illustrated in the life of Peter. The text is the crisis and turning point at which he begins to pass over from the one side to the other.
The message that I want to bring to you is this: That the great majority of Christians, alas, are not spiritual men, and that they may become spiritual men by the grace of God. I want to come to all who are perhaps hungering and longing for the better life, and asking what is wrong that you are without it, to point out that what is wrong is just one thing,–allowing the flesh to rule in you, and trusting in the power of the flesh to make you good.
There is a better life, a life in the power of the Holy Spirit.
Then, I want to tell you a third thing. The first thing is important, take care of the carnal life, and confess if you are in it. The second truth is very blessed, there is a spiritual life; believe that it is a possibility. But the third truth is the most important,–You can be one step get out of the carnal into the spiritual state. May God reveal it to you now through the story of the Apostle Peter!
Look at him, first of all, in the carnal state. What are the marks of the carnal state in him? Self-will, self-pleasing, self-confidence. Just remember, when Christ said to the disciples at Caesarea Philippi, “The Son of Man must be crucified,” Peter said to Him, “Lord, that can never be!” And Christ had to say to him, “Get thee behind Me, Satan!” Dear reader, what an awful thing for Peter! He could not understand what a suffering Christ was. And Peter was so self-willed and self-confident that he dared to contradict and to rebuke Christ! Just think of it! Then, you remember, how Peter and the other disciples, were more than once quarreling as to who was to be the chief–self-exaltation, self-pleasing;–every one wanted the chief seat in the Kingdom of God. Then again, remember the last night, when Christ warned Peter that Satan had desired to sift him and that he would deny Him; and Peter said twice over, “Lord, if they all deny Thee, I am ready to go to prison and to death.” What self-confidence! He was sure that his heart was right. He loved Jesus, but he trusted himself. “I will never deny my Lord.! Don’t you see the whole of that life of Peter is carnal confidence in himself. In his carnal pride, in his carnal unlovingness, in the carnal liberty he took in contradicting Jesus, it was all just the life of the flesh. Peter loved Jesus. God had by the Holy Spirit, taught him. Christ had said, “Flesh and blood hath not revealed this unto thee, but My Father which is in heaven.” God had taught him that Christ was the Son of God; but with all that, Peter was just under the power of the flesh; and that is why Christ said at Gethsemane, “The spirit is willing but the flesh is weak.”–”You are under the power of the flesh, you cannot watch with Me.” Dear reader, what did it all lead to? The flesh led not only to the sins I have mentioned, but last of all to the saddest of things, to Peter’s actual denial of Jesus. Three times over he told the lie; and once with an oath, “I know not the man.” He denied his blessed Lord. That is what it comes to with the life of the flesh. That is Peter.
Now, look in the second place at Peter after he became a spiritual man. Christ had taught Peter a great deal. I think, if you count carefully, you will find some seven or eight times, Christ had spoken to the disciples about humility; He had taken a little child and set him in the midst of them; He had said, “He that exalteth himself shall be abased, and he that humbleth himself shall be exalted; He had said that three or four times; He had at the last supper washed their feet; but all had not taught Peter humility. All Christ’s instructions were in vain. Remember that now. A man who is not spiritual, though he may read his Bible, though he may study God’s Word, cannot conquer sin, because he is not living the life of the Holy Spirit. God has so ordered it, that man cannot live a right Christian life unless he is full of the Holy Ghost. Do you wonder at what I say? Have you been accustomed to think,–”Full of the Holy Ghost, that is what the Apostles had to be on the day of Pentecost; that is what the martyrs and the ministers had to be; but for every man to be full of the Holy Ghost, that is too high”? I tell you solemnly, unless you believe that, you will never become thorough-going Christians. I must be full of the Holy Spirit if I am to be a whole-hearted Christian.
Then, note what change took place in Peter. The Lord Jesus led him up to Pentecost, the Holy Spirit came from heaven upon him, and what took place? The old Peter was gone, and he was a new Peter. Just read his epistle, and note the keynote of the epistle. “Through suffering to glory.” Peter, who had said, “Of course, Lord, you never can suffer, or be crucified;” Peter, who, to save himself suffering or shame, had denied Christ,–Peter becomes so changed that when he writes his epistle the chief thought is the very thought of Christ, “Suffering is the way to glory.” Do you not see that the Holy Spirit had changed Peter?
And look at other aspects. Look at Peter. He was so weak that a woman could frighten him into denying Christ; but when the Holy Spirit came he was bold, bold, bold to confess his Lord at any cost, was ready to go to prison and to death, for Christ’s sake. The Holy Spirit had changed the man. Look at his views of Divine truth. He could not understand what Christ taught him, he could not take it in. It was impossible before the death of Christ; but on the day of Pentecost how he is able to expound the word of God as a spiritual man! I tell you, beloved, when the Holy Ghost comes upon a man he becomes a spiritual man, and instead of denying his Lord he denies himself, just remember that. In the sixteenth chapter of Matthew when Peter had said, “Lord, be it far from Thee, this shall never happen that Thou shalt be crucified,” Christ said to Him: “Peter, not only will I be crucified, but you will have to be crucified too. If any man is to be My disciple, let him take up his cross to die upon it, let him deny himself, and let him follow Me.” How did Peter obey that command? He went and denied Jesus! As long as a man, a Christian, is under the power of the flesh, he is continually denying Jesus. You always must do one of the two, you must deny self or you must deny Jesus, and, alas, Peter denied his Lord rather than deny himself. On the other hand, when the Holy Spirit came upon him, he could not deny his Lord, but he could deny himself, and he praised God for the privilege of suffering for Christ.
Now, how did the change come about? The words of my text tell us,–”And Peter went out and wept bitterly.” What does that mean? It means this, that the Lord led Peter to come to the end of himself, to see what was in his heart, and with his self-confidence to fall into the very deepest sin that a child of God could be guilty of;–publicly, with an oath, to deny his Lord Jesus! When Peter stood there in that great sin, the loving Jesus looked upon him, and that look, full of loving reproach, loving pity, pierced like an arrow through the heart of Peter, and he went out and wept bitterly. Praise God, that was the end of self-confident Peter! Praise God, that was the turning point of his life! He went out with a shame that no tongue can express. He woke up as out of a dream to the terrible reality “I have helped to crucify the blessed Son of God.” No man can fathom what Peter must have passed through that Friday, Saturday and Sunday morning. But, blessed be God, on that Sunday Jesus revealed Himself to Peter, we know not how, but “He was seen of Simon;” then in the evening He came to him with the other disciples and breathed peace, and the Holy Spirit upon him; and then, later on, you know how the Lord asked him, “Simon, son of Jonas, lovest thou me?”–three times, until Peter was sorrowful, and said, “Lord, thou knowest all things, thou knowest that I love thee.” What was it that wrought the transition from the love of the flesh to the love of the Spirit? I tell you, that was the beginning,–”Peter went out and wept bitterly,” with a broken heart, with a heart that would give anything to show its love to Jesus. With a heart that had learned to give up all self-confidence, Peter was prepared for the blessing of the Holy Spirit.
And, now, you can easily see the application of this story. Are there not many just living the life of Peter, of the self-confident Peter as he was? Are there not many who are mourning under the consciousness, “I am so unfaithful to my Lord, I have no power against the flesh, I cannot conquer my temper, I give way just like Peter to the fear of man, of company, for people can influence me and make me do things I do not want to do, and I have no power to resist them? Circumstances get the mastery over me, and I then say and do things that I am ashamed of.”? Is there not more than one, who, in answer to the question, “Are you living as a man filled with the Spirit, devoted to Jesus, following Him, fully giving up all for Him?”–must say with sorrow, “God knows I am not. Alas, my heart knows it.”? You say it, and I come, and I press you with the question, Is not your position, and your character, and your conduct, just like that of Peter? Like Peter, you love Jesus, like Peter you know He is the Christ of God, like Peter you are very zealous in working for Him. Peter had cast out devils in His name, and had preached the gospel, and had healed the sick. Like Peter you have tried to work for Jesus; but, oh! under it all, isn’t there something that comes up continually? Oh, Christian, what is it? I pray, and I try, and I do long to live a holy life, but the flesh is too strong, and sin gets the better of me, and continually I am pleasing self instead of denying it, and denying Jesus instead of pleasing Him. Come, all who are willing to make that confession, and let me ask you to look quietly at the other life that is possible for you.
Just as the Lord Jesus gave the Holy Spirit to Peter, He is willing to give the Holy Spirit to you. Are you willing to receive Him? Are you willing to give up yourself entirely as an empty, helpless vessel, to receive the power of the Holy Spirit, to live, to dwell, and to work in you every day? Dear believer, God has prepared such a beautiful and such a blessed life for every one of us, and God as a Father is waiting to see why you will not come to Him and let Him fill you with the Holy Ghost. Are you willing for it? I am sure some are. There are some who have said often, “O God, why can’t I live that life?–Why can’t I live every hour of unbroken fellowship with God?–Why can’t I enjoy what my Father has given me, all the riches of His grace? It is for me He gave it, and why can’t I enjoy it?” There are those who say, “Why can’t I abide in Christ every day, and every hour, and every moment?–why can’t I have the light of my Father’s love filling my heart all the day long? Tell me, servant of God, what can help me?”
I can tell you one thing that will help you. What helped Peter? “Peter went out and wept bitterly.” It must come with us to a conviction of sin; it must come with us to a real downright earnest repentance, or we never can get into the better life. We must stop complaining and confessing, “Yes, my life is not what it should be, and I will try to do better.” That won’t help you. What will help you? This,–that you go down in despair to lie at the feet of Jesus, and that you begin with a very real and bitter shame to make confession, “Lord Jesus, have compassion upon me! For these many years I have been a Christian, but there are so many sins from which I have not cleansed myself,–temper, pride, jealousy, envy, sharp words, unkind judgments, unforgiving thoughts.” One must say, “There is a friend whom I never have forgiven for what he has said.” Another must say, “There is an enemy whom I dislike, I cannot say that I can love him.” Another must say, “There are things in my business that I would not like brought out into the light of man.” Another must say, “I am led captive by the law of sin and death.” Oh, Christians, come and make confession with shame and say, “I have been bought with the Blood, I have been washed with the Blood, but just think of what a life I have been living! I am ashamed of it.” Bow before God and ask Him by the Holy Spirit to make you more deeply ashamed, and to work in you that Divine contrition. I pray you take the step at once. “Peter went out and wept bitterly,” and that was his salvation; yes, that was the turning point of his life. And shall we not fall upon our faces before God, and make confession, and get down on our knees under the burden of the terrible load, and say, “I know I am a believer, but I am not living as I should to the glory of my God. I am under the power of the flesh and all the self-confidence, and self-will, and self-pleasing that marks my life.”
Dear Christians, do you not long to be brought nigh unto God? Would you not give anything to walk in close fellowship with Jesus every day? Would you not count it a pearl of great price to have the light and love of God shining in you all the day? Oh, come and fall down and make confession of sin; and, if you will do it, Jesus will come and meet you and He will ask you, “Lovest thou Me?” And, if you say, “Yes, Lord,” very quickly He will ask again, “Lovest thou Me?”–and if you say, “Yes, Lord,” again, He will ask a third time, “Lovest thou Me?”–and your heart will be filled with an unutterable sadness, and your heart will get still more broken down and bruised by the question, and you will say, “Lord, I have not lived as I should, but still I love Thee and I give myself to Thee.” Oh, beloved may God give us grace now, that, with Peter, we may go out, and, if need be, weep bitterly. If we do not weep bitterly,–we are not going to force tears–shall we not sigh very deeply, and bow very humbly, and cry very earnestly, “O God, reveal to me the carnal life in which I have been living: reveal to me what has been hindering me from having my life full of the Holy Ghost”? Shall we not cry, “Lord, break my heart into utter self-despair, and, oh! bring me in helplessness to wait for the Divine power, for the power of the Holy Ghost, to take possession and to fill me with a new life given all to Jesus?”
Andrew Murray on Privilege & Experience
July 28, 2008
“And he said unto him, Son, thou art ever with me, and all that I have is thine.” –Luke 15:31
The words of the text are familiar to us all. The elder son had complained and said, that though his father had made a feast, and had killed the fatted calf for the prodigal son, he had never given him even a kid that he might make merry with his friends. The answer of the father was: “Son, thou art ever with me, and all that I have is thine.” One cannot have a more wonderful revelation of the heart of our Father in heaven than this points out to us. We often speak of the wonderful revelation of the father’s heart in his welcome to the prodigal son, and in what he did for him. But here we have a revelation of the father’s love far more wonderful, in what he says to the elder son.
If we are to experience a deepening of spiritual life, we want to discover clearly what is the spiritual life that God would have us live, on the one hand; and, on the other, to ask whether we are living that life; or, if not, what hinders us living it out fully.
This subject naturally divides itself into these three heads:–1. The high privilege of every child of God. 2. The low experience of too many of us believers. 3. The cause of the discrepancy; and, lastly, The way to the restoration of the privilege.
1. THE HIGH PRIVILEGE OF THE CHILDREN OF GOD.
“We have here two things describing the privilege:–First, “Son, thou art ever with me”–unbroken fellowship with thy Father is thy portion; Second, “All that I have is thine”–all that God can bestow upon His children is theirs.
“Thou are ever with me;” I am always near thee; thou canst dwell every hour of thy life in My presence, and all I have is for thee. I am a father, with a loving father’s heart. I will withhold no good thing from thee. In these promises, we have the rich privilege of God’s heritage. We have, in the first place, unbroken fellowship with Him. A father never sends his child away with the thought that he does not care about his child knowing that he loves him. The father longs to have his child believe that he has the light of his father’s countenance upon him all the day–that, if he sends the child away to school, or anywhere that necessity compels, it is with a sense of sacrifice of parental feelings. If it be so with an earthly father, what think you of God? Does He not want every child of His to know that he is constantly living in the light of His countenance? This is the meaning of that word, “Son, thou art ever with me.”
That was the privilege of God’s people in Old Testament times. We are told that “Enoch walked with God.” God’s promise to Jacob was: “Behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee until I have done that which I have spoken to thee of.” And God’s promise to Israel through Moses, was: “My presence shall go with thee, and I will give thee rest.” And in Moses’ response to the promise, he says, “For wherein shall it be known that I and Thy people have found grace in Thy sight? Is it not that Thou goest with us; so shall we be separated, I and Thy people, from all the people that are upon the face of the earth.” The presence of God with Israel was the mark of their separation from other people. This is the truth taught in all the Old Testament; and if so, how much more may we look for it in the New Testament? Thus we find our Saviour promising to those who love Him and who keep His word, that the Father also will love them, and Father and Son will come and make Their abode with them.
Let that thought into your hearts–that the child of God is called to this blessed privilege, to live every moment of his life in fellowship with God. He is called to enjoy the full light of His countenance. There are many Christians–I suppose the majority of Christians–who seem to regard the whole of the Spirit’s work as confined to conviction and conversion:–not so much that He came to dwell in our hearts, and there reveal God to us. He came not to dwell near us, but in us, that we might be filled with His indwelling. We are commanded to be “filled with the Spirit;” then the Holy Spirit would make God’s presence manifest to us. That is the whole teaching of the epistle to the Hebrews:–the veil is rent in twain; we have access into the holiest of all by the blood of Jesus; we come into the very presence of God, so that we can live all the day with that presence resting upon us. That presence is with us wheresoever we go; and in all kinds of trouble, we have undisturbed repose and peace. “Son, thou art ever with me.”
There are some people who seem to think that God, by some unintelligible sovereignty, withdraws His face. But I know that God loves His people too much to withhold His fellowship from them for any such reason. The true reason of the absence of God from us is rather to be found in our sin and unbelief, than in any supposed sovereignty of His. If the child of God is walking in faith and obedience, the Divine presence will be enjoyed in unbroken continuity.
Then there is the next blessed privilege: “All that I have is thine.” Thank God, He has given us His own Son; and in giving Him, He has given us all things that are in Him, He has given us Christ’s life, His love, His Spirit, His glory. “All things are yours; and ye are Christ’s; and Christ is God’s.” All the riches of His Son, the everlasting King, God bestows upon every one of His children. “Son, thou art ever with me; and all that I have is thine.” Is not that the meaning of all those wonderful promises given in connection with prayer: “Whatsoever ye shall ask in My name, ye shall receive.”? Yes, there it is. That is the life of the children of God, as He Himself has pictured it to us.
2. In contrast with this high privilege of believers, look at
THE LOW EXPERIENCE OF TOO MANY OF US.
The elder son was living with his father and serving him “these many years,” and he complains that his father never gave him a kid, while he gave his prodigal brother the fatted calf. Why was this? Simply because he did not ask it. He did not believe that he would get it, and therefore never asked it, and never enjoyed it. He continued thus to live in constant murmuring and dissatisfaction; and the key note of all this wretched life is furnished in what he said. His father gave him everything, yet he never enjoyed it; and he throws the whole blame on his loving and kind father. O beloved, is not that the life of many a believer? Do not many speak and act in this way? Every believer has the promise of unbroken fellowship with God, but he says, “I have not enjoyed it; I have tried hard and done my best, and I have prayed for the blessing, but I suppose God does not see fit to grant it.” But why not? One says, it is the sovereignty of God withholding the blessing. The father withheld not his gifts from the elder brother in sovereignty; neither does our Heavenly Father withhold any good thing from them that love Him. He does not make any such differences between His children. “He is able to make all grace abound towards you” was the promise equally made to all in the Corinthian church.
Some think these rich blessings are not for them, but for those who have more time to devote to religion and prayer; or their circumstances are so difficult, so peculiar, that we can have no conception of their various hindrances. But do not such think that God, if He places them in these circumstances, cannot make His grace abound accordingly? They admit He could if He would, work a miracle for them, which they can hardly expect. In some way, they, like the elder son, throw the blame on God. Thus many are saying, when asked if they are enjoying unbroken fellowship with God:–”Alas, no! I have not been able to attain to such a height; it is too high for me. I know of some who have it, and I read of it; but God has not given it to me, for some reason.” But why not? You think, perhaps, that you have not the same capacity for spiritual blessing that others have. The Bible speaks of a joy that is “unspeakable and full of glory” as the fruit of believing; of a “love of God shed abroad in our hearts by the Holy Ghost given unto us.” Do we desire it, do we? Why not get it? Have we asked for it? We think we are not worthy of the blessing–we are not good enough; and therefore God has not given it. There are more among us than we know of, or are willing to admit, who throw the blame of our darkness, and of our wanderings on God! Take care! Take care! Take care!
And again, what about that other promise? The Father says, “All I have is thine.” Are you rejoicing in the treasures of Christ? Are you conscious of having an abundant supply for all your spiritual needs every day? God has all these for you in abundance. “Thou never gavest me a kid!” The answer is, “All that I have is thine. I gave it thee in Christ.”
Dear reader, we have such wrong thoughts of God. What is God like? I know no image more beautiful and instructive than that of the sun. The sun is never weary of shining;–of pouring out his beneficent rays upon both the good and the evil. You might close up the windows with blinds or bricks, the sun would shine upon them all the same; though we might sit in darkness, in utter darkness, the shining would be just the same. God’s sun shines on every leaf; on every flower; on every blade of grass; on everything that springs out of the ground. All receive this wealth of sunshine until they grow to perfection and bear fruit. Would He who made that sun be less willing to poor out His love and life into me? The sun–what beauty it creates! And my God, –would He not delight more in creating a beauty and a fruitfulness in me?–such, too, as He has promised to give? And yet some say, when asked why they do not live in unbroken communion with God, “God does not give it to me, I do not know why; but that is the only reason I can give you–He has not given it to me.” You remember the parable of the one who said, “I know thou art an hard master, reaping where thou hast not sown and gathering where thou hast not strawed,” asking and demanding what thou hast not given. Oh! let us come and ask why it is that the believer lives such a low experience.
3. THE CAUSE OF THIS DISCREPANCY BETWEEN GOD’S GIFTS, AND OUR LOW EXPERIENCE.
The believer is complaining that God has never given him a kid. Or, God has given him some blessing, but has never given the full blessing. He has never filled him with His Spirit. “I never,” he says, “had my heart, as a fountain, giving forth the rivers of living water promised in John vii. 38.” What is the cause? The elder son thought he was serving his father faithfully “these many years” in his father’s house, but it was in the spirit of bondage and not in the spirit of a child, so that his unbelief blinded him to the conception of a father’s love and kindness, and he was unable all the time to see that his father was ready, not only to give him a kid, but a hundred, or a thousand kids, if he would have them. He was simply living in unbelief, in ignorance, in blindness, robbing himself of the privileges that the father had for him. So, if there be a discrepancy between our life and the fulfillment and enjoyment of all God’s promises, the fault is ours. It our experience be not what God wants it to be, it is because of our unbelief in the love of God, in the power of God, and in the reality of God’s promises.
God’s word teaches us, in the story of the Israelites, that it was unbelief on their part that was the cause of their troubles, and not any limitation or restriction on God’s part. As Psalm 78th says:–”He clave the rocks in the wilderness, and gave them drink as out of the great depths. He brought streams also out of the rock, and caused waters to run down like rivers.” Yet they sinned by doubting His power to provide meat for them–”They spake against God; they said, can God furnish a table in the wilderness?” (vs. 15-19). Later on, we read in v. 41, “They turned back and tempted God, and limited the Holy One of Israel.” They kept distrusting Him from time to time. When they got to Kadesh-Barnea, and God told them to enter the land flowing with milk and honey where there would be rest, abundance, and victory, only two men said, “Yes;” we can take possession, for God can make us conquer.” But the ten spies, and the six hundred thousand men answered, “No; we can never take the land; the enemies are too strong for us.” It was simply unbelief that kept them out of the land of promise.
If there is to be any deepening of the spiritual life in us, we must come to the discovery, and the acknowledgment of the unbelief there is in our hearts. God grant that we may get this spiritual quickening, and that we may come to see that it is by our unbelief that we have prevented God from doing His work in us. Unbelief is the mother of disobedience, and of all my sins and short comings–my temper, my pride, my unlovingness, my worldliness, my sins of every kind. Though these differ in nature and form, yet they all come from the one root, viz, that we do not believe in the freedom and fulness of the Divine gift of the Holy Spirit to dwell in us and strengthen us, and fill us with the life and grace of God all the day long. Look, I pray you, at that elder son, and ask what was the cause of that terrible difference between the heart of the father and the experience of the son. There can be no answer but that it was this sinful unbelief that utterly blinded the son to a sense of his father’s love.
Dear fellow believer, I want to say to you, that, if you are not living in the joy of God’s salvation, the entire cause is your unbelief. You do not believe in the mighty power of God, and that He is willing by His Holy Spirit to work a thorough change in your life, and enable you to live in fulness of consecration to Him. God is willing that you should so live; but you do not believe it. If men really believed in the infinite love of God, what a change it would bring about! What is love? It is a desire to communicate oneself for the good of the object loved–the opposite to selfishness; as we read in 1 Cor. xiii. “Love seeketh not her own.” Thus the mother is willing to sacrifice herself for the good of her child. So God in His love is ever willing to impart blessing; and He is omnipotent in His love. This is true, my friends; God is omnipotent in love, and He is doing His utmost to fill every heart in this house. “But if God is really anxious to do that, and if He is Almighty, why does He not do it now?” You must remember, that God has given you a will, and by the exercise of that will, you can hinder God, and remain content, like the elder son, with the low life of unbelief. Come, now, and let us see the cause of the difference between God’s high, blessed provision for His children, and the low, sad experience of many of us in the unbelief that distrusts and grieves Him.
4. THE WAY OF RESTORATION–HOW IS THAT TO BE BROUGHT ABOUT?
We all know the parable of the prodigal son; and how many sermons have been preached about repentance, from that parable. We are told that “he came to himself and said, I will arise and go to my father, and will say unto him, Father, I have sinned against heaven and in thy sight.” In preaching, we speak of this as the first step in a changed life–as conversion, as repentance, confession, returning to God. But, as this is the first step for the prodigal, we must remember that this is also the step to be taken by His erring children–by all the ninety-nine “who need no repentance,” or think they do not. Those Christians who do not understand how wrong their low religious life is, must be taught that this is sin–unbelief; and that it is as necessary that they should be brought to repentance as the prodigal. You have heard a great deal of preaching repentance to the unconverted; but I want to try to preach it to God’s children. We have a picture of so many of God’s children in that elder brother. What the father told him, to bring about a consideration of the love that He bore him, just as he loved the prodigal brother, thus does God tell to us in our contentedness with such a low life:–”You must repent and believe that I love you, and all that I have is thine.” He says, “By your unbelief, you have dishonoured me, living for ten, twenty, or thirty years, and never believing what it was to live in the blessedness of My love. You must confess the wrong you have done Me in this, and be broken down in contrition of heart just as truly as the prodigal.”
There are many children of God who need to confess, that though they are His children, they have never believed that God’s promises are true, that He is willing to fill their hearts all the day long with His blessed presence. Have you believed this? If you have not, all our teaching will be of no profit to you. Will you not say, “By the help of God, I will begin now a new life of faith, and will not rest until I know what such a life means. I will believe that I am every moment in the Father’s presence, and all that He has is mine?”
May the Lord God work this conviction in the hearts of all cold believers. Have you ever heard the expression, “a conviction for sanctification?” You know, the unconverted man needs a conviction before conversion. So does the dark-minded Christian need conviction before, and in order to sanctification, before he comes to a real insight to spiritual blessedness. He must be convicted a second time because of his sinful life of doubt, and temper, and unlovingness. He must be broken down under that conviction; then there is hope for him. May the Father of mercy grant all such that deep contrition, so that they may be led into the blessedness of His presence, and enjoy the fullness of His power and love!
Andrew Murray On Daily Fellowship With God
July 27, 2008
1. The first and chief need of our Christian life is, Fellowship with God. The Divine life within us comes from God, and is entirely dependent upon Him. As I need every moment afresh the air to breathe, as the s sun every moment afresh sends down its light, so it is only in direct living communication with God that my soul can be strong. The manna of one day was corrupt when the next day came. I must every day have fresh grace from heaven, and I obtain it only in direct waiting upon God Himself. Begin each day by tarrying before God, and letting Him touch you. Take time to meet God.
2. To this end, let your first act in your devotion be a setting yourself still before God. In prayer, or worship, everything depends upon God taking the chief place. I must bow quietly before Him in humble faith and adoration, speaking thus within my heart: “God is. God is near. God is love, longing to communicate Himself to me. God the Almighty One, Who worketh all in all, is even now waiting to work in me, and make Himself known.” Take time, till you know God is very near.
3. When you have given God His place of honor, glory, and power, take your place of deepest lowliness, and seek to be filled with the Spirit of humility. As a creature it is your blessedness to be nothing, that God may be all in you. As a sinner you are not worthy to look up to God; bow in self abasement. As a saint, let God’s love overwhelm you, and bow you still lower down. Sink down before Him in humility, meekness, patience, and surrender to His goodness and mercy. He will exalt you. Oh! take time, to get very low before God.
4. Then accept and value your place in Christ Jesus. God delights in nothing but His beloved Son, and can be satisfied with nothing else in those who draw nigh to Him. Enter deep into God’s holy presence in the boldness which the blood gives, and in the assurance that in Christ you are most well-pleasing. In Christ you are within the veil. You have access into the very heart and love of the Father. This is the great object of fellowship with God, that I may have more of God in my life, and that God may see Christ formed in me. Be silent before God and let Him bless you.
5. This Christ is a living Person. He loves you with a personal love, and He looks every day for the personal response of your love. Look into His face with trust, till His love really shines into your heart. Make His heart glad by telling Him that you do love Him. He offers Himself to you as a personal Saviour and Keeper from the power of sin. Do not ask, can I be kept from sinning, if I keep close to Him? but ask, can I be kept from sinning, if He always keeps close to me? and you see at once how safe it is to trust Him.
6. We have not only Christ’s life in us as a power, and His presence with us as a person, but we have His likeness to be wrought into us. He is to be formed in us, so that His form or figure, His likeness, can be seen in us. Bow before God until you get some sense of the greatness and blessedness of the work to be carried on by God in you this day. Say to God, “Father, here am I for Thee to give as much in me of Christ’s likeness as I can receive.” And wait to hear Him say, “My child, I give thee as much of Christ as thy heart is open to receive.” The God who revealed Jesus in the flesh and perfected Him, will reveal Him in thee and perfect thee in Him. The Father loves the Son, and delights to work out His image and likeness in thee. Count upon it that this blessed work will be done in thee as thou waitest on thy God, and holdest fellowship with Him.
7. The likeness to Christ consists chiefly in two things–the likeness of His death and resurrection, (Rom. 6:5). The death of Christ was the consummation of His humility and obedience, the entire giving up of His life to God. In Him we are dead to sin. As we sink down in humility and dependence and entire surrender to God, the power of His death works in us, and we are made conformable to His death. And so we know Him in the power of His resurrection, in the victory over sin, and all the joy and power of the risen life. Therefore every morning, “present yourselves unto God as those that are alive from the dead.” He will maintain the life He gave, and bestow the grace to live as risen ones.
8. All this can only be in the power of the Holy Spirit, who dwells in you. Count upon Him to glorify Christ in you. Count upon Christ to increase in you the inflowing of His Spirit. As you wait before God to realize His presence, remember that the Spirit is in you to reveal the things of God. Seek in God’s presence to have the anointing of the Spirit of Christ so truly that your whole life may every moment be spiritual.
9. As you meditate on this wondrous salvation and seek full fellowship with the great and holy God, and wait on Him to reveal Christ in you, you will feel how needful the giving up of all is to receive Him. Seek grace to know what it means to live as wholly for God as Christ did. Only the Holy Spirit Himself can teach you what an entire yielding of the whole life to God can mean. Wait on God to show you in this what you do not know. Let every approach to God, and every request for fellowship with Him be accompanied by a new, very definite, and entire surrender to Him to work in you.
10. “By faith” must here, as through all Scripture, and all the spiritual life, be the keynote. As you tarry before God, let it be in a deep quiet faith in Him, the Invisible One, who is so near, so holy, so mighty, so loving. In a deep, restful faith too, that all the blessings and powers of the heavenly life are around you, and in you. Just yield yourself in the faith of a perfect trust to the Ever Blessed Holy Trinity to work out all God’s purpose in you. Begin each day thus in fellowship with God, and God will be all in all to you.
The Pursuit of God, by A.W. Tozer
July 26, 2008
Preface
In this hour of all-but-universal darkness one cheering gleam appears: within the fold of conservative Christianity there are to be found increasing numbers of persons whose religious lives are marked by a growing hunger after God Himself. They are eager for spiritual realities and will not be put off with words, nor will they be content with correct `interpretations’ of truth. They are athirst for God, and they will not be satisfied till they have drunk deep at the Fountain of Living Water. This is the only real harbinger of revival which I have been able to detect anywhere on the religious horizon. It may be the cloud the size of a man’s hand for which a few saints here and there have been looking. It can result in a resurrection of life for many souls and a recapture of that radiant wonder which should accompany faith in Christ, that wonder which has all but fled the Church of God in our day. But this hunger must be recognized by our religious leaders.
Current evangelicalism has (to change the figure) laid the altar and divided the sacrifice into parts, but now seems satisfied to count the stones and rearrange the pieces with never a care that there is not a sign of fire upon the top of lofty Carmel. [See 1 Kings 18 for the allusions.-ccp] But God be thanked that there are a few who care. They are those who, while they love the altar and delight in the sacrifice, are yet unable to reconcile themselves to the continued absence of fire. They desire God above all. They are athirst to taste for themselves the `piercing sweetness’ of the love of Christ about Whom all the holy prophets did write and the psalmists did sing.
There is today no lack of Bible teachers to set forth correctly the principles of the doctrines of Christ, but too many of these seem satisfied to teach the fundamentals oft he faith year after year, strangely unaware that there is in their ministry no manifest Presence, nor anything unusual in their personal lives. They minister constantly to believers who feel within their breasts a longing which their teaching simply does not satisfy. I trust I speak in charity, but the lack in our pulpits is real. Milton’s terrible sentence applies to our day as accurately as it did to his: `The hungry sheep look up, and are not fed.’
It is a solemn thing, and no small scandal in the Kingdom, to see God’s children starving while actually seated at the Father’s table. The truth of Wesley’s words is established before our eyes: `Orthodoxy, or right opinion, is, at best, a very slender part of religion. Though right tempers cannot subsist without right opinions,yet right opinions may subsist without right tempers. There may be a right opinion of God without either love or one right temper toward Him. Satan is proof of this.’
Thanks to our splendid Bible societies and to other effective agencies for the dissemination of the Word, there are today many millions of people who hold `right opinions,’ probably more than ever before in the history of the Church.Yet I wonder if there was ever a time when true spiritual worship was ever a time when true spiritual worship was at a lower ebb. To great sections of the Church the art of worship has been lost entirely, and in its place has come that strange and foreign thing called the `program.’ This word has been borrowed from the stage and applied with sad wisdom to the type of public service which now passes for worship among us.
Sound Bible exposition is an imperative must in the Church of the living God. Without it no church can be a New Testament church in any strict meaning of that term. But exposition may be carried on in such way as to leave the hearers devoid of any true spiritual nourishment whatever. For it is not mere words that nourish the soul, but God Himself, and unless and until the hearers find God in personal experience, they are not the better for having heard the truth. The Bible is not an end in itself, but a means to bring men to an intimate and satisfying knowledge of God, that they may enter into Him, that they may delight in His Presence, may taste and know the inner sweetness of the very God Himself in the core and center of their hearts.
This book is a modest attempt to aid God’s hungry children so to find Him. Nothing here is new except in the sense that it is a discovery which my own heart has made of spiritual realities most delightful and wonderful to me. Others before me have gone much farther into these holy mysteries than I have done, but if my fire is not large it is yet real, and there may be those who can light their candle at its flame.
A. W. Tozer Chicago, Ill. June 16, 1948.
Chapter 1: Following hard after God
My soul followeth hard after thee: thy right hand upholdeth me. Psalm 63:8
Christian theology teaches the doctrine of prevenient grace, which briefly stated means this, that before a man can seek God, God must first have sought the man. Before a sinful man can think a right thought of God, there must have been a work of enlightenment done within him; imperfect it may be, but a true work nonetheless, and the secret cause of all desiring and seeking and praying which may follow.
We pursue God because, and only because, He has first put an urge within us that spurs us to the pursuit. `No man can come to me,’ said our Lord, `except the Father which hath sent me draw him,’ and it is by this very prevenient drawing that God takes from us every vestige of credit for he act of coming. The impulse to pursue God originates with God, but the outworking of that impulse is our following hard after Him; and all the time we are pursuing Him we are already in His hand: `Thy right hand upholdeth me.’ In this divine `upholding’ and human `following’ there is no contradiction. All is of God, for as von Hugel teaches, God is always previous.
In practice, however, (that is, where God’s previous working meets man’s present response) man must pursue God. On our part there must be positive reciprocation if this secret drawing of God is to eventuate in identifiable experience of the Divine. In the warm language of personal feeling this is stated in the Forty-second Psalm: `As the hart panteth after the waterbrooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God: when shall I come and appear before God?’ This is deep calling unto deep, and the longing heart will understand it.
The doctrine of justification by faith–a Biblical truth, and a blessed relief from sterile legalism and unavailing self-effort–has in our time fallen into evil company and been interpreted by many in such manner as actually to bar men from the knowledge of God. The whole transaction of religious conversion has been made mechanical and spiritless. Faith may now be exercised without a jar to the moral life and without embarrassment to the Adamic ego. Christ may be `received’ without creating any special love for Him in the soul of the receiver. The man is `saved,’ but he is not hungry nor thirsty after God. In fact he is specifically taught to be satisfied and encouraged to be content with little.
The modern scientist has lost God amid the wonders of His world; we Christians are in real danger of losing God amid the wonders of His Word. We have almost forgotten that God is a Person and, as such, can be cultivated as any person can. It is inherent in personality to be able to know other personalities, but full knowledge of one personality by another cannot be achieved in one encounter. It is only after long and loving mental intercourse that the full possibilities of both can be explored.
All social intercourse between human beings is a response of personality to personality, grading upward from the most casual brush between man and man to the fullest, most intimate communion of which the human soul is capable. Religion, so far as it is genuine, is in essence the response of created personalities to the Creating Personality, God. `This is life eternal, that they might know thee, the only true God, and Jesus Christ, whom thou hast sent.’ (John 17:3)
God is a Person, and in the deep of His mighty nature He thinks, wills, enjoys feels, loves, desires and suffers as any other person may. In making Himself known to us He stays by the familiar pattern of personality. He communicates with us through the avenues of our minds, our wills and our emotions. The continuous and unembarrassed interchange of love and thought between God and the soul of the redeemed man is the throbbing heart of New Testament religion.
This intercourse between God and the soul is known to us in conscious personal awareness. It is personal: that is, it does not come through the body of believers, as such, but is known to the individual, and to the body through the individuals which compose it. And it is conscious: that is, it does not stay below the threshold of consciousness and work there unknown to the soul (as, for instance, infant baptism is thought by some to do), but comes within the field of awareness where the man can `know’ it as he knows any other fact of experience.
You and I are in little (our sins excepted) what God is in large. Being made in His image we have within us the capacity to know Him. In our sins we lack only the power. The moment the Spirit has quickened us to life in regeneration our whole being senses its kinship to God and leaps up in joyous recognition. That is the heavenly birth without which we cannot see the Kingdom of God. It is, however, not an end but an inception, for now begins the glorious pursuit, the heart’s happy exploration of the infinite riches of the Godhead. That is where we begin, I say, but where we stop no man has yet discovered, for there is in the awful and mysterious depths of the Triune God neither limit nor end.
Shoreless Ocean, who can sound Thee?
Thine own eternity is round Thee,
Majesty divine!To have found God and still to pursue Him is the soul’s paradox of love, scorned indeed by the too-easily- satisfied religionist, but justified in happy experience by the children of the burning heart. St. Bernard stated this holy paradox in a musical quatrain that will be instantly understood by every worshipping soul:
We taste Thee, O Thou Living Bread,
And long to feast upon Thee still:
We drink of Thee, the Fountainhead
And thirst our souls from Thee to fill.Come near to the holy men and women of the past and you will soon feel the heat of their desire after God. They mourned for Him, they prayed and wrestled and sought for Him day and night, in season and out, and when they had found Him the finding was all the sweeter for the long seeking. Moses used the fact that he knew God as an argument for knowing Him better. `Now, therefore, I pray thee, if I have found grace in thy sight, show me now thy way, that I may know thee, that I may find grace in thy sight’; and from there he rose to make the daring request, `I beseech thee, show me thy glory.’ God was frankly pleased by this display of ardour, and the next day called Moses into the mount, and there in solemn procession made all His glory pass before him.
David’s life was a torrent of spiritual desire, and his psalms ring with the cry of the seeker and the glad shout oft he finder. Paul confessed the mainspring of his life to be his burning desire after Christ. `That I may know Him,’ was the goal of his heart, and to this he sacrificed everything. `Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but refuse, that I may win Christ’ (Phil 3:8).
Hymnody is sweet with the longing after God, the God whom, while the singer seeks, he knows he has already found. `His track I see and I’ll pursue,’ sang our fathers only a short generation ago, but that song is heard no more in the great congregation. How tragic that we in this dark day have had our seeking done for us by our teachers. Everything is made to center upon the initial act of `accepting’ Christ (a term, incidentally, which is not found in the Bible) and we are not expected thereafter to crave any further revelation of God to our souls. We have been snared in the coils of a spurious logic which insists that if we have found Him we need no more seek Him. This is set before us as the last word in orthodoxy, and it is taken for granted that no Bible-taught Christian ever believed otherwise. Thus the whole testimony of the worshipping, seeking, singing Church on that subject is crisply set aside. The experiential heart- theology of a grand army of fragrant saints is rejected in favor of a smug interpretation of Scripture which would certainly have sounded strange to an Augustine, a Rutherford or a Branierd.
In the midst of this great chill there are some, I rejoice to acknowledge, who will not be content with shallow logic. They will admit the force of the argument, and then turn away with tears to hunt some lonely place and pray, `O God, show me thy glory.’ They want to taste, to touch with their hearts, to see with their inner eyes the wonder that is God.
I want deliberately to encourage this mighty longing after God. The lack of it has brought us to our present low estate. The stiff and wooden quality about our religious lives is a result of our lack of holy desire. Complacency is a deadly foe of all spiritual growth. Acute desire must be present or there will be no manifestation of Christ to His people. He waits to be wanted. Too bad that with many of us He waits so long, so very long, in vain.
Every age has its own characteristics. Right now we are in an age of religious complexity. The simplicity which is in Christ is rarely found among us. In its stead are programs, methods, organizations and a world of nervous activities which occupy time and attention but can never satisfy the longing of the heart. The shallowness of our inner experience, the hollowness of our worship, and the servile imitation of the world which marks our promotional methods all testify that we, in this day, know God only imperfectly, and the peace of God scarcely at all.
If we would find God amid all the religious externals we must first determine to find Him, and then proceed in the way of simplicity. Now as always God discovers Himself to `babes’ and hides Himself in thick darkness from the wise and the prudent. We must simplify our approach to Him. We must strip down to essentials (and they will be found to be blessedly few). We must put away all effort to impress, and come with the guileless candor of childhood. If we do this, without doubt God will quickly respond.
When religion has said its last word, there is little that we need other than God Himself. The evil habit of seeking God-and effectively prevents us from finding God in full revelation. In the `and’ lies our great woe. If we omit the `and’, we shall soon find God, and in Him we shall find that for which we have all our lives been secretly longing.
We need not fear that in seeking God only we may narrow our lives or restrict the motions of our expanding hearts. The opposite is true. We can well afford to make God our All, to concentrate, to sacrifice the many for the One.
The author of the quaint old English classic, The Cloud of Unknowing, teaches us how to do this. `Lift up thine heart unto God with a meek stirring of love; and mean Himself, and none of His goods. And thereto, look thee loath to think on aught but God Himself. So that nought work in thy wit, nor in thy will, but only God Himself. This is the work of the soul that most pleaseth God.’
Again, he recommends that in prayer we practice a further stripping down of everything, even of our theology. `For it sufficeth enough, a naked intent direct unto God without any other cause than Himself.’ Yet underneath all his thinking lay the broad foundation of New Testament truth, for he explains that by `Himself’ he means `God that made thee, and bought thee, and that graciously called thee to thy degree.’ And he is all for simplicity: If we would have religion `lapped and folden in one word, for that thou shouldst have better hold thereupon, take thee but a little word of one syllable: for so it is better than of two, for even the shorter it is the better it accordeth with the work of the Spirit. And such a word is this word God or this word love.’
When the Lord divided Canaan among the tribes of Israel, Levi received no share of the land. God said to him simply, `I am thy part and thine inheritance,’ and by those words made him richer than all his brethren, richer than all the kings and rajas who have ever lived in the world. And there is a spiritual principle here, a principle still valid for every priest of the Most High God.
The man who has God for his treasure has all things in One. Many ordinary treasures may be denied him, or if he is allowed to have them, the enjoyment of them will be so tempered that they will never be necessary to his happiness. Or if he must see them go, one after one, he will scarcely feel a sense of loss, for having the Source of all things he has in One all satisfaction, all pleasure, all delight. Whatever he may lose he has actually lost nothing, for he now has it all in One, and he has it purely, legitimately and forever.
O God, I have tasted Thy goodness, and it has both satisfied me and made me thirsty for more. I am painfully conscious of my need of further grace. I am ashamed of my lack of desire. O God, the Triune God, I want to want Thee; I long to be filled with longing; I thirst to be made more thirsty still. Show me Thy glory, I pray Thee, that so I may know Thee indeed. Begin in mercy a new work of love within me. Say to my soul, `Rise up, my love, my fair one, and come away.’ Then give me grace to rise and follow Thee up from this misty lowland where I have wandered so long. In Jesus’ name, Amen.
Chapter 2 : The Blessedness of Possessing Nothing
Blessed are the poor in spirit: for theirs is the kingdom of heaven. Matt. 5:3
Before the Lord God made man upon the earth He first prepared for him by creating a world of useful and pleasant things for his sustenance and delight. In the Genesis account of the creation these are called simply `things.’ They were made for man’s uses, but they were meant always to be external to the man and subservient to him. In the deep heart of the man was a shrine where none but God was worthy to come. Within him was God; without, a thousand gifts which God had showered upon him.
But sin has introduced complications and has made those very gifts of God a potential source of ruin to the soul.
Our woes began when God was forced out of His central shrine and `things’ were allowed to enter. Within the human heart `things’ have taken over. Men have now by nature no peace within their hearts, for God is crowned there no longer, but there in the moral dusk stubborn and aggressive usurpers fight among themselves for first place on the throne.
This is not a mere metaphor, but an accurate analysis of our real spiritual trouble. There is within the human heart a tough fibrous root of fallen life whose nature is to possess, always to possess. It covets `things’ with a deep and fierce passion. The pronouns `my’ and `mine’ look innocent enough in print, but their constant and universal use is significant. They express the real nature of the old Adamic man better than a thousand volumes of theology could do. They are verbal symptoms of our deep disease. The roots of our hearts have grown down into things, and we dare not pull up one rootlet lest we die. Things have become necessary to us, a development never originally intended. God’s gifts now take the place of God, and the whole course of nature is upset by the monstrous substitution.
Our Lord referred to this tyranny of things when He said to His disciples, `If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever shall lose his life for my sake shall find it.’ (Matt. 16:24-25).
Breaking this truth into fragments for our better understanding, it would seem that there is within each of us an enemy which we tolerate at our peril. Jesus called it `life’ and `self,’ or as we would say, the self-life. Its chief characteristic is its possessiveness: the words `gain’ and `profit’ suggest this. To allow this enemy to live is in the end to lose everything. To repudiate it and give up all for Christ’s sake is to lose nothing at last, but to preserve everything unto life eternal. And possibly also a hint is given here as to the only effective way to destroy this foe: it is by the Cross: `Let him take up his cross and follow me.’
The way to deeper knowledge of God is through the lonely valleys of soul poverty and abnegation of all things. The blessed ones who possess the Kingdom are they who have repudiated every external thing and have rooted from their hearts all sense of possessing. They are `poor in spirit.’ They have reached an inward state paralleling the outward circumstances of the common beggar in the streets of Jerusalem; that is what the word `poor’ as Christ used it actually means. These blessed poor are no longer slaves to the tyranny of things. They have broken the yoke of the oppressor; and this they have done not by fighting but by surrendering. Though free from all sense of possessing, they yet possess all