Chapter 2 – The God of Paul

“But my God shall supply all your need according to his riches in glory by Christ Jesus.” (Philippians 4: 19.)

This is Paul’s legacy to his disciples and friends. He bequeaths to us his God and all that his own life and experience have revealed of His infinite all-sufficiency. This wonderful phrase begins with “God” and ends with “Christ Jesus,” and between these two extremes lie, first, “all your need,” and second, “His riches in glory.” It is not only a bank-note, but it is a whole bank with all the resources of the proprietor behind it.

The greatest need of Christian life is to know God and His resources. Now the Bible is just a revelation of the all-sufficiency of God through the human channels and instruments that He has used to reveal Himself. The typical lives and characters of the Holy Scriptures are not so much remarkable for themselves as for the divine Presence that stands back of each of them. The difference between human heroes and sacred characters lies just in this: the man is just a man, but behind the man of God, God Himself is ever standing greater than the man and overshadowing him by His infinite and glorious Presence.

When one of the greatest of our national heroes returned, his grateful country crowned him with the honors of a successful war. Behind him there stood, of course, the valuable realm that he had conquered for us and the glorious flag which he represented. But that was all. And he himself was for the time the supreme personality that absorbed the public eye and heart. But behind Enoch is Enoch’s God. Behind Elijah is Elijah’s God. Behind Moses is a Presence far mightier than Moses. Behind Paul is the marvelous Presence that his life reveals and that his last will and testament bequeaths to every Christian heart. Standing on the threshold of his new life, and just awaking from the startling farewell of his glorified master, Elisha faced the frowning Jordan and the mighty tasks of his divine ministry. But we are so glad that he did not ask for Elijah. He asked for Elijah’s God.

And so Paul, separated from his beloved Philippian friends, does not try to comfort them with the mere promise of his earthly presence, for he knew that even that could be but temporary, but he gives them his God. Compressing into a single sentence all the meaning of his own experience and of God’s infinite riches he says, “My God shall supply all your need according to His riches in glory by Christ Jesus.”

Each of these representative lives reveals God in some new light, and so Paul’s God stands before us in a light as distinctive and quite as glorious as Elisha’s or Elijah’s. What are the lessons the life of Paul teaches us about the all-sufficiency of God? We have often looked at Paul, now let us look at Paul’s wonderful God.

First, we see that the God of Paul is a God that can save the greatest sinner and reach the hardest case of unbelief. Paul presents himself to us as the pattern sinner. With deepest humility, and yet utmost self-unconsciousness, he tells us not how deserving he was, but how unworthy. He counts himself the pattern sinner set forth on purpose to show that God can save anybody since He saved him. “For this cause,” he says, “I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting.” After Paul, anybody.

The peculiarity of Paul’s case, that made it especially difficult, was that Paul was not so much a bad sinner as a good one. He was a moral man, a righteous man, a blameless man, a conscientious man, a religious man, a most earnest worker for the religious cause in which he believed. There was no loose joint in his harness where the arrow of conviction could enter. He had lived “in all good conscience before God,” unto the day of his conversion. Such a man is very difficult to reach. Our appeals roll off like water. God’s severest warnings found no lodging place in his armor-plated soul.

Yet one flash of Christ’s revealing light, one glimpse of His suffering face and pitying love, broke this hard and willful soul to pieces and sent him forth to live under the constraining power of grateful love. Beloved, are you praying for some hard case, some godless, hardened soul? Remember the God that saved Paul and pray and not faint.

Second, the God of Paul is able to raise us to the highest saintliness, for Paul is not only a pattern sinner, but he is also a pattern saint. He dares to say, “Those things, which you have both learned, and received, and heard, and seen in me, do.” But the primary feature of his saintliness is that it is all Christlikeness. He never stands in front but always hides behind the form and loveliness of Jesus Christ. He never tells us of his perfections, but only of the grace of his Savior. The very watchword of his life is: “I am crucified with Christ: nevertheless I live; yet not I, but Christ lives in me.” This is the highest as well as the lowliest form of holy character. If we could impress people with the fact that we are preeminently holy, we would discourage them, for they would put their own lives in contrast and say they could never reach us; but if we tell them of a life conscious of its weakness that was able to take from Another the strength it did not have, the righteousness it could not work out, the loveliness that was foreign to its nature, and that the same gracious One will be the same to them that He has been to us, then people are encouraged and lifted up.

The story of Paul’s spiritual experience is a constant revelation of Jesus and His nearness to, and sufficiency for the weakest heart, the humblest saint, the most strangely constituted and severely tried and hindered life. Three things were especially marked in Paul’s saintliness. The first was what we might call righteousness, the quality of integrity, that essential foundation of all deeper and higher experience, a life right with God and man.

But that was not all. There was a second higher quality of Christian sweetness and loveliness. In one of his most striking passages he contrasts the righteous man with the good man. The righteous man is like the granite rock, hard but yet true. But the good man is like the moss covered mountain side, radiant with flowers and fresh with springing cascades, beautiful as well as true. “For a good man,” he says, one would “even dare to die,” but for the righteous man “scarcely” would one die. Now Paul exhorts us to combine these two elements. “Whatsoever things are just” he speaks of in one clause, “Whatsoever things are lovely,” in another, and he bids us combine them. In his own life they were beautifully blended. His holiness was not harsh, inaccessible, unattractive, but full of lowliness, gentleness, affectionateness, sympathy, consideration for others, simple as a child, loving as a woman, tender as a mother, affectionate as a father, the fountain of tears always ready to flow at a touch, a heart all throbbing with humanness as well as holiness. This is the life that wins and draws many, and it will come from a higher source, from the heart of Jesus. It was he that wrote about love and lived it, too, but he might well have put the word “Christ” wherever he put “love” in the thirteenth chapter of First Corinthians.

But there was a third element in the character of Paul for which Christ was equally sufficient, and that is the practical element, the element of sense, soundness of judgment, symmetry and balance of character. “God has . . . given us” he says, “the spirit . . . of power, and of love, and of a sound mind.” It was this wonderful completeness that gave strength to every part of Paul’s extraordinary life. Now the God that made him what he was is waiting to be the same to each of us if we will meet the tests and take Him at His word.

And then, third, the God of Paul is able to strengthen in times of suffering. Paul was not only a pattern sinner and a pattern saint, but a pattern sufferer. In one of the most remarkable passages of his letters he speaks of himself as a “spectacle” and a “gazing stock,” and one set forth in the eyes of the universe to exhibit what God can be in a human life. He was exposed to the severest trials that can come to a human soul or body. Listen to the catalogue in 2 Corinthians 11: “Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and day I have been in the deep; in journeyings often, in perils of waters, in perils of robbers, in perils by my own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. Besides those things that are without, that which comes upon me daily, the care of all the churches. Who is weak, and I am not weak? Who is offended, and I burn not? If I must needs glory, I will glory of the things which concern my infirmities.”

Again we have a description almost as startling in 1Corinthians 4: 9-13. “For I think that God has set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men. We are fools for Christ’s sake, but you are wise in Christ; we are weak, but you are strong; you are honorable, but we are despised. Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place; and labor, working with our own hands: being reviled, we bless; being persecuted, we suffer it: being defamed, we entreat: we are made as the filth of the world, and are the off-scouring of all things unto this day.”

Here he tells us that, as in the Roman games the brutal master of ceremonies reserved for the last a bloody tragedy, and, after men’s lives had been played with through the day, at last the thirst for blood was glutted and some noble gladiator was given over to be murdered in the arena; so, he says, “God has set forth us the apostles last, as it were appointed to death.” Then he speaks of every form of privation, suffering and distress, all that can come from physical drudgery, the deprivation of friends and life, the cruel desertion of loved friends, the fury of the elements, the perils of the sea, the hate of Satan, and the inner burdens that came to him for the sake of others through his sympathetic nature. Paul bore, as it were, the whole burden of the suffering body of Christ, and it seemed as though it were appointed for him to endure that which remained of the afflictions of Christ for His body, the Church.

And yet how did he go through the fiery ordeal? Not only did he endure it, but he was more than conqueror; not only did he stand it with patience, but he gloried in it with triumphant joy. Listen to him as he cries: “We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed; always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.” Listen to him again, “As unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.”

Listen to him once more as he tells the elders of Ephesus not only of what he has suffered but that the Holy Ghost has delivered him. “The Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me.” And yet what does he add: “None of these things move me.” They did not even disturb him nor take away his strength from the needs of others and the claims of his work. “Neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God.”

What was the secret of this wonderful patience, this victorious suffering? He tells us in another place how God answered him when he asked that the great burden of suffering be removed. The answer was, “My grace is sufficient for you: for my strength is made perfect in weakness.” “Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong.” These things became to him but vessels to hold more of his Lord’s grace, and so he not only endured them, but welcomed them and turned everything into victory and praise through the all-sufficient grace of Jesus Christ.

And then, in the fourth place, the God of Paul is a God that can strengthen and sustain the suffering body. Paul’s experience reveals two phases. The first is the direct healing of actual sickness by the immediate manifestation of the power of God in the body. We read of one of these healings in 2 Corinthians 1: 8-10. Here we are told of a case where he was “pressed out of measure, above strength,” so that he despaired even of life. But God delivered him in direct answer to prayer.

We are told of another similar incident in the Acts of the Apostles, where he had been apparently stoned to death at Lystra, and as the disciples stood around him he arose upon his feet and went quietly on with his work as though nothing had occurred.

But we have a second phase of divine life in Paul, revealed in 2 Corinthians 4. This was not so much an immediate act of healing as a constant habit of drawing the life of Jesus Christ directly from Him and finding it a constant experience in his mortal flesh, enabling him to rise above the power of his own natural weakness and go through life with a weak frame and yet a supernatural strength. The same God can still be the same to us in our mortal flesh as well as in our spiritual life.

Finally, the God of Paul is sufficient for all the service that He claims from us. Paul’s life was preeminently one of service. “I labored more abundantly than they all,” he could say, and yet he added, “yet not I, but the grace of God which was with me.” He took the strength of Jesus and the Holy Spirit for every task and he counted himself equal to anything in this divine enduement. Indeed, every situation that came to him was but an opportunity for service. If he was in prison, he immediately went to work for the salvation of all the prisoners. If he was joined to two soldiers in the barracks, before morning they were converted, and writing to the Philippians from Rome he told them the joyful news that all that are in the barracks have accepted Jesus Christ. Look at him on his voyage to Rome. We see a missionary who started off for the greatest field in the world, having received a free pass as a prisoner of the law, who took command of the ship through that awful tempest, first saving the lives and then the souls of all on board. Look at him again at Rome brought before the emperor, and even dragged into the Coliseum to fight with the lions. How did he look at it? It was simply an opportunity for service. There he had, at last, a chance to preach to old bloody Nero the message of judgment and salvation, and forgetting all about his own danger and even unconscious for the time of the roar of the Namibian lion in yonder cage waiting perhaps to devour him, his thought was to be true to his trust and let God take care of him. Writing about this incident he says: “At my first answer no man stood with me, but all men forsook me . . . Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known.” And he adds: “I was delivered out of the mouth of the lion.” His business was to preach to Nero; God’s business was to look out for the lion.

In the face of a thousand disadvantages with neither churches nor missionary boards to back him, in a single lifetime this marvelous man carried the Gospel to all the leading cities of the world, and planted churches from which all the Christianity on earth today has come down. What was the secret of it all? “My God,” and, “His riches in glory by Christ Jesus.” Beloved, will you have Paul’s God, and will you use His infinite resources for such a life of saintliness, victorious suffering, and holy service as he?



Chapter 3 – The God of Jacob

“Fear not, thou worm Jacob.” (Isaiah 41:14.)
“I the Lord am your Savior and your Redeemer, the mighty One of Jacob.”(Isaiah 49:26.)

What a combination! Thou worm Jacob, the Mighty One of Jacob! A worm united to Omnipotence! What so weak and worthless as a worm! What so mighty as the Mighty One of Jacob! This tells the story — not Jacob, but Jacob’s God; not man, but the all-sufficient God displacing man and substituting His own infinite fulness.

We have seen a little of the resources of God in the story of Elijah and Elisha and in the life of Paul. But someone might say that all this might well occur in lives so lofty and sublime, but can I, a weak and worthless man, reach such heights of victory and glory?

Therefore we turn now to the life of a weak and worthless man that we may show that God uses such men to make them the peculiar illustrations of His own grace and sufficiency. The one lesson of Jacob’s life is sovereign grace. We have already seen that this was one lesson of Paul’s life and that his deepest thought and highest testimony was “Not I, but Christ lives in me.”

If ever there was a man that deserved to be called a worm, it was the supplanting son of Isaac. And yet this was the man whom God selected from among all the patriarchs to be head of Israel’s tribes and the real founder of the covenant people to whom was committed the oracles of God. Therefore Jacob is more especially fitted to set forth the grace of God than any other of the Bible characters. Let us look at the lessons which his life illustrates with respect to the resources of our God.

We see in Jacob’s life the God who can choose and use unworthy and unattractive lives and characters. Had we been choosing on natural principles between the two sons of Isaac we may have preferred the big-hearted, impulsive Esau. His father did prefer him and tried his best to hold for him the tribal blessing and divine birthright. There was little naturally in Jacob that was attractive. He represented that class of the human race, happily by no means all, who have become the embodiment of the hard, keen, grasping man, the man who seems to have become crystallized into a financial machine and bargain counter. Jacob was intensely selfish and deceitful, disposed to take advantage of another’s misfortune. There is no type of human nature that, by the common consent of mankind, is more detestable than the hard, cold, heartless miser. He is lower even than the groveling sensualist in the scale of humanity. And yet God chose this man in order to prove that there is no class of humanity so hard, so hopeless, as not to be within reach of sovereign grace, indeed, that God loves a hard case and that “where sin abounded, grace did much more abound.”

If there is a soul reading these lines who is discouraged about himself, remember Jacob, and then remember Jacob’s God, the One that could choose a worm and make him a prince with God and with men; the One who is still saying, “God has chosen the foolish things of the world to confound the wise; and God has chosen the weak things of the world to confound the things which are mighty.”

And then the God of Jacob is a God that can discern elements of good and possibilities of the highest things in the most unlikely lives. Back of Jacob’s meanness there was something that had in it inherently the elements of power and blessing, and back of Esau’s apparent nobility there was something earthborn and incapable of the highest things. Not without reason has God said of these two men, “Jacob have I loved, but Esau have I hated.” What was it in Jacob that God loved and that became a point of contact with His grace? It was that element which we might call the spiritual. It was the peculiar insight into the higher things which discerns and chooses the best. It is a kind of intuition, a spiritual instinct, the germ in fact, of the higher nature. It enabled Jacob to discover, to appreciate, and to desire intensely all that was meant in the divine birthright, while on the other hand the lack of it led Esau to despise this. All he cared for was the gratification of his natural and grosser appetites. He was a splendid animal; that was all. When he was hungry, he wanted food, and he cared not how he got it. He had not the power to comprehend or prize the higher blessing which was his by natural right. In the hour of his extremity we find him exclaiming, “Behold, I am at the point to die: and what profit shall this birthright do to me?” That was the very time when it should have meant most to him, for it secured to him the favor of his covenant God, a part among the covenant people, and the high honor of standing in the front of that line that was to lead up to the promised seed, the coming Messiah. While it had the highest natural dignities and privileges connected with it, it was preeminently spiritual in its meaning and value. And yet Esau, realizing none of these things, recklessly and blindly threw it away for a mess of pottage. The sacred writer crystallizes into a single sentence the meaning of the act, “Thus Esau despised his birthright.”

Now what God loved in Jacob was the quality that appreciated, desired and chose the higher things. God loved him for it and God came to meet him and gave him what he desired. “They have their reward,” is the awful sentence of Christ on humanity. Men and women generally get what they want. If they are after earthly things they will probably find them. If they “seek . . . first the kingdom of God, and his righteousness” “they which do hunger and thirst after righteousness . . . shall be filled.”

It is often true that the worst and the best are closely akin in human nature. The most discouraged and sinful man is often so because the devil has seen his folly and has perverted the bud into a thorn. God sees everything through the crust of evil, and He comes to meet and satisfy the yet undimmed jewel of some deep and earnest longing for better things. It is comforting to know that we have a God who is not looking for the evil in us but for the good that is trying to find some point of contact with better things, looking in every human soul for some place where the chain of mercy can fasten and lift us to the skies. Dear friend, if you are far away from God and conscious of utter unworthiness, there is one question we would ask you, Would you have God’s love for your heart? Would you choose His will if it were offered to you? Would you part with everything to have the best and highest things? Then you have that which God loved in Jacob and that which will feel after God until it finds Him.

In the third instance, we see in Jacob’s God one who can reveal Himself to a soul that is utterly ignorant of Him. When Jacob went out from his father’s house and his mother’s arms he had indeed set his heart on the highest things so far as he knew them and won by a very unworthy transaction the covenant, but as yet he knew nothing of God in his own experience. We see this in his confession in Bethel’s cave, “Surely the Lord is in this place; and I knew it not.”

We see also the lack of all filial love and confidence. “How dreadful is this place!” It was a raw, unenlightened, natural heart shrinking from the presence of God, knowing nothing of trust and love. But to that poor, dark, lonely heart God came and made Himself known by that vision of divine light and revelation, which became, not only to him, but to all coming generations, a ladder reaching to heaven from the lowest, loneliest spot. Well do I remember the day that I rode along the bridle path that leads to the ruins of ancient Bethel, stopping from time to time at the numerous caves along the road and wondering in which of them Jacob lay down with a stone for his pillow on the first night of his absence from his home. My guide pointed across the valley, and he said, “This is the cave where Jacob slept, because yonder you can see on the rock hillside the great ledges of stone rising one above the other like mighty steps, and in the dim moonlight, you know, it seemed to Jacob like a ladder that reached to heaven.” You see my guide was an accomplished higher critic. He thought he could explain the Bible without any supernatural element. I told him I knew better. The ladder Jacob saw was not even that bold ledge of ascending rocks, but it was that invisible stair which your faith and mine has often seen since, reaching from our helplessness to His high heaven and bringing down the angels of God with messages of help and blessing. That was the time when Jacob first met with God.

There comes such an hour in every redeemed life. You had known about Him, you had chosen Him, you had set your heart upon Him, but He had never yet become a real fact in your experience. But one night of loneliness, one hour of deep trouble, some crisis when you were forced to pray, you found God and He became revealed to you henceforth the greatest fact in your life, the One with whom you have to do, your covenant God and Friend, saying to you as He did to Jacob, “Behold, I am with you, and will keep you in all places wheresoever you go . . . for I will not leave you, until I have done that which I have spoken to you of.” It is yours to choose Him. It is His to make Himself known, and it is His eternal promise: “Then shall we know if we follow on to know the Lord.”

In the fourth place, the God of Jacob is one that follows His children even through years of imperfection and wandering while they are often far from Him. For Jacob went forth from that Bethel vision a new man and a man of God but still full of the old selfish, supplanting spirit. And so we see him following his own devices, fighting his own battles, intriguing with Laban and trying to match his cunning with equal cunning. We see him bargaining for a wife and losing in the first transaction. We see him later getting the better of his uncle, and finally, through deep strategy leaving the land of his temporary adoption possessed of boundless riches; and yet he was the same old Jacob in many ways. He had not forsaken God. He had prayed often. He had asked God to prosper him in his business contrivances and schemes. But still it was Jacob, the worm Jacob, the selfish, supplanting man. But God did not leave him all these years. He followed him, loved him, blessed him, prospered him, and in due time called him back to better things.

And so, dear child of God, He has followed you even amid your wanderings. He has not wanted you where you were; but He has not left you alone. As He went with Israel through the wilderness, so He has gone with you on the weary round. In all your affliction He has been afflicted, and the Angel of His Presence has saved you and has led you all your days. Thus God still loves His imperfect children. He does not forsake them in their mistakes and follies, but He is still a God of infinite longsuffering, boundless patience and tender, fatherly pity. This should not encourage us to live short of our highest privileges, but it should lead us by grateful love to follow Him more closely and choose His highest will.

Then, we see in Jacob’s God one who at last knew how to bring the pressure that led Jacob to the crisis of his life. The time had come for a new and deeper experience, so God led him back toward his ancient home. It is the old Jacob coming back. He is enlarged with flocks and herds and a great household, but we see Jacob all through his wise forethought, his infinite contriving to protect his family and his flocks, and when he finds his incensed brother Esau coming to meet him with an armed band, he exhausts all the resources of his skill and invention to forestall him or defend himself from him. He divides his family and his flocks into little bands so that if one is stricken the other will escape. At last he realizes how vain it all is, and he is thrown absolutely and helplessly upon the mercy and power of God.

The way narrows to a lone path where only two can walk, God and Jacob. There just across the brook Jabbok and under the solemn stars of the Orient, Jacob came face to face with the crisis of his life. He must either go down or go higher. It is either God or ruin. And so the religious instinct turns heavenward. Jacob prays as he has never prayed before.

But there is another conflict. God is wrestling with Jacob more than Jacob is wrestling with God. We are told significantly that “there wrestled a man with him until the breaking of the day.” It was the Son of Man. It was the Angel of the Covenant. It was God in human form pressing down and pressing out the old Jacob life, and before the morning broke God had prevailed and Jacob fell with his thigh dislocated. But as he fell, he fell into the arms of God and there he clung and wrestled too until the blessing came, and the new life was born and he arose from the earthly to the heavenly, the human to the divine, the natural to the supernatural, and as he went forth that morning he was a weak and broken man, but God was there instead and the heavenly voice proclaimed, “Your name shall be called no more Jacob, but Israel: for as a prince have you power with God and with men, and have prevailed.”

Beloved, this must ever be a typical scene in every transformed life. There comes a crisis hour to each of us if God has called us to the highest and best. When all our resources fail, when we face either ruin or something higher than we ever dreamed, when we must have infinite help from God and yet before we can have it we must let something go; we must surrender completely, we must cease from our own wisdom, strength and righteousness and become crucified with Christ and alive in Him. God knows how to lead us up to this crisis and He knows how to lead us through. Beloved, is He leading you thus? Is this the meaning of your deep trial, of your difficult surroundings, of that impossible situation, or that trying place through which you cannot go without Him and yet you have not enough of Him to give you victory? Oh, turn to Jacob’s God. Cast yourself helplessly at His feet. Die to your strength and wisdom and in His loving arms and rise like Jacob into His strength and all-sufficiency. There is no way out of your hard and narrow place but at the top. You must get deliverance by rising higher and coming into a new experience with God. Oh, may it bring you into all that is meant by the revelation of the Mighty One of Jacob.

In the sixth place we see in Jacob’s God the God who knows how to finish His work by the slow discipline of suffering. That experience at Jabbok was the real crisis; but the completion of the work required the years that followed. There are some things which God can only do through time. There are processes of grace that need to be carried through long years of discipline. There is a slow fire which dissolves and consumes as no fierce furnace heat can ever do in a moment of time. There is One that sits as a Refiner and Purifier of silver through the long years, finishing His work until He can see His image in the molten metal. This is the God of Jacob. And so, through the forty years that followed, He led Jacob through the longest, slowest, hardest trials. And how keen the pain! How sensitive the spirit that He touched!

So He comes to you, beloved, in the place that hurts you most. Often it is our heart’s deepest affections. Rachel died; his family pride was wounded in the dishonor of his daughter; Joseph, Rachel’s son, was torn from his presence amid scenes and associations of unspeakable horror. The years dragged out their slow length with that haunting shadow of suspense and agony, until at last he cried, “All these things are against me.” But all the while Jacob was being burned up and God burned in. And when at last we meet him in the calm sunset of his life ,we hear the rash, self-confident man saying something he could not have learned otherwise, “I have waited for Your salvation, O Lord.” And we see the sorrow at last turned into joy. We see the shadows pass away and the rainbow arch surmount their frowning masses. We hear the evening song of a victorious life, “The God which fed me all my life long . . . the Angel which redeemed me from all evil.” We see even Joseph given back and all the sorrow turned into joy while its blessed spiritual lesson remains forevermore in the transformed life of the venerable patriarch and the established saint. Thus the God of Jacob knows how to try us and how to deliver us out of trial. “Think it not strange concerning the fiery trial which is to try you,” but, “that the trial of your faith, being much more precious than of gold that perishes, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ.”

The seventh point we will consider is that the God of Jacob is a God that loves to use the instrument that He has thus prepared. It was not Abraham the mighty believer, it was not Isaac, the meek and gentle son; but it was Jacob, the transformed supplanter, that God chose to be the head of Israel’s tribes and the founder of the chosen people, who, on his dying bed, pronounced the prophetic blessing upon his seed which all the ages since then have been fulfilling. To this day the nation bears the name of Israel and the seed of Jacob.

And so God will take our lives when He has prepared them in proportion to what they have cost Him. The degree of power that comes out of an element is measured by the degree that goes into it. The mighty power that ran the steamer and the train came out of yonder coal mine, but all that power was put in the coal mine ages ago, when God burned up by fiery heat of primeval times the vast forest of vegetation that covered the world and turned them into coal. It first came down from heaven into the mines of earth and then went out from the mines of earth in another form of the same power.

And so after God has pressed into a life by long and hard processes of trial and discipline the influences of His grace and the power of His transforming Spirit, then He loves to take out of that life the same power and expend it upon others. Power never can be lost, and so if we receive of God’s fulness we can no more help giving it out than the sun can stop shining. And so the God of Jacob, if we will let Him have us, hold us, fill us, will surely use us, and whether it be as the silent salt that penetrates the air with its wholesome savor, or the glorious light that more positively radiates over earth and sky, we shall become forces for good and instruments for the glory of God and the blessing of our fellow man, and all flesh shall know “that I, the Lord, am your Savior and Redeemer, the mighty One of Jacob.”



Chapter 4 – The God of Esther

“Surely the wrath of man will praise You: the remainder of wrath You will restrain.” (Psalm 76: 10.)
“For if you altogether hold your peace at this time, then shall there enlargement and deliverance arise to the Jews from another place; but you and your father’s house shall be destroyed: and who knows whether you are come to the kingdom for such a time as this?” (Esther 4:14.)

We have been looking at the divine character and resources as illustrated in the lives of remarkable men occupying a high place in the stage of history and kingdom of God. We will now look at the revelation of God as it appears in a unique and very different situation, in the life of a lone girl and a despised man, far removed from sympathy and influence and called to face the most trying difficulties and the most terrific dangers. The story of Esther tells us how God can meet such a life and make the wrath of man to praise Him and the remainder thereof restrain.

The story is soon told. It is one of the romances of the Bible. It is a chapter from the reign of Xerxes, the rich and splendid king of Persia, whose mighty army of millions was defeated by the brave Greeks. The drama opens with a splendid feast costing millions of dollars. In the height of the gaiety the king called for his beautiful and favorite wife to appear before his drunken lords and gratify their coarse curiosity by what always is to an Eastern woman a sacrifice of modesty, the exhibition of her beautiful face. Vashti refused and was deposed from her high place and another sought to fill it.

In the family of an upright Jew named Mordecai, was a beautiful maiden, his niece, and to her lot it fell in the providences of God to inherit the crown of Vashti and to become queen of Persia.

The favorite of Xerxes was a proud noble named Haman. Haman and his vanity were deeply wounded by the refusal of Mordecai to pay the worship and obeisance that he claimed from the people. Mordecai disdained to degrade himself at the feet of any man and so Haman tried to destroy him. The plot moves on with dramatic force. Haman was too proud to wreak his vengeance upon Mordecai alone, but determined upon a magnificent revenge, the destruction of his people, the entire Jewish nation scattered throughout the empire of Persia and numbering doubtless many millions. In an evil hour he won the consent of Xerxes and the decree went forth, signed by the king’s royal signet, which none could reverse, that on a certain day the whole Jewish population could be massacred under official sanction. In addition to this he planned the destruction of Mordecai himself and even went so far as to erect the gallows on which he was to be hanged.

But God’s providences began to work. First it came about that Mordecai was the instrument of saving the life of the king by revealing a secret plot upon his life, and after having been neglected for a long time, suddenly God laid upon the heart of the king the remembrances of his kindness and led him to issue a royal decree which Haman himself was compelled to carry out for a public tribute to Mordecai in the sight of the whole population and of the most distinguished character.

Mordecai did not rest in quiet inaction, but immediately called upon Esther to rise to the occasion and meet the great purpose for which God had exalted her to her high station. This meant nothing less than that Esther should go into the presence of her king and plead for the lives of her people. This was rendered peculiarly difficult by the fact that Esther herself had not been summoned into the king’s presence for many days and she felt that her venture unbidden might cost her life. It was then that Mordecai addressed to her the stirring and solemn message of the text. “If you altogether hold your peace at this time, then shall there enlargement and deliverance arise to the Jews from another place; but you and your father’s house shall be destroyed: and who knows whether you are come to the kingdom for such a time as this?”

This decided her, and asking her uncle to help her by his prayers, she ventured into the presence of the king. God was with her. The golden scepter was stretched out and her royal lord bade her ask anything she chose even unto half of the kingdom. Esther was tactful enough not to press her petition too soon but she asked the king to a banquet that day and invited Haman to accompany him. But again Esther waited another day, renewing the invitation and still waiting on God to prepare the way and show her the very moment when she was to act. At last the crisis moment came and it came just after Mordecai had been signally honored by the public tribute ordered by the king. Haman had just returned from the hated service when he went into the presence of the king and queen to the banquet and then it was that Esther, turning indignantly upon him, demanded protection from his wickedness and cruelty for her people. Haman unwittingly in pleading for her mercy insulted her before the king, and then it was that the royal wrath would brook no delay but ordered his wicked courtier to immediate execution. Then Esther obtained not the reversal of the decree of the massacre which was impossible under the Persian law, but the issue of another decree under the royal seal by which the Jews throughout the empire were permitted to defend themselves and were even invited to do so under royal approval. This turned the scale on their side and when the eventful day came their threatened destruction was turned into a universal triumph and their enemies fell before them while they had life, deliverance, honor and joy. The feast of Purim is the memorial of this great deliverance and to this day it is celebrated among the Hebrew people as one of the most joyous observances of all their sacred year.

This romantic story is full of spiritual lessons and revelations of God.

One, it teaches us that God rules in the affairs of nations and overrules political events for His glory and the establishment of His kingdom. Above the throne of the king of Persia was the authority of the King of kings and Lord of lords. Christ is “the head over all things to the church,” and the government of nations and the events of providences are but the working out of God’s higher will, the scaffolding on which He is building up His spiritual kingdom and His eternal purpose for His people. The very king of Persia arose in the fulfillment of Daniel’s prophecy. The very throne of Xerxes was but a foundation on which God had meant to build the story of Esther and her people. God used the kingdom to be at once a refuge for His people, a discipline for them in their sins, and an occasion for His wonderful providences in their deliverances.

Two, we see the plans and pleasures of the ungodly used by God for higher purposes. The costly and extravagant banquet of Xerxes, the deposition of his queen, and even his own selfish desire for the most beautiful maiden in his empire — all these became links in God’s providence for bringing Esther to the front and using her for the great trust which she should afterwards fulfill in the deliverance of His people.

And so the business and the pomp and pleasure of the world are simply occasions for God to introduce the history of His own people and the working out of some greater plan. Just as the court of Persia was but the home of Nehemiah and the house of Pharaoh the place for Moses to be trained, so Xerxes’ place was but a providential door through which Esther might pass upon the stage of providence and work out her beautiful and glorious career of faith and victory.

Three, our gifts, qualities, talents, and stations in life are all part of the divine plan and trusts given us by God to be used for Him. Esther’s beauty was not her own, but God’s endowment. Esther’s high and queenly place was not an opportunity for a selfish and splendid life, but was a door of service for God and her people. Her influence over the king was not given her that she might aggrandize her own interests and fortune, but that she might use it in time of need to help the cause of Jehovah. And so our natural qualities of person, our wealth, our social position, our plans, our public positions of power or influence — these are all sacred trusts that God has placed in our hands for us to use for Him, and of us He says as He did of Esther, “Who knows whether you are come to the kingdom for such a time as this?” Beloved, are we so using them? Do we count all things His and not our own, and are we watching every opportunity to turn them to account for the purpose for which they are given us?

Four, we learn from the story of Esther that God often permits things to occur and then be apparently forgotten for the purpose of using them at a later period as links in His providential plan. The little incident of Mordecai saving the life of the king which was allowed to pass by without recognition was not God’s fault, and in due time came up at the opportune moment and became the turning point in Mordecai’s career, arousing for him the sympathy and recognition of the king and the people and preparing him for a place of high trust that he afterwards filled. So God lets things happen in our lives, little acts of obedience, faith, sacrifice, unrecognized, and we forget all about them perhaps, but in due time the wheel of providence turns round and they come to the front and God makes them the occasion of some high calling, some marvelous opening, some grand reward.

Let us count nothing insignificant. God is working in everything and far in advance of all that we can see. Let us watch for the fulfillment of His plan and we shall always have providences to watch.

Five, God often lays His burdens on the hearts of men who do not know Him and uses them to carry out His plans. “I have surnamed you, though you have not known me,” was His word to Cyrus, that mighty king who was God’s direct instrument for carrying out one of His greatest plans, although he himself was an ignorant and superstitious heathen. And so He spoke to Xerxes and made him understand His will. There was a night when the luxurious Persian king was unable to close his eyes in sleep. As he lay dozing on his bed he felt something was wrong, and when the morning dawned, he sent for his counselors and had them search the records of the kingdom until they found that the faithful Mordecai had never been rewarded for his great service in saving the king’s life.

What a glimpse this gives us into the mysteries of divine government. What a meaning it adds to the mighty announcement of our ascended King, “All power is given unto me in heaven and in earth.” He is able to move the hearts of men for our defense at His will while we calmly wait, keeping our hands off and looking to Him to work for us and to shield us with His mighty wing. I have known an ungodly man to become so impressed that he must give a large amount for some of God’s suffering children that he could not rest until the trust was discharged, although he wondered at himself and could not explain or even justify his impulsive action. One of the largest gifts ever offered for missions in this country was a bequest made by a man who had never had any special interest in missions until his last days and who made this bequest after some friends had specially prayed that God would send help for His cause. We have a God that can reach all hearts, and there are people whom we could not reach directly whom we can always touch by way of the throne.

Six, God often permits the wicked for a time to triumph and the cause of His people to reach a crisis of danger and the crisis almost to go too far. How imminent the peril of Esther’s people! How close the coincidences! How sudden and swift the interposition of God and the deliverance of the doomed nation. It almost seemed as if things had gone too far. Everything was encompassed with difficulty. Only the Divine hand could avert it. But how perfectly everything fitted together. How sharply the whole drama was focused into one short day of astounding surprise! Truth indeed was stranger than fiction, and as is ever true, the story of faith is the sublimest romance of history. Beloved, is He trying you? Are your difficulties and adversaries thickening on every side? Does it almost seem as though the promise has lingered so long that it might come too late? Trust Him. His path is in the whirlwind and the storm. The clouds are the dust of His feet. He will not let the promise fail. “Though it tarry, wait for it; it will surely come, it will not tarry.”

Seven, God has His plans prepared in advance of the devil’s maneuvers and His instruments ready to counteract his deepest designs. Zechariah tells us in one of his visions of four horns that the enemy sent out to pierce God’s people but four carpenters followed close behind them to fray their horns and take away their power to harm. So here while the devil had his weak and unscrupulous Xerxes ready by his rash decree to destroy a nation, God had His wise and upright Mordecai in the place of faith and influence prepared to counteract his folly. The devil had his diabolical Haman but the Lord had His Esther a little nearer the center of power to interpose just at the right moment. There are no surprises in the government of God. He is always prepared for the enemy and if we abide in Him and closely follow Him there is no power in earth or hell that can ever harm us.

Eight, while God is ever watching and working to defend His people and His cause, yet He expects from them their prompt, obedient and courageous cooperation in the crisis hour. There are occasions when there is nothing for us to do but wait and trust, but there are moments for prompt, wise, decisive action, and when those moments come there must be no parleying and hesitation or half-heartedness. Such a moment came to Esther when her uncle directed her to go into the presence of the king and plead for her people. It was natural for her to hesitate, but it would have been folly for her to have disobeyed. God had other agencies that He could have raised up, and, indeed, Mordecai firmly believed that deliverance and enlargement would come from some other quarter if she had failed, but she would have perished and her father’s house. There are times, dear friend, when you and I must speak brave words for right, must incur prejudice and misrepresentation because we stand by a cause that needs assistance, but the safest thing is always to be brave and true. Let us not hesitate to speak a word of vindication, to stand at the risk of interest, friendship or even life itself for the cause of truth, for the work of God. It needs much wisdom to show us just when to be still and when to act. There is a moment when the order is, “Stand still, and see the salvation of the Lord,” but there is another moment when the order is, “Speak unto the (people) that they go forward,”and when that moment comes decisive action is the only course of safety and honor.

Nine, God not only saves us from the wicked but lets them fall into their own snares. The gallows that Haman erected for Mordecai furnished the means for his own execution. The decree that called for the massacre of the Hebrews brought instead the destruction of their enemies. The man that was doomed to death by the conspiracy of his adversaries was lifted into the place that these very enemies had formerly held. The way of the wicked was turned upside down, and their shafts reverted upon their own heads. It is a terrible thing to take a stand against God or His people. Christ counts the persecution of His children as His own. Our hatred and opposition to the cause of Christ and the servants of Christ is counted by the Scriptures as our fighting even against God, and it is a fearful thing to plunge against the sword of the Almighty. Let us be careful how we touch God’s anointed or wrong His servants. Such weapons will be turned against ourselves in bitter failure and retribution. We cannot be too careful in speaking against the children of God. We are liable to be misled and even where we are not able to commend, silence is often the safest course. But they who scatter firebrands, arrows and death shall find their own houses on fire and their own hearts pierced by the returning shafts.

Ten, there are crisis times in the history of individuals and religious movements and those are times of peculiar responsibility. Such a time had come in the life of Esther and on that moment converged all the significance of her life and all the preparation of God’s providence in the years before. Surely if ever there was a crisis time in the history of the world it is today. Beloved, let us remember that we too are come to the kingdom for such a time as this. All things are focusing into the consuming light of the world’s last crisis. God has given to each of us our kingdom of opportunity, natural ability, providential environment, or spiritual endowment for the most solemn and important responsibilities and ministries. May He help us to be wholly true, “redeeming the time.”



Chapter 5 – The Vision of God

“I have heard of You by the hearing of the ear: but now my eye sees You. Wherefore I abhor myself, and repent in dust and ashes.” (Job 42: 5, 6.)

The book of Job is the world’s oldest poem and presents some of the profoundest spiritual teachings of the book of revelation. It is an inspired drama and its design is twofold: first, to unfold the principles of God’s moral government in dealing with men; second, to show the inadequacy of human nature to stand the tests of life without a deeper and diviner spiritual life.

The leading figure of the drama is a man who stands above his fellow-men in all the best qualities of human character. By the testimony of God he was a good man, the best man on earth, a man who “feared God, and eschewed evil.” He was undoubtedly a servant of God and we would call him a converted man. But he had not yet passed through the deeper experience of self-crucifixion which brings the soul into the divine nature and experience of true sanctification.

To this man God permitted the severest tests to come. The first part of the dramatic scene appears in the deep inquiries of his friends and counselors into the cause and explanation of his peculiar trial. Three men came to him, three eminent philosophers and moralists, representing all the best qualities of the wisdom of the world. Their very names are significant of the honor, the strength, the wealth, the beauty, and the wisdom of the world. Day after day through his protracted and distracting trial they sat by his side; they talked with him, vainly trying to comfort him. They still more vainly tried to instruct him in the principles of divine government and show him that he must be guilty of some great iniquity or God would not thus afflict him. Each of them had three turns and Job in turn answered each of them three times. But when it all ended none of them were wiser than at first. Job was utterly unsatisfied with their consolations and exhortations, and dismissed them with the honest and sarcastic words: “Miserable comforters are you all.”

They represent the world’s best philosophy and wisdom, and they prove the utter inadequacy of the human mind by all its searching to “find out God.”

But trial develops yet another fact, and that is the failure of Job. The good man soon broke under his terrible continued affliction, and began to vindicate himself and reflect upon God for the injustice and severity of his affliction.

Then a fourth character appeared upon the scene. Elihu, whose name signifies his direct relation to God as His servant and messenger, came with an entirely new message, even with the inspired Word of God Himself. Twice he spoke and Job also answered him, but all his profound and deeply spiritual teaching fell in vain upon the ears of the tried and distracted sufferer. A stronger influence, a diviner touch was necessary before his heart would yield and his lesson be fully learned.

At last it came and it came only through the direct revelation of God Himself. After they had all spoken and Job had again and again reechoed and repeated his complaints and self-justification, God suddenly appeared upon the scene in a sublime vision of majesty and power, and spoke to him from the midst of the whirlwind. The message was in two sections interrupted by a brief pause in which Job broke down and sank in silence and submission before God’s demand, “Shall he that contends with the Almighty instruct him? He that reproves God let him answer it.” And Job replied: “Behold, I am vile; what shall I answer You? I will lay my hand upon my mouth. Once have I spoken; but I will not answer: yes, twice; but I will proceed no further.” (Job 40: 2-5.)

But God proceeded with His majestic message through the next two chapters, unfolding to Job the majesty and glory of the natural creation, pointing to the forces of nature, the stars in their courses, the ordinances of heaven, the clouds and lightnings, the springs of the sea, the providence that supplies the wants of every living thing, the instincts of the birds, the mighty creatures that roam in the ocean and depths of the forest, and as the vision of God’s majesty and glory passed before the mind of the humble and broken penitent, all his pride and self-vindication passed away, and he cried: “I have heard of You by the hearing of the ear: but now my eye sees You. Wherefore I abhor myself and repent in dust and ashes.”

This was at length the crisis of Job’s spiritual life. This was the death of self and the beginning of the life of God and from this hour the whole story turns upon its axis and the whole life and experience of Job becomes transformed. The moment he condemned himself God began to justify him. The moment he sank in the dust God began to lift him up. The moment he ceased arguing and contending with his friends and began to pray for them, God turned his captivity and brought them to bow at his feet and ask his forgiveness and his prayers, and from that hour even his temporal circumstances were changed, his trials passed, all that he had lost was restored to him twofold, and henceforth life flowed on upon a new plane of resurrection power, glory and blessing. Let us look, therefore, more closely at this turning point, this crisis of a life, this great example which God has held out to us in the story of His ancient servant.

One, the words of our text remind us of the value of a revelation of divine truth. “I have heard of You by the hearing of the ear.” This describes the revelation which comes to the outward ear and the natural intelligence which it represents. In the drama of the book of Job, Elihu represents the revelation of God’s Word which comes to the ear and to the mind. Now, it is needless to say that the revelation of God’s will and purpose is absolutely necessary and is the foundation of all deeper spiritual revelations to the soul, but at the same time, the revelation of the truth is not known without the deeper revelation of God Himself to the inner spirit by the Holy Ghost. It requires a spiritual mind to understand the teaching of the Spirit. The cold, natural intellect cannot receive the things of God by the hearing of the ear alone. Therefore, many of the brightest and profoundest minds have failed to understand the deeper teachings of the Scriptures and have even become, by their higher criticism, enemies of the Bible and misinterpreters of the volume they have professed to elucidate and explain. The greatest weakness of Christianity today arises from the fact that so many of its followers have only heard of God by the hearing of the ear.

Two, our text teaches us the need of a deeper revelation of God Himself. “Now my eye sees You,” he cried. It is not the truth but the God of truth. It is not the Book but its Author and Inspirer that we are now dealing with. The mission of the Holy Ghost is to reveal God through the truth and back of the truth to the earnest and inquiring soul. This was the experience that had come to Job and which broke his heart, humbled his pride, slew his self-sufficiency, and made room in his heart and life for God.

This has ever been the turning point of every great spiritual life. We are told that far off in Mesopotamia “the God of glory appeared unto . . . Abraham,” and from that moment the whole story of faith began. It was easy for him to leave his country and his home. It was easy for him to go into an unknown future. There was One henceforth with him whom he personally knew and in whose appearance all else became as nothing. God had appeared unto him.

Later another figure appears on the scene at a still greater crisis in the history of redemption. It is the great lawgiver, Moses. But the secret of Moses’ life is all given in a single sentence: “He endured, as seeing him who is invisible.” He had met God. He always saw Him, and the deepest cry of Moses’ heart and life was uttered later when he prayed: “I beseech You, show me Your glory.” “If Your presence go not with me, carry us not up hence. For wherein shall it be known here that I and Your people have found grace in Your sight? Is it not in that You go with us?”

The next great life that stands out in bold relief in Israel’s story is David, and the one predominant and determining feature of his life was godliness. “I have set the Lord always before me,” is the watchword of his whole experience. Isaiah’s call came in that hour of which he says, “I saw … the Lord sitting upon a throne, high and lifted up,”and then he passed through an experience precisely the same as that of Job.

The greatest character of Scripture, the mighty Paul, started upon his new career from the moment he saw a vision of the Lord Jesus, and from that hour there was one Face, one Form, one Presence, one Thought that dominated his life — the vision, the presence, the will of his Master.

The greatest moment in every life is when Jesus Christ becomes actually present and intensely real and vivid in our consciousness. Beloved, has that moment come to you? Have you passed from the mere stage of intellectual knowledge of Christ to personal intimacy? Is it the historical Christ, or is it the Christ of today of whom you can say as one of the most devout of the German writers said: “It seems to me as if Jesus Christ had been crucified only yesterday.”

Three, the effect of the vision of God on Job was marked and immediate. It brought about the death of self. The glare of that sunburst of divine glory blinded him to every other light and sight and especially to the sight of himself. All his vindications, justifications, self-complacencies were gone. In the light of God’s glory he could only see himself as worthless and utterly vile, and he longed to get out of his own sight and never see himself again. It was not merely that he took back his words and repudiated his acts, but he hated and renounced himself. Self-denial is not giving up a few things, but it is letting self go and refusing any longer to know ourselves, to live for ourselves, or to expect any good from ourselves. This was the effect of the vision of God upon Isaiah. When he saw Jehovah in His glory he cried, “I am undone; . . . I am a man of unclean lips: my eyes have seen the King, the Lord of hosts.”When Daniel saw this great vision he tells us, “There remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.” This is the only way that self can ever die; a sight of Christ, and above all, the reception of Christ to live and reign in the will, the heart, life, will drive out every rival and especially that oldest and worst rival of all, our own will, our own self-confidence, self-righteousness, and self-love.

The second effect of the revelation of God was the uplifting of his heart to a higher plane of divine life. Immediately we find him praying for his enemies. If there is one miracle greater than another it is when human hate becomes transformed into heavenly love. There is nothing so hard as to really love the people who have exasperated, tried and tormented us, and especially those that have done this like Job’s friends, in the name of religion. But the vision of God made Job equal to it. There came such a flood of divine life and love into his soul that colored everything henceforth with its own color. When the heart receives Christ it sees everything and everyone in the light of Christ, and it loves not as man, but as God loves.

The third effect of the revelation of God is that Job was vindicated by God Himself. Job did not need to be revenged upon the men who had wronged him, for God took them in hand and sent them to make amends themselves by humble acknowledgment of their error, by sacrificing to God, and by asking Job to pray for them. The best revenge that we can have upon the people that have done us wrong is to be the means of blessing them. When we die to self and become one with God, God makes even our enemies to be at peace with us, brings good out of evil, and turns the curse into a blessing. “In the day that I shall have cleansed you from all your iniquities I will also cause you to dwell in the cities, and the waste places shall be builded. And the desolate land shall be tilled. . . . And they shall say, This land that was desolate is become like the garden of Eden.”

Finally God Himself restored to Job doubly all that he had lost before. He gave him back his health by a divine miracle and added to his years twice as many as he had before, so that Job lived after his restoration one hundred and forty years, and probably before his life ended he had reached at least two hundred years, older even than Abraham himself.

He gave him back his family, and it is particularly mentioned that the daughters of Job were the most beautiful women in the land, and their names are all significant of the highest qualities both of person and of heart. He gave him back his property so that he had twice as much in every kind of earthly ware as he had formerly enjoyed, and He blessed Job’s later years more than those in the beginning.

All this is still true: “Seek first the kingdom of God, and his righteousness; and all these things shall be added unto you.” Not necessarily in this world shall it come to pass in the life of a saint that earthly prosperity shall be measured out to him in proportion to the spiritual blessing, but before the circle is completed, before the true life is finished, it will be made real, for this world is but a segment of the circle, but a chapter of the story. It is when He comes again that all the promises of blessing that come to the consecrated soul shall be fully realized and that the “all things” shall be completely added. Thus “every one that has forsaken houses . . . or lands for (Christ’s) sake, shall receive” not double but a “hundredfold.” Then shall it be true: “If we suffer, we shall also reign with him.” Then the lives that have died to self and sin shall sit with Him on His throne, shall share “the power of an endless life,” and shall receive for every cross a crown, and for every weight of pain “a far more exceeding and eternal weight of glory,” and for the little sacrifice of a surrendered life an “inheritance incorruptible, and undefiled, and that fades not away.”



Chapter 6 – The Secret of the Vision

“Oh that I knew where I might find Him! That I might come even to His seat! . . . Behold, I go forward, but He is not there; and backward, but I cannot perceive Him: on the left hand, where He does work, but I cannot behold Him: He hides Himself on the right hand, that I cannot see Him.” (Job 23: 3, 8, 9.)

This is the cry of the soul that longs for God and feels after Him if haply it may find Him. This is the deepest cry of every true spirit, the deepest need of every human life, and the greatest prayer that God can answer for a soul. For “this is life eternal, that they might know You the only true God, and Jesus Christ, whom You have sent.”

How shall we find God? How shall He become to our consciousness more real and satisfying than any other personality and other need?

First, we can find God in nature. “The heavens declare the glory of God; and the firmament shows His handiwork. Day unto day utters speech, and night unto night shows knowledge. . . . Their line is gone out through all the earth, and their words to the end of the world.”

Nature alone is not able to reveal God in His gracious character as the sinful soul needs to know Him, but after we know Him from His Word, then nature is full of the most blessed illustrations of His character and the most vivid unfoldings of His love and power; and the whole creation becomes to the consecrated soul a great temple with the blue heavens for its dome, the glowing stars for its lamps of fire, the vernal earth for its emerald pavement, and the voices of the ocean, the thunder, the hum and song of the whole animated creation for its ceaseless anthem of worship and praise. There is a sense in which everything we see in this beautiful world is but a letter in the great alphabet of truth, telling of Him who

“Shines in the sun,
Refreshes in the breeze,
Glows in the stars,
And blossoms in the trees.
Lives through all life,
Extends through all extent,
Spreads undivided,
Operates unspent.”

I am sorry for the man that cannot see God in every turn of the beautiful kaleidoscope of nature and hear His voice in every note of the great organ of this voiceful world.

Second, we find God in His Word. Nature alone spells out but half the sentence and writes upon the heavens and earth, “God is,” but leaves an awful blank and note of interrogation. The Bible alone can finish the sentence and write the complete revelation, “God is Love.” The nineteenth Psalm, from which we have quoted, quickly passes from the natural to the supernatural and to the testimony of the Word respecting the attributes and glory of God. While the heavens declare His glory and the earth His handiwork yet it is “the law of the Lord” that “is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes. The fear of the Lord is clean, enduring forever: the judgments of the Lord are true and righteous altogether.”

This Book is the mirror of God. On every page we behold His glorious face. In Genesis we see Him before there was anything else to see, the supreme and solitary Being who was before all things. And then we see the teeming universe spring from His mighty creating hand, sustained by His almighty providence. The fall of man wrecks His beneficent plan, but God is still there equal to the occasion with His wonderful resources of redemption. The story unfolds and each page shines with the presence of God. The brightest character of the ante-deluvian world, holy Enoch, is distinguished by the fact that he walked with God, and it is more than Enoch we see. Abraham is but a little child stepping out into the unknown, holding the hand of God. Joseph, Moses, Joshua, Samuel, David, all represent the peculiar presence and personality of the infinite and ever-present God. The whole story of the Old Testament is a constant revelation of God amid all the changing scenes and overruling all the elements and forces of evil as well as good. The New Testament brings to us the vision of God in the face of Jesus Christ and leaves us with the Holy Ghost as the perpetual Presence of God in the inmost heart and life of every believer.

But the God of the Bible is more than this. To believing souls He is not only God but our God. This Book is more than a mirror. It is a love letter with your name inscribed upon it, a bankbook by which you draw from your great deposit all that it promises. The only way to make the Bible interesting is to learn to read it with your own name in it and to see in every promise a direct message for you. Would you meet God every day? Go to this precious Book for a personal word morning by morning and evening by evening and you will learn to prize it, to mark it as the memorial of life’s crisis hours and the history of your own experience.

Third, we may find God in His providences, in the things that come to us day by day. Faith learns to recognize God in everything in some sense, even the things that come from the adversary and the hostile world. Every difficulty that meets us is but a challenge to prove the resources of our heavenly Father, but a vessel to hold some part of His usefulness, an occasion to prove that there is nothing too hard for Him, nothing too great for Him to undertake, nothing too little for Him to care about. Thus we find God not only in our blessings as we call them and the obvious tokens and gifts of His goodness, but in those things which are blessings in disguise, the trials, the sorrows, the obstacles, the adverse circumstances, the very temptations and conflicts that are pressed upon us by our relentless foe, the devil. It is possible to learn to look upon all these things as but tests that come to us from our Father’s hand and opportunities of proving His love and power to help us; and, if we so receive them, it will come to pass that the most delightful remembrances of our lives will be the things that were most trying because they shall have been transformed into blessings and triumphs. We shall learn to look over the head of the devil and see God above and beyond him, and by and by we shall be able even to recognize him in a sense our ally, as God takes our very enemy prisoner and makes him fight our battles and help to carry our burdens. This is the devil’s greatest humiliation and the Lord’s greatest glory.

There is a story told of an old lady who was praying for bread in a time of deep distress. Some rude boys heard her prayer, and thinking they would fool her they brought a loaf of bread and, ringing her doorbell, they slipped away and left it there. The old lady got the loaf of bread and immediately got down on her knees and thanked God for answering her prayer. This was too much for the boys and so they broke in on her and told her that she was only fooling herself, for God had not sent the bread at all but they had just brought it. “Ah,” she said, “boys, I know better. It was the Lord that sent it even if it was the devil that brought it.” There are so many things which the devil brings, but the child of God can see that God sent them.

Beloved, we greatly miss the discipline of life and the victories of faith if we do not watch for God in all the hard places that come to us day by day, and learn to rise from these to our sublimest victories, to take the stones of stumbling which the devil puts in our way or throws at us and build a tower with them which will reach to heaven. If you want to meet God this week you will find a hundred places awaiting you where you can either surrender to the difficulty or trust your Father for victory and go forward with thankfulness and praise.

Fourth, we can find God in His people. For the Church of Christ is His body and represents the very features of the glorious Head. It is “with all saints” that we learn to “know the height and depth, the length and breadth of the love of Christ.” It is a divine art to learn to recognize the Master’s face in the faces of His children and the Master’s presence in the common things of every day.

It is said a distinguished artist once was employed to paint the likeness of an empress. She was far from beautiful and yet he was expected to make a beautiful portrait. He visited all parts of the empire and took the portraits of all the beautiful women in the different cities, and out of these lovely portraits he made a composite picture representing all that was most striking and beautiful in each of them, and then, by an exquisite touch of art, he put into this composite picture the expression of the countenance of the empress, that subtle and peculiar something which belongs to a face which represents its personality. It was the countenance of the empress, but the features were those of all the princesses of the land.

In a higher sense the people of God are the images of the Master, and if we have both His faith and love we shall be able to find Him in His humblest disciples. Often when weary with service and even baffled at the throne of grace in finding the very thing we needed, have we gone forth to visit some sick and suffering child and found at that bedside the Christ we had been looking for and met in some simple expression, some incident, some word of message, some marvelous example of patient suffering or victorious faith the very thing we needed. We have met God. We have received the messenger wanted. We have received more than we gave, and we have gone forth deeply realizing that we have been with Jesus and that we have seen the Lord.

Fifth, we can meet God in the ordinances of His house, in the worship of the sanctuary, in the broken bread and memorial wine, in the hour of united prayer at the altar of public consecration, in the anointing service and baptismal flood, and in the ministries and services of His own house. There is a peculiar sense in which His promise is true, “Where two or three are gathered together in my name, there am I in the midst of them.” Let us not make the mistake of forsaking the assembling of ourselves together or lightly esteeming the sanctuary and its services, for while God is present in the hearts and homes of His people yet He loves the gates of Zion more than all the dwellings of Israel.

Sixth, we can meet God in the secret place of the holy heart and the inner vision of the waiting spirit. This is God’s favorite temple. While heaven is His throne and earth His footstool, His chosen sanctuary is the humble and contrite heart where He loves to come “to revive the spirit of the humble, and to revive the heart of the contrite ones.” God is always waiting to meet the devout spirit in the inner chamber of the soul when we come by the new and living Way in the name of Jesus.

But there are some things that we must remember and do if we would really meet God in the secret place of the soul.

We must have the open face. “With open face beholding as in a glass the glory of the Lord.” Many things may intercept the vision. One of them is the love of the world. The heart that is intensely fixed on earthly pleasure and worldly delights is incapable of seeing God.

Yonder the mighty telescope at the Lick Observatory had to be planted five thousand feet above the sea to lift it out of the mists of the lower air and bring it into the unobstructed vision of the heavenly worlds. Down on the plains of Sodom, Lot had no vision of God, but on the heights of Bethel, Abraham with nothing on earth but God to care for, received the covenant promise and the heavenly vision.

Again, the cares of the world, the anxieties of life are just as powerful to hinder the vision of God. There are many reading these lines who are so worried and distracted by a thousand earthly perplexities and troubles that their hearts are not at leisure to fix their eyes upon Jesus and behold the vision of His love. One look at Him, one sight of His almighty care would take away all your anxieties and give you the peace of God that passes all understanding. Oh, look up from your cares with open face and hear Him say, “Cast your burden upon the Lord, and he will sustain you.”

Again, the fault may be some grosser sin. A heart steeped in earthly passion and unholy thought, imaginations, desires, purposes full of hatred, full of bitterness or full of impure desire, can never see God. “Without (holiness) no man shall see the Lord.” “Blessed are the pure in heart: for they shall see God.”

We need not only the open face but the open ear, for God wants to speak to us, and He will not speak unless we are willing to listen. And so we find old Habakkuk saying, “I will set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved.” He was ready to hear and therefore God had something to say. He expected that he might be reproved, instead he received messages of promise that became the keynotes of faith to the Church of God for all the coming ages. God will speak to us if we will hearken and He will always speak some word of love.

We need the open heart for He has said, “Behold, I stand at the door, and knock: if any man will hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.” God is waiting not only to speak to us but to sit down and feast with us, to bring His heavenly banquet for our supply and taste of our poor gifts and sup with us as well as have us sup with Him. But we must open the door. The heart must be yielded. The affections must be opened without reservation to the inmost depths of our being.

We must have the obedient and responsive will. “Whereupon,”says the apostle, “I was not obedient unto the heavenly vision.” God comes not only to tell us things but to have us do them. His visitation and messages are for a practical purpose, and He expects a practical response. Have we already obeyed what we know? Are we willing if He should meet us this day to gladly respond and say, “Lord, I will go; speak, Lord, for Your servant hears”? He came to little Samuel of old because He knew that Samuel would obey Him. He will come to you if He can find an open face, an open heart and an obedient will.

Finally, God shows us the vision of His grace and glory that we may take all He shows us and claim all He reveals. “All the land which you see,” He said to Abraham, “to you will I give it.” “We have received . . . the spirit which is of God,” the apostle adds as an echo of the same truth “that we might know the things that are freely given to us of God.” We know them first by the revelation of the Spirit and then we take them by the appropriating act of faith. So He is waiting today to show us the vision of His infinite grace and power and then to give us all He shows us. Lift up your eyes, beloved, and look far and wide and long and steadily. Take it all in, for all that you can see God will give you. Look out upon the hard places of your life and behold Him waiting to transform them into victories. Take in the whole circumference of His resources and promises and then say, “All is mine.” It is as if a father should take his favorite child through some beautiful place and ask her to inspect and admire its treasures of taste and beauty and, after she had feasted her eyes upon it and expressed her admiration of its loveliness, he should hand her the key and say, “My darling child, all this is yours.” And so He is saying to us, “All . . . which you see, to you will I give it.” Let us look, let us take, and then let us use the fulness and the blessing all for Him and for those to whom He has made us witnesses and trustees of His grace and blessing.



Introduction

“The present truth.” (2 Peter 1:12.)

While all inspired truth is necessary and important yet there are certain truths which God emphasizes at certain times. He is ever speaking to the age and generation, and He never speaks at random but always to the point and to the times.

When the thought of the age was being drawn to the supremacy of one man and taught to recognize the Sovereign Pontiff as the viceroy of heaven and the direct representative of Christ on earth, God raised up John Calvin to emphasize the doctrine of God’s sovereignty and to teach the age that He alone had a right to dominate the hearts of men.

When Formalism had spread its soporific influence over the heart of Christendom, God raised up the Wesleys, George Whitfield, Fletcher and the evangelical leaders of that generation to teach the necessity of the new birth and to emphasize the work of the Holy Ghost.

Later an evangelical movement brought into clear and bold relief the doctrine of justification by faith and the premillennial coming of Christ as against the nominal church teachings of the times.

A generation ago God used the ministry of Charles Finney and the testimony of his followers to bring into prominence the doctrine of a deeper Christian life as an antidote to the worldliness and compromising spirit of the times.

And so from age to age God speaks the special message most needed, so that there is always some portion of divine truth which might properly be called present truth, God’s message to the times. God is always wanting messengers that understand Him and that preach the preaching He bids, and when He can find such instruments He will always use them and bless their ministry.

There is one line of truth which seems to be preeminently present truth and that is the truth about the supernatural.

Man has become so much in love with man that he is in danger of overlooking God. The boasted progress of our times has so dazzled us with its secondary light that we cannot see the glorious Sun that is shining in the firmament of God’s heaven. The devil is trying to get the supernatural out of the Bible, out of the church, and out of our individual Christian lives, and to reduce religion to a human science, obliterating everything that cannot be explained on a rational principle and from natural causes, so that even our blessed Hope of the coming Kingdom is laughed down and man thinks himself all-sufficient to achieve his own destinies and bring about the highest development of the race.

Over against this stands God’s revelation of the supernatural. Let us look at it until it shall dwarf our human pride into its true insignificance and give us adequate views of ourselves and our times in the light of the infinite God “for whom and by whom are all things.”

Chapter 1 — THE SUPERNATURAL GOD

The first sentence in the Bible brings us face to face not with men nor even with nature but with God — “In the beginning God.” True, there is a verb “created” that follows; but long before we reach that, there is an emphatic pause, and the infinite Deity stands before us filling immensity and embosoming within His own being the whole creation and the myriad beings that are afterwards to come forth from His almighty hand. The Book begins with God, and it would be a good thing if every book and every chapter in every life had the same safe and sublime beginning.

The Book also ends with God. We turn to the last message and we read in the Apocalypse, “I am Alpha and Omega, the beginning and the ending, says the Lord, which is, and which was, and which is to come, the Almighty.” He that began as Alpha is ending as Omega, and between these two extremes lies the whole story of redemption.

If we turn to the last verse of the Apocalypse, leaving out the benediction, we find that the Book ends with Jesus Christ. It begins with God and ends with Jesus Christ and between these two divine names lies the whole story of revelation.

In beautiful similarity the apostle’s great draft upon the bank of heaven, “My God shall supply all your need according to his riches in glory by Christ Jesus,” begins with “My God” and ends with “Christ Jesus,” while between lies all our need and its infinite supply. What a safe and blessed place to be!

In accordance with this majestic beginning God is always projecting His personality and presence upon the scene of the story of revelation and redemption. there is a sublime egotism in the Bible and you would feel that which in others would be unbecoming is in Him absolutely right. Over and over again He asserts Himself, and every instinct of our being recognizes His preeminence, His sovereignty and His right to be supreme. It contains just what man needs to know and recognize, the presence and the glory of his God. It shows what our lives need above all other needs, to know Him, to realize His presence and to live under the shadow of the Almighty.

We sometimes meet men who impress us not so much with their own personality as with the presence of God which they carry with them. This was the characteristic of Enoch. The only thing remarkable said about him was that he walked in the divine Presence. We read of Samuel and Elijah that each was recognized as “the man of God.”

This is what we want in our lives, to know God, to walk with God, to be men of God and then to minister God to other men.

Whenever God called men into a closer relation or sent them on some higher commission, the call was always accompanied with some marked revelation of Himself.

We find Him coming to Abraham at the crisis of his life as El-Shaddai and then commanding Abraham to rise to a higher place in conformity to the new revelation that He had given. “I am El-Shaddai,” He says, “walk before me, and be perfect (or upright).” I am the Almighty, the Absolute, the Infinite, the All-sufficient God. Now live up to the vision you have had, the revelation I have given. Stand straight up to the standard God has given. Live as if you had a God that is all-sufficient.

You have not been living thus. You have not been walking before Me. You have been walking before Sara, before Hagar, before circumstances, before your difficulties and limitations and infirmities. Now lift your vision above all these, look at Me alone and see in Me the God who is enough, and stand upright in uncompromising faith. And so henceforth Abraham “staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; and being fully persuaded that, what he had promised, he was able also to perform.”

The secret of Abraham’s faith was his realization of the supernatural God. And so in describing him in the fourth chapter of Romans the apostle says that he measured up to God, “before him whom he believed, even God, who quickens the dead, and calls the things which be not as though they were.”

When God came to Moses to send him forth on his stupendous undertaking, the only thing He sought to impress upon his mind was the supernatural Presence that was to go with him. His one answer to all the fears and doubts of Moses was, “I Am that I Am.” He just drew a great check upon Himself and signed it, leaving a blank line for Moses to fill up and complete with anything he pleased. He seemed to say, “I am courage in your difficulties; I am power in your weakness; I am victory over Pharaoh; I am sovereignty over the Red Sea; I am bread for the wilderness and water from the rock; I am the guide for the desert and the conqueror for the Midianites and the Canaanites; I am mercy and forgiveness for the gainsaying people that you lead.” And oh, that Moses had also added one thing more, “I am grace and strength to keep even you from missing the Promised Land.”

And when Moses still parleyed and procrastinated God answered with that one final word, “Certainly I will be with you.” Later in the story of the wilderness we find Moses falling back on this great promise and crying, “If Your presence go not with me, carry us not up hence,”and the answer came, “My presence shall go with you.” It was God and God alone that made Moses what he was and Israel what it became.

This was all the equipment of Joshua for his victorious succession to Moses. “Be strong and of a good courage; be not afraid, neither be dismayed: for the Lord your God is with you wheresoever you go” was the divine assurance. “I will be with you: I will not fail you, nor forsake you.” When a little later Joshua was in danger of looming up too large in his own leadership, God met him and laid him in the dust and took command Himself of Israel’s victorious armies of faith. Going forth to reconnoiter the ramparts of Jericho he met a man with a drawn sword, and, true to his soldierly instinct, he challenged him and cried, “Are You for us, or for our adversaries?” The answer that came laid him prostrate on his face. “No; but as captain of the host of the Lord am I now come. . . . Loose your shoe from off your foot.” I am Leader and you have but to do my bidding and let me triumph through you.

It was the vision of God that called Isaiah to his ministry and strengthened him to bear the rejection of his countrymen and to stand alone with God in the midst of a gainsaying people.
There is nothing finer in the Scriptures than His majestic promise to Jeremiah. “This says the Lord, the maker thereof, the Lord that formed it, to establish it; the Lord is his name; call unto me, and I will answer you, and show you great and mighty things, which you knew not”

This is a very glorious and inspiring promise but the most glorious part of it is the preface and the name by which God introduces Himself to the prophet: “This says the Lord (Jehovah), the maker thereof” — not the Creator of the universe but the Creator of the thing which Jeremiah is about to ask for. It is something which does not now exist and for which the very materials do not yet appear. It is something which, naturally speaking, is impossible. It is something which God has to cut, not out of whole cloth, but out of no cloth. It is something which must be created in order to become a reality and of which He says, “I am the maker thereof; I will create it at the call of your faith; I will form it and then I will establish it.”

This is the faith of which the apostle speaks in the epistle to the Hebrews: “Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.” That is to say, it is a faith that believes in the unseen and in the creation of things that are not yet real. It is a faith that can take Him for a gentleness you do not have in your temper, for courage when you are like a trembling reed shaken of the wind, for a steadfast will when you are as irresolute as the drifting sand, for righteousness and holiness when every instinct of your nature and every tendency of your training leads you in the downward road, for health and strength when your body is a wreck and the very elements of health are gone, for souls that seem as hard as adamant, and for service where every door appears to be closed and every effort vain. This is the God with whom we are dealing, the God of the supernatural, “the maker thereof . . . Jehovah is his name.” Let us recognize Him. Let us trust Him; let us use Him in His infinite all-sufficiency.

In the book of Haggai there is a beautiful collection of promises in which God tells His struggling little flock, as they are seeking to accomplish the great work of the restoration in troublous times and with feeble resources, that His presence is with them, that His Spirit remains among them and that they need not fear but that they may be strong and work with the confidence of success. In this beautiful paragraph it is striking to notice how often the prophet repeats the lofty name, “This says the Lord of hosts.” It is as though God were ever bidding His trembling children to look up in His face to reassure themselves that He was speaking, that He was there and that He was equal to even this emergency.

It is paralleled by that beautiful translation of the promise of Christ to Paul over against his infirmities. “He said unto me,” or rather in the Greek, “He kept saying unto me, My grace is sufficient for you.” Over and over again He would repeat to us the assurance of His presence and His all-sufficiency.

When Christ was about to give the commission to His apostles to go forth and evangelize the nations, He emphasized to them that mighty assurance of His Almightiness and Omnipresence. “All power is given unto me in heaven and in earth . . . and, lo, I am with you always, even unto the end of the world.”

This is the warrant for our missionary enterprise, for our boldest faith, for our loftiest endeavor, for our most difficult undertaking. We have the supernatural Christ to lead us as we go forth against principalities and powers and the forces of earth and hell.

In conclusion, the reason God emphasizes His supremacy is because of man’s ignorant and foolish pride. We live in an age of human self-sufficiency when boasting man is saying, “Go to, let us build us a city and a tower, whose top may reach unto heaven,” and God is saying in divine pity and scorn, “Go to, let us go down, and there confound their language.”

But it is not in the spirit of our petty egotism that God is ever asserting Himself. It is because His sovereignty is as necessary for the universe as for His own glory. As He repeats the personal pronoun and stands before us in sublime self-consciousness we feel that what would be presumption in any man is right in the case of God, and that it is essential to the order and well being of the universe that He should be recognized as All in All.

His sovereignty and supremacy is the supply of all our need. The more we decrease and let Him increase the more will our happiness and blessing increase. Our own self-importance is the greatest hindrance to the revelation of God in our hearts and lives. In order that He may come in, self must go out. The more we die to ourselves the more room we have to receive Him in His fullness.

There is much wholesome instruction in the incident of the lad whose father was reprimanding him because of his poor progress in his studies. The little fellow was complaining that he did his best and that he was not able to remember the things he read. The father had noticed in the boy’s room a good many yellow covered books, and he said, “Charlie, I want you to empty out that basket of apples, on the sideboard.” Charlie emptied out the apples, and then his father said, “Go out to the carpenter shop next door and bring me in a basketful of chips and shavings.”He did as he was told and when the basket came back it was half full of chips. “Now,” said his father, “put in the apples.” Charlie put in a few of the apples and they began to tumble off. “Put them in,”said his father, “put them all in.” “I can’t,” said Charlie, “they won’t go.” “Why won’t they go?” asked his father. “Why,” said Charlie, “because the basket is half full of chips and it won’t hold all the apples now.” “Ah,” said his father, “that is the trouble with you. You have been trying to fill your head with wholesome knowledge when it is already crammed with foolish story books.”

Carry the story a little higher and we will find the secret of our spiritual failures. We have been trying a fill with the Holy Ghost hearts that are already filled with a thousand things. We have been trying to make Christ King while all the time the old rebel self was in His way and usurping His throne.

Finally, the revelation of God in our hearts and lives is but the overlapping of that glorious revealing of God for which the age is waiting. We are looking for that blessed hope and glorious appearing of the great God and our Savior Jesus Christ, and He comes first in the inner vision and then in the outward revelation. He is projecting His personality upon the heart of His waiting Bride. He is making Himself intensely real to those who will let Him, and for them some day He will burst through the veil of sense and they shall cry as they behold Him, “Lo, this is our God. We have waited for Him.”

In the old days of New England a company of our Pilgrim fathers were in great destitution, waiting for a ship from England with supplies which was long overdue. One good woman in the company had been praying in strong faith and telling the people that the ship would come in due time. Sure enough, one evening they looked out over Boston Bay and the ship was in full view and their hearts were filled with joy and hope. But when the morning dawned the ship had disappeared. Some of them said it was a mirage, or perhaps a refraction of the coming ship projected by indirect rays of light before the ship itself came into full view, but they felt sure that as they had seen the vision they would surely see the ship. And they did. Before the week was over she was docked in the harbor and was dealing out her stores of bread to the starving colonists.

And so God gives us first the vision of the living, personal, glorious Christ and soon our eyes will see Him and we will be with Him forever. Let us understand Him in all His glory and some day we will be like Him when we will see Him as He is.



Chapter 2 – The Supernatural Book

“Being born again, not of corruptible seed, but of incorruptible, by the word of God, which lives and abides forever. For all flesh is as grass, and all the glory of man as the flower of the grass. The grass withers, and the flower thereof falls away: but the word of the Lord endures forever.”
(1 Peter 1: 23-25.)

There is no testimony that needs to be more emphatically pressed upon the hearts of men today than the inspiration and supreme authority of the Word of God. The malignity of Satan and the pride of human culture are striving as never before to eliminate the supernatural from the Holy Scriptures and change the Book of God into a mere collection of ancient writings, saved out of the wreck of the world’s literature.

The Bible stands apart from all other books, and has survived and will survive all the attacks of its enemies. It is like the electric torch that shines over the water of New York Bay, struck by the wing of many a seabird that dashes against it in its reckless flight, but still shining on unmoved while the foolish and reckless assailant falls bleeding and wounded at its feet.

It is an anvil which has worn out many a hammer of hostile criticism, while the anvil still remains unshaken amid the wreck of all that have assailed it.

It stands above all other books in a supreme and sublime isolation. “Bring me the Book,” said Sir Walter Scott to his son-in-law, when he was dying. As Lockhart asked him, “What book, Sir Walter,” his simple answer was, “There is but one — the Bible.”

When Alexander Duff was on his voyage to India with a large quantity of excellent baggage, including a splendid library of more than eight hundred volumes, the ship on which he was sailing was wrecked off the Cape of Good Hope, and when the rescued passengers reached the shore the only thing of all his baggage that was saved was a Bible that the waves had washed upon the sands. As he picked it up and removed the wrapping he found it was perfectly uninjured, and he was so deeply touched with the incident that he opened it and read some of its precious promises to the little company that stood around him on the shore. All his splendid books had perished, but the Bible remained as the only salvage from the wreck. To him it was a beautiful figure of that which afterward became the object of his life, that the Bible was the only book that would remain out of the world’s literature, and the only book which was worth giving to India, the land for which he was going forth to live and die.

All the literature of the ages must perish in the flight of time, but, like Duff’s rescued Bible, God’s Word will live and survive the wreck of ages, and also give to those that embraced it an immortality as glorious as its own.

It is very sad and humbling to see the tendency among so many of those who ought to be the defenders and the teachers of this holy volume to win a little cheap popularity and wear the reputation of higher culture by joining in the ranks of those who, if they do not reject it altogether, will compromise its supremacy and question its infallible authority. The Bible is either everything or nothing. Like a chain which depends upon its weakest link, if God’s Word is not absolutely and completely true, it is too weak a cable to fix our anchorage and guarantee our eternal peace. Thank God, we have reason to accept it as the supernatural revelation of the supernatural God, the word not of man, but the Word of God that lives and abides forever.

It has survived the assaults of its critics as the ages have gone by, and, while not claiming to teach philosophy and science, yet even philosophy and science with all their progress have not been able to establish a single argument against its credibility. While the so-called science of one generation has challenged it, the advanced knowledge of the next generation has but confirmed it.

The time was when the first chapter of Genesis was supposed to contradict the established facts of science by teaching that light was created in the beginning, while the sun and the other heavenly bodies were not created until the fourth day. But a few years later God led science to discover the spectroscope, and with it the fact that light did exist before the sun, and that Moses was in perfect accord with the real facts of nature.

Reverent scholarship is finding out every day that even in the very allusions of God’s Word to the sublime facts of nature there are hidden harmonies with the great truths which science is only now discovering, and when Job spoke of the sweet influence of the Pleiades and David sang in the nineteenth Psalm of the light speaking, they were really teaching some of the deepest facts and latest discoveries of the majestic sciences of optics and astronomy. Out of every conflict this divine Book will come forth vindicated and victorious.

Like some tall cliff that lifts
its awful form,
Swells from the vale and midway
leaves the storm,
Though round its breast the rolling
clouds are spread,
Eternal sunshine settles
on its head.

Let it suffice to bring five witnesses to the supernatural character and supreme authority of the Word of God.

Miracles. This book appeals to us by a supernatural test. It claims as its credentials the superhuman power of its witnesses. It appeals to the infinite Creator to certify to its message by the works which are known to be beyond the power of any created agent. The stock objection to miracles which has become famous through the writings of David Hume is that a miracle is contrary to the uniformity of nature and therefore cannot be true, because we are bound to believe the uniform testimony of nature against any single testimony that seems to contradict it. This argument is absolutely as weak and foolish as our experience of nature is limited and partial.

An explorer told a chief to the Upper Congo about the ice of our northern climates, and assured him that he had seen rivers completely frozen over and water become as solid as stone. “Such a thing is contrary to all the experience of nature,” replied the chief, and he laughed him to scorn. Such a thing had never been heard of by him or his fathers, or any of the neighboring chiefs, or, in fact, anybody in Central Africa. But his little world was but a segment of a vaster circle.

So David Hume’s experience and the experience of the world as he had traced it and observed it was by no means conclusive as to the complete facts even of nature itself. There was a larger circle that he had not compassed, and within that circle the facts of miracles are as real as the facts of the ordinary operations of nature on the lower plane. In fact, some day we shall probably find that even miracles are but the operation of the higher laws on a divine plan which we have not understood, that it is the letting down for a moment of the forces of that spiritual realm which some day shall be our natural sphere.

But the facts themselves when demonstrated by satisfactory evidences are conclusive seals and attestations of the truth of the testimony which appeals to God through these credentials. Christ distinctly appealed to the works that He did as the evidences of His divine character and the truth of His teachings, and we cannot imagine God, if He be a holy God, answering this appeal and bearing witness to His testimony if it were not true.

The maker and custodian of the great clock in Strasbourg Cathedral had a grave misunderstanding with the authorities of the cathedral, and finding them unwilling to yield he quietly touched a spring in the tower and the clock stopped moving. The people wondered, questioned, complained and protested. The authorities employed mechanics and experts and skilled artisans in vain. Nobody could understand the works or make the clock go until at last they were obliged to appeal to the maker and yield to his terms, and then he quietly touched the spring again, and the whole mechanism began to move. Because he was the maker he could arrest it and he could restore its operations.

And so there is but one Hand that can suspend the mighty wheels of nature’s complicated mechanism, and there is but one Hand that can restore the power when interrupted. And when we see that Hand put forth to close the heavens at the word of Elijah, and then to open the brazen skies and send forth the copious showers at the same prophetic word, we know that He is bearing witness to the word of His servant. When we see the waves stilled, the sick healed, the dead raised, the very Son of God Himself come forth from the sealed tomb, with the distinct affirmation that these are the very credentials claimed by the witnesses who have given to us this Word, what but obstinate and inveterate blindness can doubt that this is indeed the authorized message of heaven, the Word of the living God?

Prophecy. The shrewdness of the human intellect may succeed in guessing with some degree of probability about the future. But there is an infinite distance between the boldest and wisest guesses of heathen oracles or human sages and the clear, decided predictions of the Holy Scriptures.

The criteria of prophecy are exceedingly simple and obvious.

First, the event predicted must be at a sufficient distance in the future.

Second, the prediction must be explicit, and marked by points of identification about which there can be no mistake, such as locality, circumstances, names, and so forth.

Third, there must be no apparent cause or train of circumstances that might bring about the event in question which could be known to the author of the prediction.

Fourth, the fulfillment must be open, public and sufficiently witnessed to render all deception impossible.

These are but a few of the tests of prophecy which distinguish them from the guesses of human wisdom, and in these respects the Scripture prophecies shine in the meridian sunlight of truth.

Let us look for a moment at three classes of prophecies. First, there are the prophecies concerning the nations and political systems of the world. Centuries before the time of their fulfillment a number of prophetic witnesses, including such men as Isaiah, Jeremiah and Daniel, foretold the actual order of the world’s great empires, the rise and fall of Babylon, Medo-Persia, Greece, Rome, and the political and ecclesiastical systems that were to come out of Rome. A perfect panorama of the political future of the world was laid out, and all the centuries since have been literally fulfilling it. Now, how could any human guess have ever foreshadowed these stupendous results? The events were too far in the distance to render them probable, and the fulfillment has been open in the face of the universe.

The same conclusion would be reached if we had time to take up in detail special prophecies concerning the fall of Nineveh, the capture of Babylon, the career of Cyrus, the history of nations like Edom, Egypt and Tyre, in the light of which we see a divine presence and exact fulfillment.

The second class of prophecies is concerning the Jews. As long ago as the time of Moses and down through the whole Old Testament, there is a clear line of prophecy pointing out the great facts of their national history, their supremacy among the nations, their fall under the power of the Gentile conquerors, their captivity on account of their sins, their rejection of the Messiah, their dispersion among all nations, their preservation distinct from all other peoples, their restoration ultimately to their own land.

How manifestly all this meets the test already given. There was nothing likely to lead up to that. The fulfillment has been open as the day, and so marked has been their providential history that when the great statesman was asked by one of the sovereigns of Europe what argument he could give for the truth of Christianity his simple answer was, “The Jews, your Majesty, the Jews.”

The third great class of prophecies are those respecting the Lord Jesus Christ. How explicitly, how exactly the ancient prophecies point out all the circumstances attending His first and second advent; His name; His birth of a virgin mother; the very place of His birth — Bethlehem; His rejection by His countrymen; His life of humility and suffering; His betrayal for thirty pieces of silver; His crucifixion and all the attending circumstances of His death; His resurrection; His coming again. So complete was the chain of Messianic prophecy that the evangelist stops to note at every stage of the last sad drama of His agony how each incident that happened was “that the Scriptures might be fulfilled.” So perfect is the picture that we could construct a biography of Christ from the Old Testament prophecies alone. Who can answer this mighty weight of prophetic testimony? Who can challenge this divine vindication of God’s supernatural Book? Who can hesitate to say with holy veneration and humble faith, “For ever, O Lord, Your word is settled in heaven.”

The life and character of the Lord Jesus Christ. The story of Jesus is the mightiest proof of the truth of the Gospels. Such a story is absolutely without any explanation unless it be literally true. Such a character is to us a miracle, and for any human mind to conceive it, invent it, to unfold it in these records would be a literary achievement so stupendous that the author would deserve to be immortalized as himself divine.

Who conceived this marvelous ideal? Whose brain originated this stupendous Book, if it was but a book? As Rousseau has well said, the creation of such a fiction would have been a greater miracle than to believe the fact itself to be true.

Dr. Fisher has forcibly said that this character is original. The world had nothing like it before. It is a blending of all the elements at once of gentleness and strength, of intellectual force and moral perfection, or self-surrender and yet sublime dignity and self-respect. There is no weakness about it, and yet there is no hardness, no selfishness, no pride, no despotic ambition to aggrandize Himself at the expense of others like all the heroes of human history. It is evidently a sinless and spotless and perfect character. There is not a single failure anywhere. The ideal is sustained throughout consistently with itself, and even in the very tragedy of His death there is a moral sublimity and a triumph of character greater even than earthly success.

Then it is to be noticed that this character is not a study of literary skill, wrought up with any preconceived plan to create an ideal, but it is developed incidentally out of a thousand common occurrences in actual life, unfolding day by day and evidently as unforeseen by the writers as by us. It all grows up naturally out of facts as they develop and it bears upon its very surface the impression of simplicity, genuineness and absolute reality. No man can candidly read these Gospel narratives and not feel that he is standing in the presence of a Life that is supernatural and divine, and the book that records it must be the Word of God.

Even the great Napoleon remarked, “I think I understand somewhat of human nature, and I tell you all these were men, and I am a man, but not one is like Him. Jesus Christ was more than a man. Alexander, Caesar, Charlemagne and myself founded great empires, but upon what did the creation of our genius depend but on force. Jesus alone founded His empire upon love, and to this day millions would die for Him. The Gospel is no mere book, but a living creature, with a power which conquers all that possess it. Here lies the Book of books upon this table.”

The influence of this Book. It has revolutionized human society. It has civilized the nations that have accepted it. It is the secret of the greatness and power of the Protestant nations. It goes into the heathen populations, and lo, the cannibals of the Fiji Islands are transformed into gentle Christians, the savage Indian becomes a peaceful disciple of Christ, the selfish Chinaman develops into a heroic martyr, and the degraded African rises into the noblest type of manhood. The polygamist gives up his wives; the sorcerer gives up his superstitions; thousands of men and women become outcasts from their homes and often martyrs for their faith; and the whole phase of human society is stamped with the uplifting impress and the heavenly influence of the Book of God. Skepticism is well enough to laugh and talk about, but, as Voltaire once said when his infidel friends were discussing their theories at his dining table, “Hush, gentlemen, until the servants are gone. If they believed as we do none of our lives would be safe.”

Experimental evidence. The experience of the child of God, and the internal evidence which it brings to every heart that receives it on its own terms with obedience and trust is the final evidence of the supernatural nature of this Book. Like the Jewish tabernacle which was very coarse and common looking on the outside, but whose beauties could only be seen from within, this blessed Book must be loved to be understood and appreciated. It speaks to the spirit of the child of God with an assurance that awakens the spontaneous sensibilities of his renewed being, and answers like the people of Samaria, “We have heard him ourselves, and know that this is indeed the Christ, the Savior of the world.”

If you want to know that this Book is true, meet it on its own terms. Take it to your heart, read it with simplicity and candor, test it by obedience, and you will find it is all it claims to be.

In a city where I once was a pastor there was a brilliant lawyer who, with his young wife, attended my ministry. She was a devoted Christian. He was a notorious skeptic, and was recognized as the leading free thinker of the community. I knew it was vain to argue with him, but many hearts were praying for him. At last this lovely girl died. A few days after her death he sent for me to his office, and in a very frank way immediately began to tell me that he had just become a Christian. I was quite surprised, and asked him how it happened. “Well,” he said, “I have read everything on the subject for years, and I never could reach a conclusion. As I read one side of the argument I was partly convinced, but when I read the other the balance turned, and I never seemed quite able to decide between the two. The brain was not strong enough to balance these weights, and so I have been all my life in a state of honest indecision. But while my wife lived with me I saw in her something which I did not possess, and something that I knew to be real; and when she died I saw that it was worth all that I possessed, and in the agony of my bereavement I suddenly found myself one day praying to her God. Instantly my reason came to me and protested, and I said to myself, why you are praying to somebody you don’t believe in; but before I could stop it the prayer had got into heaven and God had answered it, and something came to my heart that I had never felt before. It was the touch of the supernatural Presence, and it was so exquisite and comforting that I just kept on praying; God kept on answering until this very moment, and although I cannot explain it, I cannot justify it by my reason, yet I know that it is true, and I know that it is God and I am a Christian, not through my head, but through my heart.”

Beloved, that is the secret of faith. That is the supreme test. Dare to test it.

Oh, make but trial of His word,
Experience will decide
How happy they and only they
Who in His truth confide.

When you cannot understand the Bible through your brain take it in your bosom, press it to your heart, bring to it your sorrow, your sin, your need; and you will know it is true because it has searched you, it has converted you, and it has satisfied you.

A blind girl lay dying and her paralyzed fingers had ceased to be able to read by touch the raised letters of her precious Bible. With a sad cry she dropped it, and she said, “My precious Bible, I cannot feel any more the touch of your precious promises.” Then in an impulse of passionate love she pressed it to her lips to say goodby, when suddenly she gave a great cry of joy, and she said, “I can read it still; I can feel it with my lips,” and she pressed it again and again, page after page, to her sensitive lips as she drank in its consolations, and went to sleep with her head pillowed upon its heavenly promises.

Beloved, when all other senses fail, you can read and understand the Bible with your love. It is not a Book to talk about. It is not a Book to play with. It is not a Book for intellectual discussions or brilliant exhibitions of our exegetical acuteness. It is a Book to love! It is a Book to translate into living copies and holy example.

“Each of us is either a Bible or a libel.” Let us reverence it. Let us believe it. Let us love it. Let us live it. Let us give it to a perishing world.

Eternal are Your mercies, Lord;
Eternal truth attends Your Word;
Your praise shall sound from shore to shore,
Till suns shall rise and set no more.



Chapter 3 – The Supernatural Life

“I live; yet not I, but Christ lives in me.” (Gal. 2: 20.)

The best edition of the Holy Scriptures is a holy life. God wants to translate His supernatural book into the living experience of all His children.

When someone said to Sir Walter Scott that he was going to write a book, he answered, “Be a book.”

When the enemies of the apostles saw the man who had been healed standing in their midst they could say nothing against it. A living consistent Bible Christian is an unanswerable witness for God and evidence for Christianity in every age. Christ Himself was the greatest miracle of the Gospels and so every Christian should be greater than all his works.

The radical distinction between Christianity and all other religions is in the characters that it produces. “By their fruits you shall know them” is Christ’s own test and judged by this test Christianity is unanswerable. The Christian character is not the product of moral culture. The holiest men are the readiest to acknowledge that in them dwells no good thing, and that every virtue and grace is due alone to the power of the divine Presence as it dwells within them and strengthens them against their temptations and weaknesses.

The first supernatural fact in the Christian life is a divine righteousness or what is termed in the language of theology, justification. The Apostle Paul uses a very fine phrase in unfolding this fundamental principle of the gospel by which man becomes right with God. He calls it the righteousness of God. It is not merely the mercy of God overlooking our fall but it is the righteousness of God settling our account and putting us right with Him. God wants us to stand approved in His presence not by our own works but by the imputed righteousness of the Lord Jesus Christ. God meets us at the very threshold when we come guilty, condemned, unworthy and excluded from His favor and His presence; and He clothes us in the very merits of His own Son, enabling us thus to look in the face of the very throne and even of the victims and witnesses of our crimes and know that we are without blame, justified and counted righteous in His sight and standing in the same attitude as if we had never sinned. This is the free gift of God, holy, supernatural and divine. We are clothed in God’s own righteousness and while we have nothing of our own to boast, yet we can look up in the blessed light of the throne and say

Jesus, Your blood and righteousness
My beauty are, my glorious dress.
Sinless with these garments on
I’ll face the splendors of Your throne.

The second supernatural fact of a Christian life is regeneration. This is quite different from justification. The latter makes our relations right with God. The former makes our nature right. It is the divine impartation to the human being of a new life communicated directly from God and pure and holy as His own very being. This is not moral elevation, self-improvement, doing or being better, but a miracle of grace, a new creation, a wonder so stupendous that Nicodemus, a Jewish professor of ethics and religion, could not comprehend it but looked with wonder in the face of Christ and asked how these things could be.

There is nothing parallel to it in nature. Perhaps the nearest analogy to it is the little ichneumon that deposits its tiny eggs through the coarse skin of the caterpillar in its body and leaves it there to hatch in the warm temperature of his victim until it germinates and feeding upon the flesh of the caterpillar grows to maturity and then bursts the shell and springs into life.

But here there is a natural progenitor of this germ of life. In regeneration there is no human power that can propagate this life. No man can give it to his brother. No parent can communicate it to his child. “Which were born, not of the blood, nor of the will of the flesh, nor of the will of man, but of God.” The feeblest saint is a new order of being in the eyes of the angels as marvelous as when Adam stepped out upon the theater of Eden, as the morning stars sang together and the saints of God shouted for joy.

The next supernatural fact in the Christian life is sonship. We enter at once into the heavenly family. This, too, is a surpassing wonder and quite contrary to the precedents of the divine government. Angels were very high in the scale of being but they dared not enter the family of God, but sinful man stepped across the threshold of yonder palace and the prodigal came home to his Father’s bosom and claimed a place no archangel can ever know. “Behold, what manner of love the Father has bestowed upon us, that we should be called the sons of God,” was the cry of John, the man who stood nearest to the very center of the throne.

We are the sons of God by virtue of our being born of God. We are not only “called” but we “are” the sons of God. Not only are we sons by a decree of adoption but every intuition of the new heart leaps to meet the Father and knows its own delightful place of filial recognition, for we “have received the spirit of adoption, whereby we cry, Abba Father.”

We have a still higher claim to sonship by virtue of our union with Christ, the only begotten Son of God. Wedded to Him, we come into His peculiar sonship. And so we are called the firstborn ones, the very name that He holds. As a bride inherits her husband’s home and is accepted as a child, so we go in with Him to the innermost chambers of the palace of the King while we hear Him say, “My Father, and your Father; . . . my God, and your God.”

The indwelling of Christ is the next supernatural fact into which we are brought. This is a transition as stupendous as regeneration itself. “If a man loves me,” Christ says, “he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.” This is not a figure but a fact so glorious and real that the Apostle Paul declared it to be the very secret which had been hid from ages and from generations but which at last had been made known to the saints and which was committed to him to give as a talisman of the victory and the secret of heaven’s own life to the children of God.

The baptism of the Holy Ghost is the fifth supernatural fact of our life. While the same in its effects substantially as the indwelling of Christ and while it is through the Holy Ghost that we come into union with Him, yet it is a distinct privilege and experience of the Christian life. The prophet Ezekiel in describing the experience of a converted soul, after telling of the new heart and the new spirit that He would put within them, adds this higher promise, “I will put my spirit within you, and cause you to walk in my statutes, and you will keep my judgments, and do them.” God’s own Spirit comes into the new spirit. It is not only that we have a new heart but we have the Almighty God residing in that new heart. So stupendous was the change which this brought to the apostles after the day of Pentecost that all men took knowledge of them that they had been with Jesus. They were clothed with a new power. They were invested with a divine authority and efficiency by which their words brought conviction to the consciences of men, and the works of the risen Christ were wrought through their hands, and all men felt a supernatural presence and power around them and upon them.

A supernatural holiness becomes a fact of our lives, for sanctification is not our personal virtues, graces or attainments, but it is the life of Christ manifested in us. The finest definition of it is given by Paul in 1 Corinthians 1: 30: “But of him are you in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: that, according as it is written, He that glories, let him glory in the Lord.”

Sanctification is here distinctly recognized not as our character but as the inworking and the outworking of Christ’s own life in us. He is made unto us of God our righteousness, our sanctification just in order that we may not glory in our own goodness but may recognize everything we are and do as the grace of Christ.

This is the same thought expressed by John in his Gospel where he says, “Of his fulness have all we received, and grace for grace.” That is, His grace gives to us the supply which constitutes the different graces in us. Do we want humility? We take Christ’s Spirit within us to be the spirit of humility. Do we want patience and love? We put on Christ as our patience and love and He works out in us and relives through us His own longsuffering, unselfish life, and out of His fullness we thus receive even grace for grace; and when the work is accomplished we do not stand before men as paragons and patterns of our superiority to our fellows, but examples of the free and sovereign grace which they may have as well as we.

Not only does Christ give us a supernatural supply but a supernatural standard of holiness. In this respect Christianity differs from all human ethics. Chinese morality has crystallized itself in a proverb not unlike our golden rule though not nearly so clear and strong. But even the golden rule does not express the highest standard of New Testament holiness. “You shall love your neighbor as yourself” is the Old Testament morality; “A new commandment I give unto you, That you love one another; as I have loved you.” This is the supernatural standard of Christianity. “Be therefore perfect, even as your Father which is in heaven is perfect.” This is an aim transcending the highest dream of the world’s teachers. “Love your enemies, do good to them which hate you, bless them that curse you, and pray for them which despitefully use you.”

This, when exemplified in living obedience, awes the human heart and convicts it of a power superhuman and divine.

Divine guidance is one of the supernatural privileges of the Christian life. For every consecrated soul God has a distinct plan and a divine program lifting it above all common lives and making it marked and sublime. It may be a very simple life and exercised in a very humble sphere but the fact that God is shaping, molding and using it gives to it a dignity unspeakably high. The life of a Joseph, the life of an Esther, the life of a Paul is a romance of Providence, and every one of us may possess such a charmed life and know that God has made of us a pattern of our earthly temple and is building better than we know.

When the great Hildebrand was dying, he told some of his friends that the secret of his life was that he had taken St. Peter as the patron saint of his whole career and that all along the way he felt that the influence of this mighty spirit was directing all his ways. How much better for us to take Peter’s Master as the pattern of our life and let Him so possess it that He will have a loving pride in making out of us the very best possible for a trusting soul and a human career.

Along with this it may be added that divine providence enters directly into the life of the child of God. Especially is this true when our whole life is dedicated to God and conformed to His high calling. Then for us the promise becomes true, “All things work together for good to them that love God, to them who are the called according to his purpose.” This is not true in the same sense of every Christian but only of those who are living according to His purpose, as stated in the context, to be conformed to the image of His Son.

If that is the character of our life and if we thus truly love and live for God with the singleness and strength of an undivided heart, we shall find that all the wheels of Providence move at the touch of the Hand that is leading us.

How wonderful is the story of providence in God’s Word and especially in the lives of those who truly belonged to God. He ruled and overruled in the story of Joseph, Moses, Nehemiah, Daniel, Philip in his meeting with the eunuch in the desert, Peter in his marvelous deliverance from prison while his pursuer was stricken in the same hour by the hand of God. How inadequately we realize and claim that overshadowing promise that covers all our way, “All power is given unto me in heaven and in earth. . . . And, lo, I am with you always, even unto the end of the world.” How often we forget that the affairs of nations and even the business of the world moves simply for the sake of Christ and His people. He is Head over all things for His body, the church. Our vast political systems and commercial activities are but the agencies through which He is preparing the way for the witnessing of the gospel and the evangelization of the world. Oh, to ride forth with Him in His chariot and see Him triumph over all our enemies and His! This is the supernatural privilege of the sons of God and the service of Christ.

There is no wonder more supernatural and divine in the life of the believer than the mystery and the ministry of prayer. The mighty statesman Daniel turned away from his official task and the courtly visitors that awaited him, and for three whole weeks was prostrate on his face in prayer before the throne of a greater King than Cyrus. As he prayed, the earth’s mightiest conqueror was unable to sleep. He called for the archives of his kingdom and the records respecting the Jews, and when the morning dawned, sent for his scribe and dictated this decree: “All the kingdoms of the earth has the Lord God of heaven given me; and he has charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up.”

How did this heathen conqueror know about the Lord Jehovah? What did he care for Israel’s God? What cared he for fear or favor respecting the little captive bands of Israel in his land? What but a touch from the throne could put such a thought in his heart or such language on his lips? Ah, it was the answer to Daniel’s prayer. It was the moving of a scepter which is touched in the silent closet. Those captive bands arose and started forth on their homeward way with Zerubabel, Ezra and Nehemiah; the temple was raised from its ruins; the city walls were restored; the ages rolled on until the Son of God Himself preached the gospel of the kingdom. The vision given Daniel in answer to his prayer does not close until the latest ages have all rolled by and the course of empires is finished and the vision of prophecy fulfilled and the times of the Gentiles ended and the Lord Himself has come.

Wonder of wonders! Mystery of mysteries! Miracle of miracles! The hand of the child touching the arm of the Father moves the wheels of the universe. Beloved, this is your supernatural place and mine, and over its gates we read this inspiring invitation, “This says the Lord . . . Call unto me, and I will answer you, and show you great and mighty things, which you knew not.”



Chapter 4 – The Supernatural Church

“Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.” (Eph. 5: 25-27.)

There is a social and collective element in our human life, and therefore Christianity involves not only a supernatural man but a divine society. Adam represented the race as a whole and Christ also has a people who are bound together by certain ties of life and fellowship and united under certain common characteristics as an organic whole.

Early in the story of the human race we find humanity divided into two great societies. One is called the sons and daughters of men developing in the family of Cain, the other the sons of God connected with the family of Seth.

Immediately after these two lines separate we find this remarkable statement in Genesis 4: 26, “Then began men to call upon the name of the Lord.” More correctly this passage may be translated, “Then began men to call themselves by the name of the Lord.” This was the organization of a divine society and it was organized with a divine name. They called themselves by the very name of the Lord as God’s own special people.

In beautiful harmony with this we find in the early chapters of the New Testament that the society of believers also took a special name. This was the name of Christ. “The disciples were called Christians first in Antioch” and it has been happily suggested by one that this name was probably given not merely by the world around them but assumed by themselves as linking them more closely and directly with Christ. They were a divine society — Christ ones, literally.

Now, the church of Jesus Christ is a divine society and there is no truth that has more need of emphasis in these days of compromise than the supernatural character and destiny of the church of the Lord Jesus. Christ Himself announced its heavenly character before He left the world, as, referring to His own divinity, He declared, “Upon this rock I will build my church; and the gates of hell shall not prevail against it.”

In the later teachings of the Holy Ghost through the inspired apostles the doctrine of the church is unfolded with great fullness and the fundamental principles of this divine society are brought out with great clearness under the three striking figures of the building, the body and the bride.

The church has a divine Head. “Other foundation can no man lay than that is laid, which is Jesus Christ.” So intimately is He connected with it that in the twelfth chapter of First Corinthians, the great chapter of the church, it is even called by His very name, not the church of Christ, but Christ (1 Corinthians 12: 12). “As the body is one, and has many members, and all the members of that one body, being many, are one body: so also is Christ.” He identifies Himself here with the church just as a man is identified with his own body. No human name is big enough to dominate the church. No single doctrine is important enough to give name and character to the church of Christ. Methods have their place but that place is not important enough to constitute a Methodist church. Baptism is very dear to every believer in his Bible but baptism is not near enough the center to justify the establishment of the Baptist church. Presbyterianism recognizes the equality of the ministry but even this is not of sufficient consequence to substitute for the name of Jesus the name of Presbyterian. Episcopacy recognizes the dignity of the bishop and the sacredness of the government of the church but an Episcopal church is a lower name than the dignity of Christ’s church demands.

It is well for us to recognize in the life and fellowship of Christ all these sections of the circle but it would be much more to the honor of Christ if all were lost in His all-glorious name. He is the Head of the church. He alone should govern and control it. He alone should be its end and aim, its all in all.

The church has a divine constitution. “See . . . that you make all things according to the pattern shown to you in the mount” was the law of the ancient tabernacle and it applies to the church of which that tabernacle was the type.

Man cannot construct a church according to his theories and preferences. God has settled the question of its worship, ordinances and membership, and any society which claims to be a church and is not founded upon a regenerated membership, the inspiration of the Word and the supernatural presence, power and authority of the Lord Jesus Christ, may be a Sunday Club or a literary Lyceum, but it is not the church of the Lord Jesus Christ.

The church has a supernatural life. We must be born into the church. We cannot be added to it. We are added to Him as the passage in Acts literally should be translated, and that adds us to the church.

“By one Spirit,” or rather, “In one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.” It is not only by the Holy Ghost, but in the Holy Ghost that we are united to the church. A simple figure will illustrate the difference between the two propositions.

That ship in the sea is connected with the sea, but not part of it. They are distinct substances. But it is very different with that mighty river, the Hudson, which this moment is flowing into the sea and is now merged in the sea. The Hudson is part of the sea. It is blended with it; they are one.

That is the way we become members of the church. We partake of the common life of the body through the Holy Ghost.

This was brought out in the typical story of Eve’s birth and marriage. She was made out of Adam with a common life, and then she was given back to Adam to be his bride.

So the church is born out of Christ’s life, and then put back into Christ’s arms as His beloved.

Nothing less than this supernatural life can ever constitute true membership in Christ’s church. Sacraments will not do it. Subscriptions to the church funds will not do it. Official position will not do it. Imposition of hands and rites of ordination or confirmation will not do it. It is a heaven-born oneness — a unity of life.

In the church at Ephesus there was a fine organization; there was a great deal of work. There was a great zeal for orthodoxy and a deliberate hunting down of heretics; but, notwithstanding all this, Christ was so grieved and even disgusted that He was about to remove the candlestick of Ephesus out of its place simply because they had left their first love and their life, as He literally expressed it respecting another of these churches, was “ready to die.”

The church has a supernatural object. She is not an earthly kingdom, but a heavenly people. As truly as her Master can she say, “My kingdom is not of this world.” What has she to do with vast endowments, social preeminence, parliaments of religion, mayoralty contests, political campaigns and royal patronage? It is hers to go up from the wilderness leaning upon the arm of her Beloved. It is the mark of the false, earthly, apostate church that she is seen sitting on the beast of earthly power, allied to the arm of flesh, and bearing as her seal the boastful legend, “She sits supreme over all the world.”

The beginning of the great apostasy was the ambition of the first prelates and bishops of the early church to have the foremost place in the banquets of the Emperor, and that little strife about who should go in first to dinner or stand in the church was the beginning of the very papacy itself.

Alas! even in our democratic age the bribe of the world’s favor and the popular applause of the multitude has proved as fatal to the church’s purity and left her with Laodicea, which means to “please the people,” basking in the smiles of the world, but standing on the very verge of the awful and impending judgment of her indignant and insulted Lord.

What are the great objects of the church of Christ? First, she must worship God and glorify her Father in heaven. Second, she must bear witness to the truth. She is called the pillar and crown of truth — that is, as the pillar supports the archway with its inscription, so the church is called to uphold the great archway of revelation and hold before the world the testimony of God. And therefore her heavenly object is propagation, evangelization, to gather to her bosom the sinful world, to instruct and build them up in the life of Jesus, to be the training school for heaven and to give the gospel to all mankind. This is her heavenly calling. She is the only divine society on earth, the only institution that is essential, eternal and will survive the wreck of time and the dissolution of the present age. Let us understand her high calling, and, oh, let her be true to it!

The church is endowed with supernatural powers. To her is given the baptism of the Holy Ghost. In her abides the living heart of Christ while the Head sits upon the mediatorial throne controlling all things for her good.

Christianity differs in this from all other systems. Each of them had a head, but the heart is cold in death. The heart of Christianity is the Holy Ghost living still in all the omnipotence of God in the bosom of the church and quickening her with her Master’s risen life. It is He that uses her testimony to convict the world of sin and righteousness and judgment. It is He who clothes her messages with the power of God unto salvation to everyone that believes. It is He who gives wisdom to her leaders and efficiency to her plans. It is His presence that separates her from all other societies, and makes this her distinguishing glory, as Moses said of Israel of old. Her object is not to lean on mighty intellects or large wealthy, powerful organizations, but upon the living God.

And He has clothed her with supernatural powers in the physical realm. When John sent to Jesus for the credentials of His ministry the answer given was, “Go your way, and tell John what things you have seen and heard; how that the blind see . . . the deaf hear, the dead are raised, to the poor the gospel is preached.” These are still Christ’s confirmatory signs for His true church. God forgive her for having so long surrendered them! God help her to reclaim them in these last days, to keep them in their true place and yet never to ignore them. They are like the jewels on Rebekah’s robes, the earthly insignia of Isaac’s love. Her robe is holiness; her jewels are the gifts of power.

Christ intended that His church should embrace all forms of ministry for all classes of need — the sick, the orphan, the stranger, the poor, the ignorant, the lost. Oh, for the revival of apostolic and primitive church life! Oh, for the vision of the woman clothed with the sun, crowned with stars and the moon, the lower light of earth’s midnight, under her feet!

The church has a supernatural support. The ascended Christ with all the resources of His providential government is her Head and Light, and as He sends her forth her all sufficient guarantee is this, “All power is given unto me . . . and, lo, I am with you always.” As the bride of the Lamb and the co-heir of all His boundless wealth, what business has she to go about with her hat in her hand begging the petty pittance of their gifts from the brewers, distillers, gamblers and speculators of the earth, selling tickets for strawberry festivals, broom drills and indescribable follies of every kind and vainly competing with the literary lecture bureau or with the cheap theater for platform entertainments to draw the masses, and sometimes stoop even to the promiscuous dance to attract visitors to her Sunday school picnic or help out the deficiency in the preacher’s salary. God convict her and God deliver her!

The church has a supernatural destiny. Her calling is to be the glorious church, and, some day, when He presents her to Himself not having spot, or wrinkle, or any such thing, bright with all the glory of the Apocalyptic vision of the New Jerusalem, brightest of all with the reflected light and beauty of her Bridegroom and her Head, she will be the wonder of the universe; and they shall come from every star to gaze upon her while the attendant angels shall say, “Come hither, I will show you the bride, the Lamb’s wife.”

A beautiful old legend intimates that in the very center of man’s first paradise was a temple of gems, where Adam worshiped God in the days of his unfallen innocence. Its floor was of shining gold and its walls were of carbuncles, jaspers, rubies, emeralds and amethysts; its dome was a blazing diamond; but in the ruin of the fall that temple was torn to fragments and all the pieces scattered over the earth, and today we find them in little broken gems in the hearts of the mountains and in the depths of oceans. By and by, the legend tells us, in the age to come they are to be crystallized again into a yet more glorious temple, the vision of John, the New Jerusalem.

Well, whatever the legend amounts to, at least, we know that the children of God today are scattered, like jeweled fragments, in every race and clime, but they are gems of unparalleled preciousness and value. Next to Christ, the most precious thing on earth is Christ’s people.

All our work here is but imperfect. Builders are like Solomon’s workmen in the mountains, sending off one by one the stones and timbers but not seeing the building yet. The church shall rise in silent majesty as Solomon’s temple rose, and as we look upon its stately splendor, its external foundations, its celestial towers, its glorious brightness, its supernal light, we shall not be sorry for the toils and tears we gladly gave and the song we often sang:

I love Your kingdom, Lord,
The house of Your abode,
The church our blessed Redeemer bought
With His own precious blood.

In conclusion, let us never dwarf the glorious conception of the church of Jesus by identifying it only, with our little sectarian conceptions. Let us love and cherish every branch of the true church of God, but let us rise above them all to the divine conception, and in all our fellowships, associations and alliances let us steadily hold that great communion of saints which is part of the Apostle’s Creed and the eternal hope. It has been said: “We are not come outers. We are come uppers and go outers.” Stripped of its colloquialism it just means, lift the church higher and carry the gospel further to a dying world, and so haste the day when He shall come to the general assembly and church of the firstborn ones who are written in heaven, to the New Jerusalem and innumerable company of angels, to God, the Judge of all, and the spirits of just men made perfect.



Chapter 5 – The Supernatural Body

“If the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwells in you.” (Rom. 8: 11.)

The redemption of the body is an accepted truth of Christianity. The chief difference among Christians is with respect to the extent of its application. Many believe that this part of our redemption is only to be realized at the close of the present age in the translation and resurrection at the coming of our Lord. Others of us have been led to believe that we anticipate in the present life to a certain extent the power of our future resurrection, and that we have a foretaste of this part of our salvation here even as we have a foretaste of heaven.

This, we believe, is what is meant by the use of the word “earnest” or “first fruits” applied in several instances in relation to the work of the Holy Ghost in our bodies. An earnest is a first installment, a pledge in kind of the thing which is afterward to be given in full. As the earnest of our spiritual future He gives us in our spirit the foretaste of the heavenly glory, but as the earnest of the resurrection of the body He gives us the physical life of Christ in our mortal body and anticipates in our material form now, as far as we are able to receive it, that which we shall enjoy in boundless fullness in the body of glory in the ages to come.

An earnest is the very same in kind but less in degree than that of which it is the pledge. Therefore if the Holy Ghost is to be the earnest of our physical resurrection it must be through some physical operation in our being now.

We believe that we shall have a supernatural body in the heavenly world, but we also believe that we begin to receive the elements of that body now, if not its form at least its vital element and the hidden power which is to animate it then.

We are always putting forward God’s blessings to some future time instead of accepting them now. We are like poor Martha who, when our Lord had said to her, “Your brother shall rise again,” timidly pushed it forward to the distant future and answered, “I know that he shall rise again . . . at the last day.” Jesus gently reproved her error and answered quickly, “I am the resurrection, and the life.” It was as if He had said, Martha, do not postpone the blessing your faith would claim but take Me for it now. The resurrection when it comes will come through Me and where I am there is the power of the resurrection. I am speaking to you in the present tense; I have for you a present blessing. Then He proceeded to expand the thought in every direction that we have been explaining. “He that believes in me, though he were dead, yet shall he live: and whosoever lives and believes in me shall never die.”

He seems clearly to teach us that believing in Him we receive the life which passes through death to us, or, rather rises above it and lives on forever tunnelling the dark of the tomb and passing on in unbroken, uninterrupted being into the larger life beyond.

This then is the truth which we desire to unfold from the Holy Scriptures, that we may possess even now, through the Lord Jesus Christ, a measure of supernatural life and strength in our mortal frame sufficient to enable us for all the pressures and duties of this life and sustain us until our life work is done.

We see some foreshadows of this great truth in the story of the fall. In consequence of sin man was instantly debarred from the tree of life which was the symbol and source of his physical immortality. But while this supply of perpetual physical life was withdrawn it was not forever precluded, for God erected at the gate of Eden a glorious medium of approach to His presence described as the cherubim and the flaming sword which turned every way to keep the way of the tree of life. This symbolical figure of the cherubim and the sword we do not believe are emblems of divine judgment so much as of divine mercy. The Hebrew verb here is Shekinah, literally He shekinahed the cherubim and flaming sword. We know that the Shekinah and the cherubim as they reappear in the later symbols of the tabernacle were tokens of the divine mercy and Jehovah’s covenant with Israel, and we cannot but think that the fiery sword was some supernatural light, perhaps the Shekinah itself, which indicated the presence of God and the blessing on the worship.

That which we have associated with terror and repulsion was the first gate of mercy open for fallen man and the sense in which it was to keep the way of the tree of life might more properly be expressed by using the word guard. It was to guard the way and to guide the way to the tree of life. From that tree sinful man was debarred on the natural plane, but he could now approach it on the higher plane of grace. His physical life was forfeited by his fall, but it could be won back again by the great redemption of which that cherubic sign was the glorious symbol.

We get back our lost strength now, not through nature but through the supernatural, not through the toil of Eden or the efforts of the flesh but through the Lord Jesus Christ, our redeeming Lord and our living Head.

Coming down the line of divine revelation we next meet with a distinct recognition of the supernatural life of God in our bodies in the story of Abraham, Sarah and Isaac. Here the strength of nature was allowed to fail before the seed of promise could be born. It was something like a foreshadowing of the birth of the Son of God which was not in a natural but in a supernatural way. Isaac, the seed of promise and the first type of the coming One, could not come into life until the natural life of his parents had withered and by a directly supernatural touch God had given new life even to their bodies.

This is what Paul meant in his description of Abraham’s faith. We are told that he considered his body as good as dead without being discouraged, for he was strong in faith giving glory to God and looking directly to Him, by supernatural means, to make good that for which nature had no resources. Could there be a more signal and emphatic object lesson of the fact that God would lift the hearts of His people to a divine source even for the strength of our mortal frame? Could there be a more striking foreshadowing of the supernatural body which Christ has been preparing for the members of His mystical body?

The story of Israel was a significant illustration of the supernatural physical life which God can give His children. All through the wilderness they were physically sustained by directly divine agencies. The very symbol of their life was a burning bush that burned and was not consumed. This great sign which preceded Israel’s call out of Egypt embodied in itself the idea of tremendous pressure overcome by infinite strength and divine protection. This was the story of the chosen people all the way through.

Indeed, Moses himself in reviewing it tells us that the very object of God in leading them as He did along that pilgrim way was to show them and teach them that man should not live by bread alone but by every word that proceeds out of the mouth of God. It was an illustration of a supernatural physical life while walking with God and drawing life directly from Him.

As this was true of the nation as a whole so it was also true of the most prominent individuals in the nation. Therefore we see that Moses’ own life was distinctly supernatural. He began his great work at the age of eighty when most men would be writing their will and preparing for their funeral, and at the age of one hundred and twenty, we are told that his eye was not dimmed nor his natural force abated but he calmly climbed a lofty mountain and in his full maturity stepped into the chariot of God and passed in victorious strength and voluntary surrender into the glory.

The life of Caleb was also supernatural. Surely he had enough to break his heart and wear out his life in the striving of a gainsaying people who kept him nearly half a century out of the promised land. But, when an old man of eighty-five, we behold him standing before Joshua and asking as the choicest privilege of his life the opportunity of leading an assault upon the stronghold of the Canaanites, the old citadel of Hebron, and declaring, “I wholly followed the Lord my God. . . . And now, behold, the Lord has kept me alive. . . As yet I am as strong this day as I was in the day that Moses sent me: as my strength was then, even so is my strength now, for war, both to go out, and to come in.” He attributed his whole physical strength to the blessing of God and the blessed results of obedience and fidelity.

But God has given us a still more distinct object lesson of this great principle of the supernatural body in the wonderful story of Samson. The one purpose of his life seems to have been to illustrate the connection between physical strength and rightness with God. When true to his Nazarite vow of separation and filled with the Spirit of God he was a giant of unequaled muscular might. But when he broke his sacred vow of separation and lost the Holy Ghost he became as weak as tow and sank helpless in the hands of his foes. Probably he did not lose an ounce of weight but he lost the secret of his strength, the life of the Holy Ghost. It is not the size of a wire that constitutes its strength. A little hair wire filled with an electric current is mightier than one of the cedars of Lebanon. It is the fluid that sweeps through it that makes it strong.

And so the supernatural life in which God is leading those who are willing to learn and to follow is not the result of physical culture but is the unfolding of the divine life and the anticipation of the unseen forces of the world to come.

The same great principle is illustrated in the story of David who constantly recognized his military prowess, his courage and the strength of his victorious arm as due to the touch of God. He was clothed with a supernatural body and he could say of Jehovah, “He teaches my hands to war; so that a bow of steel is broken by my arms.” “Who heals all your diseases; who redeems your life from destruction; . . . who satisfies your mouth with good things; so that your youth is renewed like the eagle’s.”

But as we turn to the New Testament the very first view we obtain of the Lord Jesus Christ, our great Teacher and Example, is in this very connection. We see Him standing in the wilderness going through His first conflict with Satan and living out for us that great object lesson of our own life. The first of these temptations was a physical one, the temptation to secure His bodily strength from human sources. And how did he meet it? — by the very passage we have already quoted from Deuteronomy, by the very lesson he had learned from the story of Israel in the wilderness. The devil was trying to persuade him that He must get out of this strait by some means and that He must resort to earthly measures of relief. He replied by telling Satan, “Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.” He did not deny the place of the human and the earthly in supporting the life of man, but He did protest against being dependent upon the human and the earthly.

Bread has its true place but it is not “bread alone.” There is something more for a man to say than “I must live.” The true thing to say is, “I must meet God in my trial, I must learn my lesson, I must accomplish the purpose for which He has brought me here, and the purpose for which He has brought me here is to show that He is all sufficient even for my body. I must stand there until this purpose is fulfilled. I must throw myself upon Him until He gives me relief and deliverance.”

And so He refused the devil’s prescription and waited in reliance upon the life that comes from the mouth of God. In a little while we see the angels ministering to Him. First the Father ministered the divine life and then the angels ministered the natural bread.

It is very significant that in this quotation Christ does not say the Son of Man but He says “man.” It is very plain that He means the lesson for all His disciples. It is for us as well as Him.

It is true there is the danger of extremes. All truth has its possibility of extravagance. There is a reckless disregard of the natural. God does not mean to teach us that. There is a place for food and sleep but we have not learned to enjoy that rightly until we have also learned that God can strengthen us when need be even without them.

Beloved, is not our trouble this, that in the hour of testing we are more anxious to be delivered than to meet God’s thought and glorify God’s grace. What Christ was concerned for in that conflict was not so much to get bread as to show the all-sufficiency of God and stand obedient to His Father’s will, trusting implicitly His Father’s love.

Our blessed Lord has taught us this deep spiritual truth in one of His most profound discourses and left for our guidance through the Christian age the great principle on which He Himself built His own life and overcame the assault of the enemy in His body. That discourse was so marked in its teachings, so deep and heart-searching in its scope that most of His disciples were unable to accept it and, indeed, with the exception of the twelve the whole of His Galilean flock grew tired of such deep teaching and utterly deserted Him on account of it. “This is a hard saying,” they replied, “who can hear it?”

That sermon was the wonderful discourse given about the living Bread in the sixth chapter of the Gospel of John, The one thought that pervades it is that we are to draw our lives both spiritually and physically directly from the Lord Jesus even as He draws His strength from the Father. Its one keynote is the profound verse, “As the living Father has sent me, and I live by the Father: so he that eats me, even he shall live by me.”

By eating Him He explains explicitly that He means taking His flesh and blood as the source of life and strength, and He tells us that this will give us an eternal life, life that will flow on even until the resurrection, for He adds in connection with it, that He will raise him up at the last day. As the babe lives upon its mother’s life, the believer lives on Jesus’ and the profound words become more true than any language can express, “In him we live, and move, and have our being.”

But this profound truth receives its deepest, largest unfolding in the later teachings of the Holy Ghost through the ministry and example of the Apostle Paul. It runs like a golden pipe from the heavenly fountain through all his teachings and experience.

With great vividness he unfolds the doctrine of our union with Jesus Christ, our living Head. “We are members,” he says, “of his body, of his flesh, and of his bones.” The Lord is for our body and the body is for the Lord. Our bodies are the members of Christ and the temples of the Holy Ghost. The Spirit that dwells within us quickens our mortal bodies. This certainly cannot mean our future body as it shall be raised from the tomb. It is the “death doomed body” as Rotherham happily translates it, the body in which the Spirit is now dwelling, liable to death, but not yet dead; and divinely equipped, exhilarated, renewed by the indwelling life of the Holy Ghost.

In the fourth chapter of Second Corinthians he unfolds this doctrine of the supernatural body more fully than anywhere else. There he tells us that his natural life is constantly exposed to death in order that the life also of Jesus might be made manifest in his mortal flesh.

This life of Jesus is something more distinct from and far transcending his own natural life. When they dragged him through the streets of Lystra and hurled him on the pavements as one dead the life of Paul was about gone, but it was then that the “life also of Jesus” came to his relief and as the disciples stood around him in prayer and his own sinking heart was lifted up to heaven, there came a touch of divine quickening and he rose upon his feet and went forth again to his work on the borrowed strength of heaven.

So he went through life, not strong in himself, but saying that we have the “treasure in earthen vessels, that the excellency of the power may be of God, and not of us.” And so, quoting from the fine translation of Rotherham, he adds, “On every side we are pressed hard but not hemmed in; without a way but not without a by-way; pursued but not abandoned; thrown down but not destroyed, at all times the putting to death of Jesus in the body bearing about; that the life also of Jesus in our body might be made manifest.”

Space and time will not permit us to follow at greater length this sublime thought. We will only add one other illustration of it in his reference to the thorn in the flesh which is perplexing so many inquirers and expounders.

Now the principle we have been unfolding supplies the very solution of this difficult case. Supposing for the time that Paul’s thorn was a physical disease, which we gravely doubt, and was not literally removed in answer to his prayer, still the fact would remain that something was given to Paul in exchange which was better for him than if it had been removed, something in kind which really supplied the place of its removal. He calls it the power of Christ. It was not the comfort and consolation of Christ’s love. It was not patience to bear it, but it was actually power through which he was enabled to do more than if the thorn had been taken away, so that he could say a little later, “Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds.” (2 Cor. 12: 12.) He actually affirmed while this thorn was still remaining “when I am weak, then am I strong.”

Assuming then that it was a physical infirmity and that it was not taken away, yet it was perfectly certain that something was given to him that constituted real strength, ample strength, superior strength to even his own perfect soundness and health.

This is the very thing of which we have been speaking. It was an invisible life. It was a supernatural source of vitality. It was not a bigger wire, but a stronger current through the wire. It was the life of Jesus instead of the life of Paul.

Now this will explain many a perplexing experience with divine healing. Your actual physical condition is not always taken away, but if you would only keep looking to Jesus you would find an inner strength given to you, a supernatural spring in the depths of your being, a vigor and vitality that made you superior to the drain upon you of that depressing symptom and carried you in spite of it with winged feet through all the pressures of your physical life.

God is thus trying to teach us to live in the unseen realm, to walk upon the waters of the spiritual sphere, to tread the seeming void by faith and find a rock beneath.

And so he sums up his sublime argument for the supernatural body in the fourth chapter of Second Corinthians by that passage which apart from this principle would be obscure, “For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day.” As this whole discussion is about the physical life he must mean the natural and material sources of our spiritual strength failing but the hidden and divine source within our being renewed and strengthened. But he tells us that this is only while we look not at the things which are seen but at the things which are not seen. It is only while we dwell on the experience of faith in the immaterial realm, in the unseen region where God lives and we live with Him, having meat to eat that the world knows not of, appropriating our very life from the heart of the risen Son of God.

In conclusion this great truth of the supernatural body is an intensely practical and present truth for answering unbelief. It is an answer to the unbelief of the age. Professor Tyndale challenged the disciples of Christ to produce an actual physical miracle. No wise man was rash enough to take up that challenge so presumptuously made but God took it up. From that day there have been literally thousands of cases of divine healing as remarkable in many respects as those of the apostolic records.

God wants us today to show the unbelieving world that His presence and power are real on every plane of human life and experience, and although He will not give us signs when we tempt Him by asking for them, yet He will make us signs to the unbelieving world and confirm His Word with signs following if we are faithful to the testimony and claim by faith the fulfillment of His own promise.

The experience of a supernatural body is a blessed auxiliary to the deeper life of the soul. The body is a conducting or a non-conducting medium of the Holy Ghost in His communications to the spirit, according as it is in harmony with God or out of actual touch with Him. Someone has used the phrase “a converted body.” There are bodies that are divinely touched and there are others that are as cold and gross as the clods of clay beneath our feet. When God has to pass through the medium of a coarse physical organism to get into the heart there is obviously a distinct hindrance. There is a great difference between taking your dinner on a hot plate or a cold plate; a cold plate chills the best dinner ever served. And so the Holy Spirit wants the medium through which He ministers to our spirit to be itself spiritual. When our whole physical being is permeated with the presence of God and the baptism of the Holy Spirit, we are in more distinct touch with God’s thoughts, influence and suggestions. Our very environment is holy and heavenly and the walls of the city are protected from the incursions of the enemy as well as the citadel itself.

Merely natural health and material and organs have about them an inborn tendency to selfish and even sensual gratification, but when Christ fills our hearts the very desire for unholy things is removed and we are saved from innumerable suggestions of evil that spring from the strong sensuous life of those who have never felt the touch of God in their mortal frame.

Divine healing in its deepest and highest sense saves from a thousand liabilities to self-indulgence and earthliness of thought, feeling and act. Our whole being becomes a well-tuned instrument on which God can play, and we learn to glorify Him in our body which is His while the spirit sympathizes with the divine touch in all the lower realms of nature and every avenue of our being is thrown open to the unfolding presence of God, so that we cannot tell where the body ends and the spirit begins, but “Holiness to the Lord” is written on every fiber of our being.

The experience of this supernatural life greatly enhances our efficiency for service. Not only does it save us from innumerable physical hindrances and sources of selfish misery, murmuring and depression, not merely does it give us increased vigor and ability for arduous service and long endurance, but the quality of the service given by a body that is divinely touched is much higher. The voice that speaks and sings for God has more power in its tone and ministers grace more directly than if we were merely using an instrument of clay. The feet that are divinely touched not only go faster to bear the messages of God, but they accomplish more directly spiritual results. The grip of the hand is different. The grip of the hand communicates something which could never be expressed without this added touch of heaven.

It is not only the divine message and a divine messenger but the very medium through which it goes has been spiritualized and made sacred by being itself steeped in the fountains of heavenly life and power.

Finally the church of God needs especially today a new touch of supernatural power in the confirmation of her testimony to the world and especially to the heathen world.

While, as we have said in a former chapter, this truth is liable to extravagance, yet there is even a greater danger of overlooking it and sinking to the low plane of naturalism and rationalism in giving our testimony to mankind. In every age it ought still to be true, God also bearing them witness both with signs and wonders and with diverse miracles and gifts of the Holy Ghost according to His own will. If the Christ of Christianity is the same yesterday, today and forever the Christianity of Christ ought also to be the same yesterday, today and forever.