By Bob Hoekstra
"Woe to the rebellious children," says the LORD, "Who take counsel, but not of Me, and who devise plans, but not of My Spirit, that they may add sin to sin. Who walk to go down to Egypt, and have not asked My advice." (Isaiah 30:1-2)
Those who want to live by grace (living by God working in and through their lives) characteristically depend upon the counsel of the Lord. Correspondingly, they have a burden to warn against worldly counsel, which undermines, or substitutes itself for, God's counsel. " 'Woe to the rebellious children,' says the LORD, 'Who take counsel, but not of Me'."
Everyone needs counsel consistently. We all need to find valid guidance and direction through the opportunities and challenges of life. The Lord is to be our constant resource for such counsel. "This also comes from the LORD of hosts, who is wonderful in counsel and excellent in guidance" (Isaiah 28:29). The counsel of the Lord is wonderful; it is excellent! in fact, when Messiah would come (Jesus, the Christ), one of His descriptive title names would be Wonderful Counselor (Isaiah 9:6). This wonderful counsel of God comes to us through the word of God. "Your testimonies also are my delight and my counselors" (Psalm 119:24).
Consequently, those who turn elsewhere for counsel are rebelling (at least, inadvertently) against the Lord. " 'Woe to the rebellious children,' says the LORD, 'Who take counsel, but not of Me'." Our God of grace wants to counsel us down His path. He wants to teach us to live by His wisdom and His provision. When we are formulating our plans, He wants us to allow His Spirit to direct us through His word: "who devise plans, but not of My Spirit." The only other option is to lean on the counsel of the world: "Who walk to go down to Egypt, and have not asked My advice." God strongly warned His children of the vanity of seeking the worldly wisdom of Egypt. "You are wearied in the multitude of your counsels; let now the astrologers, the stargazers, and the monthly prognosticators stand up and save you from these things that shall come upon you" (Isaiah 47:13).
The church world today frequently turns to the contemporary speculations of man. The wisdom of man is a vain help. We would do well to consider Isaiah's clear warning. "Woe to those who go down to Egypt for help . . . who do not look to the Holy One of Israel, nor seek the LORD!" (Isaiah 31:1).
Lord Jesus, my Wonderful Counselor, forgive me for the many times that I have turned to worldly counsel. I see that such a choice interferes with your work of grace in my life. Please remind me day by day to seek all of the counsel I need through the Holy Spirit unfolding the wisdom of Your word, Amen.
http://articles.ochristian.com/article10460.shtml
Saturday, June 26, 2010
LOVING GOD ONLY
By A.W. Tozer
The first and greatest commandment is to love God with every power of our entire being. Where love like that exists, there can be no place for a second object. Yet popular Christianity has as one of its most effective talking points the idea that God exists to help people to get ahead in this world! The God of the poor has become the God of an affluent society. We hear that Christ no longer refuses to be a judge or a divider between money-hungry brothers.
He can now be persuaded to assist the brother that has accepted Him to get the better of the brother who has not! Whoever seeks God as a means toward desired ends will not find God. God will not be one of many treasures. His mercy and grace are infinite and His patient understanding is beyond measure, but He will not aid men in selfish striving after personal gain. If we love God as much as we should, surely we cannot dream of a loved object beyond Him which He might help us to obtain!
http://articles.ochristian.com/article4969.shtml
The first and greatest commandment is to love God with every power of our entire being. Where love like that exists, there can be no place for a second object. Yet popular Christianity has as one of its most effective talking points the idea that God exists to help people to get ahead in this world! The God of the poor has become the God of an affluent society. We hear that Christ no longer refuses to be a judge or a divider between money-hungry brothers.
He can now be persuaded to assist the brother that has accepted Him to get the better of the brother who has not! Whoever seeks God as a means toward desired ends will not find God. God will not be one of many treasures. His mercy and grace are infinite and His patient understanding is beyond measure, but He will not aid men in selfish striving after personal gain. If we love God as much as we should, surely we cannot dream of a loved object beyond Him which He might help us to obtain!
http://articles.ochristian.com/article4969.shtml
"Unpopular" Promises Regarding Sowing and Reaping
By Bob Hoekstra
Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap. For he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life. (Galatians 6:7-8)
We now revisit the category of "unpopular" promises. This set of promises concerns the absolute certainties of the reaping and sowing process. "Whatever a man sows, that he will also reap." In a world that often rejects accountability, these promises are very "unpopular."
Many people are deceived on this matter. They wrongly assume that they will not have to face the consequences of the "daily seeds" they are planting. To hold such an inaccurate perspective is actually a mockery against God, who established this principle. "Do not be deceived, God is not mocked." The pattern of planting and harvesting is clearly demonstrated in the case of physical seeds. Whenever a farmer sows corn, he always reaps corn. He never reaps wheat. This pattern is just as certain in the realm of spiritual seeds. Every person is sowing spiritual seeds every day of their lives: either, seeds of "his flesh" or seeds of "the Spirit." The harvest for each person is thereby determined: either, "corruption" or "everlasting life."
Throughout the world (and, sadly, in many instances within the church world) seeds of flesh are sown day by day. In word, deed, attitude, or relationship, people are planting seeds that are characterized by this fleshly list in Galatians 5:19-21. "Now the works of the flesh are evident, which are: adultery, fornication, uncleanness, licentiousness, idolatry, sorcery, hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies, envy, murders, drunkenness, revelries, and the like." These seeds bring forth a harvest of destruction. "For he who sows to his flesh will of the flesh reap corruption." Such seeds diminish and destroy every life that engages in them. Such seeds bring multiplied condemnation and judgment for unbelievers. When believers are caught in such carnal indulgences for a season, these seeds bring forth spiritual dryness, fruitlessness, and lack of appetite for communion with the Lord.
On the other hand, far different seeds are available for sowing, and they produce a distinctly different crop. "He who sows to the Spirit will of the Spirit reap everlasting life." The seeds that are planted by dependence upon the Spirit of God bring fruit as described in Galatians 5:22-23. "But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control."
Heavenly Father, I deeply regret the fleshly seeds that I have sown. They always diminish my life and dishonor You. I desire to sow seeds of the Spirit. They always enrich my life and bring glory to You. I long to please You, not mock You, Amen.
http://articles.ochristian.com/article10439.shtml
Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap. For he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life. (Galatians 6:7-8)
We now revisit the category of "unpopular" promises. This set of promises concerns the absolute certainties of the reaping and sowing process. "Whatever a man sows, that he will also reap." In a world that often rejects accountability, these promises are very "unpopular."
Many people are deceived on this matter. They wrongly assume that they will not have to face the consequences of the "daily seeds" they are planting. To hold such an inaccurate perspective is actually a mockery against God, who established this principle. "Do not be deceived, God is not mocked." The pattern of planting and harvesting is clearly demonstrated in the case of physical seeds. Whenever a farmer sows corn, he always reaps corn. He never reaps wheat. This pattern is just as certain in the realm of spiritual seeds. Every person is sowing spiritual seeds every day of their lives: either, seeds of "his flesh" or seeds of "the Spirit." The harvest for each person is thereby determined: either, "corruption" or "everlasting life."
Throughout the world (and, sadly, in many instances within the church world) seeds of flesh are sown day by day. In word, deed, attitude, or relationship, people are planting seeds that are characterized by this fleshly list in Galatians 5:19-21. "Now the works of the flesh are evident, which are: adultery, fornication, uncleanness, licentiousness, idolatry, sorcery, hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies, envy, murders, drunkenness, revelries, and the like." These seeds bring forth a harvest of destruction. "For he who sows to his flesh will of the flesh reap corruption." Such seeds diminish and destroy every life that engages in them. Such seeds bring multiplied condemnation and judgment for unbelievers. When believers are caught in such carnal indulgences for a season, these seeds bring forth spiritual dryness, fruitlessness, and lack of appetite for communion with the Lord.
On the other hand, far different seeds are available for sowing, and they produce a distinctly different crop. "He who sows to the Spirit will of the Spirit reap everlasting life." The seeds that are planted by dependence upon the Spirit of God bring fruit as described in Galatians 5:22-23. "But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control."
Heavenly Father, I deeply regret the fleshly seeds that I have sown. They always diminish my life and dishonor You. I desire to sow seeds of the Spirit. They always enrich my life and bring glory to You. I long to please You, not mock You, Amen.
http://articles.ochristian.com/article10439.shtml
"Unpopular" Promises Regarding Pride and Humility
By Bob Hoekstra
Whoever exalts himself will be abased, and he who humbles himself will be exalted. (Matthew 23:12)
In returning to our category of "unpopular" promises, we now consider a pair that contrasts pride and humility. Basically, these promises guarantee grievous results for those who chose the path of pride, while assuring abundant blessings for those willing to walk in humility. In a proud world (and, too often, proud church world), these promises are definitely "unpopular."
The way of the world is self-exaltation. Babylon is an example of this truth. Babylon was one of the mightiest kingdoms of ancient history. God would allow them to rise to worldwide power. He would even use them to chastise His own rebellious people, Israel. Yet, the Lord warned them of the end to which their pride would lead them. "I was angry with My people; I have . . . given them into your hand. You showed them no mercy . . . you . . . who say in your heart, 'I am, and there is no one else besides me' . . . Therefore evil shall come upon you . . . And trouble shall fall upon you . . . And desolation shall come upon you suddenly" (Isaiah 47:6, 8, 11). Even mighty Babylon could not prevent this promised end. "Whoever exalts himself will be abased." If kingdoms powerful enough to dominate their era could not negate this promise, how much less can any individual person (whether in the world or the church world) avoid this sober end for all who walk in pride?
Many of those who would scoff at this warning against pride, also disdain its corollary: "he who humbles himself will be exalted." Many religious and irreligious people alike hate to accept that humility is God's path of promised blessing. To them, humility is weakness and foolishness. They are convinced that self-confidence and self-assertion will gain whatever is desired. They refuse to accept that humility will lead to blessing. Nevertheless, humility is what pleases the Lord. David, a man of great intimacy with God, understood this truth. "The sacrifices of God are a broken spirit, A broken and a contrite heart - These, O God, You will not despise" (Psalm 51:17). God delights in those who come before Him admitting the greatness of their need. God is not looking for "mighty Babylons." He is looking for humble and broken hearts. Jesus clearly taught such truth. "Blessed are the poor in spirit, for theirs is the kingdom of heaven . . . Blessed are the meek, for they shall inherit the earth" (Matthew 5:3, 5).
Dear Lord Jesus, I do not want to walk the proud path to destruction that mighty Babylon took. I yield to Your promise against pride. My heart is broken and crushed, as I think of my sins and failures. I come to You in humility, throwing myself upon Your great promise of mercy and grace, in Your wonderful name, Amen.
http://articles.ochristian.com/article10437.shtml
Whoever exalts himself will be abased, and he who humbles himself will be exalted. (Matthew 23:12)
In returning to our category of "unpopular" promises, we now consider a pair that contrasts pride and humility. Basically, these promises guarantee grievous results for those who chose the path of pride, while assuring abundant blessings for those willing to walk in humility. In a proud world (and, too often, proud church world), these promises are definitely "unpopular."
The way of the world is self-exaltation. Babylon is an example of this truth. Babylon was one of the mightiest kingdoms of ancient history. God would allow them to rise to worldwide power. He would even use them to chastise His own rebellious people, Israel. Yet, the Lord warned them of the end to which their pride would lead them. "I was angry with My people; I have . . . given them into your hand. You showed them no mercy . . . you . . . who say in your heart, 'I am, and there is no one else besides me' . . . Therefore evil shall come upon you . . . And trouble shall fall upon you . . . And desolation shall come upon you suddenly" (Isaiah 47:6, 8, 11). Even mighty Babylon could not prevent this promised end. "Whoever exalts himself will be abased." If kingdoms powerful enough to dominate their era could not negate this promise, how much less can any individual person (whether in the world or the church world) avoid this sober end for all who walk in pride?
Many of those who would scoff at this warning against pride, also disdain its corollary: "he who humbles himself will be exalted." Many religious and irreligious people alike hate to accept that humility is God's path of promised blessing. To them, humility is weakness and foolishness. They are convinced that self-confidence and self-assertion will gain whatever is desired. They refuse to accept that humility will lead to blessing. Nevertheless, humility is what pleases the Lord. David, a man of great intimacy with God, understood this truth. "The sacrifices of God are a broken spirit, A broken and a contrite heart - These, O God, You will not despise" (Psalm 51:17). God delights in those who come before Him admitting the greatness of their need. God is not looking for "mighty Babylons." He is looking for humble and broken hearts. Jesus clearly taught such truth. "Blessed are the poor in spirit, for theirs is the kingdom of heaven . . . Blessed are the meek, for they shall inherit the earth" (Matthew 5:3, 5).
Dear Lord Jesus, I do not want to walk the proud path to destruction that mighty Babylon took. I yield to Your promise against pride. My heart is broken and crushed, as I think of my sins and failures. I come to You in humility, throwing myself upon Your great promise of mercy and grace, in Your wonderful name, Amen.
http://articles.ochristian.com/article10437.shtml
The Importance of God's "Unpopular" Promises
By Bob Hoekstra
Therefore I said to you that you will die in your sins; for if you do not believe that I am He, you will die in your sins. (John 8:24)
Generally speaking, God's promises are "popular" with many people. When most of the Lord's promises are read or taught, people are delighted. "Therefore if the Son makes you free, you shall be free indeed... Come to Me, all you who labor and are heavy laden, and I will give you rest... Follow Me, and I will make you fishers of men." (John 8:36; Matthew 11:28; and Matthew 4:19). Promises like these are so often received with favor, because they are so encouraging. They are embraced with approval, because they are so comforting. On the other hand, some of God's promises are definitely "unpopular" with certain segments of humanity. This type of promise is scorned or rejected, because of its convicting or sobering character. Nevertheless, these promises that are not always well-received have great importance in God's plan.
One such promise is given two-fold in our present verse. "You will die in your sins... you will die in your sins." In a tolerant world that wants to deny the reality of sin and its consequences, this is an unpopular promise. Yet, the promise is true nonetheless. Sin brings spiritual death. From the beginning, this has been the case. "And the LORD God commanded the man, saying, 'Of every tree of the garden you may freely eat; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die' " (Genesis 2:16-17). This truth was restated by the prophets of Israel. "The soul who sins shall die" (Ezekiel 18:20 ). It was also repeated by the apostles in the early church. "For the wages of sin is death" (Romans 6:23). Since everyone has sinned, this warning by promise that Jesus gave applies to us all. "For all have sinned and fall short of the glory of God" (Romans 3:23).
To escape the inevitable consequences of sin, one must trust in Jesus as the promised, divine Savior. "If you do not believe that I am He, you will die in your sins." This statement ("I am He") hints of Jesus' deity. Shortly thereafter, He openly declares that he is God, the Son. "Most assuredly, I say to you, before Abraham was, I AM" (John 8:58). Here, Jesus applies to Himself the same name that God revealed to Moses. "Thus you shall say to the children of Israel, 'I AM has sent me to you' " (Exodus 3:14). Thus, this important promise by Jesus warns that only faith in Him as the divine Savior will deliver a person from the certain consequences of sin.
Lord Jesus, I thank You for this important warning given by promise. I am delighted to have yielded to its truth and certainty. I rejoice that my sins are forgiven. Use me to pass on this promise to others who need to respond to it, in Jesus name, Amen.
http://articles.ochristian.com/article10435.shtml
Therefore I said to you that you will die in your sins; for if you do not believe that I am He, you will die in your sins. (John 8:24)
Generally speaking, God's promises are "popular" with many people. When most of the Lord's promises are read or taught, people are delighted. "Therefore if the Son makes you free, you shall be free indeed... Come to Me, all you who labor and are heavy laden, and I will give you rest... Follow Me, and I will make you fishers of men." (John 8:36; Matthew 11:28; and Matthew 4:19). Promises like these are so often received with favor, because they are so encouraging. They are embraced with approval, because they are so comforting. On the other hand, some of God's promises are definitely "unpopular" with certain segments of humanity. This type of promise is scorned or rejected, because of its convicting or sobering character. Nevertheless, these promises that are not always well-received have great importance in God's plan.
One such promise is given two-fold in our present verse. "You will die in your sins... you will die in your sins." In a tolerant world that wants to deny the reality of sin and its consequences, this is an unpopular promise. Yet, the promise is true nonetheless. Sin brings spiritual death. From the beginning, this has been the case. "And the LORD God commanded the man, saying, 'Of every tree of the garden you may freely eat; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die' " (Genesis 2:16-17). This truth was restated by the prophets of Israel. "The soul who sins shall die" (Ezekiel 18:20 ). It was also repeated by the apostles in the early church. "For the wages of sin is death" (Romans 6:23). Since everyone has sinned, this warning by promise that Jesus gave applies to us all. "For all have sinned and fall short of the glory of God" (Romans 3:23).
To escape the inevitable consequences of sin, one must trust in Jesus as the promised, divine Savior. "If you do not believe that I am He, you will die in your sins." This statement ("I am He") hints of Jesus' deity. Shortly thereafter, He openly declares that he is God, the Son. "Most assuredly, I say to you, before Abraham was, I AM" (John 8:58). Here, Jesus applies to Himself the same name that God revealed to Moses. "Thus you shall say to the children of Israel, 'I AM has sent me to you' " (Exodus 3:14). Thus, this important promise by Jesus warns that only faith in Him as the divine Savior will deliver a person from the certain consequences of sin.
Lord Jesus, I thank You for this important warning given by promise. I am delighted to have yielded to its truth and certainty. I rejoice that my sins are forgiven. Use me to pass on this promise to others who need to respond to it, in Jesus name, Amen.
http://articles.ochristian.com/article10435.shtml
Isaiah Encouraging All to Wait on the Lord
By Bob Hoekstra
Those who wait on the LORD shall renew their strength . . . And I will wait on the LORD, Who hides His face from the house of Jacob; and I will hope in Him . . . And it will be said in that day: "Behold, this is our God; we have waited for Him, and He will save us. This is the LORD; we have waited for Him; we will be glad and rejoice in His salvation." (Isaiah 40:31; 8:17; and 25:9)
Isaiah's desire to live by grace was evident in his proclaiming that God's power was available for those who would admit their own weakness. Now, we see Isaiah's heart for God's grace in his encouraging all to wait on the Lord.
One of Isaiah's encouragements to wait on the Lord came in conjunction with God's promises to give power to the weak. "He gives power to the weak, and to those who have no might He increases strength . . . They shall mount up with wings like eagles, they shall run and not be weary, they shall walk and not faint" (Isaiah 40:29, 31). This gracious work of God in people's lives hinged upon their waiting on the Lord. "Those who wait on the LORD shall renew their strength."
Another of Isaiah's encouragements to wait on the Lord occurred in a time when Israel was rebelling against God. "For the LORD spoke thus to me with a strong hand, and instructed me that I should not walk in the way of this people" (Isaiah 8:11). The Lord strongly urged Isaiah to stand against Israel's rebellion, even though they were threatening the prophet. "Do not . . . be afraid of their threats, nor be troubled. The LORD of hosts, Him you shall hallow; Let Him be your fear" (Isaiah 8:12-13). Isaiah's encouraging testimony revealed that his heart was fully set on the Lord. "And I will wait on the LORD, Who hides His face from the house of Jacob; and I will hope in Him." God was not revealing Himself to rebellious Israel.
On the other, Isaiah would "wait on the LORD" (that is, he would "hope in Him").
Isaiah's ultimate encouragement to wait on the Lord is related to God's establishing of His everlasting kingdom. "And it will be said in that day: 'Behold, this is our God; we have waited for Him, and He will save us. This is the LORD; we have waited for Him; we will be glad and rejoice in His salvation'." Those who place their hope in the Lord during their pilgrimage on earth will eventually rejoice forever when the Lord eternally implements the fullness of his salvation for His people!
Dear Lord, I am aware of my utter weakness, so I wait on You for Your strength and stamina. At times, I am intimidated by rebellious people, so I wait on You for protection and vindication. I have experienced so many earthly heartbreaks, so I wait on You for the joy and gladness of Your everlasting kingdom.
http://articles.ochristian.com/article10462.shtml
Those who wait on the LORD shall renew their strength . . . And I will wait on the LORD, Who hides His face from the house of Jacob; and I will hope in Him . . . And it will be said in that day: "Behold, this is our God; we have waited for Him, and He will save us. This is the LORD; we have waited for Him; we will be glad and rejoice in His salvation." (Isaiah 40:31; 8:17; and 25:9)
Isaiah's desire to live by grace was evident in his proclaiming that God's power was available for those who would admit their own weakness. Now, we see Isaiah's heart for God's grace in his encouraging all to wait on the Lord.
One of Isaiah's encouragements to wait on the Lord came in conjunction with God's promises to give power to the weak. "He gives power to the weak, and to those who have no might He increases strength . . . They shall mount up with wings like eagles, they shall run and not be weary, they shall walk and not faint" (Isaiah 40:29, 31). This gracious work of God in people's lives hinged upon their waiting on the Lord. "Those who wait on the LORD shall renew their strength."
Another of Isaiah's encouragements to wait on the Lord occurred in a time when Israel was rebelling against God. "For the LORD spoke thus to me with a strong hand, and instructed me that I should not walk in the way of this people" (Isaiah 8:11). The Lord strongly urged Isaiah to stand against Israel's rebellion, even though they were threatening the prophet. "Do not . . . be afraid of their threats, nor be troubled. The LORD of hosts, Him you shall hallow; Let Him be your fear" (Isaiah 8:12-13). Isaiah's encouraging testimony revealed that his heart was fully set on the Lord. "And I will wait on the LORD, Who hides His face from the house of Jacob; and I will hope in Him." God was not revealing Himself to rebellious Israel.
On the other, Isaiah would "wait on the LORD" (that is, he would "hope in Him").
Isaiah's ultimate encouragement to wait on the Lord is related to God's establishing of His everlasting kingdom. "And it will be said in that day: 'Behold, this is our God; we have waited for Him, and He will save us. This is the LORD; we have waited for Him; we will be glad and rejoice in His salvation'." Those who place their hope in the Lord during their pilgrimage on earth will eventually rejoice forever when the Lord eternally implements the fullness of his salvation for His people!
Dear Lord, I am aware of my utter weakness, so I wait on You for Your strength and stamina. At times, I am intimidated by rebellious people, so I wait on You for protection and vindication. I have experienced so many earthly heartbreaks, so I wait on You for the joy and gladness of Your everlasting kingdom.
http://articles.ochristian.com/article10462.shtml
An "Unpopular" Promise Regarding Persecution
By Bob Hoekstra
Yes, and all who desire to live godly in Christ Jesus will suffer persecution. (2 Timothy 3:12)
For a final visit, we return to the category of "unpopular" promises. This promise guarantees persecution for serious believers in Jesus Christ. In a church world where many treasure comfort and popularity, this promise is not well-received.
This promise is given to those who want to live a life of godliness: "who desire to live godly." Godliness is the will of the Lord for His people. "But you, O man of God, flee these things and pursue righteousness, godliness, faith, love, patience, gentleness" (1 Timothy 6:11). Our Lord Himself declared that there is great blessing in having a passion for righteous living. "Blessed are those who hunger and thirst for righteousness" (Matthew 5:6a). The blessing is God's pledge to satisfy that heart which yearns for righteousness. "For they shall be filled" (Matthew 5:6b).
Yet, we have seen that fullness of righteousness is not all that is promised to those who want to walk in godliness. Persecution is also promised. "Yes, and all who desire to live godly in Christ Jesus will suffer persecution." Notice the comprehensive, inescapable dimension of this promise. "All who desire to live godly . . . will suffer persecution." There are no exceptions. There are no exemptions.
All who sincerely desire to follow the Lord Jesus Christ will experience the consequences that He met, as He walked in righteousness. "Remember the word that I said to you, 'A servant is not greater than his master.' If they persecuted Me, they will also persecute you" (John 15:20). Jesus was not universally hailed for His righteous path. He was opposed, mocked, conspired against, and betrayed. We need not be startled when measures of similar persecutions befall us.
Of course, this promise of persecution is not given to discourage us from pressing on down the path of godliness. Rather, it is offered to prepare us for the difficulties that are guaranteed as we seek to grow in Christlikeness. The Lord even adds gracious encouragements to righteousness, so we will be strengthened to pursue His holy will in this matter. "Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven" (Matthew 5:10). Persecutions can remind us that we are headed for heaven. Persecutions can bring us heavenly measures of sustaining grace along the way.
O righteous Lord, I long to walk in Your paths of righteousness. Strengthen my heart with Your grace that I might press on in godliness. Help me to never shrink back, even though persecutions are guaranteed. Help me to stand true, even though persecutions may become severe. Lord, I count on Your promises to see me through the battles, in Jesus name, Amen.
http://articles.ochristian.com/article10444.shtml
Yes, and all who desire to live godly in Christ Jesus will suffer persecution. (2 Timothy 3:12)
For a final visit, we return to the category of "unpopular" promises. This promise guarantees persecution for serious believers in Jesus Christ. In a church world where many treasure comfort and popularity, this promise is not well-received.
This promise is given to those who want to live a life of godliness: "who desire to live godly." Godliness is the will of the Lord for His people. "But you, O man of God, flee these things and pursue righteousness, godliness, faith, love, patience, gentleness" (1 Timothy 6:11). Our Lord Himself declared that there is great blessing in having a passion for righteous living. "Blessed are those who hunger and thirst for righteousness" (Matthew 5:6a). The blessing is God's pledge to satisfy that heart which yearns for righteousness. "For they shall be filled" (Matthew 5:6b).
Yet, we have seen that fullness of righteousness is not all that is promised to those who want to walk in godliness. Persecution is also promised. "Yes, and all who desire to live godly in Christ Jesus will suffer persecution." Notice the comprehensive, inescapable dimension of this promise. "All who desire to live godly . . . will suffer persecution." There are no exceptions. There are no exemptions.
All who sincerely desire to follow the Lord Jesus Christ will experience the consequences that He met, as He walked in righteousness. "Remember the word that I said to you, 'A servant is not greater than his master.' If they persecuted Me, they will also persecute you" (John 15:20). Jesus was not universally hailed for His righteous path. He was opposed, mocked, conspired against, and betrayed. We need not be startled when measures of similar persecutions befall us.
Of course, this promise of persecution is not given to discourage us from pressing on down the path of godliness. Rather, it is offered to prepare us for the difficulties that are guaranteed as we seek to grow in Christlikeness. The Lord even adds gracious encouragements to righteousness, so we will be strengthened to pursue His holy will in this matter. "Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven" (Matthew 5:10). Persecutions can remind us that we are headed for heaven. Persecutions can bring us heavenly measures of sustaining grace along the way.
O righteous Lord, I long to walk in Your paths of righteousness. Strengthen my heart with Your grace that I might press on in godliness. Help me to never shrink back, even though persecutions are guaranteed. Help me to stand true, even though persecutions may become severe. Lord, I count on Your promises to see me through the battles, in Jesus name, Amen.
http://articles.ochristian.com/article10444.shtml
Monday, June 21, 2010
Friday, June 18, 2010
Martydorm of Christians in Roman Empire
25 January 2008 — Martydorm of the christians of the film called Fabiola (1948) of Alessandro Blasetti
The Bounty Of The Destitute
By Oswald Chambers
'Being justified freely by His grace...'
Romans 3:24
The Gospel of the grace of God awakens an intense longing in human souls and an equally intense resentment, because the revelation which it brings is not palatable. There is a certain pride in man that will give and give, but to come and accept is another thing. I will give my life to martyrdom, I will give myself in consecration, I will do anything, but do not humiliate me to the level of the most hell-deserving sinner and tell me that all I have to do is to accept the gift of salvation through Jesus Christ.
We have to realize that we cannot earn or win anything from God; we must either receive it as a gift or do without it. The greatest blessing spiritually is the knowledge that we are destitute; until we get there Our Lord is powerless. He can do nothing for us if we think we are sufficient of ourselves, we have to enter into His Kingdom through the door of destitution. As long as we are rich, possessed of anything in the way of pride or independence, God cannot do anything for us. It is only when we get hungry spiritually that we receive the Holy Spirit. The gift of the essential nature of God is made effectual in us by the Holy Spirit, He imparts to us the quickening life of Jesus, which puts "the beyond" within, and immediately "the beyond" has come within, it rises up to "the above," and we are lifted into the domain where Jesus lives. (John 3:5.)
http://articles.ochristian.com/article10085.shtml
'Being justified freely by His grace...'
Romans 3:24
The Gospel of the grace of God awakens an intense longing in human souls and an equally intense resentment, because the revelation which it brings is not palatable. There is a certain pride in man that will give and give, but to come and accept is another thing. I will give my life to martyrdom, I will give myself in consecration, I will do anything, but do not humiliate me to the level of the most hell-deserving sinner and tell me that all I have to do is to accept the gift of salvation through Jesus Christ.
We have to realize that we cannot earn or win anything from God; we must either receive it as a gift or do without it. The greatest blessing spiritually is the knowledge that we are destitute; until we get there Our Lord is powerless. He can do nothing for us if we think we are sufficient of ourselves, we have to enter into His Kingdom through the door of destitution. As long as we are rich, possessed of anything in the way of pride or independence, God cannot do anything for us. It is only when we get hungry spiritually that we receive the Holy Spirit. The gift of the essential nature of God is made effectual in us by the Holy Spirit, He imparts to us the quickening life of Jesus, which puts "the beyond" within, and immediately "the beyond" has come within, it rises up to "the above," and we are lifted into the domain where Jesus lives. (John 3:5.)
http://articles.ochristian.com/article10085.shtml
Still Human!
By Oswald Chambers
'Whatsoever ye do, do all to the glory of God.'
1 Corinthians 10:31
The great marvel of the Incarnation slips into ordinary childhood's life; the great marvel of the Transfiguration vanishes in the devil-possessed valley; the glory of the Resurrection descends into a breakfast on the sea-shore. This is not an anti-climax, but a great revelation of God.
The tendency is to look for the marvellous in our experience; we mistake the sense of the heroic for being heroes. It is one thing to go through a crisis grandly, but another thing to go through every day glorifying God when there is no witness, no limelight, no one paying the remotest attention to us. If we do not want mediaeval haloes, we want something that will make people say - What a wonderful man of prayer he is! What a pious devoted woman she is! If you are rightly devoted to the Lord Jesus, you have reached the sublime height where no one ever thinks of noticing you, all that is noticed is that the power of God comes through you all the time.
Oh, I have had a wonderful call from God! It takes Almighty God Incarnate in us to do the meanest duty to the glory of God. It takes God's Spirit in us to make us so absolutely humanly His that we are utterly unnoticeable. The test of the life of a saint is not success, but faithfulness in human life as it actually is. We will set up success in Christian work as the aim; the aim is to manifest the glory of God in human life, to live the life hid with Christ in God in human conditions. Our human relationships are the actual conditions in which the ideal life of God is to be exhibited.
http://articles.ochristian.com/article10073.shtml
'Whatsoever ye do, do all to the glory of God.'
1 Corinthians 10:31
The great marvel of the Incarnation slips into ordinary childhood's life; the great marvel of the Transfiguration vanishes in the devil-possessed valley; the glory of the Resurrection descends into a breakfast on the sea-shore. This is not an anti-climax, but a great revelation of God.
The tendency is to look for the marvellous in our experience; we mistake the sense of the heroic for being heroes. It is one thing to go through a crisis grandly, but another thing to go through every day glorifying God when there is no witness, no limelight, no one paying the remotest attention to us. If we do not want mediaeval haloes, we want something that will make people say - What a wonderful man of prayer he is! What a pious devoted woman she is! If you are rightly devoted to the Lord Jesus, you have reached the sublime height where no one ever thinks of noticing you, all that is noticed is that the power of God comes through you all the time.
Oh, I have had a wonderful call from God! It takes Almighty God Incarnate in us to do the meanest duty to the glory of God. It takes God's Spirit in us to make us so absolutely humanly His that we are utterly unnoticeable. The test of the life of a saint is not success, but faithfulness in human life as it actually is. We will set up success in Christian work as the aim; the aim is to manifest the glory of God in human life, to live the life hid with Christ in God in human conditions. Our human relationships are the actual conditions in which the ideal life of God is to be exhibited.
http://articles.ochristian.com/article10073.shtml
God Has Ended the War By Theodore Epp
By Theodore Epp
Ephesians 2:11-18
God has reconciled both Jews and Gentiles to Himself. Therefore, when the Jew and the Gentile receive Christ as Saviour, they can be at peace with each other because they are at peace with God.
Once God has become their Father, they can gladly call each other "brother." And it is only when individuals are in right relationship with God that they can be in complete harmony with each other.
This means that our deepest racial problems can never be completely solved until those involved come to know Christ as their Saviour and yield their lives to His control. Only the Christian has the basis for truly solving the problems that people face.
Jesus Christ reconciled both Jew and Gentile to God "in one body by the cross" (Eph. 2:16). The moment they were united to God through faith in Christ, they were united to one another. They became members of the same body--the Body of Christ.
So all the redeemed of this age are spiritually united on earth as the Body of Christ; and the risen, ascended Christ is in heaven as the Head of the Body.
As the Head, He gives life and direction to the members of the Body. Each believer is to no longer consider what he was in the natural realm but is to consider what he is in Christ.
Regardless of one's nationality, color or denominational preference, he becomes one in Christ with every other believer when he receives Christ.
"For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free" (1 Cor. 12:13).
http://articles.ochristian.com/article5842.shtml
Ephesians 2:11-18
God has reconciled both Jews and Gentiles to Himself. Therefore, when the Jew and the Gentile receive Christ as Saviour, they can be at peace with each other because they are at peace with God.
Once God has become their Father, they can gladly call each other "brother." And it is only when individuals are in right relationship with God that they can be in complete harmony with each other.
This means that our deepest racial problems can never be completely solved until those involved come to know Christ as their Saviour and yield their lives to His control. Only the Christian has the basis for truly solving the problems that people face.
Jesus Christ reconciled both Jew and Gentile to God "in one body by the cross" (Eph. 2:16). The moment they were united to God through faith in Christ, they were united to one another. They became members of the same body--the Body of Christ.
So all the redeemed of this age are spiritually united on earth as the Body of Christ; and the risen, ascended Christ is in heaven as the Head of the Body.
As the Head, He gives life and direction to the members of the Body. Each believer is to no longer consider what he was in the natural realm but is to consider what he is in Christ.
Regardless of one's nationality, color or denominational preference, he becomes one in Christ with every other believer when he receives Christ.
"For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free" (1 Cor. 12:13).
http://articles.ochristian.com/article5842.shtml
God Enjoys Giving!
By Theodore Epp
James 1:16-18
James left no doubt about the fact that God is the giver of all that is good. James cautioned, "Do not err" (James 1:16).
The Greek word translated "err" means "to go astray" or "to go off course." It was used to describe a ship that had been driven from its course and was in severe danger.
So James was not referring to making a minor mistake but to making a serious error in judgment that could have awesome and terrible results.
Notice that James did not say "every great gift" but "every good gift" (v. 17). It does not matter whether the gift is large or small, anything and everything that God gives is good.
Sometimes the one under severe trial might question whether everything that comes from the hand of God is good, but James assured such a person that he never needs to question this. Keep in mind that James was referring to gifts--things that are not obtained by merit but purely by God's grace.
James stressed that the kind of gift of which he was speaking "is from above" (v. 17). Here James contrasted the things of heaven with the things of earth.
We are so easily entangled in earthly affairs and so easily consumed with the desire for those things that do not last. We will not live on this earth forever, so even our trials should be viewed in the light of eternity.
"According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue" (2 Pet. 1:3).
http://articles.ochristian.com/article5880.shtml
James 1:16-18
James left no doubt about the fact that God is the giver of all that is good. James cautioned, "Do not err" (James 1:16).
The Greek word translated "err" means "to go astray" or "to go off course." It was used to describe a ship that had been driven from its course and was in severe danger.
So James was not referring to making a minor mistake but to making a serious error in judgment that could have awesome and terrible results.
Notice that James did not say "every great gift" but "every good gift" (v. 17). It does not matter whether the gift is large or small, anything and everything that God gives is good.
Sometimes the one under severe trial might question whether everything that comes from the hand of God is good, but James assured such a person that he never needs to question this. Keep in mind that James was referring to gifts--things that are not obtained by merit but purely by God's grace.
James stressed that the kind of gift of which he was speaking "is from above" (v. 17). Here James contrasted the things of heaven with the things of earth.
We are so easily entangled in earthly affairs and so easily consumed with the desire for those things that do not last. We will not live on this earth forever, so even our trials should be viewed in the light of eternity.
"According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue" (2 Pet. 1:3).
http://articles.ochristian.com/article5880.shtml
Don't Minimize God's Grace!
Don't Minimize God's Grace!
By Theodore Epp
The basic error the Apostle Paul was dealing with was the mingling of Law with grace. There are three grave errors that arise out of this.
First there is what we call "legalism." This is the teaching that people are saved by works or human effort. That, in this case, would include the keeping of the Law and observing the rituals and ceremonies found in the Old Testament covenant God made with Israel.
This same error is reflected today when someone claims to have done his best to keep the Ten Commandments. This to him is the way of salvation.
The second error that can undermine true faith in Jesus Christ is what we may call "false liberty."
The Christian is called unto liberty, but that liberty is defined for us in the Scriptures and not left to our imagination. Yet there are those who teach that because they are saved by grace, it makes no difference how they live or behave.
This Satanic error is answered in the Book of James. He wrote: "Even so faith, if it hath not works, is dead, being alone" (2:17). In other words, a faith that does not produce works is not real faith.
The third error is the one Paul deals with in his Letter to the Galatians. In fact, the error itself is often named "Galatianism." This false doctrine teaches that we are saved by grace but are kept saved by the Law.
In reality this makes salvation dependent on our works. Our works of righteousness are to be a supplement to our faith for ultimate salvation. One must endure to the end by keeping the works of the Law if he is going to be saved.
This is the error of Galatianism, the error that Paul combats in this brief letter.
"And ye shall know the truth, and the truth shall make you free" (John 8:32).
http://articles.ochristian.com/article5824.shtml
By Theodore Epp
The basic error the Apostle Paul was dealing with was the mingling of Law with grace. There are three grave errors that arise out of this.
First there is what we call "legalism." This is the teaching that people are saved by works or human effort. That, in this case, would include the keeping of the Law and observing the rituals and ceremonies found in the Old Testament covenant God made with Israel.
This same error is reflected today when someone claims to have done his best to keep the Ten Commandments. This to him is the way of salvation.
The second error that can undermine true faith in Jesus Christ is what we may call "false liberty."
The Christian is called unto liberty, but that liberty is defined for us in the Scriptures and not left to our imagination. Yet there are those who teach that because they are saved by grace, it makes no difference how they live or behave.
This Satanic error is answered in the Book of James. He wrote: "Even so faith, if it hath not works, is dead, being alone" (2:17). In other words, a faith that does not produce works is not real faith.
The third error is the one Paul deals with in his Letter to the Galatians. In fact, the error itself is often named "Galatianism." This false doctrine teaches that we are saved by grace but are kept saved by the Law.
In reality this makes salvation dependent on our works. Our works of righteousness are to be a supplement to our faith for ultimate salvation. One must endure to the end by keeping the works of the Law if he is going to be saved.
This is the error of Galatianism, the error that Paul combats in this brief letter.
"And ye shall know the truth, and the truth shall make you free" (John 8:32).
http://articles.ochristian.com/article5824.shtml
Divine Enlargement and Spiritual Obedience
By J.C. Philpot
Preached at Zoar Chapel, London, on
August 10, 1845, by Joseph Philpot
"I will run the way of Your commandments, when
You shall enlarge my heart." (Psalm 119:32)
I was endeavoring to show on Thursday evening a connection between the precept and the promise; and I observed that, whenever the precept and the promise are linked together, if we are enabled to perform the precept, God is sure to fulfill the promise. But there is a connection of another kind between them--that namely between the precept itself, and the power to perform it. The word of God is full of precepts, but we are totally unable to perform them in our own strength. We can no more, without divine assistance, perform the precept, (that is, with a single eye to the glory of God, from heavenly motives, and in a way acceptable to the Lord), than we can, without special power from on high, believe on the name of the only begotten Son of God. We need a extraordinary power to be put forth in our hearts, a special work of God the Spirit upon the conscience, in order to spiritually fulfill in the slightest degree the least of God's precepts. The way in which we perform the precept, when we do perform it at all, is set forth in the words of the text, "I will run the way of your commandments, when you shall enlarge my heart."
In taking up the subject this morning, I shall endeavor to unfold it according to the two clauses of the text; but in so doing I shall invert their order; and, with God's blessing, I shall endeavor, first, to trace out the mind and meaning of the Spirit in the words, "When you shall enlarge your heart;" and, secondly, "I will run the way of your commandments."
Before we come to examine the subject closely, it will be desirable to give a little explanation of two points- What is intended by the Holy Spirit by the expression "heart;" and, as things are best seen by their contrast, to explain what it is to have a 'contracted heart', in order that by the contrast we may understand the better what it is to have an 'enlarged heart'.
By the word "HEART" in the Scriptures, the Holy Spirit means more than one thing. Sometimes, for instance, He means by it that corrupt, depraved principle, which we derive from Adam. "The heart is deceitful above all things, and desperately wicked." (Jer 17:9) God saw "that every imagination of the thoughts of man's heart was only evil, continually." (Ge 6:5) "A heart," Solomon says, "that devises wicked imaginations." (Pr 6:18) In all these passages, the expression, "heart," means that corrupt nature which we derive from a fallen progenitor.
There is another signification which the Holy Spirit has attached to the word, which I may define in one short sentence, "the feelings of the soul Godwards." It is, therefore, sometimes taken for the understanding. Thus we read, that God gave Solomon "largeness of heart, as the sand upon the sea shore." Here it means wisdom and understanding. Sometimes it means affections, the tender affections of the soul, as in numerous passages where David speaks of his heart "inditing a good matter," "panting after the Lord; rejoicing in his salvation," or else sorrowing, mourning, or cast down. And sometimes, it signifies conscience, as where God said of Josiah, "Because your heart was tender." 2Ki 22:19
This heart, then, or new nature, is susceptible sometimes of contraction, and sometimes, as divinely wrought upon, of expansion. The heart of a child of God, viewed spiritually, is a tender exotic; it is not a hard, rough, native plant, that stands every storm, which no frost nips and no drought burns. It is a foreign exotic plant; for it comes down from heaven, the abode of eternal purity, and dwells in a man's bosom, with all the tenderness of a plant from a warm country. Now these tender feelings Godwards are susceptible of contraction. They resemble a hot-house plant. Open the windows, expose it to the chilling blasts of this cold, inclement, northern climate, it shrinks, the tender buds refuse to expand, and the whole plant droops and dies. But let the windows be closed; let the bright sun pour his warm rays through the glass roof upon it, and the same plant, which so contracted, shriveled, and withered away under the blast, opens its tender bosom and sends forth its sweet fragrance. So with the new-born soul. There is that which shuts it up, and that which opens it; that which makes it shrink sensitively into so small a compass as scarcely to be seen, and that which draws it forth and causes it to send abroad its heavenly odors.
We will look then, with God's blessing, at some of those things that contract, sicken, and shut up the heart, before we look at the causes and nature of what expands and enlarges it. The new heart of grace is exceedingly tender. And therefore there are many things that will cause this tender heart to shut up and contract itself.
1. One is GUILT. Whenever guilt lies upon a man's conscience, it shuts him up altogether in his feelings Godwards; it narrows, it contracts his heart. There is no room in his soul for divine enjoyments; there are no divine consolations shed abroad, no in-shinings of divine light, no incomings of heavenly love.
2. Another is UNBELIEF. O what a narrowing, contracting, and shutting-up power is there when unbelief works powerfully in a man's carnal mind! How the tender plant of faith shrinks into a small compass before its chilling blasts! How unable then are we to receive the truth in the love of it--unable to act upon the perfections of the Lord of life and glory--unable to come forth into the light of His countenance--unable to enjoy any one testimony of His manifested favor--unable to realize a single mark, or testimony of the grace of God being in the heart!
3. DARKNESS OF MIND is another thing that contracts and shuts up a man's heart Godwards. Many flowers, when night comes on, hide themselves as it were from it; their petals gather up and close over the bosom which, during the day, expanded itself to the warm rays of the sun, defending it from the cold dews and chilling breaths of the night. So spiritually. How darkness of soul (and all the Lord's people are brought to mourn and sigh under felt darkness) contracts the heart! How it closes up every gracious feeling! How it checks every going forth of the soul in the actings of faith, hope, and love! What a veil it spreads over the hidden man of the heart! So that there is nothing good or gracious apparently in exercise.
4. DEADNESS, COLDNESS, TORPIDITY OF FEELING GODWARDS, that wretched state in which many of God's people are so continually-- how this shuts up, contracts, and narrows the heart Godwards! How unable a man is in this dead, cold, torpid state, to enlarge his own soul! Does he attempt to pray? He has no power to pour forth a single desire. Does he attempt to read? He can scarcely get through half-a-dozen verses without wandering. Does he come to hear a Gospel message? There is scarcely anything that even his outward ear receives. He is unable to fix his thoughts and affections, unable to realize the presence, love, and power of God in his soul. Does he attempt to converse on spiritual things? He has scarcely a word to say, shut up in his feelings toward the family of God, shut up in his feelings toward the Lord Himself.
We must know by painful experience what it is to have these narrow, contracted, shut-up hearts, that we may by the contrast know what it is to have an enlarged, expanded heart. We cannot know the one except by knowing the other. It is this miserable feeling of contraction, which makes us know the difference between these painful sensations, and of an enlarged, expanded heart.
This leads me to enter more fully into what it is to have an enlarged heart. What is the meaning of the word 'enlarged'? The idea is this--the making of an opening, so as to give a wide space. Thus, the Lord promised to the children of Israel that He would "enlarge their border;" that is--He would give them more ample room; that they should not be confined to a narrow space in which their population should exceed its limits; but that He would so extend their boundary as to give them ample width for their increasing numbers! Thus the word conveys the idea of an expansion, a removal of all that is narrowed up and contracted, by giving a wider coast--a more expansive border.
Now none but the Lord Himself can enlarge the heart of His people, can give them spiritually what Jabez prayed for "O that you would enlarge my coast!" 1Ch 4:10 None but the Lord can expand their hearts Godwards, and remove that narrowedness and contractedness in divine things which is the plague and burden of a God-fearing soul.
Having seen what is meant by an enlarged heart, let us look at the ways whereby God is pleased to enlarge it.
1. It is BY THE SPECIAL OPERATION OF GOD THE SPIRIT UPON THE SOUL that there is ever felt any enlargement of heart Godwards. For instance; when he applies any portion of His word with power, that enlarges the heart; "the entrance of your word gives light." The very nature of divine light is to expand the heart into which it comes. As darkness shuts up, so light opens; as darkness freezes, so the word of God sealed with power melts. "He sends out his word, and melts them." Ps 147:18 Truth revealed to the soul has a liberating power. "You shall know the truth; and the truth shall make you free."
2. A SENSIBLE REALIZATION OF THE LORD'S PRESENCE enlarges the heart. When the Lord is absent, when He hides His lovely face, when He does not draw near to visit and bless, the heart contracts. There is no going out to Him, no coming down of sweet communications from Him--the heart is shut up in itself, contracted in its own narrow compass. But when the Lord is pleased to favor the soul with His own gracious presence, and bring Himself near to the heart, His felt presence opens, enlarges, and expands the soul, so as to receive Him in all His love and grace.
To use a figure I have before alluded to, the heart is often like a flower beaten down by the rain, prostrated by the wind, over-filled with moisture, overpowered by the dews of the night, unable to lift itself up, dropping downwards, with all its petals contracted. But let the sky clear up, let the beams and rays of the glorious orb of day shine forth, the flower, whose petals before were closed, expand themselves to receive the warmth of the mid-day sun.
So it is with the God-fearing soul. When the dew of night rests upon it, when darkness covers, when the cold blast beats, when the rain drifts upon it, there is no unfolding, no enlarging. But when the Sun of Righteousness breaks forth, the drooping heart then expands all its bosom to the warm rays, and lifts its bending head, which before had been sunk down by the cold mists.
3. THE UNCTION, SAVOR, AND POWER OF THE HOLY SPIRIT, whenever felt in the soul, produce an enlargement of heart. The absence of the dew of the Holy Spirit leaves the heart shut up in its own darkness. But when dew, savor, and power rest upon the soul, they immediately by their secret, penetrating, unctuous influences expand and enlarge the heart; they soften its rigidity; they melt down its harshness. Whereas before it was narrowed and contracted, so as not to open itself to any one divine feeling; no sooner does the softening dew and melting unction of the Holy Spirit touch a man's heart than it enlarges, opens, melts and expands itself before the Lord.
I have hinted that the word "heart" in Scripture has more than one signification. Sometimes it means understanding, sometimes conscience, and sometimes the affections. Now whenever the heart is enlarged by the internal operations of God the Spirit, it is enlarged in these senses.
1. THE UNDERSTANDING IS ENLIGHTENED; we read, "Then opened he their understanding that they might understand the Scriptures." Lu 24:45 And we find David pleading earnestly, "Give me understanding and I shall live." Ps 119:144 It is a great blessing to have an understanding heart; not to be tossed to and fro with every wind of error; not to be caught with every delusion of Satan; but to have a sound mind, established in the truth as it is in Jesus. But when the Lord is pleased to enlarge the heart, He opens the understanding; He gives an insight into the Scriptures of truth; He shows us the mind of Christ; He brings a sweet light into our soul, whereby we read the Scriptures with the same light and in the same spirit by which they were inspired. Thus we enter into the meaning of passages we never knew before; we understand mysteries, which before we were unacquainted with; we feel our minds to open, expand, and receive the truth as it is in Jesus in greater simplicity and godly sincerity.
2. But there is also AN ENLARGING OF THE CONSCIENCE. If our heart is contracted, our conscience is not sensitive nor tender. Have you not observed, that when your mind was contracted, your affections toward God cold and dead, that your conscience was not sensitive, that sin was not that burden to you as at other times--that you could play with it, walk upon the borders of it, venture upon forbidden ground, dally with evil, did not feel this and that thing to be inconsistent with the will and word of God, which you felt to be so at other times?
Now when your heart has been enlarged, when your soul has felt the power and operations of the Spirit, your conscience becomes more sensitive--as it is said in Isaiah of the human nature of Christ--"of quick understanding in the fear of the Lord." Sin is more seen to be sin; evil is comprehended in things where we did not see it before; the "exceeding sinfulness of sin" is more deeply felt; the worldliness and carnality of others that did not much affect us when we were cold and dead, now that we are under the in-shinings of God the Spirit, become irksome and burdensome. Thus, as the understanding is enlightened to see, the conscience is made more sensitive--as we get a deeper insight into the Person, work, and blood of Jesus, the conscience takes a wider range, and is made more alive and more tender than it was before.
3. Besides this, there is AN ENLARGEMENT OF THE AFFECTIONS. Our affections will waver in the same way as our understanding and our conscience. When our understanding is dark, and our conscience is hard, then our affections are cold; but when the Lord is pleased by the entrance of His word to give light in our understanding, and to make the conscience more tender and sensitive, then there is an enlargement also of the affections.
Have you not felt at times as though you had not a single grain of love towards the Lord of life and glory? Has not your heart often been as an adamant, which neither judgment nor mercy, threatening nor love could move? And have you not been, when in that state, unable to love God's truth or His people--yes, rather felt your heart filled with the most fearful hardness, and enmity towards them? But when the Lord is pleased to enlarge the heart, these affections, which before had been shut up, expand, breathe themselves forth, and flow out and flow into the Lord of life and glory. There is a clasping Him in the arms of tender affection, and a desire to live and die in His embrace.
4. When God enlarges the heart He ENLARGES EVERY GRACE AND FRUIT OF THE SPIRIT.
For instance. There is FAITH. Faith in the soul sometimes sinks down to the very lowest ebb; there seems at times to be scarcely one grain of it left. We have not a single spark of faith in living exercise. The hand which should take hold of Christ's strength is as if paralyzed; there is no putting it forth to receive strength out of His gracious fullness. But when God the Spirit, by His secret power and unction enlarges the heart, He enlarges faith--as the Apostle says. "We are bound to thank God always for you. brethren, as it is fit, because your faith grows exceedingly." 2Th 1:3
This is an enlargement of faith; and just in proportion to the enlargement of faith, do we take in the object of faith. When our faith is very weak, it is like the hand of a little child. Its tiny fingers can only grasp little objects, and can scarcely hold them when grasped. So when faith is small it is unable to take hold of great things; and if it takes them, it is unable to hold them. But when the hand of the child is increased to the brawny fingers of a man, then the same hand, which before was unable to grasp little substances is now enabled to lay hold of great burdens.
So with faith in the heart; it is in some as the hand of the child, it is in others as the hand of the grown man. The hand in the one case is weak, in the other strong. But the hand of the child differs only in size and strength from the hand of the man. When then the Lord enlarges the heart, He enlarges the fingers of the hand; as we read of Joseph, "His bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob." Ge 49:24 So when the Lord enlarges the heart, He enlarges the sinews and muscles of living faith, and presenting Christ before it, enables it firmly to embrace His Person and work, His atoning blood, His justifying righteousness, all that He is and has for God's poor needy family.
So also, when God enlarges the heart, He enlarges HOPE. Anchors, you know, are made different sizes. You may walk in the Queen's dockyard, and there you may see anchors for a small row-boat, and anchors for a three-deck ship. Yet all anchors are made in the same way, and are designed for the same purpose; and the little anchor that holds the boat is as useful and as much an anchor as that which holds the three-decker.
So spiritually. There is hope in the heart of the babe. But the hope in the heart of a babe is but as the anchor of a small row-boat; yet it holds that babe as firmly as the anchor holds the boat to which it is moored. But as the Lord increases hope, He increases the size of the anchor; and as the vessel and its anchor always bear a proportion to each other, so when He enlarges the size of the anchor He increases the size of the ship. No more, as He increases the size of the ship, He increases its cargo--for these two are proportionate. He increases a man's trials, perplexities, difficulties, and sorrows. And thus, ship, anchor, and cargo are all enlarged together.
Thus, when He enlarges the heart He enlarges a man's hope--it takes a more vigorous hold within the veil; it enters more deeply into the presence of God; it takes a firmer grasp of covenant engagements, electing love, the immutability of God's purposes, and the unchangeable nature of the great eternal I AM. Have you not felt at times your hope sweetly enlarged, so that it almost attained to the "full assurance of hope?" Scarcely a cloud remained between you and God; and you believed you would ride triumphantly into the haven of bliss and peace? and having these blessed sensations in your heart, you could part with life itself at that moment to fall into the embrace of your God. Now this was a sweet enlargement of your hope.
In the same way when the Lord enlarges the heart, He enlarges its LOVE towards Himself and His people. How cold are our hearts too often toward the Lord! and, as a sure and necessary consequence, how cold towards the brethren! Sometimes we seem even to dislike their company; and if we see them coming down one street, we would gladly take another turning in order to avoid them.
How averse also, from the Lord's ways! How cold in prayer, cold in reading, cold in hearing, and cold in doing anything to the glory of God! How backward, how opposed to everything holy, heavenly, and spiritual! But when God in mercy enlarges the heart, He also enlarges the affections to love the Lord, to love His word, to love His people, to love all that savors of the precious name of Jesus.
There is also an enlargement of the MOUTH. "My mouth is enlarged over my enemies, because I rejoice in your salvation." 1Sa 2:1 It is out of the abundance of the heart the mouth speaks. "The heart of the wise teaches his mouth, and adds learning to his lips." Pr 16:23 When your heart is contracted, when your soul is shut up, when your affections are chilled, there is no enlargement of the mouth, especially if you have any tenderness of conscience. Hypocrites and dead professors can talk about 'mere religion' at all times. "But a prating fool shall fall" whereas the Lord's people are often shut up, and have not a word to say upon divine things. If there be no sweet enlargement of the heart, there is no enlargement of the mouth; and when there is no life nor feeling in the soul enabling it to speak of the things of God, to speak of them at all is but a burden to them. But when the Lord enlarges the heart, then there is an enlargement of the mouth. The lips speak freely, simply, with savor, dew, and unction, of the things that God has done and is doing in the soul.
There is also an enlargement of the STEPS, as David says. "You have enlarged my steps under me, that my feet did not slip." Ps 18:36 This is a strengthening of the feet, so that they are enabled to take longer steps. Sometimes from weariness we stumble, or can scarcely drag one limb before another, or get so faint and tired that we seem unable to move one step further in the ways of God. But when the Lord enlarges and strengthens a man's feet and steps, He enables him to move more actively forward, and to run more eagerly in the way of His commandments.
This leads me to the second part of the text, the connection of the PRECEPT with the POWER given to perform it. "I will run the way of your commandments when you shall enlarge my heart." David was no legalist--he was no Arminian perfectionist; he was not drawing upon the strength and wisdom of the 'creature', but he was looking up to the Lord to work a certain work upon his soul. When that certain work was wrought upon him, then, and not until then, would he, or could he perform the precept.
How often have you seen the precept handled in the way of which the Lord speaks as done by the scribes and Pharisees of old! "For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers." Mt 23:4 Nothing is more easy than to take a bundle of precepts into the pulpit, and tie them round the necks of the Lord's people like an iron collar. But how many of them does the minister himself perform?
Every child and servant of God, taught by the Spirit, knows that he cannot perform one precept except as the Lord enlarges his heart. This deep sense of our helplessness does not foster sloth, nor lead to licentiousness; for guilt and condemnation are felt from the non-performance of the precepts; and our desires and prayers, when we are in our right mind, are, that the Lord would enlarge our heart, for we love to run the way of His commandments.
WHAT are these commandments? And HOW do we run in the way of them? I will endeavor to show you.
The Lord in His word has given several commandments; and these commandments we perform when the Lord enlarges our heart. For instance.
1. The Lord commands us to BELIEVE in the name of His dear Son, as the Apostle John writes, "This is his commandment, that we should believe on the name of his Son Jesus Christ." 1Jo 3:23 But we cannot believe in the name of Jesus, any more than we can make a world, until God enables. Believe in Jesus! receive Him by precious faith into my heart! feel the efficacy of His atoning blood in my conscience! bathe my blissful soul in the sweet enjoyment of His dying love! I do this? Before I can, of myself, do this, I must be able to say, "Let there be light, and there shall be light."
But when the Lord by His grace and Spirit enlarges the heart; when He drops His dew, unction, and savor into the soul; when He draws near to it, and makes it draw near to Him; when this blessed Sun of Righteousness shines forth through the dark cloud, and warms the cold dark soul, then it can no more not believe in Him, than before it could believe in Him. We can no more refuse to believe when faith comes into the heart, than we can believe before faith does come. When God enlarges the heart, and draws forth the affections, then we run in the way of this commandment. We do not believe as a duty; we do not believe as a precept; nor do we believe even as a privilege. But we believe as a blessing. We believe as we see an object with our eyes. We open our eyes, and we cannot but see. So when faith opens its eyes, it sees Jesus; no, it cannot but see Him.
2. Another commandment is, to REPENT. "God commands all men everywhere to repent." What! repent! Have the heart broken with contrition! feel godly sorrow! experience the flowings forth of grief towards a crucified Lord! Can I do this? It is utterly beyond my reach. I may shed crocodile tears. I may work myself up into fleshly excitement. I may fall upon my knees, lacerate my back, refuse to eat my food, and lie upon the ground. But to feel a broken heart, melted down into compunction and godly sorrow--the man that feels what an adamant stone he carries in his bosom knows well that it is the pure grace of God alone that can give him repentance.
I believe the Lord brings all his people to that spot of which Mr. Deer speaks--when the question was not whether he would repent, but whether God would give him repentance; no longer whether I will do this for the Lord, but whether the Lord in mercy and grace will do this for me. The great I sinks then into absolute insignificance; and the creature is brought down to its true spot-abasement and helplessness.
But when the Lord enlarges the heart, with this enlargement is there not the grace of penitence? Is there not the tearful eye, the convulsive sob, the inward grief of soul? Is there not real gospel repentance and sorrow felt in a broken and tender heart? I am sure there is this.
3. God commands us "to LOVE one another." "A new commandment I give unto you, that you love one another." Can I of myself feel this love? I may pretend to do so; I may do as one of old did, who came to his brother with a very brotherly salutation, "Are you in health, my brother?" and then smote him under the fifth rib with a sword! I may say, 'Brother this,' and 'Sister that'--'how I love you!'--'what affection I feel for you!' I might, if God did not keep me honest, play this part of a 'varnished hypocrite'.
But I cannot feel, nor create this true love, without a special work of the Spirit on my soul. But when He enlarges the heart, and melts the soul at his footstool, He gives love to Himself--and with that love, He gives love to His people, pure affection--not a pretending--but a real desire for their spiritual welfare; not a few canting phrases, but a true feeling of brotherhood; not a mere expression of 'brother' on the lip, but brotherly affection in the heart.
When He enlarges the heart, we do not need to go among our brethren to say, 'Brother,' or 'Sister;'--we feel them in our very soul; when we are alone with God there is a tender affection flowing forth out to them of our heart, an embracing of them in our soul.
No more, we can forgive our enemies when the Lord enlarges our heart. If we can see them in the right light, where we would desire to see them, we can forgive them, though they have been most unkind to us, and cruelly treated us. I have felt, that when the Lord is pleased to enlarge the heart, anger, enmity, prejudice, bitterness, malevolence--those unclean birds all take flight--and simplicity, tenderness, humility and love all live in the soul.
4. The Lord commands us to DENY OURSELVES, take up the cross, put off the old man, and walk as becomes the gospel. Can we do this? We cannot. We may affect a popish austerity; we may put on a hypocritical visage; we may appear all sanctity and holiness; we may cleanse the outside of the cup and platter, and put an extra coat of whitewash on the sepulcher. But as to that inward crucifixion, that inward deadness to the world, that inward putting off of the old man and putting on of the new, which the Word of truth speaks of, we cannot attain to--except God the Spirit works in us both the will and the power. But when God enlarges the heart, then there is no burden in God's ways; His precepts are not grievous; it is a pleasure to walk in them; and there is a sweet gratification in obeying them.
"I will RUN the way of your commandments." Not lag, nor loiter, not turn aside, not faint, not falter. "I will run" eagerly, actively, as a lover runs to his beloved bride--"I will run" cheerfully the way of your commandments, when you have enlarged my heart.
5. So with the ORDINANCES, the ordinances of the Lord's house- baptism and the Lord's supper. These are not grievous; they are not burdensome, when the Lord enlarges the heart. When we are narrowed up, shut up, contracted, these ordinances of the Lord's house are burdensome to us. We hate the very sight of the table spread with the emblems; we have the most horrible feelings of rebellion against the ordinance of baptism; yes, we feel every infernal sensation that Satan can stir up in our minds. But when the Lord enlarges our heart, there is no burden then; whatever be the precept, whatever be the ordinances, we can run in that way with cheerfulness, freedom and liberty.
6. So with respect to EVERY PRECEPT of the gospel. Whatever it be, we can run in the way of God's commandments when He enlarges our heart. There is no running in any other way. All other service is mere legalism; all other obedience is but the froth and spawn of free-will, nothing but the 'mere natural obedience' of the creature, not the 'spiritual obedience' of the child of God. But let us look at this.
Is it our happiness, is it our pleasure when we cannot run the way of God's commands? Do we lay the inability upon God, or put the responsibility upon the 'old sinful nature'? and say, It does not matter, I cannot obey them--but when God gives me the power, I shall. This is the very essence of antinomianism, the very spawn of licentiousness, the worst abuse of gospel grace.
The Christian is in one of these two spots for the most part.
1. Sometimes he is shut up, contracted, cold, dead, torpid. But this is his grief and misery. In this state of feeling, he cannot run the way of God's commandments. But is he pleased with being a loiterer? No--it is his grief and trouble that he cannot run in the way of God's commandments. This evidences the work of God the Spirit upon him--he desires do it, but he cannot--"the good that he would do, he does not." But it is the will being on the side of God which proves the reality of grace; it is the heart and conscience being enlisted on the side of the Lord that proves God is at work on his soul.
2. On the other hand, the children of God are sometimes in this state--their hearts are enlarged, their souls strengthened, and their feet are enabled to run the race that is set before them. This is their joy, their happiness, and their delight.
Now can you trace out BOTH of these things in your conscience? What is the use of my standing here to speak these things? Is it merely to amuse you? Is there not something deeper needed than that? You have a soul to be saved or damned; you are a child of God or not; the grace of God is in your heart, or it is not; you are on the broad road to hell, or on the narrow road to heaven. Have you no concern about it? What! stand upon the brink of eternity, and have no anxiety respecting it! If you are a child of God, you will have this deep concern at times in your bosom.
Can you trace out in your soul the distinct existence of the two things I have endeavored to handle? Do you know what it is to be shut up, cold, dead, and stupid? Is this your grief and burden? You say, it is. It is a good thing if you can say so with an honest heart.
Look at the converse. Did you ever know what it was to have an enlarged heart? Did mercy, grace, peace, blood, and salvation ever cast out these grievous enemies of your soul? If so, it enlarged your coasts, it strengthened your borders. Did you ever experience what is said of the church, that she shall "fear" (rather flutter, or palpitate) "and be enlarged?"
Did your soul ever experience the unutterable sensations of divine enlargement? When this came into your heart, did it produce sensible expansion Godwards, enlargement of understanding, conscience, and affections; so that you walked at liberty, and had sweet testimonies that God was your God?
And how do you feel as to the precepts of God's word? Are they sometimes burdensome? Are they sometimes pleasant and delightful? They will be burdensome when we are shut up; and they will be delightful when we are enlarged. When shut up, nothing is so difficult; when enlarged, nothing is so easy. When shut up, nothing so painful; when enlarged, nothing so pleasing. When shut up, afraid to look at them; when enlarged, able to enter into their length, breadth, and meaning. When shut up, seeing no beauty in them, and only viewing them as a task-master; when enlarged, contemplating them as the will and word of a kind parent, and desiring to obey them, because God has so graciously and plainly revealed them.
Thus, by these distinct ebbings and flowings, these distinct sensations in your conscience--by tracing out the work of the Spirit therein, we may at times come to some decision whether God the Spirit has begun and is carrying on the work of grace in our conscience, or whether we are dead in an empty profession.
The Lord clear up the difficulty (where it is felt to be a difficulty) in the hearts of His trembling ones. The Lord decide the doubtful case; and show them, that their mark is the mark of God's children--that they are walking in the footsteps of the flock--that their God is with them, and will be with them, to lead them in a right way, and to bring them to "a city of habitation."
http://articles.ochristian.com/article2805.shtml
Preached at Zoar Chapel, London, on
August 10, 1845, by Joseph Philpot
"I will run the way of Your commandments, when
You shall enlarge my heart." (Psalm 119:32)
I was endeavoring to show on Thursday evening a connection between the precept and the promise; and I observed that, whenever the precept and the promise are linked together, if we are enabled to perform the precept, God is sure to fulfill the promise. But there is a connection of another kind between them--that namely between the precept itself, and the power to perform it. The word of God is full of precepts, but we are totally unable to perform them in our own strength. We can no more, without divine assistance, perform the precept, (that is, with a single eye to the glory of God, from heavenly motives, and in a way acceptable to the Lord), than we can, without special power from on high, believe on the name of the only begotten Son of God. We need a extraordinary power to be put forth in our hearts, a special work of God the Spirit upon the conscience, in order to spiritually fulfill in the slightest degree the least of God's precepts. The way in which we perform the precept, when we do perform it at all, is set forth in the words of the text, "I will run the way of your commandments, when you shall enlarge my heart."
In taking up the subject this morning, I shall endeavor to unfold it according to the two clauses of the text; but in so doing I shall invert their order; and, with God's blessing, I shall endeavor, first, to trace out the mind and meaning of the Spirit in the words, "When you shall enlarge your heart;" and, secondly, "I will run the way of your commandments."
Before we come to examine the subject closely, it will be desirable to give a little explanation of two points- What is intended by the Holy Spirit by the expression "heart;" and, as things are best seen by their contrast, to explain what it is to have a 'contracted heart', in order that by the contrast we may understand the better what it is to have an 'enlarged heart'.
By the word "HEART" in the Scriptures, the Holy Spirit means more than one thing. Sometimes, for instance, He means by it that corrupt, depraved principle, which we derive from Adam. "The heart is deceitful above all things, and desperately wicked." (Jer 17:9) God saw "that every imagination of the thoughts of man's heart was only evil, continually." (Ge 6:5) "A heart," Solomon says, "that devises wicked imaginations." (Pr 6:18) In all these passages, the expression, "heart," means that corrupt nature which we derive from a fallen progenitor.
There is another signification which the Holy Spirit has attached to the word, which I may define in one short sentence, "the feelings of the soul Godwards." It is, therefore, sometimes taken for the understanding. Thus we read, that God gave Solomon "largeness of heart, as the sand upon the sea shore." Here it means wisdom and understanding. Sometimes it means affections, the tender affections of the soul, as in numerous passages where David speaks of his heart "inditing a good matter," "panting after the Lord; rejoicing in his salvation," or else sorrowing, mourning, or cast down. And sometimes, it signifies conscience, as where God said of Josiah, "Because your heart was tender." 2Ki 22:19
This heart, then, or new nature, is susceptible sometimes of contraction, and sometimes, as divinely wrought upon, of expansion. The heart of a child of God, viewed spiritually, is a tender exotic; it is not a hard, rough, native plant, that stands every storm, which no frost nips and no drought burns. It is a foreign exotic plant; for it comes down from heaven, the abode of eternal purity, and dwells in a man's bosom, with all the tenderness of a plant from a warm country. Now these tender feelings Godwards are susceptible of contraction. They resemble a hot-house plant. Open the windows, expose it to the chilling blasts of this cold, inclement, northern climate, it shrinks, the tender buds refuse to expand, and the whole plant droops and dies. But let the windows be closed; let the bright sun pour his warm rays through the glass roof upon it, and the same plant, which so contracted, shriveled, and withered away under the blast, opens its tender bosom and sends forth its sweet fragrance. So with the new-born soul. There is that which shuts it up, and that which opens it; that which makes it shrink sensitively into so small a compass as scarcely to be seen, and that which draws it forth and causes it to send abroad its heavenly odors.
We will look then, with God's blessing, at some of those things that contract, sicken, and shut up the heart, before we look at the causes and nature of what expands and enlarges it. The new heart of grace is exceedingly tender. And therefore there are many things that will cause this tender heart to shut up and contract itself.
1. One is GUILT. Whenever guilt lies upon a man's conscience, it shuts him up altogether in his feelings Godwards; it narrows, it contracts his heart. There is no room in his soul for divine enjoyments; there are no divine consolations shed abroad, no in-shinings of divine light, no incomings of heavenly love.
2. Another is UNBELIEF. O what a narrowing, contracting, and shutting-up power is there when unbelief works powerfully in a man's carnal mind! How the tender plant of faith shrinks into a small compass before its chilling blasts! How unable then are we to receive the truth in the love of it--unable to act upon the perfections of the Lord of life and glory--unable to come forth into the light of His countenance--unable to enjoy any one testimony of His manifested favor--unable to realize a single mark, or testimony of the grace of God being in the heart!
3. DARKNESS OF MIND is another thing that contracts and shuts up a man's heart Godwards. Many flowers, when night comes on, hide themselves as it were from it; their petals gather up and close over the bosom which, during the day, expanded itself to the warm rays of the sun, defending it from the cold dews and chilling breaths of the night. So spiritually. How darkness of soul (and all the Lord's people are brought to mourn and sigh under felt darkness) contracts the heart! How it closes up every gracious feeling! How it checks every going forth of the soul in the actings of faith, hope, and love! What a veil it spreads over the hidden man of the heart! So that there is nothing good or gracious apparently in exercise.
4. DEADNESS, COLDNESS, TORPIDITY OF FEELING GODWARDS, that wretched state in which many of God's people are so continually-- how this shuts up, contracts, and narrows the heart Godwards! How unable a man is in this dead, cold, torpid state, to enlarge his own soul! Does he attempt to pray? He has no power to pour forth a single desire. Does he attempt to read? He can scarcely get through half-a-dozen verses without wandering. Does he come to hear a Gospel message? There is scarcely anything that even his outward ear receives. He is unable to fix his thoughts and affections, unable to realize the presence, love, and power of God in his soul. Does he attempt to converse on spiritual things? He has scarcely a word to say, shut up in his feelings toward the family of God, shut up in his feelings toward the Lord Himself.
We must know by painful experience what it is to have these narrow, contracted, shut-up hearts, that we may by the contrast know what it is to have an enlarged, expanded heart. We cannot know the one except by knowing the other. It is this miserable feeling of contraction, which makes us know the difference between these painful sensations, and of an enlarged, expanded heart.
This leads me to enter more fully into what it is to have an enlarged heart. What is the meaning of the word 'enlarged'? The idea is this--the making of an opening, so as to give a wide space. Thus, the Lord promised to the children of Israel that He would "enlarge their border;" that is--He would give them more ample room; that they should not be confined to a narrow space in which their population should exceed its limits; but that He would so extend their boundary as to give them ample width for their increasing numbers! Thus the word conveys the idea of an expansion, a removal of all that is narrowed up and contracted, by giving a wider coast--a more expansive border.
Now none but the Lord Himself can enlarge the heart of His people, can give them spiritually what Jabez prayed for "O that you would enlarge my coast!" 1Ch 4:10 None but the Lord can expand their hearts Godwards, and remove that narrowedness and contractedness in divine things which is the plague and burden of a God-fearing soul.
Having seen what is meant by an enlarged heart, let us look at the ways whereby God is pleased to enlarge it.
1. It is BY THE SPECIAL OPERATION OF GOD THE SPIRIT UPON THE SOUL that there is ever felt any enlargement of heart Godwards. For instance; when he applies any portion of His word with power, that enlarges the heart; "the entrance of your word gives light." The very nature of divine light is to expand the heart into which it comes. As darkness shuts up, so light opens; as darkness freezes, so the word of God sealed with power melts. "He sends out his word, and melts them." Ps 147:18 Truth revealed to the soul has a liberating power. "You shall know the truth; and the truth shall make you free."
2. A SENSIBLE REALIZATION OF THE LORD'S PRESENCE enlarges the heart. When the Lord is absent, when He hides His lovely face, when He does not draw near to visit and bless, the heart contracts. There is no going out to Him, no coming down of sweet communications from Him--the heart is shut up in itself, contracted in its own narrow compass. But when the Lord is pleased to favor the soul with His own gracious presence, and bring Himself near to the heart, His felt presence opens, enlarges, and expands the soul, so as to receive Him in all His love and grace.
To use a figure I have before alluded to, the heart is often like a flower beaten down by the rain, prostrated by the wind, over-filled with moisture, overpowered by the dews of the night, unable to lift itself up, dropping downwards, with all its petals contracted. But let the sky clear up, let the beams and rays of the glorious orb of day shine forth, the flower, whose petals before were closed, expand themselves to receive the warmth of the mid-day sun.
So it is with the God-fearing soul. When the dew of night rests upon it, when darkness covers, when the cold blast beats, when the rain drifts upon it, there is no unfolding, no enlarging. But when the Sun of Righteousness breaks forth, the drooping heart then expands all its bosom to the warm rays, and lifts its bending head, which before had been sunk down by the cold mists.
3. THE UNCTION, SAVOR, AND POWER OF THE HOLY SPIRIT, whenever felt in the soul, produce an enlargement of heart. The absence of the dew of the Holy Spirit leaves the heart shut up in its own darkness. But when dew, savor, and power rest upon the soul, they immediately by their secret, penetrating, unctuous influences expand and enlarge the heart; they soften its rigidity; they melt down its harshness. Whereas before it was narrowed and contracted, so as not to open itself to any one divine feeling; no sooner does the softening dew and melting unction of the Holy Spirit touch a man's heart than it enlarges, opens, melts and expands itself before the Lord.
I have hinted that the word "heart" in Scripture has more than one signification. Sometimes it means understanding, sometimes conscience, and sometimes the affections. Now whenever the heart is enlarged by the internal operations of God the Spirit, it is enlarged in these senses.
1. THE UNDERSTANDING IS ENLIGHTENED; we read, "Then opened he their understanding that they might understand the Scriptures." Lu 24:45 And we find David pleading earnestly, "Give me understanding and I shall live." Ps 119:144 It is a great blessing to have an understanding heart; not to be tossed to and fro with every wind of error; not to be caught with every delusion of Satan; but to have a sound mind, established in the truth as it is in Jesus. But when the Lord is pleased to enlarge the heart, He opens the understanding; He gives an insight into the Scriptures of truth; He shows us the mind of Christ; He brings a sweet light into our soul, whereby we read the Scriptures with the same light and in the same spirit by which they were inspired. Thus we enter into the meaning of passages we never knew before; we understand mysteries, which before we were unacquainted with; we feel our minds to open, expand, and receive the truth as it is in Jesus in greater simplicity and godly sincerity.
2. But there is also AN ENLARGING OF THE CONSCIENCE. If our heart is contracted, our conscience is not sensitive nor tender. Have you not observed, that when your mind was contracted, your affections toward God cold and dead, that your conscience was not sensitive, that sin was not that burden to you as at other times--that you could play with it, walk upon the borders of it, venture upon forbidden ground, dally with evil, did not feel this and that thing to be inconsistent with the will and word of God, which you felt to be so at other times?
Now when your heart has been enlarged, when your soul has felt the power and operations of the Spirit, your conscience becomes more sensitive--as it is said in Isaiah of the human nature of Christ--"of quick understanding in the fear of the Lord." Sin is more seen to be sin; evil is comprehended in things where we did not see it before; the "exceeding sinfulness of sin" is more deeply felt; the worldliness and carnality of others that did not much affect us when we were cold and dead, now that we are under the in-shinings of God the Spirit, become irksome and burdensome. Thus, as the understanding is enlightened to see, the conscience is made more sensitive--as we get a deeper insight into the Person, work, and blood of Jesus, the conscience takes a wider range, and is made more alive and more tender than it was before.
3. Besides this, there is AN ENLARGEMENT OF THE AFFECTIONS. Our affections will waver in the same way as our understanding and our conscience. When our understanding is dark, and our conscience is hard, then our affections are cold; but when the Lord is pleased by the entrance of His word to give light in our understanding, and to make the conscience more tender and sensitive, then there is an enlargement also of the affections.
Have you not felt at times as though you had not a single grain of love towards the Lord of life and glory? Has not your heart often been as an adamant, which neither judgment nor mercy, threatening nor love could move? And have you not been, when in that state, unable to love God's truth or His people--yes, rather felt your heart filled with the most fearful hardness, and enmity towards them? But when the Lord is pleased to enlarge the heart, these affections, which before had been shut up, expand, breathe themselves forth, and flow out and flow into the Lord of life and glory. There is a clasping Him in the arms of tender affection, and a desire to live and die in His embrace.
4. When God enlarges the heart He ENLARGES EVERY GRACE AND FRUIT OF THE SPIRIT.
For instance. There is FAITH. Faith in the soul sometimes sinks down to the very lowest ebb; there seems at times to be scarcely one grain of it left. We have not a single spark of faith in living exercise. The hand which should take hold of Christ's strength is as if paralyzed; there is no putting it forth to receive strength out of His gracious fullness. But when God the Spirit, by His secret power and unction enlarges the heart, He enlarges faith--as the Apostle says. "We are bound to thank God always for you. brethren, as it is fit, because your faith grows exceedingly." 2Th 1:3
This is an enlargement of faith; and just in proportion to the enlargement of faith, do we take in the object of faith. When our faith is very weak, it is like the hand of a little child. Its tiny fingers can only grasp little objects, and can scarcely hold them when grasped. So when faith is small it is unable to take hold of great things; and if it takes them, it is unable to hold them. But when the hand of the child is increased to the brawny fingers of a man, then the same hand, which before was unable to grasp little substances is now enabled to lay hold of great burdens.
So with faith in the heart; it is in some as the hand of the child, it is in others as the hand of the grown man. The hand in the one case is weak, in the other strong. But the hand of the child differs only in size and strength from the hand of the man. When then the Lord enlarges the heart, He enlarges the fingers of the hand; as we read of Joseph, "His bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob." Ge 49:24 So when the Lord enlarges the heart, He enlarges the sinews and muscles of living faith, and presenting Christ before it, enables it firmly to embrace His Person and work, His atoning blood, His justifying righteousness, all that He is and has for God's poor needy family.
So also, when God enlarges the heart, He enlarges HOPE. Anchors, you know, are made different sizes. You may walk in the Queen's dockyard, and there you may see anchors for a small row-boat, and anchors for a three-deck ship. Yet all anchors are made in the same way, and are designed for the same purpose; and the little anchor that holds the boat is as useful and as much an anchor as that which holds the three-decker.
So spiritually. There is hope in the heart of the babe. But the hope in the heart of a babe is but as the anchor of a small row-boat; yet it holds that babe as firmly as the anchor holds the boat to which it is moored. But as the Lord increases hope, He increases the size of the anchor; and as the vessel and its anchor always bear a proportion to each other, so when He enlarges the size of the anchor He increases the size of the ship. No more, as He increases the size of the ship, He increases its cargo--for these two are proportionate. He increases a man's trials, perplexities, difficulties, and sorrows. And thus, ship, anchor, and cargo are all enlarged together.
Thus, when He enlarges the heart He enlarges a man's hope--it takes a more vigorous hold within the veil; it enters more deeply into the presence of God; it takes a firmer grasp of covenant engagements, electing love, the immutability of God's purposes, and the unchangeable nature of the great eternal I AM. Have you not felt at times your hope sweetly enlarged, so that it almost attained to the "full assurance of hope?" Scarcely a cloud remained between you and God; and you believed you would ride triumphantly into the haven of bliss and peace? and having these blessed sensations in your heart, you could part with life itself at that moment to fall into the embrace of your God. Now this was a sweet enlargement of your hope.
In the same way when the Lord enlarges the heart, He enlarges its LOVE towards Himself and His people. How cold are our hearts too often toward the Lord! and, as a sure and necessary consequence, how cold towards the brethren! Sometimes we seem even to dislike their company; and if we see them coming down one street, we would gladly take another turning in order to avoid them.
How averse also, from the Lord's ways! How cold in prayer, cold in reading, cold in hearing, and cold in doing anything to the glory of God! How backward, how opposed to everything holy, heavenly, and spiritual! But when God in mercy enlarges the heart, He also enlarges the affections to love the Lord, to love His word, to love His people, to love all that savors of the precious name of Jesus.
There is also an enlargement of the MOUTH. "My mouth is enlarged over my enemies, because I rejoice in your salvation." 1Sa 2:1 It is out of the abundance of the heart the mouth speaks. "The heart of the wise teaches his mouth, and adds learning to his lips." Pr 16:23 When your heart is contracted, when your soul is shut up, when your affections are chilled, there is no enlargement of the mouth, especially if you have any tenderness of conscience. Hypocrites and dead professors can talk about 'mere religion' at all times. "But a prating fool shall fall" whereas the Lord's people are often shut up, and have not a word to say upon divine things. If there be no sweet enlargement of the heart, there is no enlargement of the mouth; and when there is no life nor feeling in the soul enabling it to speak of the things of God, to speak of them at all is but a burden to them. But when the Lord enlarges the heart, then there is an enlargement of the mouth. The lips speak freely, simply, with savor, dew, and unction, of the things that God has done and is doing in the soul.
There is also an enlargement of the STEPS, as David says. "You have enlarged my steps under me, that my feet did not slip." Ps 18:36 This is a strengthening of the feet, so that they are enabled to take longer steps. Sometimes from weariness we stumble, or can scarcely drag one limb before another, or get so faint and tired that we seem unable to move one step further in the ways of God. But when the Lord enlarges and strengthens a man's feet and steps, He enables him to move more actively forward, and to run more eagerly in the way of His commandments.
This leads me to the second part of the text, the connection of the PRECEPT with the POWER given to perform it. "I will run the way of your commandments when you shall enlarge my heart." David was no legalist--he was no Arminian perfectionist; he was not drawing upon the strength and wisdom of the 'creature', but he was looking up to the Lord to work a certain work upon his soul. When that certain work was wrought upon him, then, and not until then, would he, or could he perform the precept.
How often have you seen the precept handled in the way of which the Lord speaks as done by the scribes and Pharisees of old! "For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers." Mt 23:4 Nothing is more easy than to take a bundle of precepts into the pulpit, and tie them round the necks of the Lord's people like an iron collar. But how many of them does the minister himself perform?
Every child and servant of God, taught by the Spirit, knows that he cannot perform one precept except as the Lord enlarges his heart. This deep sense of our helplessness does not foster sloth, nor lead to licentiousness; for guilt and condemnation are felt from the non-performance of the precepts; and our desires and prayers, when we are in our right mind, are, that the Lord would enlarge our heart, for we love to run the way of His commandments.
WHAT are these commandments? And HOW do we run in the way of them? I will endeavor to show you.
The Lord in His word has given several commandments; and these commandments we perform when the Lord enlarges our heart. For instance.
1. The Lord commands us to BELIEVE in the name of His dear Son, as the Apostle John writes, "This is his commandment, that we should believe on the name of his Son Jesus Christ." 1Jo 3:23 But we cannot believe in the name of Jesus, any more than we can make a world, until God enables. Believe in Jesus! receive Him by precious faith into my heart! feel the efficacy of His atoning blood in my conscience! bathe my blissful soul in the sweet enjoyment of His dying love! I do this? Before I can, of myself, do this, I must be able to say, "Let there be light, and there shall be light."
But when the Lord by His grace and Spirit enlarges the heart; when He drops His dew, unction, and savor into the soul; when He draws near to it, and makes it draw near to Him; when this blessed Sun of Righteousness shines forth through the dark cloud, and warms the cold dark soul, then it can no more not believe in Him, than before it could believe in Him. We can no more refuse to believe when faith comes into the heart, than we can believe before faith does come. When God enlarges the heart, and draws forth the affections, then we run in the way of this commandment. We do not believe as a duty; we do not believe as a precept; nor do we believe even as a privilege. But we believe as a blessing. We believe as we see an object with our eyes. We open our eyes, and we cannot but see. So when faith opens its eyes, it sees Jesus; no, it cannot but see Him.
2. Another commandment is, to REPENT. "God commands all men everywhere to repent." What! repent! Have the heart broken with contrition! feel godly sorrow! experience the flowings forth of grief towards a crucified Lord! Can I do this? It is utterly beyond my reach. I may shed crocodile tears. I may work myself up into fleshly excitement. I may fall upon my knees, lacerate my back, refuse to eat my food, and lie upon the ground. But to feel a broken heart, melted down into compunction and godly sorrow--the man that feels what an adamant stone he carries in his bosom knows well that it is the pure grace of God alone that can give him repentance.
I believe the Lord brings all his people to that spot of which Mr. Deer speaks--when the question was not whether he would repent, but whether God would give him repentance; no longer whether I will do this for the Lord, but whether the Lord in mercy and grace will do this for me. The great I sinks then into absolute insignificance; and the creature is brought down to its true spot-abasement and helplessness.
But when the Lord enlarges the heart, with this enlargement is there not the grace of penitence? Is there not the tearful eye, the convulsive sob, the inward grief of soul? Is there not real gospel repentance and sorrow felt in a broken and tender heart? I am sure there is this.
3. God commands us "to LOVE one another." "A new commandment I give unto you, that you love one another." Can I of myself feel this love? I may pretend to do so; I may do as one of old did, who came to his brother with a very brotherly salutation, "Are you in health, my brother?" and then smote him under the fifth rib with a sword! I may say, 'Brother this,' and 'Sister that'--'how I love you!'--'what affection I feel for you!' I might, if God did not keep me honest, play this part of a 'varnished hypocrite'.
But I cannot feel, nor create this true love, without a special work of the Spirit on my soul. But when He enlarges the heart, and melts the soul at his footstool, He gives love to Himself--and with that love, He gives love to His people, pure affection--not a pretending--but a real desire for their spiritual welfare; not a few canting phrases, but a true feeling of brotherhood; not a mere expression of 'brother' on the lip, but brotherly affection in the heart.
When He enlarges the heart, we do not need to go among our brethren to say, 'Brother,' or 'Sister;'--we feel them in our very soul; when we are alone with God there is a tender affection flowing forth out to them of our heart, an embracing of them in our soul.
No more, we can forgive our enemies when the Lord enlarges our heart. If we can see them in the right light, where we would desire to see them, we can forgive them, though they have been most unkind to us, and cruelly treated us. I have felt, that when the Lord is pleased to enlarge the heart, anger, enmity, prejudice, bitterness, malevolence--those unclean birds all take flight--and simplicity, tenderness, humility and love all live in the soul.
4. The Lord commands us to DENY OURSELVES, take up the cross, put off the old man, and walk as becomes the gospel. Can we do this? We cannot. We may affect a popish austerity; we may put on a hypocritical visage; we may appear all sanctity and holiness; we may cleanse the outside of the cup and platter, and put an extra coat of whitewash on the sepulcher. But as to that inward crucifixion, that inward deadness to the world, that inward putting off of the old man and putting on of the new, which the Word of truth speaks of, we cannot attain to--except God the Spirit works in us both the will and the power. But when God enlarges the heart, then there is no burden in God's ways; His precepts are not grievous; it is a pleasure to walk in them; and there is a sweet gratification in obeying them.
"I will RUN the way of your commandments." Not lag, nor loiter, not turn aside, not faint, not falter. "I will run" eagerly, actively, as a lover runs to his beloved bride--"I will run" cheerfully the way of your commandments, when you have enlarged my heart.
5. So with the ORDINANCES, the ordinances of the Lord's house- baptism and the Lord's supper. These are not grievous; they are not burdensome, when the Lord enlarges the heart. When we are narrowed up, shut up, contracted, these ordinances of the Lord's house are burdensome to us. We hate the very sight of the table spread with the emblems; we have the most horrible feelings of rebellion against the ordinance of baptism; yes, we feel every infernal sensation that Satan can stir up in our minds. But when the Lord enlarges our heart, there is no burden then; whatever be the precept, whatever be the ordinances, we can run in that way with cheerfulness, freedom and liberty.
6. So with respect to EVERY PRECEPT of the gospel. Whatever it be, we can run in the way of God's commandments when He enlarges our heart. There is no running in any other way. All other service is mere legalism; all other obedience is but the froth and spawn of free-will, nothing but the 'mere natural obedience' of the creature, not the 'spiritual obedience' of the child of God. But let us look at this.
Is it our happiness, is it our pleasure when we cannot run the way of God's commands? Do we lay the inability upon God, or put the responsibility upon the 'old sinful nature'? and say, It does not matter, I cannot obey them--but when God gives me the power, I shall. This is the very essence of antinomianism, the very spawn of licentiousness, the worst abuse of gospel grace.
The Christian is in one of these two spots for the most part.
1. Sometimes he is shut up, contracted, cold, dead, torpid. But this is his grief and misery. In this state of feeling, he cannot run the way of God's commandments. But is he pleased with being a loiterer? No--it is his grief and trouble that he cannot run in the way of God's commandments. This evidences the work of God the Spirit upon him--he desires do it, but he cannot--"the good that he would do, he does not." But it is the will being on the side of God which proves the reality of grace; it is the heart and conscience being enlisted on the side of the Lord that proves God is at work on his soul.
2. On the other hand, the children of God are sometimes in this state--their hearts are enlarged, their souls strengthened, and their feet are enabled to run the race that is set before them. This is their joy, their happiness, and their delight.
Now can you trace out BOTH of these things in your conscience? What is the use of my standing here to speak these things? Is it merely to amuse you? Is there not something deeper needed than that? You have a soul to be saved or damned; you are a child of God or not; the grace of God is in your heart, or it is not; you are on the broad road to hell, or on the narrow road to heaven. Have you no concern about it? What! stand upon the brink of eternity, and have no anxiety respecting it! If you are a child of God, you will have this deep concern at times in your bosom.
Can you trace out in your soul the distinct existence of the two things I have endeavored to handle? Do you know what it is to be shut up, cold, dead, and stupid? Is this your grief and burden? You say, it is. It is a good thing if you can say so with an honest heart.
Look at the converse. Did you ever know what it was to have an enlarged heart? Did mercy, grace, peace, blood, and salvation ever cast out these grievous enemies of your soul? If so, it enlarged your coasts, it strengthened your borders. Did you ever experience what is said of the church, that she shall "fear" (rather flutter, or palpitate) "and be enlarged?"
Did your soul ever experience the unutterable sensations of divine enlargement? When this came into your heart, did it produce sensible expansion Godwards, enlargement of understanding, conscience, and affections; so that you walked at liberty, and had sweet testimonies that God was your God?
And how do you feel as to the precepts of God's word? Are they sometimes burdensome? Are they sometimes pleasant and delightful? They will be burdensome when we are shut up; and they will be delightful when we are enlarged. When shut up, nothing is so difficult; when enlarged, nothing is so easy. When shut up, nothing so painful; when enlarged, nothing so pleasing. When shut up, afraid to look at them; when enlarged, able to enter into their length, breadth, and meaning. When shut up, seeing no beauty in them, and only viewing them as a task-master; when enlarged, contemplating them as the will and word of a kind parent, and desiring to obey them, because God has so graciously and plainly revealed them.
Thus, by these distinct ebbings and flowings, these distinct sensations in your conscience--by tracing out the work of the Spirit therein, we may at times come to some decision whether God the Spirit has begun and is carrying on the work of grace in our conscience, or whether we are dead in an empty profession.
The Lord clear up the difficulty (where it is felt to be a difficulty) in the hearts of His trembling ones. The Lord decide the doubtful case; and show them, that their mark is the mark of God's children--that they are walking in the footsteps of the flock--that their God is with them, and will be with them, to lead them in a right way, and to bring them to "a city of habitation."
http://articles.ochristian.com/article2805.shtml
The Guilty Clothed
By Henry Law
"The Lord God made garments of skin for Adam and his wife and clothed them." Genesis 3:21
There is one God and one access to His smile. There is one heaven and one door to it. The Savior, who was to come, and the Savior, who is to come, is one Christ. The faith of Abel and of the Baptist looked to the same object. Noah did not preach one righteousness, Paul another. The Patriarchs did not rejoice in one hope, the Apostles in another. From first to last, all the pilgrims to the hill of Zion lean on one arm. All the voyagers, who cross the sea of life to the haven of eternal rest, are guided by one compass. How all-important, then, is the thought for you, for me-Have we escaped the many by-roads of destruction? Are we securely journeying along the one only track which leads to life?
The Lord Jesus Christ is this one way. The rays of His redeeming love burst forth, so soon as there was a sinner to be enlightened. The garden of Eden witnessed the dark sight of innocence destroyed; but it witnessed, too, an earnest of more than innocence restored. The parents of our race were not driven into the wide wilderness of the earth without a cheering prospect, and a strong comfort, and a precious promise, and a distinct hope of full recovery. The heavenward road was marked out before them in a clear map. Jesus was pictured to them in living colors.
Even the clothing made for them, and put upon them, preached the Gospel to them. Consider their case. They were conscious of shame, and blushed to meet the light of day. In their distress they sought concealment. They contrived-human invention could do no more-a shadow of a clothing. How flimsy, how tattered was it! But God in mercy came to their relief. He supplied all their need. He made "coats of skins and clothed them."
It may be that until now you have seen nothing in these garments but a warmth for the body and a screen from the wintry blast. But be assured, the meaning is far larger. It is spiritual. It tells us of the robe of Righteousness, which God has provided to adorn and beautify the naked soul. May the Lord, by His Spirit, show this wonder to us! We gain light on the subject by examining the substance of which the coats were made. It was not leaves joined together-nor twisted bark-nor plaited roots. It was the skin of lifeless animals. Death, then, must have commenced its desolating work within the garden. But how did it approach its earliest victims? Not in the slow step of gradual decay. This was the morning of existence. Time was in its infancy. The wastings of age were yet far off. These beasts of the field must have fallen by the hand of violence.
But why? Not to supply man with food. Before the flood, herbs alone sufficed for nourishment. Noah was the first who heard the enlarged grant, "Every moving thing that lives shall be food for you; even as the green herb have I given you all things." They were slain, then, for some other purpose. It could have been no unholy purpose, for God regarded their slaughter with no displeasure. This He testified by using their skins. If, then, they died according to the will of God, but not to feed man, there remains only the solid conclusion, that they were offered in sacrifice. Thus they foreshadowed the Lamb "foreordained before the foundation of the world." And hence we learn that in Eden victims bled. Yes! the first drop, which stained the earth, the first expiring groan, proclaimed in the most intelligible terms, "the wages of sin is death;" and "without shedding of blood is no remission." The doctrine of these rites is the doctrine of the Cross.
All doubt is thus removed as to the skins, which supplied man's first apparel. They were taken from the offerings for sin. Hence each sacrifice presents to the eye of faith the double sign of full salvation. Each altar casts a shadow, not only of the blood, which buys from hell; but also of the Righteousness, which buys all heaven. Such is the figure-It is indeed admirable for simplicity. But who can express the length and breadth of the truth which it unfolds?-a truth which is the very key of heaven, and the green pasture of the soul. Until we understand this, we are only at the threshold of the Gospel. Will you not, then, draw nearer with me to seek the full comfort of full knowledge?
I cannot doubt that your earnest desire is, when this short life is past, to enter into the joyous mansions of the blest. But have you robes of your own suitable for such abode? To be in heaven is to be with God. All there are beauteous in holiness. All shine in purity. All are white in spotless perfection. The eye of God rests on each with delight. He can find no blemish in them. He counts them all fit to sit on thrones of glory. But how have they obtained this unsullied clothing? It can be nothing framed by man. Defiled hands can only work defilement. "We are all as an unclean thing, and all our righteousnesses are as filthy rags." It is plain, then, that if we could dwell where nothing but Righteousness reigns, we must bring Righteousness with us. It is equally plain, that we can as easily make ourselves gods, as array ourselves in unstained robes.
Who then will adorn us, that we may be found worthy? This reasoning leads us to the glad tidings of the glorious Gospel. All is provided for us in the Savior Jesus. The Righteousness needed by us, and presented to us, is His obedience. He does for us, what we could never have done. In Him we become what we never could have been without Him. He works out an infinite worthiness, that He may be to us all that His name imports, "The Lord our Righteousness." How precious is this well of truth!
Let us draw deeper refreshment from it in gratitude and faith. Behold again and again the glorious fact. One, made of a woman, has passed through human life without once straying from the path of God. The earth has seen a man pure as God is pure, holy as God is holy, perfect as God is perfect, sinless as God is sinless. He went round the circumference of the law without one deviating step. With strong wing He soared to its utmost height, and neither paused nor flagged. The searching eye of God always upon Him, could not once find the absence of heavenly love in any thought, or word, or deed. He had all trials, but no fault-all temptations, but no sin. The ground was ofttimes slippery, but He never slipped. He was assailed on all sides, but He never fell. Thus He stood before God, holding in His hands a full unbroken obedience-accomplished-completed to the minutest letter. But it was all for us! He wrought it, that He might give it; and He gives it to every naked sinner, who in faith flees to be thus sheltered by Him.
Reader! perhaps you eagerly exclaim, Are these tidings confirmed to me by the mouth of the Lord? They are! They are! Listen to His words: "The Righteousness of God, which is by faith of Jesus Christ unto all, and upon all those who believe." Fully trust this saying, and all peace is yours. It is "unto all," as payment placed to their credit in the book of account. Thus when God reckons with the believer, and asks the fulfillment of the law, behold! there appears on his behalf, deposited by the hand of Christ, an obedience extensive with the very uttermost demand. God neither desires nor can receive more. So, too, it is "upon all." Hence, when the believer stands at heaven's gate, he appears in heavenly robes-the righteousness of Christ is upon him. What more can be required? It is as bright and glorious as God Himself.
I wish, indeed, that you should be satisfied on this point. In this affectionate desire, I beseech you to weigh well another Scripture: "He has made Him to be sin for us, who knew no sin, that we might be made the Righteousness of God in Him." Blessed is the man in whose heart these words take root! They are precious beyond ten thousand times ten thousand worlds. Do not they state that we-even we-who are all vileness by sin, if only we are one with Christ by faith, are made the Righteousness of God! To be reckoned righteous would be much. To be made Divine Righteousness is far more. O my soul! limit not this mercy. Rejoice in the full comfort. The humble believer re-echoes Scripture when he says, I am made in Christ the Righteousness of God.
It is manifestly the Lord's will that this provision for the soul should be always present to our adoring eye. Therefore it is, that the object most familiar to our senses-even the covering of the body-is planned to portray it. Study, then, this lesson. It is suited to every mind. The palace and the cottage alike teach it. It is as clear to the unlettered as to the learned. I would sincerely commend it to your faith and your affection; but I find that earthly shadows fall as far short of the heavenly reality, as the creature is nothing when compared with the Creator.
We admire Adam's robe of innocence. It was pure and lovely, but it was human. Not so this robe. It is Divine. The God-man, Jesus, is its Author. Adam's robe was soon soiled and lost. Satan touched it, and it crumbled into nothingness. This Divine robe is kept in the height of heaven; the destroyer cannot reach it. The skins brought to Adam would soon wax old, and perish. This is "everlasting Righteousness." Age rolling after age brings no decay; its newness is unfading. Earthly robes are sometimes of surpassing splendor. But what would be the brightness of Solomon's royal apparel beside this?-dim as the fairest star before the sun in mid-day strength.
Here I stop, feeling that eternity cannot exhaust the praises of this garment. But I have not written in vain, if these few words make its preciousness more precious to the souls of any. Reader! do you desire to possess it? Ask, and you have. Seek with earnest faith, and it is yours. The prodigal returns, and the father says, "Bring forth the best robe and put it on him." The weeping penitent comes, and heaven's best robe is cast around him. Be wise, then, and listen to the voice which cries from above, "I counsel you to buy from Me, white clothing, that you may be clothed." What can you desire more? Here is Christ's worthiness, for our unworthiness. His sinlessness, for our sinfulness. His purity, for our impurity. His beauty, for our deformity. His sincerity, for our deceit. His truth, for our falsehoods. His meekness, for our pride. His constancy, for our backsliding. His love, for our hate. In a word, His fullness, for our emptiness. His glory, for our shame. His one Righteousness, for our manifold unrighteousness.
Happy the man, who replies, I hide myself in You, O blessed Jesus! I receive You, as of God made unto me Righteousness. He sweetly sings, "I will greatly rejoice in the Lord, my soul shall be joyful in my God; for He has clothed me with the garments of salvation, He has covered me with the robe of Righteousness." He humbly adds the note of transport, "Henceforth there is laid up for me a crown of Righteousness, which the Lord, the Righteous judge, shall give me at that day; and not to me only, but unto all those who love His appearing."
http://articles.ochristian.com/article3527.shtml
"The Lord God made garments of skin for Adam and his wife and clothed them." Genesis 3:21
There is one God and one access to His smile. There is one heaven and one door to it. The Savior, who was to come, and the Savior, who is to come, is one Christ. The faith of Abel and of the Baptist looked to the same object. Noah did not preach one righteousness, Paul another. The Patriarchs did not rejoice in one hope, the Apostles in another. From first to last, all the pilgrims to the hill of Zion lean on one arm. All the voyagers, who cross the sea of life to the haven of eternal rest, are guided by one compass. How all-important, then, is the thought for you, for me-Have we escaped the many by-roads of destruction? Are we securely journeying along the one only track which leads to life?
The Lord Jesus Christ is this one way. The rays of His redeeming love burst forth, so soon as there was a sinner to be enlightened. The garden of Eden witnessed the dark sight of innocence destroyed; but it witnessed, too, an earnest of more than innocence restored. The parents of our race were not driven into the wide wilderness of the earth without a cheering prospect, and a strong comfort, and a precious promise, and a distinct hope of full recovery. The heavenward road was marked out before them in a clear map. Jesus was pictured to them in living colors.
Even the clothing made for them, and put upon them, preached the Gospel to them. Consider their case. They were conscious of shame, and blushed to meet the light of day. In their distress they sought concealment. They contrived-human invention could do no more-a shadow of a clothing. How flimsy, how tattered was it! But God in mercy came to their relief. He supplied all their need. He made "coats of skins and clothed them."
It may be that until now you have seen nothing in these garments but a warmth for the body and a screen from the wintry blast. But be assured, the meaning is far larger. It is spiritual. It tells us of the robe of Righteousness, which God has provided to adorn and beautify the naked soul. May the Lord, by His Spirit, show this wonder to us! We gain light on the subject by examining the substance of which the coats were made. It was not leaves joined together-nor twisted bark-nor plaited roots. It was the skin of lifeless animals. Death, then, must have commenced its desolating work within the garden. But how did it approach its earliest victims? Not in the slow step of gradual decay. This was the morning of existence. Time was in its infancy. The wastings of age were yet far off. These beasts of the field must have fallen by the hand of violence.
But why? Not to supply man with food. Before the flood, herbs alone sufficed for nourishment. Noah was the first who heard the enlarged grant, "Every moving thing that lives shall be food for you; even as the green herb have I given you all things." They were slain, then, for some other purpose. It could have been no unholy purpose, for God regarded their slaughter with no displeasure. This He testified by using their skins. If, then, they died according to the will of God, but not to feed man, there remains only the solid conclusion, that they were offered in sacrifice. Thus they foreshadowed the Lamb "foreordained before the foundation of the world." And hence we learn that in Eden victims bled. Yes! the first drop, which stained the earth, the first expiring groan, proclaimed in the most intelligible terms, "the wages of sin is death;" and "without shedding of blood is no remission." The doctrine of these rites is the doctrine of the Cross.
All doubt is thus removed as to the skins, which supplied man's first apparel. They were taken from the offerings for sin. Hence each sacrifice presents to the eye of faith the double sign of full salvation. Each altar casts a shadow, not only of the blood, which buys from hell; but also of the Righteousness, which buys all heaven. Such is the figure-It is indeed admirable for simplicity. But who can express the length and breadth of the truth which it unfolds?-a truth which is the very key of heaven, and the green pasture of the soul. Until we understand this, we are only at the threshold of the Gospel. Will you not, then, draw nearer with me to seek the full comfort of full knowledge?
I cannot doubt that your earnest desire is, when this short life is past, to enter into the joyous mansions of the blest. But have you robes of your own suitable for such abode? To be in heaven is to be with God. All there are beauteous in holiness. All shine in purity. All are white in spotless perfection. The eye of God rests on each with delight. He can find no blemish in them. He counts them all fit to sit on thrones of glory. But how have they obtained this unsullied clothing? It can be nothing framed by man. Defiled hands can only work defilement. "We are all as an unclean thing, and all our righteousnesses are as filthy rags." It is plain, then, that if we could dwell where nothing but Righteousness reigns, we must bring Righteousness with us. It is equally plain, that we can as easily make ourselves gods, as array ourselves in unstained robes.
Who then will adorn us, that we may be found worthy? This reasoning leads us to the glad tidings of the glorious Gospel. All is provided for us in the Savior Jesus. The Righteousness needed by us, and presented to us, is His obedience. He does for us, what we could never have done. In Him we become what we never could have been without Him. He works out an infinite worthiness, that He may be to us all that His name imports, "The Lord our Righteousness." How precious is this well of truth!
Let us draw deeper refreshment from it in gratitude and faith. Behold again and again the glorious fact. One, made of a woman, has passed through human life without once straying from the path of God. The earth has seen a man pure as God is pure, holy as God is holy, perfect as God is perfect, sinless as God is sinless. He went round the circumference of the law without one deviating step. With strong wing He soared to its utmost height, and neither paused nor flagged. The searching eye of God always upon Him, could not once find the absence of heavenly love in any thought, or word, or deed. He had all trials, but no fault-all temptations, but no sin. The ground was ofttimes slippery, but He never slipped. He was assailed on all sides, but He never fell. Thus He stood before God, holding in His hands a full unbroken obedience-accomplished-completed to the minutest letter. But it was all for us! He wrought it, that He might give it; and He gives it to every naked sinner, who in faith flees to be thus sheltered by Him.
Reader! perhaps you eagerly exclaim, Are these tidings confirmed to me by the mouth of the Lord? They are! They are! Listen to His words: "The Righteousness of God, which is by faith of Jesus Christ unto all, and upon all those who believe." Fully trust this saying, and all peace is yours. It is "unto all," as payment placed to their credit in the book of account. Thus when God reckons with the believer, and asks the fulfillment of the law, behold! there appears on his behalf, deposited by the hand of Christ, an obedience extensive with the very uttermost demand. God neither desires nor can receive more. So, too, it is "upon all." Hence, when the believer stands at heaven's gate, he appears in heavenly robes-the righteousness of Christ is upon him. What more can be required? It is as bright and glorious as God Himself.
I wish, indeed, that you should be satisfied on this point. In this affectionate desire, I beseech you to weigh well another Scripture: "He has made Him to be sin for us, who knew no sin, that we might be made the Righteousness of God in Him." Blessed is the man in whose heart these words take root! They are precious beyond ten thousand times ten thousand worlds. Do not they state that we-even we-who are all vileness by sin, if only we are one with Christ by faith, are made the Righteousness of God! To be reckoned righteous would be much. To be made Divine Righteousness is far more. O my soul! limit not this mercy. Rejoice in the full comfort. The humble believer re-echoes Scripture when he says, I am made in Christ the Righteousness of God.
It is manifestly the Lord's will that this provision for the soul should be always present to our adoring eye. Therefore it is, that the object most familiar to our senses-even the covering of the body-is planned to portray it. Study, then, this lesson. It is suited to every mind. The palace and the cottage alike teach it. It is as clear to the unlettered as to the learned. I would sincerely commend it to your faith and your affection; but I find that earthly shadows fall as far short of the heavenly reality, as the creature is nothing when compared with the Creator.
We admire Adam's robe of innocence. It was pure and lovely, but it was human. Not so this robe. It is Divine. The God-man, Jesus, is its Author. Adam's robe was soon soiled and lost. Satan touched it, and it crumbled into nothingness. This Divine robe is kept in the height of heaven; the destroyer cannot reach it. The skins brought to Adam would soon wax old, and perish. This is "everlasting Righteousness." Age rolling after age brings no decay; its newness is unfading. Earthly robes are sometimes of surpassing splendor. But what would be the brightness of Solomon's royal apparel beside this?-dim as the fairest star before the sun in mid-day strength.
Here I stop, feeling that eternity cannot exhaust the praises of this garment. But I have not written in vain, if these few words make its preciousness more precious to the souls of any. Reader! do you desire to possess it? Ask, and you have. Seek with earnest faith, and it is yours. The prodigal returns, and the father says, "Bring forth the best robe and put it on him." The weeping penitent comes, and heaven's best robe is cast around him. Be wise, then, and listen to the voice which cries from above, "I counsel you to buy from Me, white clothing, that you may be clothed." What can you desire more? Here is Christ's worthiness, for our unworthiness. His sinlessness, for our sinfulness. His purity, for our impurity. His beauty, for our deformity. His sincerity, for our deceit. His truth, for our falsehoods. His meekness, for our pride. His constancy, for our backsliding. His love, for our hate. In a word, His fullness, for our emptiness. His glory, for our shame. His one Righteousness, for our manifold unrighteousness.
Happy the man, who replies, I hide myself in You, O blessed Jesus! I receive You, as of God made unto me Righteousness. He sweetly sings, "I will greatly rejoice in the Lord, my soul shall be joyful in my God; for He has clothed me with the garments of salvation, He has covered me with the robe of Righteousness." He humbly adds the note of transport, "Henceforth there is laid up for me a crown of Righteousness, which the Lord, the Righteous judge, shall give me at that day; and not to me only, but unto all those who love His appearing."
http://articles.ochristian.com/article3527.shtml
Wednesday, June 16, 2010
Consider Jesus Our Paymaster
By Octavius Winslow
"He was oppressed." -Isa. 53:7
The Hebrew word here rendered "oppressed," signifies to exact, or, to demand payment. It is so rendered in the following passage--"The creditor shall not EXACT of his neighbor, nor of his brother, in the year of release." The word taskmaster comes from the same root; and as there is no noun prefixed to the original, the words may be fitly rendered--it was exacted of Him, demanded, required, and He was 'afflicted,' or, He answered. A truer view of the office and work of the Lord Jesus does not exist; nor is there a more gracious and comforting point of light in which a poor, sin-burdened, guilt-oppressed soul can study Him.
By nature all are God's debtors, owing Him supreme love, perfect holiness, entire obedience, and unreserved service--yes, our whole being, body, soul, and spirit. To meet this great debt, we are--by nature, in consequence of the fall, morally and utterly unable--bankrupt of all righteousness and strength, having "nothing to pay." No will, no heart, no might--in a word, there being in us no good thing. O my soul! ponder this your state by nature--owing an infinite debt to God, with no possible way of discharging a single fraction of the claim, deserving to be cast into the prison of eternal punishment until you have paid the uttermost farthing.
But consider Jesus as the Church's great PAYMASTER and SURETY. Jesus, in eternity, entered into a bond, signed with His own hand, and afterwards sealed with His own blood, to free us from all this great debt. In fulfillment of that covenant engagement, in the fullness of time He was born of a woman, made under the law, and by His perfect obedience and atoning death, He gave full satisfaction to the Divine government, and so Law and Justice exacted from Him the obligation He had undertaken to meet. And now was fulfilled His own prophecy concerning Himself--"Then I restored that which I took not away." Jesus restored the glory of God, of which He had not robbed Him. He satisfied Divine justice, which He had never injured. He fulfilled a Law He had never broken, and so restored to it a righteousness He had never taken away. And He made satisfaction for sins He had never committed; and so, "He restored that which He took not away."
Sin is a debt--Jesus paid it when He bore our sins in His own body on the tree. Obedience is a debt--Jesus paid it when, by the obedience of One, many were made righteous. Death is a debt--Jesus paid it when He bowed His head on the cross and gave up the spirit. And when thus we behold Him dragged into the court of human justice, and sentenced to a felon's death--and when we follow Him to the garden of His sorrow, sweating great drops of blood, and thence to Calvary, and see Him nailed to the accursed tree--suffering, bleeding, dying--what do we behold but the exacting from Him the full payment of the bond for the honoring of which He had entered into an eternal suretyship on His people's behalf?
What life and liberty are bound up in these words--"I forgave you all that great debt!" Believing soul, the debtor's prison is no longer your abode. The bond is cancelled, and God, the Creditor, fully satisfied with the Atonement of His beloved Son, has given a full discharge both to Him and to us, in that He raised Him from the dead. No longer, then, look at your sins, unworthiness, nothingness, and poverty; but look to Jesus, and, looking constantly by faith at Him, walk in the holy, happy liberty of one all whose debt is cancelled, and for whom there is now no condemnation. Is Jesus your Paymaster, O my soul? Then He has equally engaged to provide for your temporal needs, to deliver you out of all your difficulties, and to enable you to meet all your worldly engagements. Surely He who has paid your greater debt to God, will help you honorably to pay your lesser debt to man.
"He was oppressed." -Isa. 53:7
The Hebrew word here rendered "oppressed," signifies to exact, or, to demand payment. It is so rendered in the following passage--"The creditor shall not EXACT of his neighbor, nor of his brother, in the year of release." The word taskmaster comes from the same root; and as there is no noun prefixed to the original, the words may be fitly rendered--it was exacted of Him, demanded, required, and He was 'afflicted,' or, He answered. A truer view of the office and work of the Lord Jesus does not exist; nor is there a more gracious and comforting point of light in which a poor, sin-burdened, guilt-oppressed soul can study Him.
By nature all are God's debtors, owing Him supreme love, perfect holiness, entire obedience, and unreserved service--yes, our whole being, body, soul, and spirit. To meet this great debt, we are--by nature, in consequence of the fall, morally and utterly unable--bankrupt of all righteousness and strength, having "nothing to pay." No will, no heart, no might--in a word, there being in us no good thing. O my soul! ponder this your state by nature--owing an infinite debt to God, with no possible way of discharging a single fraction of the claim, deserving to be cast into the prison of eternal punishment until you have paid the uttermost farthing.
But consider Jesus as the Church's great PAYMASTER and SURETY. Jesus, in eternity, entered into a bond, signed with His own hand, and afterwards sealed with His own blood, to free us from all this great debt. In fulfillment of that covenant engagement, in the fullness of time He was born of a woman, made under the law, and by His perfect obedience and atoning death, He gave full satisfaction to the Divine government, and so Law and Justice exacted from Him the obligation He had undertaken to meet. And now was fulfilled His own prophecy concerning Himself--"Then I restored that which I took not away." Jesus restored the glory of God, of which He had not robbed Him. He satisfied Divine justice, which He had never injured. He fulfilled a Law He had never broken, and so restored to it a righteousness He had never taken away. And He made satisfaction for sins He had never committed; and so, "He restored that which He took not away."
Sin is a debt--Jesus paid it when He bore our sins in His own body on the tree. Obedience is a debt--Jesus paid it when, by the obedience of One, many were made righteous. Death is a debt--Jesus paid it when He bowed His head on the cross and gave up the spirit. And when thus we behold Him dragged into the court of human justice, and sentenced to a felon's death--and when we follow Him to the garden of His sorrow, sweating great drops of blood, and thence to Calvary, and see Him nailed to the accursed tree--suffering, bleeding, dying--what do we behold but the exacting from Him the full payment of the bond for the honoring of which He had entered into an eternal suretyship on His people's behalf?
What life and liberty are bound up in these words--"I forgave you all that great debt!" Believing soul, the debtor's prison is no longer your abode. The bond is cancelled, and God, the Creditor, fully satisfied with the Atonement of His beloved Son, has given a full discharge both to Him and to us, in that He raised Him from the dead. No longer, then, look at your sins, unworthiness, nothingness, and poverty; but look to Jesus, and, looking constantly by faith at Him, walk in the holy, happy liberty of one all whose debt is cancelled, and for whom there is now no condemnation. Is Jesus your Paymaster, O my soul? Then He has equally engaged to provide for your temporal needs, to deliver you out of all your difficulties, and to enable you to meet all your worldly engagements. Surely He who has paid your greater debt to God, will help you honorably to pay your lesser debt to man.
Tuesday, June 15, 2010
A Word To The Wavering Ones
The God of All Comfort 12 -
A Word To The Wavering Ones
By Hannah Whitall Smith
"But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive anything of the Lord."
It would be difficult to find any one thing that produces more discomfort in the religious life than does a wavering faith. The figure given us by the apostle James exactly describes it-"a wave of the sea driven by the wind and tossed." And just as it is impossible for a traveler to reach his destination by advancing one day, and retracing his steps the next, so is it equally impossible for the wavering soul, while it wavers, to reach any place of settled peace.
In our last chapter we considered the shakings of God; and it might be thought that our waverings would be akin to His shakings. But God's shakings are caused by His love, and are for our blessing, and always lead to rest and peace; while our waverings are caused by our want of faith, and always lead to discomfort and turmoil.
A wavering Christian is a Christian who trusts in the love of God one day and doubts it the next, and who is alternately happy or miserable accordingly. He mounts to the hilltop of joy at one time, only to descend at another time into the valley of despair. He is driven to and fro by every wind of doctrine, is always striving and never attaining, and is a prey to each changing influence, caused by his state of health, or by the influences around him, or even by the state of the weather.
You would suppose that even the most ignorant child of God would know without telling that this sort of experience is all wrong, and that to waver in one's faith after such a fashion is one of the things most dishonoring to the Lord, whose truth and faithfulness it so impugns. But as a fact, there are many Christians whose eyes are so blinded in the matter, that they actually think this tendency to waver is a tribute to the humility of their spirits, and who exalt every fresh attack of doubt into a secret and most pious virtue. A wavering Christian will say complacently, "Oh, but I know myself to be so unworthy, that I am sure it is right for me to doubt," and they will imply by their tone of superiority, that their hearer, if truly humble, would doubt also.
In fact, I knew one really devoted Christian, whose religious life was one long torment of doubt, who said to me once in solemn earnestness, after I had been urging him to have more faith, "My dear friend, if once I should be so presumptuous as to feel sure that God loved me, I should be certain I was on the direct road to hell." He thought, no doubt, that such an assurance could only arise from a feeling that he was good enough to be worthy of God's love, and that to feel this would be presumption. And in this he would have been right, for to think ourselves good enough to be worthy of God's love would be presumption indeed. But the ground for our assurance is not to come from our own goodness, but from the goodness of God; and while we never can be and never ought to be satisfied with the first, there cannot possibly be any question to one who believes the Bible as to the all-sufficiency of the last.
To see the absurdity, not to call it by any harsher name, of the position of doubt taken up by this dear Christian, it is only necessary to consider how it would work with any of our human relations in life. Try to imagine what it would be in the marriage relation, or in the relation of children to a parent, both of which relations are used by the Lord as figures of our relation to Himself. Suppose either wife or husband should have a wavering experience of confidence in the other, one day trusting, and the next day doubting; would this be considered a sign of true humility on the doubter's part, and therefore a thing to be cherished as a virtue? Or, similarly, if children should waver in their confidence toward their earthly parents, as Christians seem to feel at liberty to do with their heavenly Parent, what name could be found severe enough by which to call such unofficial conduct? Of course in earthly relations such wavering might come from the fact that one of the parties concerned was unworthy of confidence, and in this case it could be excused. But in the case of God there could not possibly be any such excuse; although the wavering faith of some of His children may, I am afraid, sometimes lead outsiders to conclude that He cannot be worthy of much confidence, or their faith would be more steadfast.
We would shrink in horror from being the cause of any such imputation on the character of God; but I think, if we are honest with ourselves, we will be forced to acknowledge that our wavering faith is calculated to convey just such an impression; and that it really is, therefore, in its essence disloyalty to a trustworthy God, and should be mourned over as a grievous sin. The truth is, although we may not know it, our wavering comes, not from humility, but from a subtle and often unconscious form of pride. True humility accepts the love that is bestowed upon it, and the gifts of that love, with a meek and happy thankfulness, while pride shrinks from accepting gifts and kindnesses, and is afraid to believe in the disinterested goodness of the one who bestows them. Were we truly humble, we would accept God's love with thankful meekness, and, while acknowledging our own unworthiness, would only think of it as enhancing His grace and goodness in choosing us as the recipients of such blessings.
A wavering faith is not only disloyal to God, but it is a source of untold misery to ourselves, and cannot in any way advance our spiritual interests, but must always under all circumstances hinder and upset them. The apostle tells us that we are made partakers of Christ if we "hold the beginning of our confidence steadfast unto the end." To be steadfast is the exact contrary of wavering, and to expect the results of steadfastness as the outcome of wavering is as foolish as it would be to expect to reach the top of a mountain by alternately climbing two steps and sliding back three. And yet many people expect this very thing. They make a "beginning of confidence," and for a little time, while the freshness of it lasts, are full of joy and triumph. Then trials come, and temptations; and doubts begin to intrude; and instead of treating these doubts as enemies to be resisted and driven away, they receive them as friends, and give them entertainment; and sooner or later they begin to waver in their faith and in their allegiance, and from that moment all settled peace is gone. When skies are bright and all goes well with them, their faith revives, and they are happy; but when skies are dark and things go wrong doubts triumph, and they waver again.
I was having a conversation with a very eminent clergyman on the possibility of a religious life of abiding peace and rest, and he told me frankly that he did not believe it was possible, and that he thought most Christian experience was like his own. "Now I," he said, "when I want to write my sermons, I get up on the mountaintop by prayer and by climbing. I put my foot first on one promise and then on another, and so, by hard climbing and much praying, I reach the summit, and can begin my sermon. All goes swimmingly for a little while, and then suddenly an interruption comes, some trouble with my children, or some domestic upset in the house, or some quarrel with a neighbor, and down I tumble from the mountaintop, and can only get back again by another wearisome climb. "Sometimes," he said, "I stay on the summit for two or three days, and once in a great while, even for two or three weeks. But as to there being any possibility of being seated in heavenly places in Christ, and abiding there continually, I cannot believe it."
I am sure this will describe the experience of many of God's children, who are hungering and thirsting for the peace and rest Christ has promised them, but who seem unable to attain to it for more than a few moments at a time. They may get now and then a faint glimmer of faith, and peace seems to be coming, and then all the old doubts spring up again with tenfold power. "Look at your heart," they say; "see how cold it is, how indifferent. How can you for a moment believe that God can love such a poor, unworthy creature as you are?" And it all sounds so reasonable that they are plunged into darkness again.
The whole trouble arises from a want of faith. It seems commonplace to say it, for I have to say it so often, but in the spiritual life it is to us always, always, ALWAYS according to our faith. This is a spiritual law that can neither be neglected nor evaded. It is not an arbitrary law which we might hope could be repealed in our own especial case, but it is inherent in the very nature of things, and is therefore unalterable. And equally inherent in the nature of things is its converse, that if it is to be to us according to our faith, so will it also be to us according to our doubts.
The whole root and cause then of our wavering experience is not, as we may have thought, our sins, but is simply and only our doubts. Doubts create an impassable gulf between our souls and the Lord, just as inevitably as they do between us and our earthly friends; and no amount of fervor or earnestness can bridge this gulf in one case any more than in the other. "Let not that man that wavereth think that he shall receive anything of the Lord." This is not because God is angry, and visits His displeasure in this way on the man who doubts, but it is because of that inherent nature of things that makes it impossible for doubt and confidence to exist together, whether in earthly relations or heavenly, and which neither God nor man can alter. "To whom sware he that they should not enter into his rest but to them that believed not. So we see they could not enter in because of unbelief." It was not that God would not allow them to enter in as a punishment for their unbelief, but they simply could not. It was an impossibility. Faith is the only door into the kingdom of Heaven, and there is no other. If we will not go in by that door, we cannot get in at all, for there is no other way.
God's salvation is not a purchase to be made, nor wages to be earned, nor a summit to be climbed, nor a task to be accomplished; but it is simply and only a gift to be accepted, and can only be accepted by faith. Faith is a necessary element in the acceptance of any gift, whether earthly or heavenly. My friends may put their gifts upon my table, or even place them in my lap, but unless I believe in their friendliness and honesty of purpose enough to accept these gifts, they can never become really mine.
It is plain, therefore, that the Bible is simply announcing, as it always does, the nature of things, when it declares that "according to your faith" it shall be unto you. And the sooner we settle down to this the better. All our wavering comes from the fact that we do not believe in this law. We acknowledge, of course, that it is in the Bible, but we think it cannot really mean what it says, and that there must be some additions made to it; for instance, as "according to our fervency it shall be unto us," or "according to our importunity," or "according to our worthiness." And, if the whole truth were told, we are inclined to think that these additions of ours are, if anything, by far the most important part of the whole matter. As a consequence of this, our attention is mostly directed to getting these matters settled, and we watch our own frames and feelings, and search into our own worthiness or unworthiness with so much assiduity that we overlook almost altogether the one fundamental principle of faith, without which nothing whatever can be done. Moreover, as our disposition and feelings are the most variable things in the universe, and our sense of worthiness or unworthiness changes with our changing feelings, our experience cannot but waver; and the possibility of a steadfast faith recedes farther and farther into the background. We in short make the faithfulness of God, and the truth of His Word, depend upon the state of our feelings.
I am very certain that if any of our friends should treat us in this doubting fashion, we would be wounded and indignant beyond measure; and no feeling of unworthiness on their part could excuse them in our eyes for such a wavering of their confidence in us. In fact, we would far rather our friends should even sin against us than doubt us. No form of sinfulness ever hindered the Lord Jesus while on earth from doing His mighty works. The only thing that hindered Him was unbelief. In His own town, and among His own neighbors and friends, where naturally He would have liked to have performed some of His miracles, we are told that, "He did not many mighty works there because of their unbelief." It was not that He would not, but simply that He could not. And He cannot in our case, any more than in theirs.
But I am afraid some of you may think I am making a mistake, and that, in spite of what God has said, the man whose faith wavers can after all, if he is only fervent and earnest enough, receive something from the Lord. That means that you do not believe that God understands the laws of His kingdom as well as you yourself do, and that it is safer to follow your own ideas rather than His Word. And yet you must know that hitherto your doubts have brought you nothing but darkness and misery. Recall the days, and weeks, and even perhaps months and years of a halting, stumbling, uncomfortable, religious life, and ask yourself honestly whereto the cause of it all has not been your wavering faith. If you believe one day that God loves you and is favorable to you, and the next day doubt His love, and fear He is angry with you, does it not stand to reason that you must waver in your experience from joy to misery; and that only a steadfast faith in His love and care could give you an unwavering experience?
The one question, therefore, for all whose faith wavers is how to put an end at once and forever to their wavering. And here I am thankful to say that I know of a perfect remedy The only thing you have to do is to give it up. Your wavering is caused by your doubting, and by nothing else. Give up your doubting, and your wavering will stop. Keep on with your doubting, and your wavering will continue. The whole matter is as simple as daylight; and the choice is in your own hands.
Perhaps you may think this is an extreme statement, for it has probably never entered your heads that you could give up doubting altogether. But I assert that you can. You can simply refuse to doubt. You can shut the door against every suggestion of doubt that comes, and can by faith declare exactly the opposite. Your doubt says, "God does not forgive my sins." Your faith must say, "He does forgive me; He says He does, and I choose to believe Him. I am His forgiven child." And you must assert this steadfastly, until all your doubts vanish. You have no more right to say that you are of such a doubting nature that you cannot help doubting, than to say you are of such a easily controlled as the other. You must give up your doubting just as you would give up your thieving. You must treat the temptation to doubt exactly as a drunkard must treat the temptation to drink; you must take a pledge against it.
The process I believe to be the most effectual is to lay our doubts, just as we lay our other sins, upon God's altar, and make a total surrender of them. We must give up all liberty to doubt, and must consecrate our power of believing to Him, and must trust Him to keep us trusting. We must make our faith in His Word as inevitable and necessary a thing as is our obedience to His will. We must be as loyal to our heavenly Friend as we are to our earthly friends, and must refuse to recognize the possibility of such thing as any questioning or doubting of His love or His faithfulness, or of any wavering in our absolute faith in His Word.
Of course temptations to waver will come, and it will sometimes look to us impossible that the Lord can love such disagreeable, unworthy beings as we feel ourselves to be. But we must turn as deaf an ear to these insinuations against the love of God as we would to any insinuations against the love of our dearest friend. The fight to do this may sometimes be very severe, and may even at times seem almost unendurable. But our unchanging declaration must continually be, "though he slay me, yet will I trust in him." Our steadfast faith will unfailingly bring us, sooner or later, a glorious victory.
Probably it will often seem to us as if it would be a righteous thing, in view of our many shortcomings, and only what a truly humble soul would do, to waver in our faith and to question whether the salvation of the Lord Jesus can be meant for us. But if we at all understand what the salvation of the Lord Jesus Christ is, we cannot fail to recognize that all this is only temptation; and that what we must do is to lift up the shield of faith persistently against it; for the shield of faith always does and always will quench every fiery dart of the enemy.
The Spirit of God never under any circumstance could suggest a doubt of the love of God. Wherever doubts come from, one thing is certain, they do not come from Heaven. All doubts are from an evil source, and they must always be treated as the suggestions of an enemy. We cannot, it is true, prevent the suggestions of doubt making themselves heard in our hearts, any more than we can prevent our ears from hearing the oaths of wicked men in the streets. But just as we can refuse to approve of or join in the oaths of these men, so can we refuse to pay any attention to these suggestions of doubt. The cases are exactly similar. But while in the case of the oaths, we know without any question that it would be wicked to join in with them, in the case of the doubts we have a lurking feeling that, after all, doubts may have something pious in them, and ought to be encouraged. But I believe one is as displeasing to God as the other.
Again I would repeat that the only way to treat the doubts that make you waver is to give them up. An absolute surrender is the only remedy. It is like the drunkard with his drink, half measures are of no manner of use. Total abstinence is the only hope.
The most practical way of doing this is not only to make the interior surrender, but to meet, as I have said, each doubt with a flat denial; and to carry the war into the enemy's country, as it were, by an emphatic assertion of faith in direct opposition to the doubt. For instance, if the doubt arises as to whether God can love anyone so sinful and unfaithful as you feel yourself to be, you must at once assert in definite words in your own heart, and if possible aloud to someone, that God does love you; that He says He does, and that His Word is a million times more trustworthy than any of your feelings, no matter how well founded they may seem to you to be. If you cannot find anyone to whom to say this, then write it in a letter, or else say it aloud to yourself and to God. Be very definite about it.
If in anything you have had a "beginning of confidence," if you have ever laid hold of any promise or declaration of the Lord's, hold on steadfastly to that promise or declaration without wavering, let come what may. There can be no middle ground. If it was true once, it is true still, for God is unchangeable. The only thing that can deprive you of it is your unbelief. While you believe, you have it. "Whatsoever things ye desire when ye pray, believe that ye receive them and ye shall have them."
Let nothing shake your faith. Should even sin unhappily overtake you, you must not let it make you doubt. At once, on the discovery of any sin, take I John 1:9 and act on it. "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." Confess your sin, therefore, immediately upon the discovery of it, and believe at once that God does forgive it, as He declares, and does again cleanse you from all unrighteousness. No sin, however grievous, can separate us from God for one moment, after it has been treated in this fashion. To allow sin to cause your faith to waver is only to add a new sin to the one already committed. Return at once to God in the way the Bible teaches, and let your faith hold steadfastly to His Word. Believe it, not because you feel it, or see it, but because He says it. Believe it, even when it seems to you that you are believing a lie. Believe it actively and steadfastly, through dark and through light, through ups and through downs, through times of comfort and through times of despair, and I can promise you, without a fear, that your wavering experience will be ended.
"Therefore, beloved brethren, be ye steadfast, immovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord." To be "immovable" in one's religious life is the exact opposite of wavering. In the Forty-sixth Psalm we can see what it is. The earth may be removed, and the mountains may be carried into the midst of the sea, our whole universe may seem to be in ruins, but while we trust in the Lord we "shall not be moved."
The man who wavers in his faith is upset by the smallest trifles; the man who is steadfast in his faith can look on calmly at the ruin of all his universe.
To be thus immovable in one's religious life is a boon most ardently to be desired, and it may be ours if we will only hold the beginning of our confidence steadfast to the end.
Faith is sweetest of worships to him who so loves
His unbearable splendors in darkness to hide;
And to trust in Thy Word, dearest Lord, is true love,
For those prayers are most granted which seem most denied.
And faith throws her arms around all Thou hast told her,
And able to hold as much more, can but grieve;
She could hold Thy grand self, Lord! if Thou wouldst reveal it.
And love makes her long to have more to believe.
http://articles.christiansunite.com/article11844.shtml
A Word To The Wavering Ones
By Hannah Whitall Smith
"But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive anything of the Lord."
It would be difficult to find any one thing that produces more discomfort in the religious life than does a wavering faith. The figure given us by the apostle James exactly describes it-"a wave of the sea driven by the wind and tossed." And just as it is impossible for a traveler to reach his destination by advancing one day, and retracing his steps the next, so is it equally impossible for the wavering soul, while it wavers, to reach any place of settled peace.
In our last chapter we considered the shakings of God; and it might be thought that our waverings would be akin to His shakings. But God's shakings are caused by His love, and are for our blessing, and always lead to rest and peace; while our waverings are caused by our want of faith, and always lead to discomfort and turmoil.
A wavering Christian is a Christian who trusts in the love of God one day and doubts it the next, and who is alternately happy or miserable accordingly. He mounts to the hilltop of joy at one time, only to descend at another time into the valley of despair. He is driven to and fro by every wind of doctrine, is always striving and never attaining, and is a prey to each changing influence, caused by his state of health, or by the influences around him, or even by the state of the weather.
You would suppose that even the most ignorant child of God would know without telling that this sort of experience is all wrong, and that to waver in one's faith after such a fashion is one of the things most dishonoring to the Lord, whose truth and faithfulness it so impugns. But as a fact, there are many Christians whose eyes are so blinded in the matter, that they actually think this tendency to waver is a tribute to the humility of their spirits, and who exalt every fresh attack of doubt into a secret and most pious virtue. A wavering Christian will say complacently, "Oh, but I know myself to be so unworthy, that I am sure it is right for me to doubt," and they will imply by their tone of superiority, that their hearer, if truly humble, would doubt also.
In fact, I knew one really devoted Christian, whose religious life was one long torment of doubt, who said to me once in solemn earnestness, after I had been urging him to have more faith, "My dear friend, if once I should be so presumptuous as to feel sure that God loved me, I should be certain I was on the direct road to hell." He thought, no doubt, that such an assurance could only arise from a feeling that he was good enough to be worthy of God's love, and that to feel this would be presumption. And in this he would have been right, for to think ourselves good enough to be worthy of God's love would be presumption indeed. But the ground for our assurance is not to come from our own goodness, but from the goodness of God; and while we never can be and never ought to be satisfied with the first, there cannot possibly be any question to one who believes the Bible as to the all-sufficiency of the last.
To see the absurdity, not to call it by any harsher name, of the position of doubt taken up by this dear Christian, it is only necessary to consider how it would work with any of our human relations in life. Try to imagine what it would be in the marriage relation, or in the relation of children to a parent, both of which relations are used by the Lord as figures of our relation to Himself. Suppose either wife or husband should have a wavering experience of confidence in the other, one day trusting, and the next day doubting; would this be considered a sign of true humility on the doubter's part, and therefore a thing to be cherished as a virtue? Or, similarly, if children should waver in their confidence toward their earthly parents, as Christians seem to feel at liberty to do with their heavenly Parent, what name could be found severe enough by which to call such unofficial conduct? Of course in earthly relations such wavering might come from the fact that one of the parties concerned was unworthy of confidence, and in this case it could be excused. But in the case of God there could not possibly be any such excuse; although the wavering faith of some of His children may, I am afraid, sometimes lead outsiders to conclude that He cannot be worthy of much confidence, or their faith would be more steadfast.
We would shrink in horror from being the cause of any such imputation on the character of God; but I think, if we are honest with ourselves, we will be forced to acknowledge that our wavering faith is calculated to convey just such an impression; and that it really is, therefore, in its essence disloyalty to a trustworthy God, and should be mourned over as a grievous sin. The truth is, although we may not know it, our wavering comes, not from humility, but from a subtle and often unconscious form of pride. True humility accepts the love that is bestowed upon it, and the gifts of that love, with a meek and happy thankfulness, while pride shrinks from accepting gifts and kindnesses, and is afraid to believe in the disinterested goodness of the one who bestows them. Were we truly humble, we would accept God's love with thankful meekness, and, while acknowledging our own unworthiness, would only think of it as enhancing His grace and goodness in choosing us as the recipients of such blessings.
A wavering faith is not only disloyal to God, but it is a source of untold misery to ourselves, and cannot in any way advance our spiritual interests, but must always under all circumstances hinder and upset them. The apostle tells us that we are made partakers of Christ if we "hold the beginning of our confidence steadfast unto the end." To be steadfast is the exact contrary of wavering, and to expect the results of steadfastness as the outcome of wavering is as foolish as it would be to expect to reach the top of a mountain by alternately climbing two steps and sliding back three. And yet many people expect this very thing. They make a "beginning of confidence," and for a little time, while the freshness of it lasts, are full of joy and triumph. Then trials come, and temptations; and doubts begin to intrude; and instead of treating these doubts as enemies to be resisted and driven away, they receive them as friends, and give them entertainment; and sooner or later they begin to waver in their faith and in their allegiance, and from that moment all settled peace is gone. When skies are bright and all goes well with them, their faith revives, and they are happy; but when skies are dark and things go wrong doubts triumph, and they waver again.
I was having a conversation with a very eminent clergyman on the possibility of a religious life of abiding peace and rest, and he told me frankly that he did not believe it was possible, and that he thought most Christian experience was like his own. "Now I," he said, "when I want to write my sermons, I get up on the mountaintop by prayer and by climbing. I put my foot first on one promise and then on another, and so, by hard climbing and much praying, I reach the summit, and can begin my sermon. All goes swimmingly for a little while, and then suddenly an interruption comes, some trouble with my children, or some domestic upset in the house, or some quarrel with a neighbor, and down I tumble from the mountaintop, and can only get back again by another wearisome climb. "Sometimes," he said, "I stay on the summit for two or three days, and once in a great while, even for two or three weeks. But as to there being any possibility of being seated in heavenly places in Christ, and abiding there continually, I cannot believe it."
I am sure this will describe the experience of many of God's children, who are hungering and thirsting for the peace and rest Christ has promised them, but who seem unable to attain to it for more than a few moments at a time. They may get now and then a faint glimmer of faith, and peace seems to be coming, and then all the old doubts spring up again with tenfold power. "Look at your heart," they say; "see how cold it is, how indifferent. How can you for a moment believe that God can love such a poor, unworthy creature as you are?" And it all sounds so reasonable that they are plunged into darkness again.
The whole trouble arises from a want of faith. It seems commonplace to say it, for I have to say it so often, but in the spiritual life it is to us always, always, ALWAYS according to our faith. This is a spiritual law that can neither be neglected nor evaded. It is not an arbitrary law which we might hope could be repealed in our own especial case, but it is inherent in the very nature of things, and is therefore unalterable. And equally inherent in the nature of things is its converse, that if it is to be to us according to our faith, so will it also be to us according to our doubts.
The whole root and cause then of our wavering experience is not, as we may have thought, our sins, but is simply and only our doubts. Doubts create an impassable gulf between our souls and the Lord, just as inevitably as they do between us and our earthly friends; and no amount of fervor or earnestness can bridge this gulf in one case any more than in the other. "Let not that man that wavereth think that he shall receive anything of the Lord." This is not because God is angry, and visits His displeasure in this way on the man who doubts, but it is because of that inherent nature of things that makes it impossible for doubt and confidence to exist together, whether in earthly relations or heavenly, and which neither God nor man can alter. "To whom sware he that they should not enter into his rest but to them that believed not. So we see they could not enter in because of unbelief." It was not that God would not allow them to enter in as a punishment for their unbelief, but they simply could not. It was an impossibility. Faith is the only door into the kingdom of Heaven, and there is no other. If we will not go in by that door, we cannot get in at all, for there is no other way.
God's salvation is not a purchase to be made, nor wages to be earned, nor a summit to be climbed, nor a task to be accomplished; but it is simply and only a gift to be accepted, and can only be accepted by faith. Faith is a necessary element in the acceptance of any gift, whether earthly or heavenly. My friends may put their gifts upon my table, or even place them in my lap, but unless I believe in their friendliness and honesty of purpose enough to accept these gifts, they can never become really mine.
It is plain, therefore, that the Bible is simply announcing, as it always does, the nature of things, when it declares that "according to your faith" it shall be unto you. And the sooner we settle down to this the better. All our wavering comes from the fact that we do not believe in this law. We acknowledge, of course, that it is in the Bible, but we think it cannot really mean what it says, and that there must be some additions made to it; for instance, as "according to our fervency it shall be unto us," or "according to our importunity," or "according to our worthiness." And, if the whole truth were told, we are inclined to think that these additions of ours are, if anything, by far the most important part of the whole matter. As a consequence of this, our attention is mostly directed to getting these matters settled, and we watch our own frames and feelings, and search into our own worthiness or unworthiness with so much assiduity that we overlook almost altogether the one fundamental principle of faith, without which nothing whatever can be done. Moreover, as our disposition and feelings are the most variable things in the universe, and our sense of worthiness or unworthiness changes with our changing feelings, our experience cannot but waver; and the possibility of a steadfast faith recedes farther and farther into the background. We in short make the faithfulness of God, and the truth of His Word, depend upon the state of our feelings.
I am very certain that if any of our friends should treat us in this doubting fashion, we would be wounded and indignant beyond measure; and no feeling of unworthiness on their part could excuse them in our eyes for such a wavering of their confidence in us. In fact, we would far rather our friends should even sin against us than doubt us. No form of sinfulness ever hindered the Lord Jesus while on earth from doing His mighty works. The only thing that hindered Him was unbelief. In His own town, and among His own neighbors and friends, where naturally He would have liked to have performed some of His miracles, we are told that, "He did not many mighty works there because of their unbelief." It was not that He would not, but simply that He could not. And He cannot in our case, any more than in theirs.
But I am afraid some of you may think I am making a mistake, and that, in spite of what God has said, the man whose faith wavers can after all, if he is only fervent and earnest enough, receive something from the Lord. That means that you do not believe that God understands the laws of His kingdom as well as you yourself do, and that it is safer to follow your own ideas rather than His Word. And yet you must know that hitherto your doubts have brought you nothing but darkness and misery. Recall the days, and weeks, and even perhaps months and years of a halting, stumbling, uncomfortable, religious life, and ask yourself honestly whereto the cause of it all has not been your wavering faith. If you believe one day that God loves you and is favorable to you, and the next day doubt His love, and fear He is angry with you, does it not stand to reason that you must waver in your experience from joy to misery; and that only a steadfast faith in His love and care could give you an unwavering experience?
The one question, therefore, for all whose faith wavers is how to put an end at once and forever to their wavering. And here I am thankful to say that I know of a perfect remedy The only thing you have to do is to give it up. Your wavering is caused by your doubting, and by nothing else. Give up your doubting, and your wavering will stop. Keep on with your doubting, and your wavering will continue. The whole matter is as simple as daylight; and the choice is in your own hands.
Perhaps you may think this is an extreme statement, for it has probably never entered your heads that you could give up doubting altogether. But I assert that you can. You can simply refuse to doubt. You can shut the door against every suggestion of doubt that comes, and can by faith declare exactly the opposite. Your doubt says, "God does not forgive my sins." Your faith must say, "He does forgive me; He says He does, and I choose to believe Him. I am His forgiven child." And you must assert this steadfastly, until all your doubts vanish. You have no more right to say that you are of such a doubting nature that you cannot help doubting, than to say you are of such a easily controlled as the other. You must give up your doubting just as you would give up your thieving. You must treat the temptation to doubt exactly as a drunkard must treat the temptation to drink; you must take a pledge against it.
The process I believe to be the most effectual is to lay our doubts, just as we lay our other sins, upon God's altar, and make a total surrender of them. We must give up all liberty to doubt, and must consecrate our power of believing to Him, and must trust Him to keep us trusting. We must make our faith in His Word as inevitable and necessary a thing as is our obedience to His will. We must be as loyal to our heavenly Friend as we are to our earthly friends, and must refuse to recognize the possibility of such thing as any questioning or doubting of His love or His faithfulness, or of any wavering in our absolute faith in His Word.
Of course temptations to waver will come, and it will sometimes look to us impossible that the Lord can love such disagreeable, unworthy beings as we feel ourselves to be. But we must turn as deaf an ear to these insinuations against the love of God as we would to any insinuations against the love of our dearest friend. The fight to do this may sometimes be very severe, and may even at times seem almost unendurable. But our unchanging declaration must continually be, "though he slay me, yet will I trust in him." Our steadfast faith will unfailingly bring us, sooner or later, a glorious victory.
Probably it will often seem to us as if it would be a righteous thing, in view of our many shortcomings, and only what a truly humble soul would do, to waver in our faith and to question whether the salvation of the Lord Jesus can be meant for us. But if we at all understand what the salvation of the Lord Jesus Christ is, we cannot fail to recognize that all this is only temptation; and that what we must do is to lift up the shield of faith persistently against it; for the shield of faith always does and always will quench every fiery dart of the enemy.
The Spirit of God never under any circumstance could suggest a doubt of the love of God. Wherever doubts come from, one thing is certain, they do not come from Heaven. All doubts are from an evil source, and they must always be treated as the suggestions of an enemy. We cannot, it is true, prevent the suggestions of doubt making themselves heard in our hearts, any more than we can prevent our ears from hearing the oaths of wicked men in the streets. But just as we can refuse to approve of or join in the oaths of these men, so can we refuse to pay any attention to these suggestions of doubt. The cases are exactly similar. But while in the case of the oaths, we know without any question that it would be wicked to join in with them, in the case of the doubts we have a lurking feeling that, after all, doubts may have something pious in them, and ought to be encouraged. But I believe one is as displeasing to God as the other.
Again I would repeat that the only way to treat the doubts that make you waver is to give them up. An absolute surrender is the only remedy. It is like the drunkard with his drink, half measures are of no manner of use. Total abstinence is the only hope.
The most practical way of doing this is not only to make the interior surrender, but to meet, as I have said, each doubt with a flat denial; and to carry the war into the enemy's country, as it were, by an emphatic assertion of faith in direct opposition to the doubt. For instance, if the doubt arises as to whether God can love anyone so sinful and unfaithful as you feel yourself to be, you must at once assert in definite words in your own heart, and if possible aloud to someone, that God does love you; that He says He does, and that His Word is a million times more trustworthy than any of your feelings, no matter how well founded they may seem to you to be. If you cannot find anyone to whom to say this, then write it in a letter, or else say it aloud to yourself and to God. Be very definite about it.
If in anything you have had a "beginning of confidence," if you have ever laid hold of any promise or declaration of the Lord's, hold on steadfastly to that promise or declaration without wavering, let come what may. There can be no middle ground. If it was true once, it is true still, for God is unchangeable. The only thing that can deprive you of it is your unbelief. While you believe, you have it. "Whatsoever things ye desire when ye pray, believe that ye receive them and ye shall have them."
Let nothing shake your faith. Should even sin unhappily overtake you, you must not let it make you doubt. At once, on the discovery of any sin, take I John 1:9 and act on it. "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." Confess your sin, therefore, immediately upon the discovery of it, and believe at once that God does forgive it, as He declares, and does again cleanse you from all unrighteousness. No sin, however grievous, can separate us from God for one moment, after it has been treated in this fashion. To allow sin to cause your faith to waver is only to add a new sin to the one already committed. Return at once to God in the way the Bible teaches, and let your faith hold steadfastly to His Word. Believe it, not because you feel it, or see it, but because He says it. Believe it, even when it seems to you that you are believing a lie. Believe it actively and steadfastly, through dark and through light, through ups and through downs, through times of comfort and through times of despair, and I can promise you, without a fear, that your wavering experience will be ended.
"Therefore, beloved brethren, be ye steadfast, immovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord." To be "immovable" in one's religious life is the exact opposite of wavering. In the Forty-sixth Psalm we can see what it is. The earth may be removed, and the mountains may be carried into the midst of the sea, our whole universe may seem to be in ruins, but while we trust in the Lord we "shall not be moved."
The man who wavers in his faith is upset by the smallest trifles; the man who is steadfast in his faith can look on calmly at the ruin of all his universe.
To be thus immovable in one's religious life is a boon most ardently to be desired, and it may be ours if we will only hold the beginning of our confidence steadfast to the end.
Faith is sweetest of worships to him who so loves
His unbearable splendors in darkness to hide;
And to trust in Thy Word, dearest Lord, is true love,
For those prayers are most granted which seem most denied.
And faith throws her arms around all Thou hast told her,
And able to hold as much more, can but grieve;
She could hold Thy grand self, Lord! if Thou wouldst reveal it.
And love makes her long to have more to believe.
http://articles.christiansunite.com/article11844.shtml
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