by Theodore
Austin-Sparks
From the Wilderness to the Land
Chapter 1 - The Distance of Difference
The Difference between the Lord and Ourselves as
Christians
The Secret of Spiritual Progress
Chapter 2 - The Purpose of the Wilderness
The Lord’s Need of Men and Women of Stature
The Measure for which the Lord Looks
Trial is Meant to Yield Measure
Chapter 3 - The Entry into the Land
Faith’s Foundation for Entering into God’s Rest
c) God in Christ His Own Priest
d) God in Christ His Own Sacrifice
The Journey Longer or Shorter According to Faith’s
Appropriation
Chapter 4 - A Decisive Step of Faith
Concentration upon a Definite Issue
A Mighty Uprising of the Devil
“It is eleven days’ journey from Horeb
by way of mount Seir unto Kadesh-barnea”
(Deut. 1:2).
“Thou shalt remember all the way which the Lord thy God hath led thee these
forty years in the wilderness” (Deut. 8:2).
This
is not a new thought. We are familiar with both the fact and the reason of the
extension of what could have been in eleven days to forty years, but that
meaning and significance has been pressing in on me somewhat more of late, and
I feel that so far as I am concerned any word for this moment arises out of
this. It is what we might term the distance, not of space or geography, but the
distance of difference. If the Lord had been only interested in getting a
people to the point where they gave Him some simple gesture of trust in His
salvation from the world, its master and its tyranny, its bondage and its
conditions, to become His people by desire, then there is no reason at all why
He should not have transported them by the short route, the direct course, and
have landed them in eleven days in the place which He had already chosen for
them. The Lord could do that sort of thing if it were all objective or outward.
If today He presented to us the values of the blood of His chosen Lamb and
called for that simple gesture of faith in that blood which appropriates its
efficacy, and we in our hearts thereby signified that we desired to be the
Lord’s people; if that were all, then we could enter tomorrow into everything
that He had designed for us, everything in His purpose, we could go straight
in.
But
few, very few, there have been who have gone that way. It has not, in the vast
majority of cases, worked out like that. There is a necessity which sets up a
barrier of impossibility. While the Lord would have it so, and has provided for
it to be so, the actual position is such that it cannot be. The eleven days are
extended to forty years, and then — and then a death! No, it is not the
distance even of years of time or of measurement in the natural sense. It is
the distance of difference and it is the measurement of the difference between
Christ and ourselves, and that is a lesson which it takes most of us a very
long time to learn — the greatness of the expanse, the long, long way which
lies between ourselves as Christians and Christ, between the “spirituality” (?)
of the flesh and the spirituality of the Spirit, between being Christians after
the flesh and Christians after the Spirit. That lesson is a long one, a deep
one, a painful one. Indeed, it is a lifelong lesson. It takes a whole
generation to learn it, and when at last it is
learnt, the wholehearted acceptance of a necessity is made, and that necessity
is to die.
I
mean this, that in this way you and I come more and more to the place where we
feel it is necessary to die, that the only thing for it is to die. You know
what I mean by that, not physically just to abandon everything, but that we die
out, what we are in ourselves, the self-life; there is nothing for it but to
die. The longing to die in that sense grows.
Transplanting
this truth from the Old Testament to the New, you can see it coming up in more
than one connection. It came up with the disciples while they were with the
Lord, when He was here in the flesh. They were His, they belonged to Him: He
said, “Ye did not choose me, but I chose you” (John 15:16); they were His. But
there is a tremendous distance between them and Him, a distance which it was
impossible to bridge. Mentally there was the distance of this great expanse
between Him and them and between them and Him. His whole thought, mind, ideas,
judgments, His entire mentality was different from theirs and they could not
follow Him. Disciples, yes, in an outward way, but in a
wilderness. They could not follow Him in mind. He had to intimate some
things and at once their mentality revolted. Never! — was
their reaction. This shall never be! “Thou shalt never wash my feet”
(John 13:8). The mentality of Christian disciples in relation to the Lord is:
Never! — only another way of saying: Impossible, it
cannot be. We cannot see it, we cannot conceive of
such a thing, it is altogether foreign to our idea of things! The distance of difference in mind.
In
heart, they could not follow Him. Their desires were so different, so far
removed. In will it was just the same. Their whole being was far removed, and
although a crisis came and a tremendous change took place with the Cross and
the resurrection and the coming of the Spirit, the whole thing was not done
then. Years afterwards, Paul has to withstand Peter to the face (Gal. 2:11).
You can see there is room yet for approximation, even in the innermost
apostles; they are still on the journey, they have not yet arrived, and with
their latest breath they will say, “Not that I have already obtained, or am
already made perfect; but I press on” (Phil. 3:12).
Again
the truth is seen in companies of the Lord’s people. We think of the Corinthian
company, not necessarily only of those resident at Corinth, but all whom they
represent, a Corinthian kind. They were the Lord’s, blessed with many
blessings, having the Spirit, but oh, what a gap between them and Christ! So
much so, that Paul himself in visiting them resolutely determined to keep
utterly to Christ and Him crucified, because of the
distance, accounting that to be the only thing that could meet the situation.
And
is it not this very thing which arises again in connection with the churches as
we find them at the beginning of the Revelation? Here is the Lord Himself
presented to them, first of all in that very full way with those symbolic
features, and then to each of the churches in a particular way, and both in the
general and the particular it is a challenge. It is intended to be a challenge,
a challenge to this distance which lies between them and Himself,
this difference, the distance which has come about because of difference, the
difference which has made a distance.
Well,
what does all this amount to, to what does it bring
us? I think it brings us to everything. We cannot touch anything but what we
find this applies to it. But the one thing which perhaps will help us most now
will be this lesson that you and I have to learn, which the Lord is trying to
teach us and which we are bound to learn if we are going on with the Lord, and
which we shall not escape, namely, the utter difference between the Lord Jesus
and ourselves even as Christians. Perhaps we have thought that having reposed
faith in the Lord Jesus, in His redemptive work, His atoning blood, and having
declared ourselves for Him, that simply opens the way for us to go right on
straight away in full acceptance in every sense, and that the next thing to do
is to turn outwards and begin to do everything and anything that we can think
of, that our minds and our wills and our hearts, our emotions and our
enthusiasms can possibly do for Him, and we begin to do it.
Now
I do not want you to misunderstand what has just been said. Acceptance in Christ
is complete, is utter. In Christ we are accepted from the beginning. But there
is another sense in which there is a vast amount that is not Christ which is
not accepted, never is accepted, and the lesson of our lives is that of
learning what is not accepted by God even though we are in Christ, and it is a
terrible, grave mistake for us to think that, because we have become Christians
and now belong to the Lord, that anything we may do, anything we can think of,
anything that rises as a generous impulse for the Lord within us, and any plan
that we can put into operation and any zeal that we can exercise for the Lord,
is acceptable. That is a grave mistake.
To
be Christians after the Spirit is altogether a different thing from being
Christians after the flesh. It is this Christianity after the flesh which has
brought into being a vast system of things on this earth today which is not
really serving the Lord, which is not really of vital consequence in this
world, which is but an outward formal thing, which not only occupies the ground
but is a menace to the genuine, the true; for so many say of it, If that is
Christianity, I have no room for it! So the true is rejected and refused
because of the false thing which is “Christian”.
No,
that which is after the Spirit is very different even from Christianity after
the flesh. This latter can carry us a long way. We can have the very fullness
of Christian teaching and truth in words, we can go right on to the fullest
presentation of Christian doctrine and truth, getting right into what might be
called the deeper things of the Word of God, and it may all amount to nothing
more than our own natural interest in spiritual things. It is possible for us,
for instance, to take up such a matter as the Scriptural difference between
soul and spirit and to have a grasp of that as truth, as doctrine, and be able
to analyse and present the analysis of that
difference, and for it still to remain our natural mental interest, a
fascinating subject, something of interest, and for the thing to be without the
unction of the Spirit to precipitate a crisis, to effect something of God. That
is only by way of illustration. We can preach the gospel in the flesh and make
it of none effect, said Paul, because it is preached in the wisdom of words, in
the wisdom of men. (1 Cor. 1:17). The very thing preached is nullified because
of the source from which it comes, a natural interest, a natural drawing to
that kind of thing, mystical Christianity; it does not get anywhere, it goes
round and round in the wilderness. That which is of the Spirit creates a crisis, that which is of the Spirit takes a direct course, a
direct route. That which is of the Spirit is a straight way.
Dear
friends, what is the Lord doing with us? That is what we want to know. What is
He doing with you and me, and with those who are really in His hands? — Is He
not doing with us that which He has done with all who have come completely
under His hands, that is, leading in a way and realm where human understanding
and ability are completely confounded and exhausted, where it is totally
impossible to cope mentally with His ways, or to explain Him? We cannot see, we
cannot understand; neither is it in us to do, to achieve. We are learning that
all our resources are of no avail, and that everything depends upon the Lord
Himself; HIS wisdom, HIS strength, HIS grace.
Well,
if it is your experience so far and at this time, understand
that it is quite right, it is not all a mistake. True, it is very painful, it
is testing. It is testing up to that point where your feet have to touch the
very brink before you prove God. You have to come to an utter end of one way
and to a beginning which is a beginning even to the point of lifting your feet
to take a step to prove God, for God to come in. You say that is very utter. Yes, but it is this utterness
of the difference between the Lord and ourselves that we have to learn, and
that is going to set us over against the colossus of false doctrine, of the
iniquitous lie which is being built upon this earth up to heaven, the lie of
humanism.
That
is the greatest lie that has been brought into this universe, that it is in man
to be his own saviour, that it is in man to rise to perfection, it is in man to be God. It is all in
man, the roots are in himself. That is Satan’s
colossus of iniquitous untruth, and God is working out the contradiction of
that in a company, in His church. It is being wrought, worked out, in the
unseen, and, while it is so difficult to accept it in the day of suffering,
weakness and darkness and inability to understand, if we knew the truth, the
probability is that it is just this: God is doing with Satan in and through the
church what He did with Satan in and through Job, answering his challenge and
his lie. Here is a broken, shattered, helpless little vessel of saints,
bewildered, stripped, thrown back upon their God, unable to do or to
understand, clinging to Him and seeking to prove Him, and through that the
greatest iniquity in this universe is being assailed by God and answered.
The
lie! There never was a time when that lie has reached greater proportion than
it has today. Of course, it represents the greatest enigma that confronts us,
when what is going on shouts at the top of its voice what kind of creature man
is after all, yet at the same time men are pinning their faith to humanism as
never before. But in you and in me, poor broken ones, God has His answer, and
it does mean something to the Lord that we have been emptied out to the last
drop, thrown back upon Him, where He is our wisdom, He is our strength, He is
our life, He is our very breath. That means something to Him.
To
return to the central issue of this whole matter, namely, the great lesson of
the vast expanse, the desert expanse, which lies between Christians in
themselves and Christ. Karl Barth has coined for us a phrase which has gained a
great deal of strength and place, and it is a very useful one — “the altogether
other-ness of Christ”. Oh, that goes much further than we realize, certainly much
further than most people are prepared to believe. Even yet in evangelical
Christianity there is a clinging to the idea that we transfer every thing to Christ and to Christianity when we are born
again. We transfer all our faculties and our powers over to the interests of
Christ and then, instead of using them for ourselves and for the world, we use
them for Christ. That is the meaning of consecration, of surrender, as the
terms are used so largely today in evangelical Christianity — the consecration
of ourselves, our gifts, our faculties, our everything,
to the Lord and to His service. But that falls short of something, and that is
the meaning of the forty years in the wilderness. If that were all, then the
eleven days would be enough. But no, it is not. It is not the transference and
the consecration of everything that we are to the Lord to be used straight away
as it is over on His side, for His interests instead of in the world. Christ is
other yet, Christ is still different yet from consecrated natural life, oh, so
other! Something has to happen, our entire mentality has to be changed,
transformed. The mind has to be renewed, we have to
have an altogether different kind of outlook, even about the things of God. It
is a constitutional matter, not merely a directional one.
You
have heard this many times and I want to emphasize it, I must emphasize it,
because this is the meaning of the Lord’s dealings with us, namely, to get a
new mentality, a new conception, another, not our old one transferred, but
another, and the distance, I said, is not the distance of time or geography
necessarily, it is the distance of difference, and we make faster or slower
progress spiritually according to how we learn this lesson. It need not be
forty years, the Lord has not fixed it at forty years; He never did. It need
not be.
What
is the secret of it? What is the secret of spiritual progress? It is the
letting go of our own will and mind to the fact, to the truth, that after all,
though Christians at our best, wanting to be a hundred percent for the Lord, it
is not in us either to be or do. Our will can never do it, our reason can never
accomplish it, our impulses and desires can never get us there. We have to come
to a brokenness and yieldedness where nature is laid
low in the dust and all our treasure is with the stones of the brook and the
Almighty becomes our treasure (Job 22:24-25); the Lord alone our wisdom, our
strength and vision, our desire. Until you and I have learned the lesson of
that utter brokenness and yieldedness and letting go
to the Lord, spiritual progress is delayed.
You
look at all that came into the forty years in the wilderness, and you will see
it was but the working out of that principle. The Lord was working to keep them
close to His Christ, to make His Christ the basis of everything, but they
wanted it in themselves, for themselves, and so that generation never attained.
The strong word so often repeated in the New Testament about that episode is
that they could not, they could not enter in — “So we see that they could not
enter in” (Heb. 3:19). Why could they not? It says, because of unbelief. But
what is the basis of unbelief? Is it not desire to have it in ourselves, to see
it, to feel it, to know it, to have it according to our minds? What is faith?
Well, faith has nothing under its feet but God, just God. It is the Lord.
May
the Lord just indicate the meaning of the word, show us the great distance that
lies between ourselves as Christians and Christ, and give us a heart that
yields to the Spirit’s work in teaching that lesson and making it good and
bringing us more and more to the measure of His Son.
Reading: Deut. 1:2-3, 8:2
In
our previous meditation, we were almost entirely on the negative side of this
matter, namely, the distance which is the difference between ourselves and
Christ. Forty years were taken when eleven days alone were necessary from the
divine standpoint, because of the great expanse which lies between what we are,
even as the Lord’s people, in ourselves, and what the Lord is. This expanse of
wilderness was bounded, as we know, at both ends by death; by the Red Sea and
by the Jordan respectively. It was a space locked up in death, and, from one
standpoint, it is that place in the life of the Lord’s people where death has
to be applied and made to operate.
Now
we rather desire to strike a more positive note and aspect of the matter. It is
true that one of the great lessons in the life of the Lord’s people is that of
the other-ness, the complete other-ness of Christ from what they are; a lesson
to be learned in every respect, and along the line of undoing so largely, our
undoing. But what is the Lord after? What is the positive outcome of it all in
the Lord’s mind and will? What issued from the forty years, or what issued from
this company of the Lord’s people? At the end of the forty years of this
wilderness journey, what have we really in hand, so far as this particular
company and journey were concerned? We have only two men in hand at the end,
Joshua and Caleb. We know that another generation went in, but that is another
thing. So far as this particular generation is concerned, all that we have at
the end is two men; but what two men! Those two men, one of them perhaps in
particular, represented and embodied all that there was to be. The future hung
upon them. The Lord’s interests for His people were bound up with them. And
they were the fruit of this school of the wilderness.
But
let us come to it immediately, without any further delay or going round. What
is the Lord after? This came to me with very real force recently in a time of
indisposition, and when it seemed that everything on the outside was being
narrowed down and the prospects for anything very much of the Lord seemed to be
so limited. I was driven very much on the Lord about the whole situation, to
inquire very earnestly what it all meant and what it was the Lord was really
after, and I can say to you that it came to me, in the way that things do just
now and again in a lifetime, as the Lord’s own message to the heart; and it
amounted to this: “What I am after at this time is men and women of spiritual
stature, I am going to need them”. That is how it came to me with great
strength. When it so happens, it is as though something has been written
inside, and you know when you get something like that from the Lord it is life,
it is salvation, it is release. And so it was; there was a new sense of
meaning, real meaning, in things. Men and women of spiritual stature — I am
going to need them!
The
whole of this work in the wilderness for forty years was found in two men. You
may say, that is a poor issue. Not when you recognize
the value of those men and how many there were afterwards who owed everything
to the spiritual stature of those men.
You
pass on in the Word and you find that fact coming up again and again. You go to
1 Chron. 21, and you know what you have there. David is in the wilderness. All
that in a public way is of the Lord is in the hands of a man who had been
chosen — representation. Saul holds the public position, but he is man-chosen,
and he embodies everything that is man, man in the things of God. But God’s
anointed one is there outside for the time being, and he is in the wilderness.
In that chapter you have three secessions to David. There is the secession to Ziklag, the secession to the stronghold or cave, and the
secession to Hebron; and if you look you will find that those who seceded to
David in each and every case are described as men who were able to wield the
sword and the spear, men who were able to keep rank and to lead. They of that
sort came finally to David at Hebron to turn again the kingdom and make David
king over all Israel, and these are they who were needed when the kingdom was
turned. When David came to the throne, he needed men of stature for the
constituting of the kingdom, for its carrying on. The men of stature had been
found in the wilderness. They had come to him, not when all was going well,
when there was any appeal to the flesh, when coming to him would have meant
popularity, influence in the world. No, everything was to the contrary. They
had to leave that realm and come out to the place where everything was in
disrepute, in rejection, under ostracism; to be the enemy of what was public
religion, the established and acknowledged and recognized thing; to come out
and be tested there with David in the wilderness, men of stature whom he was
going to need in a coming day.
We
need not follow the principle through. You know that it comes up so frequently.
The Lord finds a little company, speaking generally, amongst His people and
brings them into the difficult school of a spiritual wilderness, to increase
their spiritual measure in the light of a need which is coming. We, I think,
are not mistaken and wrong in saying that the Lord is not giving a great deal
of encouragement in these days to great public movements and efforts and
activities in Christianity. That is not His line at the moment. Many who are
honestly burdened with the need are straining after something like that, a great movement amongst Christians and in the world,
but the Lord has not yet set His seal to anything like that in any very real
way. He is not doing it just now.
But
I think we are just as right in saying that the Lord is very intensely occupied
in an inner, hidden, secret way with many of His children along the line of
deep discipline and trial. I do not think there is any doubt about that. This
is a time in which the work of God is very much hidden, and is of a very
intense kind, with a company within the main company of Christian people. Not
all Christian people are going the same way, but there are those who are. To
secure men and women of spiritual stature in the light of a need which is
coming — that seems to me to be the explanation.
We
do not know what that need is. It is useless to try to forecast, to shape, the
future. All sorts of things are possible and probable. It is not difficult to
imagine — though I think it goes beyond imagination, mere imagination — that
the horrors of peace will be greater than the horrors of war. You may say, that is strong speaking. I have used a strong
word — horror — but I do not think it is too strong, I do not think it is the
wrong word. Perhaps the difficulties and sufferings and trials of peace will be
very much greater than those of war. We do not know. I say it is useless to try
to forecast the future, but there are such prospects, and if that is so, a very
great need is going to exist spiritually. Things are not going to be easy for a
long time; they are going to be difficult, hard, tight, perhaps
severe. A need is going to arise, and that need is only going to be met by
people who know the Lord in a peculiar way, who have proved and come to know
the Lord in a wilderness, a spiritual wilderness.
What
is this stature of which we have spoken? Well, if you investigate the life of
Israel in the forty years, you can see something of the meaning of it. Take it,
for instance, from the standpoint of reactions, reactions to the situations
into which the Lord brought them. The Lord said, I led
thee these forty years in the wilderness to prove thee, to try thee, to know
what was in thine heart. Really the words there mean
more than that; to make thee know what was in thine
heart, to bring it to light. It is not as though the Lord did not know their
hearts. He knew before the trial was applied, but He put them into a situation
to bring it out, to make it manifest. “It was in thine
heart”! That could be stated thus, To manifest natural
reactions to situations.
Today
the situation is one of lack of bread, or tomorrow lack of water, at another
time a different situation; and so difficulties, trials, arise along the way of
different kinds. What is the reaction? There is nothing wrong with a reaction
that is perplexed. There is nothing wrong with a reaction that feels the stress
of things. There is nothing wrong with a reaction that says,
I do not know what the Lord means by this, I do not know what the Lord is doing
with me; I am bewildered! There is nothing wrong with such a reaction at all.
But what actually took place was that they were embittered against the Lord.
The New Testament way of putting it is, that they
hardened their hearts in the day of trial (Heb. 3:8). They were embittered,
they allowed themselves to be soured by trial, they
turned in their hearts against the Lord. They lost their concern for the things
of the Lord. The way was hard, very hard, but the effect which they allowed the
difficulties to have upon them was just that — Oh
well, if the Lord does not please me, I have no interest in His affairs; if the
Lord does not do what I want Him to do, well, I am just going to let go! That
is a state that is nature, a state of the human heart. It is a wrong
interpretation of the Lord’s way, the Lord’s dealings and experiences. That
sort of thing can drag on until the heart becomes stony and the life is lost
entirely as a positive thing to the Lord.
The
spirit of grace produces another kind of reaction. It does not take the sting
out of trial, it does not prevent the trial being a trial and fire being fire,
it does not make us insensitive to difficulty, but the spirit of grace, the
spirit of faith, says, Well, it is hard, it is difficult, the Lord is not doing
what I expected, what I would like; He is doing just the opposite, and in every
way He is emptying me and breaking me, and withholding what I in my heart would
like; but He knows what He is doing. “He knoweth the
way that I take; when he hath tried me, I shall come forth as gold.” He knoweth! And, beloved, that is stature, that is measure, that is growth; that answers to Joshua and Caleb
whose hearts did not turn back, but who wholly followed the Lord.
Oh,
I know this must not be a hard word, and it is not said harshly at all. There
is not one of us who has not suffered in this way. We have all got confessions
to make about our reactions to the Lord’s dealings. Maybe there are some here
who have lost the flame, the warmth, who have lost zeal, who are letting go,
who are not concerned about the Lord’s interests so much as they were, because
the Lord has not taken them up along the line of their own desires and
expectations and ambitions, but has frustrated all that again and again. If you
are there, I want you with me to try to recognize the seriousness of the crisis
of that position. My dear friend, whoever you may be, if you are in that
particular state or peril just now, a coming need is the strength of appeal for
you to stand up and seek to trust the Lord in your dark day in a new way when
you cannot understand, to have confidence in Him in this time when you feel
that, so far as His ways with you are concerned, they are calculated to undermine
all confidence. The Lord has a need which is going to arise, and He is going to
need men and women of measure, of stature, and He has been trying to make you
such in the light of that coming need.
I
do believe that the ordinary Christian resource and Christian life and
Christian measure of today is not going to meet the
need of a near tomorrow. It is already failing. Leaders, if they only would be
honest and confess it — and some have already done so — would say: We are
failing, our methods have not succeeded, we are not meeting the situation; the
need is beyond us, we have not got what is required! That is more or less
recognized by responsible people today, and there are many who are deeply aware
of that need, but they do not know what to do, where to turn, which way to
look: so they just have to stay where they are. If only they knew where to find
what they sense to be necessary, they would be there. Is God going to take no
account of that? Is He not true to His word, “Blessed are they that hunger and thirst
after righteousness, for they shall be filled”? Is He not going to satisfy the
hungry soul? Is there going to be real need, and the Lord be
indifferent to it?
But
the Lord’s way is not to meet it direct from heaven. He needs you, He needs me,
but we have to have it to give. We are “stewards of the manifold grace of God.”
And what is a steward? A steward is one who knows what His Lord has, has an
entrée to it, a right to it, and knows what to bring forth for the specific
case: a steward, one of understanding and resource. The Lord is
needing stewards, He is wanting to make stewards, and that is what He is
trying to do with many today. He has cut off a great deal that was good. There
was nothing wrong with it in itself, but as the good was the enemy of the best,
it had to be cut off. We had to be separated unto something. We are not going
to judge anybody who may still be in things we have felt we must leave behind;
we thank God for every measure there is of Himself
however limited. But the Lord in His sovereignty does so work as to deal with a
people in the light of a greater need, and that is His message to us today. I
have less doubt about the truth of that than about anything else. If I am
speaking in the name of the Lord at all, that is His word to you. A need is
growing, it exists, and it is coming into manifestation, and for this a
stewardship will be necessary, men and women of stature, Joshuas
and Calebs, and such as those who came out to David,
such as have wholly followed the Lord.
Well,
what is our reaction to the Lord’s dealings with us? Are we less concerned than
we once were? If we become petulant, peevish, displeased with
the Lord, anything like that, that proves beyond any doubt that we have
interests of our own: nature was in this thing, it was not all the Lord.
And so it has had to be exposed, we have had to know what was in our hearts.
But
there are two ways, you see, even of coming to the place where it does not
matter to us what happens to us. Under trial we can come to the place where at
length we break away, saying, The Lord does not care, does not hear; oh well,
it does not matter; if the Lord is not concerned about it, I’ll just let it go!
We can drop out like that, petulant, disappointed, soured by trial and
adversity: it does not matter, we have lost interest. That is one position; and
you will acknowledge that is not right, there is something wrong with that.
But
there is the other position. It does not matter what happens to me, it does not
matter what happens to my interests, it does not matter at all whether I myself
am used or not in this thing that the Lord wants to do: all that matters is
that the Lord gets what He is after, and gets it in His way. So far as I am
concerned, what happens to me is quite a secondary matter! That is stature,
that is measure, that is Christ. “The Son of man came
not to be ministered unto, but to minister, and to
give his life” (Mark 10:45). It does not matter what happens to me, so long as
the Lord gets what He is after. Does it matter to you? How does it matter? Why
does it matter? The answer to that determines our spiritual measure, and it
determines whether the Lord is going to be able to meet His need by means of us
when that need is manifested. I do not believe the Lord will ever have
spiritual measure in a life without using it, without finding a way for it. But
oh, so many of us have come to the place where our one cry is, Lord, do not
draw upon me beyond my measure, do not put me into a position for which I am not
fitted, do not involve me in responsibility for which I am not qualified!
And
what is qualification, what is fitness? It is simply Christ.
Well
now, we come back to this wilderness, and you see everything was on that basis;
nothing whatever was of man in that wilderness from God’s side, nothing at all.
Everything was forbidding from one standpoint. Take that tabernacle, the outer
court with its curtain stretched right round, and so high; there is no getting
through, and no looking over. It all says, Keep out! Everything says, If you come inside here, you die! Keep out! There is but one
way in, and that is through sacrifice; and that is your death representatively.
You come in here, and your life is taken. It is all so forbidding, from one
standpoint.
And
yet from the other standpoint, there is the representing of the people in the
presence of God. But how could it be? Well, from the first word to the last, it
is all Christ. The whole of that structure of the tabernacle came from heaven.
Not one idea was allowed to come from man’s mind. It was not left with man to
produce one thought as to the manner of that tabernacle, or how it should be
built; from start to finish, it came from heaven. That is the other-ness of
Christ. The ideas are God’s, not ours. Though we may be the Lord’s people, it
is still not a case of our ideas, but God’s. Not a single thought from us is
allowed. The fellowship, the access, the communion — oh, you cannot come in
there save on the ground of Christ. It is by sacrifice. That sacrifice is
Christ. It is by priesthood. That priesthood is Christ. The very garments all
speak of Christ. It is Christ, only Christ, and you cannot come in except as
Christ, so to speak. You are only accepted in the Beloved. You are never accepted
in yourself, not even as the Lord’s child.
And what of service? “Let my people go that they may serve me”, the Lord had said to
Pharaoh (Ex. 9:1). But what is the service in the wilderness? It is priestly
service. The Levites represent the service of the Lord’s people. Priests and
Levites — what are they? Why, their very adornment, their
very clothes, are all types speaking of Christ. Everything about these
priests and Levites is symbolical, representative of Christ. So that service is
Christ, and you and I are shut out, even as the Lord’s people,
shut out in our own natures. Everything is God’s thought here. All access in
God’s thought is Christ. All service is Christ, and only as you and I learn
Christ, put on Christ, walk in Christ, and live Christ, have we any place, and
the measure in which that is so determines the measure of our value to the
Lord, our usefulness to Him.
And
for this present moment the increase of Christ in us is by that ruling out,
putting aside, thrusting back of our own encroachments and impingements, even
in the things of God, the pushing back by the Lord saying, I do not want you!
That is how it seems. That is how we feel rebuffed so often. But there is
another interpretation. WE are wanting to get
in. The Lord says, No, there is no place here for you, keep out; this place is
reserved for My Son; your appreciation of Him is the measure in which you come
in here; your abiding in Him is the measure of your standing here; your being
hidden in Him, covered by Him, is the measure of your acceptance!
And
for the coming need the Lord is intensifying the process, taking us deeply and
soundly into this in our experience. Presently, perhaps, we shall thank the
Lord for it all. We have been able to meet a need which was too deep for anything
ordinary to meet. If we had not been that deep way, we could not have met that
deep need. If we had not known those bitter fires, we could not have served
that divine purpose. Whatever else the Lord is doing — and I am not saying this
is the only thing He is doing — whatever else He is doing, He is doing this,
and whether it be for this life here or for His Kingdom afterwards, there is no
doubt or question about the truth of this principle. For the kingdom now in
this life spiritually, and for that kingdom which follows the Lord must have at
hand men and women of stature. May we find the grace to follow Him wholly.
Reading: Deut. 1:2-3, 8:2; Heb. 3:19, 4:1
We
have been thinking of the distance of difference between Christ and ourselves.
In virtue of the shed and sprinkled blood, Israel had been brought out of Egypt
and made the people of God; they were the Lord’s redeemed ones. But even so a fact existed which could not be overlooked, ignored
or made light of, a fact which had to be recognised,
and fully so. That fact was, and is, that even when we are the Lord’s,
in ourselves there is a vast distance of difference between ourselves as
ourselves and Himself. Eleven days and forty years —
not a fixed period, a period fixed by God; that is, not of necessity forty
years. The distance is determined, not by geography or time, but entirely by
the appropriation of faith.
What
is the end of the journey, the goal? What is it all unto? God calls it “My rest”.
Rest, God’s rest, that is the end of the journey, and
how soon we reach the end of the journey entirely depends upon our apprehension
of the meaning of rest, our faith’s apprehension of the meaning of rest. You
can be out of Egypt and into the end of the journey in no time where faith is
large enough for it. But “we see that they could not enter in because of
unbelief”. The end of the journey is always immediately present to faith. It is
not distant. It is nearer or farther according to faith.
But
we want to understand what the basis of this faith is, and therefore what the
meaning of God’s rest is. We have said that it is the apprehending of Christ.
This letter to the Hebrews, which brings the journey and its end so much into
view, is entirely given up to laying the foundation of faith unto God’s rest.
Chapter by chapter or stage by stage, it presents us with that foundation, or
those foundations. We might just look at one or two of them, but we begin with
the all-inclusive and comprehensive one, the presentation of Christ at the
beginning of the letter. There the whole background of all the rest is
presented to us, the foundation of all that follows.
It
is that Christ is God given to us in Sonship: “the express image”, “the
effulgence”; to use the words of the prophet, “unto us a son is given” (Is.
9:6). Not only “a child is born”, but “a son is given.” It is God manifest in
the flesh, Christ is God. Again, referring to the prophet’s words, “His name
shall be called Wonderful, Counsellor, Prince of
Peace, Father of Eternity” or Everlasting Father. This Son is called that, the
Father of Eternity.
What
is the value of that for rest, for faith unto rest? Oh, surely it must appeal
to our hearts as being of supreme and infinite significance. You see what the
apostle is saying here. In the past the great revelations of God Himself were
mediated through angels. What mighty and marvellous
things were done through angels! The greatest things in that dispensation were
done through angels. God came to men through angels. God communicated Himself
through angels, revealed His mind through angels, and exercised His power
through angels. The angels of God were constantly ascending and descending in
that dispensation, to carry on the purpose of God amongst men. The highest form
of God’s manifestation was through angels.
But
here the apostle says: not unto angels, not through angels, but better than
angels, higher than angels, Son-wise. God has given Himself in terms of
Sonship. It is a great word of the prophet, “Jehovah has become my salvation”
(Is. 12:2). Yes, the Name, the highest Name of all, Jehovah, the Lord Jehovah
has become my salvation. Not a representative of the Lord, not even an angelic representative,
but Jehovah Himself has become my salvation. The Lord Himself has come forth in
this matter of our salvation, and if that is true, well, we must believe, our
faith must go the whole way and believe either that
Jehovah can fail or that He cannot, that Jehovah can do His work or He cannot,
Jehovah can see this through or He cannot. If Jehovah cannot, it cannot be seen
through. It is ultimate, final. It is no less than the Lord Himself.
That
is the significance bound up with this first presentation in the letter to the
Hebrews — the effulgence of His glory, the express image of His Person. God in
Christ in terms of Sonship (the significance of which we shall note again in a
moment) has come forth. That is the foundation of everything. The Lord personally,
directly, immediately and absolutely, has taken this thing in hand. He has not
committed it to the hands of angels or men, but has said, I Myself
will accomplish this thing, I will go down and do it! “God was in Christ
reconciling the world unto himself” (2 Cor. 5:19). That is the full foundation
for faith that can lead us into rest, and immediately the journey is shorter or
longer according to our apprehension of that; whether we are able to stand
alongside of the apostle, even when the gale is blowing, the storm is as a
blast, and say, I believe God! (Acts 27:25). I say the
journey to rest is shorter or longer according to our ability to take that
position. If Israel in the wilderness had taken that position, it would not
have been forty years; but they did not believe God.
Then
you pass on in this letter and you find that is broken up, expressed in
different forms. In the next place, God is revealed in Christ as having come to
us in kinship. Passing into chapter 2 from verse 10, you know that sublime
section about “I and the children whom God hath given me”; I and the brethren —
“I will declare thy name unto my brethren”. Or again, “Since then the children
are sharers in flesh and blood, he also himself in like manner partook of the
same.” And then about the sons — “bringing many sons unto
glory, to make the author of their salvation perfect through sufferings.”
Children, brethren, sons: God has come forth in terms
of sonship to bring about a kinship, to be the redeeming kinsman Himself. It is
God Who is redeeming in Christ. Heirship — “joint heirs with Christ” (Rom. 8:17), and so on. He is
redeeming the lost inheritance, He is the redeeming kinsman. If redemption is
to be at all, it must be by somebody Who Himself has a right to redeem because
He is in the family, and Who Himself can and will make
the family’s condition His responsibility.
The
family has lost its inheritance, has lost its all. Somebody has to take
responsibility for recovering, and God in Christ has come down to take
responsibility for our lost heritage, to recover it all in terms of kinship.
The Father through the Son has done it. The point that I want specially to
emphasize is that it is God Who has assumed this form of a kinsman to redeem,
and if it is God Who has taken responsibility for it — and He has — that is the
basis of faith unto rest.
You
see how impossible it would be, because of the utterness
of the situation, for anyone to enter into rest and deny God. You cannot enter
into rest if you deny God. We are not dealing with truth, we are not dealing
with doctrine, we are not dealing with things, we are
not dealing even with angels, great as they are. We are dealing with God, and
here He is coming to us in and through His Son in terms of kinship, so that in
Christ He is to us our brother, our brother to redeem, taking responsibility.
Usually even in earthly families, the elder brother is looked up to and
trusted. So often he is the most wonderful person in the family for the rest of
the family. There is nothing he cannot do. It is not always so, but so often it
is. That is the idea brought in here. It is a family of sons that God has
constituted, with the eldest Son, Who was able and willing to take full
responsibility for the family’s title, the family’s heritage, the family’s
destiny, the family’s honour, and to secure it all in
Himself. That is what is being said here. He has done
that. What could we do? Nothing! But He has done it, and faith apprehending
that can enter into rest, God’s rest.
But
then we pass on and find the next phase, God in Christ becoming His own priest.
Priests have failed, failed to carry things through to finality. They all
failed, they made nothing perfect — that is the argument here. So God Himself
became His own priest. It is God in Christ in priestly activity carrying out
all the functions of priesthood, and the functions of priesthood are just to
satisfy God in all His requirements. This is where the subtle fascination and
attraction and power of Rome lurks. The Roman system
is built upon the idea of priesthood. The priest stands between you and God,
and stands for you, and all you have to do is to pass everything over to him
and take no responsibility yourself; you need not take any responsibility, the
priest will take all responsibility for you. That, of course, has degenerated
into this kind of saying: Do as you like, pay the priest and he will clear it
up with God. But behind that there is this fact that man craves to have the
responsibility God-ward taken off himself by somebody, to be freed from that
responsibility for himself, and to come to that
absolute rest where the responsibility is not his at all. The Roman system has
provided a false answer to that craving of man and put man in a false position.
But the craving remains. You and I have it. Our deepest longing and need is for
a priest, somebody to take responsibility for us, so that we do not have to
take that responsibility. Oh, that I might be free from an evil conscience, may be perfectly at rest because someone all the
time is standing and answering to God for me. And here it is: God has said, I
will answer to Myself for you, I will be My own priest to satisfy Myself on
your behalf.
We
find it such a difficult lesson to learn, just what the High Priestly function
and ministry of our Lord Jesus is. “Seeing he ever liveth
to make intercession for us” (Heb. 7:25). You notice what the apostle says
about His being able to sympathize because He Himself has been here, been where
we are, been along our road, knows all about it, been tempted in all points as
we are, although without sin. He has been here and He is a sympathetic High
Priest, He understands it all. He is not a stranger, and He ever liveth to make intercession in perfect sympathy, and He is
there taking responsibility for us before God. Is not that a ground of rest? Ought we not to be at the journey’s end much more quickly if only
faith could grasp that. Apart from faith, we shall all the time be
trying to put ourselves right with God and be stuck on the road, going round in
the wilderness. Progress waits upon faith’s apprehension of this thing. Cast
the responsibility for your salvation and sanctification upon the One Who has
taken that responsibility.
Listen
again to words in this letter about being saved from an evil conscience. How? Through faith (Heb. 10:22). Not cleansing our own
consciences, but by faith in Him. God has come in the Person of His Son to be
the priest that He requires, that is, to satisfy Himself.
What
is true of the priesthood is next shown to be true of the sacrifice. “Sacrifice
and offering thou wouldest not, but a body didst thou
prepare for me; in whole burnt offerings and sacrifices for sin thou hadst no pleasure. Then said I, Lo, I am come” (Heb.
10:5-7). God in Christ has come to be His own sacrifice. You notice a whole
section is given up to pointing out the futility and weakness and failure of
the sacrifices of the Jewish system, how they broke down and came short, and
how it was not possible that the blood of bulls and of goats should take away
sin. But then, after the millions and millions of sacrifices offered on Jewish
altars, one sacrifice, one for ever, did the work, and God provided Himself the
sacrifice. In His Son He became His own sacrifice; and what more perfect than
that? That is final surely; one offering for ever.
This is the basis of rest, His own sacrifice once for
all.
We
cannot take all the aspects of this revelation, of this unfolding of the ground
of rest, but what I want you to see is this, that this was all present in type
in the wilderness for forty years. It was all there in type, and yet they went
on for forty years. It was there very early in their wilderness history, and if
only faith had grasped the significance of what was present at that moment, the
forty years would have been cut down to perhaps eleven days; eleven days’
straight journey if faith had grasped what was present all the time.
What
I want to emphasize is this, that you and I are not of
necessity bound to make a long journey and go over years in this matter. It
entirely depends upon our appropriation of what is here today whether we enter
into rest. The end of the journey is here now. It was there all the time. Those
types that they had of Christ were the end of the journey in spiritual essence
and value. There is nothing more at the end of the forty years. When they go
over into the land there was nothing more, it was still the same basis. God has
not to do anything further, has not to do anything; it is all there right at
the beginning. We can come into rest now if we take hold of what God has given
us now.
But
oh, how important it is that you and I should seek to exercise this faith;
because you can see quite well that it was not just a matter of entering into a
spiritual state of blessing and enjoyment for themselves. Their very vocation
hung upon their being in rest. The object of their calling and election was at
stake. All God’s purposes in them were bound up with their entering into rest.
They were ineffective and unfruitful until they were in rest. They were
defeated and weak until they were in rest, but when they went over into what
typified God’s rest, they were mightily effective. You see what can happen by a
people in rest. See Jericho’s mighty walls going down by a people in rest. They
march round the wall, just going round once, and that is the day’s work; and
again tomorrow; not very hard work. I do not know how long it took them to
march round; a good healthy walk, quietly walking round once a day for a week.
It was more strenuous on the seventh day, seven times round. And how much
energy it takes to shout, I do not know. That was the way; a people in rest in
type, and down came Jericho. And as they went on the seven nations mightier
than they came down one after another because typically they were a people in
rest.
And
do you know that one of the great strategies of the devil, in order to hold his own against us, is to get us into unrest. One of the
great triumphs of Satan against the church is to get it robbed of its rest, its
quiet assurance. Satan can do little against a people in assurance, in rest. He
can do anything with people who are not sure, not certain, distracted,
restless, fretful, anxious, questioning, doubting. You have no power against
him when you are like that, always in the unrest of uncertainty of a tomorrow
that never comes, a future that never arrives to keep us from rest today. I do
feel that you and I must seek very much to enter every day with a very fervent
prayer that that day in itself shall be in the rest of God, so far as our
hearts are concerned. Whatever it may hold, whatever storms, in our hearts we
are quietly at rest with God, being still and knowing that He is God. There is
a tremendous power in that. There is no power in a fretful life, there is no
strength where there is doubt, but there is a mighty power where there is a
quiet confidence in God; and that is the point. Satan would postpone that and
keep us going round in this everlasting circle, a wilderness state, because it
is to his gain, and to our loss; it is to the defeat of the Lord in His
purpose. “They could not enter in because of unbelief.”
Now
may the Lord at least lay emphasis in our hearts upon the necessity for giving
diligence to enter His rest for every purpose of His glory.
Above all things may we seek the rest of faith, because of its tremendous
potency against the enemy and in the realization of God’s purpose.
Reading:
Acts 3:1-21
This
is the first recorded miracle in the history of the church, and parabolically it embodies a good deal of what we have been
considering, and I am going to take it in that parabolic form as an
illustration of some of these matters.
We
begin at the end, that is, so far as this man is concerned, with what God is
aiming at, what God is after, what the result of the work of God in a life is.
The man leaps up, stands upon his feet, praises and glorifies God, and goes in
and goes on with the people of God. That is very simple, but it represents a
work that God would do and which needs to be done in the case of so many. What
the Lord wants in the case of all of us is to have us on our feet, standing
upright, praising and glorifying Him, and going in and going on with His
people; a very different story and a very different situation from what was; no
longer a liability but an asset, no longer one to be carried every day, but one
who now is at least taking his or her own weight, and going on by the inward
momentum of the Spirit and power of God. That is what the Lord wants with us
all.
It
immediately resolves itself into a challenge, an interrogation. We have each
one now to ask ourselves quite honestly and frankly: In relation to the things
of the Lord, am I a liability or an asset? Am I counting or am
I having to be accounted for? Am I a positive factor or am I negative?
Am I amongst those who have to be carried all the time, needing to be borne up,
borne along and put where I am, or am I going on in the Lord on my own feet, on
top of my infirmities? Am I a responsible one, or otherwise? Well, we must each
one answer that question before the Lord now, and see what the Lord would have,
what the Lord would bring about. He would have us all in the place or condition
of this man as we see him at the end, leaping up, standing on his feet,
praising and glorifying God, going on and going in; and more than that as we
shall see presently: but that is a good beginning. Are we there?
Well,
we must go back and take the man up at the point where we first find him. He is
carried and laid at the Beautiful Gate every day. There are those who are going
in; but he does not go in, and he cannot go in. “So we see that they could not
enter in…” (Heb. 3:19). The man could not enter in. Let that gateway to the
house of God beyond represent in our parable that life of rest in the Lord,
that entering-in life, that life of attaining unto God’s purpose. “And we see
that they could not enter in.” This man could not enter in, but why could he
not? Was it the gate that kept him out? No. Even if the gate had been closed,
that was not the inevitable hindrance, and it was a big gate. I understand that
it took ten men to open the Beautiful Gate, so massive was it. But even so, if
it had been closed, that was not the obstacle.
Let
that gate in the story and in the parable as we are regarding it, represent the
law, that bond of Judaism which says: Thou shalt not, or, Thou shalt, that
forbidding of the law. But that is not the obstacle now. Christ was made under
the law, to fulfil the law and put it out of the way.
The law is no longer an obstacle.
“Free from the law, O
happy condition!
Jesus has died, and THERE is
remission.
Cursed by the law, and bruised by the fall,
Christ has redeemed us once for all.”
The
law is no hindrance now.
But
was it the man’s infirmities that kept him out? Let his infirmities, all
wrapped into one, represent his sins. Was it his sins and his imperfections,
his faults, that hindered that entering into rest? Again, no. Our sins, our weaknesses, our imperfections, our
temperamental and constitutional difficulties, all the infirmities of our
fallen natures, these are not the hindrances. The Lord Jesus has dealt with all
sin and all sins, and all our weaknesses and infirmities He has borne. All that is dealt with. They are not the hindrance. Oh, you
may say, it is this sin and that sin that keeps me out, or it is that weakness,
this imperfection; it is the way I am made, my temperament, my constitution, my
make-up; I am so different from others; and all this is the thing that binds me
in infirmity so that I cannot! If you are saying that, whether as one who has never
known Christ or whether as a child of God still needing to know the entering-in
life, it is a great mistake to put it down to sins or infirmities and say that
it is these things in our nature that keep us out. No, no! That would be to
deny the Cross of the Lord Jesus. That would, in its outworking and in its
logic, make God very unjust, because it would work out like this, that people
who had better temperaments would stand a better chance of getting in, and
people who had a worse make-up would be at the end of the queue. God is not
like that. We are not nearer or farther from Him because we are better or worse
in our natures. Not at all!
What
was it that kept the man out? “We see that they could not enter in because of
unbelief.” Faith destroys the mightiest gates of brass,
faith removes the mountains of sin and human weakness and failure. The easily
besetting sin which has to be laid aside is this sin of unbelief, and it was at
that very citadel that the Holy Ghost, through these servants of God, directed
His blow. Infirmity in itself was nothing, the gates were nothing, closed or
open, but the man’s attitude and response of heart to a challenge from God was
everything. He could have reacted antagonistically or cynically, or with utter
carelessness, and stayed where he was. But there is some response, some
reaction, which we must interpret as the quickening of faith in his heart: and
you know and I know perfectly well that we shall stay where we are, go on in
our infirm, helpless state of spiritual liability, until we come to this point
where we exercise, deliberately and definitely, faith in the Lord Jesus.
Everything waits for that. That is elementary.
We
have to come to that response of faith, and then mighty gates, whatever those gates
may be in our lives, keeping us out, no longer constitute a hindrance.
Infirmities in ourselves, defects and weaknesses, faults and failings, sins and
depravities and everything, from inheritance to what we have brought on
ourselves, nothing is enough to obstruct our way when once we have come to this
point of a deliberate and positive trust in the Lord Jesus. “We see that they
could not enter in because of unbelief.” But the positive is that you can enter
in by faith.
But
then something else was necessary with this man; not in addition to his faith
but as a part of it, as heading up to it. Peter and John were going up to the
temple and this man saw them coming. I do not know what his look was like, his
gesture. We can only imagine, a sort of wonderfully
pathetic glancing hither and thither. And Peter looked on him, and said: Look
on us. There must have been some reason for that. And he fastened his eyes upon
them, of course expecting to receive an alms. But the
effect was that they got what they needed and wanted as a necessary factor in
this man’s deliverance. “Look on us”, and he fastened his eyes upon them.
What,
in parabolic meaning, does that stand for? It means this: you and I, if we are
in any condition like this, needing to be put on our feet, needing to be made a
factor that counts, needing to be delivered from this infirm state spiritually,
from this state of being a liability; if we are in any need like that, we shall
never get anywhere until we have concentrated upon a definite issue. He was
expecting to receive an alms. What are you after? Do
you want pity, sympathy, to be made a fuss of? Do you want that which is, after
all, only going to leave you where you were? Are you looking to be nursed,
coddled? Is that what you are after, an alms? Do you
really want to get out of that position? Do you mean business? Is it nice to be
one of those who are always being carried and nursed, and secretly, down in the
deceptive heart, do you really like it, and want to be ministered to? Your
infirm condition, you like being there because it draws attention to you,
brings you into the sympathetic area. Oh, these hearts of ours, how they play
with spiritual things for their own gratification!
He
expected to receive an alms. But Peter and John are
saying, Look here, we are going to face this issue right out: look on us! We
are going to concentrate in this matter. The moment has come for this sort of
thing either to end or to be indefinitely confirmed!
May
I say to you, dear friends, if you are anywhere in this realm at all, you will
never get anywhere until you have come with both eyes to look this thing
straight in the face, and say, It is going on no longer; I am going to have
this thing settled, I am going to bring this thing to a head; God helping me,
it is going to be finished. I am going to play with this no longer, I am going
to minister to this no longer, I am going to allow this to cripple me no
longer, I am going to allow this to make me a liability no longer; tonight I look
this thing in the face, God helping me, and it is going to be settled. So far
as I am concerned, not another day shall pass until I have had this thing out
to a conclusion with God!
Look
on us! That is only saying the same thing as we are occupied with now, and
which in Hebrews is put this way “Give diligence to enter in” (Heb. 4:11). We
must deal with that want of downrightness with God which allows things to drag
on and to rob God of that glory which ought to be there, and that testimony
which is to follow. We are now getting to it. Look on us!
I
need not say more. God help us if we are there, weakened, put out, not
counting, God help us to focus upon this for a swift issue and to play no
longer with a state like that for our own pleasure, to get sympathy or anything
like that. Not an alms: no, it is not an alms we need;
it is a deliverance we need, not a ministry to our infirmity, but a deliverance
from it.
Look
on us! And he fastened his eyes upon them, and Peter said, “Silver and gold
have I none — and after all, that is not what you want — such as I have, give I
thee.” There is something infinitely more than the treasure of this world.
Supposing we had it all and still had our infirmity, what have we? “Such as I
have, give I thee. In the name of Jesus Christ of
Nazareth, rise up.”
That
is the object of faith. It is not that we have somehow to conjure up something
called faith. It is the object of faith that is vital, and that is what we have
been saying, and as the letter to the Hebrews so forcibly sets forth, even
Jesus Christ, Who He is, what He is, the place He occupies, and His capacity.
It is all in Him. The focal point of faith is Jesus Christ, and the value, the
virtue, the power of faith is derived from its object, it is not in itself. It
is not until you get the right object of faith that faith is a potent thing.
You can have all sorts of imitation faiths and they do not affect the work of
God in a spiritual way. You can have a psychological faith, but it does not
affect your Christian life. You can have a Christian Science faith, and it may
do something for your physical life, inasmuch as the mind and the physical are
related, but it does not make you a spiritual factor in the house of God. To
become a positive spiritual factor in the house of God means that there has to
come a vital link between your spirit and Jesus Christ, a living union by faith
with Jesus Christ, and it is that taking hold on Him in faith that provides the
channel, the vehicle, through which the energy of God comes. The energy of God,
the Holy Ghost, comes along the line of Jesus Christ as the object: not
something that we call faith, which may, after all, be something that we have
worked up to make ourselves believe. Oh no, what
matters is the object of faith, the Lord Himself. God works on the ground of
His Son, and you and I apprehend His Son, Jesus Christ, by faith. The Holy
Ghost seals that, everything is related to that.
“In the name of Jesus Christ of Nazareth,
walk”; and he leapt. Simple in its terms, but very, very drastic and very utter
in its action. Immediately the man in himself knew the glory of God. He,
leaping up, praised and glorified God. He had got it in his own heart, in his
own soul. He knew he was changed, he was in the good
of God’s rest.
Yes,
and then he went in and went on with the Lord’s people. The corporate element
comes in. Hebrews will speak about Christ as a Son over God’s house, “whose
house are we” (Heb. 3:6); and so on. The house has come into view and he is
going with them into the house. He is going to be something in the house with
the servants of God, he is going to be part of that
corporate body and a factor in it.
Now
you will see how he is a factor, for two things arise. Follow through to the
next chapter and you will see. First of all he is the occasion of a mighty
uprising of the devil; and that is something! Oh, a great storm arises because
of what has happened with this man. Things become tremendously disturbed in the spiritual realm; and that
is how it will be, and
that is how it ought to be. We do not speak glibly or lightly, but the fact is
that you and I ought to be factors of disturbance in the kingdom of Satan, and
if we are really in the good of a living spiritual experience, that is, if we
are really on our feet as accountable and responsible people of God, not having
to be borne and carried and nursed and ministered to in our infirmities, but
now on our feet, going in and going on, then the enemy recognizes that here is
something to be taken account of, and for such there is always a disturbance.
It
was so over Lazarus. When he was raised from the dead, you know what a furor
there was, how the rulers at once set to work to destroy the Lord Jesus because
of Lazarus, because by reason of him many believed. So it is. I wonder whether
you and I really do represent a disturbance in the underworld, or whether the
enemy can go on without feeling a bit disturbed so far as we are concerned.
Every time something like this happened in the New Testament, you very soon
find a big reaction from the enemy. You see, when the Lord Jesus comes in in
larger measure, it means less measure for the enemy, less scope, less territory
for him. He is squeezed out. Are you squeezing the enemy out? Am I squeezing
the enemy out? Am I narrowing his province? Do we count in this way? Well, that
is one thing that arose.
The
other thing was this, this man was a testimony which
was the answer to every argument. Seeing the man there in the midst whole, they
had to shut their mouths. There was no argument. It is all argument if it is
doctrine, theory, teaching, interpretation of truth, but a living witness — you
cannot argue against that. Your mouth is shut when you have a living person
standing there right in the good of things. Are we closing the mouths of
people? We shall not do it by the truth that we hold, teach, interpret, but we
can do it by what we are, by being in possession of the goods. Are we that? Are
you that? Are you going to be that? A real answer to every argument so that
people say, Well, look here, it is not the teaching they have taken on, the
associations they have made: no, no, look at them; you know what they were, you
know how little they counted, you know what cripples they were spiritually, you
know what liabilities they were, you know how much they were without rest: but
look now; they have the goods, they are in the good of things, they are
counting, they mean something, and they are in rest, they are in joy, they are
in satisfaction, they themselves are changed! What can you say to that? You
cannot say anything to that if you are going to be honest.
Oh,
dear friends, we are not to go out to try and pass over some teaching, some
truth, to people. That will never convince. You and I are to be here as those
who in themselves convince others because we embody His rest, we embody His
peace, we embody His strength, and we count for something. We are responsible
people, we are positive factors, we are assets, the
Lord is getting something by reason of us. That is how it must be. Is it like
that? All this can be if we will go the way of this man, and say, Yes, this has
gone on long enough and it has to end, and to end, so far as my giving
diligence is concerned, at once, and I do most truly by the grace of God take a
deliberate and definite faith attitude toward the Lord Jesus for my complete
deliverance and the setting of me upon my feet for His glory, for His praise! I
think there will be an issue, and I think it will be — he, leaping up, stood
upon his feet, praising and glorifying God. May it be so with every one of us.
Originally published
by Witness and Testimony Publishers in 1943-45
This
selection re-published by: