It is easy to imagine that we will get to a place where we are complete and ready, but preparation is not suddenly accomplished, it is a process steadily maintained. It is dangerous to get into a settled state of experience. It is preparation and preparation.
In the natural life our ambitions alter as we develop; in the Christian life the goal is given at the beginning, the beginning and the end are the same, viz., Our Lord Himself. We start with Christ and we end with Him – "until we all attain to the stature of the manhood of Christ Jesus," not to our idea of what the Christian life should be. The aim of the missionary is to do God’s will, not to be useful, not to win the heathen; he is useful and he does win the heathen, but that is not his aim. His aim is to do the will of his Lord.
To have a master and to be mastered is not the same thing. To have a master means that there is one who knows me better than I know myself, one who is closer than a friend, one who fathoms the remotest abyss of my heart and satisfies it, one who has brought me into the secure sense that he has met and solved every perplexity and problem of my mind. To have a master is this and nothing less – "One is your Master, even Christ."
The first thing that happens after we have realized our election to God in Christ Jesus is the destruction of our prejudices and our parochial notions and our patriotisms; we are turned into servants of God’s own purpose. The whole human race was created to glorify God and enjoy Him for ever. Sin has switched the human race on to another tack, but it has not altered God’s purpose in the tiniest degree; and when we are born again we are brought into the realization of God’s great purpose for the human race, viz., I am created for God, He made me. This realization of the election of God is the most joyful realization on earth, and we have to learn to rely on the tremendous creative purpose of God. The first thing God will do with us is to "force through the channels of a single heart" the interests of the whole world. The love of God, the very nature of God, is introduced into us, and the nature of Almighty God is focused in John 3:16 – "God so loved the world. . ."
Our Lord’s exhortation in these verses is to be generous in our behaviour to all men. In the spiritual life beware of walking according to natural affinities. Everyone has natural affinities; some people we like and others we do not like. We must never let those likes and dislikes rule in our Christian life. "If we walk in the light as God is in the light," God will give us communion with people for whom we have no natural affinity.
It is true that Jesus Christ is with us in our temptations, but are we going with Him in His temptations? Many of us cease to go with Jesus from the moment we have an experience of what He can do. Watch when God shifts your circumstances, and see whether you are going with Jesus, or siding with the world, the flesh and the devil. We wear His badge, but are we going with Him? "From that time many of His disciples went back and walked no more with Him."
Until we are born again, the only kind of temptation we understand is that mentioned by St. James – "Every man is tempted, when he is drawn away of his own lust, and enticed." But by regeneration we are lifted into another realm where there are other temptations to face, viz., the kind of temptations Our Lord faced. The temptations of Jesus do not appeal to us, they have no home at all in our human nature. Our Lord’s temptations and ours move in different spheres until we are born again and become His brethren. The temptations of Jesus are not those of a man, but the temptations of God as Man. By regeneration the Son of God is formed in us, and in our physical life He has the same setting that He had on earth. Satan does not tempt us to do wrong things; he tempts us in order to make us lose what God has put into us by regeneration, viz., the possibility of being of value to God. He does not come on the line of tempting us to sin, but on the line of shifting the point of view, and only the Spirit of God can detect this as a temptation of the devil.
The word "temptation" has come down in the world; we are apt to use it wrongly. Temptation is not sin, it is the thing we are bound to meet if we are men. Not to be tempted would be to be beneath contempt. Many of us, however, suffer from temptations from which we have no business to suffer, simply because we have refused to let God lift us to a higher plane where we would face temptations of another order.
The main idea in the region of religion is – Your eyes upon God, not on men. Do not have as your motive the desire to be known as a praying man. Get an inner chamber in which to pray where no one knows you are praying, shut the door and talk to God in secret. Have no other motive than to know your Father in heaven. It is impossible to conduct your life as a disciple without definite times of secret prayer.
Have you "renounced the hidden things of dishonesty" – the things that your sense of honour will not allow to come to the light? You can easily hide them. Is there a thought in your heart about anyone which you would not like to be dragged into the light? Renounce it as soon as it springs up; renounce the whole thing until there is no hidden thing of dishonesty or craftiness about you. Envy, jealousy, strife – these things arise not necessarily from the disposition of sin, but from the make-up of your body which was used for this kind of thing in days gone by (see Romans 6:19 and 1 Peter 4:1-2). Maintain a continual watchfulness so that nothing of which you would be ashamed arises in your life.
Simplicity is the secret of seeing things clearly. A saint does not think clearly for a long while, but a saint ought to see clearly without any difficulty. You cannot think a spiritual muddle clear, you have to obey it clear. In intellectual matters you can think things out, but in spiritual matters you will think yourself into cotton wool. If there is something upon which God has put His pressure, obey in that matter, bring your imagination into captivity to the obedience of Christ with regard to it and everything will become as clear as daylight. The reasoning capacity comes afterwards, but we never see along that line, we see like children; when we try to be wise we see nothing (Matthew 11:25).
Surrender is not the surrender of the external life, but of the will; when that is done, all is done. There are very few crises in life; the great crisis is the surrender of the will. God never crushes a man’s will into surrender, He never beseeches him, He waits until the man yields up his will to Him. That battle never needs to be re-fought.
There are times in spiritual life when there is confusion, and it is no way out to say that there ought not to be confusion. It is not a question of right and wrong, but a question of God taking you by a way which in the meantime you do not understand, and it is only by going through the confusion that you will get at what God wants.
Ministering as opportunity surrounds us does not mean selecting our surroundings, it means being very selectly God’s in any haphazard surroundings which He engineers for us. The characteristics we manifest in our immediate surroundings are indications of what we will be like in other surroundings.
We imagine we would be all right if a big crisis arose; but the big crisis will only reveal the stuff we are made of, it will not put anything into us. "If God gives the call, of course I will rise to the occasion." You will not unless you have risen to the occasion in the workshop, unless you have been the real thing before God there. If you are not doing the thing that lies nearest, because God has engineered it; when the crisis comes instead of being revealed as fit, you will be revealed as unfit. Crises always reveal character.
This is another aspect of the strenuous nature of sainthood. Paul says, "I take every project prisoner to make it obey Christ." (Moffatt.) How much Christian work there is to-day which has never been disciplined, but has simply sprung into being by impulse! In Our Lord’s life every project was disciplined to the will of His Father. There was not a movement of an impulse of His own will as distinct from His Father’s – "The Son can do nothing of Himself." Then take ourselves – a vivid religious experience, and every project born of impulse put into action immediately, instead of being imprisoned and disciplined to obey Christ.
Deliverance from sin is not deliverance from human nature. There are things in human nature, such as prejudices, which the saint has to destroy by neglect; and other things which have to be destroyed by violence, i.e., by the Divine strength imparted by God’s Spirit. There are some things over which we are not to fight, but to stand still in and see the salvation of God; but every theory or conception which erects itself as a rampart against the knowledge of God is to be determinedly demolished by drawing on God’s power, not by fleshly endeavour or compromise (v. 4).
The picture Our Lord gives is not that of a channel but a fountain. "Be being filled," and the sweetness of vital relationship to Jesus will flow out of the saint as lavishly as it is imparted to him. If you find your life is not flowing out as it should, you are to blame; something has obstructed the flow. Keep right at the Source, and – you will be blessed personally? No, out of you will flow rivers of living water, irrepressible life.
A river touches places of which its source knows nothing, and Jesus says if we have received of His fulness, however small the visible measure of our lives, out of us will flow the rivers that will bless to the uttermost parts of the earth. We have nothing to do with the outflow – "This is the work of God that ye believe. . . ." God rarely allows a soul to see how great a blessing he is.
"Watch with Me" – with no private point of view of your own at all, but watch entirely with Me. In the early stages we do not watch with Jesus, we watch for Him. We do not watch with Him through the revelation of the Bible; in the circumstances of our lives. Our Lord is trying to introduce us to identification with Himself in a particular Gethsemane, and we will not go; we say – "No, Lord, I cannot see the meaning of this, it is bitter." How can we possibly watch with Someone Who is inscrutable? How are we going to understand Jesus sufficiently to watch with Him in His Gethsemane, when we do not know even what His suffering is for? We do not know how to watch with Him; we are only used to the idea of Jesus watching with us.
The missionary is one in whom the Holy Ghost has wrought this realization – "Ye are not your own." To say, "I am not my own" is to have reached a great point in spiritual nobility. The true nature of the life in the actual whirl is the deliberate giving up of myself to another in sovereign preference, and that other is Jesus Christ. The Holy Spirit expounds the nature of Jesus to me in order to make me one with my Lord, not that I might go off as a showroom exhibit. Our Lord never sent any of the disciples out on the ground of what He had done for them. It was not until after the Resurrection, when the disciples had perceived by the power of the Holy Spirit Whom He was, that Jesus said "Go."
What has been like water from the well of Bethlehem to you recently – love, friendship, spiritual blessing? Then at the peril of your soul, you take it to satisfy yourself. If you do, you cannot pour it out before the Lord. You can never sanctify to God that with which you long to satisfy yourself. If you satisfy yourself with a blessing from God, it will corrupt you; you must sacrifice it, pour it out, do with it what common sense says is an absurd waste.
Jesus did not say – "he that believeth in Me shall realize the blessing of the fulness of God," but – "he that believeth in Me out of him shall escape everything he receives." Our Lord’s teaching is always anti-self-realization. His purpose is not the development of a man; His purpose is to make a man exactly like Himself, and the characteristic of the Son of God is self-expenditure. If we believe in Jesus, it is not what we gain, but what He pours through us that counts. It is not that God makes us beautifully rounded grapes, but that He squeezes the sweetness out of us. Spiritually, we cannot measure our life by success, but only by what God pours through us, and we cannot measure that at all.
Continually restate to yourself what the purpose of your life is. The destined end of man is not happiness, nor health, but holiness. Nowadays we have far too many affinities, we are dissipated with them; right, good, noble affinities which will yet have their fulfilment, but in the meantime God has to atrophy them. The one thing that matters is whether a man will accept the God Who will make him holy. At all costs a man must be rightly related to God.
What was the joy that Jesus had? It is an insult to use the word happiness in connection with Jesus Christ. The joy of Jesus was the absolute self-surrender and self-sacrifice of Himself to His Father, the joy of doing that which the Father sent Him to do. "I delight to do Thy will." Jesus prayed that our joy might go on fulfilling itself until it was the same joy as His. Have I allowed Jesus Christ to introduce His joy to me?
Jesus Christ says, in effect, Don’t rejoice in successful service, but rejoice because you are rightly related to Me. The snare in Christian work is to rejoice in successful service, to rejoice in the fact that God has used you. You never can measure what God will do through you if you are rightly related to Jesus Christ. Keep your relationship right with Him, then whatever circumstances you are in, and whoever you meet day by day, He is pouring rivers of living water through you, and it is of His mercy that He does not let you know it. When once you are rightly related to God by salvation and sanctification, remember that wherever you are, you are put there by God; and by the reaction of your life on the circumstances around you, you will fulfil God’s purpose, as long as you keep in the light as God is in the light.
Every time you venture out in the life of faith, you will find something in your common-sense circumstances that flatly contradicts your faith. Common sense is not faith, and faith is not common sense; they stand in the relation of the natural and the spiritual. Can you trust Jesus Christ where your common sense cannot trust Him? Can you venture heroically on Jesus Christ’s statements when the facts of your common-sense life shout – "It’s a lie?" On the mount it is easy to say – ‘Oh, yes, I believe God can do it’; but you have to come down into the demon-possessed valley and meet with facts that laugh ironically at the whole of your mount-of-transfiguration belief. Every time my programme of belief is clear to my own mind, I come across something that contradicts it. Let me say I believe God will supply all my need, and then let me run dry, with no outlook, and see whether I will go through the trial of faith, or whether I will sink back to something lower.
It is not part of the life of a natural man to pray. We hear it said that a man will suffer in his life if he does not pray; I question it. What will suffer is the life of the Son of God in him, which is nourished not by food, but by prayer. When a man is born from above, the life of the Son of God is born in him, and he can either starve that life or nourish it. Prayer is the way the life of God is nourished. Our ordinary views of prayer are not found in the New Testament. We look upon prayer as a means of getting things for ourselves; the Bible idea of prayer is that we may get to know God Himself.
Beware of not acting upon what you see in your moments on the mount with God. If you do not obey the light, it will turn into darkness. "If therefore the light that is in thee be darkness, how great is that darkness!" The second you waive the question of sanctification or any other thing upon which God gave you light, you begin to get dry rot in your spiritual life. Continually bring the truth out into actuality; work it out in every domain, or the very light you have will prove a curse.
There are times when our peace is based upon ignorance, but when we awaken to the facts of life, inner peace is impossible unless it is received from Jesus. When Our Lord speaks peace, He makes peace, His words are ever "spirit and life." Have I ever received what Jesus speaks? "My peace I give unto you" – it is a peace which comes from looking into His face and realizing His undisturbedness.
We never know the joy of self-sacrifice until we abandon in every particular. Self-surrender is the most difficult thing – I will if . . . ! Oh, well, I suppose I must devote my life to God. There is none of the joy of self-sacrifice in that.
The illustration of prayer that Our Lord uses here is that of a good child asking for a good thing. We talk about prayer as if God heard us irrespective of the fact of our relationship to Him (cf. Matthew 5:45). Never say it is not God’s will to give you what you ask, don’t sit down and faint, but find out the reason, turn up the index. Are you rightly related to your wife, to your husband, to your children, to your fellow-students – are you a "good child" there? "0 Lord, I have been irritable and cross, but I do want spiritual blessing." You cannot have it, you will have to do without until you come into the attitude of a good child.
Jesus did not say – Dream about thy Father in secret, but pray to thy Father in secret. Prayer is an effort of will. After we have entered our secret place and have shut the door, the most difficult thing to do is to pray; we cannot get our minds into working order, and the first thing that conflicts is wandering thoughts. The great battle in private prayer is the overcoming of mental wool-gathering. We have to discipline our minds and concentrate on wilful prayer.
Have I ever come to a place in my experience where I can say – "I indeed – but He"? Until that moment does come, I will never know what the baptism of the Holy Ghost means. I indeed am at an end, I cannot do a thing: but He begins just there – He does the things no one else can ever do. Am I prepared for His coming? Jesus cannot come as long as there is anything in the way either of goodness or badness. When He comes am I prepared for Him to drag into the light every wrong thing I have done? It is just there that He comes. Wherever I know I am unclean, He will put His feet; wherever I think I am clean, He will withdraw them.
The New Testament notices things which from our standards do not seem to count. "Blessed are the poor in spirit," literally – Blessed are the paupers – an exceedingly commonplace thing! The preaching of to-day is apt to emphasize strength of will, beauty of character – the things that are easily noticed. The phrase we hear so often, Decide for Christ, is an emphasis on something Our Lord never trusted. He never asks us to decide for Him, but to yield to Him – a very different thing. At the basis of Jesus Christ’s Kingdom is the unaffected loveliness of the commonplace. The thing I am blessed in is my poverty. If I know I have no strength of will, no nobility of disposition, then Jesus says – Blessed are you, because it is through this poverty that I enter His Kingdom. I cannot enter His Kingdom as a good man or woman, I can only enter it as a complete pauper.
Whenever anything begins to disintegrate your life with Jesus Christ, turn to Him at once and ask Him to establish rest. Never allow anything to remain which is making the dis-peace. Take every element of disintegration as something to wrestle against, and not to suffer. Say – Lord, prove Thy consciousness in me, and self-consciousness will go and He will be all in all. Beware of allowing self-consciousness to continue because by slow degrees it will awaken self-pity, and self-pity is Satanic. Well, I am not understood; this is a thing they ought to apologize for; that is a point I really must have cleared up. Leave others alone and ask the Lord to give you Christ-consciousness, and He will poise you until the completeness is absolute.
God means us to live a fully-orbed life in Christ Jesus, but there are times when that life is attacked from the outside, and we tumble into a way of introspection which we thought had gone. Self-consciousness is the first thing that will upset the completeness of the life in God, and self-consciousness continually produces wrestling. Self-consciousness is not sin; it may be produced by a nervous temperament or by a sudden dumping down into new circumstances. It is never God’s will that we should be anything less than absolutely complete in Him. Anything that disturbs rest in Him must be cured at once, and it is not cured by being ignored, but by coming to Jesus Christ. If we come to Him and ask Him to produce Christ-consciousness, He will always do it until we learn to abide in Him.
The rich young ruler went away expressionless with sorrow; he had not a word to say. He had no doubt as to what Jesus said, no debate as to what it meant, and it produced in him a sorrow that had not any words. Have you ever been there? Has God’s word come to you about something you are very rich in – temperament, personal affinity, relationships of heart and mind? Then you have often been expressionless with sorrow. The Lord will not go after you, He will not plead, but every time He meets you on that point He will simply repeat – If you mean what you say, those are the conditions.
"And when he heard this . . ." Have you ever heard the Master say a hard word? If you have not, I question whether you have heard Him say anything. Jesus Christ says a great deal that we listen to, but do not hear; when we do hear, His words are amazingly hard.
When I have sadly misunderstood Him? (John 10:17.) It is possible to know all about doctrine and yet not know Jesus. The soul is in danger when knowledge of doctrine outsteps intimate touch with Jesus. Why was Mary weeping? Doctrine was no more to Mary than the grass under her feet. Any Pharisee could have made a fool of Mary doctrinally, but one thing they could not ridicule out of her was the fact that Jesus had cast seven demons out of her; yet His blessings were nothing in comparison to Himself. Mary "saw Jesus standing and knew not that it was Jesus . . ;" immediately she heard the voice, she knew she had a past history with the One who spoke. "Master!"
The answer to the question "How can a man be born when he is old?" is – When he is old enough to die – to die right out to his "rag rights," to his virtues, to his religion, to everything, and to receive into himself the life which never was there before. The new life manifests itself in conscious repentance and unconscious holiness.
It is very easy to quench the Spirit; we do it by despising the chastening of the Lord, by fainting when we are rebuked by Him. If we have only a shallow experience of sanctification, we mistake the shadow for the reality, and when the Spirit of God begins to check, we say – oh, that must be the devil.
The voice of the Spirit is as gentle as a zephyr, so gentle that unless you are living in perfect communion with God, you never hear it. The checks of the Spirit come in the most extraordinarily gentle ways, and if you are not sensitive enough to detect His voice you will quench it, and your personal spiritual life will be impaired. His checks always come as a still small voice, so small that no one but the saint notices them.
When we are in fear we can do nothing less than pray to God, but Our Lord has a right to expect that those who name His Name should have an understanding confidence in Him. God expects His children to be so confident in Him that in any crisis they are the reliable ones. Our trust is in God up to a certain point, then we go back to the elementary panic prayers of those who do not know God. We get to our wits’ end, showing that we have not the slightest confidence in Him and His government of the world; He seems to be asleep, and we see nothing but breakers ahead.
It is not wrong to depend upon Elijah as long as God gives him to you, but remember the time will come when he will have to go; when he stands no more to you as your guide and leader, because God does not intend he should. You say – "I cannot go on without Elijah." God says you must.
To choose to suffer means that there is something wrong; to choose God’s Will even if it means suffering is a very different thing. No healthy saint ever chooses suffering; he chooses God’s will, as Jesus did, whether it means suffering or not. No saint dare interfere with the discipline of suffering in another saint.
When the Son of God prays, He has only one consciousness, and that consciousness is of His Father. God always hears the prayers of His Son, and if the Son of God is formed in me the Father will always hear my prayers. I have to see that the Son of God is manifested in my mortal flesh. "Your body is the temple of the Holy Ghost," i.e., the Bethlehem of the Son of God. Is the Son of God getting His chance in me? Is the direct simplicity of the life of God’s Son being worked out exactly as it was worked out in His historic life? When I come in contact with the occurrences of life as an ordinary human being, is the prayer of God’s Eternal Son to His Father being prayed in me? "In that day ye shall ask in My name. . . ." What day? The day when the Holy Ghost has come to me and made me effectually one with my Lord.
If the Son of God is born into my mortal flesh, is His holy innocence and simplicity and oneness with the Father getting a chance to manifest itself in me? What was true of the Virgin Mary in the historic introduction of God’s Son into this earth is true in every saint. The Son of God is born into me by the direct act of God; then I as a child of God have to exercise the right of a child, the right of being always face to face with my Father. Am I continually saying with amazement to my common-sense life – why do you want to turn me off here? Don’t you know that I must be about my Father’s business? Whatever the circumstances may be, that Holy Innocent Eternal Child must be in contact with His Father.
Our Lord’s childhood was not immature man-hood; our Lord’s childhood is an eternal fact. Am I a holy innocent child of God by identification with my Lord and Saviour? Do I look upon life as being in my Father’s house? Is the Son of God living in His Father’s house in me?
We are too much given to thinking of the Cross as something we have to get through; we get through it only in order to get into it. The Cross stands for one thing only for us – a complete and entire and absolute identification with the Lord Jesus Christ, and there is nothing in which this identification is realized more than in prayer.