Part 2
Learn to believe this firmly: this is the second point. Understand that Jesus, Jesus Himself, is the Saviour from sin. It is not you that must overcome sin with the help of Jesus, but Jesus Himself: Jesus in you. (Deut. 8:17,18; Ps. 44:4,8; John 16:33; 1 John 5:4,5) If you would thus become free from sin, if you would enjoy full salvation, let it be the one endeavour of your life to stand always in full fellowship with Jesus. Wait not till you enter into temptation ere you have recourse to Jesus. But let your life beforehand be always through Jesus. Let His nearness be your one desire; Jesus saves from sin; to have Jesus is salvation from sin (1 Cor. 15:10; Gal. 2:20; Phil. 4:13; Col 3:3-5) O that we could indeed rightly understand this! Jesus will not merely save from sin as a work that He will from time to time do in us, but He will give it as a blessing through Himself to us and in us. (Ex. 29:43; John 15:4,5; Rom. 8:10; Eph. 3:17,18) When Jesus fills me, when Jesus is all for me, sin has no hold on me: 'He that abideth in Him sinneth not.'
Yes: sin is driven out and kept out only through the presence of Jesus. It is Jesus, Jesus Himself, that, through His giving Himself to me and His living in me, is salvation from sin.
Precious Lord, let Thy light stream over me, and let it become still clearer to my soul, that Thou, Thou Thyself, art my salvation. To have Thee, Thee, with me, in me -- this keeps sin out. Teach me to bring every sin to Thee; let every sin drive me into a closer alliance with Thee. Then shall Thy Jesus-name become truly my salvation from sin. Amen.
1. See of what moment it is that the Christian should always grow in the knowledge of sin. The sin that I do not know, I cannot bring to Jesus. The sin that I do not bring to Him is not taken out of me.
2. To know sin better there are required: The constant prayer, 'Examine me:' make known to me my transgression and my sin (Job 13:23; Ps. 139:23,24); A tender conscience that is willing to be convinced of sin through the Spirit, as He also uses the conscience for this end;
The very humble surrender to the word, to think concerning sin only as God thinks. 3. The deeper knowledge of sin will be found in these results: That we shall see to be sin things which previously we did not regard in this light; That we shall perceive more the exceedingly sinful, the detestable character of sin (Rom. 7:13); That with the overcoming of external sins we become all the more encouraged over the deep sinfulness of our nature, of the enmity of our flesh against God. Then we give up all hope of being or of doing anything good, and we are turned wholly to live in faith through the Spirit.
4. O let us thank God very heartily that Jesus is a Saviour from sin. The power that sin has had over us, Jesus now has. The place that sin has taken in the heart, Jesus will now take. 'The law of the Spirit of life in Christ Jesus has made us free from the law of sin and death.'
XI. THE CONFESSION OF SIN 'If we confess our sins, He is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness.' -- 1 John 1:9
The one thing that God hates, that grieves Him, that He is provoked by, and that He will destroy, is sin. The one thing that makes man unhappy, is sin. (Gen. 6:5,6; Isa. 13:24; Ezek. 33:6; Rev. 6:16,17) The one thing for which Jesus had to give His blood was sin. In all the intercourse betwixt the sinner and God, this is thus the first thing that the sinner must bring to his God -- sin. (Judg. 10:10,15,16; 2 Chron. 27:14; Ezra 9:6; Neh. 2:33; 9:2,33; Jer. 3:21,25; Dan. 9:4,5,20) When you came to Jesus at first, you perceived this in some measure. But you should learn to understand this lesson more deeply. The one counsel concerning sin is, to bring it daily to the only One who can take it away -- God Himself. You should learn that one of the greatest privileges of a child of God is -- the confession of sin. It is only the holiness of God that can consume sin; through confession I must hand over my sin to God, lay it down in God, get quit of it to God, cast it into the fiery oven of God's holy love which burns against sin like a fire. God, yes, God Himself, and He alone, takes away sin. (Lev. 4:21; Num. 5:7; 2 Sam. 12:13: Ps. 32:5, 38:19; 51:5,19)
This the Christian does not always understand. He has an inborn tendency to desire to cover sin, or to make it less, or to root it out only when he purposes drawing near to God. He thinks to cover sin with his repentance and self-blame, with scorn of the temptation that came to him, or otherwise with what he has done or still hopes to do. (Gen. 3:12; Ex. 32:22,24; Isa. 1:11,15; Luke 13:26) Young Christian, if you would enjoy the gladness of a complete forgiveness and a divine cleansing of sin, see to it that you use aright the confession of sin. In the true confession of sin you have one of the most blessed privileges of a child of God, one of the deepest roots of a powerful spiritual life.
For this end, let your confession be a definite one. (Num 12:11, 21:7; 2 Sam. 24;10,17; Isa. 59:12,13; Luke 23:41; Acts 1:18,19; 22:19,20; 1 Tim. 1:13,15) The continued indeterminate confession of sin does more harm than good. It is much better to say to God that you have nothing to confess, than to confess you know not what. Begin with one sin. Let it come to a complete harmony betwixt God and you concerning this one sin. Let it be fixed with you that this sin is through confession placed in God's hands. you shall experience that in such confession there are both power and blessing.
Let the confession be an upright one. (Prov. 28:13; Lev. 26:40,41; Jer. 31:18,19) By it deliver up the sinful deed to be laid aside. By it deliver up the sinful feeling with a view to trusting in God. Confession implies renunciation, the putting off of sin. Give up sin to God, to forgive it to you, and to cleanse you from it. Do not confess, if you are not prepared, if you do not heartily desire to be freed from it. Confession has value only as it is a giving up of sin to God.
Let the confession be trustful (2 Sam. 12:13; Ps. 32:5; Isa. 4:7) Reckon firmly upon God actually to forgive you, and also to cleanse you from sin. Continue in confession, in casting the sin of which you desire to be rid into the fire of God's holiness until your soul has the firm confidence that God takes it on His own account to forgive and to cleanse away. It is this faith that really overcomes the world and sin: the faith that God in Jesus really emancipates from sin. (1 John 5:5; 2:12)
Brother, do you understand it now? What must you do with sin, with every sin? To bring it in confession to God, to give it to God; God alone takes away sin.
Lord God, what thanks shall I express for this unspeakable blessing, that I may come to Thee with sin. It is known to Thee, Lord, how sin before Thy holiness causes terror and flight. It is known to Thee how it is our deepest thought, first to have sin covered, and then to come to Thee with our desire and endeavour for good. Lord, teach me to come to Thee with sin, every sin, and in confession to lay it down before Thee and give it up to Thee. Amen.
1. What is the distinction betwixt the covering of sin by God and by man? How does man do it? How does God do it?
2. What are the great hindrances in the way of the confession of sin? Ignorance about sin. Fear to come with sin to the holy God. The endeavour to come to God with something good. Unbelief in the power of the blood and in the riches of grace. 3. Must I immediately confess an oath or a lie or a wrong word, or wait until my feeling has first cooled and become rightly disposed? O pray, confess it immediately; come in full sinfulness to God, without first desiring to make it less!
4. Is it also necessary or good to confess before man? It is indispensable, if our sin has been against man. And, besides, it is often good; it is often easier to acknowledge before God than before man that I have done something (Jas. 5:16).
XII. THE FORGIVENESS OF SINS 'Blessed is he whose transgression is forgiven, whose sin is covered.' -- Ps. 32:1 'Bless the Lord, O my soul .... who forgiveth all thine iniquities.' -- Ps. 103;2,3
In connection with surrender to the Lord, it was said that the first great blessing of the grace of God was this -- the free, complete, everlasting forgiveness of all your sins. For the young Christian it is of great moment that he should stand fast in this forgiveness of his sins, and always carry the certitude of it about with him. To this end, he must especially consider the following truths.
The forgiveness of our sin is a complete forgiveness. (Ps. 103:12; Isa. 38:17; 55:7; Micah 7:18,19; Heb. 10:16-18) God does not forgive by halves. Even with man, we reckon a half forgiveness no true forgiveness. The love of God is so great, and the atonement in the blood of Jesus so complete and powerful, that God always forgives completely. Take time with God's word to come under the full impression that your guilt has been blotted out wholly and altogether. God thinks absolutely no more of your sins. 'I will forgive their iniquity, and their sin will I remember no more.' (Jer. 31:34; Heb. 8:12; 10:17)
The forgiveness of our sin restores us entirely again to the love of God. (Hos. 14:5; Luke 15:22; Acts 26:18; Rom. 5:1,5) Not only does God not impute sin any more, -- that is but one half, -- but He reckons to us the righteousness of Jesus also, so that for His sake we are as dear to God as He is. Not only is wrath turned away from us, but the fulness of love now rests upon us. 'I will love them freely, for Mine anger is turned away from him.' Forgiveness is access to all the love of God. On this account, forgiveness is also introduction to all the other
blessings of redemption.
Live in the full assurance of forgiveness, and let the Spirit fill your heart with the certitude and the blessedness of it, and you shall have great confidence in expecting all from God. Learn from the word of God, through the Spirit, to know God aright, and to trust Him as the ever-forgiving God. That is His name and His glory. To one to whom much, yea, all is forgiven, He will also give much. He will give all. (Ps. 103:3; Isa. 12:1,3; Rom. 5:10; 8:32; Eph. 1:7; 3:5) Let it therefore be every day your joyful thanksgiving. 'Bless the Lord, O my soul, who forgiveth all mine iniquities.' Then forgiveness becomes the power of a new life: 'He who is forgiven much, loves much.' The forgiveness of sins, received anew in living faith every day, is a bond that binds anew to Jesus and His service. (John 13:14,15; Rom. 7:1; 1 Cor. 6:20; Eph. 5:25,26; Tit. 2:14; 1 Pet. 1:17,18) Then the forgiveness of former sins always gives courage to go immediately anew with every new sin and trustfully to take forgiveness. (Ex. 34:6,7; Matt. 28:21; Luke 1:77,78) Look, however, to one thing: the certitude of forgiveness must not be a matter of memory or understanding, but the fruit of life -- living converse with the forgiving Father, with Jesus in whom we have forgiveness. (Eph. 2:13,18; Phil. 3:9; Col. 1:21,22) It is not enough to know that I once received forgiveness: my life in the love of God, my living intercourse with Jesus by faith -- this makes the forgiveness of sin again always new and powerful -- the joy and the life of my soul.
Lord God, this is the wonder of Thy grace, that Thou art a forgiving God. Teach me every day to know in this anew the glory of Thy love. Let the Holy Spirit every day seal forgiveness to me as a blessing, everlasting, ever-fresh, living, and powerful. And let my life be as a song of thanksgiving. 'Bless the Lord, O my soul, who forgiveth all thine iniquities.' Amen.
1. At bottom, forgiveness is one with justification. Forgiveness is the word that looks more to the relation of God as Father. Justification looks more to His acquittal as Judge. Forgiveness is a word that is more easily understood by the young Christian. But he must also endeavour to understand the word justification, and to obtain part in all that the Scripture teaches about it.
2. About justification we must understand -- That man in himself is wholly unrighteous. That he cannot be justified by works, that is, pronounced righteous before the judgment-seat of God. That Jesus Christ has brought in a righteousness in our place. His obedience is our righteousness. That we through faith receive Him, are united with Him; and then are pronounced righteous before God. That we through faith have the certitude of this, and, as justified, draw near before God. That union with Jesus is a life by which we are not only pronounced righteous, but are really righteous and act righteously.
3. Let the certitude of your part in justification, in the full forgiveness of your sins, and in full restoration to the love of God, be every day your confidence in drawing near to God.
XIII. THE CLEANSING OF SIN
and righteous to forgive us our sins, and to cleanse us from all unrighteousness.' -- 1 John 1:7,9
The same God that forgives sin also cleanses from it. Not less than forgiveness is cleansing a promise of God, and therefore a matter of faith. As it is indispensable, as it is impossible for man, so is cleansing as well as forgiveness certain to be obtained from God.
And what now is this cleansing? The word comes from the Old Testament. While forgiveness was a sentence of acquittal passed on the sinner, cleansing was something that happened to him and in him. Forgiveness came to him through the word: in the case of cleansing, something was done to him that he could experience. (Lev. 8:13; 14:7,8; Num. 19:12, 31:23,24; 2 Sam. 22:21,25; 2 Chron. 5:10; Neh. 13:30; 28:21,25; Ps. 21:4; Mal. 3:3) Consequently with us also cleansing is the inner revelation of the power of God whereby we are liberated from unrighteousness, from the pollution and the working of sin. Through cleansing we obtain the blessing of a pure heart; a heart in which the Spirit can complete His operations with a view to sanctifying us, and revealing God within us. (Ps 51:12; 73:1; Matt. 5:8; 1 Tim 1:5; 2 Tim. 2:22; 1 Pet. 1:22) Cleansing is through the blood. Forgiveness and cleansing are both through the blood. The blood breaks the power that sin has in heaven to condemn us. The blood thereby also breaks the power of sin in the heart to hold us
captive. The blood has a ceaseless operation in heaven from moment to moment. The blood has likewise a ceaseless operation in our heart, to purify, to keep pure the heart into which sin always seeks to penetrate from the flesh. The blood cleanses the conscience from dead works, to serve the living God. The marvelous power that the blood has in heaven, it has also in the heart. (John 13:10,11; Heb. 9:14; 10:22; 1 John 1:7)
Cleansing is also through the word, for the word testifies of the blood and of the power of God. (John 14:3) Hence also cleansing is through faith. It is a divine and effectual cleansing, but it must also be received in faith ere it can be experienced and felt. I believe that I am cleansed with a divine cleansing, even while I still perceive sin in the flesh; through faith in this blessing, cleansing itself shall be my daily experience.
Cleansing is ascribed sometimes to God or the Lord Jesus; sometimes to man. (Ps. 51:3; Ezek. 30:25; John 13:2; 2 Cor. 7:1; 1 Tim. 5:22; 2 Tim 2:21; Jas. 4:8; 1 John 3:3) That is because God cleanses us by making us active in our own cleansing. Through the blood the lust that leads to sin is mortified, the certitude of power against it is awakened, and the desire and the will are thus made alive. Happy is he that understands this. He is protected against useless endeavours after self-purification in his own strength, for he knows God alone can do it. He is
What we have now accordingly to lay the chief stress upon is found in two things, the desire and the reception of cleansing. The desire must be strong for a real purification. Forgiveness must be only the gateway or beginning of a holy life. I have several times remarked that the secret of progress in the service of God is a strong yearning to become free from every sin, a hunger and thirst after righteousness. (Ps. 19:13; Matt. 5:6) Blessed are such as thus yearn. They shall understand and receive the promise of a cleansing through God.
They learn also what it is to do this in faith. Through faith they know that an unseen, spiritual, heavenly, but
Beloved child of God, you remember how we have seen that it was to cleanse us that Jesus gave Himself. (Eph. 5:26; Tit. 2:14) Let Him, let God the Lord, cleanse you. Having these promises of a divine cleansing, cleanse yourselves. Believe that every sin, when it is forgiven you, is also cleansed away. It shall be to you according to your faith. Let your faith in God, in the word, in the blood, in your Jesus increase continually: 'God is faithful and righteous to cleanse us from all unrighteousness.'
Lord Go, I thank Thee for these promises. Thou givest not only forgiveness, but also cleansing. As surely as forgiveness comes first, does cleansing follow for every one that desires it and believes. Lord, let Thy word penetrate my heart, and let a divine cleansing from every sin that is forgiven me be the stable expectation of my soul. Beloved Saviour, let the glorious, ceaseless cleansing of Thy blood through Thy Spirit in me be made known to me and shared by me every moment. Amen.
1. What is the connection between cleansing by God and cleansing by man himself? 2. What, according to 1 John 1:9, are the two things that must precede cleansing? 3. Is cleansing, as well as forgiveness, the work of God in us? If this is the case, of what inexpressible importance is it to trust God for it. To believe that God gives me a divine cleansing in the blood when He forgives me, is the way to become partaker of it.
4. What, according to Scripture, are the evidence of a pure heart? 5. What are 'clean hands'? (Ps. 24)
XIV. HOLINESS 'Like as He which called you is holy, be ye yourselves also holy in all manner of living: because it is written, Ye shall be holy; for I am holy.' -- 1 Pet. 1:15,16
'But of Him are ye in Christ Jesus, who was made unto us from God, sanctification.' -- 1 Cor. 1:30 'God chose you from the beginning unto salvation in sanctification of the Spirit and belief of the truth.' -- 2 Thess. 2:13
Not only salvation, but holiness -- salvation in holiness: for this end has God chosen and called us. Not only safe in Christ, but holy in Christ, must the goal of the young Christian be. Safety and salvation are in the long run found only in holiness. The Christian who thinks that his salvation consists merely in safety and not in holiness, will find himself deceived. Young Christian, listen to the word of God: Be holy.
And wherefore must I be holy? Because He who called you is holy, and summons you to fellowship and conformity with Himself. How should any one be saved in God, when he has not the same disposition as God? (Ex. 19:6; Lev. 11:44; 19:2; 20:6,7) God's holiness is His highest glory. In His holiness His righteousness and love are united. His holiness is the flaming fire of His zeal against all that is sin, whereby He keeps Himself free from sin, and in love makes others also free from it. It is as the Holy One of Israel that He is the Redeemer, and that He dwells in the midst of His people. (Ex. 25:11; Isa. 2:6; 12:14; 43:15; 49:7; 57:15; Hos. 11:9) Redemption is given to bring us to Himself and to the fellowship of His holiness. We cannot possibly have part in the love and salvation of God if we are not holy as He is holy. (Isa. 10:18; Heb. 12:14) Young Christians, be holy.
And what is this holiness that I must have? Answer: Of God are ye in Christ, who of God is made unto you sanctification. Christ is your sanctification; the life of Christ in you is your holiness. (1 Cor. 1:3; Eph. 5:27) In Christ you are sanctified; you are holy. In Christ you must still be sanctified; the glory of Christ must penetrate your whole life.
Holiness is more than purity. In Scripture we see that cleansing precedes holiness. (2 Cor. 7:1; Eph. 5:26,27; 2 Tim. 2:21) Cleansing is the taking away of that which is wrong; liberation from sin. Holiness is the filling with that which is good, divine, with the disposition of Jesus. Conformity to Him -- this is holiness: separation from the spirit of the world; the being filled with the presence of the Holy God -- this is holiness. The tabernacle was holy because God dwelt there; we are holy, as God's temple, after we have the indwelling of God. Christ's life in us is our holiness. (Ex. 29:43,45; 1 Cor. 1:2; 3:16,17; 6:19)
And how do we become holy? By the sanctification of the Spirit. The Spirit of God is named the Holy Spirit, because He makes us holy. He reveals and glorifies Christ in us. Through Him Christ dwells in us, and His holy power works in us. Through this Holy Spirit the workings of the flesh are mortified, and God works in us both the will and the accomplishment. (Rom. 1:4; 8:2,13; 1 Pet. 1:2)
And what is now the work that we have to do to receive this holiness of Christ through the Holy Spirit? 'God chose you to salvation, in sanctification of the Spirit and belief of the truth.' (2 Thess. 2:13) The holiness of Christ becomes ours through faith. There must naturally first be the desire to become holy. We must cleanse ourselves from all pollutions of flesh and spirit by confessing them, giving them up to God, and having them cleansed away in the blood. Then, first, can we perfect holiness. (2 Cor. 7:1). Then, in belief of the truth that Christ Himself is our sanctification, we have to take and receive from Him what is prepared in His fulness for us. (John 1:14,16; 1 Cor. 2:9,10) We must be deeply convinced that Christ is wholly and alone our sanctification as He is our justification, and that He will actually and powerfully work in us that which is well-pleasing to God. In this faith we must know that we have sufficient power for holiness, and that our work is to receive this power from Him by faith every day. (Gal. 2:21; Eph. 2:10; Phil. 2:13; 4:13) He gives His Spirit, the Holy Spirit, in us; the Spirit communicates the holy life of Jesus to us.
Young Christian, the Three-One God is the Thrice-Holy. (Isa. 6:3; Rev. 4:8; 15:3,4) And this Three-One God is the God that sanctifies you: the Father, by giving Jesus to you, and confirming you in Jesus; the Son, by Himself becoming your sanctification and giving you the Spirit; the Spirit, by revealing the Son in you, preparing you as a temple for the indwelling of God, and making the Son dwell in you. O, be holy, for God is holy.
Lord God, the Holy One of Israel, what thanks shall I render to Thess for the gift of Thy Son as my sanctification, and that I am sanctified in Him. And what thanks for the Spirit of sanctification to dwell in me, and transplant the holiness of Jesus into me. Lord, give me to understand this aright, and to long for the experience of it. Amen.
1. What is the distinction betwixt forgiveness and cleansing, and betwixt cleansing and holiness? 2. What made the temple a sanctuary? The indwelling of God. What makes us holy? Nothing less than this: the indwelling of God in Christ by the Holy Spirit. Obedience and purity are the way to holiness; holiness itself is something higher.
3. In Isa. 52:17, there is a description of the man who will become holy. It is he who, in poverty of spirit, acknowledges that, even when he is living as a righteous man, he has nothing, and looks to God to come and dwell in Him.
4. No one is holy but the Lord. You have as much of holiness as you have of God in you. 5. The word 'holy' is one of the deepest words in the Bible, the deepest mystery of the Godhead. Do you desire to understand something of it, and to obtain part in it? Then take these two thoughts, 'I am holy.' 'Be ye holy,' and carry them in your heart as a seed of God that has life.
6. What is the connection betwixt the perseverance of the saints and perseverance in holiness?
XV. RIGHTEOUSNESS 'He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to justly, and to love mercy, and to walk humbly with thy God?' -- Micah 6:8
'Present yourselves unto God, as alive from the dead, and your members as instruments of righteousness. Even so now present your members as servants to righteousness unto sanctification.' -- Rom. 6:13,18,19
The word of Micah teaches us that the fruit of the salvation of God is seen chiefly in three things. The new life must be characterized, in my relation to God and His will, by righteousness and doing right; in my relation to my neighbour, by love and beneficence; in relation to myself, by humility and lowliness. For the present, we meditate on righteousness.
Scripture teaches us that no man is righteous before God, or has any righteousness that can stand before God; (Ps. 14:3; 143:2; Rom. 3:10,20) that man receives the rightness or righteousness of Christ for nothing; and that by this righteousness, which is received in faith, he is then justified before God, (Rom. 3:22,24: 10:3,10; 1 Cor. 1:30; 2 Cor. 5:21; Gal. 2:16; Phil. 3:9) he is right with God. This righteous sentence of God is something effectual, whereby the life of righteousness is implanted in man, and he learns to live as a righteous man, and to do righteousness. (Rom. 5:17,18; 6:13,18,19; 8:3; Tit. 1:8; 2:12; 1 John 2:29; 3:9,10) Being right with God is followed by doing right. 'The righteous shall live by faith' a righteous life.
It is to be feared that this is not always understood. One thinks sometimes more of justification than of righteousness in life and walk. To understand the will and the thoughts of God here, let us trace what Scripture teaches us on this point. We shall be persuaded that the man who is clothed with a divine righteousness before God must also walk before God and man in a divine righteousness.
Consider how, in the word, the servants of God are praised as righteous; (Gen. 6:9; 7:1; Matt. 1:19; Luke 1:6; 2:25; 2 Pet. 2:7) how the favour and blessing of God are pronounced upon the righteous; (Ps. 1:6; 5:13, 14:5; 34:16,20; 37:17,39; 92:13; 97:11; 144:8) how the righteous are called to confidence, to joy. (Ps. 32:11; 33:1; 58:11; 64:11; 68:4; 97:12) See this especially in the Book of Psalms. See how in Proverbs, although you should take but one chapter only, all blessing is pronounced upon the righteous. (Prov. 10:3,6,7,11,16,20,21,24,25,28,30,31,32 See how everywhere men are divided into two classes, the righteous and the godless. (Eccles 3:17; Isa. 3:10; Ezek. 3:18,20; 18:21,23; 33:12; Mal. 3:18; Matt. 5:45; 12:49; 25:46) See how, in the New Testament, the Lord Jesus demands this righteousness; (Matt. 5:6,20; 6:33) how Paul, who announces most the doctrine of justification by faith alone, insists that this is the aim of justification, to form righteous men, who do right. Rom. 3:31; 6:13,22; 7:4,6; 8:4; 2 Cor. 9:9,10; Phil 1:11; 1 Tim. 6:11) See how John names righteousness along with love as the two indispensable marks of the children of God. (1 John 2:4,11,29; 3:10; 5:2) When you put all these facts together, it must be very evident to you that a true Christian is a man who does righteousness in all things, even as God is righteous.
And what this righteousness is, Scripture will also teach you. It is a life in accordance with the commands of God, in all their breadth and height. The righteous man does what is right in the eyes of the Lord. (Ps. 119:166,168; Luke 1:6,75; 1 Thess. 2:10) He takes not the rules of human action; he asks not what man considers lawful. As a man who stands right with God, who walks uprightly with God, he dreads above all things even the least unrighteousness. He is afraid, above all, of being partial to himself, of doing any wrong to his neighbour for the sake of his own advantage. In great and little things alike, he takes the Scriptures as his measure and line. As the ally of God, he knows that the way of righteousness is the way of blessing, and life, and joy.
Consider, further, the promises of blessing and joy which God has for the righteous, and then live as one who, in friendship with God, and clothed with the righteousness of His Son through faith, has no alternative but to do righteousness.
O Lord, who hast said, 'There is no God else beside Me: a just God and a Saviour,' Thou art my God. It is as a righteous God that Thou are my Saviour, and hast redeemed me in Thy Son. As a righteous God Thou makest me also righteous, and sayest to me that the righteous shall live by faith. O Lord, let the new life in me be the life of faith, the life of a righteous man. Amen.
1. Observe the connection between the doing of righteousness and sanctification in Rom. 6:19,22; 'Present your members as servants to righteousness unto sanctification.' 'Having become servants to God, ye have your fruit unto
sanctification.' The doing of righteousness, righteousness in conduct and action, is the way to holiness. Obedience is the way to become filled with the Holy Ghost. And the indwelling of God through the Spirit -- this is holiness.
2. 'Suffer it now: for thus it becometh us to fulfil all righteousness. It was when the Lord Jesus had spoken that word that He was baptized with the Spirit. Let us set aside every temptation not to walk in full obedience towards God, even as He did, and we too shall be filled with the Spirit. 'Blessed are they that hunger and thirst after righteousness.'
3. Take pains to set before yourselves the image of a man who so walks that the name of 'righteous; is involuntarily given to him. Think of his uprightness, his conscientious care to cause no one to suffer the least injury, his holy fear and carefulness to transgress none of the commands of the Lord -- righteous, and walking in all the commandments and ordinances of the Lord blameless; and then say to the Lord that you should so live.
4. You understand now the great word, 'The righteous shall live by faith.' By faith the godless is justified, and becomes a righteous man; by faith he lives as a righteous man.
XVI. LOVE 'A new commandment I give unto you, That ye love one another; even as I have loved you, that ye also love one another. By this shall all men know that ye are My disciples, if ye have love one to another.' -- John 13:34,35
'Love worketh no ill to his neighbour: love therefore is the fulfilling of the law.' -- Rom. 13:10 'Beloved, if God so loved us, we also ought to love one another. If we love one another, God abideth in us, and His love is perfected in us.' -- 1 John 4:11,12
In the word of Micah, in the previous section, righteousness was the first thing, to love mercy the second, that God demands. Righteousness stood more in the foreground in the Old Testament: it is in the New Testament that it is first seen that love is supreme. Utterances to this effect are not difficult to find. It is in the advent of Jesus that the love of God is first revealed; that the new, the eternal life, is first given; that we become children of the Father, and brethren of one another. On this ground the Lord can then, for the first time, speak of the New Commandment -- the commandment of brotherly love. Righteousness is required not less in the New Testament than in the Old. (Matt 5:6,17,20; 6:33) Yet the burden of the New Testament is, that power has been given us for a love that in early days
Let every Christian take it deeply to heart, that in the first and the great commandment, the new commandment given by Jesus at His departure, the peculiar characteristic of a disciple of Jesus is brotherly love. And let him with his whole heart yield himself to Him, to obey that command. For the right exercise of this brotherly love, one must take heed to more than one thing.
Love to the brethren arises from the love of the Father. By the Holy Spirit, the love of God is shed abroad in our hearts, the wonderful love of the Father is unveiled to us, so that His love becomes the life and the joy of our soul. Out of this fountain of the love of God to us springs our love to Him. (Rom. 5:5; 1 John 4:19) And our love to Him works naturally love to the brethren. (Eph. 4:2,6; 5:1,2; 1 John 3:1; 4:7,20; 5:1) Do not attempt then to fulfil the commandment of brotherly love of yourselves: you are not in a position to do this. But believe that the Holy Spirit, who is in you to make known the love of God to you, also certainly enables you to yield this love. Never say: I feel no love; I do not feel as if I can forgive this man. Feeling is not the rule of your duty, but the command, and the faith that God gives power to obey the command. In obedience to the Father, with the choice of your will, and in faith that the Holy Spirit gives you power, begin to say: I will love him; I do love him. The feeling will follow the faith. Grace gives power for all that the Father asks of you. (Matt. 5:44,45; Gal 2:20; 1 Thess. 3:12,13; 5:24; Phil. 4:13; 1 Pet. 1:22) Brotherly love has its measure and rule in the love of Jesus. 'This is my commandment, that ye love one another, as I have loved you.' (Luke 22:26,27; John 13:14,15,34; Col. 2:13) The eternal life that works in us is the life of Jesus; it knows no other law than what we see in Him; it works with power in us what it wrought in Him. Jesus Himself lives in us and loves in and through us: we must believe in the power of this love in us, and in that faith love as He loved. O, do believe that this is true salvation, to love even as Jesus loves.
Brotherly love must be in deed and in truth. (Matt. 12:50; 25:40; Rom. 13:10; 1 Cor. 7:19; Gal. 5:6; Jas. 2:15,16; 1 John 3:16-18) It is not mere feeling: faith working by love is what has power in Christ. It manifests itself in all the dispositions that are enumerated in the word of God. Contemplate its glorious image in 1 Cor. 13:4-7. Mark all the glorious encouragements to gentleness, to longsuffering, to mercy. (Gal. 5:22; Eph. 4:2,32;
Phil. 2:2,3; Col. 3:12; 2 Thess. 1:3) In all your conduct, let it be seen that the love of Christ dwells in you. Let your love be a helpful, self-sacrificing love, like that of Jesus. Hold all children of God, however sinful or perverse they may be, fervently dear. Let love to them teach you to love all men. (Luke 6:32,35; 1 Pet. 1:22; 2 Pet. 1:7) Let your household, and the Church, and the world, see in you one with whom 'love is greatest;' one in whom the love of God has a full dwelling, a free working.
Christian, God is love. Jesus is the gift of this love, to bring love to you, to transplant you into that life of godlike love. Live in that faith, and you shall not complain that you have no power to love: the love of the Spirit shall be your power and your life.
Beloved Saviour, I discern more clearly that the whole of the new life is a life in love. Thou Thyself art the Son of God's love, the gift of His love, come to introduce us into His love, and give us a dwelling there. And the Holy Spirit is given to shed abroad the love of God in our hearts, to open a spring out of which shall stream love to Thee, and to the brethren, and to all mankind. Lord, here am I, one redeemed by love, to love for it, and in its might to love all. Amen.
1. Those who reject the word of God sometimes say that it is of no moment what we believe, if we but have love, and so they are for making love the one condition of salvation. In their zeal against this view, the orthodox party have sometimes presented faith in justification, as if love were not of so much importance. This is likely to be very dangerous. God is love. His Son is the gift, the bringer, of His love to us. The Spirit sheds abroad the love of God in the heart. The New Life is a life in love. Love is the greatest thing. Let it be the chief element in our life: true love, that, namely, which is known in the keeping of God's commandments. (See 1 John 3:10,23,24; 5:2)
2. Do not wonder that I have said to you that you must love, although you do not feel the least love. Not the feeling, but the will is your power: it is not in your feeling, but in faith, that the Spirit in you is the power of your will to work in you all that the Father bids you. Therefore, although you feel absolutely no love to your enemy, say in the obedience of faith: Father, I love him; in faith in the hidden working of the Spirit in my heart, I do love him.
3. Pray, think not that this is love, if you wish no evil to any one, or if you should be willing to help, if he were in need. No: love is much more: love is love His enemy, and afterwards ran to you with tender longing to bless you.
XVII. HUMILITY 'And what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?' -- Micah 6:8
'Learn of me that I am meek and lowly in heart: and ye shall find rest unto your souls.' -- Matt. 11:29
One of the most dangerous enemies against which the young Christian must watch, is pride or self-exaltation. There is no sin that works more cunningly and more hiddenly. It knows how to penetrate into everything, even into our service for God, our prayers -- yea, even into our humility: there is nothing so small in the earthly life, nothing so holy in the spiritual life, that self-exaltation does not know to extract its nutriment out of. (2 Chron. 26:5,16; 32:26,31; Isa. 65:5; Jer. 7:4; 2 Cor. 12:7) The Christian must therefore be on his guard against it, must listen to what Scripture teaches about it, and about the lowliness whereby it is driven out.
Man was created to have part in the glory of God. He obtains this by surrendering himself to the glorification of God. The more he seeks that the glory of God only shall be seen in him, the more does this glory rest upon himself. (Isa. 43:7,21; John 12:28; 13:31,32; 27:1,4,5; 1 Cor. 10:31; 2 Thess. 1:11,12) The more he forgets and loses himself, desiring to be nothing, that God may be all and be alone glorified, the more happy shall he be.
By sin this design has been thwarted: man seeks himself and his own will. (Rom. 1:21,23) Grace has come to restore what sin has corrupted, and to bring man to glory by the pathway of dying unto himself and living solely for the glory of God. This is the humility or lowliness of which Jesus is the exemplar: He took no thought for Himself,
He who would be freed from self-exaltation must not think to obtain this by striving against its mere workings. No: pride must be driven out and kept out by humility. The Spirit of life in Christ, the Spirit of His lowliness, will work in us true lowliness. (Rom. 8:2; Phil. 2:5)
The means that He will chiefly use for this end is the word. It is by the word that we are cleansed from sin; it is
by the word that we are sanctified and filled with the love of God.
Observe what the word says about this point. It speaks of God's aversion to pride, and the punishment that comes upon it. (Ps. 31:24; Prov. 26:5; Matt. 23:12; Luke 1:51; Jas. 4:5; 1 Pet. 5:5) It gives the most glorious promises to the lowly. (Ps. 34:19; Prov. 11:2; Isa. 57: 15; Luke 9:48; 14:11; 18:14) In well-nigh every Epistle, humility is commended to Christians as one of the first virtues. (Rom. 12:3,16; 1 Cor. 13:4; Gal. 5:22,26; Eph. 4:2; Phil. 2:3; Col. 2:13) It is the feature in the image of Jesus which He seeks chiefly to impress on His disciples. His whole incarnation and redemption has its roots in His humiliation. (Matt. 20:26,28; Luke 22:27; John 13:14,15; Phil. 2:7,8)
Take singly some of these words of God from time to time and lay them up in your heart. The tree of life yields many different kinds of seed -- the seed also of the heavenly plant, lowliness. The seeds are the words of God. Carry them in your heart: they shall shoot up and yield fruit. (1 Thess. 2:13; Heb. 4:12; Jas. 1:21)
Consider, moreover, how lovely, how becoming, how well-pleasing to God, lowliness is. As man, created for the honour of God, you find it befitting you. (Gen. 1:27; 1 Cor. 11:7) As a sinner, deeply unworthy, you have nothing more to urge against it. (Job 40:6; Isa. 6:5; Luke 5:8) As a redeemed soul, who knows that only through the death of the natural I does the way to the new life lie, you find it indispensable. (Rom. 7:18; 1 Cor. 25:9,10; Gal. 2:20) But here, as everywhere in the life of grace, let faith be the chief thing. Believe in the power of the eternal life that works in you. Believe in the power of Jesus, who is your life. Believe in the power of the Holy Spirit who dwells in you. Attempt not to hide your pride, or to forget it, or to root it out yourself. Confess this sin, with every working of it that you trace, in the sure confidence that the blood cleanses, that the Spirit sanctifies. Learn of Jesus that He is meek and lowly in heart. Consider that He is your life, with all that He has. Believe that He gives His humility to you. The word: 'Do it to the Lord Jesus,' means, 'Be clothed with the Lord Jesus.' Be clothed with humility, in order that you may be clothed with Jesus. It is Christ in you that shall fill you with humility.
Blessed Lord Jesus, there never was any one amongst the children of men so high, so holy, so glorious as Thou. And never was there any one who was so lowly and ready to deny himself as the servant of all. O Lord, when shall we learn that lowliness is the grace by which man can be most closely conformed to the divine glory? O teach me this. Amen.
1. Take heed that you do nothing to feed pride on the part of others. Take heed that you do not suffer others to feed your pride. Take heed, above all, that you do nothing yourself to feed your pride. Let God alone always and in all things obtain the honour. Endeavour to observe all that is good in His children, and to thank Him heartily for it. Thank Him for all that helps you to hold yourself in small esteem, whether it be sent through friend or foe. Resolve, especially, never on any account to be eagerly bent on your own honour, when this is not accorded to you as it ought to be. Commit this to the Father: take heed only to His honour.
2. By no means suppose that faint-heartedness or doubting is lowliness. Deep humility and strong faith go together. The centurion who said: 'I am not worthy that Thou shouldst come under my roof,' and the woman who said: 'Yea, Lord, yet even the dogs eat of the crumbs' -- these two were the most humble and the most trustful that the Lord found (see Matt. 8:10; 15:28). The reason is this: the nearer we are to God, the less we are in ourselves, but the stronger we are in Him. The more I see of God, the less I become, the deeper is my confidence in Him. To become lowly, let God fill eye and heart. Where God is all, there is no time or place for man.
XVIII. STUMBLINGS 'In many things we all stumble.' -- Jas. 3:2
This word of God by James is the description of what man is, even the Christian, when he is not kept by grace. It serves to take away from us all hope in ourselves. (Rom. 7:14,23; Gal. 6:1) 'Now unto Him that is able to guard you from stumbling ... be glory, majesty, dominion, and power ... forevermore' (Jude 24,25). This word of God by Jude points to Him who can keep from falling, and stirs up the soul to ascribe to Him the honour and the power. It serves to confirm our hope in God. (2 Cor. 1:9; 1 Thess. 5:24; 2 Thess. 2:16,17; 3:3) 'Brethren, give the more diligence to make your calling and election sure: for if ye do these things, ye shall never stumble' (2 Pet. 1:10). This word of God by Peter teaches us the way in which we can become partakers of the keeping of the Almighty: the
confirmation of our election by God in a godlike walk (see verses. 4,8,11). It serves to lead us into diligence and conscientious watchfulness. (Matt. 26:41; Luke 12:35; 1 Pet. 1:13; 5:8-10)
For the young Christian, it is often a difficult question what he ought to think of his stumblings. On this point, he ought especially to be on his guard against two errors. Some become dispirited when they stumble: they think that their surrender was not sincere, and lose their confidence towards God. (Heb. 3:6,14; 10:35) Others again take it too lightly. They think that it cannot be otherwise: they concern themselves little with stumblings, and continue to live in them. (Rom. 6:1; Gal. 2:18; 3:3) Let us take these words of God to teach us what we ought to think of our stumblings. There are three lessons.
Let no stumblings discourage you. You are called to perfectness: yet this comes not at once: time and patience are needful for it. Therefore James says: 'Let patience have its perfect work that ye may be perfect and entire. (Matt. 5:48; 2 Tim. 3:17; Heb. 13:20,21; Jas. 1:4; 1 Pet. 5:10) Think not that your surrender was not sincere; acknowledge only how weak you still are. Think not also that you must only continue stumbling: acknowledge only how strong your Saviour is.
Let stumbling rouse you to faith in the mighty keeper. It is because you have not relied on Him with a sufficient faith that you have stumbled. (Matt. 14:31; 17:20) Let stumbling drive you to Him. The first thing that you must do with a stumbling is: go with it to your Jesus. Tell it out to Him. (Ps. 38:18; 56:6; 1 John 1:9; 2:1) Confess it, and receive forgiveness. Confess it, and commit yourself with your weakness to Him, and reckon on Him to keep you. Sing continually the song: 'To Him that is mighty to keep you, be the glory.'
And then, let stumbling make you very prudent. strive and overcome. In the power of your keeper and the joy and security of His help, you shall have courage to watch. The firmer you make your election, the stronger the certitude that He has chosen you, and will not let you go, the more conscientious shall you become, to live in all things only for Him, in Him, through Him. (2 Chron 20:15; Ps. 18:30,37; 44:5,9; John 5:4,5; Rom. 11:20; 2 Cor. 1:24; Phil. 2:13) Doing this, the word of God says, you shall never stumble.
Lord Jesus, a sinner who is ready to stumble every moment would give honour to Thee, who art mighty to keep from stumbling: Thine is the might and the power: I take Thee as my keeper. I look to Thy love which has chosen me, and wait for the fulfilment of Thy word: 'Ye shall never stumble.' Amen.
1. Let your thoughts about what the grace of God can do for you, be taken only from the word of God. Our natural expectations -- that we must just always be stumbling -- are wrong. They are strengthened by more than one thing. There is secret unwillingness to surrender everything. There is the example of so many sluggish Christians. There is the unbelief that cannot quite understand that God will really keep us. There is the experience of so many disappointments, when we have striven in our own power.
2. Let no stumbling be tolerated, for the reason that it is trifling.
XIX. JESUS THE KEEPER 'The Lord is Thy keeper: ... The Lord shall keep thee from all evil; ... He shall keep thy soul.' -- Ps. 121:4,7 'I know Him whom I have believed, and I am persuaded that He is able to guard that which I have committed unto Him against that day.' -- 2 Tim. 1:12
For young disciples of Christ who are still weak, there is no lesson that is more necessary than this, that the Lord has not only received them, but that He will also keep them. (Gen. 28:15; Deut. 7:9; 32:10; Ps. 27:8; 89:33,34; Rom. 12:2,29) The lovely name, 'the Lord Thy keeper,' must for this end be carried in the heart, until the assurance of an Almighty keeping becomes as strong with us as it was with Paul, when he spake that glorious word: 'I know Him in whom I have believed, and I am persuaded that He is able to guard that which I have committed unto Him against that day.' Come and learn this lesson from him.
Learn from his to deposit your pledge with Jesus. Paul had surrendered himself, body and soul, to the Lord Jesus: that was His pledge which he had deposited with the Lord. You have also surrendered yourselves to the Lord, but perhaps not with the clear understanding that it is in order to be kept every day. Do this now daily. Deposit your soul with Jesus as a costly pledge that He will keep secure. Do this same thing with every part of your life. Is there something that you cannot rightly hold -- your heart, because it is too worldly; (Ps. 31:6; Jer. 31:33) your tongue,
because it is too idle; (Ps. 51:17; 141:3) your temper, because it is too passionate; (Ps. 119:165; Jer. 26:3,4; John 14:27; Phil. 4:6,7; 2 Thess. 3:16) your calling to confess the Lord, because you are too weak? (Isa. 50:7; Jer. 1:9; Matt. 10:19,20; Luke 26:15) Learn, then, to deposit it as a pledge for keeping with Jesus, in order that He may fulfil in you the promise of God about it. You often pray and strive too much in vain against a sin: it is because, although this is done with God's help, you would be the person who would overcome. No: entrust the matter wholly to Jesus: 'the battle is not yours, but God's. (Ex. 14:14; Deut. 3:22; 20:4 2 Chron. 20:15) Leave it in His hands: believe in Him to do it for you: 'This is the victory that hath overcome the world, even your faith.' (Matt. 9:23; 1 John 5:3,4) But you must first place it wholly out of your hands in His.
Learn from Paul to set your confidence only on the power of Jesus. I am persuaded that He is able to keep my pledge. You have an almighty Jesus to keep you. Faith keeps itself occupied only with His omnipotence. (Gen. 17:1; 18:14; Jer. 32:17,27; Matt. 8:27; 28:18; Luke 1:37,49; 18:27; Rom. 4:21; Heb. 11:18) Let your faith especially be strengthened in what God is able to do for you. (Rom. 4:21; 14:4; 2 Cor. 9:8; 2 Tim. 1:12) Expect with certainty from Him that He will do for you great and glorious things, entirely above your own strength. See in the Holy Scriptures how constantly the power of God was the ground of the trust of His people. Take these words and hide them in your heart. Let the power of Jesus fill your soul. Ask only: 'What is my Jesus able to do?' What you really trust Him with, He is able to keep. (John 13:1; 1 Cor. 1:8,9)
And learn also from Paul where he obtained the assurance that this power would keep his pledge: it was in his knowledge of Jesus. 'I know Him whom I have believed:' therefore I am assured. (John 10:14,28; Gal. 2:20; 2 Tim. 4:18; 1 John 2:13,14) You can trust the power of Jesus, if you know that He is yours, if you hold converse with Him as your friend. Then you can say: 'I know whom I have believed: I know that he holds my very dear: I know and am assured that He is able to keep my pledge.' So runs the way to the full assurance of faith: Deposit your pledge with Jesus; give yourselves wholly, give everything, into His hands; think much on His might, and reckon upon Him; and live with Him so that you may always know who He is in whom you have believed.
Young disciples of Christ, pray, receive this word: 'The Lord is thy keeper.' For every weakness, every temptation, learn to deposit your soul with Him as a pledge. You can reckon upon it, you can shout joyfully over it: 'The Lord shall keep you from all evil. (Josh. 1:9; Ps. 23:4; Rom. 8:35,39)
Holy Jesus, I take Thee as my keeper. Let Thy name, 'The Lord thy keeper,' sound as a song in my heart the whole day. Teach me in every need to deposit my case as a pledge with Thee, and to be assured that Thou art able to keep it. Amen.
1. There was once a woman who for years long, and with much prayer, had striven against her temper, but could not obtain the victory. On a certain day she resolved not to come out of her room until by earnest prayer she had the power to overcome. She went out in the opinion that she should succeed. Scarcely had she been in the household, when something gave her offense and caused her to be angry. She was deeply ashamed, burst into tears, and hastened back to her room. A daughter, who understood the way of faith better than she, went to her and said, 'Mother, I have observed your conflict: may I tell you what I think the hindrance is?' 'Yes, my child,' 'Mother, you struggle against temper, and pray that the Lord may help you to overcome. This is wrong. The Lord must do it alone. You must give temper wholly into His hands: then He takes it wholly, and He keeps you.' The mother could not at first understand this, but later it was made plain to her. And she enjoyed the blessedness of the life in which
2. 'The Lord must help me to overcome sin:' the expression is altogether outside of the New Testament. The grace of God in the soul does not become a help to us. He will do everything: 'The Spirit has made me free from the law of sin.'
3. When you surrender anything to the Lord for keeping, take heed to two things: that you give it wholly into His hands; and that you have it there. Let Him have it wholly: He will carry out your case gloriously.
XX. POWER AND WEAKNESS 'He hath said unto me, My power is made perfect in weakness. Therefore will I glory in my weaknesses, that the strength of Christ may rest upon me. Wherefore I take pleasure in weaknesses: for when I am weak, then am I strong.' -- 2 Cor. 12:9,10
There is almost no word that is so imperfectly understood in the Christian life as the word weakness. Sin and shortcoming, sluggishness and disobedience, are set to the account of our weakness. With this appeal to weakness, the true feeling of guilt and the sincere endeavour after progress are impossible. How, pray, can I be guilty, when I do not do what it is not in my power to do? The Father cannot demand of His child what He can certainly do independently. That, indeed, was done by the law under the Old Covenant; but that the Father, under the New Covenant, does not do. He requires of us nothing more than what He has prepared for us power to do in His Holy
The error of this mode of thinking is that people estimate their weakness, not too highly, but too meanly. They would still do something by the exercise of all their powers, and with the help of God. They know not that they must be nothing before God. (Rom. 4:4,5; 11:6; 1 Cor. 1:27,28) You think that you have still a little strength, and that the Father must help you by adding something of His own power to your feeble energy. This thought is wrong. Your weakness appears in the fact that you can do nothing. It is better to speak of utter inability -- that is what the Scriptures understand by the word 'weakness.' 'Apart from me ye can do nothing.' 'In us is no power.' (2 Chron. 16:9; 20:12; John 5:19; 15:5; 2 Cor. 1:9) Whenever the young Christian acknowledges and assents to this his weakness, then he learns to understand the secret of the power of Jesus. He then sees that he is not to wait and pray to become stronger, to feel stronger. No: in his inability, he is to have the power of Jesus. By faith he is to receive it; he is to reckon that it is for him, and that Jesus Himself will work in and by him. (John 15:5; 1 Cor 1:24; 15:10; Eph. 1:18,19; Col. 1:11) It then becomes clear to him what the Lord means when He says, 'My power is made perfect in your weakness.' He knows to return the answer, 'When I am weak, then am I -- yea, then am I -- strong.' Yea, the weaker I am, the stronger I become. And he learns to sing with Paul, 'I shall glory in my weaknesses.' 'I take pleasure in weaknesses.' 'We rejoice when we are weak.' (2 Cor. 11:30; 12:9,11; 13:4,9)
It is wonderful how glorious that life of faith becomes for him who is content to have nothing, or feel nothing, in himself, and always to live on the power of his Lord. He learns to understand what a joyful thing it is to know God as his strength. 'The Lord is my strength and song.' (Ps. 89:18; 118:14; Jer. 12:2) He lives in what the Psalms so often express: 'I love Thee, O Lord, my strength;' 'I will sing of Thy strength: unto Thee, O my strength, will I sing praises.' (Ps. 18:2; 28:7,8; 31:5; 43:2; 46:2; 59:17,18; 62:8; 81:2) He understands what is meant when a psalm says, 'Give strength to the Lord: the Lord will give strength to His people;' and when another says, 'Give strength to God: the God of Israel, He giveth strength and power to His people.' (Ps. 29:1,11; 68:35,36) When we give or ascribe all the power to God, then He gives it to us again.
"I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the Evil One." The Christian is strong in his Lord: (Ps. 71:16; 1 John 2:14) not sometimes strong and sometimes weak, but always weak, and therefore always strong. He has merely to know and use his strength trustfully. To be strong is a command, a behest that must be obeyed. On obedience there comes more strength. 'Be strong ... and He shall strengthen thine heart.' In faith the Christian must simply obey the command, 'Be strong in the Lord, and in the power of His might.' (Ps. 27:14; 31:25; Isa. 40:31; Eph. 6:10)
The God of the Lord Jesus, the Father of glory give unto us the spirit of wisdom and of revelation in the knowledge of Jesus, that we may know what is the exceeding greatness of His power to usward who believe. Amen.
1. So long as the Christian thinks of the service of God or of sanctification as something that is hard and difficult, he will make no progress in it. He must see that this very thing is for him impossible. Then he will cease still endeavouring to do something; he will surrender himself that Christ may work all in him. See these thoughts set forth in detail in Professor Hofmeyr's book, Out of Darkness into Light: a Course of Instruction on Conversion, the Surrender of Faith, and Sanctification * (J.H. Rose, Cape Town), chapter third and following of the third part.
2. The complaint about weakness is often nothing else than an apology for our idleness. There is power to be obtained in Christ for those who will take the pains to have it.
3. 'Be strong in the Lord and in the power of His might.' Mind that. I must abide in the Lord and in the power of His might, then I become strong. To have His power I must have Himself. The strength is His, and continues His; the weakness continues mine. He, the Strong, works in me, the weak; I, the weak, abide by faith in Him, the Strong; so that I, in the self-same moment, know myself to be weak and strong.
4. Strength is for work. He who would be strong simply to be pious, will not be so. He who in his weakness begins to work for the Lord, shall become strong.
* Professor N.J. Hofmeyr is senior professor of the Theological College of the Dutch Reformed Church, Stellenbosch, Cape Colony. The volume referred to has been recently published in English under the title, The Blessed Life: How to Find and Live It (J. Nisbet & Co.), (vide P. 185). -- Translator
XXI. THE LIFE OF FEELING 'We walk by faith, not by sight.' -- 2 Cor. 5:7 'Blessed are they that have not seen, and yet have believed.' -- John 20:29 'Said I not unto thee, that, if thou believedst, thou shouldest see the glory of God?' -- John 11:40
In connection with your conversion there was no greater hindrance in your way than feeling. You thought, perhaps for years, that you must experience something, must feel and perceive something in yourselves. It was to you as if it were too hazardous thus simply, and without some feeling, to believe in the word, and be sure that God had received you, and that your sins were forgiven. But at last you have had to acknowledge that the way of faith, without feeling, was the way of the word of God. And it has been to you the way of salvation. Through faith alone have you been saved, and your soul has found rest and peace. (John 3:36; Rom. 3;28; 4:5,16; 5:1)
In the further life of the Christian there is no temptation that is more persistent and more dangerous than this same feeling. The word 'feeling' we do not find in Scripture, but what we call 'feeling' the Scripture calls 'seeing'. And it tells us without easing that not seeing, but believing, that believing right in opposition to what we see, gives salvation. 'Abraham, not being weak in faith, considered not his own body'. * Faith adheres simply to what God says. The unbelief that would see shall not see; the faith that will not see, but has enough in God, shall see the glory of God. (2 Chron. 7:2; Ps. 2713; Isa. 7:9; Matt. 14:30,31; Luke 5:5) The man who seeks for feeling, and mourns about it, shall not find it; the man who cares not for it shall have it overflowing. 'Whosoever would save his life shall lose it, and whosoever shall lose his life for my sake shall find it.' Faith in the word becomes later on sealed with true feeling by the Holy Spirit. (John 12:25; Gal. 3:2,14; Eph. 1:13)
Child of God, learn to live by faith. Let it be fixed with you that faith is God's way to a blessed life. When there is no feeling of liveliness in prayer, when you feel cold and dull in the inner chamber, live by faith. Let your faith look upon Jesus as near, upon His power and faithfulness, and, though you have nothing to bring to Him, believe that He will give you all. Feeling always seeks something in itself; faith keeps itself occupied with what Jesus is. (Rom. 4:20,21; 2 Tim. 1:12; Heb. 9:5,6; Jas. 3:16; 6:16) When you read the word, and have no feeling of interest or blessing, read it yet again in faith. The word will work and bring blessing; 'the word worketh in those that believe.' When you feel no love, believe in the love of Jesus, and say in faith that He knows that you still love Him. When you have no feeling of gladness, believe in the inexpressible joy that there is in Jesus for you. Faith is blessedness, and will give joy to those who are not concerned about the self-sufficiency that springs from joy, but about the glorification of God that springs from faith. (Rom. 15:13; Gal. 2:20; 1 Pet. 1:5,7,8) Jesus will surely fulfil His word: 'Blessed are they that have not seen, and yet have believed.' 'Said I not unto thee, that, if thou believedst, thou shouldest see the glory of God?'
Betwixt the life of feeling and the life of faith the Christian has to choose every day. Happy is he who, once for all, has made the firm choice, and every morning renews the choice, not to seek or listen for feeling, but only to walk by faith, according to the will of God. The faith that keeps itself occupied with the word, with what God has said, and, through the word, with God Himself and Jesus His Son, shall taste the blessedness of a life in God above. Feeling seeks and aims at itself; faith honours God, and shall be honoured by Him. Faith pleases God, and shall receive from Him the witness in the heart of the believer that he is acceptable to God.
Lord God, the one, the only, thing that Thou desirest of Thy children is that they should trust Thee, and that they should always hold converse with Thee in that faith. Lord, let it be the one thing in which I seek my happiness, to honour and to please Thee by a faith that firmly holds Thee, the Invisible, and trusts Thee in all things. Amen.
1. There is indeed something marvelous in the new life. It is difficult to make it clear to the young Christian. The Spirit of God teaches him to understand it after he perseveres in grace. Jesus has laid the foundation of that life in the first word of the Sermon on the Mount: 'Blessed are the poor in spirit, for theirs is the kingdom of heaven'; a
feeling of deep poverty and of royal riches, of utter weakness and of kingly might, exist together in the soul. To have nothing in itself, to have all in Christ -- that is the secret of faith. And the true secret of faith is to bring this into exercise, and, in hours of barrenness and emptiness, still to know that we have all in Christ.
2. Forget not that the faith, of which God's word speaks so much, stands not only in opposition to works, but also in opposition to feeling, and therefore that for a pure life of faith you must cease to seek your salvation, not only in works, but also in faith. Therefore let faith always speak against feeling. When feeling says, 'In myself, I am sinful; I am dark; I am weak; I am poor; I am sad;' let faith say. 'In Christ, I am holy; I am light; I am strong; I am rich; I am joyful.'
XXII. THE HOLY GHOST 'And because ye are sons, God sent forth the Spirit of His Son into our hearts, crying, Abba, Father.' -- Gal. 4:6
The great gift of the Father, through whom He obtained salvation and brought it near to us, is the Son. On the other hand, the great gift of the Son, whom He sends to us from the Father, to apply to us an inner and effectual salvation, is the Holy Spirit. (John 7:38; 14:16,26; Acts 1:4; 2:33; 1 Cor. 3:16) As the Son reveals and glorifies the Father, so the Spirit reveals and glorifies the Son. (John 15:26; 16:14,15; 1 Cor. 2:8,12; 12:3) The Spirit is in us to transfer to us the life and the salvation that are prepared in Jesus, and to make them wholly ours. (Job 14:17,21; Rom. 8:2; Eph. 3:17,19) Jesus who is in heaven is made present in us, dwells in us, by the Spirit. We have seen that in order to become partaker of Jesus there are always two things necessary: the knowledge of the sin that is in us, and of the redemption that is in Him. It is the Holy Spirit who continually promotes this double work in believers. He reproves and comforts, He convinces of sin and He glorifies Christ. (John 16:9,14)