“Go ye therefore, and teach all nations, baptising them in the name of the Father and of the Son and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you” Matthew 28:19.

“He that believeth and is baptised shall be saved” Mark 16:16.

We find the meaning of the institution of baptism summarised in these words. The word “teach” means, “make disciples of all the nations, baptising them.” The believing disciple, as he is baptised in the water, is also to be baptised or introduced into the name of the Trinity.

By the name of the Father, the new birth and life as a child in the love of the Father are secured to him.1 By the name of the Son, participation in the forgiveness of sins and the life that is in Christ are promised to him.2 By the name of the Holy Spirit, the indwelling and progressive renewal of the Spirit are assured him.3 And every baptised believer must always look upon baptism as his entrance into a covenant with the Trinity, and as a pledge that the Father, the Son, and the Spirit will, in course of time, do for him all that they have promised. It requires a lifelong study to know and enjoy all the blessing that is presented in baptism.

In other passages of Scripture, the blessing is again set forth. We find bound up with it the new birth required to make a child of God. “Except a man be born of water and the Spirit, he cannot enter into the Kingdom of God” (John 3:5). The baptised disciple has in God a Father, and he has to live as a child in the love of this Father.4

Then, again, baptism is brought more directly into connection with the redemption that is in Christ. Consequently, the first and simplest representation of it is the forgiveness or washing away of sins. Forgiveness is always the gateway or entrance into all blessing. Therefore, baptism is also the sacrament of the beginning of the Christian life—a beginning that is maintained through the whole life. It is on this account that in Romans, chapter 6, baptism is represented as the secret of the whole of sanctification, the entrance into a life in union with Jesus. “Know ye not that all we who were baptised into Christ Jesus were baptised into His death?” (Romans 6:3). The more precise explanation of what it is to be baptised into the death of Jesus, and to arise out of this with Him, for a new life in Him follows in verses 4-11. This is very powerfully comprehended elsewhere in this word, “As many of you as were baptised into Christ have put on Christ” (Galatians 3:27). This alone is the right life of a baptised disciple. He has put on Christ.5 As one is plunged into water and passes under it, so is the believing confessor baptised into the death of Christ, in order then to live and walk clothed with the new life of Christ.

And there are other passages where again the promise of the Spirit is connected with baptism. It is promised not only as the Spirit of regeneration but also as the gift from heaven bestowed on believers for indwelling and sealing–for progressive renewal. “He saved us through the washing of regeneration and renewing of the Holy Ghost, which He shed on us abundantly” (Titus 3:5,6). Here, renewal is the activity of the Spirit, by which the new life that is planted in the new birth penetrates our whole being, so that all our thinking and doing is sanctified by Him.6

And all this rich blessing which lies in baptism is received by faith. “He that believeth, and is baptised, shall be saved.” Baptism was not only a confession on man’s part of the faith that he already had, but equally a seal on God’s part for the confirmation of faith–a covenant sign in which the whole treasury of grace lay open, to be enjoyed throughout life. As often as a baptised believer sees a baptism administered, or reflects on it, it is to be to him an encouragement to press, by an ever-growing faith, into the full life of salvation that the Trinity desires to work in him. The Holy Spirit is given to appropriate within us all the love of the Father and all the grace of the Son. The believing candidate for baptism is baptised into the death of Christ and has put on Christ. The Holy Spirit is in the disciple to give him all this as his daily experience.7

Lord God, make Your holy baptism always operative in my soul as the experience that I am baptised into the death of Christ. And let Your people everywhere understand by Your Spirit what rich blessing lies in this baptism. Amen.

Footnotes

1) Gal. 3:26,27; 4:67

2) Col. 2:12

3) Tit. 3:5,6

4) John 3:3

5) Rom. 6:3,4; Gal. 3:27; Col. 2:12

6) Rom. 12:2; Eph. 4:23

7) John 16:13,14; Eph. 4:14,15; Col. 2:6

“The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?” 1 Corinthians 10:16.

“He that eateth My flesh and drinketh My blood dwelleth in Me, and I in him. He that eateth Me, even shall he live by Me” John 6:56,57.

All life has need of food–it is sustained by nourishment which it takes in from without. The heavenly life must have heavenly food. Nothing less than Jesus Himself is the bread of life, “He that eateth Me even shall he live by Me.”1

This heavenly food–Jesus–is brought near to us in two of the means of grace, the Word and the Lord’s Supper. The Word comes to present Jesus to us from the side of the intellectual life, by our thoughts. The Lord’s Supper comes in like manner to present Jesus to us from the side of the emotional life, by the physical senses. Man has a double nature–he has spirit and body. Redemption begins with the spirit, but it also penetrates to the body.2 Redemption is not complete until this mortal body also shares in glory.

The Supper is the pledge that the Lord will also change our body of humiliation and make it like His own glorified body by subduing all things to Himself. In the Supper, Christ would take possession of the whole man–body and soul–to renew and sanctify him by the power of His holy body and blood. Even His body shares in His glory. Even His body is communicated by the Holy Spirit. Even our body is fed with His holy body and renewed by the working of the Holy Spirit.3

This feeding with the body of Christ takes place, on the side of the Lord, by the Spirit; on our side, by faith.

This takes place on the side of the Lord by the Spirit. The Spirit communicates to us the power of he glorified body, by which our bodies become members of His body.4 The Spirit also gives us to drink of the life-power of His blood, so that that blood becomes the life and the joy of our soul. The bread is a participation in the body. The cup is a participation in the blood.

And this takes place on our side by faith. A faith that, beyond what can be seen or understood, relies on the wonder-working power of the Holy Spirit to unite us with our Lord, in soul and body, by communicating Him inwardly to us.5

“What is it to eat the glorified body of Christ and to drink His shed blood?”

“It is not only to receive with a believing heart the whole suffering and dying of Christ, but also to be united more and more with His blessed body. It is to obtain forgiveness of sin and eternal life through the Holy Spirit who dwells in Christ and also in us. Even though He is in heaven and we are on earth, it is to become flesh of His flesh and bone of His bone, and to live and be governed eternally by one Spirit.”6

This deeply inward union with Jesus, even with His body and blood, is the great aim of the Lord’s Supper. All that it teaches and gives us of the forgiveness of sin, of the remembrance of Jesus, of the confirmation of the divine covenant, of union with one another, of the announcement of the Lord’s death till He comes, must lead this–complete oneness with Jesus through the Spirit.7 He that eateth My flesh and drinketh My blood dwelleth in me, and I in him. He that eateth Me, even shall he live by Me.”

It is readily understood that the blessing of the supper depends very much on preparation within the inner chamber and on the hunger and thirst with which one longs for the living God.8 Do not imagine, however, that the Supper is nothing but an outward symbol of what we already have by faith in the Word. No, it is an actual spiritual communication from the exalted Lord in heaven of the powers of His life. And it is this only according to the measure of desire and faith. Prepare for the Lord’s Supper, therefore, with very earnest separation and prayer. And then surely expect that the Lord will, with His heavenly power, in a way incomprehensible to you, renew your life.

Blessed Lord, who instituted the Supper in order to communicate Yourself to Your redeemed as their food and their power of life, teach us to use the Supper. Teach us at every opportunity to eat and to drink with great hunger and thirst for Yourself and for full union with You, believing that the Holy Spirit feeds us with Your body and gives us to drink of Your blood. Amen.

Footnotes

1) Ps. 13:3; Matt. 4:4; John 6:51

2) Rom. 8:23; 1 Cor. 6:13,15,19,20; Phil. 3:21

3) Matt. 26:26; John 6:54,55; Rom. 8:11,13

4) 1 Cor. 6:15,17; 12:13; Eph. 5:23,30

5) Luke 1:37; 1 Cor. 2:9,12

6) Catechism used by author in his church.

7) Matt. 26:28; Luke 22:19; John 6:56; 15:4; 1 Cor. 10:17; 11:26; Rev. 3:20

8) Job 11:13; Isa. 55:1,3; Matt. 5:6; Luke 1:53; 1 Cor. 11:28

Notes

1. In connection with the Supper, let us be especially on our guard against the idea of a mere divine service of the congregation or transitory emotion. Peaching and addresses may make an edifying impression, while there is little power or blessing. j

2. For a meal, the first requisite is hunger. A strong hunger and thirst for God is indispensable.

3. In the Supper, Jesus desires to give Himself to as and would have us give ourselves to Him. These are great and holy things.

4. The lessons of the Supper are many. It is a feast of remembrance; a feast of reconciliation; a feast of covenant; a feast of hope; a feast of love. But all these separate thoughts are only subordinate parts of the principal element–the living Jesus wants to give Himself to us in the most inward union. The Son of God wants to descend into our innermost parts. He wants to come to celebrate the Supper with us. “He that eateth My flesh and drinketh My blood, dwelleth in Me, and I in him.”

5. And then union with Jesus is union with His people in love and sympathy.

6. The preparatory address is not itself the preparation. It is only a help to the private preparation which one must have in communion with Jesus.

7. To hold festival with God at His table is something of unspeakable importance. Please do not suppose that because you are a Christian it is easy for you to go and sit down. No, take time for solitude with Jesus so that He may speak to you and tell you how you should prepare your heart to eat with Him. It is very useful to take the whole week before the Supper for preparation and the whole week after for reflection.

“Now therefore, if ye will obey my voice indeed, ye shall be a peculiar treasure unto Me above all people” Exodus 19:5.

“The Lord shall greatly bless thee, if thou only carefully hearken unto the voice of the Lord thy God” Deuteronomy 15:4,5.

“By faith Abraham, when he was called, obeyed” Hebrews 11:8.

“Learned he obedience by the things which He suffered: and being made perfect, He became the author of eternal salvation unto all them that obey Him” Hebrews 5:8,9.

Obedience is one of the most important words in the Bible and in the life of the Christian. It was in the way of disobedience that man lost the favour and the life of God. It is only in the way of obedience that that favour and that life can again be enjoyed.1 God cannot possibly take pleasure in, or bestow His blessing on, those who are not obedient. “If ye will obey My voice indeed, ye shall be a peculiar treasure unto Me”; “The Lord shall greatly bless thee, if thou only carefully hearken unto the voice of the Lord thy God.” These alone are the eternal principles according to which man can enjoy God’s favour and blessing.

We see this in the Lord Jesus. He says, “If ye keep My commandments, ye shall abide in My love; even as I have kept my Father’s commandments, and abide in His love” (John 15:10). He was in the love of the Father, but could not remain there except by obedience. And He says that this is equally for us the one way to continue in His love. We must keep His commandments. He came to open for us the way back to God. This way was the way of obedience. Only he who, through faith in Jesus, walks in this way will come to God.2

How gloriously this connection between the obedience of Jesus and our own is expressed in Hebrews 5, verses 8 and 9, “He learned obedience, and became unto all them that obey Him the author of eternal salvation.” This is the bond of unity between Jesus and His people, the point of conformity and inward agreement. He was obedient to the Father–they, on the other hand, are obedient to Him. He and they are both obedient. His obedience not only atones for, but drives out their disobedience. He and they bear one mark–obedience to God.3

This obedience is a characteristic of the life of faith. It is called the obedience of faith.4 There is nothing in earthly things that so spurs men to work as faith. The belief that there is advantage or joy to be found is the secret of all work. “By faith Abraham, when he was called, obeyed.” My works will be according to what I believe. The faith that Jesus made me free from the power of sin for obedience, and sets me in a suitable condition for it, has a mighty power to make me obedient. Obedience is strengthened by faith: Faith in the overflowing blessing which the Father gives to obedience, in the promises of the love and indwelling of God, and in the promise of the fullness of the Spirit which comes by this channel.5

The power of this faith, again, as of obedience, lies especially in fellowship with the living God Himself. There is but one Hebrew word for “obeying voice” and “hearing voice.” To hear correctly prepares one to obey. It is when I learn the will of God–not in the words of a man or a book–but from God Himself, and when I hear the voice of God, that I will surely believe what is promised and do what is commanded. The Holy Spirit is the voice of God. When we hear the living voice speak, obedience becomes easy.6 Let us wait in silence on God, and set our soul open before Him, so that He may speak by His Spirit. When, in our Bible reading and praying, we learn to wait more upon God so that we can say, “My God has spoken this to me, has given me this promise, has commanded this,” then we will also obey. “To listen to the voice” earnestly, diligently, is the sure way to obedience.

With a servant, a warrior, a child, a subject, obedience is indispensable–the first sign of integrity. And will God, the living, glorious God, find no obedience with us? 7 No, let cheerful, punctual, precise obedience from the beginning be the mark of the genuineness of our fellowship with the Son whose obedience is our life.

Father, You make us Your children in Christ, make us in Him obedient children, as He was obedient. Let the Holy Spirit make the obedience of Jesus so glorious and powerful in us, that obedience will be the highest joy of our life. Teach us in everything only to seek to know what You desire and then to do it. Amen.

Footnotes

1) Rom. 5:19; 6:16; 1 Pet. 1:2,14,22

2) Gen. 22:17,18; 26:4,5; 1 Sam. 15:22

3) Rom. 6:17; 2 Cor. 10:5; Phil. 2:8

4) Acts 6:7; Rom. 1:5; 16:26

5) Deut. 28:1; Isa. 63:7-9; John 14:11,15,23; Acts 5:32

6) Gen. 12:1,4; 31:13,16; Matt. 14:28; Luke 5:5; John 10:4,27

7) Mal. 1:6; Matt. 7:21

Notes

For a life of obedience, these things are required:

1. Decisive surrender. I must no longer have to ask in every single case, will I or will I not, must I, can I, be obedient? Now it must be such an unquestionable thing that I will know of nothing else than to be obedient. He who cherishes such a disposition, and thinks of obedience as a thing that stands firm, will find it easy, will literally taste great joy in it.

2. The knowledge of God’s will through the Spirit. Please, do not imagine that because you know the Bible in some manner you know the will of God. The knowledge of God’s will is something spiritual. Let the Holy Spirit make known to you the knowledge of God’s will.

3. The doing of all that we know to be right. All doing teaches man. All doing of what is right teaches man obedience. All that the Word or conscience or the Spirit tells you is right, actually do it. It helps to form doing into a holy habit and is an exercise leading to more power and more knowledge. Do what is right, Christian, out of obedience to God, and you will be blessed.

4. Faith in the power of Christ. You have the power to obey. Be sure of this. Although you do not feel it, you have it in Christ your Lord by faith.

5. The glad assurance of the blessing of obedience. It unites us with our God; it wins His good pleasure and love; it strengthens our life; it brings the blessedness of heaven into our heart.

Chapter 45

The Will of God

“Thy will be done, in earth as it is in heaven” Matthew 6:10.

The glory of heaven, where the Father dwells, is that His will is done there. He who wants to taste the blessedness of heaven must know the Father who is there, and do His will, as it is done in heaven.1

Heaven is an unending holy Kingdom, of which the throne of God is the central point. Around this throne there are innumerable multitudes of pure, free beings, all ordered under powers and dominions. An indescribably rich and many-sided activity fills their life. All the highest and noblest that keeps man occupied is but a faint shadow of what takes place in this heavenly world. All these beings possess their free personal will. However, the will has, by its own choice, become one with the holy will of the Father, so that, in the midst of a diversity that flashes out in a million forms, only one will is accomplished–the will of God. All the rich, blessed movement of the inhabitants of heaven has its origin and its aim in the will of God.

And why is it then that His children on earth do not regard this will as their highest joy? Why is it that the petition, “Thy will be done in earth as it is in heaven,” is often coupled with thoughts of the severe, trying elements in the will of God? Why is it coupled with thoughts of the impossibility of our continually rejoicing in God’s will? It is because we do not take pains to know the will of God in its glory and beauty. It is also because we do not know His will as the origin of love, as the source of power and joy, and as the expression of the perfection of God. We think of God’s will only in the law that He gave and that we cannot keep, or in the trials in which His will appears in conflict with our own. Let us no longer do this, but take pains to understand that, in the will of God, all His love and blessedness can be comprehended and understood by us.2

Hear what the Word says about the will of God and the glorious things that are destined for us in this Will.

“This is the will of my Father, that every one that seeth the Son and believeth on Him may have everlasting life” (John 6:40). The will of God is the rescue of sinners by faith in Christ. He who surrenders himself to this glorious will to seek souls will have the assurance that God will bless his work to others–for he carries out God’s will, even as Jesus did it.3

“It is not the will of your Father which is in heaven that one of these little ones should perish” (Matthew 18:14). The will of God is the maintenance, the strengthening, and the keeping of the weakest of His children. What courage will he have who unites himself cordially with this will!

“This is the will of God, even your sanctification” (1 Thessalonians 4:3). With His whole heart, with all the power of His will, God is willing to make us holy. If we but open our heart and believe that it is not the law, but the will of God– something He certainly gives and does if we permit Him–then we will rejoice that our sanctification is stable and sure.4

“In everything give thanks: for this is the will of God in Christ Jesus concerning you” (1 Thessalonians 5:18). A joyful, thankful life is what God has destined for us and is what He will work in us. That which He desires, He certainly does for those who do not resist Him but receive and allow His will to work in them.

We must surrender our spirit to be filled with the thought what God would have He will certainly bring to pass when we do not resist Him. And if we further consider how glorious and good and perfect the will of God is, then we will yield ourselves wholeheartedly so that this will may find its accomplishment in us.5

To this end, let us believe that the will of God is His love. Let us see what blessings in the Word are connected with the doing of this will.6 Let us think of the glory of heaven as consisting of doing God’s will, and make the choice that our life on earth will be in accordance with that will. And let us with prayer and meditation permit ourselves to be led by the Spirit to know this will completely.7

When we have learned to know the will of God on its glorious heavenly side in the Word-and have done it–it will not be difficult for us to also bear this will where it appears to be contrary to our nature. We will be so filled with the adoration of God and His will, that we will resolve to see and approve and love this will in everything. And it will be the most glorious thought of our life that there is to be nothing, nothing, in which the will of God must not be known and honored.8

Father, this was the glory of the Lord Jesus, that He did not do His own will, but the will of His Father. This glory I desire to have as mine. Father, open my eyes and my heart to know the perfection, he glory of Your will, and the glory of a life in this will. Teach me to understand Your will correctly, then willingly and cheerfully to execute it. When it becomes difficult for me, teach me to do Your will with loving adoration. Amen.

Footnotes

1) Dan. 4:35

2) Gal. 1:4; Eph. 1:5,9,11; Heb. 10:10

3) John 4:34; 5:20; 6:38,40

4) 1 Thess. 5:23,24

5) Rom. 12:2

6) Matt. 7:21; 12:50; John 7:17; 9:31; Eph. 5:17; 6:6; 1 John 2:17

7) Rom. 12:2; Col. 1:9; 4:12; Heb. 10:36; 13:21

8) Matt. 26:39; Heb. 10:7,9

Notes

1. To do the will of God from the heart in prosperity is the only way to bear this will from the heart in suffering.

2. To do the will of God I must know it spiritually. The light and the power of the Spirit go together. What He teaches to see as God’s will, He certainly teaches all to do. Meditate much on Romans 12:2, and pray earnestly to see God’s will correctly.

3. Always learn to adore the will of God in the least and the worst thing that man does to you. It is not the will of God that man should do what is sinful. When man does sin, it is the will of God that His child should be thereby chastened. Say then always in the least as well as the greatest trials–it is the will of God that I am in this difficulty. This brings the soul to rest and silence, and teaches it to honour God in the trial.

4. When God gave a will to man, He gave him a power whereby he could accept or reject the will of God with its full power. This is heavenly glory and blessedness, to be conscious that my will is in harmony with God’s will. God’s will lives in me. It is the will of God to work this in you.

“There said Jesus unto His disciples, If any man will come after Me, let him deny himself, and take up his cross and follow Me” Matthew 16:24.

Self-denial was an exercise which the Lord Jesus often spoke about. Several times He mentioned it as an indispensable characteristic of every true disciple. He associates it with cross-bearing and losing our life.1 Our old life is so sinful, and remains to the end so sinful, that it is never in a condition for anything good. Therefore, it must be denied and mortified so that the new life–the life of God–may have free reign in our lives.2 From the very beginning, let the young Christian resolve to deny himself totally, in accordance with the command of his Lord. At the outset, it seems severe, but he will find that it is the source of inconceivable blessing.

Let self-denial reach our carnal understanding. It was when Peter had spoken according to the thought of the natural understanding that the Lord had to say to him, “Thou savourest not the things that be of God, but the things that be of men” (Matthew 16:23). You must deny yourselves and your own thoughts. In endeavouring to attain the knowledge of what God’s will is, we must be careful that the activity of our understanding the Word and prayer does not deceive us with a service of God that is not in His Spirit and truth. Deny your carnal understanding. Bring it to silence, and in holy silence give place to the Holy Spirit. Let the voice of God be heard in your heart.3

Also, deny your own will, with all its lusts and desires. Once and for all, let it be unquestionable that the will of God is your choice in everything. Therefore, every desire that does not fall in with this will must be mortified. Please believe that in the will of God there is heavenly blessedness, and that therefore self-denial appears severe only at the outset. When you exercise yourself heartily in it, it becomes a great joy. Let the body with all its life remain under the law of self-denial.4

Also deny your own honour. Seek the honour of God. This brings such a rest into the soul. “How can ye believe,” says Jesus, “which receive glory one of another?” (John 5:44). Although your honour may be hurt or reviled, commit it to God to watch over it. Be content to be little–to be nothing. “Blessed are the poor in spirit, for theirs is the Kingdom of heaven” (Matthew 5:3).5

Deny, in like manner, your own power. Cherish the deep conviction that it is those who are weak–those who are nothing–that God can use. Be very much afraid of your own endeavours in the service of God, however sincere they may be. Although you feel as if you had power, say before God that you do not have it–that your power is nothing. Continuous denial of your own power is the way to enjoy the power of God. It is in the heart which dies to its own power that the Holy Spirit decides to live and bring the power of God.6

Especially deny your own interests. Do not live to please yourself, but your neighbour. He who seeks his own life will lose it. He who lives for himself will not find life. But he who truly imitates Jesus–to share in His joy–let him give his life as He did. Let him sacrifice his own interests.7

Beloved Christian, at conversion you had to make a choice between your own self and Christ. You said then, “Not I, but Christ” (Galatians 2:20). Now you are to confirm this choice every day. The more you do so, the more joyful and blessed it will be for you to renounce the sinful self–to cast aside unholy self-working–and allow Jesus to be all. The way of self-denial is a way of deep heavenly blessedness.

There are very many Christians who observe nothing of this way. They want Jesus to make them free from punishment, but not to liberate them from themselves–from their own will. But the invitation to discipleship always rings, “If any man will come after Me, let him deny himself, and take up his cross and follow Me.”

We find the reason as well as the power for self-denial in the little word Me. “If any man will come after Me, let him deny himself, and follow Me.” The old life is in ourselves. The new life is in Jesus. The new life cannot rule without driving out the old. Once one’s own self had everything to say, now it must be nothing. But it would rather not be this.

Because of this there must be denial of one’s self and imitation of Jesus all day long. He, with His teaching, His will, and His honour, and His interests, must fill the heart. But he who has and knows Him willingly denies himself. Christ is so precious to him that he sacrifices everything, even himself, to win Him.8

This is the true life of faith. Not according to what nature sees or thinks to be acceptable, do I live, but according to what Jesus says and would have. Every day and every hour I confirm the wonderful thought, “Not I, but Christ” (Galatians 2:20). I am nothing, Christ is everything. “Ye are dead,” and no longer have power, or will, or honour, “your life is hid with Christ in God” (Colossians 3:3). Christ’s power and will alone prevail. Christians, cheerfully deny that sinful wretched self so that the glorious Christ may dwell in you.

Precious Saviour, teach me what self-denial is. Teach me so to distrust my heart that in nothing will I yield to its fancy. Teach me to know You so that it will be impossible for me to do anything else than to offer up myself to possess You and Your life. Amen.

Footnotes

1) Matt. 10:38,39; Luke 9:23; 14:27; John 12:24,25

2) Rom. 6:6; 8:13; Gal. 2:20; 5:24; 6:14; Col. 3:5

3) Matt. 16:23; 1 Cor. 1:17,27; 2:6; Col. 2:18

4) Matt. 26:39; Rom. 6:13; 1 Cor. 9:25,27

5) John 7:18; 8:50; I Thess. 2:6.

6) 2 Cor. 3:5; 12:9

7) Rom. 15:1,3; 1 Cor. 10:23,24; Eph. 5:2

8) Gal. 2:20; Phil. 3:7,8

Notes

1. Of the denial of the natural understanding Tersteegen said, “God and His truth are never understood correctly except by the one who, by the dying of his carnal nature, his inclinations, passions, and will, is made very earnest and silent before God. This same soul must abandon the manifold deliberations of the understanding and become very simple and childlike. We must give our heart and our will entirely to God, forsaking our own will in all things, releasing ourselves especially from the manifold imaginations and activities of the understanding, even in spiritual things. Our understanding collects itself silently in the heart, and dwells as in the heart with God. Not in the head, but in the heart, does the true understanding display itself in acquiring the knowledge of God. In the head are the barren ideas of truth: in the heart is found the living truth itself, the anointing that teaches us all things. In the heart is found the living fountain of light. Anyone who lives in a heart entertained with God will often, with a glance of the eye, discern more truth than another with the greatest exertion.”

2. Read the above passage with care. You will find in it the reason why we have said several times that when you read or pray you must at every opportunity keep quiet for a little while and set yourself in entire silence before God. This is necessary to bring the activity of the natural understanding to silence and to set the heart open before God so that He may speak there. The heart is the temple in which worship in spirit and truth takes place. Distrust and deny your understanding in spiritual things. The natural understanding is in the head. The spiritual understanding is in the heart, the temple of God. Preserve in the temple of God a holy silence before His countenance. Then He will speak.

3. The peculiar mark of Christian self-denial is inward cheerfulness and joy in the midst of turmoil. The Word of God makes unceasing joy a duty. This joyful disposition, hailing from eternity, has all change and variance under control and will hold its ground, not only in times of severe suffering, but also in the self-denial of every day and hour that is inseparable from the Christian life.

4. What all am I to deny? Deny yourself. How will I know where and when to deny myself? Do so always and in everything. And if you do not understand that answer, know that no one can give you the right explanation of it but Jesus Himself. To imitate Jesus, to be taught of Him, is the only way to self-denial. Only when Jesus comes in does self go out.

“For wisdom entereth into thine heart, and knowledge is pleasant unto thy soul, discretion shall reserve thee, understanding shall keep thee” Proverbs 2:10,11.

“My son, keep sound wisdom and discretion: so shall they be life unto thy soul” Proverbs 3:21,22.

“Ye ought to be quiet, and to do nothing rash” Acts 19:36.

Indiscretion is not merely the sin of the unconverted. It often causes much evil and misery among the people of God. We read of Moses, “They angered him also at the waters of Meribah, so that it went ill with Moses for their sakes: because they were rebellious against his spirit, and he spake unadvisedly with his lips.” So of Uzzah’s touching the ark, “And God smote him there for his error” (2 Samuel 6:7).1

Discretion, and why it is so necessary, may be easily explained. When an army marches into the province of an enemy, its safety depends on the guards which are always on watch. The guards are to know and to give warning when the enemy approaches. Advance guards are sent out so that the territory and power of the enemy may be known. This prudence, which looks out beforehand and looks around, is dispensable.

The Christian lives in the province of the enemy. All that surrounds him may become a snare or an occasion for sin. Therefore his whole walk is to be carried out in a holy reserve and watchfulness so that he may do nothing indiscreet. He watches and prays that he may not enter into temptation.2 Prudence keeps guard over him.3

Discretion keeps watch over the lips. What loss many a child of God endure by thinking that if he speaks nothing wrong, he may speak what he will. He does not know how–through much speaking–the soul becomes ensnared in the distractions of the world. In the multitude of words there is not a lack of sin (Proverbs 10:19). Discretion endeavours not to speak unless it be for the glory of God and a blessing to neighbors.4

Discretion also keeps guard over the ear. All the news of the world comes to me through the gate of the ear–all the indiscreet speech of others–to infect me. Eagerness for news is very hurtful for the soul. Because of it, one can no longer look into one’s self. One lives wholly in the world. Corinth was much more godless than Athens. But in the latter, where they “spent their time in nothing else but either to tell or to hear some new thing” (Acts 17:21), very few were converted. Take heed, says Jesus, what ye hear.5

On this account, discretion keeps watch over the society in which the Christian mingles. “Through desire a man, having separated himself, seeketh all wisdom” (Proverbs 18:1). The child of God does not have the freedom to yield himself to the society of he world. He must know the will of his Father.6

Discretion keeps watch over all lawful occupations and possessions. It knows how gradually and secretly the love of money, worldly mindedness, and he secret power of the flesh, obtains the upper hand. It knows that it can never consider itself free from this temptation.7

And, above all, discretion keeps watch over the heart, because it is our life’s fountain. Remembering the word, “he that trusteth in his own heart is a fool” (Proverbs 28:26), discretion walks in deep humility, and it works out salvation with fear and trembling.8

What source gives the soul the power to be endlessly on its guard against the thousand dangers surrounding it on all sides? Is it not fatiguing, exhausting, and harassing to have to thus watch always, and never to be at rest in the certainty that there is no danger? No, absolutely not. Discretion brings the highest restfulness. It has its security and strength in its heavenly Keeper, who does not slumber or sleep. In confidence in Him, under the inspiration of His Spirit, discretion does its work. The Christian walks wisely. The dignity of a holy prudence adorns him in all his actions. The rest of faith, the faith that Jesus watches and guards, binds us to Him in love. Holy discretion springs, as of its own accord, from a love that would not grieve or abandon Him, from a faith that has its strength for everything in Him.

Lord my God, guard me so that I may not be indiscreet in heart. Let the prudence of the righteous always characterise me, in order that in everything I may be kept from giving offence. Amen.

Footnotes

1) Ps. 106:33; Prov. 12:18

2) Matt. 26:41; Luke 21:36; Eph. 6:18; 1 Pet. 4:7; 5:8

3) 1 Sam. 18:14; Matt. 10:16; Luke 1:17; 16:8; Eph. 5:15

4) Ps. 39:2; 141:3; Prov. 10:19; Eccles. 5:1,2

5) Prov. 2:2; 18:15; Mark 4:24

6) Psalm 1:1; 2 Cor. 6:14; 2 Thess. 3:14

7) Matt. 13:22; Luke 21:34; 1 Tim. 6:9,17

8) Prov. 3:21,23; 4:23; 28:18; Jer. 31:33

Notes

1. It was once said to one who gave great care to having his horse and cart in thoroughly good order, “Come, it is not necessary to be taking so much trouble with this.” His answer was, “I have always found that my prudence paid.” How many a Christian has need of this lesson. How many a young Christian may well pray for this–that his conversion may be according to God’s Word, “to the wisdom of the just” (Luke 1:17).

2. Discretion has its root in self-knowledge. The deeper my knowledge of my weakness and the sinfulness of my flesh is, the greater is the need for watchfulness. It is our element of true self-denial.

3. Discretion has its power in faith. The Lord is our Keeper and He does His keeping through the Spirit. It is from Him that our discretion comes.

4. Its activity is not limited to ourselves. Discretion reaches out to our neighbour, in the way of giving him no offence, and in laying no stumbling block in his way (Rom. 14:13; 1 Cor. 8:9; 10:32; Phil. 1:10).

5. Discretion finds great delight in silence so as to commit its way to the Lord with composure and deliberation. It esteems highly the word of the townclerk of Ephesus, “Ye ought to be quiet, and to do nothing rash” (Acts 19:36).

6. In great generals and their victories we see that discretion is not timidity. It is consistent with the highest courage and the most joyful certainty of victory. Discretion watches against rashness but enhances the courage of faith.

“Money answereth all things” Ecclesiastes 10:19.

“I had wholly dedicated the silver unto the Lord from my hand” Judges 17:3.

“Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usary “Matthew 25:27.

In his dealing with the world and its possessions, the Christian finds an opportunity to manifest his self-denial and the spirit of discretion.1 Since all value or property on earth still finds its expression in money, it is in his dealings with money that he can especially show he is free from worldliness by denying himself to serve his God. In order to thoroughly comprehend this, we must consider what is to be said about money.

What does money represent? It represents the work by which a man earns it and his industry, zeal, and ability in that work. It is indicative of his success and the blessing of God upon the work. It also represents all that I can do with money and the work that others would do for me. It signifies the power that I have to accomplish what I desire and the influence which I exercise on those who are dependent on me for my money. It is a representation of all the possessions or enjoyments that are to be obtained by money and of all on earth that can make life desirable. Yes, it represents life itself, without which the purchase of indispensable food cannot be supported.

Money is, indeed, one of the most desirable and fruitful of earthly things. No wonder that it is so esteemed by all.

What is the danger of money? What sin does it lead to, that the Bible and experience should so warn us to be prudent in dealing with it? There is the anxiousness that occurs when one does not know if there will be sufficient money.2 There is the covetousness that longs too much for it.3 There is the dishonesty that, without gross deception or theft, does not give to a neighbour what belongs to him.4 There is the lovelessness that desires to draw everything to one’s self and does not help another.5 There is the love of money, which greedily seeks after riches and lands.6 There is the robbery of God and the poor in withholding the share that belongs to them.7

What is the blessing of money? If the danger of sin is so great, would it not be better if there were no money? Is it not better to be without money? No, even for the spiritual life money may be a great blessing. It may be an exercise in industry and activity, in care and economy. It may be a sign of God’s blessing upon our work.9 It may be an opportunity for showing that we can possess and lay it out for God, without withholding it or cleaving to it, and that by means of it we can manifest our generosity to the poor and our overflowing love for God’s cause.10 It may be a means of glorifying God by our charity and of spreading among men the gold of heavenly blessing.11 It may be a thing that, according to the assurance of Jesus, we can exchange for a treasure in heaven.12

And what is now the way to be freed from the danger and to be led into the righteous blessing of money?

Let God be Lord over your money. Receive all your money with thanksgiving, as coming from God in answer to the prayer, “Give us this day our daily bread”(Matthew 6:11).13

Lay it all down before God as belonging to Him. Say with the woman, “I had wholly dedicated the silver unto the Lord” (Judges 17:3).14

Let your dealing with your money be a part of your spiritual life. Receive and possess and give out your money as one who has been bought at a high price-redeemed, not with silver and gold, but with the precious blood of Jesus.15

Make what the Word of God says of money–of earthly goods–a special study. The Word of the Father alone teaches how the child of God is to use blessing.

Greatly reflect on the fact that it is not given to you for yourself alone, but for you and your brethren together. The blessing of money is to do good to others and to make them rejoice.16

Remember that it can be given up to the Father and the service of His Kingdom for the upbuilding of His spiritual temple-the extension of His influence. Every time a spiritual blessing is mentioned in Scripture, it is .a time of cheerful giving for God’s cause. Even the outpouring of the Holy Spirit made itself known in the giving of money for the Lord. 17

Christian, understand this, all the deepest deliberations of the heart and its most spiritual activities can manifest themselves in the way in which we deal with our money. Love to God, love to our neighbour, victory over the world by faith, the hope of everlasting treasure, faithfulness as a steward, joy in God’s service, cheerful self-denial, holy discretion, and the glorious freedom of the children of God, can all be seen in the use of money. Money can be the means of the most glorious fellowship with God and the full enjoyment of the blessedness of being able to honour and serve Him.

Lord God, make me properly discern in what close connection my money stands with my spiritual life. Let the Holy Spirit lead and sanctify me, so that all my earning and receiving, my keeping and dispensing of money, may always be pleasing to You and a blessing to my soul. Amen.

Footnotes

1) John 17:15,16; 1 Cor. 7:31

2) Matt. 6:31

3) 1 John 2:15,16

4) Jas. 5:4

5) Luke 16:19,25

6) 1 Tim. 6:9,10,17

7) Prov. 3:27,28; Mal. 3:8

8) Eccles. 5:18,19

9) Prov. 10:4,22

10) 2 Cor. 8:14,15

11) 2 Cor. 9:12,13

12) Matt. 19:21; Luke 12:33

13) 1 Chron. 29:14

14) 1 Chron. 29:12,14

15) Luke 19:8; 1 Pet. 1:18,19

16) Acts 20:35

17) Ex. 36:5: 1 Chron. 29:6,9; Acts 2:45; 4:34

Notes

1. John Wesley always said that there were three rules about the use of money which he gave to men in business and by which he was sure that they would experience benefit.

-Make as much money as you can. Be industrious and diligent.

-Save as much money as you can. Be no spendthrift, live frugally and prudently.

-Give away as much money as you can. That is the divine destination of money. That makes it an everlasting blessing for yourselves and others.

2. Acquaint yourself with the magnificent prayer of David in I Chronicles 29:10-20. Receive it into your soul because it teaches us the blessedness and the glorification of God that springs from cheerful giving.

“Being then made free from sin, ye became the servants of righteousness. Being made free from sin, Ye have your fruit unto holiness” Romans 6:18,22.

“But now we are delivered from the law” Romans 7:6.

“The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death” Romans 8:2.

Freedom is counted in Scripture as one of the greatest privileges of the child of God. Throughout history, there is nothing for which nations have made great sacrifices except freedom. Slavery is the lowest condition into which man can sink, for in it he can no longer govern himself. Freedom is the deepest need of his nature.

To be free, then, is the condition in which anything can develop itself according to the law of its nature–according to its own disposition. Without freedom nothing can attain its destiny or become what it should be. This is true of the animal and man, of the worldly and the spiritual alike. It was for this reason that God chose the redemption of Israel out of the slavery of Egypt and into the glorious liberty of the promised land as the everlasting example of redemption out of the slavery of sin and into the liberty of the children of God.1 On this account, Jesus said, “If the Son therefore shall make you free, ye shall be free indeed” (John 8:36). And the Holy Scriptures teach us to stand firmly in the freedom with which Christ made us free. Complete insight into this freedom opens up to us one of the greatest glories of the life that the grace of God has prepared for us.2

There are three passages from the Epistle to the Romans which speak of our sanctification through a threefold freedom. There is freedom from sin in the sixth chapter, freedom from the law in the seventh, and freedom from the law of sin in the eighth.

There is freedom from sin (Romans 6:7,18,22). Sin is represented as a power that rules over man, and under which he is brought and taken captive: It urges him to be a slave to evil.3 By the death of Christ and in Christ, the believer–who is one with Him–is made entirely free from the dominion of sin. It has no more power over him. If, then, he still sins, it is because he permits sin still to rule over him, not knowing his freedom by faith. But if by faith he fully accepts what the Word of God thus confirms, then sin has no power over him. He overcomes it by the faith that he is made free from it.4

Then there is freedom from the law. This leads us deeper into the life of grace than freedom from sin. According to Scripture, law and sin always go together. “The strength of sin is the law” (I Corinthians 15:56). The law does nothing but make the offence greater.5 The law reveals our sinfulness. It cannot help us against sin; rather, with its demand for perfect obedience, it hopelessly gives us over to the power of sin. The Christian who does not realise that he is made free from the law will still always abide under sin.6 Christ and the law cannot rule over us together. In every endeavour to fulfil the law as believers, we are taken captive by sin.7 The Christian must know that he is entirely free from the law–from the you must that stands around us and over us. Then, for the first time, he will know what it is to be free from sin.

Then there is also freedom from the law of sin–actual liberation from the power of sin in our members. What we have in Christ, freedom from sin and from the law, is inwardly appropriated for us by the Spirit of God. “The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.” The Holy Spirit in us takes the place of the law over us. “If ye be led of the Spirit, ye are not under the law” (Galatians 5:18). Freedom from the law is not anything external. Instead, it takes place according to the amount of dominion and leading of the Spirit within us. “Where the Spirit of the Lord is, there is liberty” (2 Corinthians 3:17). Accordingly, as the law of the Spirit rules in us, we are made free from the law, and from the law of sin. We are then free to do what we, as God’s children, would gladly do–serve God.

Free expresses a condition in which nothing hinders me from being what I could and should be. In other words, free is to be able to do what I desire. The power of sin over us, the power of the law against us, and the power of the law of sin in us, hinder us. But he who stands in the freedom of the Holy Spirit–he who is then truly free–cannot be prevented or hindered from being what he could and should be. As it is the nature of a tree to grow upwards–free from all hindrances–so a child of God then grows to what he should and will be. As the Holy Spirit leads him into this freedom, the joyful consciousness of his strength for the life of faith springs up. He shouts joyfully, “I can do all things through Him which strengtheneth me” (Philippians 4:13). “Thanks be unto God which always causeth us to triumph in Christ” (2 Corinthians 2:14).

Son of God, anointed with the Spirit to announce freedom to the captives, make me also truly free. Let the Spirit of life in You, my Lord, make me free from the law of sin and of death. I am Your ransomed one. Let me live as Your freed one, who is hindered by nothing from serving You. Amen.

Footnotes

1) Ex. 1:14; 4:23; 6:5; 20:2; Deut. 24:18

2) John 8:32; Gal. 4:21,31; 5:1

3) John 8:34; Rom. 7:14,23; 2 Pet. 2:19

4) Rom. 5:21; 6:13,14

5) Rom. 4:15; 5:13,20; 7:13

6) Rom. 6:15; 7:5

7) Rom. 7:23

Notes

1. The freedom of the Christian extends over his whole life. He is free in relation to the institutions and teachings of men: “Ye are bought with a price: be ye not the servants of men” (1 Cor. 7:23; Col. 2:20). He is free in relation to the world and in the use of what God gives. He has power to possess it or to dispense with it, to enjoy it or to sacrifice it (1 Cor. 9:1).

2. This freedom is no lawlessness. We are free from sin and the law to serve God in the Spirit. We are not under the law, but give ourselves, with free choice and in love, to Him who loves us (Rom. 6:18; Gal. 5:13; 1 Pet. 2:16). Not under the law, also not without the law, but in the law–a new and higher law. “The law of the Spirit of life,” “the law of liberty,” (1 Cor. 9:21; Jas. 1:1.5; 2:12), the law written in our hearts, is our rule and measure. In this last passage the translation ought to be, “bound by a law to Christ.”

3. This freedom has its subsistence from and in the Word. The more the Word abides in me and the truth lives in me, the freer I become (John 8:31,32,36).

4. Freedom manifests itself in love. I am free from the law and from man and from institutions to be able now, like Christ, to surrender myself for others (Rom. 14:13,21; Gal. 5:13; 6:1).

5. This glorious liberty to serve God and our neighbour in love is a spiritual thing. We cannot by any means seize it and draw it to us. It becomes known only by a life in the Holy Spirit. “Where the Spirit of the Lord is, there is liberty” (2 Cor. 3:17). “If ye be led of the Spirit, ye are not under the law” (Gal. 5:18). It is the Holy Spirit who makes us free. Let us allow ourselves to be introduced by Him into the effectual, glorious liberty of the children of God. “The Spirit of life in Christ Jesus hath made me free from the law of sin and death” (Rom. 8:2).

“So is the kingdom of God, as if a man should cast seed into the ground, and should sleep and rise night and day, and the seed should spring forth and grow up, he knoweth not how. The earth bringeth forth fruit of herself; first the blade, after that the ear, then the full corn in the ear” Mark 4:26-28.

“The Head, from which all the body increaseth with the increase of God” Colossians 2:19.

“That we may grow into Him in all things, which is the Head, even Christ, from whom the whole body maketh the increase” Ephesians 4:15,16.

Life is continual movement, progressiveness. Increase or growth is the law of all created life. Consequently, the new life in man is destined to increase–always by becoming stronger. As there are in the seed and in the earth a life and power of growth which impels the plant to achieve its full height and fruit, so is there in the seed of the eternal life an impelling force by which that life always increases and grows. This divine growth continues until we come to be a perfect man–measuring up to the stature of the fullness of Christ.

In this parable of the seed that springs up of itself, and becomes great and bears fruit, the Lord teaches us two of the most important lessons on the increase of the spiritual life. The one is that of its self-sufficiency; the other is that of its gradual timing.

The first lesson is for those who ask what they are to do in order to grow and advance more in grace. As the Lord said of the body, “Which of you by being anxious can add one cubit unto his stature? Consider the lilies of the field how they grow” (Matthew 6:27,28). So He says to us here that we can do nothing, and need to do nothing, to make the spiritual life grow.2 Do you not see how, while man slept, the seed sprang up and became high? Do you not see that he did not know how the earth brought forth fruit by itself? Once man has sown, he must believe that God cares for the growth. Man does not have to care. He must trust and rest.

And must man then do nothing? You must understand that he can do nothing. The power of life must come from within–from the life and the Spirit implanted in him. He can contribute nothing to the growth itself. His growth will be given to him.3

All he can do is to let the life grow. All that can hinder the life, he must take away and keep away. He can take away any thorns and thistles in the soil which occupy the place and power that the plant should have.4 The plant must have its place in the earth alone and undivided. The farmer can care for this. Then it is able to grow further of itself. Likewise, the Christian must take away what can hinder the growth of the new life. He must surrender his heart entirely and completely for the new life, allowing it alone to possess his heart, so that it may grow free and unhindered.5

The farmer can also bring forth what the plant requires in the way of food or drink. He can manure or moisten the soil as it is needed. So must the believer see to it that for the new life nourishment is brought forth out of the Word, the living water of the Spirit, by prayer. It is in Christ that the new life is planted. From Him it increases with divine increase. Stay rooted in Him by the exercise of faith, and the life will grow of itself.6 Give it what it must have, take away what can hinder it, and the life will grow and increase of itself.

Then comes the second lesson of the parable–the gradual timing of the growth, “first the blade, after that the ear, then the full corn in the ear.” Do not expect everything at once. Give God time. By faith and endurance we inherit the promises–faith that knows that it has everything in Christ, and endurance that expects everything in its time according to the rule and the order of the divine government. Give God time. Give the new life time. It is by continually remaining in the earth that the plant grows. It is by continually standing in grace, in Christ Himself–in whom God has planted us–that the new life grows.7

Yes, give the new life sufficient time–time in prayer, time in communion with God, time in continuous exercise of faith, and time in persistent separation from the world. Give it time. The divine inner growth with which the life of God perfects man in Christ is slow but sure, hidden but real, and weak but endowed with heavenly power.

Lord God, graciously strengthen the faith of Your children, showing them that their growth and progress are in Your hands. Enable them to see what a precious, powerful life was implanted in them by You–a life that increases with a divine increase. Enable them, by faith and patience, to inherit the promises. And teach them in that faith to take away all that can hinder the new life, and to bring forward all that can further it, so that You may make Your work in them glorious. Amen.

Footnotes

1) Eph. 4:13; 2 Thess. 1:3,4

2) Hos. 14:5; Matt. 6:25,30

3) Ps. 92:12,13; Gal. 2:20; Col. 3:3

4) Matt. 13:22.23: John 15:1,2

5) Song 2:15; Heb. 12:1

6) John 15:4,5; Col. 2:6,7

7) Heb. 3:13; 6:12,15; Jas. 5:7

Notes

1. For the plant, the principal thing is the soil in which it stands and out of which it draws its strength. For the Christian, this also is the principal thing. He is in Christ. Christ is all. He must grow up in Him, for out of Him the body obtains its increase. The main thing is to abide in Christ by faith.

2. Remember that faith must set itself toward a silent restfulness so that growth is just like that of the lilies of God’s hands, and so that He will see to it that we increase and grow strong.

3. By this firm and joyful faith we become “Strengthened with all might according to His glorious power, unto all patience and longsuffering with joyfulness” (Col. 1:11).

4. This faith that God cares for our growth takes away all anxiety and gives courage for doing the two things that we have to do–the taking away of what might be obstructive to the new life, and the bringing forward of what may be serviceable to it.

5. Observe well the distinction between planting and growing. Planting is the work of a moment. In a moment the earth receives the seed. After that comes the slow growth. Without delay–immediately–the sinner must receive the Word. There can be no delay before conversion. Then, with time, the growth of the seed follows.

6. The main thing is Christ. From Him and in Him is our growth. He is the soil that of itself brings forth fruit, yet we do not know how. Hold fellowship with Him daily. A month’s worth of meditations on the blessed life of continued fellowship with Him are provided in my book, Abide in Christ.

“O how I love Thy law! it is my meditation all the day” Psalm 119:97.

“Search the Scriptures: and they are they which testify of Me” John 5:39.

“The word preached did not profit them, not being mixed with faith in them that heard” Hebrews 4:2.

At the beginning of this book there is more than one passage on the use of God’s Word in the life of grace. Before I take leave of my readers, I would like to come back to this all important point. I cannot too earnestly and urgently address this call to my young brothers and sisters–your spiritual life greatly depends on your use of God’s Word.

Man lives by the Word that comes from the mouth of God. Therefore, seek with your whole heart to learn how to use God’s Word correctly. With this in mind, reflect on the following hints:

Read the Word more with the heart than with the understanding. With the understanding I know and comprehend–with the heart I desire and love and hold firmly. Let the understanding be the servant of the heart. Be very afraid of your understanding or carnal nature, which cannot receive spiritual things.1 Deny your understanding, and wait in humility on the Spirit of God. On every occasion, keep silent during your reading of the Word. Say to yourselves, “This Word I now receive in my heart, to love and to let it live in me.”2

Always read the Word in fellowship with the living God. The power of a word depends on my conviction regarding the man who wrote it. First, set yourself in loving fellowship with the living God under the impression of His nearness and love. Deal with the Word under the full conviction that He, the eternal God, is speaking with you. Let your heart be silent while you listen to God–to God Himself.3 Then the Word will certainly become a great blessing to you.

Read the Word as a living Word in which the Spirit of God dwells, and that certainly works in those who believe. The Word is seed. Seed has life, and grows and yields fruit of itself. Likewise, the Word has life, and of itself grows and yields fruit.4 If you do not wholly understand it–if you do not feel its power–carry it in your heart. Ponder it and meditate on it, and it will of itself begin to yield a working and growth in you.5 The Spirit of God is with and in the Word.

Read it with the resolve to be, not only a hearer, but a doer of the Word. Let the great question be–What would God now have of me with this Word? If the answer is–He would have me believe it and rely on Him to fulfil it–immediately do this from the heart. If the Word is a command of what you are to do, immediately yield yourself to do it.6 There is an unspeakable blessedness in the doing of God’s Word, and in the surrender of myself to be and to act just as His Word dictates. Do not be only hearers, but doers of the Word.

Read the Word with time. More and more, I see that one obtains nothing on earth without time. Give the Word time. Give the Word time to come into your heart, on every occasion on which you sit down to read it. Give it time, in the persistence with which you are faithful to it, from day to day and month to month.7 With perseverance, you become exercised and more accustomed to the Word and the Word begins to work. Please, do not be discouraged when you do not understand the Word. Hold on, take courage, give the Word time. Later on the Word will explain itself. David had to meditate day and night to understand it.

Read the Word with a searching of the Scriptures. The best explanation of the Bible is the Bible itself. Take three or four texts on one point, and set them close to one another and compare them. See where they agree and where they differ. See where they say the same thing or again something else. Let the Word of God in one place be cleared up and confirmed by what He said in another place on the same subject. This is the safest and the best explanation. Even the holy writers used this method of instruction with the Scriptures, “and again ” (John 19:37).8 Do not complain that this method takes too much time and energy. It is worth the trouble. Your pains will be rewarded. On earth you have nothing without effort.9 He who wants to go to heaven never goes without taking pains. Search the Scriptures, you will be richly rewarded.

Young Christian, let one of my last and most earnest words to you be this–your growth, your power, and your life depend on your faithfulness to the Word of God. Love God’s Word. Esteem it sweeter than honey, better than thousands in silver or gold. In the Word, the Father can and will reveal His heart to you. In the Word, Jesus will communicate Himself and all His grace. In the Word, the Holy Spirit will come into you, to renew your heart and all your thoughts, according to the mind and will of God. Do not simply read enough of the Word to keep you from falling away. Make it one of your chief occupations on earth, to yield yourself so that God may fill you with His Word, and may fulfil His Word in you.

Lord God, what grace it is that You speak to us in Your Word, that we in Your Word have access to Your heart, to Your will, and to Your love. Forgive us for our sins against Your precious Word. And, Lord, let the new life become so strong by the Spirit in us, that all its desire will be to abide in Your Word. Amen.

Footnotes

1) I Cor. 1:21,27; 2:6,12,14; Col. 2:18,23

2) Ps. 119:10,47; Rom. 10:18; Jas. 1:21

3) Gen. 17:3; 1 Sam. 3:9,10; Isa. 50:4; 52:6; Jer. 1:2

4) Mark 4:26,27,28; John 6:63; 1 Thess. 2:13; 1 Pet. 1:23

5) Ps. 119:15,40,48,69; 2 Tim. 3:16,17

6) Matt. 5:19,20; 7:21,24; Luke 11:28; Jas. 1:21,25

7) Deut. 6:5-9; Ps. 1:2; 119:97; Jer. 15:16

8) Isa. 34:16: John 5:39; Acts 17:11; Heb. 2:13

9) Prov. 2:4,5; 3:13,18; Matt. 13:44

Notes

1. In the middle of the Bible stands Psalm 119, in which the praise and the love of God’s Word are so strikingly expressed. It is not enough for us to read through the divisions of this psalm successively. We must take its principal points and seek what is said in different passages upon each of these points. Let us, for example, take the following points, observing the indications of the answers, and seek in this way to come under the full impression of what is taught us of the glory of God’s Word:

a. The blessing that the Word gives–verses 1,2,6,9,11,24,45,46,47,etc.

b. How we have to handle the Word (observe, walk, keep, mark, etc.).

c. The names that are given to God’s Word in this psalm.

d. Prayer for divine teaching–verses 5,10,12,18,19,26.

e. Surrender to obedience to the Word–verses 93,105,106,112,128,133.

f. God’s Word, the basis of prayer-verses 41,49,58,76,107,116,170.

g. Observance as the ground of confidence in prayer-verses 77,159,176.

h. Observance as promised upon the hearing of prayer–verses 8,17,33,34,44.

i. The power to observe the Word-verses 32,36,41,42,117,135,146.

j. The praise of God’s Word-verses 54,72,97,129,130,144.

k. The confident confession of obedience–verses 102,110,121,168.

1. Personal fellowship with God, seen in the psalmist’s use of Thou and I, Thine and Mine.

I have merely mentioned a few points and a few verses. Seek out more and mark them until your mind is filled with the thoughts about the Word which the Spirit of God desires to give you. Read the words of that great man of faith, George Muller, with great thoughtfulness. He says, “The power of our spiritual life will be according to the measure of the room that the Word of God takes up in our life and in our thoughts. After an experience of 54 years, I can solemnly declare this. For three years after my conversion I used the Word little. Since that time, I have searched it with diligence, and the blessing was wonderful. From that time, I have read the Bible through a hundred times and at every time with increasing joy. Whenever I start fresh with it, it appears to me as a new book. I cannot express how great the blessing is of faithful, daily, regular searching of the Bible. The day is lost for me on which I have used no solid time for enjoying the Word of God.

“Friends sometimes say: `I have so much to do that I can find no time for regular Bible study.’ I believe that there are few that have to work harder than I have. Yet it remains a rule with me never to begin my work until I have had real, sweet fellowship with God. After that I give myself heartily to the business of the day, that is, to God’s work, with only intervals of some minutes for prayer.”