Part 2
carried on in obedience to Him! You know the story of the mission on which Barnabas and Saul were sent out. You know what power there was with them. The Holy Spirit sent them, and they went on from place to place with large blessing. The Holy Spirit was their leader further on. You recollect how it was by the Spirit that Paul was hindered from going again into Asia, and was led away over to Europe. Oh, the blessing that rested upon that little company of men, and upon their ministry unto the Lord! I pray you, let us learn to believe that God has a blessing for us. The Holy Spirit, into whose hands God has put the work, has been called "the executive of the Holy Trinity." The Holy Spirit has not only power, but He has the Spirit of love. He is brooding over this dark world and every sphere of work in it, and He is willing to bless. And why is there not more blessing? There can be but one answer. We have not honored the Holy Spirit as we should have done. Is there one who can say that that is not true? Is not every thoughtful heart ready to cry: "God forgive me that I have not honored the Holy Spirit as I should have done, that I have grieved Him, that I have allowed self and the flesh and my own will to work where the Holy Spirit should have been honored! May God forgive me that I have allowed self and the flesh and the will actually to have the place that God wanted the Holy Spirit to have." Oh, the sin is greater than we know! No wonder that there is so much feebleness and failure in the Church of Christ! __________________________________________________________________ PETER'S REPENTANCE "And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice. And Peter went out, and wept bitterly" (Luke 22:61, 62). That was the turning-point in the history of Peter. Christ had said to him: "Thou canst not follow me now" (John 13:36). Peter was not in a fit state to follow Christ, because he had not been brought to an end of himself; he did not know himself, and he therefore could not follow Christ. But when he went out and wept bitterly, then came the great change. Christ previously said to him: "When thou art converted, strengthen thy brethren." Here is the point where Peter was converted from self to Christ. I thank God for the story of Peter. I do not know a man in the Bible who gives us greater comfort. When we look at his character, so full of failures, and at what Christ made him by the power of the Holy Spirit, there is hope for every one of us. But remember, before Christ could fill Peter with the Holy Spirit and make a new man of him, he had to go out and weep bitterly; he had to be humbled. If we want to understand this, I think there are four points that we must look at. First, let us look at Peter the devoted disciple of Jesus; next, at Peter as he lived the life of self; then at Peter in his repentance; and last, at what Christ made of Peter by the Holy Spirit.
Peter the Devoted Disciple of Christ Christ called Peter to forsake his nets, and follow Him. Peter did it at once, and he afterward could say rightly to the Lord: "We have forsaken all and followed thee" (Matt. 19:27). Peter was a man of absolute surrender; he gave up all to follow Jesus. Peter was also a man of ready obedience. You remember Christ said to him, "Launch out into the deep, and let down the net." Peter the fisherman knew there were no fish there, for they had been toiling all night and had caught nothing; but he said: "At thy word I will let down the net" (Luke 5:4, 5). He submitted to the word of Jesus. Further, he was a man of great faith. When he saw Christ walking on the sea, he said: "Lord, if it be thou, bid me come unto thee" (Matt. 14:28); and at the voice of Christ he stepped out of the boat and walked upon the water. And Peter was a man of spiritual insight. When Christ asked the disciples: "Whom do ye say that I am?" Peter was able to answer: "Thou art the Christ, the Son of the living God." And Christ said: "Blessed art thou, Simon Barjona; for flesh and blood hath not revealed it unto thee, but my Father which is in heaven." And Christ spoke of him as the rock man, and of his having the keys of the kingdom. Peter was a splendid man, a devoted disciple of Jesus, and if he were living nowadays, everyone would say that he was an advanced Christian. And yet how much there was wanting in Peter! Peter Living the Life of Self You recollect that just after Christ had said to him: "Flesh and blood hath not revealed it unto thee, but my Father which is in heaven," Christ began to speak about His sufferings, and Peter dared to say: "Be it far from thee, Lord; this shall not be unto thee." Then Christ had to say: "Get thee behind me, Satan; for thou savorest not the things that be of God, but those that be of men" (Matt. 16:22-23). There was Peter in his self-will, trusting his own wisdom, and actually forbidding Christ to go and die. Whence did that come? Peter trusted in himself and his own thoughts about divine things. We see later on, more than once, that among the disciples there was a questioning who should be the greatest, and Peter was one of them, and he thought he had a right to the very first place. He sought his own honor even above the others. It was the life of self strong in Peter. He had left his boats and his nets, but not his old self. When Christ had spoken to him about His sufferings, and said: "Get thee behind me, Satan," He followed it up by saying: "If any man will come after me, let him deny himself, and take up his cross, and follow me" (Matt. 16:24). No man can follow Him unless he do that. Self must be utterly denied. What does that mean? When Peter denied Christ, we read that he said three times: "I do not know the man"; in other words: "I have nothing to do with Him; He and I are no friends; I deny having any connection with Him." Christ told Peter that he must deny self. Self must be ignored, and its every claim rejected. That is the root of true
discipleship; but Peter did not understand it, and could not obey it. And what happened? When the last night came, Christ said to him: "Before the cock crow twice thou shalt deny me thrice." But with what self-confidence Peter said: "Though all should forsake thee, yet will not I. I am ready to go with thee, to prison and to death" (Mark 14:29; Luke 22:33). Peter meant it honestly, and Peter really intended to do it; but Peter did not know himself. He did not believe he was as bad as Jesus said he was. We perhaps think of individual sins that come between us and God, but what are we to do with that self-life which is all unclean--our very nature? What are we to do with that flesh that is entirely under the power of sin? Deliverance from that is what we need. Peter knew it not, and therefore it was that in his self-confidence he went forth and denied his Lord. Notice how Christ uses that word deny twice. He said to Peter the first time, "Deny self"; He said to Peter the second time, "Thou wilt deny me." It is either of the two. There is no choice for us; we must either deny self or deny Christ. There are two great powers fighting each other--the self-nature in the power of sin, and Christ in the power of God. Either of these must rule within us. It was self that made the Devil. He was an angel of God, but he wanted to exalt self. He became a Devil in hell. Self was the cause of the fall of man. Eve wanted something for herself, and so our first parents fell into all the wretchedness of sin. We their children have inherited an awful nature of sin. Peter's Repentance Peter denied his Lord thrice, and then the Lord looked upon him; and that look of Jesus broke the heart of Peter, and all at once there opened up before him the terrible sin that he had committed, the terrible failure that had come, and the depth into which he had fallen, and "Peter went out and wept bitterly." Oh! who can tell what that repentance must have been? During the following hours of that night, and the next day, when he saw Christ crucified and buried, and the next day, the Sabbath--oh, in what hopeless despair and shame he must have spent that day! "My Lord is gone, my hope is gone, and I denied my Lord. After that life of love, after that blessed fellowship of three years, I denied my Lord. God have mercy upon me!" I do not think we can realize into what a depth of humiliation Peter sank then. But that was the turning point and the change; and on the first day of the week Christ was seen of Peter, and in the evening He met him with the others. Later on at the Lake of Galilee He asked him: "Lovest thou me?" until Peter was made sad by the thought that the Lord reminded him of having denied Him thrice; and said in sorrow, but in uprightness:
"Lord, thou knowest all things; thou knowest that I love thee" (John 21:17). Peter Transformed Now Peter was prepared for deliverance from self, and that is my last thought. You know Christ took him with others to the footstool of the throne, and bade them wait there; and then on the day of Pentecost the Holy Spirit came, and Peter was a changed man. I do not want you to think only of the change in Peter, in that boldness, and that power, and that insight into the Scriptures, and that blessing with which he preached that day. Thank God for that. But there was something for Peter deeper and better. Peter's whole nature was changed. The work that Christ began in Peter when He looked upon him, was perfected when he was filled with the Holy Spirit. If you want to see that, read the First Epistle of Peter. You know wherein Peter's failings lay. When he said to Christ, in effect: "Thou never canst suffer; it cannot be"--it showed he had not a conception of what it was to pass through death into life. Christ said: "Deny thyself," and in spite of that he denied his Lord. When Christ warned him: "Thou shalt deny me," and he insisted that he never would, Peter showed how little he understood what there was in himself. But when I read his epistle and hear him say: "If ye be reproached for the name of Christ, happy are ye, for the Spirit of God and of glory resteth upon you" (1 Pet. 4:14), then I say that it is not the old Peter, but that is the very Spirit of Christ breathing and speaking within him. I read again how he says: "Hereunto ye are called, to suffer, even as Christ suffered" (1 Pet. 2:21). I understand what a change had come over Peter. Instead of denying Christ, he found joy and pleasure in having self denied and crucified and given up to the death. And therefore it is in the Acts we read that, when he was called before the Council, he could boldly say: "We must obey God rather than men" (Acts 5:29), and that he could return with the other disciples and rejoice that they were counted worthy to suffer for Christ's name. You remember his self-exaltation; but now he has found out that "the ornament of a meek and quiet spirit is in the sight of God of great price." Again he tells us to be "subject one to another, and be clothed with humility" (1 Pet. 5:5). Dear friend, I beseech you, look at Peter utterly changed--the self-pleasing, the self-trusting, the self-seeking Peter, full of sin, continually getting into trouble, foolish and impetuous, but now filled with the Spirit and the life of Jesus. Christ had done it for him by the Holy Spirit. And now, what is my object in having thus very briefly pointed to the story of Peter? That story must be the history of every believer who is really to be made a blessing by God. That story is a prophecy of what everyone can receive from God in Heaven. Now let us just glance hurriedly at what these lessons teach us. The first lesson is this--You may be a very earnest, godly, devoted
believer, in whom the power of the flesh is yet very strong. That is a very solemn truth. Peter, before he denied Christ, had cast out devils and had healed the sick; and yet the flesh had power, and the flesh had room in him. Oh, beloved, we have to realize that it is just because there is so much of that self-life in us that the power of God cannot work in us as mightily as God is willing that it should work. Do you realize that the great God is longing to double His blessing, to give tenfold blessing through us? But there is something hindering Him, and that something is a proof of nothing but the self-life. We talk about the pride of Peter, and the impetuosity of Peter, and the self-confidence of Peter. It all rooted in that one word, self. Christ had said, "Deny self," and Peter had never understood, and never obeyed; and every failing came out of that. What a solemn thought, and what an urgent plea for us to cry: O God, do reveal this to us, that none of us may be living the self-life! It has happened to many a one who had been a Christian for years, who had perhaps occupied a prominent position, that God found him out and taught him to find himself out, and he became utterly ashamed, falling down broken before God. Oh, the bitter shame and sorrow and pain and agony that came to him, until at last he found that there was deliverance! Peter went out and wept bitterly, and there may be many a godly one in whom the power of the flesh still rules. And then my second lesson is--It is the work of our blessed Lord Jesus to reveal the power of self. How was it that Peter, the carnal Peter, self-willed Peter, Peter with the strong self-love, ever became a man of Pentecost and the writer of his epistles? It was because Christ had him in charge, and Christ watched over him, and Christ taught and blessed him. The warnings that Christ had given him were part of the training; and last of all there came that look of love. In His suffering Christ did not forget him, but turned round and looked upon him, and "Peter went out and wept bitterly." And the Christ who led Peter to Pentecost is waiting today to take charge of every heart that is willing to surrender itself to Him. Are there not some saying: "Ah! that is the mischief with me; it is always the self-life, and self-comfort, and self-consciousness, and self-pleasing, and self-will; how am I to get rid of it?" My answer is: It is Christ Jesus who can rid you of it; none else but Christ Jesus can give deliverance from the power of self. And what does He ask you to do? He asks that you should humble yourself before Him. __________________________________________________________________ IMPOSSIBLE WITH MAN, POSSIBLE WITH GOD "And he said, The things which are impossible with men are possible with God" (Luke 18:27). Christ had said to the rich young ruler, "Sell all that thou hast . . . and come, follow me." The young man went away sorrowful. Christ then turned to the disciples, and said: "How hardly shall they that have
riches enter into the kingdom of God!" The disciples, we read, were greatly astonished, and answered: "If it is so difficult to enter the kingdom, who, then, can be saved?" And Christ gave this blessed answer: "The things which are impossible with men are possible with God." The text contains two thoughts--that in religion, in the question of salvation and of following Christ by a holy life, it is impossible for man to do it. And then alongside that is the thought--What is impossible with man is possible with God. The two thoughts mark the two great lessons that man has to learn in the religious life. It often takes a long time to learn the first lesson, that in religion man can do nothing, that salvation is impossible to man. And often a man learns that, and yet he does not learn the second lesson--what has been impossible to him is possible with God. Blessed is the man who learns both lessons! The learning of them marks stages in the Christian's life. Man Cannot The one stage is when a man is trying to do his utmost and fails, when a man tries to do better and fails again, when a man tries much more and always fails. And yet very often he does not even then learn the lesson: With man it is impossible to serve God and Christ. Peter spent three years in Christ's school, and he never learned that, It is impossible, until he had denied his Lord and went out and wept bitterly. Then he learned it. Just look for a moment at a man who is learning this lesson. At first he fights against it; then he submits to it, but reluctantly and in despair; at last he accepts it willingly and rejoices in it. At the beginning of the Christian life the young convert has no conception of this truth. He has been converted, he has the joy of the Lord in his heart, he begins to run the race and fight the battle; he is sure he can conquer, for he is earnest and honest, and God will help him. Yet, somehow, very soon he fails where he did not expect it, and sin gets the better of him. He is disappointed; but he thinks: "I was not watchful enough, I did not make my resolutions strong enough." And again he vows, and again he prays, and yet he fails. He thought: "Am I not a regenerate man? Have I not the life of God within me?" And he thinks again: "Yes, and I have Christ to help me, I can live the holy life." At a later period he comes to another state of mind. He begins to see such a life is impossible, but he does not accept it. There are multitudes of Christians who come to this point: "I cannot"; and then think God never expected them to do what they cannot do. If you tell them that God does expect it, it appears to them a mystery. A good many Christians are living a low life, a life of failure and of sin, instead of rest and victory, because they began to see: "I cannot, it is impossible." And yet they do not understand it fully, and so, under the impression, I cannot, they give way to despair. They will do their best, but they never expect to get on very far. But God leads His children on to a third stage, when a man comes to take that, It is impossible, in its full truth, and yet at the same
time says: "I must do it, and I will do it--it is impossible for man, and yet I must do it"; when the renewed will begins to exercise its whole power, and in intense longing and prayer begins to cry to God: "Lord, what is the meaning of this?--how am I to be freed from the power of sin?" It is the state of the regenerate man in Romans 7. There you will find the Christian man trying his very utmost to live a holy life. God's law has been revealed to him as reaching down into the very depth of the desires of the heart, and the man can dare to say: "I delight in the law of God after the inward man. To will what is good is present with me. My heart loves the law of God, and my will has chosen that law." Can a man like that fail, with his heart full of delight in God's law and with his will determined to do what is right? Yes. That is what Romans 7 teaches us. There is something more needed. Not only must I delight in the law of God after the inward man, and will what God wills, but I need a divine omnipotence to work it in me. And that is what the apostle Paul teaches in Philippians 2:13: "It is God which worketh in you, both to will and to do." Note the contrast. In Romans 7, the regenerate man says: "To will is present with me, but to do--I find I cannot do. I will, but I cannot perform." But in Philippians 2, you have a man who has been led on farther, a man who understands that when God has worked the renewed will, God will give the power to accomplish what that will desires. Let us receive this as the first great lesson in the spiritual life: "It is impossible for me, my God; let there be an end of the flesh and all its powers, an end of self, and let it be my glory to be helpless." Praise God for the divine teaching that makes us helpless! When you thought of absolute surrender to God were you not brought to an end of yourself, and to feel that you could see how you actually could live as a man absolutely surrendered to God every moment of the day--at your table, in your house, in your business, in the midst of trials and temptations? I pray you learn the lesson now. If you felt you could not do it, you are on the right road, if you let yourselves be led. Accept that position, and maintain it before God: "My heart's desire and delight, O God, is absolute surrender, but I cannot perform it. It is impossible for me to live that life. It is beyond me." Fall down and learn that when you are utterly helpless, God will come to work in you not only to will, but also to do. God Can Now comes the second lesson. "The things which are impossible with men are possible with God." I said a little while ago that there is many a man who has learned the lesson, It is impossible with men, and then he gives up in helpless despair, and lives a wretched Christian life, without joy, or strength, or victory. And why? Because he does not humble himself to learn that other lesson: With God all things are possible.
Your religious life is every day to be a proof that God works impossibilities; your religious life is to be a series of impossibilities made possible and actual by God's almighty power. That is what the Christian needs. He has an almighty God that he worships, and he must learn to understand that he does not need a little of God's power, but he needs--with reverence be it said--the whole of God's omnipotence to keep him right, and to live like a Christian. The whole of Christianity is a work of God's omnipotence. Look at the birth of Christ Jesus. That was a miracle of divine power, and it was said to Mary: "With God nothing shall be impossible." It was the omnipotence of God. Look at Christ's resurrection. We are taught that it was according to the exceeding greatness of His mighty power that God raised Christ from the dead. Every tree must grow on the root from which it springs. An oak tree three hundred years old grows all the time on the one root from which it had its beginning. Christianity had its beginning in the omnipotence of God, and in every soul it must have its continuance in that omnipotence. All the possibilities of the higher Christian life have their origin in a new apprehension of Christ's power to work all God's will in us. I want to call upon you now to come and worship an almighty God. Have you learned to do it? Have you learned to deal so closely with an almighty God that you know omnipotence is working in you? In outward appearance there is often so little sign of it. The apostle Paul said: "I was with you in weakness and in fear and in much trembling, and . . . my preaching was . . . in demonstration of the Spirit and of power." From the human side there was feebleness, from the divine side there was divine omnipotence. And that is true of every godly life; and if we would only learn that lesson better, and give a wholehearted, undivided surrender to it, we should learn what blessedness there is in dwelling every hour and every moment with an almighty God. Have you ever studied in the Bible the attribute of God's omnipotence? You know that it was God's omnipotence that created the world, and created light out of darkness, and created man. But have you studied God's omnipotence in the works of redemption? Look at Abraham. When God called him to be the father of that people out of which Christ was to be born, God said to him: "I am God Almighty, walk before me and be thou perfect." And God trained Abraham to trust Him as the omnipotent One; and whether it was his going out to a land that he knew not, or his faith as a pilgrim midst the thousands of Canaanites--his faith said: This is my land--or whether it was his faith in waiting twenty-five years for a son in his old age, against all hope, or whether it was the raising up of Isaac from the dead on Mount Moriah when he was going to sacrifice him--Abraham believed God. He was strong in faith, giving glory to God, because he accounted Him who had promised able to perform. The cause of the weakness of your Christian life is that you want to work it out partly, and to let God help you. And that cannot be. You must come to be utterly helpless, to let God work, and God will work gloriously. It is this that we need if we are indeed to be workers for God. I could go through Scripture and prove to you how Moses, when he
led Israel out of Egypt; how Joshua, when he brought them into the land of Canaan; how all God's servants in the Old Testament counted upon the omnipotence of God doing impossibilities. And this God lives today, and this God is the God of every child of His. And yet we are some of us wanting God to give us a little help while we do our best, instead of coming to understand what God wants, and to say: "I can do nothing. God must and will do all." Have you said: "In worship, in work, in sanctification, in obedience to God, I can do nothing of myself, and so my place is to worship the omnipotent God, and to believe that He will work in me every moment"? Oh, may God teach us this! Oh, that God would by His grace show you what a God you have, and to what a God you have entrusted yourself--an omnipotent God, willing with His whole omnipotence to place Himself at the disposal of every child of His! Shall we not take the lesson of the Lord Jesus and say: "Amen; the things which are impossible with men are possible with God"? Remember what we have said about Peter, his self-confidence, self-power, self-will, and how he came to deny his Lord. You feel, "Ah! there is the self-life, there is the flesh-life that rules in me!" And now, have you believed that there is deliverance from that? Have you believed that Almighty God is able so to reveal Christ in your heart, so to let the Holy Spirit rule in you, that the self-life shall not have power or dominion over you? Have you coupled the two together, and with tears of penitence and with deep humiliation and feebleness, cried out: "O God, it is impossible to me; man cannot do it, but, glory to Thy name, it is possible with God"? Have you claimed deliverance? Do it now. Put yourself afresh in absolute surrender into the hands of a God of infinite love; and as infinite as His love is His power to do it. God Works in Man But again, we came to the question of absolute surrender, and felt that that is the want in the Church of Christ, and that is why the Holy Spirit cannot fill us, and why we cannot live as people entirely separated unto the Holy Spirit; that is why the flesh and the self-life cannot be conquered. We have never understood what it is to be absolutely surrendered to God as Jesus was. I know that many a one earnestly and honestly says: "Amen, I accept the message of absolute surrender to God"; and yet thinks: "Will that ever be mine? Can I count upon God to make me one of whom it shall be said in Heaven and on earth and in Hell, he lives in absolute surrender to God?" Brother, sister, "the things which are impossible with men are possible with God." Do believe that when He takes charge of you in Christ, it is possible for God to make you a man of absolute surrender. And God is able to maintain that. He is able to let you rise from bed every morning of the week with that blessed thought directly or indirectly: "I am in God's charge. My God is working out my life for me." Some are weary of thinking about sanctification. You pray, you have longed and cried for it, and yet it appeared so far off! The holiness and humility of Jesus--you are so conscious of how distant it is. Beloved friends, the one doctrine of sanctification that is scriptural and real and effectual is: "The things which are impossible with men are possible with God." God can sanctify men, and by His almighty and sanctifying power every moment God can keep them. Oh, that we might get a step nearer to our God now! Oh, that the light of God might shine, and that we might know our God better!
I could go on to speak about the life of Christ in us--living like Christ, taking Christ as our Saviour from sin, and as our life and strength. It is God in Heaven who can reveal that in you. What does that prayer of the apostle Paul say: "That he would grant you according to riches of his glory"--it is sure to be something very wonderful if it is according to the riches of His glory--"to be strengthened with might by his Spirit in the inner man"? Do you not see that it is an omnipotent God working by His omnipotence in the heart of His believing children, so that Christ can become an indwelling Saviour? You have tried to grasp it and to seize it, and you have tried to believe it, and it would not come. It was because you had not been brought to believe that "the things which are impossible with men are possible with God." And so, I trust that the word spoken about love may have brought many to see that we must have an inflowing of love in quite a new way; our heart must be filled with life from above, from the Fountain of everlasting love, if it is going to overflow all the day; then it will be just as natural for us to love our fellow men as it is natural for the lamb to be gentle and the wolf to be cruel. Until I am brought to such a state that the more a man hates and speaks evil of me, the more unlikable and unlovable a man is, I shall love him all the more; until I am brought to such a state that the more the obstacles and hatred and ingratitude, the more can the power of love triumph in me--until I am brought to see that, I am not saying: "It is impossible with men." But if you have been led to say: "This message has spoken to me about a love utterly beyond my power; it is absolutely impossible"--then we can come to God and say: "It is possible with Thee." Some are crying to God for a great revival. I can say that that is the prayer of my heart unceasingly. Oh, if God would only revive His believing people! I cannot think in the first place of the unconverted formalists of the Church, or of the infidels and skeptics, or of all the wretched and perishing around me, my heart prays in the first place: "My God, revive Thy Church and people." It is not for nothing that there are in thousands of hearts yearnings after holiness and consecration: it is a forerunner of God's power. God works to will and then He works to do. These yearnings are a witness and a proof that God has worked to will. Oh, let us in faith believe that the omnipotent God will work to do among His people more than we can ask. "Unto him," Paul said, "who is able to do exceeding abundantly above all that we ask or think. . . . unto him be glory." Let our hearts say that. Glory to God, the omnipotent One, who can do above what we dare to ask or think! "The things which are impossible with men are possible with God." All around you there is a world of sin and sorrow, and the Devil is there. But remember, Christ is on the throne, Christ is stronger, Christ has conquered, and Christ will conquer. But wait on God. My text casts us down: "The things which are impossible with men"; but it ultimately lifts us up high--"are possible with God." Get linked to God. Adore and trust Him as the omnipotent One, not only for your own life, but for all the souls that are entrusted to you. Never pray without adoring His omnipotence, saying: "Mighty God, I claim Thine almightiness." And the answer to the prayer will come, and like Abraham you will become strong in faith, giving glory to God, because you account Him who hath promised able to perform.
__________________________________________________________________ "O WRETCHED MAN THAT I AM!" "O wretched man that I am! who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord" (Romans 7:24, 25). You know the wonderful place that this text has in the wonderful epistle to the Romans. It stands here at the end of the seventh chapter as the gateway into the eighth. In the first sixteen verses of the eighth chapter the name of the Holy Spirit is found sixteen times; you have there the description and promise of the life that a child of God can live in the power of the Holy Spirit. This begins in the second verse: "The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death" (Rom. 8:12). From that Paul goes on to speak of the great privileges of the child of God, who is to be led by the Spirit of God. The gateway into all this is in the twenty-fourth verse of the seventh chapter: "O wretched man that I am!" There you have the words of a man who has come to the end of himself. He has in the previous verses described how he had struggled and wrestled in his own power to obey the holy law of God, and had failed. But in answer to his own question he now finds the true answer and cries out: "I thank God through Jesus Christ our Lord." From that he goes on to speak of what that deliverance is that he has found. I want from these words to describe the path by which a man can be led out of the spirit of bondage into the spirit of liberty. You know how distinctly it is said: "Ye have not received the spirit of bondage again to fear." We are continually warned that this is the great danger of the Christian life, to go again into bondage; and I want to describe the path by which a man can get out of bondage into the glorious liberty of the children of God. Rather, I want to describe the man himself. First, these words are the language of a regenerate man; second, of an impotent man; third, of a wretched man; and fourth, of a man on the borders of complete liberty. The Regenerate Man There is much evidence of regeneration from the fourteenth verse of the chapter on to the twenty-third. "It is no more I that do it, but sin that dwelleth in me" (Rom. 7:17): that is the language of a regenerate man, a man who knows that his heart and nature have been renewed, and that sin is now a power in him that is not himself. "I delight in the law of the Lord after the inward man" (Rom. 7:22): that again is the language of a regenerate man. He dares to say when he does evil: "It is no more I that do it, but sin that dwelleth in me." It is of great importance to understand this. In the first two great sections of the epistle, Paul deals with justification and sanctification. In dealing with justification, he lays the foundation of the doctrine in the teaching about sin, not in
the singular, sin, but in the plural, sins--the actual transgressions. In the second part of the fifth chapter he begins to deal with sin, not as actual transgression, but as a power. Just imagine what a loss it would have been to us if we had not this second half of the seventh chapter of the Epistle to the Romans, if Paul had omitted in his teaching this vital question of the sinfulness of the believer. We should have missed the question we all want answered as to sin in the believer. What is the answer? The regenerate man is one in whom the will has been renewed, and who can say: "I delight in the law of God after the inward man." The Impotent Man Here is the great mistake made by many Christian people: they think that when there is a renewed will, it is enough; but that is not the case. This regenerate man tells us: "I will to do what is good, but the power to perform I find not." How often people tell us that if you set yourself determinedly, you can perform what you will! But this man was as determined as any man can be, and yet he made the confession: "To will is present with me; but how to perform that which is good, I find not" (Rom. 7:18). But, you ask: "How is it God makes a regenerate man utter such a confession, with a right will, with a heart that longs to do good, and longs to do its very utmost to love God?" Let us look at this question. What has God given us our will for? Had the angels who fell, in their own will, the strength to stand? Surely not. The will of the creature is nothing but an empty vessel in which the power of God is to be made manifest. The creature must seek in God all that it is to be. You have it in the second chapter of the epistle to the Philippians, and you have it here also, that God's work is to work in us both to will and to do of His good pleasure. Here is a man who appears to say: "God has not worked to do in me." But we are taught that God works both to will and to do. How is the apparent contradiction to be reconciled? You will find that in this passage (Rom. 7:6-25) the name of the Holy Spirit does not occur once, nor does the name of Christ occur. The man is wrestling and struggling to fulfill God's law. Instead of the Holy Spirit and of Christ, the law is mentioned nearly twenty times. In this chapter, it shows a believer doing his very best to obey the law of God with his regenerate will. Not only this; but you will find the little words, I, me, my, occur more than forty times. It is the regenerate I in its impotence seeking to obey the law without being filled with the Spirit. This is the experience of almost every saint. After conversion a man begins to do his best, and he fails; but if we are brought into the full light, we need fail no longer. Nor need we fail at all if we have received the Spirit in His fullness at conversion. God allows that failure that the regenerate man should be taught his own utter impotence. It is in the course of this struggle that there comes to us this sense of our utter sinfulness. It is God's way of dealing with us. He allows that man to strive to fulfill the law that, as he strives and wrestles, he may be brought to this: "I am a regenerate child of God, but I am utterly helpless to obey His law." See what strong words are used all through the chapter to describe this
condition: "I am carnal, sold under sin" (Rom. 7:14); "I see another law in my members bringing me into captivity" (Rom. 7:23); and last of all, "O wretched man that I am! who shall deliver me from the body of this death?" (Rom. 7:24). This believer who bows here in deep contrition is utterly unable to obey the law of God. The Wretched Man Not only is the man who makes this confession a regenerate and an impotent man, but he is also a wretched man. He is utterly unhappy and miserable; and what is it that makes him so utterly miserable? It is because God has given him a nature that loves Himself. He is deeply wretched because he feels he is not obeying his God. He says, with brokenness of heart: "It is not I that do it, but I am under the awful power of sin, which is holding me down. It is I, and yet not I: alas! alas! it is myself; so closely am I bound up with it, and so closely is it intertwined with my very nature." Blessed be God when a man learns to say: "O wretched man that I am!" from the depth of his heart. He is on the way to the eighth chapter of Romans. There are many who make this confession a pillow for sin. They say that if Paul had to confess his weakness and helplessness in this way, what are they that they should try to do better? So the call to holiness is quietly set aside. Would God that every one of us had learned to say these words in the very spirit in which they are written here! When we hear sin spoken of as the abominable thing that God hates, do not many of us wince before the word? Would that all Christians who go on sinning and sinning would take this verse to heart. If ever you utter a sharp word say: "O wretched man that I am!" And every time you lose your temper, kneel down and understand that it never was meant by God that this was to be the state in which His child should remain. Would God that we would take this word into our daily life, and say it every time we are touched about our own honor, and every time we say sharp things, and every time we sin against the Lord God, and against the Lord Jesus Christ in His humility, and in His obedience, and in His self-sacrifice! Would to God you could forget everything else, and cry out: "O wretched man that I am! who shall deliver me from the body of this death?" Why should you say this whenever you commit sin? Because it is when a man is brought to this confession that deliverance is at hand. And remember it was not only the sense of being impotent and taken captive that made him wretched, but it was above all the sense of sinning against his God. The law was doing its work, making sin exceedingly sinful in his sight. The thought of continually grieving God became utterly unbearable--it was this that brought forth the piercing cry: "O wretched man!" As long as we talk and reason about our impotence and our failure, and only try to find out what Romans 7 means, it will profit us but little; but when once every sin gives new intensity to the sense of wretchedness, and we feel our whole state as one of not only helplessness, but actual exceeding sinfulness, we shall be pressed not only to ask: "Who shall deliver us?" but to cry: "I thank God through Jesus Christ my Lord." The Almost-Delivered Man
The man has tried to obey the beautiful law of God. He has loved it, he has wept over his sin, he has tried to conquer, he has tried to overcome fault after fault, but every time he has ended in failure. What did he mean by "the body of this death"? Did he mean, my body when I die? Surely not. In the eighth chapter you have the answer to this question in the words: "If ye through the Spirit do mortify the deeds of the body, ye shall live." That is the body of death from which he is seeking deliverance. And now he is on the brink of deliverance! In the twenty-third verse of the seventh chapter we have the words: "I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members." It is a captive that cries: "O wretched man that I am! who shall deliver me from the body of this death?" He is a man who feels himself bound. But look to the contrast in the second verse of the eighth chapter: "The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." That is the deliverance through Jesus Christ our Lord; the liberty to the captive which the Spirit brings. Can you keep captive any longer a man made free by the "law of the Spirit of life in Christ Jesus"? But you say, the regenerate man, had not he the Spirit of Jesus when he spoke in the sixth chapter? Yes, but he did not know what the Holy Spirit could do for him. God does not work by His Spirit as He works by a blind force in nature. He leads His people on as reasonable, intelligent beings, and therefore when He wants to give us that Holy Spirit whom He has promised, He brings us first to the end of self, to the conviction that though we have been striving to obey the law, we have failed. When we have come to the end of that, then He shows us that in the Holy Spirit we have the power of obedience, the power of victory, and the power of real holiness. God works to will, and He is ready to work to do, but, alas! many Christians misunderstand this. They think because they have the will, it is enough, and that now they are able to do. This is not so. The new will is a permanent gift, an attribute of the new nature. The power to do is not a permanent gift, but must be each moment received from the Holy Spirit. It is the man who is conscious of his own impotence as a believer who will learn that by the Holy Spirit he can live a holy life. This man is on the brink of that great deliverance; the way has been prepared for the glorious eighth chapter. I now ask this solemn question: Where are you living? Is it with you, "O wretched man that I am! who shall deliver me?" with now and then a little experience of the power of the Holy Spirit? or is it, "I thank God through Jesus Christ! The law of the Spirit hath set me free from the law of sin and of death"? What the Holy Spirit does is to give the victory. "If ye through the Spirit do mortify the deeds of the flesh, ye shall live" (Rom. 8:13). It is the Holy Spirit who does this--the third Person of the Godhead. He it is who, when the heart is opened wide to receive Him, comes in and reigns there, and mortifies the deeds of the body, day by day, hour by hour, and moment by moment.
I want to bring this to a point. Remember, dear friend, what we need is to come to decision and action. There are in Scripture two very different sorts of Christians. The Bible speaks in Romans, Corinthians and Galatians about yielding to the flesh; and that is the life of tens of thousands of believers. All their lack of joy in the Holy Spirit, and their lack of the liberty He gives, is just owing to the flesh. The Spirit is within them, but the flesh rules the life. To be led by the Spirit of God is what they need. Would God that I could make every child of His realize what it means that the everlasting God has given His dear Son, Christ Jesus, to watch over you every day, and that what you have to do is to trust; and that the work of the Holy Spirit is to enable you every moment to remember Jesus, and to trust Him! The Spirit has come to keep the link with Him unbroken every moment. Praise God for the Holy Spirit! We are so accustomed to think of the Holy Spirit as a luxury, for special times, or for special ministers and men. But the Holy Spirit is necessary for every believer, every moment of the day. Praise God you have Him, and that He gives you the full experience of the deliverance in Christ, as He makes you free from the power of sin. Who longs to have the power and the liberty of the Holy Spirit? Oh, brother, bow before God in one final cry of despair: "O God, must I go on sinning this way forever? Who shall deliver me, O wretched man that I am! from the body of this death?" Are you ready to sink before God in that cry and seek the power of Jesus to dwell and work in you? Are you ready to say: "I thank God through Jesus Christ"? What good does it do that we go to church or attend conventions, that we study our Bibles and pray, unless our lives are filled with the Holy Spirit? That is what God wants; and nothing else will enable us to live a life of power and peace. You know that when a minister or parent is using the catechism, when a question is asked an answer is expected. Alas! how many Christians are content with the question put here: "O wretched man that I am! who shall deliver me from the body of this death?" but never give the answer. Instead of answering, they are silent. Instead of saying: "I thank God through Jesus Christ our Lord," they are forever repeating the question without the answer. If you want the path to the full deliverance of Christ, and the liberty of the Spirit, the glorious liberty of the children of God, take it through the seventh chapter of Romans; and then say: "I thank God through Jesus Christ our Lord." Be not content to remain ever groaning, but say: "I, a wretched man, thank God, through Jesus Christ. Even though I do not see it all, I am going to praise God." There is deliverance, there is the liberty of the Holy Spirit. The kingdom of God is "joy in the Holy Spirit" (Rom. 14:17). __________________________________________________________________ "HAVING BEGUN IN THE SPIRIT" The words from which I wish to address you, you will find in the epistle to the Galatians, the third chapter, the third verse; let us read the second verse also: "This only would I learn of you, Received
ye the Spirit by the works of the law, or by the hearing of faith? Are ye so foolish?" And then comes my text--"Having begun in the Spirit, are ye now made perfect by the flesh?" When we speak of the quickening or the deepening or the strengthening of the spiritual life, we are thinking of something that is feeble and wrong and sinful; and it is a great thing to take our place before God with the confession: "Oh, God, our spiritual life is not what it should be!" May God work that in your heart, reader. As we look round about on the church we see so many indications of feebleness and of failure, and of sin, and of shortcoming, that we are compelled to ask: Why is it? Is there any necessity for the church of Christ to be living in such a low state? Or is it actually possible that God's people should be living always in the joy and strength of their God? Every believing heart must answer: It is possible. Then comes the great question: Why is it, how is it to be accounted for, that God's church as a whole is so feeble, and that the great majority of Christians are not living up to their privileges? There must be a reason for it. Has God not given Christ His Almighty Son to be the Keeper of every believer, to make Christ an ever-present reality, and to impart and communicate to us all that we have in Christ? God has given His Son, and God has given His Spirit. How is it that believers do not live up to their privileges? We find in more than one of the epistles a very solemn answer to that question. There are epistles, such as the first to the Thessalonians, where Paul writes to the Christians, in effect: "I want you to grow, to abound, to increase more and more." They were young, and there were things lacking in their faith, but their state was so far satisfactory, and gave him great joy, and he writes time after time: "I pray God that you may abound more and more; I write to you to increase more and more" (1 Thes. 4:1,10). But there are other epistles where he takes a very different tone, especially the epistles to the Corinthians and to the Galatians, and he tells them in many different ways what the one reason was, that they were not living as Christians ought to live; many were under the power of the flesh. My text is one example. He reminds them that by the preaching of faith they had received the Holy Spirit. He had preached Christ to them; they had accepted that Christ and had received the Holy Spirit in power. But what happened? Having begun in the Spirit, they tried to perfect the work that the Spirit had begun in the flesh by their own effort. We find the same teaching in the epistle to the Corinthians. Now, we have here a solemn discovery of what the great want is in the church of Christ. God has called the church of Christ to live in the power of the Holy Spirit, and the church is living for the most part in the power of human flesh, and of will and energy and effort apart from the Spirit of God. I doubt not that that is the case with many individual believers; and oh, if God will use me to give you a message from Him, my one message will be this: "If the church will return to
acknowledge that the Holy Spirit is her strength and her help, and if the church will return to give up everything, and wait upon God to be filled with the Spirit, her days of beauty and gladness will return, and we shall see the glory of God revealed among us." This is my message to every individual believer: "Nothing will help you unless you come to understand that you must live every day under the power of the Holy Spirit." God wants you to be a living vessel in whom the power of the Spirit is to be manifested every hour and every moment of your life, and God will enable you to be that. Now let us try to learn that this word to the Galatians teaches us--some very simple thoughts. It shows us how (1) the beginning of the Christian life is receiving the Holy Spirit. It shows us (2) what great danger there is of forgetting that we are to live by the Spirit, and not live after the flesh. It shows us (3) what are the fruits and the proofs of our seeking perfection in the flesh. And then it suggests to us (4) the way of deliverance from this state. Receiving the Holy Spirit First of all, Paul says: "Having begun in the Spirit." Remember, the apostle not only preached justification by faith, but he preached something more. He preached this--the epistle is full of it--that justified men cannot live but by the Holy Spirit, and that therefore God gives to every justified man the Holy Spirit to seal him. The apostle says to them in effect more than once: "How did you receive the Holy Spirit? Was it by the preaching of the law, or by the preaching of faith?" He could point back to that time when there had been a mighty revival under his teaching. The power of God had been manifested, and the Galatians were compelled to confess: "Yes, we have got the Holy Spirit: accepting Christ by faith, by faith we received the Holy Spirit." Now, it is to be feared that there are many Christians who hardly know that when they believed, they received the Holy Spirit. A great many Christians can say: "I received pardon and I received peace." But if you were to ask them: "Have you received the Holy Spirit?" they would hesitate, and many, if they were to say Yes, would say it with hesitation; and they would tell you that they hardly knew what it was, since that time, to walk in the power of the Holy Spirit. Let us try and take hold of this great truth: The beginning of the true Christian life is to receive the Holy Spirit. And the work of every Christian minister is that which was the work of Paul--to remind his people that they received the Holy Spirit, and must live according to His guidance and in His power. If those Galatians who received the Holy Spirit in power were tempted to go astray by that terrible danger of perfecting in the flesh what had been begun in the Spirit, how much more danger do those Christians run who hardly ever know that they have received the Holy Spirit, or who, if they know it as a matter of belief, hardly ever think of it and
hardly ever praise God for it! Neglecting the Holy Spirit But now look, in the second place, at the great danger. You all know what shunting is on a railway. A locomotive with its train may be run in a certain direction, and the points at some place may not be properly opened or closed, and unobservingly it is shunted off to the right or to the left. And if that takes place, for instance, on a dark night, the train goes in the wrong direction, and the people might never know it until they have gone some distance. And just so God gives Christians the Holy Spirit with this intention, that every day all their life should be lived in the power of the Spirit. A man cannot live one hour a godly life unless by the power of the Holy Spirit. He may live a proper, consistent life, as people call it, an irreproachable life, a life of virtue and diligent service; but to live a life acceptable to God, in the enjoyment of God's salvation and God's love, to live and walk in the power of the new life--he cannot do it unless he be guided by the Holy Spirit every day and every hour. But now listen to the danger. The Galatians received the Holy Spirit, but what was begun by the Spirit they tried to perfect in the flesh. How? They fell back again under Judaizing teachers who told them they must be circumcised. They began to seek their religion in external observances. And so Paul uses that expression about those teachers who had them circumcised, that "they sought to glory in their flesh" (Gal. 6:13). You sometimes hear the expression used, religious flesh. What is meant by that? It is simply an expression made to give utterance to this thought: My human nature and my human will and my human effort can be very active in religion, and after being converted, and after receiving the Holy Spirit, I may begin in my own strength to try to serve God. I may be very diligent and doing a great deal, and yet all the time it is more the work of human flesh than of God's Spirit. What a solemn thought, that man can, without noticing it, be shunted off from the line of the Holy Spirit on to the line of the flesh; that he can be most diligent and make great sacrifices, and yet it is all in the power of the human will! Ah, the great question for us to ask of God in self-examination is that we may be shown whether our religious life is lived more in the power of the flesh than in the power of the Holy Spirit. A man may be a preacher, he may work most diligently in his ministry, a man may be a Christian worker, and others may tell of him that he makes great sacrifices, and yet you can feel there is a want about it. You feel that he is not a spiritual man; there is no spirituality about his life. How many Christians there are about whom no one would ever think of saying: "What a spiritual man he is!" Ah! there is the weakness of the Church of Christ. It is all in that one word--flesh. Now, the flesh may manifest itself in many ways. It may be manifested in fleshly wisdom. My mind may be most active about religion. I may preach or write or think or meditate, and delight in being occupied
with things in God's Book and in God's Kingdom; and yet the power of the Holy Spirit may be markedly absent. I fear that if you take the preaching throughout the Church of Christ and ask why there is, alas! so little converting power in the preaching of the Word, why there is so much work and often so little result for eternity, why the Word has so little power to build up believers in holiness and in consecration--the answer will come: It is the absence of the power of the Holy Spirit. And why is this? There can be no other reason but that the flesh and human energy have taken the place that the Holy Spirit ought to have. That was true of the Galatians, it was true of the Corinthians. You know Paul said to them: "I cannot speak to you as to spiritual men; you ought to be spiritual men, but you are carnal." And you know how often in the course of his epistles he had to reprove and condemn them for strife and for divisions. Lacking the Fruit of the Holy Spirit A third thought: What are the proofs or indications that a church like the Galatians, or a Christian, is serving God in the power of the flesh--is perfecting in the flesh what was begun in the Spirit? The answer is very easy. Religious self-effort always ends in sinful flesh. What was the state of those Galatians? Striving to be justified by the works of the law. And yet they were quarreling and in danger of devouring one another. Count up the expressions that the apostle uses to indicate their want of love, and you will find more than twelve--envy, jealousy, bitterness, strife, and all sorts of expressions. Read in the fourth and fifth chapters what he says about that. You see how they tried to serve God in their own strength, and they failed utterly. All this religious effort resulted in failure. The power of sin and the sinful flesh got the better of them, and their whole condition was one of the saddest that could be thought of. This comes to us with unspeakable solemnity. There is a complaint everywhere in the Christian Church of the want of a high standard of integrity and godliness, even among the professing members of Christian churches. I remember a sermon which I heard preached on commercial morality. And, oh, if we speak not only of the commercial morality or immorality, but if we go into the homes of Christians, and if we think of the life to which God has called His children, and which He enables them to live by the Holy Spirit, and if we think of how much, nevertheless, there is of unlovingness and temper and sharpness and bitterness, and if we think how much there is very often of strife among the members of churches, and how much there is of envy and jealousy and sensitiveness and pride, then we are compelled to say: "Where are marks of the presence of the Spirit of the Lamb of God?" Wanting, sadly wanting! Many people speak of these things as though they were the natural result of our feebleness and cannot well be helped. Many people speak of these things as sins, yet have given up the hope of conquering them. Many people speak of these things in the church around them, and do not see the least prospect of ever having the things changed. There is no prospect until there comes a radical change, until the Church of God begins to see that every sin in the believer comes from the flesh, from a fleshly life midst our religious activities, from a striving in self-effort to serve God. Until we learn to make confession, and until
we begin to see, we must somehow or other get God's Spirit in power back to His Church, we must fail. Where did the Church begin in Pentecost? There they began in the Spirit. But, alas, how the Church of the next century went off into the flesh! They thought to perfect the Church in the flesh. Do not let us think, because the blessed Reformation restored the great doctrine of justification by faith, that the power of the Holy Spirit was then fully restored. If it is our faith that God is going to have mercy on His Church in these last ages, it will be because the doctrine and the truth about the Holy Spirit will not only be studied, but sought after with a whole heart; and not only because that truth will be sought after, but because ministers and congregations will be found bowing before God in deep abasement with one cry: "We have grieved God's Spirit; we have tried to be Christian churches with as little as possible of God's Spirit; we have not sought to be churches filled with the Holy Spirit." All the feebleness in the Church is owing to the refusal of the Church to obey its God. And why is that so? I know your answer. You say: "We are too feeble and too helpless, and we try to obey, and we vow to obey, but somehow we fail." Ah, yes, you fail because you do not accept the strength of God. God alone can work out His will in you. You cannot work out God's will, but His Holy Spirit can; and until the Church, until believers grasp this, and cease trying by human effort to do God's will, and wait upon the Holy Spirit to come with all His omnipotent and enabling power, the Church will never be what God wants her to be, and what God is willing to make of her. Yielding to the Holy Spirit I come now to my last thought, the question: What is the way to restoration? Beloved friend, the answer is simple and easy. If that train has been shunted off, there is nothing for it but to come back to the point at which it was led away. The Galatians had no other way in returning but to come back to where they had gone wrong, to come back from all religious effort in their own strength, and from seeking anything by their own work, and to yield themselves humbly to the Holy Spirit. There is no other way for us as individuals. Is there any brother or sister whose heart is conscious: "Alas! my life knows but little of the power of the Holy Spirit"? I come to you with God's message that you can have no conception of what your life would be in the power of the Holy Spirit. It is too high and too blessed and too wonderful, but I bring you the message that just as truly as the everlasting Son of God came to this world and wrought His wonderful works, that just as truly as on Calvary He died and wrought out your redemption by His precious blood, so, just as truly, can the Holy Spirit come into your heart that with His divine power He may sanctify you and enable you to do God's blessed will, and fill your heart with joy and with strength. But, alas! we have forgotten, we have grieved,