A Matter of Life and Death

By Theodore Epp
James 3:1-6

Consider four parallels that a fire has with words spoken by the tongue: It hurts, it spreads, it consumes, but it can have a good use under control.

It only takes one false or bitter word to hurt deeply. In fact, the hurt may be so deep that recovery is impossible.

Just as fire spreads, so do spoken words. Some people are always willing to listen to destructive words about others, and they spread the words further so the damage becomes even more extensive.

Just as fire consumes, so do words spoken by a tongue that is out of control. Fire will destroy anything combustible that lies within its path. Words, too, have been known to destroy careers and lives. This is especially seen in the news media when political viewpoints are at stake.

We who know Jesus Christ as Saviour need to think solemnly about this matter so our tongues are not used to the disadvantage of others. Proverbs 18:21 says, "Death and life are in the power of the tongue, and those who love it will eat its fruit" (NASB).

Think of it! The power of death and life reside in the tongue. And the last phrase of this verse especially applies to those who spread gossip: "Those who love it will eat its fruit."

"Whoso keepeth his mouth and his tongue keepeth his soul from troubles" (Prov. 21:23).

Understanding, or Bit and Bridle

By G. Campbell Morgan


Be ye not as the horse or as the mule, which have no understanding; whose trappings must be bit and bridle to hold them in, else they will not come near unto thee. Psalm 32:9

Be yet not foolish, but understand what the will of the Lord is. Ephesians 5:17

The similarity between these two texts is self-evident. The Hebrew Psalmist, and the Christian Apostle say the same thing. The method of the former is illustrative and pictorial; that of the latter is more direct and interpretive. Each of these men, separated from each other by centuries, saw two ways of living. The one was described by the Hebrew Psalmist in the figure of the horse and the mule, which must be held in with bit and bridle. 

That same way was described by the Apostle in a word that really is vibrant with sarcasm--"foolish!" This word, being literally translated, means: having no mind. That is one way of life. The Psalmist describes the method to be adopted with that state of mindlessness; the Apostle simply refers to it. The other way of life is described by Psalmist and Apostle by words which we have translated by the same word "understanding." The Hebrew word translated "understanding" means to separate mentally; or, as to say, to distinguish. The Greek word translated "understanding" means to bring together or, as we say, to conclude.

The distinction between the two statements is that the first illustrates one method, while the second interprets the other method. So these texts complement each other while moving in the same realm and uttering the same injunction. The first declares what has to be done with the mindless horse or mule, or man. Such must be held in with bit and bridle. The second shows what the understanding mind takes hold of. It apprehends the will of the Lord.

In these injunctions a central idea of life is implicated, two methods of life are revealed, and in each case an appeal is made to choose the higher and the nobler. These, then, are the lines of our consideration.

We shall perhaps see the central idea of life most clearly by considering the illustration of the Hebrew Psalmist. What, then, are the functions of bit and bridle in the case of the horse and the mule? 

Let me say at once, and that for my own soul's comfort, that many of you may know a good deal more about horses and mules than I do. However, I am not proposing to deal with the characteristics of these animals, but rather to take the simplest things, which are perfectly patent to the ordinary person.

 In the case of horse and mule, the bit and the bridle mean, first, restraint, and second, realization under restraint. The restraint is preliminary, the realization is final. The restraint of bit and bridle is the indication to the will of the animal of the fact of a superior will. 

If the Psalmist said, and he did say, and that with inspired accuracy, that these animals have no understanding, he did not mean that they have no intelligence. Understanding is something far more than intelligence. Horses and mules have intelligence; they have emotion; they have will. These are the elements of human personality, but in a lower degree and yet very definitely, we find them in what we call the lower animals. No man knows anything about a horse who says that it has no intelligence. And that a mule has will none will deny who has attempted to manage one! The purpose of bit and bridle is to indicate to whatever there may be of intelligence in the animal that it has to do with a superior will.

Thus it becomes the method of compulsion by the superior will, that which keeps all the forces represented in the life of the animal near to the master and under control. That is what the Psalmist says: "Be ye not as the horse or as the mule, which have no understanding; whose trappings must be bit and bridle to hold them in else, they will not come near unto thee." The Revised Version has greatly helped us there. The text is somewhat obscure, but the Authorized rendering: "In order that they may not come near unto thee," is entirely misleading. We put bit and bridle on horse or mule in order to indicate to whatever intelligence they may have that they have to do with a superior will and in order to compel their will to yield to that superior will.

Being and Doing as God Enables

By A.W. Tozer


Failing to get ready in time for eternity, and failing to get ready now for the great then that lies out yonder, is a trap in plain sight. There is an odd saying in the Old Testament, "How useless to spread a net in full view of all the birds" (Proverbs 1:17). 

When the man of God wrote that, he gave the birds a little credit. It would be silly for a bird watching me set the trap to conveniently fly down and get into it. Yet there are people doing that all the time. People who have to live for eternity fall into that trap set for them in plain sight. It is folly to put off to a tomorrow because you may never see the things that you should do now.

 It is an act of inexcusable folly to count on help that will never come.

 It is foolish to ignore God's help now offered us. Many are guilty of ignoring the help that is presently being extended to them, all the while waiting for help that will never come from others. There is not much that can be said in favor of lazy or careless Christians. God never told anyone to do anything that he or she could not do. 

Jesus said to the man with the paralyzed arm that hung at his side like a limp piece of flesh, "Stretch out your hand" (Matthew 12:13a). 

And the man, believing that Jesus was the Christ, stretched out his hand and was healed instantly. God has never asked anyone yet to do anything that He was not enabling the person to do.

Matthew 13:24-30. The parable of the wheat and tares, with the explanation contained in ver. 36-43

ByFavell Lee Mortimer, 1802-1878.

Matthew 13:24-30. The parable of the wheat and tares, with the explanation contained in ver. 36-43.

The parable of the wheat and tares in some respects resembles that of the Sower of the seed, but it differs from it in this respect. In the parable of the Sower we heard only of good seed; here we read also of bad seed. While Christ, by his faithful ministers, sows good seed, or the pure gospel, the devil by his servants sows bad seed, or false doctrines.

The good seed, where it takes root and prospers, produces the children of the kingdom, or true believers, while bad seed produces hypocrites, formalists, heretics, and other wicked characters, who are the children of the devil. We here behold the great danger to which we lie exposed, of having bad seed sown in our hearts. If we receive not the gospel, we shall receive some false doctrine. We all must have some kind of religion, and if we do not receive the truth in the love of it, we shall cling to our own foolish imaginations, or to some errors that we have heard; and shall flatter ourselves with the hope of reaching heaven by some other way than the Scriptures have revealed.

The bad seed is sown cunningly by the great enemy. Often he employs people who appear religious to sow it; so that the hearers are deceived, and fancy that they are receiving good seed. But no seed is good but the doctrine of Scripture. How carefully we ought to study the Scriptures! reading them daily, endeavoring to understand their meaning, asking the help of pious people; above all, upon our knees entreating to be taught of God. We ought to believe no doctrine that cannot be clearly proved from the Scriptures; for, if it cannot be found there, it must be bad seed.

We see also from this parable, that the wheat and tares often resemble each other so much, that it is difficult to distinguish between them. For why did the lord of the field forbid his servants to pull up the tares? It was for fear lest they should mistake, and pull up wheat instead of tares. 

The servants represent ministers; they cannot always distinguish between true and false believers. It is God alone who knows the heart; he knows them that are his, and he alone knows it with certainty.The disciples did not know that Judas was a devil; but Jesus knew it from the beginning. When Saul of Tarsus was first converted, the disciples at Jerusalem did not know that he was sincere, and were for some time afraid to receive him. We should not therefore be too much delighted with the approbation of our fellow-Christians, nor too much disturbed by their suspicions. We should come to God, and entreat him to examine our hearts. Like David, each should say, "Search me, and try me, and see if there be any wicked way in me, and lead me in the way everlasting."

But though true and false believers may appear so much alike in this world, the hour will arrive when their true characters will be made known. There is really the greatest difference between the character of the weakest child of God and the most plausible hypocrite. The hypocrite may appear even better than the child of God; but there is a difference in their hearts, which will cause them to be separated from each other to all eternity. God will give his angels wisdom to discern between the righteous and the wicked—they will separate many who have partaken of the same ordinances and lived in the same family.

The wicked shall be bound in bundles. Perhaps this expression is intended to show how they will add to each other's misery by mutual reproaches. The righteous will shine forth as the sun without one spot of sin to darken their brightness. 

It has been well said that three things will surprise us, if we enter heaven—first, to see so many there whom we did not expect to see; secondly, to miss so many whom we did expect to see; and thirdly, to find ourselves there; yes, ourselves, we who are so unworthy—lifted up from the dust, and exalted to a throne. 

O! may this surprise be ours! for there is another surprise that awaits many seeming Christians, who will confidently cry out, "Lord, Lord, open to us." Now, therefore, let us judge ourselves, that we may not be condemned with the world.

We Must Do the Work

J. Stuart Holden :

"My soul is continually in my hand"

(Ps. 119:109).


See how entirely unanswerable is the logic of those demands which the New Testament makes upon us. 

It lays foundations, and then says "Build!" 

It declares truth, and then says "Act!" 

It unveils fountains, and then says "Drink, and be renewed!" 

It reveals a pathway, and then says "Walk!" 

It discloses an enemy's dispositions, and then says "Fight!" 

It says "You have been transplanted; now grow!" 

In short, it couples the Divine and the human in indispensable association. 

It proclaims what God has done and is ever doing for His children, and then it lays down what they, in consequence, must also do. 

It makes known what He is, and then announces what they must become--and why. 

It unveils the faith of God, and then indicates what must be the responsive and active quality of their faith. 

It publishes the fact that "it is He that hath made us," and then it goes on to insist that we fashion ourselves. 

Its unqualified assurances lift us to the very heavens. And then its inescapable imperatives bring us back to earth, to work out here the implicates of our belief and the obligations of our moral and spiritual insights into the concrete realities of Christian character.

It is the Lord who judges me 1 Corinthians 4:4

Miller's Year Book—a Year's Daily Readings

J. R. Miller, 1895

"It is the Lord who judges me!" 1 Corinthians 4:4

There is a story of a young composer whose music was being performed. The audience was enthusiastic, applauding wildly as the composition was played. But the young man seemed utterly indifferent to all this applause. He kept his eye fixed intently on one man in the audience, watching every expression that played upon his features. It was his teacher. He cared more for the slightest mark of favor on his face—than for all the applause of the great company.

Likewise, in all our life we should watch the face of Christ, caring only that he should be pleased. It matters far more what he thinks of our performance, than what all the world besides thinks. If we live to win his approval, we shall not be afraid to have all our deeds laid bare at the last, before the judgment throne.

You who see my soul within,
You who know my unknown sin,
Through your holy eyes let me
Learn what sin is unto Thee.

Make me, Pure One, as you art,
Pure in mind and soul and heart;
Never satisfied with less
Than your perfect holiness.

The Song of Hannah

With New Testament Eyes: 27 - The Song of Hannah


By Henry Mahan

1 Samuel 2:1-11


A godly man named Elkanah had two wives. One was named Hannah and the other was named Peninnah. Hannah was much loved by her husband, but the Lord had shut up her womb and she had no children. Peninnah had several children and, being jealous of Hannah, continually provoked and harassed her because she was barren. Peninnah was especially unkind to Hannah when their husband was away, so that Hannah wept and would not eat. The next time Elkanah went to Shiloh to worship and sacrifice unto the Lord, he took Hannah with him.

Hannah was in much distress of soul, and she wept and prayed before the Lord that he would give her a son (1 Sam. 1-:9-11).

She promised to give this son unto the Lord all the days of his life. Eli, the priest, saw Hannah praying and weeping; but because no words came from her mouth, he thought she might be drunk, so he reprimanded her (1 Sam. 1:12-14). Hannah explained her sorrow and her desire to the man of God, who prophesied that God would grant her request (1 Sam. 1: 15-18).

Hannah and Elkanah returned home and a son, Samuel, was born to them (1 Sam. 1:19-20). The men of a household were required to appear before the Lord at the three festivals; the women were not. 

Therefore, when Elkanah and his household went up to offer unto the Lord, Hannah would not go; for she said, 'I gave him to the Lord to serve before the Lord, so I will not Lake him until he is old enough to abide there and not return home with me' (1 Sam. 1:21-23). According to reports, there was a three-fold weaning of a child in old times. (1) When he was weaned from the mother's milk at two or three, (2) when he was weaned from a nurse at seven, and (3) when he was twelve and weaned from childish manners. So Samuel was about 12 years old when Hannah took him up to Eli (1 Sam. 1:24-28).

Hannah had prayed for a son, and God heard her prayer.

Then, as she fulfilled her vow and brought him before the Lord, she gave thanks and magnified the Lord. 'O that men would praise the Lord for his goodness and for his wonderful works to the children of men' (Psalm 107:8).

v. 1. My Heart rejoices in the Lord;' not in my husband, my son, nor even in my happiness and fulfillment, but in the Lord. The Lord Jesus is the fountain of grace and the giver of all (,James 1:17-18; Phil. 3:3).

'my horn (strength) is exalted in the Lord.' The change in her state and her strength to conceive was by his power and grace (Col. 2:13). Spiritual life is in and by Christ (John 1:12-13; John 5:21). 'I rejoice in thy salvation.' Hannah probably referred to those who mocked her in her barrenness. But, judging from Verse 10, she also had a wider meaning; for Christ is God's King and his anointed: and it is through Christ that we have the victory over our enemies, Satan, sin, death, hell, and the grave (1 Cor. 15:25-26).

v. 2. 'there is none holy as the Lord.' Here is a well-taught believer who understands that God's chief attribute is his holiness. God is essentially, originally, perfectly, and unchangeably holy, as others are not! 'There is none beside thee,' holy, righteous, and just. 

All that God does is in accordance with and in keeping with his holiness. Christ came, lived, died, and arose that God may be holy, just, and the justifier of sinners (Rom. 3:25-26). 'neither is there any rock like our God.' Our Lord Jesus is often called the Rock. He is our Rock and our salvation to hide, shelter, and support all who come to him (Psalm 62:6-7; Isa. 28:16; 1 Cor. 10:4).

v. 3. 'talk no more exceeding proudly.' We have no room to complain if we are barren and no room to boast if we are blessed (1 Cor. 4:7; John 3:27). Arrogant words and thoughts will be judged, for God knows every heart (Dan. 5:20; James 4:6). Actions are weighed before God by the motive and principle from which they proceed.

vv. 4-5. Hannah, praising God's grace to the humble and weak, illustrates how he exalts the humble and resists the proud. (1) Mighty men, trusting in their strength and arms, are broken to pieces, while God gives strength to those who stumble in weakness. (2) Those who have proudly lived in plenty are forced to toil for bread, while the hungry have been filled by his grace. (3) Barren Hannah, by his mercy, has born several children, while proud Peninnah (according to tradition) can bear no more and loses those she has (Jer. 9: 23-24). God's grace is a gift to the needy and humble, not a reward for the rich (Matt. 5:3-7).

vv. 6-7. It is true that the Lord sovereignly, according to his purpose, controls all things; and men live and die, succeed or fail, are rich or poor, and rule or serve by the will of God. But it is also true that before God saves a sinner and reveals Christ to his heart, he will strip that sinner of all self righteousness, all self-hope, and all personal merit. God will bring us low before he exalts us, strip us before he clothes us and show us our poverty before he reveals our inheritance in Christ (Matt. 9:10-13: Phil. 3:4-10).

v. 8. Here is a description of our state in sin--poor beggars in the dust and on the dunghill (Eph. 2:12-13). But, because of our Lord's righteous obedience and shed blood, we are seated with him among princes on the throne of glory (Eph. 2:4-10),.

vv. 9-10. His word and his covenant shall not fail. He will keep his saints, his sheep, and not one shall perish (John 6:37-39: John 10:27-30). He shall judge the wicked, and none can stay his hand. The Lord will give power, strength, and victory to his king, the messiah! (John 17:23; Psalm 24). Christ came to set the captive free, and he shall not be discouraged (Isa. 61:1-3).

Grappling with Change

By A.W. Tozer


We need sweeping reformation. 

Let me give a definition of reformation as it is given in a religious dictionary: "Change by removal of faults or abuses, and a restoration to a former good estate."

 Now that is not so bad. I do not know how anybody who believes he or she is a Christian could ever object to changing in the direction of the removal of faults and abuses toward the restoration to a former good estate. The problem is change, which disturbs many people. They have accepted the status quo as being the very tablets given by God on the mountain. 

Most people, if they happen to be in any church anywhere, accept the status quo without knowing or caring to inquire how it came to be. In other words, they do not ask, "Oh God, is this of You, is this divine, is this out of the Bible?" Because it was done and is being done, and because a lot of people are doing it, they assume it is all right. Then songs are written about it, and it gets into magazines. Pretty soon people are called to it, and the first thing we know we have gotten into a religious situation that is not of God. 

It is not according to Scripture, and God is not pleased with it at all. Rather, He is angry. Yet we do not know it because we do not like the word change. 

The change took place slowly, before we arrived on the scene, and we think because it is everywhere it is therefore right. We accept the status quo, the existing state of affairs, and say, "This is it," forgetting that history demonstrates that religions invariably degenerate.

Brevity of life

Solitude Sweetened

by James Meikle, 1730-1799

 
Brevity of life

"What is your life? You are a vapor, that appears for a little time, and then vanishes away!" (James 4:14)

What is all this struggle in the world for? Why so many attempts to be something, and have something—in the sphere of nothing? This struggle for passing vanities, is as if the foam and bubbles should contend for station on the rapid stream—but in a moment they are are gone!

We forget that we are but of yesterday—and tomorrow we are no more. It is a shame to think so much about these few fleeting days—and so little of endless ages.

Let me look to the generations past. How few of our deceased acquaintances are remembered! And how soon, like them, shall we also be forgotten! Perhaps the names of a few, signalized by an uncommon fame, may yet tingle in our ears; but what is this to those who are fixed in their final state? Could it mitigate their misery, who have begun their everlasting howlings, that the whole world were ringing with their praises? Or, could it add to the joy of who have begun their endless hallelujahs, that every tongue were employed in praise to their memory—then well might we be pardoned in our pursuit of fame.

How frail is our life! a pile of grass, a withered leaf, dry stubble, a flower, a breath, brittle clay, fading flesh! How swift is our life! a weaver's shuttle, an eagle, a ship, a wind that passes away, and comes not again. How short is our life! a moment, a breathing. While I bewail a departed friend, death, suddenly seizing me, translates the lamentation to another tongue that is most nearly concerned in me, who also in a little time must follow me into the silent grave, and leave the protracted elegy to be continued by their nearest relations. Thus mourning is continued, though the mourners themselves are hurried away to death in a short time!

Surely I need not be so anxious about a life so short, a state so uncertain, and a world so vain—where I am only a stranger, a pilgrim, a sojourner, and shortly leaving everything below. Let the world, then, go with me as it will, this shall not trouble me, who am daily going through the world, and shall in a little while—go entirely out of the world, to return no more. How, then, shall I spend this short life, my few winged moments, which are all appointed to me? Surely, in nothing better, than in looking out, and laying up for eternity!

And seekest thou great things for thyself? seek them not. Jeremiah 45:5

 
J. C. Philpot - Daily Portions





"And seekest thou great things for thyself? seek them not." Jeremiah 45:5


Whatever schemes and projects the Lord's people may devise that they may prosper and get on in the world, he rarely suffers their plans to thrive. He knows well to what consequences it would lead;--that this ivy creeping round the stem would, as it were, suffocate and strangle the tree. 
The more that worldly goods increase, the more the heart is fixed upon them; and the more the affections are set upon idols, the more is the heart drawn away from the Lord. He will not suffer his people to have their portion here below. 
He, therefore, says to them in his providence, as well as in his word, "Seek them not." But you will perhaps say, "What are we then to seek?" I will tell you in one word,--Realities. What are these great things that you are seeking after? say in religion. Could you see them in their right light, you would see that they are but shadows. 
You feel, for instance, your deficiency in gift in public when you are called upon to pray, or in private when you converse with those who possess readier speech, and you want what are commonly called gifts, such as a greater fluency of utterance, more ability to quote Scripture, and a more abundant variety of expressions, so as to make a deeper impression on the hearers--the real want being that you might stand higher in their estimation. 
But what would these gifts, if you had them to the fullest extent, so that men might almost worship you for them, do for you when you shall be called upon to lie upon a death-bed--when eternity is in view, and your soul has to deal with God only? You will want no gifts then. Grace will be the only thing which can do you any good.

Pressing Forward

By Mrs. Charles E. Cowman


"I was crushed...so much so that I despaired even of life, but that was to make me rely not on myself, but on the God who raises the dead" (2 Cor. 1:8, 9).

"Pressed out of measure and pressed to all length;
Pressed so intensely it seems, beyond strength;
Pressed in the body and pressed in the soul,
Pressed in the mind till the dark surges roll.
Pressure by foes, and a pressure from friends.
Pressure on pressure, till life nearly ends.

"Pressed into knowing no helper but God;
Pressed into loving the staff and the rod.
Pressed into liberty where nothing clings;
Pressed into faith for impossible things.
Pressed into living a life in the Lord,
Pressed into living a Christ-life outpoured."

The pressure of hard places makes us value life. Every time our life is given back to us from such a trial, it is like a new beginning, and we learn better how much it is worth, and make more of it for God and man. The pressure helps us to understand the trials of others, and fits us to help and sympathize with them.

There is a shallow, superficial nature, that gets hold of a theory or a promise lightly, and talks very glibly about the distrust of those who shrink from every trial; but the man or woman who has suffered much never does this, but is very tender and gentle, and knows what suffering really means. This is what Paul meant when he said, "Death worketh in you."

Trials and hard places are needed to press us forward, even as the furnace fires in the hold of that mighty ship give force that moves the piston, drives the engine, and propels that great vessel across the sea in the face of the winds and waves. --A. B. Simpson

"Out of the presses of pain,
Cometh the soul's best wine;
And the eyes that have shed no rain,
Can shed but little shine."

Can These Bones Live?

With New Testament Eyes: 78 - Can These Bones Live?


By Henry Mahan

Ezekiel 37:1-14

There are at least three things taught in these verses.

This scripture is a prophecy of the restoration of Israel as a nation, and some say the conversions of many of them. Charles Spurgeon wrote in 1864, 'There will be a native government again. The state of Israel will be incorporated. The Jews shall return to Palestine and walk upon her mountains and sit under her fig trees.'

This scripture is a description of the resurrection of the dead.

I have watched as the bones of the dead in Mexico have been transferred from a grave to the family box; and in amazement I have wondered, 'Can these bones live?' Our Lord said that they will all live again (John 5:28-29).

But as all of the Old Testament scriptures 'testify of Christ' (John 5:39; Luke 24:27), this scripture is a picture of the resurrection of dead sinners to eternal life through and by the grace and power of our Lord Jesus Christ (Eph. 2:1; Col. 2:13; 1 Cor. 15:22). The giving of life and salvation to dead sinners is a greater miracle than the restoration of Israel or the resurrection of dead bodies. The two greatest mysteries and miracles are (1) the Son of God became the Son of Man and (2) the sons of men, by his grace, become the sons of God! (1 Tim. 3:16; 1 John 3:1).

1. Here is the truth about human nature--dead in sin.

vv. 1-2. Do you want to know the truth about our fallen state?

Do you want to see what we really are as a result of Adam's transgression? (Rom. 5:12). Here it is! Evidently there had been a battle fought in this valley years before, and many men were killed. Their bones lay scattered about in the sand, bleached white, so dry and parched a dog would not pick one up, all the moisture and marrow gone out of them for years, very many and very dry.

Martin Luther once said, 'If a man could get a full view of his sin and lost condition as it really is, he would lose his sanity.' Like these dry bones, by nature we are without help, without hope, without Christ, and without God in this world (Eph. 2:12).

The dead sinner cannot feel, will, fear, love, repent, nor believe because he is devoid of spiritual life. He is dead!

2. 'Can these bones live?'

v. 3. This is the question the Lord God put to the prophet. Can men with blood, breath, and bodies stand where these bones lie in the dust?

This is the whole issue of scripture. Can the Ethiopian change his skin? or the leopard his spots? Can we do good that are accustomed to do evil? (Jer. 13:32). Can the fragrance of the rose issue forth from the sepulchre? Can the cursing tongue praise the Lord? Can hate be turned to love and pride and arrogance to humility?

The prophet gave the only answer! 'O Lord God, thou knowest.' The preacher certainly has no power to accomplish such a miracle. The bones themselves have no power to raise themselves. So a dead sinner has no more power to give himself spiritual life than a dead body can raise itself. Our Lord said, 'No man can come to me except the Father which hath sent me draw him' (John 6:44). No man will move toward God until God moves him. By nature we not only have no power to live, but we have no desire nor will to live. 'Thy people are made willing in the day of thy power' (Psalm 110:3).

3. The command comes from the Lord, 'preach to the bones'

v. 4. Prophesy unto the bones and say unto them, O ye dry bones hear the word of the Lord.' I suppose if one wanted dry, dead bones to live, the very last thing he would consider doing would be to preach to them. But this is God's way and God's command, 'Preach the word of the Lord to them' (1 Cor. 1:21; Rom. 1:16, 10:13-17; James 1:18).

The word of God is the word of life.

Christ is the word of God, and one cannot separate the word incarnate from the word written and spoken.

Life-giving sermons are sermons filled with Christ-- his person, his obedience, his blood, his resurrection, his exaltation, and his intercession (Acts. 13:38-39; 2 Cor. 5:18-21).

When Christ is preached (who he is, what he did, why he did it, where he is), those who are given ears to hear, hear Christ (John 13:20). The Holy Spirit and the word of God bring life (1 Peter 1:23). This is why the apostle Paul determined to know nothing among them save Jesus Christ and him crucified (1 Cor. 2:2), for this gospel preached is the power of God to salvation (Rom. 1:16).

4. The message that God gave Ezekiel to preach rang of free and sovereign grace

vv. 5-6. The message was not an appeal to the bones to do something for God, but it was a proclamation of what God was pleased to do for them. 'I will cause breath to enter into you and you shall live.' 'I will lay sinews, flesh, and skin upon you.' 'You shall know that I am the Lord' (Isa. 45:22). The word is not 'I will if you will;' but rather God, says, 'I will and you shall!' God's will and purpose are not subject to man's depraved will. He works all things after the counsel of his will and makes us willing (Eph. 1:11). Through the years preachers have been exhorted not to preach God's sovereignty, covenant mercies, elective grace, and effectual, particular redemption to sinners; but these are the very truths God instructed the prophet to preach to these dead bones. Tell them who God is, what they are, and what God is pleased to do for them in Christ Jesus (Eph. 1:3-14).

5. The results of preaching the gospel of God's glory.

vv. 7-10. 'So I preached as I was commanded.' Wouldn't it be refreshing if all preachers would forget the programs, the entertainment, the methods, the eloquence and preach the word of God as they are commanded!

'There was a noise' or a stir! If the true word of God is preached in the power of God's Spirit, there will be a stir--the stir of interest, of life, of joy, of faith. But there will also be the stir of opposition, persecution, and trouble.

'O breath, come and breathe upon these slain that they may live.' Ezekiel did more than just preach; he prayed to the Spirit of the Lord to give life (John 3:5-8). Doctrines and facts (as true as they are) do not save nor give life. Christ is our life and he must give life! He said, 'I am the resurrection and the life; he that believeth in me, though he were dead, yet shall he live' (John 11:25).

Jehovah Shammah

By T. Austin-Sparks


"The Lord is There"

"The name of the city from that day shall be, JEHOVAH-SHAMMAH" (Ezekiel 48:35).

So, the end sees the eternal object attained: that which prompted creation; that which motivated Providence; that which has always been the dynamic of Sovereignty; and that which carried through Redemption.

The supreme and all-inclusive object has been God's presence in pleasure and satisfaction in the midst of men.

The City of Ezekiel's prophecy has its realisation in the "holy city, new Jerusalem, coming down out of heaven from God" (Rev. 21:2). "And God himself shall be with them" (verse 3).

This has ever been God's quest. From one of many standpoints, the Bible can be said to be from beginning to end a record of God's quest for a place and for conditions suitable for His presence. In many symbols, types, and representations, this is the spiritual principle which governs and explains.

In a comprehensive way the Incarnation gathers up everything in this one connection: "Immanuel - God with us". The Cross is set in this one relationship - to clear the ground for God's dwelling. The Advent of the Holy Spirit must be seen supremely in the light of this eternal purpose. The Church is explained and justified in this one design. The individual believer is apprehended with this pre-eminent Divine thought. In all God is working toward this one issue and verdict

"THE LORD IS THERE"

If this is true, and surely it is obvious in the Scriptures, then certain very practical conclusions and issues follow.

1. This is the Explanation of the Cosmic Conflict

That there is such a conflict is surely more apparent now than at any previous time in history. The new attitude toward this matter is one of the many signs of the times. We have passed through a phase in which Satan's cleverest ruse has been widely successful. He has persuaded men not to believe in him, and has resolved the whole matter of evil into 'complexes', 'neuroses', 'good in the making', etc. Theology has bowed out the Devil, and he has grinned behind the mask of deception, as he sees his dupes so 'clever'. But there is a come-back, and it is largely due to an altogether new appraisal of the New Testament and of Paul in particular. Paul has come into a place that he has never before held, and this postulates a principle, that a return movement is always stronger than the first position because it has in it all the strength of bitter lessons learned through experience.

A modern writer of no mean authority, a professor in one of the premier universities of Scotland, drawing attention to this return movement on the part of other outstanding intellectuals, says:

"It is the cosmic range and the sheer malignity of the evil they have seen in our world which have led them to re-espouse the Pauline view [of demonology]. And when we see, as we have seen in our time... insensate madness taking complete possession of a great and cultured nation and issuing in unspeakable horrors and cruelties - can we wonder that thoughtful men draw the Pauline conclusion?"

"There is no metaphysical reason why the cosmos should not contain spirits higher than man who have made evil their good, who are ill-disposed to the human race, and whose activities are co-ordinated by a master-strategist."

This writer goes on to illustrate.


"There are times when the police lay their hands on a criminal, and yet are not satisfied. Behind this petty thief is some other person, dimly guessed at, some master-hand moving the pawn. The police can recognise that other's strategy, for the man in their hands could never have thought it all out by himself. The marks of Satan-like strategy in our world have moved many to Paul's view that more than human agents are pitted against us in the battle, that 'the Power of darkness' is more than an outworn figure of speech, and that, though Luther said, 'his doom is writ', he still contrives to bedevil the affairs of men and nations."

What is the inclusive objective of this kingdom of evil? It is nothing less or other than to oust God and usurp His throne; "setting himself [Satan] forth as God" (2 Thess. 2:4).

So we find ourselves in a time when the battle is joined, on a scale beyond anything known before, between a true, spiritual, heavenly expression of 'God's House', and the anti-God forces. No, not between the evil powers and formal and lifeless Christianity, but between them and any vital representation in corporate form of God in Christ as here by the Holy Spirit. 

The more vital, the more intense the conflict! Truly spiritual and devoted people of God, who are more concerned for Christ than for 'Christian' things, are feeling the pressure from that dark and vicious realm in a way that sometimes nears the overwhelming point. God is present in them and in the midst of them, and from Satan's point of view they are a menace and must be 'liquidated'. This intensive pressure points to a nearing advent of Christ, when His presence will bring the other presence to a climax. "The devil is gone down... having great wrath, knowing that he hath but a short time" (Rev. 12:12).

2. This is the Ultimate Criterion of Christianity

There is a 'judgment beginning at the house of God' to which the Bible brings us in the first part of its final book. The climax of the sevenfold interrogation, examination and judgment of chapters 1-3 finds Christ outside of the door of a Christian church (3:20). The verdict passed and the admonition given shows that the ultimate criterion is whether God is found within.

To put that in other words: It is not our orthodoxy, 'soundness' of doctrine, correctness of procedure, many 'good works', zeal, 'success', reputation, etc., that is the final criterion and justification (so say all of these messages), but whether the Lord is met with in us and in our midst. The Lord never commits Himself to that which is not according to His mind. If He is truly present and can be sensed by open-hearted and pure-spirited seekers after Him, then that is the argument for things being, at least in measure, not contrary to but according to His heart. The Lord Himself is the 'First and the Last', the test of everything. The final question is: 'Do I meet the Lord in that man or woman, in that company and place?'

Many other things are made the basis of judgment by so many, but this is God's test "Jehovah-Shammah" - "The Lord is there". This does not mean that there is never any room for a larger measure of His presence. The measure will always be determined by suitability to that presence. 'To fill all things' is the determined end made known as God's purpose.

This leads us to

3. The Meaning of the Life of Believers, Individual and Corporate

It is sometimes a good thing to stand back from all that comes into our lives as believers, both personally and collectively, and ask some fundamental questions. 'Why, really, are we here? Why am I a Christian? What did God mean when He brought Christ into my life? Above and beyond all the details of life and work - the trials, sufferings, perplexities; the hopes, blessings, and activities - is there one thing that, in God's thought, governs all?'

Yes, there is! It is that there may be written on the life initially, to become progressively clearer and more luminous: "Jehovah-Shammah" - "The Lord is there". This is a statement of fact supported by the whole Bible. This is a test of everything and the standard of all values and judgment. This is the explanation of all discipline and suffering.

The same is true of the collective aspect. The 'meetings', 'congregations', 'services', 'churches', etc., are to God's pleasure and satisfaction just - and only - in the measure in which it is positively true that the Lord is there, and is met there. Not artificial and formal ways and means of making an impression of solemnity and reverence; not mysticism and artistry; not soulish emotions, either sober or ecstatic; but the sin-challenging, life and light-giving, heart-satisfying and soul-saving presence of God. The verdict must be - not this or that about any feature, but - 'We have been in the presence of the Lord: the Lord was there; we have met the Lord!'

May the Lord keep us alive in all things to this ultimate criterion. May we ever be exercised that when people meet us they shall meet the Lord, and that when they gather with us the predominant and abiding impression may be -

"THE LORD IS THERE"

First published in "A Witness and A Testimony" magazine, Jul-Aug 1956, Vol 34-4 In keeping with T. Austin-Sparks' wishes that what was freely received should be freely given, his writings are not copyrighted. Therefore, we ask if you choose to share them with others, please respect his wishes and offer them freely - free of changes, free of charge and free of copyright.

Fighting a Spiritual Battle

By Warren Wiersbe

Read Psalm 17:1-15

Prayer is essential to the Christian life. God commands us to pray (Luke 11:2;18:1; I Thess. 5:17), and He uses people of prayer. 

What are the elements of an effective prayer life? First, we need God's ear--"hear me." David was praying for "a just cause"; he was concerned about God's will. But God won't hear us if we harbor deliberate sin in our lives, if we pray with "deceitful lips." He loves us too much to pamper us in our sins. To get God's ear, we must pray honestly, fervently and submissively. We must prepare our hearts for prayer.

Second, we need God's eye--"examine me." David could have killed Saul on two occasions, but by faith he left his vindication with the Lord. God knew David's heart. He probes our hearts when we pray. Often we are like Jacob; we pray and then meddle and scheme. We must not pray and then gossip. God's Word and prayer go together. If we live by the Word of God, it keeps us in the will of God.

Third, we need God's hand--"deliver me." The word save (vv. 7,13) means "deliver." Notice that David's response is one of submission, and God's response is one of service. King David asks the King of kings for help, and He responds to David's faith. His enemies think they have David, but God's power goes to work for him.

Finally, we need God's face--"satisfy me." If our praying doesn't make us more like our Lord, our praying is in vain (Josh. 24:15). God's goal is that we be conformed to the image of His Son (Rom. 8:29). But we don't have to wait for the resurrection; we can be changed daily through God's Word and through prayer.

The purpose of prayer is to accomplish the will of God, for us to become like Jesus.

God uses your prayers to accomplish His will, both in your life and in the lives of others. To be effective, your prayers need God's help. Make your prayer time an alignment to His Word and His will.

Prayer - A Forgotten Piece of the Armor

By Tom Garner


PAUL IN VERSES 11-17 HAS JUST SPOKEN on the "Full Armor Of God.." My friends there have been many, many, many books written on this one subject! Many sermons have been preached on this one subject. Many have written as to the various elements and importance of each piece. There has even been great theological debates of their importance.

Yet I, personally have heard or seen little written of the prayer which Paul directs us to in verse 18. If one where to say; "But there is no designation as to the armor regarding prayer, let us take a moment and reflect what Paul is saying.

Therefore, take up the full armor of God, that you may be able to resist in the evil day, and having done everything, to stand firm. - Ephesians 6:13

Here Paul starts out a illustration of something he is very familiar with, the Roman Army. He starts out with the basic instructions.
The "Why", to stand firm. To be able to resist the evil one. He then starts out describing each piece of the armor giving special attention to its attributes.

"Leggings of Truth";

"Breastplate of Righteousness";

"The Sandals of the Gospel of Peace";

"The Shield of Faith"

"Helmet of Salvation"

"Sword of the Spirit".

All these elements make up the full armor, and yet there is a missing element. Fully dressed for war, and yet there is something missing. Can you guess what that is?

Again, Paul being familiar with the Roman Army, gives to us verse 18. Why does he follow with verse 18? Let us read:

With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints, - Ephesians 6:18

Why "with all prayer?" The army ready is ready for battle but they have not received their instructions, or if you will, their "marching orders". A army without the lines of communications set up is ready for a fall. You must come to grips with this statement! When the lines of communication are down those who are in the battle are LOST! They do not know where the other units are in relationship to themselves. The soldier will not know where they are in the grand scheme of things. They will not realize nor can they be told where their weaknesses are, and most of all, they are cut off from the one who has designed the battle! Many here today have fought in WWII, Korea, Vietnam and Desert Storm and they will tell you in no nonsense terms how essential the lines of communication are!

Many today are like those lost in battle, they have read the books, and have a full understanding of what the "full armor of God" is, yet they just skip over verses 18 - 20. You cannot do this, for if you do then the lines of communication have not been established and you will be LOST! That is why Paul speaks on this one subject after the discourse of the of the "ARMOR".

Prayer is an essential part of the armor ever bit as much as the Leggings of Truth, Breastplate of Righteousness, The Sandals of the Gospel of Peace, The Shield of Faith, Helmet of Salvation, and the Sword of the Spirit. It is the essential element before going into battle, it is setting up the lines of communication.

So then, we must recognize the importance of speaking with our Master, on points of the upcoming battle, on strategies and where our weakness lies. We must never lose sight of this one important element.

So then what does Paul say we are to do.

With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints,

Prayer and Petitions PRAY At All Times.

We must understand that we are to be in constant communication with the one who knows all things, understands all things, and who sees more of the battle than just the little part of the battle we are in. Please understand, we are addressing the one who knows the outcome. So with this in mind we must put ourselves in constant communication with him. Let the lines communication be established!

With this be on alert.

If we are in constant communications with the one who knows where we are in the battle this then will give you the ability to know where your lines are weak and to be alert in these areas. You see, God deals with the aspects of our weaknesses when we are in communication with him, to strengthen the areas in which we are weak. Only in our constant communication can we know those areas in our lives which put us in jeopardy. Which are niches in our armor. He will put us on alert for them. But if only the lines of communication are open!

With all perseverance and petitions for all the saints.

Again Paul gives a battle plan, only if the lines of communication are open can we be told of our brothers position, the one who is trouble. Only then can God send us to the front where there is trouble. You see this is not just a matter for our own sake, but for others as well. Many battles have been lost when the commander could not give instructions to a unit to bolster a weak point in the line because the lines of communication had been broken. This is another special element we must never forget.. The term is intercession, and intervention. Keep the lines of communication open not only for yourselves, but for others!

We are a army, and together we will attack the gates of Hell, and it will not prevail. "And I also say to you that you are Peter, and upon this rock I will build My church; and the gates of Hades shall not overpower it." - Matthew 16:18

You see, prayer is a very important element of the armor, for without it you are LOST and without instructions from the Master. Do not ever go into battle without first establishing that line of communication, not only for yourself BUT FOR OTHERS as well.

May God Bless the reading of His Word.
Amen.

Free Through Suffering by Mrs. Charles E. Cowman

Old Paths Magazine - Issue 23 :


One Of The Greatest Testimonies

"THOU HAST ENLARGED me when I was in distress" Psalm 4:1.

This is one of the grandest testimonies ever given by man to the moral government of God. It is not a man's thanksgiving that he has been set free from suffering. It is a thanksgiving that he has been set free through suffering: "Thou hast enlarged me when I was in distress." He declares the sorrows of life to have been themselves the source of life's enlargement.

And have not you and I a thousand times felt this to be true? It is written of Joseph in the dungeon that "the iron entered into his soul." We all feel that what Joseph needed for his soul was just the iron. He had seen only the glitter of the gold. He had been rejoicing in youthful dreams; and dreaming hardens the heart.

Real Sorrow

He who sheds tears over a romance will not be most apt to help reality; real sorrow will be too unpoetic for him. We need the iron to enlarge our nature. The gold is but a vision; the iron is an experience. The chain which unites me to humanity must be an iron chain. That touch of nature which makes the world akin is not joy, but sorrow; gold is partial, but iron is universal.

Joseph’s Throne

My soul, if thou wouldst be enlarged into human sympathy, thou must be narrowed into limits of human suffering. Joseph's dungeon is the road to Joseph's throne. Thou canst not lift the iron load of thy brother if the iron hath not entered into thee. It is thy limit that is thine enlargement. It is the shadows of thy life that are the real fulfillment of thy dreams of glory. Murmur not at the shadows; they are better revelations than thy dreams. Say not that the shades of the prison-house have fettered thee; thy fetters are wings--wings of flight into the bosom of humanity. The door of thy prison-house is a door into the heart of the universe. God has enlarged thee by the binding of sorrow's chain. — George Matheson

The Golden Chain

If Joseph had not been Egypt's prisoner, he had never been Egypt's governor. The iron chain about his feet ushered in the golden chain about his neck. — Selected

A Meditation

In such a universe thine every thought would be "God and I! God and I!" And yet He is as near to thee as that--as near as if in the boundless spaces there throbbed no heart but His and thine. Practice that solitude, O my soul! Practice the expulsion of the crowd! Practice the stillness of thine own heart! Practice the solemn refrain "God and I! God and I!" Let none interpose between thee and thy wrestling angel! Thou shalt be both condemned and pardoned when thou shalt meet Jesus alone! --George Matheson



Mrs. Charles E. Cowman (1870-1960) - worked as a pioneer missionary with her husband in Japan and China from 1901 to 1917. Authored a famous devotional: streams in the Desert.

FALSE PRETENDERS

By A.W. Tozer


All persons who are alienated from God and outside of Christ are part and parcel of a mighty deception! They are called upon to pretend that they can have peace of mind within and that they can be relatively happy and make a big success of their human lives if they have youth and wealth and morality and high position. 

In that sense of what is going on all around us, David never had to apologize for writing that "every man is a liar!" The whole human concept of success and happiness and inner peace, based upon who we are and what we have, is completely false. 

The rich young ruler who came to question Jesus had wealth, morality, position and youth. But his very first question gave the clue to his own inner emptiness of life: "What good thing should I do, that I may have eternal life?" He knew very well that there is not a person alive who has eternal youth or eternal position or eternal righteousness. So, like every other man, he had to make a choice!

The Reciprocal Inheritance

By F.B. Meyer

THROUGHOUT the Old Testament there runs the double thought of our inheritance in God, and God's in us. And, as we shall see, this two-fold aspect of one deep conception interpenetrates the heart of the apostle's teaching in this Epistle (Psalm 16:5-6; Deuteronomy 32:9).

INHERITANCE AND INHERITED. (Ephesians 1:14)

In the opening paragraph of this epistle the apostle works up to this as his climax, that the Holy Spirit is given to us as the earnest of our inheritance. And, obviously, inasmuch as God is the earnest, nothing less than God can be the inheritance. In the same verse the apostle describes the saints as God's possession, which is not yet fully acquired by Him, though fully purchased; but which is awaiting its full occupation in that day of glory, when not a fragment of the purchase of Calvary shall be left in the power of the grave, but body, soul, and spirit shall be raised in the likeness of the glorified Saviour.

In the first clause of this verse, he therefore speaks of that inheritance which is ours as heirs of God, and joint-heirs with Christ. In the second, he speaks of ourselves as that inheritance upon which the Son of God so set his heart, as to be willing to obtain it by the sacrifice of the glory that he had with the Father before the worlds were made. We are therefore in turn inheritors and an inheritance.

THE SAINTS' INHERITANCE IN GOD. (Ephesians 1:14, Ephesians 5:5)

When an emigrant first receives the title-deeds of the broad lands made over to him in the far West, he has no conception, as he descends the steps of the Government office and passes into the crowd, of all that has been conveyed to him in the schedule of parchment. And, though acres vast enough to make an English county are in his possession, rich and loamy soil, or stored with mines of ore, yet he is not sensibly the richer. For long days he travels, towards his inheritance and presently pitches his flimsy shanty upon its borders. But even though he has reached it, several years must pass before he can understand its value, or compel it to minister, with all its products, to his need.

O child of God, thy estate has been procured at the cost of blood and tears; but thou didst not buy it! Its broad acres have been made over to thee by deed of gift. They became thine in the Council chamber of eternity, when the Father gave Himself to thee in Jesus. And they became thine in fact, when thou wast born at the foot of the cross. As soon as thou didst open thine eyes to behold the crucified Lord, thou didst all unconsciously become heir to the lengths and breadths, and depths, and heights of God!

No sooner has the emigrant reached his estate, than he commences to prospect it. He makes a circuit of its bounds; he ascends its loftiest hills; he crosses and recrosses it, that he may know all that has come into his ownership. And this is God's message to thee, O Christian soul! Look from the place where thou art, northward, and southward, and eastward, and westward; for all this land is given to thee! Precious things of the sun and of the moon, for God is light; of the ancient mountains of his faithfulness, and the everlasting hills of his truth; of the fountains and brooks of his love, that gush spontaneously forth to satisfy and enrich.

But next to this, the emigrant encloses some small part of his inheritance, placing around it a tentative fence or partition; and here he begins to expend toil and skill. The giant trees are cut down; and their roots burnt out, or extracted by a team of horses. The unaccustomed soil is brought beneath the yoke of the plough. The grassland yields pasture to the cattle; and there is not a square inch of the enclosed territory that does not minister to the needs of the new proprietor. But not content with this, in the following year he pushes his fences back further into the depth of prairie or forest, and again renews his efforts to compel the land to yield him her secret stores. Year after year the process is repeated, until, perhaps when twenty years have come and gone, the fences are needed no longer, because the extent of occupation is commensurate with the extent of the original purchase.

Let every reader mark this, that supposing two men obtained a grant of an equal number of acres, if other things were equal, their wealth would be in exact proportion to the amount of use which each had made of his special acres. If one had learnt a swifter art of appropriating the wealth that lay open to his hand, he would be actually, though perhaps not potentially, richer than his neighbour. All of which is a parable.

The difference that obtains between Christians is not one of grace, but of the use we make of grace. That there are diversities of gift is manifest; and there always will be a vast difference between those who have five talents and those who have two, in the amount of work done for the kingdom of God. But as far as our inheritance of God's grace is concerned, there are no preferences, no step-children's portions, no arbitrary distinctions. It is not as under the laws of primogeniture, that one child takes all, while the younger children are dismissed with meagre allowances. Each soul has the whole of God. God gives Himself to each. He cannot give more; He will not give less than Himself.

If then you would know why it is that some of God's children live lives so much fuller and richer than others, you must seek it in the differences of their appropriation of God. Some have learnt the happy art of receiving and utilizing every square inch if we may use the expression of that knowledge of God which has been revealed to them. They have laid all God's revealed character under contribution. They have raised harvests of bread out of the Incarnation; and vintages of blood-red grape from the scenes of Gethsemane and Calvary; and pomegranates and all manner of fruit out of the mysteries of the Ascension and the gift of the Holy Ghost. 

In hours of weakness they drew on God's power; in those of suffering, on his patience; in those of misunderstanding and hatred, on his vindication; in those of apparent defeat and despair, on the promises that gleam over the smoke of the battle, as the Cross before the gaze of Constantine; in death itself, on the life and immortality which find their home in the being of Jehovah.

The analogy that we have quoted, however, fails us utterly in its final working out. The emigrant at last covers his estate, its mines become exhausted, its forests levelled, its soil impoverished; but when a million years have passed, the nature of God will lie before us as utterly unexplored and unexhausted, as when the first-born son of light commenced like a Columbus in the spiritual realm to explore the contents of the illimitable continent, God.

When we were children, the map of Africa gave us a few scattered names around the coast line; but the great interior was blank. Modern maps containing the results Of the explorations of Livingstone, Stanley, Burton, tell another story of river, Savannah, tableland, and of myriads of inhabitants. Probably, ere long the whole will have been opened up to European civilization and commerce. But with God this shall never be. We shall never know the far-away springs of the Niles and Congo's of his nature; we shall never unravel the innermost secret of his being.

GOD'S INHERITANCE IN THE SAINTS. (Ephesians 1:18)

What an extraordinary combination! It is a mystery that God should find his inheritance and portion in the love of men and women like ourselves. But that he should find the riches of glory in them!--this passes thought. It may, however, be explained by a piece of farming that I learnt recently. The other day, when travelling in Scotland, I was introduced to some farmers whose soil was naturally of the poorest description; and yet, in answer to my inquiries, I found that they were able to raise crops of considerable weight and value. This seemed to me very extraordinary. Out of nothing, nothing comes, is the usual rule. But they unravelled the mystery by telling me that they put in, in enriching manure, all that they took out in the days of golden harvest.

Is not this the secret of any grace or wealth there is in Christian lives? 

Not unto us, not unto us, but unto Thee, O Christ of God, be the glory! Whatever Thou dost get out of us, Thou must first put in. And all the crops of golden grain, all the fruits of Christian grace, are Thine from us, because Thou hast by thy blood and tears, by the sunshine of thy love, and the rain of thy grace, enriched natures which in themselves were arid as the desert and barren as the sand. 

Augustine therefore said truly, "Give what Thou commandest, and then command what Thou wilt."

But we must see to it that we keep nothing back. There must be no reserve put on any part of our being. Spirit, soul, and body must be freely yielded to the great Husbandman. We, who are God's tillage, must make no bargain with his ploughshare, and withhold no acre from the operations of his Spirit.

This is the curse of Christian living. Here is the reason why God is so little to us. We are mean enough to wish to make all we can of God, and to give Him as little as possible of ourselves. We fence off a part of ourselves for God, excluding Him from all the rest. But it is a compact that will not hold. 

Love will only give itself to love. 

The shadows of secrecy or reserve on either side will blight a friendship in which all the conditions seem perfectly adjusted. And many a life that might grow rich in its heritage of God is dwindled and marred, because it sets a limitation on God's heritage of itself.

Give all thou hast to God. As He bought, so let Him possess, everything. He will occupy and keep thee. He will bring fruit out of thy rockiest nature, as the Norwegians raise crops on every scrap of soil on their mountain slopes. He will put into thee the grace that thou shalt give back to Him in fruit. He will win for Himself a great name, as He turns thy desert places into gardens, and makes thy wildernesses blossom as the rose.

THE RARE DESERT LILLY

He Must Increase

Chip Brogden


"He must increase, but I must decrease (John 3:30)."

These seven words found in John 3:30 contain the entire mystery of God’s dealings with man from ages past to eternity future. "He [Christ] must increase." All of God’s works are towards this end of increasing Christ. In other words, everything God has done, is doing, and will do is related towards revealing His Son and bringing us into the full-knowledge (epignosis) of Him. The goal is for Christ to have the preeminence in all things, beginning with us individually as disciples, then with the Church, and finally with all creation, "that He may be All in All."

He MUST increase. Isaiah tells us that there will be no end of the increase of His government and peace. In the beginning was the Word, and we can see how God has worked steadily from the beginning to increase Christ. From types and shadows in the Old Testament we see Christ coming into view. Then the Word is made flesh and dwells among us, and Christ is increased yet again. Next He comes to dwell within us, and this is a major increase. Finally, He begins to conform us to His own image through the indwelling Life. If we are growing up into Him then He is increasing daily. Eventually every knee will bow and every tongue will confess that Jesus Christ is Lord. Beyond this, we are told that God will continue to reveal His Son in the ages to come, bringing us into depths and dimensions of Christ that we cannot fathom.

God is not moving backward, but in the Son and through the Son, He moves steadily forward. Christ MUST increase. This is the Law of the Spirit of Life in Christ Jesus. Just as we cannot have gravity without having the law of gravity, so it is impossible to have the Life of the Lord but not have the Law of that Life. And the Law of Life is that Christ must increase.

"But I must decrease." Why doesn’t God reveal His Son to us, in all His glory, all at once? What prevents Christ from filling all things and having the preeminence now? Why do we not yet see all things submitted to Him? Because we must be decreased. If He is to become greater then I must become lesser. When Paul says, "Not I, but Christ," he is saying "He must increase, but I must decrease."

Just as all things are working together towards God’s purpose of increasing Christ, so all things are working together towards decreasing us. It does not matter if we understand it or comprehend it. It does not matter if you believe in it or agree with it. You are being decreased just the same, and Christ is being increased. It MUST be so, therefore it IS so. Scientists call this decreasing "entropy", and it means, "inevitable and steady deterioration". We can observe this in creation. 

The present things are groaning and travailing in pain, deteriorating in order to make way for a new heaven and a new earth. We begin to die as soon as we are born. We can look in our own bodies for evidence of "inevitable and steady deterioration" as we move towards a redeemed body. But more importantly, WE, the "I", the "Self", is being decreased that Christ may fill us.

How are we decreased? Let us say right away that it is not your duty to decrease yourself, to become an ascetic, and crawl around in the dirt in abject poverty. It is not an outward decreasing, but an inward decreasing, a coming to the end of ourselves. The Kingdom of God belongs to the poor in spirit. Earlier, John said, "A man can have nothing except he receive it from heaven." Now we may have quite a bit, but if we obtained it from a source other than Christ, it amounts to nothing. Only those sufficiently decreased, the poor in spirit, can see this. This poverty cannot be achieved through self-effort. 

In fact, part of the decreasing process is the realization that I can do nothing of myself, including decreasing myself. Just as I cannot commit suicide by crucifixion, so I cannot crucify my flesh. The only way to learn this is to fail hundreds, even thousands of times. Then we will learn to say, "I have no confidence in the flesh."

In the world we will experience temptations, testings, and trials. We will experience persecution, tribulation, and afflictions of soul and body. We will experience mistreatment and misunderstanding. It is not a question of God allowing or not allowing things to happen. It is part of living. Some things we do to ourselves, other things we do to each other. Our Father knows about every bird which falls to the ground, but He does not always prevent it from falling.

What are we to learn from this? That our response to what happens is more important than what happens. Here is a mystery: one man’s experience drives him to curse God, while another man’s identical experience drives him to bless God. Your response to what happens is more important than what happens.

If we see that offenses are bound to come, that there is no way to live in the world apart from what happens, then we must see that the difference between overcoming and not overcoming lies in our response to what happens.

Paul did not pray to be weak so that he could be strong. Naturally speaking, we despise weakness. We prefer strength. But human strength is an illusion. It is not true strength. The Lord shows us His grace is made perfect (or, is matured) through our weakness. Now, Paul rejoices in his weakness, in his being decreased: for "when I am weak, then I am strong." To the degree that we accept the decrease of ourselves, to that degree will we experience the increasing of Christ.

We cannot walk the narrow path until we have entered the narrow gate. But we cannot assume that because we have entered the narrow gate we are now finished. Most people lay stress on the gate, and their goal is to get people just far enough through the gate that they can claim salvation. That is where most of the Church sits today, just inside the narrow gate, rejoicing in a future salvation, a future heaven, a future return of Christ, and a future reward. But the narrow gate is only the beginning. The narrow gate only opens the door to the narrow way. It is the narrow way which leads to Life, and few find it. Fewer still walk to the end of it.

Now what we are discussing is an event as well as a process. There is a once-and-for-all decision to follow Christ, but we have to keep on following. Entering the gate is a once-and-for-all event, but walking the path is a process. We gain everything when we enter the gate, but we must walk the path in order to now live out of what we have. We are new creations, but we are being changed daily into the image of Christ. We died with Christ once: yet we die daily. We were crucified with Him once: yet we take up the cross daily. We were raised with Him once: yet we experience His Life daily. We were ascended with Him and we were seated with Him in the heavenlies once: but we live out the heavenly position in our daily walk, daily ascending above the earth, above the natural, to sit with Him in His throne as overcomers.

God wills that "all men would be saved (narrow gate) and would come to the full-knowledge [epignosis] of Truth (narrow way)." Those who merely enter the narrow gate have yet to satisfy God’s heart. There is rejoicing in heaven over one sinner who repents, but as Arthur Katz has said, "Many are saved, but few are converted." 

It is God’s will, His desire, that we come to the end of ourselves so that Christ may have the preeminence in us. Jesus said, "If you have seen Me, you have seen the Father." Hebrews tells us that Christ is the brightness of God’s glory, and the express image (or exact representation) of His person. Likewise, God’s purpose for us as disciples (and by extension, the Church) is "if you have seen a disciple, you have seen Jesus." The Christian is to be the brightness of Christ’s glory, and the exact representation of His person. I lack the vocabulary to express this adequately, but I trust the Lord will show us.

This is beyond "mere salvation", this is conversion, this is conformity to the very image of Christ. He most certainly does not have the preeminence in us now, thus, "He must increase, but I must decrease."

We have emphasized the Church for so long that we have lost sight of the individual disciples of which the Church consists. If one member lacks, the entire Body goes lacking. It is not so much a problem with the Church failing to apprehend its fullness as it is the individual disciples of the Lord failing to count the cost, suffer all as loss, and progress down the narrow way towards Christ as All in All. As the disciples go, so goes the Church. If Christ does not have the preeminence in the Church, it is because He does not have the preeminence in us as disciples.

If we have truly entered the gate and are walking the path, if we have truly yielded our lives to Him and long to know Him, then everything we experience is working to increase Christ and decrease us. On the positive side, the Holy Spirit is working to bring us into a more perfect knowledge of Christ. The Spirit is increasing Him, leading us into "all Truth", towards epignosis. On the negative side, the principle of the Cross is working to decrease us, to bring us to the end of ourselves, to reduce us to nothing. Eastern mysticism has long been aware of this positive and negative at work, it has simply misunderstood what it means and misappropriated it towards an end other than Christ. They have observed a principle but lack the Truth to explain the principle.

We must see that for every decrease of Self, Christ is increased. Even in our discussions we groan inwardly about having to die daily, having to give up our way and our will. We ought instead to be excited about Christ being increased, and how much He stands to gain in us and through us. He MUST increase, but you MUST decrease. 

It is better to relinquish everything now, on a voluntary basis, and lose our lives in order to gain our real Life. It is more glorious to enter the Kingdom out of a desire to give Christ the preeminence than to enter kicking and screaming and crying because we love ourselves too much. Make no mistake, if it is the Kingdom you seek, the Kingdom you will find, but you must be changed in order to enter therein.

 If you seek power from God you will have to accept weakness in yourself. If you want to rule with Him you must suffer with Him. If you want His Life you must give up your life. You can have either one you want, but you cannot have both. There is no increase without decrease, and there is no decrease without increase.

May the Son be increased through these words. Amen.