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Contents
8. Walking by the Spirit
9. Filled With the Spirit
Appendix I: Various Quotes and Maxims
Chapter eight
Walking by the Spirit
“The holy work of delivering souls demands constant renewal through fellowship with God.” - Andrew Murray
Walk by the Spirit and ye shall not fulfil the lust of the flesh. They that are of Christ Jesus have crucified the flesh, with the passions and lusts thereof. If we live by the Spirit, by the Spirit let us also walk.'--Gal.5:16, 24, 25
'IF we live by the Spirit, by the Spirit let us walk.' These words suggest to us very clearly the -difference, between the sickly and the healthy Christian life. In the former the Christian is content to 'live by the Spirit;' he is satisfied with knowing that he has the new life; but be does not'walk by the Spirit.' The true believer, on the contrary, is not content without having his whole walk and conversation in the power of the Spirit. He walks by the Spirit, and so does not fulfil the lusts of the flesh.
As the Christian strives thus to walk worthy of God and well-pleasing to Him in all things, he is often sorely troubled at the power of sin, and asks what the cause may be that he so often fails in conquering it. The answer to this question he ordinarily finds in his want of faith or faithfulness, in his natural feebleness or the mighty power of Satan. Alas! if he rests content with this solution. It is well for him if he press on to find the deeper reason why all these things, from which Christ secured deliverance for him, still can overcome. One of the deepest secrets of the Christian life is the knowledge that the one great power that keeps the Spirit of God from ruling, that the last enemy that must yield to Him, is the flesh. He that knows what the flesh is, how it works and how it must be dealt with, will be conqueror.
We know how it was on account of their ignorance of this that the Galatians so sadly failed. It was this led them to attempt to perfect in the flesh what was begun in the Spirit (3: 3). It was this made them a prey to those who desired 'to make a fair show in the flesh' that they might 'glory in the flesh' (6:12, 13). They knew not how incorrigibly corrupt the flesh was. They knew not that, as sinful as our nature is when fulfilling its own lusts, as sinful is it when making 'a fair show in the flesh;' it apparently yields itself to the service of God, and undertakes to perfect what the Spirit had begun. Because they knew not this, they were unable to check the flesh in its passions and lusts; these obtained the victory over them, so that they did what they did not wish. They knew not that, as long as the flesh, self-effort, and selfwill had any influence in serving God, it would remain strong to serve sin, and that the only way to render it impotent to do evil was to render it impotent in its attempts to do good.
The Power of the Christian Life
It is to discover the truth of God concerning the flesh, both in its service of God and of sin, that this Epistle was written. Paul wants to teach then how the Spirit,--and the Spirit alone, is the power of the Christian life, and how this cannot be except as the flesh, with all that it means, is utterly and entirely set aside. And in answer to the question how this can be, he gives the wonderful answer which is one of the central thoughts of God's revelation. The crucifixion and death of Christ is the revelation not only of an atonement for sin, but of a power which frees from the actual dominion of sin, as it is rooted in the flesh. When Paul in the midst of his teaching about the walk in the Spirit (16-26) tells us, 'They that are Christ's have crucified the flesh with its passions and lusts,' he tells us what the only way is in which deliverance from the flesh is to be found. To understand this word, 'crucified. the flesh,' and abide in it, is the secret of walking not after the flesh but after the Spirit. Let each one who longs to walk by the Spirit try to enter into its meaning.
' The flesh'---in Scripture this expression means the whole of our human nature in its present condition under the power of sin. It includes our whole being, spirit, soul, and body. After the fall, God said, 'man is flesh' (Gen.6:3). All his powers, intellect, emotions, will,--all are under the power of the flesh. Scripture speaks of the will of the flesh of the mind of the flesh (fleshly mind), of the passions and lusts of the flesh. It tells us that in our flesh dwelleth no good: the mind of the flesh is at enmity against God. On this ground it teaches that nothing that is of the flesh, that the fleshly mind or will thinks or does, however fair the show it makes, and however much men may glory in it, can have any value in the sight of God. It warns us that our greatest danger in religion, the cause of our feebleness and failure, is our having confidence in the flesh, its wisdom and its work. It tells us that, to be pleasing to God, this flesh, with its self-will and self-effort, must entirely be dispossessed, to make way for the willing and the working of Another, even the Spirit of God. And that the only way to be made free from the power of the flesh, and have it put out of -the way, is to have it crucified and given over to the death.
Crucified With Christ
'They that are of Christ Jesus have crucified the flesh.' Men often speak of crucifying the flesh as a thing that has to be done. Scripture always speaks of it as a thing that has been done, an accomplished fact. 'Knowing, this, that our old man was crucified with Him.' 'I have been crucified with Christ.' ' They that are of Christ Jesus have crucified the flesh.' ' The cross of our Lord Jesus Christ, through which the world hath been crucified unto me, and I unto the world.' What Christ, through the Eternal Spirit, did on the cross, He did not as an individual, but in the name of that human nature which, as its Head, He had taken upon Himself. Every one who accepts of Christ receives Him as the Crucified One, receives not only the merit, but the power of His crucifixion, is united and identified with Him, and is called on intelligently and voluntarily to realize and maintain that identification. ' They that are of Christ Jesus' have, in virtue of their accepting the crucified Christ as their life, given up their flesh to that cross which is of the very essence of the person and character of Christ as He now lives in heaven; they ' have crucified the flesh with its passions and lusts.'
But what does this mean: 'They have crucified the flesh'? Some are content with the general truth: the cross takes away the curse which there was on the flesh. Others think of causing the flesh pain and suffering, of the duty of denying and mortifying it. Others, again, of the moral influence the thought of the cross will exercise. In each of these views there is an element of truth. But if they are to be realized in power, we must go to the rootthought: to crucify the flesh is, to give it over to the curse. The Cross and the Curse are inseparable (Deut.21: 2 3 ; Gal.3:13). To say, ' Our old man has been crucified with Him,' ' I have been crucified with Christ,, means something very solemn and awful. It means this: I have seen that my old nature,myself, deserves the curse; that there is no way of getting rid of it but by death: I voluntarily give it to the death. I have accepted as my life the Christ who came to give Himself, His flesh, to the cursed death of the cross; who received His new life alone owing to that death and in virtue of it: I give my old man, my flesh, self, with its will and work, as a sinful, accursed thing, to the cross. It is nailed there: in Christ I am dead to it, and free from it. It is not yet dead ; but day by day in union with Christ will I keep it there, making dead, as they still seek to rise up, every one of its members and deeds in the power of the Holy Spirit.
Accept the Cross
The power of this truth depends upon its being known, accepted, and acted on. If I only know the cross in its Substitution, but not, as Paul gloried in it, in its Fellowship (Gal. 6:14), never can experience its power to sanctify. As the blessed truth of its Fellowship dawns upon me, I see how by faith I enter into and live in spiritual communion with that Jesus who, as my Head and Leader, made and proved the cross the only ladder to the Throne. This spiritual union, maintained by faith, becomes a moral one. I have the same mind or disposition that was in Christ Jesus. I regard the flesh as sinful, and only fit for the curse. I accept the cross, with its death to what is flesh, secured to me in Jesus, as the only way to become free from the power of self, and to walk in the new life by the Spirit of Christ.
The way in which this faith in the power of the cross acts, as at once the revelation and the removal of the curse and the power of the flesh, is very simple, and yet very solemn. I begin to understand that my one danger in living by the Spirit is yielding to the flesh or self in its attempt to serve God. I see that it renders the cross of Christ of none effect. (1 Cor.1:17 ; Gal.3:3, 5:12, 13 ; Phil. 3: 3, 4 ; Col.2:18-23.) 1 see how all that was of man and nature, of law and human effort, was for ever judged of God on Calvary. There flesh proved that, with all its wisdom and all its religion, it hated and rejected the Son of God. There God proved how the only way to deliver from the flesh was to give it to death as an accursed thing. I begin to understand that the one thing I need is: to look upon the flesh as God does; to accept of the death warrant the cross brings to everything in me that is of the flesh; to look upon it, and all that comes from it, as an accursed thing. As this habit of soul grows on me, I learn to fear nothing so much as myself. I tremble at the thought of allowing the flesh, my natural mind and will, to usurp the place of the Holy Spirit. My whole posture towards Christ is that of lowly fear, in the consciousness of having within me that accursed thing that is ever ready, as an angel of light, to intrude itself in the Holiest of all, and lead me astray to serve God, not in the Spirit of Christ, but in the power that is of nature. It is in,, such a lowly fear that the believer is taught to believe fully the need, but also the provision, of the Holy Spirit to take entirely the place which the flesh once had, and day by day to glory in the cross, of which he can say, 'By it I have been crucified to the world.'
We often seek for the cause of failure in the Christian life. We often think that because we are sound on what the Galatians did not understand,-justification by faith alone,their danger was not ours. Oh that we knew to what an extent we have allowed the flesh to work in our religion! Let us pray God for grace to know it as our bitterest enemy, and the enemy of Christ. Free grace does not only mean the pardon of sin ; it means the power of the New Life through the Holy Spirit. Let us consent to what God says of the flesh, and all that comes of it: that it is sinful, condemned, accursed. Let us fear nothing so much as the secret workings of our flesh. Let us accept the teaching of God's word: 'In my flesh dwelleth no good thing;' 'The carnal mind is enmity against God.' Let us ask God to show us how entirely the Spirit must possess us, if we are to be pleasing to Him in all things. Let us believe that as we daily glory in the cross, and, in prayer and obedience, yield the flesh to the death on the cross, Christ will accept our surrender, and will, by His Divine Power, maintain mightily in us the Life of the Spirit. And we shall learn not only to live by the Spirit, but, as those who are made free from the power of the flesh, by its crucifixion, maintained by faith, in very deed to walk by the Spirit.
Blessed God! I beseech Thee to reveal to me the full meaning of what Thy word has been teaching me, that it is as one who has crucified the flesh with its passions and lusts, that I can walk by the Spirit.
O my Father ! teach me to see that all that is of nature and of self is of the flesh ; that the flesh has been tested by Thee, and found wanting, worthy of nothing but the curse and death. Teach me that my Lord Jesus led the way, and acknowledged the justice of Thy curse, that I too might be willing and have the power to give it up to the cross as an accursed thing. Oh, give me grace day by day greatly to fear before Thee, lest I allow the flesh to intrude into the work of the Spirit, and to grieve Him. And teach me that the Holy Spirit has indeed been given to be the life of my life, and to fill my whole being with the power of the death and the life of my blessed Lord living in me.
Blessed Lord Jesus! who didst send Thy Holy Spirit, to secure the uninterrupted enjoyment of Thy Presence and Thy Saving Power within us, I yield myself to be entirely Thine, to live wholly and only under His leading. I do with my whole heart desire to regard the flesh as crucified and accursed. I solemnly consent to live as a crucified one. Saviour! Thou dost accept my surrender; I trust in Thee to keep me this day walking through the Spirit. Amen.
Chapter nine
Filled With the Spirit
“A firm confidence that the blessing is actually within our reach is the first step toward obtaining it and a powerful impulse in the pursuit.” - Andrew Murray
'Be filled with the Spirit, speaking to one another.'-- Eph 5:18
THESE words are a command. They enjoin upon us, not what the state of apostles or ministers ought to be, but what should be the ordinary consistent experience of every true-hearted believer. It is the privilege every child of God may claim from his Father, to be filled with the Spirit. Nothing less will enable him to live the life he has been redeemed for, abiding in Christ, keeping His commandments, and bearing much fruit. And yet, how little this command has been counted among those which all ought to keep! How little it has been thought possible or reasonable that all should be expected to keep it!
One reason of this is undoubtedly that the words have been wrongly understood. Because with the day of Pentecost, and on more than one subsequent occasion, the being filled with the Spirit was accompanied with the manifest enthusiasm of a supernatural joy and power, such a state has been looked on as one of excitement and strain, quite inconsistent with the quiet course of ordinary life. The suddenness and the strength and the outward manifestation of the Divine impulse were so linked with the idea of being filled with the Spirit, that it was thought to be something for special occasions, a blessing only possible to a very few. Christians felt as if they could not venture, as if they did not need, to fix their hopes so high ; as if, were the blessing given to them, it would be impossible in their circumstances to maintain or to manifest it.
The message I have to bring today is that the command is indeed for every believer, and that, as wide as the precept, is the promise and the power too. May God give us grace, that our meditation on this His Word may waken in the heart of every reader, not only strong desire but the firm assurance that the privilege is meant for him, that the way is not too hard, that the blessing will in very deed yet become his own.
In a country like South Africa, where we often suffer from drought, we find two sorts of dams or reservoirs made for catching up and storing water. On some farms you have a fountain, but with a stream too weak to irrigate with. There a reservoir is made for collecting the water, and the filling of the reservoir is the result of the gentle, quiet inflow from the fountain day and night. In other cases, again,, the farm has no fountain at all ; the reservoir is built in the bed of a stream or in a hollow where, when rain falls, the water can be collected. In such a place, the filling of the reservoir, with a heavy fall of rain, is often the work of a very few hours, and is accompanied with a rush and violence not free from danger. The noiseless supply of the former farm is, at the same time, the surer, because the supply, though apparently feeble, is permanent; in tracts where the rainfall is uncertain, a reservoir may stand empty for months or years.
Outpouring of the Spirit
There is the same difference in the way in which the fulness of the Spirit comes. On the day of Pentecost, at times when new beginnings are made, in the outpouring of the Spirit of conversion in heathen lands, or of revival among Christian people, suddenly, mightily, manifestly, men are filled with the Holy Ghost. In the enthusiasm and the joy of the newly found salvation, the power of the Spirit is undeniably present. And yet, for those who receive it thus, there are special dangers. The blessing is often too much dependent on the fellowship with others, or extends only to the upper and more easily reached currents of the soul's life: the sudden is often the superficial; the depths of the will and the inner life have not been reached. Other Christians there are who have never been partakers of any such marked experience, and in whom, nevertheless, the fulness of the Spirit is no less distinctly seen in the deep and intense devotion to Jesus, in a walk in the light of His countenance and the consciousness of His Holy presence, in the blamelessness of a life of simple trust and obedience, and in the humility of a self-sacrificing love to all around. They have their types in what Barnabas was: 'a son of consolation, a good man, and full of the Holy Ghost.'
And which of these is now the true way of being filled with the Spirit ? The answer is easy. There are farms on which both the above-named reservoirs are to be found, auxiliary to each other. There are even reservoirs, where the situation is favourable, in which both the modes of filling are made use of. The regular, quiet, daily inflowing keeps them supplied in time of great drought; in time of rain they are ready to receive and store up large supplies. There are Christians who are not content but with special mighty visitations: the rushing mighty wind, floods outpoured, and the baptism of fire-these are their symbols. There are others to whom the fountain springing up from within, and quietly streaming forth, appears the true type of the Spirit's work. Happy they who can recognise God in both, and hold themselves always ready to be blessed in whichever way He comes.
And what are now the conditions of this fulness of the Spirit? God's word has one answer-faith. It is faith alone that sees and receives the Invisible, that sees and receives God Himself. The cleansing from sin and the loving surrender to obedience, which were the conditions of the first reception of the Spirit, are the fruit of the faith that saw what sin was, and what the blood, and what the will and the love of God. Of these we do not speak here again. Our text is for believers who have been faithful in their seeking to obey, and yet have not what they long for. By faith they must specially see what there is that needs to be cast out. All filling needs emptying. I do not here speak of the cleansing out of sin, and the surrender to full obedience. This is always the first essential. But I speak of believers who in this think they have done what God demands, and yet fail of the blessing. The first condition of all filling is emptiness. What is a reservoir but a great hollow, a great emptiness prepared, waiting, thirsting, crying for the water to come ? Any true abiding fulness Of the Spirit is preceded by emptying. ' I sought the blessing long and earnestly,' said one, 'and I wondered why it did not come. At last I found it was because there was no room in my heart to receive it.' In such emptying out there are various elements. A deep dissatisfaction with the religion we have hitherto had. A deep consciousness of how much there has been of the wisdom and the work of the flesh in it. A discovery, and confession, and giving up of all in life that had been kept in our own hands and management, in which self had hitherto reigned, of all in which we had not thought it necessary or possible that Jesus should directly be consulted and pleased. A deep conviction of impotence and utter helplessness to grasp or seize what is offered. A surrender, in poverty of spirit to wait on the Lord in His great mercy and power, 'according to the riches of His glory, to strengthen us mightily by His Spirit in the inner man.' A great longing, thirsting, waiting, crying, a praying without ceasing for the Father to fulfil His promise in us, and take full possession of us within. Such an emptying is on the way to the filling.
With this is needed the believing which accepts, which receives, which holds the gift. It is through faith in Christ and in the Father that the Divine fulness will flow into us. Of the same Ephesians, to whom the command is given, 'Be filled with the Spirit,' Paul had said, 'In Christ, having believed, ye were sealed with the Holy Spirit of promise.' The command refers to what they had already received: the fountain was within them ; it had to be opened up, and way made for it; it would spring up and fill their being. And yet not as if this was in their own power: Jesus had said, ' He that believeth, keeps believing in me, rivers of living water shall flow out of him.' The fulness of the Spirit is so truly in Jesus, the receiving out of Him must so really be in the unbroken continuity of a real life-fellowship, the ceaseless inflow of the sap from Him the living Vine must so distinctly be met by the ceaseless recipiency of a simple faith, that the upspringing of the fountain within can only be in the dependence on Jesus above. It is by the faith of Jesus, whose baptism with the Spirit has as distinct a commencement as His cleansing with the blood, but is also maintained by, as continuous a renewal, that the inflow will grow ever stronger until it comes to the overflowing.
And yet the faith in Jesus, and the hourly and evergrowing upspringing of the Spirit, will not dispense with faith in the Father's special gift and the prayer for His special renewed fulfilment of His promise. For these same Ephesians, who had thus the Spirit within them as the earnest of their inheritance, Paul prays to the Father ' that He would grant you, according to the riches of His glory, that ye may be strengthened with power through His Spirit in the inner man.' The verbs both denote not a gradual work, but an act, something done at once. The expression, 'according to the riches of His glory,' indicates something which is to be a great exhibition of the Divine love and power, something very special and Divine. They had the Spirit indwelling. He prayed for them that the direct interposition of the Father might give them such mighty workings of the Spirit, such a fulness of the Spirit, that the indwelling of Christ, and a life in the love that passeth knowledge, and a being filled with the fulness of God, might be their blessed personal experience. When the flood came of old, the windows of heaven above, and the fountains of the great deep beneath, were together opened. It is still so in the fulfilment of the promise of the Spirit: 'I will pour floods upon the dry ground.' The deeper and clearer the faith in the Indwelling Spirit, and the simpler the waiting on Him, the more abundant will be the renewed down-coming of the Spirit from the heart of the Father direct into the heart of His waiting child.
There is one more aspect in which it is essential to remember that this fulness comes to faith. God loves when He appears to come in lowly and unlikely appearance, to clothe Himself in the garment of humility which He wants His children to love and wear. ' The Kingdom of Heaven is like a seed:' only faith can know what glory there is in its littleness. Thus was the dwelling of the Son on earth; thus is the indwelling of the Spirit in the heart. He asks to be believed in, when nothing is seen or felt. Believe that the fountain that springs up and flows forth in living streams is within, even when all appears dry. Take time to retire into the inner chamber of the heart, and thence send up praise and offer worship to God in the assurance of the Holy Ghost within. Take time to be still and realize, and let the Spirit Himself fill thy spirit with this most spiritual and heavenly of all truths-that He dwells within thee. Not in the thoughts or feelings first, but in the life, deeper than where we can see and feel, is His temple, His hidden dwelling place. When once faith knows that it hath what it has asked, it can afford to be patient, and can abound in thanksgiving even where the flesh would murmur. It can trust the Unseen Jesus and the Hidden Spirit. It can believe in that little and unlikely seed, the smallest of all the seeds. It can trust and give glory to Him who is able to do exceeding abundantly above all it can think, and can mightily strengthen in the inner man, just when all appears feeble and ready to faint. Believer! expect not the fulness of the Spirit in the way which thy human reasoning deviseth, but even as was the coming of the Son of God without form or comeliness, in a way that is folly to human wisdom. Expect the Divine Strength in great weakness; become a fool to receive the Divine wisdom which the Spirit teacheth; be willing to be nothing, because God chooseth the things that are not to bring to nought the things that are. So shalt thou learn not to glory in the flesh, but to glory in the Lord. And in the deep joy of a life of daily obedience and childlike simplicity, thou shalt know what it is to be filled with the Spirit.
O my God ! Thy fulness of love and of glory is like a boundless ocean-infinite and inconceivable. I bless Thee that, in revealing Thy Son, it pleased Thee that all the fulness of the Godhead should dwell in Him bodily, that in Him we might see that fulness in human life and weakness. I bless Thee that His Church on earth is even now, in all its weakness, His body, the fulness of Him that filleth all in all; that in Him we are made full; that by the mighty working of Thy Spirit, and the indwelling of Thy Son, and the knowledge of Thy love, we may be filled to all the fulness of God.
Blessed Father! I thank Thee that the Holy Spirit is to us the bearer of the Fulness of Jesus, and that in being filled with the Spirit we are made full with that Fulness. I thank thee that there, have been men on earth since Pentecost, not a few, of whom Thou hast seen that they were full of the Holy Ghost. 0 my God ! make me full. Let the Holy Spirit take and keep possession of my deepest, inmost life. Let Thy Spirit fill my spirit.
Let thence the fountain flow through all the soul's affections and powers. Let it flow over and flow out through my lips, speaking Thy praise and love. Let the very body, by the quickening and sanctifying energy of the Spirit, be Thy temple, full of the Life Divine. Lord my God! I believe Thou hearest me. Thou hast given it me-; I accept it as mine.
Oh, grant that throughout Thy Church the Fulness of the Spirit may be sought and found, may be known and proved. Lord Jesus our glorified King, oh, let Thy Church be full of the Holy Ghost. Amen.
The Ministry of the Spirit
'Our sufficiency is of God ; who also made us sufficient as ministers of a new covenant; not of the letter, but of the Spirit: for the letter killeth, but the Spirit giveth life. But if the ministration of death came with glory, how shall not rather the ministration of the Spirit be with glory ?'---2 Cor. 3:6, 7.
In none of his Epistles does Paul expound his conception of the Christian ministry so clearly and fully as in the second to the Corinthians. The need of vindicating his apostleship against detractors, the consciousness of Divine Power and Glory working in him in the midst of weakness, the intense longing of his loving heart to communicate what he had to impart, stir his soul to its very depths, and he lays open to us the inmost secrets of the life that makes one a true minister of Christ and His Spirit. In our text we have the central thought: he finds his sufficiency of strength, the inspiration and rule of all his conduct, in the fact that he has been made a minister of the Spirit. If we take the different passages in which mention is made of the Holy Spirit in the first half of the Epistle,' we shall see what, in his view, the place and work of the Holy Spirit in the ministry is, and what the character of a ministry under His leading and in His power.
In the Epistle, Paul will have to speak with authority. He begins by placing himself on a level with his readers. In his first mention of the Spirit he tells them that the Spirit that is in him is no other than is in them. ' Now He which stablisheth us with you in Christ, and anointed us, is God; who also sealed us, and gave us the earnest of the Spirit in our hearts' (1:21, 22). The anointing of the believer with the Spirit, bringing him into fellowship with Christ, the anointed One, and revealing what He is to us; the sealing, marking him as God's own, and giving him assurance of it; the earnest of the Spirit, securing at once the foretaste and the fitness for the heavenly inheritance in glory: of all this he and they are together partakers. However much there was among the Corinthians ,that was wrong and unholy, Paul speaks to them, thinks of them, and loves them as one in Christ 'He that stablisheth us with you in Christ, and anointed us,'-this deep sense of unity fills his soul, comes out throughout the Epistle, and is the secret of his power. See 1: 6, 10, 2: 3 : 'My joy is the joy of you all;' 4:5 : 'ourselves your servants ;' 4: 10-12 : ' death worketh in us, life in you;' 4:15 : 'all things are for your sakes;' 6:11, 7: 3 : 'you are in our hearts to live and die with you.' If the unity of the Spirit, the consciousness of being members one of another, be necessary in all believers, how much more must it be the mark of those who are ministers? The power of the ministry to the saints depends upon the unity of the Spirit; the full recognition of believers as partakers of the anointing. But to this end the minister must himself live as an anointed and sealed one, making manifest that he has the earnest of the Spirit in his heart.
The second passage is 3: 3: 'Ye are an epistle of Christ, ministered by us, written with the Spirit of the living God; not in tables of stone, but in tables that are hearts of flesh.' As distinct an act of God as was the writing of the law on the tables of stone, is the writing of the law of the Spirit in the new covenant, and of the name of Christ on the heart. It is a divine work, in which, as truly as God wrote of old, the Holy Spirit uses the tongue of His minister as His pen. It is this truth that needs to be restored in the ministry: not only that the Holy Spirit is needed, but that He waits to do the work, and that He will do it, when the right relation to Him is maintained. Paul's own experience at Corinth (Acts 18: 5-11 ; 1 Cor. 2:3) teaches us what conscious weakness, what fear and trembling, what sense of absolute helplessness may be, or rather is, needed, if the power of God is to rest upon us. Our whole Epistle confirms this: it was as a man under sentence of death, bearing about the dying of the Lord Jesus, that the power of Christ wrought in him. The Spirit of God stands in contrast to the flesh, the world, and self, with its life and strength; it is as these are broken down, and the flesh has nothing to glory in, that the Spirit will work. Oh that every minister's tongue might be prepared for the Holy Spirit to use it as a pen wherewith He writes!
New Covenant Ministry of the Spirit
Then come the words of our text (3: 6, 7), to teach us what the special characteristic is of this New Covenant Ministry of the Spirit: it gives life.' The antithesis, 'the letter killeth,' applies not only to the law of the Old Testament, but, according to the teaching of Scripture, to all knowledge which is not in the quickening power of the Spirit. We cannot insist upon it too earnestly, that, even as the law, though we know it was 'spiritual,' so the gospel too has its letter. The gospel may 'be preached most clearly and faithfully; it may exert a strong moral influence ; and yet the faith that comes of it may stand in the wisdom of men, and not in the power of God. If there is one thing the Church needs to cry for on behalf of its ministers and students, it is that the Ministry of the Spirit may be restored in its full power. Pray that God may teach them what it is personally to live in the anointing, the scaling, the earnest of the Indwelling Spirit ; what it is to know that the letter killeth ; what it is that the Spirit in very deed giveth life; and what, above all, the personal life is under which the Ministry of the Spirit can freely work.
Paul now proceeds to contrast the two dispensations and the different characters of those who live in them.' He points out how, as long as the mind is blinded, there is a veil on the heart which can only be taken away as we turn to the Lord. And then he adds (3:17, 18): 'Now the Lord is the Spirit ; and where the Spirit of the Lord is, there is liberty. But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image, from glory to glory, even as from the Lord the Spirit.' It is because God 'is a Spirit' that He can give the Spirit. It was when our Lord Jesus was exalted into the life of the Spirit that He became 'theLord the Spirit,' could give the New Testament Spirit, and in the Spirit come Himself to His people. The disciples knew Jesus long, without knowing Him as the Lord the Spirit. Paul speaks of this, too, with regard to himself (2 Cor.5:16). There may in the ministry be much earnest gospel preaching of the Lord Jesus as the Crucified One, without the preaching of Him as the Lord the Spirit. It is only as the latter truth is apprehended, and experienced, and then preached, that the double blessing will come that Paul speaks of here. 'Where the Spirit of the Lord is, is liberty:' believers will be led into the glorious liberty of the children of God (Rom.8: 2 ; Gal. 5:1,18). And then: 'we are transformed into the same image, even as from the Lord the Spirit:' He will do the work for which He was sent-to reveal the glory of the Lord in us and as we behold that glory, we shall be changed from glory to glory. Of the time before Pentecost it was written: 'The Spirit was not yet, because Jesus was not yet glorified.' But when He had been 'justified in the Spirit, and received up in glory,' the Spirit came forth from 'the excellent glory' into our hearts, that we, with unveiled face beholding the glory of the Lord might be changed into His likeness, from glory to glory. What a calling ! the Ministry of the Spirit! to hold up the glory of the Lord to His redeemed, and to be used by His Spirit in working their transformation into His likeness. 'Therefore, seeing we have this ministry, we faint not.' It is as the knowledge and acknowledgment of Christ as the Lord the Spirit, and of the Spirit, of Christ as changing believers into His likeness, lives in the Church, that the ministry among believers will be in Life and Power,-in very deed, a Ministry of the Spirit.
The power of the ministry on the Divine side is the Spirit; on the human, it is here, as everywhere, faith. The next mention of the Spirit is in 4:13 : ' Having the same Spirit of faith,' After having, in chap.3, set forth the glory of the Ministry of the Spirit, and, 4:1-6, the glory of the Gospel it preached, he turns to the vessels in which this treasure is. He has to vindicate his apparent weakness. But he does far more. Instead of apologizing for it, he expounds its Divine meaning and glory, He proves how just this constituted his power, because in his weakness Divine power could work. It has been so ordained, 'that the excellency of the power may be of God, and not of us.' So his perfect fellowship with Jesus was maintained as he bore about 'the putting to death of the Lord Jesus, that the life of Jesus also might be manifested in his mortal body.' So there was even in his sufferings something of the vicarious element that marked his Lord's: 'So then death worketh in us, but life in you.' And then he adds, as the expression of the animating power that sustained him through all endurance and labour: 'But having the same Spirit of faith,' of which we read in the, Scripture, 'according to that which is written, I believed, and therefore did I speak; we also believe, and therefore we also speak; knowing that He which raised up the Lord Jesus shall raise up us also with Jesus, and shall present us with you.'
Faith is the evidence of things not seen. It sees the Invisible, and lives in it. Beginning with trust in Jesus, ' in whom, though ye see Him not, yet believing, ye rejoice,' it goes on through the whole of the Christian life. Whatever is of the Spirit, is by faith. The great work of God, in opening the heart of His child to receive more of the Spirit, is to school his faith into more perfect freedom from all that is seen, and the more entire repose in God, even to the assurance that God dwelleth and worketh mightily in his weakness. For this end trials and sufferings are sent. Paul uses very remarkable language in regard to his sufferings in the first chapter (ver. 9): 'We ourselves have had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead.' Even Paul was in danger of trusting in himself. Nothing is more natural; all life is confident of self; and nature is consistent with itself till it dies. For the mighty work he had to do, he needed a trust in none less than the Living God, who raiseth the dead. To this God led him by giving him, in the affliction which came upon him in Asia, the sentence of death in himself. The trial of his faith was its strength. In our context he returns to this thought: the fellowship of the dying of Jesus is to him the means and the assurance of the experience of the power of Christ's life. In the spirit of this faith he speaks: 'Knowing that He which raised up Jesus shall raise up us also.'
Spirit of Jesus Manifest
It was not until Jesus had died that the Spirit of life could break forth from Him. The life of Jesus was born out of the grave: it is a life out of death. It is as we daily die, and bear about the dying of Jesus; as flesh and self are kept crucified and mortified; as we have in ourselves God's sentence of death on all that is of self and nature,that the life and the Spirit of Jesus will be manifest in us. And this is the Spirit of faith, that in the midst of weakness and apparent death, it counts on God that raiseth the dead. And this is the Ministry of the Spirit, when faith glories in infirmities, that the power of Christ may rest upon it. It is as our faith does not stagger at the earthiness and weakness of the vessel, as it consents that the excellency of the power shall be, not from ourselves, or in anything we feel, but of God alone, that the Spirit will work in the power of the living God.
We have the same thought in the two remaining passages. In chap. 5:5, he speaks again of 'the earnest of the Spirit' in connection with our groaning and being burdened. And then in chap.6: 6, the Spirit is introduced in the midst of the mention of his distresses and labours as the mark of his ministry. 'In everything commending ourselves, as the ministers of God, in much patience, in afflictions, . . . in the Holy Ghost, . . . as dying, and yet, behold, we live; as chastened, and not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich.' The Power of Christ in the Holy Spirit was to Paul such a living reality, that the weakness of the flesh only led him the more to rejoice and to trust it. The Holy Spirit's dwelling and working in Him was consciously the secret spring and the Divine power of his ministry.
We may well ask, Does the Holy Spirit take the place in our ministry He did in Paul's ? There is not a minister or member of the Church who has not a vital interest in the answer. The question is not whether the doctrine of the absolute need of the Holy Spirit's working is admitted; but whether there is given to the securing of is presence and working that proportion of the time and life, of the thought and faith of the ministry, which His place, as the Spirit of the Lord Jesus on the Throne, demands. Has the HolySpirit the place in the Church which our Lord Jesus would wish Him to have? When our hearts open to the inconceivably glorious Truth that He is the Mighty Power of God dwelling in us, that in Him the Living Christ works through us, that He is the Real Presence with us of the Glorified Lord on the Throne, we shall feel that the one need of the ministry and the Church is this: to wait at the footstool of the Throne without ceasing for the clothing with the Power that comes from on high. The Spirit of Christ, in His love and power, in His death and life, is the Spirit of the ministry. As it possesses this, it will be what the Head of the Church meant it to be, the Ministry of the Spirit.
The Revelation of the Spirit
My preaching was not in persuasive words of man's wisdom, but in demonstration of the Spirit and of power: that your faith should not stand in the wisdom of men, but in the power of God. Howbeit we speak wisdom among the perfect: yet a wisdom not of this world; but we speak God's wisdom in a mystery, even the wisdom that hath been hidden, which none of the rulers of this world knoweth. But unto us God revealed it through the Spirit. The things of God none knoweth, save the Spirit of God, But we received, not the spirit which in of the world, but the Spirit which is of God, that we might know the things which are freely given to us by God; which things also we speak, not in the word which man's wisdom teacheth, but which the Spirit teacheth. Now the natural man receiveth not the things of the Spirit of God. But he that is spiritual judgeth all things. -1 Cor.2:4-15.
In this passage Paul contrasts the spirit of the world and the Spirit of God. The point in which the contrast specially comes out is in the wisdom or knowledge of the truth. It was in seeking 'knowledge that man fell. It was in the pride of knowledge that heathenism had its origin; 'professing themselves to be wise, they became fools' (Rom. 1: 22). It was in wisdom, philosophy, and the search after truth, that. the Greeks sought their glory. It was in the knowledge of God's will, the form of the knowledge and of the truth in the law' (Rom.2: 17-20), that the Jew made his boast. And yet when Christ, the wisdom of God, appeared on earth, Jew and Greek combined to reject Him. Man's wisdom, whether in possession of a revelation or not, is utterly insufficient for comprehending God or His wisdom. As his heart is alienated from God, so that he does not love or do His will, so his mind is darkened that he cannot know Him aright. Even when in Christ the light of God in its Divine love shone upon men, they knew it not, and saw no beauty in it.
In the Epistle to the Romans, Paul had dealt with man's trust in his own righteousness, and its insufficiency. To the Corinthians, especially in the first three chapters, he exposes the insufficiency of man's wisdom. And that not merely when it was a question of discovering God's truth and will, as with the Greeks; but even where God had revealed it, as with the Jews, man was incapable of seeing it without a Divine illumination, the light of the Holy Spirit.The rulers of this world, Jew and Gentile, had crucified the Lord of glory because they knew not the wisdom of God. In writing to believers at Corinth, and warning them against the wisdom of the world, Paul is not dealing with any heresy, Jewish or heathen. He is speaking to believers, who had fully accepted his gospel of a crucified Christ, but who were in danger, in preaching or hearing the truth, to deal with it in the power of human wisdom. He reminds them that the truth of God, as a hidden spirit mystery, can only be apprehended by a spiritual revelation. The rejection of Christ by the Jews had been the great proof of the utter incapacity of human wisdom to grasp a Divine revelation, without the spiritual internal illumination of the Holy Spirit. The Jews prided themselves on their attachment to God's word, their study of it, their conformity to it in life and conduct. The issue proved that, without their being conscious of it, they utterly misunderstood it, and rejected the very Messiah whom they thought they were waiting for and trusting in. Divine revelation, as Paul expounds it in this chapter, means three things. God must make known in His word what He thinks and does. Every preacher who is to communicate the message, must not only be in possession of the truth, but continually be taught by the Spirit how to speak it. And every hearer needs the inward illumination: it is only as he is a spiritual man, with his life under the rule of the Spirit, that his mind can take in spiritual truth.
As we have the mind, the disposition of Christ, we can discern the truth as it is in Christ Jesus. This teaching is what the Church in our days, and each believer, specially needs. With the Reformation the insufficiency of man's righteousness, of his power really to fulfil God's law, obtained universal recognition in the Reformed Churches, and in theory at least is everywhere accepted among Evangelical Christians. The insufficiency of man's wisdom has by no means obtained as clear recognition. While the need of the Holy Spirit's teaching is, in a general way, willingly admitted, it will be found that neither in the teaching of the Church, nor in the lives of believers, has this blessed truth that practical and all-embracing supremacy without which the wisdom and the spirit of this world will still assert their power.
The proof of what we have said will be found in what Paul says of His own preaching: 'Our preaching was not in man's wisdom, but in the Spirit; that your faith might not stand in the wisdom of men, but in the power of God.' He is not writing, as to the Galatians, of two gospels, but of two ways of preaching the one gospel of Christ's cross. He says that to preach it in persuasive words of man's wisdom, produces a faith that will bear the mark of its origin ; it will stand in the wisdom of man. As long as it is nourished by men and means, it may stand and flourish. But it cannot stand alone or in the day of trial - A man may, with such preaching, become a believer, but will be a feeble believer. The faith, on the other hand, begotten of a preaching in the Spirit and power, stands in the power of God. The believer is led by the preaching, by the Holy Spirit Himself, past man, to direct contact with the living God: his faith stands in the power of God. As long as the state of the great majority of our church members, notwithstanding such an abundance of the means of grace, is so feeble and sickly, with so little of the faith that stands in the power of God, mighty to overcome the world, to purify the heart, and to do the greater works, we cannot but fear that it is because too much, even of our true gospel preaching, is more in the wisdom of man than in the demonstration of the Spirit and of power. If a change is to be effected both in the spirit in which our preachers and teachers speak, and our congregations listen and expect, it must commence, I am sure, in the personal life of the individual believer.
Fearing Our Own Wisdom
We must learn to fear our own wisdom. 'Trust in the Lord with thy whole heart, and lean not to thine own understanding.' Paul says, to believers: 'If any man thinketh that he is wise, let him become a fool, that he may be wise ' (I Cor.3:18). When Scripture tells us that 'they that are Christ's have crucified the flesh,' this includes the understanding of the flesh, the fleshly mind of which Scripture speaks. Just as in the crucifixion of self I give up my own goodness, my own strength, my own will to the death, because there is no good in it, and, look to Christ by the power of His life to give me the goodness, and the strength, and the will which is pleasing to God, so it must be very specially with my wisdom Man's mind is one of his noblest and most God-like faculties, But sin rules over it and in it. A man may be truly converted, and yet not know to what an extent it is his natural mind with which he is trying to grasp and hold the truth of God. The reason that there is so much Bible reading and teaching which has no power to elevate and sanctify the life is simply this: it is not truth which has been revealed and received through the Holy Spirit.
This holds good, too, of truth which has once been taught us by the Holy Spirit, but which, having been lodged in the understanding, is now held simply, by the memory.' Manna speedily loses its heavenliness, when stored up on earth. Truth received from heaven loses its Divine freshness, unless there every day be the anointing with fresh oil. The believer needs, day by day, hour by hour, to feel that there is nothing in which the power of the flesh, of nature, can assert itself more insidiously, than in the activity of the mind or reason in its dealing with the Divine word. This will make him feel that he must continually seek, in Paul's language, 'to become a fool.' He needs, each time he has to do with God's word, or thinks of God's truth, in faith and teachableness, to wait for the promised teaching of the Spirit. He needs ever again to ask for the circumcised ear: the ear in which the fleshly power of the understanding has been removed, and in which the spirit of the life in Christ Jesus within the heart listens in the obedience of the life, even as Christ did. To such the word will be fulfilled : 'I thank Thee, Father, that Thou hast hid these things from the wise and prudent, and hast revealed them unto babes.'
The lesson for all ministers and teachers, all professors and theologians, all students and readers of the Bible, is one of deep and searching solemnity. Have we felt, have we even sought to feel, that there must be perfect correspondence between the objective spiritual contents of the revelation, and the subjective spiritual apprehension of it on our part ? between our apprehension of it and our communication of it, both in the power of the Holy Spirit ? between our communication of it, and the reception by those to whom we bring it ? Would God that over our theological halls and our training institutes, over the studies of our commentators and writers, our ministers and teachers, there were written those words of Paul: 'The things of God none knoweth, save the Spirit of God : unto us God revealed them through the Spirit.' Would that our ministers could influence and train their congregations to see, that not the amount, or the clearness, or the interest of the Bible knowledge received will decide the blessing and the power that it brings, but the measure of real dependence on the Holy Spirit. 'Them that honour Me. I will honour:' nowhere will this word be found more true than here.The crucifixion of self and all its wisdom, the coming in weakness, and in fear, and in much trembling, as Paul did, will most assuredly be met from above with the demonstration Of the Spirit and of power.
Believer ! it is not enough that the light of Christ shines on you in the Word, the light of the Spirit must shine in you. Each time you come to the word, in study, in hearing a sermon, or reading a religious book, there ought to be, as distinct as your intercourse with the external means, a definite act of self -abnegation, denying your own wisdom, and. yielding yourself in faith to the Divine Teacher. Believe very distinctly that He dwells within you. He seeks the mastery, the sanctification of your inner life, in entire surrender and obedience to Jesus. Rejoice to renew your surrender to Him. Reject the spirit of the world which is still in you, with its wisdom and self - confidence; come, in poverty of spirit, to be led by the Spirit that is of God. 'Be not fashioned according to the world,' with its confidence in the flesh, and self, and its wisdom; 'but be ye transformed by the renewing of your mind, that ye may prove what is the good, and perfect, and acceptable will of God.' It is a transformed, renewed life, that, only wants to know God's perfect will, that will be taught by the Spirit. Cease from your own wisdom; wait for the wisdom in the inward parts which God has promised: you will increasingly be able to testify of the things which have not entered into the hearts of men to conceive: 'God hath revealed them to us by His Spirit.'
O God! I bless Thee for the wondrous revelation of Thyself in Christ crucified, the wisdom of God, and the power of God. I bless Thee, that while man's wisdom leaves him helpless in presence of the power of sin, and death, Christ crucified proves that He is the wisdom of God by the mighty redemption He works as the power of God. And I bless Thee, that what he wrought and bestows as an Almighty Saviour is revealed within us by the Divine light of Thine Own Holy Spirit.
O Lord! we beseech Thee, teach Thy Church that wherever Christ, as the power of God, is not manifested, it is because He is so little known as the wisdom. of God, in the light in which the indwelling Spirit alone reveals Him. Oh! teach Thy Church to lead each child of God to the personal teaching and revelation of Christ within.
Show us, O God ! that the one great hindrance is our own wisdom, our imagination that we can understand the Word and Truth of God. Oh! teach us to become fools that we may be wise. May our 'whole life become one continued act of faith, that the Holy Spirit will surely do His work of teaching, guiding and leading into the truth. Father ! Thou gavest Him that He might reveal Jesus in His glory within us ; we wait for this. Amen.
Appendix I:
Various Quotes and Maxims
“Pride must die in you, or nothing of heaven can live in you.” - Andrew Murray
“Humility is perfect quietness of heart. It is to expect nothing, to wonder at nothing that is done to me, to feel nothing done against me. It is to be at rest when nobody praises me, and when I am blamed or despised. It is to have a blessed home in the Lord, where I can go in and shut the door, and kneel to my Father in secret, and am at peace as in a deep sea of calmness, when all around and above is trouble.”
“Pride must die in you, or nothing of heaven can live in you.”
“Here is the path to the higher life: down, lower down! Just as water always seeks and fills the lowest place, so the moment God finds men abased and empty, His glory and power flow in to exalt and to bless.”
“A dead Christ I must do everything for; a living Christ does everything for me.”
“Each time, before you intercede, be quiet first, and worship God in His glory. Think of what He can do, and how He delights to hear the prayers of His redeemed people. Think of your place and privilege in Christ, and expect great things!”
“Humility is nothing but the disappearance of self in the vision that God is all.”
“Humility is the displacement of self by the enthronement of God.”
“Answered prayer is the interchange of love between the Father and His child.”
“God cannot hear the prayers on our lips often because the desires of our heart after the world cry out to Him much more strongly and loudly than the our desires for Him.”
“God has a plan for His Church upon earth. But alas! we too often make our plan, and we think that we know what ought to be done. We ask God first to bless our feeble efforts, instead of absolutely refusing to go unless God go before us.”
“The sooner I learn to forget myself in the desire that He may be glorified, the richer will be the blessing that prayer will bring to myself. No one ever loses by what he sacrifices to the Father.”
“The highest glory of the creature is in being only a vessel, to receive and enjoy and show forth the glory of God. It can do this only as it is willing to be nothing in itself, that God may be all. Water always fills first the lowest places. The lower, the emptier a man lies before God, the speedier and the fuller will be the inflow of the diving glory.”
“The root of all virtue and grace, of all faith and acceptable worship, is that we know that we have nothing but what we receive, and bow in deepest humility to wait upon God for it.”
“Being filled with the Spirit is simply this - having my whole nature yielded to His power. When the whole soul is yielded to the Holy Spirit, God Himself will fill it.”
“The Lord gave the wonderful promise of the free use of His Name with the Father in conjunction with doing His works. The disciple who lives only for Jesus' work and Kingdom, for His will and honor, will be given the power to appropriate the promise. Anyone grasping the promise only when he wants something very special for himself will be disappointed, because he is making Jesus the servant of his own comfort. But whoever wants to pray the effective prayer of faith because he needs it for the work of the Master will learn it, because he has made himself the servant of his Lord's interests.”
“The great thing in prayer is to feel that we are putting our supplications into the bosom of omnipotent love.”
“Men sometimes speak as if humility and meekness would rob us of what is noble and bold and manlike. O that all would believe that this is the nobility of the kingdom of heaven, that this is the royal spirit that the King of heaven displayed, that this is Godlike, to humble oneself, to become the servant of all!”
“Humility, the place of entire dependence on God, is the first duty and the highest virtue of the creature, and the root of every virtue. And so pride, or the loss of this humility, is the root of every sin and evil.”
“Humility is simply the disposition which prepares the soul for living on trust.”
“Our forgiving love toward men is the evidence of God's forgiving love in us. It is a necessary condition of the prayer of faith.”
“I need to spend time with God even when I do not know what to pray.”
“The only humility that is really ours is not that which we try to show before God in prayer, but that which we carry with us, and carry out, in our ordinary conduct; the insignficances of daily life are the importances and the tests of eternity, because they prove what really is the spirit that possesses us.”
“We must begin to believe that God, in the mystery of prayer, has entrusted us with a force that can move the Heavenly world, and can bring its power down to earth.”
“As natural and easy as it has been to be proud, it must become natural for us to be humble.”
“Humility is the only soil in which the graces root; the lack of humility is the sufficient explanation of every defect and failure. Humility is not so much a grace or virtue along with others; it is the root of all, because it alone takes the right attitude before God, and allows Him as God to do all.”
“Prayer [is] the quiet, persistent living of our life of desire and faith in the presence of our God.”
“A faithful servant may be wiser than the master, and yet retain the true spirit and posture of the servant. The humble man looks upon every, the feeblest and unworthiest, child of God, and honors him and prefers him in honor as the son of a King.”
“Fellow-Christians, do let us study the Bible portrait of the humble man. And let us ask our brethren, and ask the world, whether they recognize in us the likeness to the original.”
“How different our standard is from Christ's. We ask how much a man gives. Christ asks how much he keeps.”
“The Christian often tries to forget his weakness; God wants us to remember it, to feel it deeply. The Christian wants to conquer his weakness and to be freed from it; God wants us to rest and even rejoice in it. The Christian mourns over his weakness; Christ teaches His servant to say, 'I take pleasure in infirmities. Most gladly ...will I...glory in my infirmities' (2 Cor. 12:9)' The Christian thinks his weaknesses are his greatest hindrance in the life and service of God; God tells us that it is the secret of strength and success. It is our weakness, heartily accepted and continually realized, that gives our claim and access to the strength of Him who has said, 'My strength is made perfect in weakness.”
“Stand by; for I am holier than you!" What a parody on holiness! Jesus the Holy One is the humble One: the holiest will ever be the humblest. There is none holy but God: we have as much of holiness as we have of God.”
“Use every opportunity of humbling yourself before your fellow-men as a help to abide humble before God.”
“Every providence is God’s will; whatever happens, meet God in it in humble worship. Every precept is God’s will; meet God in it with loving obedience. Every promise is God’s will; meet God in it with full trust. A life in the will of God is rest and strength and blessing. The will of God must first live in us, if it is to be done by us.”
“Humiliation is the only ladder to honoring God's Kingdom.”
“Jesus never taught His disciples how to preach, only how to pray. He did not speak much of what was needed to preach well, but much of praying well. To know how to speak to God is more than knowing how to speak to man. Not power with men, but power with God is the first thing. Jesus loves to teach us how to pray.”
“Oh, that you would come and begin simply to listen to His Word and to ask only the one question: Does He really mean that I should abide in Him? The answer His Word gives is so simple and so sure: By His almighty grace you now are in Him; that same almighty grace will indeed enable you to abide in Him. By faith you became partakers of the initial grace; by that same faith you can enjoy the continuous grace of abiding in Him.”
“Ask and you shall receive; everyone that asks receives. This is the fixed eternal law of the kingdom: If you ask and receive not, it must be because there is something amiss or wanting in the prayer. Hold on; let the Word and Spirit teach you to prat aright, but do not let go the confidence he seeks to waken: Everyone who asks receives....Let every learner in the school of Christ therefore take the Master's word in all simplicity....Let us beware of weakening the word with our human wisdom.”
“It is not the law, and not the book, not the knowledge of what is right, that works obedience, but the personal influence of God and His living fellowship. And even so it is not the knowledge of what God has promised, but the presence of God Himself as the Promiser, that awakens faith and trust in prayer.”
“Unless we are willing to pay the price, to sacrifice time and attention and seemingly legitimate or necessary tasks for the sake of the spiritual gifts, we need not look for much power from above in our work.”
“The parable teaches us the nature of that union. The connection between the vine and the branch is a living one. No external, temporary union will suffice; no work of man can effect it: the branch, whether an original or an engrafted one, is such only by the Creator's own work, in virtue of which the life, the sap, the fatness, and the fruitfulness of the vine communicate themselves to the branch. And just so it is with the believer too. His union with his Lord is no work of human wisdom or human will, but an act of God, by which the closest and most complete life-union is effected between the Son of God and the sinner. "God hath sent forth the Spirit of His Son into your hearts." The same Spirit which dwelt and still dwells in the Son, becomes the life of the believer; in the unity of that one Spirit, and the fellowship of the same life which is in Christ, he is one with Him. As between the vine and branch, it is a life-union that makes them one.”
“However strong the branch becomes, however far away it reaches round the home, out of sight of the vine, all its beauty and all its fruitfulness ever depend upon that one point of contact where it grows out of the vine. So be it with us too.”
“It is only into the thirst of an empty soul that the streams of living waters flow. Ever thirsting is the secret of never thirsting.”
“Prayer not only teaches and strengthens one for work, work teaches and strengthens one for prayer.”
“Our insight into the need of redemption will largely depend upon our knowledge of the t
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