Jesus is not rebuking the disciples, their faith was real, but it was disturbed; it was not at work in actual things. The disciples were scattered to their own interests, alive to interests that never were in Jesus Christ. After we have been perfectly related to God in sanctification, our faith has to be worked out in actualities. We shall be scattered, not into work, but into inner desolations and made to know what internal death to God’s blessings means. Are we prepared for this? It is not that we choose it, but that God engineers our circumstances so that we are brought there. Until we have been through that experience, our faith is bolstered up by feelings and by blessings. When once we get there, no matter where God places us or what the inner desolations are, we can praise God that all is well. That is faith being worked out in actualities.
Jesus had entered into Jerusalem in triumph, the city was stirred to its foundations; but a strange god was there, the pride of Pharisaism; it was religious and upright, but a "whited sepulchre."
When Paul received his sight, he received spiritually an insight into the Person of Jesus Christ, and the whole of his subsequent life and preaching was nothing but Jesus Christ – "I determined not to know anything among you, save Jesus Christ, and Him crucified." No attraction was ever allowed to hold the mind and soul of Paul save the face of Jesus Christ.
Do we need any more argument than this to become intercessors – that Christ "ever liveth to make intercession;" that the Holy Spirit "maketh intercession for the saints"? Are we living in such a vital relationship to our fellow men that we do the work of intercession as the Spirit-taught children of God? Begin with the circumstances we are in – our homes, our business, our country, the present crisis as it touches us and others – are these things crushing us? Are they badgering us out of the presence of God and leaving us no time for worship? Then let us call a halt, and get into such living relationship with God that our relationship to others may be maintained on the line of intercession whereby God works His marvels.
If we are not heedful of the way the Spirit of God works in us, we will become spiritual hypocrites. We see where other folks are failing, and we turn our discernment into the gibe of criticism instead of into intercession on their behalf. The revelation is made to us not through the acuteness of our minds, but by the direct penetration of the Spirit of God, and if we are not heedful of the source of the revelation, we will become criticizing centres and forget that God says – ". . . he shall ask, and He shall give him life for them that sin not unto death." Take care lest you play the hypocrite by spending all your time trying to get others right before you worship God yourself.
The reason many of us leave off praying and become hard towards God is because we have only a sentimental interest in prayer. It sounds right to say that we pray; we read books on prayer which tell us that prayer is beneficial, that our minds are quieted and our souls uplifted when we pray; but Isaiah implies that God is amazed at such thoughts of prayer.
The great need for the Christian worker is to be ready to face Jesus Christ at any and every turn. This is not easy, no matter what our experience is. The battle is not against sin or difficulties or circumstances, but against being so absorbed in work that we are not ready to face Jesus Christ at every turn. That is the one great need, not the facing our belief, or our creed, the question whether we are of any use, but to face Him.
I may not understand what Jesus Christ says, but it is dangerous to say that therefore He was mistaken in what He said. It is never right to think that my obedience to a word of God will bring dishonour to Jesus. The only thing that will bring dishonour is not obeying Him. To put my view of His honour in place of what He is plainly impelling me to do is never right, although it may arise from a real desire to prevent Him being put to open shame. I know when the proposition comes from God because of its quiet persistence: When I have to weigh the pros and cons, and doubt and debate come in, I am bringing in an element that is not of God, and I come to the conclusion that the suggestion was not a right one. Many of us are loyal to our notions of Jesus Christ, but how many of us are loyal to Him? Loyalty to Jesus means I have to step out where I do not see anything (cf. Matt. 14:29); loyalty to my notions means that I clear the ground first by my intelligence. Faith is not intelligent understanding, faith is deliberate commitment to a Person where I see no way.
An elevated mood can only come out of an elevated habit of personal character. If in the externals of your life you live up to the highest you know, God will continually say – "Friend, go up higher." The golden rule in temptation is – Go higher. When you get higher up, you face other temptations and characteristics. Satan uses the strategy of elevation in temptation, and God does the same, but the effect is different. When the devil puts you into an elevated place, he makes you screw your idea of holiness beyond what flesh and blood could ever hear, it is a spiritual acrobatic performance, you are just poised and dare not move; but when God elevates you by His grace into the heavenly places, instead of finding a pinnacle to cling to, you find a great table-land where it is easy to move.
Purity is not innocence, it is much more. Purity is the outcome of sustained spiritual sympathy with God. We have to grow in purity. The life with God may be right and the inner purity remain unsullied, and yet every now and again the bloom on the outside may be sullied. God does not shield us from this possibility, because in this way we realize the necessity of maintaining the vision by personal purity. If the spiritual bloom of our life with God is getting impaired in the tiniest degree, we must leave off everything and get it put right. Remember that vision depends on character – the pure in heart see God.
Goodness and purity ought never to attract attention to themselves, they ought simply to be magnets to draw to Jesus Christ. If my holiness is not drawing towards Him, it is not holiness of the right order, but an influence that will awaken inordinate affection and lead souls away into side-eddies. A beautiful saint may be a hindrance if he does not present Jesus Christ but only what Christ has done for him. He will leave the impression – "What a fine character that man is!" That is not being a true friend of the Bridegroom; I am increasing all the time, He is not.
If you become a necessity to a soul, you are out of God’s order. As a worker, your great responsibility is to be a friend of the Bridegroom. When once you see a soul in sight of the claims of Jesus Christ, you know that your influence has been in the right direction, and instead of putting out a hand to prevent the throes, pray that they grow ten times stronger until there is no power on earth or in hell that can hold that soul away from Jesus Christ. Over and over again, we become amateur providences, we come in and prevent God; and say – "This and that must not be." Instead of proving friends of the Bridegroom, we put our sympathy in the way, and the soul will one day say – "That one was a thief, he stole my affections from Jesus, and I lost my vision of Him."
No natural man knows anything about carnality. The flesh lusting against the Spirit that came in at regeneration, and the Spirit lusting against the flesh, produces carnality. "Walk in the Spirit," says Paul, "and ye shall not fulfil the lusts of the flesh"; and carnality will disappear.
We need to learn this secret of the burning heart. Suddenly Jesus appears to us, the fires are kindled, we have wonderful visions, then we have to learn to keep the secret of the burning heart that will go through anything. It is the dull, bald, dreary, commonplace day, with commonplace duties and people, that kills the burning heart unless we have learned the secret of abiding in Jesus.
The imperative need spiritually is to sign the death warrant of the disposition of sin, to turn all emotional impressions and intellectual beliefs into a moral verdict against the disposition of sin, viz., my claim to my right to myself. Paul says – "I have been crucified with Christ"; he does not say – "I have determined to imitate Jesus Christ," or, "I will endeavour to follow Him" – but – "I have been identified with Him in His death." When I come to such a moral decision and act upon it, then all that Christ wrought for me on the Cross is wrought in me. The free committal of myself to God gives the Holy Spirit the chance to impart to me the holiness of Jesus Christ.
Its Delights. This chapter brings out the delight of real friendship with God as compared with occasional feelings of His presence in prayer. To be so much in contact with God that you never need to ask Him to show you His will, is to be nearing the final stage of your discipline in the life of faith. When you are rightly related to God, it is a life of freedom and liberty and delight, you are God’s will, and all your common-sense decisions are His will for you unless He checks. You decide things in perfect delightful friendship with God, knowing that if your decisions are wrong He will always check; when He checks, stop at once.
In the Old Testament, personal relationship with God showed itself in separation, and this is symbolized in the life of Abraham by his separation from his country and from his kith and kin. To day the separation is more of a mental and moral separation from the way that those who are dearest to us look at things, that is, if they have not a personal relationship with God. Jesus Christ emphasized this (see Luke 14:26).
"Having therefore these promises." I claim the fulfilment of God’s promises, and rightly, but that is only the human side; the Divine side is that through the promises I recognize God’s claim on me. For instance, am I realizing that my body is the temple of the Holy Ghost, or have I a habit of body that plainly will not bear the light of God on it? By sanctification the Son of God is formed in me, then I have to transform my natural life into a spiritual life by obedience to Him. God educates us down to the scruple. When He begins to check, do not confer with flesh and blood, cleanse yourself at once. Keep yourself cleansed in your daily walk.
"Wherefore we labour . . . ." It is arduous work to keep the master ambition in front. It means holding one’s self to the high ideal year in and year out, not being ambitious to win souls or to establish churches or to have revivals, but being ambitious only to be "accepted of Him." It is not lack of spiritual experience that leads to failure, but lack of labouring to keep the ideal right. Once a week at least take stock before God and see whether you are keeping your life up to the standard He wishes. Paul is like a musician who does not heed the approval of the audience if he can catch the look of approval from his Master.
Paul says that we must all, preacher and people alike, "appear before the judgment seat of Christ." If you learn to live in the white light of Christ here and now, judgment finally will cause you to delight in the work of God in you. Keep yourself steadily faced by the judgment seat of Christ; walk now in the light of the holiest you know. A wrong temper of mind about another soul will end in the spirit of the devil, no matter how saintly you are. One carnal judgment, and the end of it is hell in you. Drag it to the light at once and say – "My God, I have been guilty there." If you don’t, hardness will come all through. The penalty of sin is confirmation in sin. It is not only God who punishes for sin; sin confirms itself in the sinner and gives back full pay. No struggling nor praying will enable you to stop doing some things, and the penalty of sin is that gradually you get used to it and do not know that it is sin. No power save the incoming of the Holy Ghost can alter the inherent consequences of sin.
At the beginning we were sure we knew all about Jesus Christ, it was a delight to sell all and to fling ourselves out in a hardihood of love; but now we are not quite so sure. Jesus is on in front and He looks strange: "Jesus went before them and they were amazed."
The first thing to do in examining the power that dominates me is to take hold of the unwelcome fact that I am responsible for being thus dominated. If I am a slave to myself, I am to blame because at a point away back I yielded to myself. Likewise, if I obey God I do so because I have yielded myself to Him.
Salvation is not merely deliverance from sin, nor the experience of personal holiness; the salvation of God is deliverance out of self entirely into union with Himself. My experimental knowledge of salvation will be along the line of deliverance from sin and of personal holiness; but salvation means that the Spirit of God has brought me into touch with God’s personality, and I am thrilled with something infinitely greater than myself, I am caught up into the abandonment of God.
Our Lord replies in effect, that abandonment is for Himself, and not for what the disciples themselves will get from it. Beware of an abandonment which has the commercial spirit in it – "I am going to give myself to God because I want to be delivered from sin, because I want to be made holy." All that is the result of being right with God, but that spirit is not of the essential nature of Christianity. Abandonment is not for anything at all. We have got so commercialized that we only go to God for something from Him, and not for Himself. It is like saying, "No, Lord, I don’t want Thee, I want myself; but I want myself clean and filled with the Holy Ghost; I want to be put in Thy show room and be able to say – ‘This is what God has done for me.’" If we only give up something to God because we want more back, there is nothing of the Holy Spirit in our abandonment; it is miserable commercial self-interest. That we gain heaven, that we are delivered from sin, that we are made useful to God – these things never enter as considerations into real abandonment, which is a personal sovereign preference for Jesus Christ Himself.
If we lose the vision, we alone are responsible, and the way we lose the vision is by spiritual leakage. If we do not run our belief about God into practical issues, it is all up with the vision God has given. The only way to be obedient to the heavenly vision is to give our utmost for God’s highest, and this can only be done by continually and resolutely recalling the vision. The test is the sixty seconds of every minute, and the sixty minutes of every hour, not our times of prayer and devotional meetings.
We are not saved to be "channels only," but to be sons and daughters of God. We are not turned into spiritual mediums, but into spiritual messengers; the message must be part of ourselves. The Son of God was His own message, His words were spirit and life; and as His disciples our lives must be the sacrament of our message. The natural heart will do any amount of serving, but it takes the heart broken by conviction of sin, and baptized by the Holy Ghost, and crumpled into the purpose of God before the life becomes the sacrament of its message.
A penetrating question. Our Lord’s words come home most when He talks in the most simple way. We know Who Jesus is, but in spite of that He says – "Will ye also go away?" We have to maintain a venturing attitude toward Him all the time.
No one is ever united with Jesus Christ until he is willing to relinquish not sin only, but his whole way of looking at things. To be born from above of the Spirit of God means that we must let go before we lay hold, and in the first stages it is the relinquishing of all pretence. What Our Lord wants us to present to Him is not goodness, nor honesty, nor endeavour, but real solid sin; that is all He can take from us. And what does He give in exchange for our sin? Real solid righteousness. But we must relinquish all pretence of being any thing, all claim of being worthy of God’s consideration.
Paul is speaking of the things that might seem likely to separate or wedge in between the saint and the love of God; but the remarkable thing is that nothing can wedge in between the love of God and the saint. These things can and do come in between the devotional exercises of the soul and God and separate individual life from God; but none of them is able to wedge in between the love of God and the soul of the saint. The bedrock of our Christian faith is the unmerited, fathomless marvel of the love of God exhibited on the Cross of Calvary, a love we never can and never shall merit. Paul says this is the reason we are more than conquerors in all these things, super-victors, with a joy we would not have but for the very things which look as if they are going to overwhelm us.
It takes Almighty grace to take the next step when there is no vision and no spectator – the next step in devotion, the next step in your study, in your reading, in your kitchen; the next step in your duty, when there is no vision from God, no enthusiasm and no spectator. It takes far more of the grace of God, far more conscious drawing upon God to take that step, than it does to preach the Gospel.
Joy means the perfect fulfilment of that for which I was created and regenerated, not the successful doing of a thing. The joy Our Lord had lay in doing what the Father sent Him to do, and He says – "As My Father hath sent Me, even so am I sending you." Have I received a ministry from the Lord? If so, I have to be loyal to it, to count my life precious only for the fulfilling of that ministry. Think of the satisfaction it will be to hear Jesus say – "Well done, good and faithful servant"; to know that you have done what He sent you to do. We have all to find our niche in life, and spiritually we find it when we receive our ministry from the Lord. In order to do this we must have companied with Jesus; we must know Him as more than a personal Saviour. "I will show him how great things he must suffer for My sake."
It is easier to serve God without a vision, easier to work for God without a call, because then you are not bothered by what God requires; common sense is your guide, veneered over with Christian sentiment. You will be more prosperous and successful, more leisure-hearted, if you never realize the call of God. But if once you receive a commission from Jesus Christ, the memory of what God wants will always come like a goad; you will no longer be able to work for Him on the common-sense basis.
This is love in the making. The love of God is un-made, it is God’s nature. When we receive the Holy Spirit He unites us with God so that His love is manifested in us. When the soul is united to God by the indwelling Holy Spirit, that is not the end; the end is that we may be one with the Father as Jesus was. What kind of oneness had Jesus Christ with the Father? Such a oneness that the Father sent Him down here to be spent for us, and He says – "As the Father hath sent Me, even so send I you."
Have you felt the hurt of the Lord to the uncovered quick, the place where the real sensitiveness of your life is lodged? The devil never hurts there, neither sin nor human affection hurts there, nothing goes through to that place but the word of God. "Peter was grieved because Jesus said unto him the third time. . . ." He was awakening to the fact that in the real true centre of his personal life he was devoted to Jesus, and he began to see what the patient questioning meant. There was not the slightest strand of delusion left in Peter’s mind, he never could be deluded again. There was no room for passionate utterance, no room for exhilaration or sentiment. It was a revelation to him to realize how much he did love the Lord, and with amazement he said – "Lord, Thou knowest all things." Peter began to see how much he did love Jesus; but he did not say – "Look at this or that to confirm it." Peter was beginning to discover to himself how much he did love the Lord, that there was no one in heaven above or upon earth beneath beside Jesus Christ; but he did not know it until the probing, hurting questions of the Lord came. The Lord’s questions always reveal me to myself.
Peter declares nothing now (cf. Matthew 26:33-35). Natural individuality professes and declares; the love of the personality is only discovered by the hurt of the question of Jesus Christ. Peter loved Jesus in the way in which any natural man loves a good man. That is temperamental love; it may go deep into the individuality, but it does not touch the centre of the person. True love never professes anything. Jesus said – "Whosoever shall confess Me before men," i.e., confess his love not merely by his words, but by everything he does.
What is the thing that not only disturbs you but makes you a disturbance? It is always something you cannot deal with yourself. “They rebuked him, that he should hold his peace: but he cried so much the more.” Persist in the disturbance until you yet get face to face with the Lord Himself; do not deify common sense. When Jesus asks us what we want Him to do for us in regard to the incredible thing with which we are faced, remember that He does not work in commonsense ways, but in supernatural ways.
Now we believe. Jesus says – Do you? The time is coming when you will leave Me alone. Many a Christian worker has left Jesus Christ alone and gone into work from a sense of duty, or from a sense of need arising out of his own particular discernment. The reason for this is the absence of the resurrection life of Jesus. The soul has got out of intimate contact with God by leaning to its own religious understanding. There is no sin in it, and no punishment attached to it; but when the soul realizes how he has hindered his understanding of Jesus Christ, and produced for himself perplexities and sorrows and difficulties, it is with shame and contrition he has to come back.
"The well is deep" – and a great deal deeper than the Samaritan woman knew! Think of the depths of human nature, of human life, think of the depths of the "wells" in you. Have you been impoverishing the ministry of Jesus so that He can not do anything? Suppose there is a well of fathomless trouble inside your heart, and Jesus comes and says – "Let not your heart be troubled"; and you shrug your shoulders and say, "But, Lord, the well is deep; You cannot draw up quietness and comfort out of it." No, He will bring them down from above. Jesus does not bring anything up from the wells of human nature. We limit the Holy One of Israel by remembering what we have allowed Him to do for us in the past, and by saying, "Of course I cannot expect God to do this thing." The thing that taxes almightiness is the very thing which we as disciples of Jesus ought to believe He will do. We impoverish His ministry the moment we forget He is Almighty; the impoverishment is in us, not in Him. We will come to Jesus as Comforter or as Sympathizer, but we will not come to Him as Almighty.
"I am impressed with the wonder of what God says, but He cannot expect me really to live it out in the details of my life!" When it comes to facing Jesus Christ on His own merits, our attitude is one of pious superiority – Your ideals are high and they impress us, but in touch with actual things, it cannot be done. Each of us thinks about Jesus in this way in some particular. These misgivings about Jesus start from the amused questions put to us when we talk of our transactions with God – Where are you going to get your money from? How are you going to be looked after? Or they start from ourselves when we tell Jesus that our case is a bit too hard for Him. It is all very well to say "Trust in the Lord," but a man must live, and Jesus has nothing to draw with – nothing whereby to give us these things. Beware of the pious fraud in you which says – I have no misgivings about Jesus, only about myself. None of us ever had misgivings about ourselves; we know exactly what we cannot do, but we do have misgivings about Jesus. We are rather hurt at the idea that He can do what we cannot.
Natural love expects some return, but Paul says – I do not care whether you love me or not, I am willing to destitute myself completely, not merely for your sakes, but that I may get you to God. "For ye know the grace of our Lord Jesus Christ, that, though He was rich, yet for your sakes He became poor." Paul’s idea of service is exactly along that line – I do not care with what extravagance I spend myself, and I will do it gladly. It was a joyful thing to Paul.
When the Spirit of God has shed abroad the love of God in our hearts, we begin deliberately to identify ourselves with Jesus Christ’s interests in other people, and Jesus Christ is interested in every kind of man there is. We have no right in Christian work to be guided by our affinities; this is one of the biggest tests of our relationship to Jesus Christ. The delight of sacrifice is that I lay down my life for my Friend, not fling it away, but deliberately lay my life out for Him and His interests in other people, not for a cause. Paul spent himself for one purpose only – that he might win men to Jesus Christ. Paul attracted to Jesus all the time, never to himself. "I am made all things to all men, that I might by all means save some." When a man says he must develop a holy life alone with God, he is of no more use to his fellow men: he puts himself on a pedestal, away from the common run of men. Paul became a sacramental personality; wherever he went, Jesus Christ helped Himself to his life. Many of us are after our own ends, and Jesus Christ cannot help Himself to our lives. If we are abandoned to Jesus, we have no ends of our own to serve. Paul said he knew how to be a "door-mat" without resenting it, because the mainspring of his life was devotion to Jesus. We are apt to be devoted, not to Jesus Christ, but to the things which emancipate us spiritually. That was not Paul’s motive. "I could wish my self were accursed from Christ for my brethren" – wild, extravagant – is it? When a man is in love it is not an exaggeration to talk in that way, and Paul is in love with Jesus Christ.<
Paul’s idea of service is the same as Our Lord’s: "I am among you as He that serveth;" "ourselves your servants for Jesus’ sake." We have the idea that a man called to the ministry is called to be a different kind of being from other men. According to Jesus Christ, he is called to be the "door-mat" of other men; their spiritual leader, but never their superior. "I know how to be abased," says Paul. This is Paul’s idea of service – "I will spend myself to the last ebb for you; you may give me praise or give me blame, it will make no difference." So long as there is a human being who does not know Jesus Christ, I am his debtor to serve him until he does. The mainspring of Paul’s service is not love for men, but love for Jesus Christ. If we are devoted to the cause of humanity, we shall soon be crushed and broken-hearted, for we shall often meet with more ingratitude from men than we would from a dog; but if our motive is love to God, no ingratitude can hinder us from serving our fellow men.
Tenacity is more than endurance, it is endurance combined with the absolute certainty that what we are looking for is going to transpire. Tenacity is more than hanging on, which may be but the weakness of being too afraid to fall off. Tenacity is the supreme effort of a man refusing to believe that his hero is going to be conquered. The greatest fear a man has is not that he will be damned, but that Jesus Christ will be worsted, that the things He stood for – love and justice and forgiveness and kindness among men – will not win out in the end; the things He stands for look like will-o’-the-wisps. Then comes the call to spiritual tenacity, not to hang on and do nothing, but to work deliberately on the certainty that God is not going to be worsted.
If human love does not carry a man beyond himself, it is not love. If love is always discreet, always wise, always sensible and calculating, never carried beyond itself, it is not love at all. It may be affection, it may be warmth of feeling, but it has not the true nature of love in it.
Dreaming about a thing in order to do it properly is right; but dreaming about it when we should be doing it is wrong. After Our Lord had said those wonderful things to His disciples, we might have expected that He would tell them to go away and meditate over them all; but Our Lord never allowed "mooning." When we are getting into contact with God in order to find out what He wants, dreaming is right; but when we are inclined to spend our time in dreaming over what we have been told to do, it is a bad thing and God’s blessing is never on it. God’s initiative is always in the nature of a stab against this kind of dreaming, the stab that bids us "neither sit nor stand but go."
We have to take the first step as though there were no God. It is no use to wait for God to help us, He will not; but immediately we arise we find He is there. Whenever God inspires, the initiative is a moral one. We must do the thing and not lie like a log. If we will arise and shine, drudgery becomes divinely transfigured.
The disciples went to sleep when they should have kept awake, and when they realized what they had done it produced despair. The sense of the irreparable is apt to make us despair, and we say – "It is all up now, it is no use trying any more." If we imagine that this kind of despair is exceptional, we are mistaken, it is a very ordinary human experience. Whenever we realize that we have not done that which we had a magnificent opportunity of doing, then we are apt to sink into despair; and Jesus Christ comes and says – "Sleep on now, that opportunity is lost for ever, you cannot alter it, but arise and go to the next thing." Let the past sleep, but let it sleep on the bosom of Christ, and go out into the irresistible future with Him.
The angel did not give Elijah a vision, or explain the Scriptures to him, or do anything remarkable; he told Elijah to do the most ordinary thing, viz., to get up and eat. If we were never depressed we should not be alive; it is the nature of a crystal never to be depressed. A human being is capable of depression, otherwise there would be no capacity for exaltation. There are things that are calculated to depress, things that are of the nature of death; and in taking an estimate of yourself, always take into account the capacity for depression.
All initiative is not inspired. A man may say to you – "Buck up, take your disinclination by the throat, throw it overboard, and walk out into the thing!" That is ordinary human initiative. But when the Spirit of God comes in and says, in effect, "Buck up," we find that the initiative is inspired.
Has it ever dawned on you that you are responsible for other souls spiritually before God? For instance, if I allow any private deflection from God in my life, everyone about me suffers. We "sit together in heavenly places." "Whether one member suffer, all the members suffer with it." When once you allow physical selfishness, mental slovenliness, moral obtuseness, spiritual density, everyone belonging to your crowd will suffer. "But," you say, "who is sufficient for these things if you erect a standard like that?" "Our sufficiency is of God," and of Him alone.