The circumstances of a saint’s life are ordained of God. In the life of a saint there is no such thing as chance. God by His providence brings you into circumstances that you cannot understand at all, but the Spirit of God understands. God is bringing you into places and among people and into conditions…
Martha believed in the power at the disposal of Jesus Christ, she believed that if He had been present He could have healed her brother; she also believed that Jesus had a peculiar intimacy with God and that whatever He asked of God, God would do; but she needed a closer personal intimacy with Jesus….
If you are going to be used by God, He will take you through a multitude of experiences that are not meant for you at all, they are meant to make you useful in His hands, and to enable you to understand what transpires in other souls so that you will never be surprised at…
It is essential to give people a chance of acting on the truth of God. The responsibility must be left with the individual, you cannot act for him, it must be his own deliberate act, but the evangelical message ought always to lead a man to act. The paralysis of refusing to act leaves a…
These words mean the breaking of my independence with my own hand and surrendering to the supremacy of the Lord Jesus. No one can do this for me, I must do it myself. God may bring me up to the point three hundred and sixty-five times a year, but He cannot put me through it….
Our Lord never insists upon obedience; He tells us very emphatically what we ought to do, but He never takes means to make us do it. We have to obey Him out of a oneness of spirit. That is why whenever Our Lord talked about discipleship, He prefaced it with an IF – you do…
There is no such thing as a private life – “a world within the world” – for a man or woman who is brought into fellowship with Jesus Christ’s sufferings. God breaks up the private life of His saints, and makes it a thoroughfare for the world on the one hand and for Himself on…
We have the idea that God rewards us for our faith, it may be so in the initial stages; but we do not earn anything by faith, faith brings us into right relationship with God and gives God His opportunity. God has frequently to knock the bottom board out of your experience if you are…
Faith in antagonism to common sense is fanaticism, and common sense in antagonism to faith is rationalism. The life of faith brings the two into a right relation. Common sense is not faith, and faith is not common sense; they stand in the relation of the natural and the spiritual; of impulse and inspiration. Nothing…
The modern view of the death of Jesus is that He died for our sins out of sympathy. The New Testament view is that He bore our sin not by sympathy, but by identification. He was made to be sin. Our sins are removed because of the death of Jesus, and the explanation of His…
I am not saved by believing; I realize I am saved by believing. It is not repentance that saves me, repentance is the sign that I realize what God has done in Christ Jesus. The danger is to put the emphasis on the effect instead of on the cause. It is my obedience that puts…
Jesus Christ did not say – Go and save souls (the salvation of souls is the supernatural work of God), but – “Go and teach,” i.e., disciple, “all nations,” and you cannot make disciples unless you are a disciple yourself. When the disciples came back from their first mission they were filled with joy because…
A missionary is one sent by Jesus Christ as He was sent by God. The great dominant note is not the needs of men, but the command of Jesus. The source of our inspiration in work for God is behind, not before. The tendency to-day is to put the inspiration ahead, to sweep everything in…
A Christian worker has to learn how to be God’s noble man or woman amid a crowd of ignoble things. Never make this plea – If only I were somewhere else! All God’s men are ordinary men made extraordinary by the matter He has given them. Unless we have the right matter in our minds intellectually and in our hearts affectionately, we will be hustled out of usefulness to God. We are not workers for God by choice. Many people deliberately choose to be workers, but they have no matter in them of God’s almighty grace, no matter of His mighty word. Paul’s whole heart and mind and soul were taken up with the great matter of what Jesus Christ came to do, he never lost sight of that one thing. We have to face ourselves with the one central fact – Jesus Christ and Him crucified.
The viewpoint of a worker for God must not be as near the highest as he can get, it must be the highest. Be careful to maintain strenuously God’s point of view, it has to be done every day, bit by bit; don’t think on the finite. No outside power can touch the viewpoint.
Our Lord never nurses our prejudices, He mortifies them, runs clean athwart them. We imagine that God has a special interest in our particular prejudices; we are quite sure that God will never deal with us as He has to deal with other people. "God must deal with other people in a very stern way, but of course He knows that my prejudices are all right." We have to learn – "Not a bit of it!" Instead of God being on the side of our prejudices, He is deliberately wiping them out. It is part of our moral education to have our prejudices run straight across by His providence, and to watch how He does it. God pays no respect to anything we bring to Him. There is only one thing God wants of us, and that is our unconditional surrender.
We are in danger of getting the barter spirit when we come to God, we want the witness before we have done what God tells us to do. "Why does not God reveal Himself to me?" He cannot, it is not that He will not, but He cannot, because you are in the road as long as you won’t abandon absolutely to Him. Immediately you do, God witnesses to Himself, He cannot witness to you, but He witnesses instantly to His own nature in you. If you had the witness before the reality, it would end in sentimental emotion. Immediately you transact on the Redemption, and stop the impertinence of debate, God gives on the witness. As soon as you abandon reasoning and argument, God witnesses to what He has done, and we are amazed at our impertinence in having kept Him waiting. If you are in debate as to whether God can deliver from sin, either let Him do it, or tell Him He cannot. Do not quote this and that person, try Matthew 11:28 – "Come unto Me." Come, if you are weary and heavy laden; ask, if you know you are evil (Luke 11:13).
There was nothing either of the nature of impulse or of cold-bloodedness about Our Lord, but only a calm strength that never got into panic. Most of us develop our Christianity along the line of our temperament, not along the line of God. Impulse is a trait in natural life, but Our Lord always ignores it, because it hinders the development of the life of a disciple. Watch how the Spirit of God checks impulse, His checks bring a rush of self-conscious foolishness which makes us instantly want to vindicate ourselves. Impulse is all right in a child, but it is disastrous in a man or woman; an impulsive man is always a petted man. Impulse has to be trained into intuition by discipline.
It is not a question of whether God is willing to sanctify me; is it my will? Am I willing to let God do in me all that has been made possible by the Atonement? Am I willing to let Jesus be made sanctification to me, and to let the life of Jesus be manifested in my mortal flesh? Beware of saying – Oh, I am longing to be sanctified. You are not, stop longing and make it a matter of transaction – "Nothing in my hands I bring." Receive Jesus Christ to be made sanctification to you in implicit faith, and the great marvel of the Atonement of Jesus will be made real in you. All that Jesus made possible is made mine by the free loving gift of God on the ground of what He performed, my attitude as a saved and sanctified soul is that of profound humble holiness (there is no such thing as proud holiness), a holiness based on agonizing repentance and a sense of unspeakable shame and degradation; and also on the amazing realization that the love of God commended itself to me in that while I cared nothing about Him, He completed everything for my salvation and sanctification (see Rom. 5:8. R.V.). No wonder Paul says nothing is "able to separate us from the love of God, which is in Christ Jesus our Lord."
The great enemy to the Lord Jesus Christ in the present day is the conception of practical work that has not come from the New Testament, but from the Systems of the world in which endless energy and activities are insisted upon, but no private life with God. The emphasis is put on the wrong thing. Jesus said, "The kingdom of God cometh not with observation, for lo the kingdom of God is within you," a hidden, obscure thing. An active Christian worker too often lives in the shop window. It is the innermost of the innermost that reveals the power of the life.
Our Lord has told us how love to Him is to manifest itself. "Lovest thou Me?" "Feed My sheep" – identify yourself with My interests in other people, not, identify Me with your interests in other people. 1 Corinthians 13:4-8 gives the character of this love, it is the love of God expressing itself. The test of my love for Jesus is the practical one, all the rest is sentimental jargon.
Prayer does not fit us for the greater works; prayer is the greater work. We think of prayer as a common-sense exercise of our higher powers in order to prepare us for God’s work. In the teaching of Jesus Christ prayer is the working of the miracle of Redemption in me which produces the miracle of Redemption in others by the power of God. The way fruit remains is by prayer, but remember it is prayer based on the agony of Redemption, not on my agony. Only a child gets prayer answered; a wise man does not.
The key to the missionary problem is in the hand of God, and that key is prayer not work, that is, not work as the word is popularly understood to-day because that may mean the evasion of concentration on God. The key to the missionary problem is not the key of common sense, nor the medical key, nor the key of civilization or education or even evangelization. The key is prayer. "Pray ye therefore the Lord of the harvest." Naturally, prayer is not practical, it is absurd; we have to realize that prayer is stupid from the ordinary common-sense point of view.
The key to the missionary message is the propitiation of Christ Jesus. Take any phase of Christ’s work – the healing phase, the saving and sanctifying phase; there is nothing limitless about those. "The Lamb of God which taketh away the sin of the world! " – that is limitless. The missionary message is the limitless significance of Jesus Christ as the propitiation for our sins, and a missionary is one who is soaked in that revelation.
The basis of missionary appeals is the authority of Jesus Christ, not the needs of the heathen. We are apt to look upon Our Lord as One Who assists us in our enterprises for God. Our Lord puts Himself as the absolute sovereign supreme Lord over His disciples. He does not say the heathen will be lost if we do not go; He simply says – "Go ye therefore and teach all nations." Go on the revelation of My sovereignty; teach and preach out of a living experience of Me.
Moses saw the oppression of his people and felt certain that he was the one to deliver them, and in the righteous indignation of his own spirit he started to right their wrongs. After the first strike for God and for the right, God allowed Moses to be driven into blank discouragement, He sent him into the desert to feed sheep for forty years. At the end of that time, God appeared and told Moses to go and bring forth His people, and Moses said – "Who am I, that I should go?" In the beginning Moses realized that he was the man to deliver the people, but he had to be trained and disciplined by God first. He was right in the individual aspect, but he was not the man for the work until he had learned communion with God.
The test of a man’s religious life and character is not what he does in the exceptional moments of life, but what he does in the ordinary times, when there is nothing tremendous or exciting on. The worth of a man is revealed in his attitude to ordinary things when he is not before the footlights (cf. John 1:36). It is a painful business to get through into the stride of God, it means getting your second wind spiritually. In learning to walk with God there is always the difficulty of getting into His stride; but when we have got into it, the only characteristic that manifests itself is the life of God. The individual man is lost sight of in his personal union with God, and the stride and the power of God alone are manifested.
Has God trusted you with a silence – a silence that is big with meaning? God’s silences are His answers. Think of those days of absolute silence in the home at Bethany! Is there anything analogous to those days in your life? Can God trust you like that, or are you still asking for a visible answer? God will give you the blessings you ask if you will not go any further without them; but His silence is the sign that He is bringing you into a marvellous understanding of Himself. Are you mourning before God because you have not had an audible response? You will find that God has trusted you in the most intimate way possible, with an absolute silence, not of despair, but of pleasure, because He saw that you could stand a bigger revelation. If God has given you a silence, praise Him, He is bringing you into the great run of His purposes. The manifestation of the answer in time is a matter of God’s sovereignty. Time is nothing to God. For a while you said – "I asked God to give me bread, and He gave me a stone." He did not, and to-day you find He gave you the bread of life.
In spiritual relationship we do not grow step by step; we are either there or we are not. God does not cleanse us more and more from sin, but when we are in the light, walking in the light, we are cleansed from all sin. It is a question of obedience, and instantly the relationship is perfected. Turn away for one second out of obedience, and darkness and death are at work at once.
I cannot save and sanctify myself; I cannot atone for sin; I cannot redeem the world; I can not make right what is wrong, pure what is impure, holy what is unholy. That is all the sovereign work of God. Have I faith in what Jesus Christ has done? He has made a perfect Atonement, am I in the habit of constantly realizing it? The great need is not to do things, but to believe things. The Redemption of Christ is not an experience, it is the great act of God which He has performed through Christ, and I have to build my faith upon it. If I construct my faith on my experience, I produce that most unscriptural type, an isolated life, my eyes fixed on my own whiteness. Beware of the piety that has no pre-supposition in the Atonement of the Lord. It is of no use for anything but a sequestered life; it is useless to God and a nuisance to man. Measure every type of experience by our Lord Himself. We cannot do anything pleasing to God unless we deliberately build on the pre-supposition of the Atonement.
Is it not humiliating to be told that we must come to Jesus! Think of the things we will not come to Jesus Christ about. If you want to know how real you are, test yourself by these words – "Come unto Me." In every degree in which you are not real, you will dispute rather than come, you will quibble rather than come, you will go through sorrow rather than come, you will do anything rather than come the last lap of unutterable foolishness – "Just as I am." As long as you have the tiniest bit of spiritual impertinence, it will always reveal itself in the fact that you are expecting God to tell you to do a big thing, and all He is telling you to do is to "come."
Sin is a fundamental relationship; it is not wrong doing, it is wrong being, deliberate and emphatic independence of God. The Christian religion bases everything on the positive, radical nature of sin. Other religions deal with sins; the Bible alone deals with sin. The first thing Jesus Christ faced in men was the heredity of sin, and it is because we have ignored this in our presentation of the Gospel that the message of the Gospel has lost its sting and its blasting power.
If Jesus Christ is to regenerate me, what is the problem He is up against? I have a heredity I had no say in; I am not holy, nor likely to be; and if all Jesus Christ can do is to tell me I must be holy, His teaching plants despair. But if Jesus Christ is a Regenerator, One Who can put into me His own heredity of holiness, then I begin to see what He is driving at when He says that I have to be holy. Redemption means that Jesus Christ can put into any man the hereditary disposition that was in Himself, and all the standards He gives are based on that disposition: His teaching is for the life He puts in. The moral transaction on my part is agreement with God’s verdict on sin in the Cross of Jesus Christ.
The Bible does not say that God punished the human race for one man’s sin; but that the disposition of sin, viz., my claim to my right to myself, entered into the human race by one man, and that another Man took on Him the sin of the human race and put it away (Heb. 9:26) – an infinitely profounder revelation. The disposition of sin is not immorality and wrong-doing, but the disposition of self-realization – I am my own god. This disposition may work out in decorous morality or in indecorous immorality, but it has the one basis, my claim to my right to myself. When Our Lord faced men with all the forces of evil in them, and men who were clean living and moral and up right, He did not pay any attention to the moral degradation of the one or to the moral attainment of the other; He looked at something we do not see, viz., the disposition.
Thank God for the sight of all you have never yet been. You have had the vision, but you are not there yet by any means. It is when we are in the valley, where we prove whether we will be the choice ones, that most of us turn back. We are not quite prepared for the blows which must come if we are going to be turned into the shape of the vision. We have seen what we are not, and what God wants us to be, but are we willing to have the vision "batter’d to shape and use" by God? The batterings always come in commonplace ways and through commonplace people.
"Why could not we cast him out?" The answer lies in a personal relationship to Jesus Christ. This kind can come forth by nothing but by concentration and redoubled concentration on Him. We can ever remain powerless, as were the disciples, by trying to do God’s work not in concentration on His power, but by ideas drawn from our own temperament. We slander God by our very eagerness to work for Him without knowing Him.
After every time of exaltation we are brought down with a sudden rush into things as they are where it is neither beautiful nor poetic nor thrilling. The height of the mountain top is measured by the drab drudgery of the valley; but it is in the valley that we have to live for the glory of God. We see His glory on the mount, but we never live for His glory there. It is in the sphere of humiliation that we find our true worth to God, that is where our faithfulness is revealed. Most of us can do things if we are always at the heroic pitch because of the natural selfishness of our hearts, but God wants us at the drab commonplace pitch, where we live in the valley according to our personal relationship to Him. Peter thought it would be a fine thing for them to remain on the mount, but Jesus Christ took the disciples down from the mount into the valley, the place where the meaning of the vision is explained.
We have all had times on the mount, when we have seen things from God’s standpoint and have wanted to stay there; but God will never allow us to stay there. The test of our spiritual life is the power to descend; if we have power to rise only, something is wrong. It is a great thing to be on the mount with God, but a man only gets there in order that afterwards he may get down among the devil-possessed and lift them up. We are not built for the mountains and the dawns and aesthetic affinities, those are for moments of inspiration, that is all. We are built for the valley, for the ordinary stuff we are in, and that is where we have to prove our mettle. Spiritual selfishness always wants repeated moments on the mount. We feel we could talk like angels and live like angels, if only we could stay on the mount. The times of exaltation are exceptional, they have their meaning in our life with God, but we must beware lest our spiritual selfishness wants to make them the only time.
We make calls out of our own spiritual consecration, but when we get right with God He brushes all these aside, and rivets us with a pain that is terrific to one thing we never dreamed of, and for one radiant flashing moment we see what He is after, and we say – "Here am I, send me."
We are apt to forget the mystical, supernatural touch of God. If you can tell where you got the call of God and all about it, I question whether you have ever had a call. The call of God does not come like that, it is much more supernatural. The realization of it in a man’s life may come with a sudden thunder-clap or with a gradual dawning, but in whatever way it comes, it comes with the undercurrent of the supernatural, something that cannot be put into words, it is always accompanied with a glow. At any moment there may break the sudden consciousness of this incalculable, supernatural, surprising call that has taken hold of your life – "I have chosen you." The call of God has nothing to do with salvation and sanctification. It is not because you are sanctified that you are therefore called to preach the gospel; the call to preach the gospel is infinitely different. Paul describes it as a necessity laid upon him.
The rich young ruler had the master passion to be perfect. When he saw Jesus Christ, he wanted to be like Him. Our Lord never puts personal holiness to the fore when He calls a disciple; He puts absolute annihilation of my right to myself and identification with Himself – a relationship with Himself in which there is no other relationship. Luke 14:26 has nothing to do with salvation or sanctification, but with unconditional identification with Jesus Christ. Very few of us know the absolute "go" of abandonment to Jesus.
Our Lord’s attitude to this man is one of severe discouragement because He knew what was in man. We would have said – "Fancy losing the opportunity of winning that man!" Fancy bringing about him a north wind that froze him and "turned him away discouraged!" Never apologize for your Lord. The words of the Lord hurt and offend until there is nothing left to hurt or offend. Jesus Christ has no tenderness whatever toward anything that is ultimately going to ruin a man in the service of God. Our Lord’s answers are based not on caprice, but on a knowledge of what is in man. If the Spirit of God brings to your mind a word of the Lord that hurts you, you may be sure that there is something He wants to hurt to death.
If when you come to the altar, there you remember that your brother has anything against you, not – If you rake up something by a morbid sensitiveness, but – "If thou rememberest," that is, if it is brought to your conscious mind by the Spirit of God: "first be reconciled to thy brother, and then come and offer thy gift." Never object to the intense sensitiveness of the Spirit of God in you when He is educating you down to the scruple.
The summing up of Our Lord’s teaching is that the relationship which He demands is an impossible one unless He has done a supernatural work in us. Jesus Christ demands that there be not the slightest trace of resentment even suppressed in the heart of a disciple when he meets with tyranny and injustice. No enthusiasm will ever stand the strain that Jesus Christ will put upon His worker, only one thing will, and that is a personal relationship to Himself which has gone through the mill of His spring-cleaning until there is only one purpose left – I am here for God to send me where He will. Every other thing may get fogged, but this relationship to Jesus Christ must never be.
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."