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Title: The New Life: Words of God for Young Disciples

Creator(s): Murray, Andrew

CCEL Subjects: All; Classic;

LC Call no: BV4501.2

LC Subjects:

Practical theology

Practical religion. The Christian life

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The New Life: Words of God for Young Disciples of Christ

BY

Rev. Andrew Murray

They go from strength to strength, Every one of them appeareth before God in

Zion

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Translator’s Note

A glance at the pages of this little work will show that it is more

elementary than the other writings of its honoured author. The reason

is that is specially designed for young disciples who have but recently

chosen the better part, and consequently need nothing so much as just

to sit at the feet of Jesus and hear His word. Every minister of a

congregation in which young people have been brought to the Lord, will

remember the keen feeling of anxiety that swept over his heart as he

contemplated their entrance on the duties and responsibilities of a

public Christian confession. The supreme question at such a time is:

How shall these young converts be built up in the knowledge of the

truth? How shall they be best taught the real nature of the new life

they have received, the dangers by which it is beset, and the

directions in which its energy may safely go forth?

The desire to give a fitting answer to these questions has given

rise to many excellent manuals. In connection with every time of

revival, especially, new books for this circle of readers always make

their appearance. As Mr. Murray indicates in the Preface, it was in

the midst of such a happy period that the following chapters were

written. The volume came under my notice whilst I was recently

traveling in Holland. A brief inspection showed me that it was one of

the most simple, comprehensive, and suggestive of its class. It is now

translated into English from the latest Dutch edition, that the many

thousands who have profited by Mr. Murray’s other admirable works may

have a suitable book to give or recommend to those who are setting

their faces towards an earnest and fruitful Christian life.

That it will be very helpful to this end I cannot doubt:

especially if the directions the author himself has given are

faithfully adhered to. It will be noticed that the chapters are

comparatively short; but every one of them has a considerable number of

Biblical references. Let no reader be content to read what is written

here without turning up and examining the texts marked. This practice,

if persistently carried out, cannot fail to yield much recompense.

There are just as many chapters in the book as Sabbaths in the year.

What an additional blessing it would bring, if the members of a family

who have had access to the book during the week, were to hear a chapter

read aloud every Sabbath evening, and were encouraged to quote the

texts in each that my have struck them most.

I have only to add that the volume is now translated and issued

with Mr. Murray’s cordial sanction. It has been to me a very pleasant

task to put it into an English dress for my younger brethren throughout

the country. Beyond this point, of course, my responsibility does not

go. Should the book prove useful in guiding the feet of those who have

come to the Lord yet further into the way of peace and holiness, it

will be, both for author and translator, the answer to many a fervent

prayer.

J.P.L.

Abbroath, September 1891

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Preface

In intercourse with young converts, I have very frequently longed

for a suitable book in which the most important truths that they have

need of for the New Life should be briefly and simply set forth. I

could not find anything that entirely corresponded to what I desired.

During the services in which, since Whitsuntide 1884, I have been

permitted to take part, and in which I have been enabled to speak with

so many who professed to have found the Lord, and who were,

nevertheless, still very weak in knowledge and faith, this want was

felt by me still more keenly. In the course of my journey, I felt

myself pressed to take the pen in hand. Under a vivid impression of

the infirmities and the perverted thoughts concerning the New Life,

with which, as was manifest to me from conversations I had with them,

almost all young Christians have to wrestle, I wished, in some words of

instruction and encouragement, to let them see what a glorious life of

power and joy is prepared for them in their Lord Jesus, and how simple

the way is to enjoy all this blessing.

I have confined myself in these reflections to some of the most

important topics. The first is the Word of God as the glorious and

sure guide, even for the simplest souls that will only surrender

themselves to it. Then, as the chief element in the word, there is the

Son, the gift of the Father, to do all for us. Thereupon follows what

the Scriptures teach concerning Sin, as the only thing that we have to

bring to Jesus, as that which we must give to Him, and from which He

will set us free. Further, there is Faith, the great word in which is

expressed our inability to bring or to do anything, and that teaches us

that all our salvation must be received every day of our life as a gift

from above. With the Holy Spirit also must the young Christian make

acquaintance, as the Person through whom the word and Jesus, with all

His work, and faith in Him, can become power and truth. Then there is

the Holy Life of obedience and of fruitfulness, in which the Spirit

teaches us to walk. It is to these six leading thoughts of the New

Life that I have confined myself, with the ceaseless prayer that God

may use what I have written to make His young children understand what

a glorious and mighty life it is that they have received from their

Father. It was often very unwillingly that I took leave of the young

converts who had to go back to lonely places, where they could have

little counsel or help, and seldom mingle in the preaching of the

word. It is my sure and confident expectation that what the Lord has

given me to write shall prove a blessing to many of these young

confessors.

[I have, in some instances, attached the names of the places where

the different portions of this manual were written; in others, the

names of the towns where the substance of them was spoken, as a

remembrance to the friends with whom I had intercourse.]

While writing this book I have had a second wish abiding with me.

I have thought what I could possibly do to secure that my little book

should not draw away attention from the word of God, but rather help to

make the word more precious. I resolved to furnish the work with

marginal references, so that, on every point that was treated of, the

reader might be stirred up still to listen to the Word itself, to GOD

HIMSELF.

I am hopeful that this arrangement will yield a double benefit.

Many a one does not know, and had nobody to teach him, how to examine

the Scriptures properly. This book may help him in his loneliness. If

he will only meditate on one and another point, and then look up the

texts that are quoted, he will get into the way of consulting God’s

word itself on that which he wishes to understand. But it may just as

readily be of service in prayer meetings or social gatherings for the

study of the word. Let each one read the portion fixed on at home and

review those texts that seem to him the most important. Let the

president of the meeting read the portion aloud once. Let him then

request that each one who pleases should announce one and another text

on that point which has struck him most.

We have found in my congregation that the benefit of such meetings

for bringing and reading aloud texts on a point previously announced,

is very great. This practice leads to the searching of God’s word, as

even preaching does not. It stirs up the members of the congregation,

especially the young people, to independent dealing with the word. It

leads to a more living fellowship amongst the members of Christ’s body,

and helps also their upbuilding in love. It prepares the way for a

social recognition of the word as the living communication of the

thoughts of God, which with Divine power shall work in us what is

pleasing to God. I am persuaded that there is many a believing man and

woman that asks what they can accomplish for the Lord, who along this

pathway could become the channels of great blessing. Let them once a

week bring together some of their neighbours or friends (sometimes two

or three household live on one farm) to hear read out texts for which

all have been previously searching: the Lord shall certainly give His

blessing there.

With respect to the use of this book in retirement, I would fain

request one thing more. I hope that no one will think it strange. Let

every portion be read over at least three times. The great bane of all

our converse with Divine things is superficiality. When we read

anything and understand it somewhat, we think that this is enough. No:

we must give time, that it may make an impression and wield its own

influence upon us. Read every portion the first time with

consideration, to understand the good that is in it, and then see if

you receive benefit from the thoughts that are there expressed. Read

it the second time to see if it is really in accordance with God’s

word: take some, if not all, of the texts that are adduced on each

point, and ponder them in order to come under the full force of what

God has said on the point. Let your God, through His word, teach you

what you must think and believe concerning Him and His will. Read it

then the third time to find out the corresponding places, not in the

Bible, but in your own life, in order to know if your life has been in

harmony with the New Life, and to direct your life for the future

entirely according to God’s word. I am fully persuaded that the time

and pains spent on such converse with the word of God under the

teaching of this or some book that helps you in dealing with it, will

be rewarded tenfold.

I conclude with a cordial brotherly greeting to all with whom I

have been permitted to mingle during the past year, in speaking about

the precious Saviour and His glorious salvation: also to all in other

congregations, who in this last season have learned to know the beloved

Lord Jesus as their Redeemer. With a heart full of peace and love, I

think of you all, and I pray that the Lord may confirm His work in

you. I have not become weary of crying to you: the blessedness and the

power of the New Life that is in you are greater than you know, are

wonderfully great: only learn to know aright and trust in Jesus, the

gift of God and the Scriptures, the word of God. Only give Him time to

hold converse with you and to work in you, and your heart shall

overflow with the blessedness of God.

Now to Him who is able to do more than exceedingly above all that

we can ask or think, to Him be glory in the Church to all eternity.

ANDREW MURRAY.

Wellington, 12th August 1885

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I. THE NEW LIFE

“For God so loved the world, that He gave His only begotten Son, that

whosoever believeth in Him should not perish, but have eternal life.”

— John 3:16

“For ye died, and your life is hid with Christ in God. Christ is our

life.” — Col. 3:3,4

“We declare unto you the life, the eternal life, which was with the

Father, and was manifested unto us. God gave unto us eternal life; and

this life is in His Son. He that hath the Son hath the life.” — 1

John 1:2; 5:11-12

How glorious, then, is the blessing which every one receives that

believes in the Lord Jesus. Not only does there come a change in his

disposition and manner of life; he also receives from God out of heaven

an entirely new life. He is born anew, born of God: he has passed from

death into life. (John 1:12-13; 3:5,7; 5:24; 1 John 3:14; 5:1)

This new life is nothing less than Eternal Life. (John 3:15-16,36;

6:40,51; 5:25-26; Romans 6:11,23; 8:2; 1 John 5:12,13) This does not

mean, as many suppose, that our life shall now no more die, but shall

endure into eternity. No: eternal life is nothing else than the very

life of God, the life that He has had in Himself from eternity, and

that has been visibly revealed in Christ. This life is now the portion

of every child of God. (1 John 1:3; 3:1, 5:11)

This life is a life of inconceivable power. Whenever God gives

life to a young plant or animal, that life has in itself the power of

growth, whereby the plant or animal as of itself becomes large. Life

is power. In the new life, that is, in your heart, there is the power

of eternity. (John 5:10,28; Heb. 7:16 ; 2 Cor 7:9; 8:4; Col.

3:3-4; Phil. 4:13) More certain than the healthful growth of any tree

or animal is the growth and increase of the child of God, who in

reality surrenders himself to the working of the new life.

What hinders this power and the reception of the new spiritual

life is chiefly two things. The one is ignorance of its nature, its

laws and workings. Man, even the Christian, has of himself not the

least conception of the new life that comes from God: it surpasses all

his thoughts. His own perverted thoughts of the way to serve and to

please God, namely, by what he does and is, are so deeply rooted in

him, that, although he thinks that he understands and receives God’s

word, he yet thinks humanly and carnally on Divine things. (Jos. 3:4;

Matt. 16:23) Not only must God give salvation and life; He must also

give the Spirit to make us know what He gives. Not only must He point

out the land of Canaan, and the way thither; we must also, like the

blind, be led every day by Himself. The young Christian must try to

cherish a deep conviction of his ignorance concerning the new life, and

of his inability to form right thoughts about it. This will bring him

to the meekness and to the childlike spirit of docility, to which the

Lord shall make His secret known. (Ps. 25:5,8-9; 143:8; Isa. 42:16;

64:4; Matt. 11:25; 1 Cor. 1:18-19; 2:7,10,12; Heb. 11:8)

There is a second hindrance in the way of faith. In the life of

every plant and every animal and every child there lies sufficient

power by which it can become big. In the new life, God has made the

most glorious provision of a sufficient power whereby His child can

grow and become all that he must be. Christ Himself is his life and

his power of life. (Ps. 18:2; 27:1; 38:3; 34:8; John 14:19; Gal.

2:20; Col. 3:3,4) Yet, because this mighty life is not visible or

cannot be felt, but works in the midst of human weakness, the young

Christian often becomes of doubtful mind. He then fails to believe

that he shall grow with Divine power and certainty. He does not

understand that the believing life is a life of faith whereby he

reckons on the life that is in Christ for him, although he neither

sees, feels, nor experiences anything. (Hab. 2:4; Matt. 6:27; Rom.

1:17; Gal. 3:11; Heb. 10:38)

Let every one then that has received this new life, cultivate this

great conviction: it is eternal life that works in me: it works with

Divine power: I can and shall become what God will have me be: Christ

Himself is my life: I have to receive Him every day as my life given by

God to me, and He shall be my life in full power.

O my Father, who hast given me Thy Son that I may have life in

Him, I thank Thee for the glorious new life that is now in me. I

pray Thee, teach me to know aright this new life. I will

acknowledge my ignorance and the perverted thoughts which are in me,

concerning Thy service. I will believe in the heavenly power of the

new life that is in me: I will believe that my Lord Jesus, who

Himself is my life, will by His Spirit teach me to know how I can

walk in that life. Amen.

Try now to apprehend and appropriate the following lessons in your

heart; —

1. It is eternal life, the very life of God, that you have now

received through faith.

2. This new life is in Christ, and the Holy Spirit is in you to bring

over to you all that is in Christ. Christ lives in you through the

Holy Spirit.

3. This life is a life of wonderful power. However weak you may feel,

you must believe in the Divine power of the life that is in you.

4. This life has need of time to grow in you and to take possession of

you. Give it time: it shall surely increase.

5. Forget not that all the laws and rules of this new life are in

conflict with all human thoughts of the way to please God. Be very

much in dread of your thoughts, and let Christ, who is your life and

also your wisdom, teach you all things.

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II. THE MILK OF THE WORD

“As new-born babes, long for the spiritual milk that is without guile,

that ye may grow thereby unto salvation” — 1 Peter 2:2

Beloved young Christians, hear what your Father has to say in this

word. You have just recently given yourselves to the Lord, and have

believed that He has received you. You have thus received the new life

from God. You are now as new-born infants: He would teach you in this

word what is necessary that you may grow and wax strong.

The first point is: you must know that you are God’s children.

Hear how distinctly Peter says this to those just converted: (1 Pet.

1:23; 2:2,10,25) You have been born again,’ you are new-born infants,’

you are now converted,’ you are now the people of God.’ A Christian,

however young and weak he is, must know that he is God’s child. Then

only can he have the courage to believe that he shall make progress,

and the boldness to use the food of the children provided in the word.

All Scripture teaches us that we must know and can know that we are

children of God. (Rom 8:16; 1 Cor. 3:1,16; Gal. 4:6,7; 1 John

3:2,14,24; 4:13, 5:10,13) The assurance of faith is indispensable to a

healthy powerful growth in the Lord. (Eph. 5:8; Col. 2:6; 1 Pet.

1:14,19)

The second point which this word teaches you is: you are still

very weak, weak as new-bon children. The joy and the love which a

young convert sometimes experiences do indeed make him think that he is

very strong. He runs the risk of exalting himself, and of trusting in

what he experiences. He must nevertheless learn much of how he must

become strong in his Lord Jesus. Endeavour to feel deeply that you are

still young and weak. (1 Cor. 3:1,13; Heb. 5:13,14) Out of this sense

of weakness comes the humility which has nothing (Matt. 5:3; Rom

12:3,10; Eph. 4:2; Phil. 2:3,4; Col. 3:12) in itself, and therefore

expects all from its Lord. (Matt. 8:8,15,27,28)

The third lesson is: the young Christian must not remain weak; he

must grow and increase in grace; he must make progress and become

strong. God lays it upon us as a command. His word gives us

concerning this point the most glorious promises. It lies in the

nature of the thing: a child of God must and can make progress. The

new life is a life that is healthy and strong: when a disciple

surrenders himself to it, the growth certainly comes. (Judg. 5:31; Ps.

84:8, 92:13,14; Prov. 4:18; Isa. 40:31; Eph. 4:14; 1 Thess. 4:1; 2

Pet. 3:18)

The fourth and principal lesson, the lesson which young disciples

of Christ have most need of is: it is through the milk of the word that

God’s new-born infants can grow. The new life from the Spirit of God

can be sustained only by the word from the mouth of God. Your life, my

young brother, will largely depend on whether you learn to deal wisely

and well with God’s word, or whether you learn to use the word from the

beginning as your milk. (Ps. 19:8,11; 119:97,100; Isa. 55: 2,3; 1

Cor. 12:11)

See what a charming parable the Lord has given us here in the

mother’s milk. Out of her own life does the mother yield food and life

to her child. The feeding of the child is the work of the tenderest

love, in which the child is pressed to the breast, and is held in the

closest fellowship with the mother. And the milk is just what the weak

child requires, food gentle and yet strong.

Even so is there in the word of God the very life and power of

God. (John 6:63; 1 Thess. 2:13; Heb. 4:12) His tender love will

through the word receive us into the gentlest and most intimate

fellowship with Himself. (John 10:4) His love will give us out of the

word what is, like warm soft milk, just fitted for our weakness. Let

no one suppose that the word is too high or too hard for him. For the

disciple who receives the word, and trustfully relies on Jesus to teach

him by the Spirit, the word of God shall practically prove to be gentle

sweet milk for new-born infants. (Ps 119:18; John 14:26; Eph. 1:17-18)

Dear young Christian, would you continue standing, would you

become strong, would you always live for the Lord? Then hear this day

the voice of your Father: As new-born babes, long for the spiritual

milk that is without guile.’ Receive this word into your heart and

hold it fast as the voice of your Father: on your use of the word of

God will your spiritual life depend. Let the word of God be precious

to you above everything. (Ps 19:14,47,48,111,127)

Above all, forget not this: the word is the milk; the sucking or

drinking on the part of the little child is the inner, living, blessed

fellowship with the mother’s love. Through the Holy Spirit your use of

the milk of the word can become warm, living fellowship with the Living

Love of your God. O long then very eagerly for the milk. Do not take

the word as something that is hard and troublesome to understand: in

that way you lose all delight in it. Receive it with trust in the love

of the living God. With a tender motherly love will the Spirit of God

teach and help you in your weakness. Believe always that the Spirit

will make the word in you life and joy, a blessed fellowship with your

God.

Precious Saviour, Thou hast taught me to believe Thy word, and Thou

hast made me by that faith a child of God. Through that word, as

the milk of the new-born babes, wilt Thou also feed me. Lord, for

this milk shall I be very eager: every day will I long after it.

Teach me, through the Holy Spirit and the word, to walk and hold

converse every day in living fellowship with the love of the

Father. Teach me always to believe that the Spirit has been given

me with the word. Amen.

1. What texts do you consider the best for proving that the Scriptures

teach us that we must know we are children of God?

2. What are the three points in which the sucking child is to us a type

of the young child in Christ in his dealing with the word?

3. What must a young Christian do when he has little blessing in the

reading of God’s word? He must set himself through faith in fellowship

with Jesus Himself: he must reckon that Jesus will teach him through

the Spirit and so trustfully continue in the reading.

4. One verse chosen to meet our needs, read ten times and then laid up

in the heart, is better than ten verses read once. Only so much of the

word as I actually receive and inwardly appropriate for myself, is food

for my soul.

5. Choose out for yourselves what you consider one of the most glorious

promises about making progress and becoming strong; learn it by heart,

and repeat it continually as the language of your positive expectation.

6. Have you learned well to understand what the great means for growth

in grace is?

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III. GOD’S WORD IN OUR HEART

“Therefore shall ye lay up these My words in your heart and in your

soul.” — Deut. 11:18

“Son of man, all My words that I shall speak unto thee, receive in

heart.” — Ezek. 3:10

“Thy word have I laid up in mine heart, that I might not sin against

Thee.” — Ps. 119:11

Long for the milk, that ye may grow thereby. This charming word

taught every young Christian that, if he would grow, he must receive

the word as milk, as the living participation of the life and the love

of God. On this account is it of so great importance to know well how

we must deal with the word. The Lord says that we must receive it and

lay it in our heart. (Deut. 30:14; Ps. 1:2; 119:34,36; Is. 51:7;

John 5:38; 8:31; 15:7; Rom. 10:8-9; Col. 3:16) The word must possess

and fill the heart. What does that mean?

The heart is the temple of God. In the temple there was an outer

court and an inner sanctuary. So also is it in the heart. The gate of

the court is the understanding; what I do not understand cannot enter

into the heart. Through the outer gate of the understanding, the word

comes into the court. (Ps. 119:34; Mat.. 13:19; Acts 8:30) There it

is kept by memory and reflection. (Ps. 119:15,16) Still it is not yet

properly in the heart. From the court there is an entrance into the

innermost sanctuary; the entrance of the door is faith. What I

believe, that I receive into my heart. (John 5:38; Acts 8:37; Rom.

10:10,17) Here it then becomes held fast in love and in the surrender

of the will. Where this takes place, there the heart becomes the

sanctuary of God. His law is there, as in the ark, and the soul cries

out: The law is within my heart.’ (Ex. 25:16; Ps. 37:31; 40:9; Col.

3:16)

Young Christian, God has asked your heart, your love, your whole

self. You have given yourself to Him. He has received you, and would

have you and your heart entirely for Himself. He will make that heart

full of His word. What is in the heart one holds dear, because one

thinks continually on that which gives joy. God would have the word in

the heart. Where His word is, there is He Himself and His might. He

considers Himself bound to fulfill His word; when you have the word,

you have God Himself to work in you. (Gen. 21:1; Josh. 23:14) He

wills that you should receive and lay up His words in your heart: then

will He greatly bless you. (Deut. 11:10; 28:1,2; Ps. 1:2,3;

119;14,45,98,165; John 27:6,8,17)

How I wish that I could bring all young Christians to receive

simply that word of their Father, Lay up My words in your heart,’ and

to give their whole heart to become full of God’s word. Resolve then

to do this. Take pains to understand what you read. When you

understand it, take then always one or another word to keep in

remembrance and ponder. Learn words of God by heart; repeat them to

yourself in the course of the day. The word is seed; the seed must have

time, must be kept in the ground: so must the word be carried in the

heart. Give the best powers of your heart, your love, your desire, the

willing and joyful activity of your will, to God’s word. Blessed is

the man whose delight is in the law of the Lord; and in His law doth he

meditate day and night.’ Let the heart be a temple, not for the world

and its thoughts, but for God and His thoughts. (Ps. 119:69; John

15:3,7; 17:6,8,17) He that, every day, faithfully opens his heart to

God’s voice to hear what God says, and keeps and carries about that

word, shall see how faithfully God also shall open His heart to our

voice, to hear what we say to Him in prayer.

Dear Christian, pray read yet once again the words at the head of

this section. Receive them as God’s word to you — the word of the

Father who has received you as a child, of Jesus who has made you God’s

child. God asks of you, as His child, that you give your heart to

become filled with His word. Will you do this? What say you? The

Lord Jesus would complete His holy work in you with power along this

way. (John 14:21,23; 1 John 2:14,24; Rev. 3:8,10) Let your answer be

distinct and continuous: I have hid Thy word in my heart;’ How love I

thy law: it is my mediation all the day.’ Even if it appears difficult

for you to understand the word, read it only the more. The Father has

promised to make it a blessing in your heart. But you must first take

it into your heart. Believe then that God will by the Holy Spirit make

it living and powerful in you.

O my Father, who hast said to me: My son, give Me thine heart,’ I

have given Thee mine heart. Now that Thou chargest me to lay up and

to keep Thy word in that heart, I answer: I keep Thy commands with

my whole heart.’ Father, teach me every day so to receive Thy word

in my heart that it can exercise there its blessed influence.

Strengthen me in the deep conviction that even though I do not

actually apprehend its meaning and power, I can still reckon on Thee

to make the word living and powerful in me. Amen.

1. What is the difference between the reading of the word to increase

knowledge and the receiving of it in faith?

2. The word is as a seed. Seed requires time ere it springs up. During

this time it must be kept silently and constantly in the earth. I must

not only read God’s word, but ponder it and reflect upon it: then shall

it work in me. The word must be in me the whole day, must abide in me,

must dwell in me.

3. What are the reasons that the word of God sometimes has so little

power in those that read it and really long for blessing? One of the

principal reasons is surely that they do not give the seed time to

grow, that they do not keep it and reflect upon it, in the believing

assurance that the word itself shall have its working.

4. What is the token of His disciples that Jesus mentions first in the

high-priestly prayer? (John 17)

5. What are the blessings of a heart filled with the word of God?

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IV. FAITH

“Blessed is she that believed; for there shall be a fulfilment of the

things which have been spoken to her from the Lord.” — Luke 1:45

“I believe God, that it shall be even so as it hath been spoken unto

me.’ — Acts 27:25

“Abraham waxed strong through faith, being fully assured that what He

had promised, he was able also to perform.” — Rom. 4:21

God has asked you to take and lay up His words in your heart.

Faith is the proper avenue whereby the word is taken and received into

the innermost depths of the heart. Let the young Christian then take

pains always to understand better what faith is: he will thereby gain

an insight into the reasons why such great things are bound up with

faith. He will yield his perfect assent to the view that full

salvation is made every day dependent on faith. (1 Chron. 22:20; Mk.

9:23; Heb. 11:33,35; 1 John 5:4,5)

Let me now ask my reader to read over once again the three texts

which stand above, and to find out what is the principal thought that

they teach about faith. Pray, read nothing actually beyond them, but

read first these words of God, and ask yourself what they teach you

about faith.

They make us see that faith always attaches itself to what God has

said or promised. When an honourable man says anything, he also does

it: on the back of the saying follows the doing. So also is it with

God: when He would do anything, He says so first through His word.

When the man of God becomes possessed with this conviction and

established in it, God always does for him what He has said. With God,

speaking and doing always go together: the deed follows the word: Shall

He say it and not do it?’ (Gen. 21:1; 32:12; Num. 14:17,18,20; 23:19;

Josh. 21:45; 23:14; 2 San. 7:25,29; 1 Kings 8:15,24; Ps. 119:49)

When I have a word of God in which He promises to do something, I can

always remain sure that He will do it. I have simply to take and hold

fast the word, and there with wait upon God: God will take care that He

fulfils His word to me. Before I ever feel or experience anything, I

hold fast the promise, and I know by faith that God will make it good

to me. (Luke 1:38,45; John 3:33; 4:50; 11:40; 20:29; Heb. 11:11,18)

What, now, is faith? Nothing other than the certitude that what

God says is true. When God says that something subsists or is, then

does faith rejoice, although it sees nothing of it. (Rom. 1:17; 4:5;

5:1; Gal. 3:27; Eph. 1:19; 3:17) When God says that He has given me

something, that something in heaven is mine, I know by faith with

entire certitude that it is mine. (John 3:16,17,36; 1 John 5:12,13)

When God says that something shall come to pass, or that He will do

something for me, this is for faith just as good as if I had seen it.

(Rom. 8:38; Phil. 3:21; 1 Thess 5:24; 1 Pet. 1:4,5) Things that

are, but that I have not seen, and things that are not yet, but shall

come, are for faith entirely sure. Faith is the assurance of things

hoped for, the proving of things not seen.’ (Heb. 11:1) Faith always

asks only for what God has said, and then relies on His faithfulness

and power to fulfil His word.

Let us now review again the words of Scripture. Of Mary we read:

Blessed is she that believed; for there shall be a fulfilment of the

things which have been spoken to her from the Lord.’ All things that

have been spoken in the word shall be fulfilled for me: so I believe

them.

Of Abraham it is reported that he was fully assured that that

which had been promised, God was also able to fulfil. This is

assurance of faith: to be assured that God will do what He has

promised.

Exactly thus is it in the word of Paul: I believe God that it

shall be even so as it hath been spoken unto me.’ It stood fixed with

him that God would do what He had spoken.

Young disciples in Christ, the new, the eternal life that is in

you is a life of faith. And do you not see how simple and how blessed

that life of faith is? I go every day to the word and hear there what

God has said that He has done and will do. (Gal. 2:20; 3:2,5; 5:5,6;

Heb. 10:35; 1 Pet. 1:2) I take time to lodge in my heart the word in

which God says that, and I hold it fast, entirely assured that what God

has promised, He is able to perform. And then in a childlike spirit I

await the fulfilment of all the glorious promises of His word. And my

soul experiences: Blessed is she that believed; for the things that

have been spoken to her from the Lord shall be fulfilled. God promises

— I believe — God fulfils: that is the secret of the new life.

O my Father, Thy child thanks Thee for this blessed life of faith in

which we have to walk. I can do nothing, but Thou canst do all.

All that Thou canst do hast Thou spoken in Thy word. And every word

that I take and trustfully bring to Thee, Thou fulfillest. Father,

in this life of faith, so simple, so glorious, will I walk with

Thee. Amen.

1. The Christian must read and search the Scriptures to increase his

knowledge. For this purpose he daily reads one or more principal

portions. But he reads the Scriptures also to strengthen his faith.

And to this end he must take one or two verses to make them the subject

of special reflection, and to appropriate them trustfully for himself.

2. Pray, do not suffer yourselves to be led astray by those who speak

as if faith were something great and unintelligible. Faith is nothing

other than the certitude that God speaks truth. Take some promises of

God and say to Him: I know for certain that this promise is truth, and

that Thou wilt fulfil it. He will do it.

3. Never mourn over unbelief as if it were only a weakness which you

cannot help. As God’s child, however weak you may be, you have the

power to believe, for the spirit of God is in you. You have only to

keep in mind this: no one apprehends anything before that he has the

power to believe; he must simply begin and continue with saying to the

Lord that he is sure that His word is truth. He must hold fast the

promise and rely upon God for the fulfilment.

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V. THE POWER OF GOD’S WORD

Faith cometh of hearing, and hearing by the word of Christ.’ —

Rom. 10:17

Receive with meekness the implanted word, which is able to save

your souls.’ — James 1:21

We also thank God without ceasing, that, when ye received from us

the word of the message, even the word of God, ye accepted it not as

the word of men, but, as it is in truth, the word of God, which also

worketh in you that believe.’ — 1 Thess. 2:13

For the word of God is living and active.’ — Heb. 4:12

The new life of a child of God depends so much on the right use of

God’s word, that I shall once again speak of it with my young brothers

and sisters in the Lord.

It is a great thing when the Christian discerns that he can

receive and accomplish all only through faith. He has only to believe;

God will look to the fulfilling of what is promised. He has every

morning to trust in Jesus, and the new life as given in Jesus and

working in himself; Jesus will see to it that the new life works in

him.

But now he runs the risk of another error. He thinks that the

faith that does such great things must be something great, and that he

must have a great power in order to exercise such a great faith. (Luke

17:5-6; Rom. 10:6-8) And, because he does not feel this power, he

thinks that he cannot believe as he ought. This error may prove a loss

to him his life long.

Come and hear, then, how perverted this thought is. You must not

bring this mighty faith to get the word fulfilled, but the word comes

and brings you this faith which you must have. “The word is living and

powerful.” The word works faith in you. The Scripture says, “Faith is

by the word.” (Rom. 10:17; Heb. 4:12)

Think on what we have said of the heart as a temple, and of its

two divisions. There is the outer court, with the understanding as its

gate or entrance. There is the innermost sanctuary, with the faith of

the heart as its entrance. There is a natural faith — the historic

faith — which every man has; with this must I first receive the word

into my keeping and consideration. I must say to myself, ‘The word of

God is certainly true. I can make a stand upon it.’ Thus I bring the

word into the outer court, and from within the heart desire reaches out

to it, seeking to receive it into the heart. The word now exercises

its divine power of life; it begins to grow and shoot out roots. As a

seed which I place in the earth sends forth roots and presses still

deeper into the soil, the word presses inwardly into the holy place.

The word thus works true saving faith. (1 Thess. 2:13; Jas. 1:21; 1

Pet. 1:23)

Young Christian, pray understand this. The word is living and

powerful; through the word you are born again. The word works faith in

you; through the word comes faith. Receive the word simply with the

thought that it will work in you. Keep yourselves occupied with the

word, and give it time. The word has a divine life in itself; carry it

in your inmost parts, and it will work life in you. It will work in

you a faith strong and able for anything.

O be resolved then, pray, never to say, I cannot believe. You can

believe. You have the Spirit of God in you. Even the natural man can

say, This word of God is certainly true or certainly not true. And

when he with a desire of the soul says, ‘It is true; I will believe

it,’ the living Spirit, through whom the word is living and powerful,

works this living faith. Besides, the Spirit is not only in the word,

but also in you. Although you do not feel as if you were believing,

know for certain you can believe. (Deut. 32:46,47; Josh. 1:7,9) Begin

actually to receive the word; it will work a mighty faith in you. Rely

upon it, that when you have to do with God’s word, you have to do with

a word that can be surely trusted that it of itself works faith in you.

And not only the promises, but also the commands have this living

power. When I first receive a command from God, it is as if I felt no

power to accomplish it. But if I then simply receive the word as God’s

word, which works in those that believe, — if I trust in the word to

have its working, and in the living God which gives it its operation,

— that commandment will work in me the desire and the power for

obedience. When I weigh and hold fast the command, it works the desire

and the will to obey; it urges me strongly towards the conviction that

I can certainly do what my Father says. The word works both faith and

obedience of faith. I must believe that through the Spirit I have the

power to do what God wills, for in the word the power of God works in

me. The word, as the command of the living God who loves me, is my

power. (Rom. 1:3; 16:6; Gal. 6:6; 1 Thess. 1:3; Jas. 1:21)

Therefore, young disciples in Christ, learn to receive God’s word

trustfully. Although you do not at first understand it, continue to

meditate upon it. It has a living power in it; it will glorify

itself. Although you feel no power to believe or to obey, the word is

living and powerful. Take it, and hold it fast; it will accomplish its

work with divine power. The word rouses and strengthens for faith and

obedience.

Lord God, I begin to conceive how Thou art in Thy word with Thy life

and Thy power, and how that word itself works faith and obedience in

the heart that receives and keeps it. Lord, teach me to carry Thy

every word as a living seed in my heart, in the assurance that it

shall work in me all Thy good pleasure. Amen

1. Forget not that it is one and the same to believe in the word, or

in the person that speaks the word, or in the thing which is promised

in the word. The very same faith that receives the promises receives

also the Father who promises, and the Son with the salvation which is

given in the promises. Pray see to it that you never separate the word

and the living God from each other.

2. See to it also that you apprehend thoroughly the distinction

betwixt the reception of the word ‘as the word of man’ and ‘as the word

of God, which works in you that believe.’

3. I think that you now know what is necessary to become strong in

faith. Exercise as much faith as you have. Take a promise of God.

Say to yourself that it is certainly true. Go to God and say to Him

that you rely on Him for the fulfilment. Ponder the promise, and

cleave to it in converse with God. Rely upon Him to do for you what He

says. He will surely do it.

4. The Spirit and the word always go together. I can be sure

concerning all of which the word says that I must do it, that I also

can do it through the Spirit. I must receive the word and also the

command in the confidence that it is the living word of the living God

which also works in us who believe.

__________________________________________________________________

VI. GOD’S GIFT OF HIS SON

For God so loved the world, that He have His only-begotten Son,

that whosoever believeth on Him should not perish, but have eternal

life.’ — John 3:16

Thanks be to God for His unspeakable gift.’ — 2 Cor. 9:15

Thus dear did God hold the world. How dear? That He gave His

only-begotten Son for every one in the world who will trust in Him.

And how did He give? He gave Him, in His birth as man, in order to be

for ever one with us. He gave Him, in His death on the cross as

Surety, in order to take our sin and curse upon Himself. He gave Him

on the throne of heaven, in order to arrange for our welfare, as our

Representative and Intercessor over all the powers of heaven. He gave

Him in the outpouring of the Spirit, in order to dwell in us, to be

entirely and altogether our own. (John 1:14,16; 14:23; Rom. 5:8;

8:32,34; Eph. 1:22; 3:17; Col. 2:9-10; Heb. 7:24,26; 1 John

4:9-10) Yes; that is the love of God, that He gave His Son to us, for

us, in us.

Nothing less than His Son Himself. This is the love of God; not

that He gives us something, but that He gives us some one — a living

person — not one or another blessing, but Him in whom is all life and

blessing — Jesus Himself. Not simply forgiveness, or revival, or

sanctification, or glory does He give us; but Jesus, His own Son. The

Lord Jesus is the beloved, the equal, the bosom-friend, the eternal

blessedness of the Father. And it is the will of the Father that we

should have Jesus as ours, even as He has Him. (Matt. 11:27; John

17:23,25; Rom. 8:38-39; Heb. 2:11) For this end He gave Him to us.

The whole of salvation consists in this: to have, to possess, to enjoy

Jesus. God has given His Son, given Him wholly to become ours. (Ps.

73:25; 142:6; John 20:28; Heb. 3:14)

What have we, then, to do? To take Him, to receive and to

appropriate to ourselves the gift, to enjoy Jesus as our own. This is

eternal life. He that hath the Son hath life.’ (John 1:12; 2 Cor.

3:13,5; Col. 2:6; 1 John 5:12)

How I do wish, then, that all young Christians may understand

this. The one great work of God’s love for us is, He gives us His

Son. In Him we have all. Hence the one great work of our heart must

be to receive this Jesus who has been given to us, to consider Him and

use Him as ours. I must begin every day anew with the thought, I have

Jesus to do all for me. (John 15:5; Rom. 8:37; 1 Cor. 1:30; Eph.

1:3; 2:10; Phil. 4:13; 2 Tim. 1:12) In all weakness or darkness or

danger, in the case of every desire or need, let your first thought

always be, I have Jesus to make everything right for me, for God has

given Him to me. Whether your need be forgiveness or consolation or

confirmation, whether you have fallen, or are tempted to fall, into

danger, whether you know not what the will of God is in one or another

matter, or know that you have not the courage and the strength to do

this will, let this always be your first thought, the Father has given

me Jesus to care for me.

For this purpose, reckon upon this gift of God every day as

yours. It has been presented to you in the word. Appropriate the Son

in faith on the word. Take Him anew every day. Through faith you have

the Son. (John 1:12; 1 John 5:9,13) The love of God has given the

Son. Take Him, and hold Him fast in the love of your heart. (1 John

4:4,19) It is to bring life, eternal life, to you that God has given

Jesus. Take Him up into your life; let heart and tongue and whole walk

be under the might and guidance of Jesus. (2 Cor. 5:15; Phil. 3:8)

Young Christian, so weak and so sinful, listen, pray, to that word.

God has given you Jesus. He is yours. Taking is nothing else but the

fruit of faith. The gift is for me. He will do all for you.

O my Lord Jesus, today anew, and every day, I take Thee. In all Thy

fulness, in all Thy relations, without ceasing, I take Thee for

myself. Thee, who art my Wisdom, my Light, my Leader, I take as my

Prophet. Thee, who dost perfectly reconcile me, and bring me near

to God, who dost purify and sanctify me and pray for me, I take as

my Priest. Thee, who dost guide and keep and bless me, I take as my

King. Thou, Lord, art All, and Thou art wholly mine. Thanks be to

God for His unspeakable gift. Amen.

1. Ponder much the word Give. God gives in a wonderful way: from the

heart, completely for nothing, to the unworthy. And He gives

effectually. What He gives He will really make entirely our

possession, and inwardly appropriate for us. Believe this, and you

shall have the certitude that Jesus will, to the full, come into your

possession, with all that He brings.

2. Ponder much also that other word Take. To take Jesus, and to hold

Him fast and use Him when received, is our great work. And that taking

is nothing but trusting. He is mine with all that He has. Take Jesus

— the full Jesus — every day as yours. This is the secret of the

life of faith.

3. Then weigh well also the word Have. He that hath the Son hath

light.’ What I have is mine, for my use and service. I can dispose of

it, and can have the full enjoyment of it. He that hath the Son hath

life.’

4. Mark especially that what God gives, and what you take, and what

you now have, is nothing less than the living Son of God.

Do you receive this?

__________________________________________________________________

VII. JESUS’ SURRENDER OF HIMSELF

Christ also loved the Church, and gave Himself up for it; that He

might sanctify it; that He might present the Church to Himself a

glorious Church, not having spot or wrinkle; but that it should be holy

and without blemish.’ — Eph. 5:24-47

So great and wonderful was the work that Jesus had to do for the

sinner, that nothing less was necessary than that He should give

Himself to do that work. So great and wonderful was the love of Jesus

towards us, that He actually gave Himself for us and to us. So great

and wonderful is the surrender of Jesus, that all that same thing for

which He gave Himself can actually and completely come to pass in us.

For Jesus, the Holy, the Almighty, has taken it upon Himself to do it:

He gave Himself for us. (Gal. 1:4; 2:20; Eph. 5:2,25; 1 Tim. 2:6;

Titus 2:14) And now the one thing that is necessary is that we should

rightly understand and firmly believe this His surrender for us.

To what end, then, was it that He gave Himself for the Church?

Hear what God says. In order that He might sanctify it, in order that

it might be without blemish. (Eph. 1:4; 5:27; Col. 1:22; 1 Thess.

2:10; 3:13; 5:23,24) This is the aim of Jesus. This His aim He will

reach in the soul according as the soul falls in with it so as to make

this also its highest portion, and then relies upon Jesus’ surrender of

Himself to do it.

Hear still a word of God: Who gave Himself for us, that He might

redeem us from all iniquity, and purify unto Himself a people for His

own possession, zealous of good works.’ (Titus 2:14) Yes: it is to

prepare for Himself a pure people, a people of His own, a zealous

people, that Jesus gives Himself. When I receive Him, when I believe

that He gave Himself to do this for me, I shall certainly experience

it. I shall be purified through Him, shall be held fast as His

possession, and be filled with zeal and joy to work for Him.

And mark, further, how the operation of this surrender of Himself

will especially be that He shall then have us entirely for Himself:

that He might present us to Himself.’ that He might purify us to

Himself, a people of His own.’ The more I understand and contemplate

Jesus’ surrender of Himself for me, the more do I give myself again to

Him. The surrender is a mutual one: the love comes from both sides.

His giving of Himself makes such an impression on my heart, that my

heart with the self-same love and joy becomes entirely His. Through

giving Himself to me, He of Himself takes possession of me; He becomes

mine and I His. I know that I have Jesus wholly for me, and that He

has me wholly for Him. (Ex. 19:4,5; Deut. 26:17,18; Isa. 41:9,10; 1

Cor. 6:19,20; 1 Pet. 2:10)

And how come I then to the full enjoyment of this blessed life? I

live in faith, the faith which is in the Son of God, who loved me and

gave Himself up for me.’ (John 6:29,35; 7:38; 10:10,38; Gal. 2:20)

Through faith I reflect upon and contemplate His surrender to me as

sure and glorious. Through faith I appropriate it. Through faith I

trust in Jesus to confirm this surrender, to communicate Himself to me

and reveal Himself within me. Through faith I await with certainty the

full experience of salvation which arises from having Jesus as mine, to

do all, all for me. Through faith, I live in this Jesus who loved me

and gave Himself for me. and I say, No longer do I live, but Christ

liveth in me.’ Christian, pray believe it with your whole heart: Jesus

gives Himself for you: He is wholly yours: He will do all for you.

(Matt. 8:10; 9:2,22; Mark 11:24; Luke 7:50; 8:48; 17:19; 18:42; Rom.

4:16,21; 5:2; 11:20; Gal. 3:25,26; Eph. 1:19; 3:17)

O my Lord Jesus, what wonderful grace is this, that Thou gavest

Thyself for me. In Thee is eternal life. Thou Thyself art the life

and Thou givest Thyself to be in my life all that I need. Thou

purifiest me and sanctifiest me, and makest me zealous in good

works. Thou takest me wholly for Thyself, and givest Thyself wholly

for me. Yes, my Lord, in all thou art my life. O make me rightly

understand this. Amen.

1. It was in His great love that the Father gave the Son. It was out

of love that Jesus gave Himself. (Rom. 3:15; Eph. 5:26) The taking,

the having of Jesus, is the entrance to a life in the love of God: this

is the highest life. (John 14:21,23,; 17:23,26; Eph. 3:17,18) Through

faith we must press into love, and dwell there. (1 John 4:16-18)

2. Do you think that you have now learned all the lesson, to begin

every day with the childlike trust: I take Jesus this day to be my

life, and to do all for me.

3. Understand that to take and to have Jesus, presupposes a personal

dealing with Himself. To have pleasure in Him, to hold converse gladly

with Him, to rejoice in Him as my friend and in His love — to this

leads the faith that truly takes Him.

__________________________________________________________________

VIII. CHILDREN OF GOD

As many as received Him, to them gave He the right to become

children of God, even to them that believe on His name.’ — John 1:12

What is given must be received, otherwise it does not profit. If

the first great deed of God’s love is the gift of His Son, the first

work of man must be to receive this Son. And if all the blessings of

God’s love come to us only in the ever-new, ever-living Son of the

Father, all these blessings enter into us from day to day through the

always-new, always-continuing reception of the Son.

What is necessary for this reception, you, beloved young

Christians, know, for you have already received the Lord Jesus. But

all that this reception involves must become clearer and stronger, the

unceasing living action of your faith. (2 Cor. 10:15; 1 Thess. 1:8;

3:10; 2 Thess. 1:3) Herein especially consists the increase of

faith. Your first receiving of Jesus rested on the certitude which the

word gave you, that He was for you. Through the word must your soul be

still further filled with the assurance that all that is in Him is

literally and really for you, given by the Father in Him to be your

life.

The impulse to your first receiving was found in your want and

necessity. Through the Spirit you become still poorer in spirit, and

you see everything every moment: this leads to a ceaseless, ever-active

taking of Him as your all. (Matt. 5:3; 2 Cor. 3:10,13,16; 6:10; Eph.

4:14,15; Col. 2:6)

Your first receiving consisted in nothing but the appropriation by

faith of what you could not yet see or feel. That same faith must be

continually exercised in saying: all that I see in Jesus is for me: I

take it as mine, although I do not yet experience it. The love of God

is a communicating, a ceaseless outstreaming of His light of life over

the soul, a very powerful and veritable giving of Jesus: our life is

nothing but a continuous blessed apprehension and reception of Him.

(John 1:16; Col. 2:9,10; 3:3)

And this is the way to live as children of God: as many as receive

Him, to them gives He the power to become children of God. This holds

true, not only of conversion and regeneration, but of every day of my

life. If to walk in all things as a child of God, and to exhibit the

image of my Father, is indispensable, I must take Jesus the

only-begotten Son: it is He that makes me a child of God. To have

Jesus Himself, to have the heart and life full of Him, is the way to

live as a child of God. I go to the word and learn there all the

characteristics of a child of God; (Matt. 5:9,16,44,45; Rom. 8:14;

Eph. 1:4,5; 5:1,2; Phil. 2:15; Heb. 2:10; 1 Pet. 1:14,17; 1 John

3:1,10; 5:1,3) and after each one of them I write: this Jesus shall

work in me: I have him to make me to be a child of God.

Beloved young Christian, learn, I beseech you, to understand the

simplicity and the glory of being a true Christian. It is to receive

Jesus, to receive Him in all His fulness, to receive Him in all the

glorious relations in which the Father gives Him to you. Take Him as

your Prophet, as your Wisdom, your Light, your Guide. Take Him as your

Priest, who renews you, purifies you, sanctifies you, brings you near

to God, takes you and forms you wholly for His service. Take Him as

your King who governs you, protects you and blesses you. Take him as

your Head, your Exemplar, your Brother, your Life, your All. The

giving of God is a divine, an ever-progressive and effectual

communication to your soul. Let your taking be the childlike,

cheerful, continuous opening of mouth and heart for what God gives, the

full Jesus and all His grace. To every prayer the answer of God is:

Jesus, all is in Him, all in Him is for you. Let your response always

be: Jesus, in Him I have all. You are, you live in all things as,

children of God, through faith in Jesus Christ.’

O my Father, open the eyes of my heart to understand what it is to

be a child of God: to live always as a child through always

believing in Jesus, Thine only Son. O let every breath of my soul

be, faith in Jesus, a confidence in Him, a resting in Him, a

surrender to Him, to work all in me.

If by the grace of God you now know that you have received Jesus

and are God’s child, you must now take pains to make His salvation

known. There is many a one who longs to know and cannot find out how

he can become a child of God.

Endeavour to make two things plain to him. First, that the new

birth is something so high and holy that he can do nothing in it. He

must receive eternal life from God through the Spirit: he must be born

from above. This Jesus teaches. (John 3:1-8). Then make plain to him

how low God has descended to us with this new life, and how near He

brings it to us. In Jesus there is life for every one who believes in

Him. This Jesus teaches (John 3:14-18). And this Jesus and the life

are in the word. Tell the sinner that, when he takes the word, he then

has Jesus, and life in the word. (Rom. 10:8). O do, pray, take pains

to tell forth the glad tidings that we become children of God only

through faith in Jesus.

__________________________________________________________________

IX. OUR SURRENDER TO JESUS

They gave their own selves to the Lord.’ — Cor. 8:5

In the surrender of Jesus for me, I have the chief element of what

He has done and always does for me. In my surrender to Him I have the

chief element of what He would have me to do. For young Christians who

have given themselves to Jesus, it is a matter of great moment always

to hold fast, to confirm and renew this surrender. This is the special

life of faith, to say anew every day: I have given myself to Him, to

follow Him and to serve Him; (Matt. 4:22; 10:24,25,37,38; Luke 18:22;

John 12:25,26; 2 Cor. 5:15) He has taken me: I am His, and entirely

at His service. (Matt. 28:20)

Young Christian, hold firm your surrender, and make it always

firmer. When there recurs a stumbling or a sin after you have

surrendered yourself, think not the surrender was not sincere. No; the

surrender to Jesus does not make us perfect at once. You have sinned,

because you were not thoroughly or firmly enough in His arms. Adhere

to this, although it be with shame: Lord, Thou knowest it, I have given

myself to Thee: I am Thine. (John 21:17; Gal. 6:1; 1 Thess. 5:24; 2

Tim. 2:13; 1 John 5:16) Confirm this surrender anew. Say to Him that

you now begin to see better how complete the surrender to Him must be,

and renew every day the voluntary, entire, and undivided offering up of

yourselves to Him. (Luke 28:28; Phil. 3:7,8)

The longer we continue Christians, the deeper will be our insight

into that word: surrender to Jesus. We shall always see more clearly

that we do not yet fully understand or contemplate it. The surrender

must become, especially, more undivided and trustful. The language

which Ahab once used must be ours: According to thy saying, my lord, O

king, I am thine, and all that I have’ (1 Kings 20:4). This is the

language of undivided dedication: I am thine, and all that I have.

Keep nothing back. Keep back no single sin that you do not confess and

leave off. Without conversion there can be no surrender. (Matt.

7:21,27; John 3:20,21; 2 Tim. 2:19,21) Keep back no single power.

Let your head with all its thinking, your mouth with all its speaking,

your heart with all its feeling, your hand with all its working — let

your time, your name, your influence, your property, let all be laid

upon the altar. (Rom. 6:13,22; 12:1; 2 Cor. 5:15; Heb. 8:15; 1 Pet.

2:5) Jesus has a right to all: He demands the whole. Give yourself,

with all that you have, to be guided and used and kept, sanctified and

blessed. According to Thy word, my Lord, O King, I am Thine, and all

that I have.’

That is the language of trustful dedication. It is on the word of

the Lord, which calls upon you to surrender yourself, that you have

done this. That word is your warrant that He will take and guide and

keep you. As surely as you give yourself, does He take you; and what

He takes He can keep. Only, we must not take it again out of His

hand. Let it remain fixed with you that your surrender is in the

highest degree pleasing to Him: be certain of it, your offering is a

sweet-smelling savour. Not on what you are, or what you experience or

discover in yourselves, do you say this, but on His word. According to

His word, you are able to take a stand on this: what you give, that He

takes; and what He takes, that He keeps. (John 10:28; 2 Thess. 3:3; 2

Tim. 1:12) Therefore every day anew, let this be the childlike joyful

activity of your life of faith: you surrender yourselves without

ceasing to Jesus, and you are safe in the certitude that He in His love

takes and holds you fast, and that His answer to your giving is the

renewed and always deeper surrender of Himself to you.

According to Thy word, my Lord and King, I am Thine, and all that I

have. Every day, this day, will I confirm it, that I am not mine

own, but am my Lord’s. Fervently do I beseech Thee to take full

possession of Thy property, so that no one may doubt whose I am.

Amen.

1. Ponder now once again the words giving and taking and having. What

I give to Jesus, He take with a divine taking. And what He takes, he

has and thereafter cares for. Now it is absolutely no longer mine. I

must not take thought for it; I may not dispose of it. O pray, let

your faith find expression in adoration: Jesus takes me: Jesus has me.

2. Should there overtake you a time of doubting or darkness whereby

your assurance that the Lord has received you has come to be lost,

suffer not yourself thereby to be dispirited. Come simply as a sinner,

confess your sins: believe in His promises that He will by no means

cast out those that come to Him and begin simply on the ground of the

promises to say: I know that He has received me.

3. Forget not what the chief element in surrender is: it is a

surrender to Jesus and to His love. Fix your eye, not upon your

activity in surrender, but upon Jesus, who calls you, who takes you,

who can do all for you. This it is that makes faith strong.

4. Faith is always a surrender. Faith is the eye for seeing the

invisible. When I look at something, I surrender myself to the

impression which it make upon me. Faith is the ear that hearkens to

the voice of God. When I believe a message, I surrender myself to the

influence, cheering or saddening, which the tidings exercises upon me.

When I believe in Jesus, I surrender myself to Him, in reflection, in

desire, in expectation, in order that He may be in me and do that for

which He has been given to me by God.

__________________________________________________________________

X. SAVIOUR FROM SIN

Thou shalt call His name Jesus; for it is He that shall save His

people from their sins.’ — Matt. 1:21

Ye know that He was manifested to take away sins; and in Him is no

sin. Whosoever abideth in Him sinneth not.’ — 1 John 3:5,6

It is sin that is the cause of our misery. It is sin that

provoked God, and brought His curse upon man. He hates sin with a

perfect hatred, and will do everything to root it out. (Deut. 27:26;

Isa. 59:1,2; Jer. 44:4; Rom. 1:18) It is to take away sin that God

gave His Son, that Jesus gave Himself. (Gal. 2:4; Eph. 5:25,27; 1

Pet. 2:24; 1 John 3:8) It belongs to God to set us free, not only

from punishment and curse, from disquietude and terror, but from sin

itself. (Jer. 27:9; 1 Pet. 1:2,15,16; 2:14; 1 John 3:8) You know

that He was manifested that He might take away our sins. Let us

receive the thought deep into our hearts: it is for God to take away

our sins from us. The better we apprehend this, the more blessed shall

our life be.

All do not receive this. They seek chiefly to be freed from the

consequences of sin, from fear and darkness, and the punishment that

sin brings. (Gen. 27:34; Isa. 58:5,6; John 6:26; Jas. 4:3) Just on

this account they do not come to the true rest of salvation. They do

not understand that to save is to free from sin. Let us hold it fast.

Jesus saves through taking away sin. Then we shall learn two things.

The first is to come to Jesus with every sin. (Ps. 32:5; Luke

7:38; 19:7,8,10; John 8:11; 34:36) the sin that still attacks and

overmasters you, after that you have given yourself over to the Lord,

must not make you lose heart. There must also be no endeavour merely

in your own strength to take away and overcome sin. Bring every sin to

Jesus. He has been ordained by God to take away sin. He has already

brought it to nought upon the cross, and broken its power. (Heb. 9:26)

It is His work, it is His desire to set you free from it. O learn then

always to come to Jesus with every sin. Sin is your deadly foe: if you

confess it to Jesus, and surrender it to Him, you shall certainly

overcome it. (Rom. 7:4,9; 8:2; 2 Cor. 7:9; 2 Thess 2:3)

Learn to believe this firmly: this is the second point.

Understand that Jesus, Jesus Himself, is the Saviour from sin. It is

not you that must overcome sin with the help of Jesus, but Jesus

Himself: Jesus in you. (Deut. 8:17,18; Ps. 44:4,8; John 16:33; 1

John 5:4,5) If you would thus become free from sin, if you would enjoy

full salvation, let it be the one endeavour of your life to stand

always in full fellowship with Jesus. Wait not till you enter into

temptation ere you have recourse to Jesus. But let your life

beforehand be always through Jesus. Let His nearness be your one

desire; Jesus saves from sin; to have Jesus is salvation from sin (1

Cor. 15:10; Gal. 2:20; Phil. 4:13; Col 3:3-5) O that we could

indeed rightly understand this! Jesus will not merely save from sin as

a work that He will from time to time do in us, but He will give it as

a blessing through Himself to us and in us. (Ex. 29:43; John 15:4,5;

Rom. 8:10; Eph. 3:17,18) When Jesus fills me, when Jesus is all for

me, sin has no hold on me: He that abideth in Him sinneth not.’

Yes: sin is driven out and kept out only through the presence of

Jesus. It is Jesus, Jesus Himself, that, through His giving Himself to

me and His living in me, is salvation from sin.

Precious Lord, let Thy light stream over me, and let it become still

clearer to my soul, that Thou, Thou Thyself, art my salvation. To

have Thee, Thee, with me, in me — this keeps sin out. Teach me to

bring every sin to Thee; let every sin drive me into a closer

alliance with Thee. Then shall Thy Jesus-name become truly my

salvation from sin. Amen.

1. See of what moment it is that the Christian should always grow in

the knowledge of sin. The sin that I do not know, I cannot bring to

Jesus. The sin that I do not bring to Him is not taken out of me.

2. To know sin better there are required:

The constant prayer, Examine me:’ make known to me my

transgression and my sin (Job 13:23; Ps. 139:23,24);

A tender conscience that is willing to be convinced of sin

through the Spirit, as He also uses the conscience for this end;

The very humble surrender to the word, to think concerning

sin only as God thinks.

3. The deeper knowledge of sin will be found in these results:

That we shall see to be sin things which previously we did

not regard in this light;

That we shall perceive more the exceedingly sinful, the

detestable character of sin (Rom. 7:13);

That with the overcoming of external sins we become all the

more encouraged over the deep sinfulness of our nature, of the enmity

of our flesh against God. Then we give up all hope of being or of

doing anything good, and we are turned wholly to live in faith through

the Spirit.

4. O let us thank God very heartily that Jesus is a Saviour from sin.

The power that sin has had over us, Jesus now has. The place that sin

has taken in the heart, Jesus will now take. The law of the Spirit of

life in Christ Jesus has made us free from the law of sin and death.’

__________________________________________________________________

XI. THE CONFESSION OF SIN

If we confess our sins, He is faithful and righteous to forgive us

our sins, and to cleanse us from all unrighteousness.’ — 1 John 1:9

The one thing that God hates, that grieves Him, that He is

provoked by, and that He will destroy, is sin. The one thing that

makes man unhappy, is sin. (Gen. 6:5,6; Isa. 13:24; Ezek. 33:6; Rev.

6:16,17) The one thing for which Jesus had to give His blood was sin.

In all the intercourse betwixt the sinner and God, this is thus the

first thing that the sinner must bring to his God — sin. (Judg.

10:10,15,16; 2 Chron. 27:14; Ezra 9:6; Neh. 2:33; 9:2,33; Jer.

3:21,25; Dan. 9:4,5,20)

When you came to Jesus at first, you perceived this in some

measure. But you should learn to understand this lesson more deeply.

The one counsel concerning sin is, to bring it daily to the only One

who can take it away — God Himself. You should learn that one of the

greatest privileges of a child of God is — the confession of sin. It

is only the holiness of God that can consume sin; through confession I

must hand over my sin to God, lay it down in God, get quit of it to

God, cast it into the fiery oven of God’s holy love which burns against

sin like a fire. God, yes, God Himself, and He alone, takes away sin.

(Lev. 4:21; Num. 5:7; 2 Sam. 12:13: Ps. 32:5, 38:19; 51:5,19)

This the Christian does not always understand. He has an inborn

tendency to desire to cover sin, or to make it less, or to root it out

only when he purposes drawing near to God. He thinks to cover sin with

his repentance and self-blame, with scorn of the temptation that came

to him, or otherwise with what he has done or still hopes to do. (Gen.

3:12; Ex. 32:22,24; Isa. 1:11,15; Luke 13:26) Young Christian, if

you would enjoy the gladness of a complete forgiveness and a divine

cleansing of sin, see to it that you use aright the confession of sin.

In the true confession of sin you have one of the most blessed

privileges of a child of God, one of the deepest roots of a powerful

spiritual life.

For this end, let your confession be a definite one. (Num 12:11,

21:7; 2 Sam. 24;10,17; Isa. 59:12,13; Luke 23:41; Acts 1:18,19;

22:19,20; 1 Tim. 1:13,15) The continued indeterminate confession of

sin does more harm than good. It is much better to say to God that you

have nothing to confess, than to confess you know not what. Begin with

one sin. Let it come to a complete harmony betwixt God and you

concerning this one sin. Let it be fixed with you that this sin is

through confession placed in God’s hands. you shall experience that in

such confession there are both power and blessing.

Let the confession be an upright one. (Prov. 28:13; Lev.

26:40,41; Jer. 31:18,19) By it deliver up the sinful deed to be laid

aside. By it deliver up the sinful feeling with a view to trusting in

God. Confession implies renunciation, the putting off of sin. Give up

sin to God, to forgive it to you, and to cleanse you from it. Do not

confess, if you are not prepared, if you do not heartily desire to be

freed from it. Confession has value only as it is a giving up of sin

to God.

Let the confession be trustful (2 Sam. 12:13; Ps. 32:5; Isa.

4:7) Reckon firmly upon God actually to forgive you, and also to

cleanse you from sin. Continue in confession, in casting the sin of

which you desire to be rid into the fire of God’s holiness until your

soul has the firm confidence that God takes it on His own account to

forgive and to cleanse away. It is this faith that really overcomes

the world and sin: the faith that God in Jesus really emancipates from

sin. (1 John 5:5; 2:12)

Brother, do you understand it now? What must you do with sin,

with every sin? To bring it in confession to God, to give it to God;

God alone takes away sin.

Lord God, what thanks shall I express for this unspeakable blessing,

that I may come to Thee with sin. It is known to Thee, Lord, how

sin before Thy holiness causes terror and flight. It is known to

Thee how it is our deepest thought, first to have sin covered, and

then to come to Thee with our desire and endeavour for good. Lord,

teach me to come to Thee with sin, every sin, and in confession to

lay it down before Thee and give it up to Thee. Amen.

1. What is the distinction betwixt the covering of sin by God and by

man? How does man do it? How does God do it?

2. What are the great hindrances in the way of the confession of sin?

Ignorance about sin.

Fear to come with sin to the holy God.

The endeavour to come to God with something good.

Unbelief in the power of the blood and in the riches of

grace.

3. Must I immediately confess an oath or a lie or a wrong word, or

wait until my feeling has first cooled and become rightly disposed? O

pray, confess it immediately; come in full sinfulness to God, without

first desiring to make it less!

4. Is it also necessary or good to confess before man? It is

indispensable, if our sin has been against man. And, besides, it is

often good; it is often easier to acknowledge before God than before

man that I have done something (Jas. 5:16).

__________________________________________________________________

XII. THE FORGIVENESS OF SINS

Blessed is he whose transgression is forgiven, whose sin is

covered.’ — Ps. 32:1

Bless the Lord, O my soul …. who forgiveth all thine

iniquities.’ — Ps. 103;2,3

In connection with surrender to the Lord, it was said that the

first great blessing of the grace of God was this — the free,

complete, everlasting forgiveness of all your sins. For the young

Christian it is of great moment that he should stand fast in this

forgiveness of his sins, and always carry the certitude of it about

with him. To this end, he must especially consider the following

truths.

The forgiveness of our sin is a complete forgiveness. (Ps.

103:12; Isa. 38:17; 55:7; Micah 7:18,19; Heb. 10:16-18) God does

not forgive by halves. Even with man, we reckon a half forgiveness no

true forgiveness. The love of God is so great, and the atonement in

the blood of Jesus so complete and powerful, that God always forgives

completely. Take time with God’s word to come under the full

impression that your guilt has been blotted out wholly and altogether.

God thinks absolutely no more of your sins. I will forgive their

iniquity, and their sin will I remember no more.’ (Jer. 31:34; Heb.

8:12; 10:17)

The forgiveness of our sin restores us entirely again to the love

of God. (Hos. 14:5; Luke 15:22; Acts 26:18; Rom. 5:1,5) Not only

does God not impute sin any more, — that is but one half, — but He

reckons to us the righteousness of Jesus also, so that for His sake we

are as dear to God as He is. Not only is wrath turned away from us,

but the fulness of love now rests upon us. I will love them freely,

for Mine anger is turned away from him.’ Forgiveness is access to all

the love of God. On this account, forgiveness is also introduction to

all the other blessings of redemption.

Live in the full assurance of forgiveness, and let the Spirit fill

your heart with the certitude and the blessedness of it, and you shall

have great confidence in expecting all from God. Learn from the word

of God, through the Spirit, to know God aright, and to trust Him as the

ever-forgiving God. That is His name and His glory. To one to whom

much, yea, all is forgiven, He will also give much. He will give all.

(Ps. 103:3; Isa. 12:1,3; Rom. 5:10; 8:32; Eph. 1:7; 3:5) Let it

therefore be every day your joyful thanksgiving. Bless the Lord, O my

soul, who forgiveth all mine iniquities.’ Then forgiveness becomes the

power of a new life: He who is forgiven much, loves much.’ The

forgiveness of sins, received anew in living faith every day, is a bond

that binds anew to Jesus and His service. (John 13:14,15; Rom. 7:1; 1

Cor. 6:20; Eph. 5:25,26; Tit. 2:14; 1 Pet. 1:17,18)

Then the forgiveness of former sins always gives courage to go

immediately anew with every new sin and trustfully to take forgiveness.

(Ex. 34:6,7; Matt. 28:21; Luke 1:77,78) Look, however, to one thing:

the certitude of forgiveness must not be a matter of memory or

understanding, but the fruit of life — living converse with the

forgiving Father, with Jesus in whom we have forgiveness. (Eph.

2:13,18; Phil. 3:9; Col. 1:21,22) It is not enough to know that I

once received forgiveness: my life in the love of God, my living

intercourse with Jesus by faith — this makes the forgiveness of sin

again always new and powerful — the joy and the life of my soul.

Lord God, this is the wonder of Thy grace, that Thou art a forgiving

God. Teach me every day to know in this anew the glory of Thy

love. Let the Holy Spirit every day seal forgiveness to me as a

blessing, everlasting, ever-fresh, living, and powerful. And let my

life be as a song of thanksgiving. Bless the Lord, O my soul, who

forgiveth all thine iniquities.’ Amen.

1. At bottom, forgiveness is one with justification. Forgiveness is

the word that looks more to the relation of God as Father.

Justification looks more to His acquittal as Judge. Forgiveness is a

word that is more easily understood by the young Christian. But he

must also endeavour to understand the word justification, and to obtain

part in all that the Scripture teaches about it.

2. About justification we must understand —

That man in himself is wholly unrighteous.

That he cannot be justified by works, that is, pronounced

righteous before the judgment-seat of God.

That Jesus Christ has brought in a righteousness in our

place. His obedience is our righteousness.

That we through faith receive Him, are united with Him;

and then are pronounced righteous before God.

That we through faith have the certitude of this, and, as

justified, draw near before God.

That union with Jesus is a life by which we are not only

pronounced righteous, but are really righteous and act righteously.

3. Let the certitude of your part in justification, in the full

forgiveness of your sins, and in full restoration to the love of God,

be every day your confidence in drawing near to God.

__________________________________________________________________

XIII. THE CLEANSING OF SIN

If we walk in the light, the blood of Jesus His Son cleanseth us

from all sin. If we confess our sins, He is faithful and righteous to

forgive us our sins, and to cleanse us from all unrighteousness.’ — 1

John 1:7,9

The same God that forgives sin also cleanses from it. Not less

than forgiveness is cleansing a promise of God, and therefore a matter

of faith. As it is indispensable, as it is impossible for man, so is

cleansing as well as forgiveness certain to be obtained from God.

And what now is this cleansing? The word comes from the Old

Testament. While forgiveness was a sentence of acquittal passed on the

sinner, cleansing was something that happened to him and in him.

Forgiveness came to him through the word: in the case of cleansing,

something was done to him that he could experience. (Lev. 8:13;

14:7,8; Num. 19:12, 31:23,24; 2 Sam. 22:21,25; 2 Chron. 5:10; Neh.

13:30; 28:21,25; Ps. 21:4; Mal. 3:3) Consequently with us also

cleansing is the inner revelation of the power of God whereby we are

liberated from unrighteousness, from the pollution and the working of

sin. Through cleansing we obtain the blessing of a pure heart; a heart

in which the Spirit can complete His operations with a view to

sanctifying us, and revealing God within us. (Ps 51:12; 73:1; Matt.

5:8; 1 Tim 1:5; 2 Tim. 2:22; 1 Pet. 1:22)

Cleansing is through the blood. Forgiveness and cleansing are

both through the blood. The blood breaks the power that sin has in

heaven to condemn us. The blood thereby also breaks the power of sin

in the heart to hold us captive. The blood has a ceaseless operation

in heaven from moment to moment. The blood has likewise a ceaseless

operation in our heart, to purify, to keep pure the heart into which

sin always seeks to penetrate from the flesh. The blood cleanses the

conscience from dead works, to serve the living God. The marvelous

power that the blood has in heaven, it has also in the heart. (John

13:10,11; Heb. 9:14; 10:22; 1 John 1:7)

Cleansing is also through the word, for the word testifies of the

blood and of the power of God. (John 14:3) Hence also cleansing is

through faith. It is a divine and effectual cleansing, but it must

also be received in faith ere it can be experienced and felt. I

believe that I am cleansed with a divine cleansing, even while I still

perceive sin in the flesh; through faith in this blessing, cleansing

itself shall be my daily experience.

Cleansing is ascribed sometimes to God or the Lord Jesus;

sometimes to man. (Ps. 51:3; Ezek. 30:25; John 13:2; 2 Cor. 7:1; 1

Tim. 5:22; 2 Tim 2:21; Jas. 4:8; 1 John 3:3) That is because God

cleanses us by making us active in our own cleansing. Through the

blood the lust that leads to sin is mortified, the certitude of power

against it is awakened, and the desire and the will are thus made

alive. Happy is he that understands this. He is protected against

useless endeavours after self-purification in his own strength, for he

knows God alone can do it. He is protected against discouragement, for

he knows God will certainly do it.

What we have now accordingly to lay the chief stress upon is found

in two things, the desire and the reception of cleansing. The desire

must be strong for a real purification. Forgiveness must be only the

gateway or beginning of a holy life. I have several times remarked

that the secret of progress in the service of God is a strong yearning

to become free from every sin, a hunger and thirst after righteousness.

(Ps. 19:13; Matt. 5:6) Blessed are such as thus yearn. They shall

understand and receive the promise of a cleansing through God.

They learn also what it is to do this in faith. Through faith

they know that an unseen, spiritual, heavenly, but very real cleansing

through the blood is wrought in them by God Himself.

Beloved child of God, you remember how we have seen that it was to

cleanse us that Jesus gave Himself. (Eph. 5:26; Tit. 2:14) Let Him,

let God the Lord, cleanse you. Having these promises of a divine

cleansing, cleanse yourselves. Believe that every sin, when it is

forgiven you, is also cleansed away. It shall be to you according to

your faith. Let your faith in God, in the word, in the blood, in your

Jesus increase continually: God is faithful and righteous to cleanse us

from all unrighteousness.’

Lord Go, I thank Thee for these promises. Thou givest not only

forgiveness, but also cleansing. As surely as forgiveness comes

first, does cleansing follow for every one that desires it and

believes. Lord, let Thy word penetrate my heart, and let a divine

cleansing from every sin that is forgiven me be the stable

expectation of my soul. Beloved Saviour, let the glorious,

ceaseless cleansing of Thy blood through Thy Spirit in me be made

known to me and shared by me every moment. Amen.

1. What is the connection between cleansing by God and cleansing by

man himself?

2. What, according to 1 John 1:9, are the two things that must precede

cleansing?

3. Is cleansing, as well as forgiveness, the work of God in us? If

this is the case, of what inexpressible importance is it to trust God

for it. To believe that God gives me a divine cleansing in the blood

when He forgives me, is the way to become partaker of it.

4. What, according to Scripture, are the evidence of a pure heart?

5. What are clean hands’? (Ps. 24)

__________________________________________________________________

XIV. HOLINESS

Like as He which called you is holy, be ye yourselves also holy in

all manner of living: because it is written, Ye shall be holy; for I am

holy.’ — 1 Pet. 1:15,16

But of Him are ye in Christ Jesus, who was made unto us from God,

sanctification.’ — 1 Cor. 1:30

God chose you from the beginning unto salvation in sanctification

of the Spirit and belief of the truth.’ — 2 Thess. 2:13

Not only salvation, but holiness — salvation in holiness: for

this end has God chosen and called us. Not only safe in Christ, but

holy in Christ, must the goal of the young Christian be. Safety and

salvation are in the long run found only in holiness. The Christian

who thinks that his salvation consists merely in safety and not in

holiness, will find himself deceived. Young Christian, listen to the

word of God: Be holy.

And wherefore must I be holy? Because He who called you is holy,

and summons you to fellowship and conformity with Himself. How should

any one be saved in God, when he has not the same disposition as God?

(Ex. 19:6; Lev. 11:44; 19:2; 20:6,7)

God’s holiness is His highest glory. In His holiness His

righteousness and love are united. His holiness is the flaming fire of

His zeal against all that is sin, whereby He keeps Himself free from

sin, and in love makes others also free from it. It is as the Holy One

of Israel that He is the Redeemer, and that He dwells in the midst of

His people. (Ex. 25:11; Isa. 2:6; 12:14; 43:15; 49:7; 57:15; Hos.

11:9) Redemption is given to bring us to Himself and to the fellowship

of His holiness. We cannot possibly have part in the love and

salvation of God if we are not holy as He is holy. (Isa. 10:18; Heb.

12:14) Young Christians, be holy.

And what is this holiness that I must have? Answer: Of God are ye

in Christ, who of God is made unto you sanctification. Christ is your

sanctification; the life of Christ in you is your holiness. (1 Cor.

1:3; Eph. 5:27) In Christ you are sanctified; you are holy. In

Christ you must still be sanctified; the glory of Christ must penetrate

your whole life.

Holiness is more than purity. In Scripture we see that cleansing

precedes holiness. (2 Cor. 7:1; Eph. 5:26,27; 2 Tim. 2:21) Cleansing

is the taking away of that which is wrong; liberation from sin.

Holiness is the filling with that which is good, divine, with the

disposition of Jesus. Conformity to Him — this is holiness:

separation from the spirit of the world; the being filled with the

presence of the Holy God — this is holiness. The tabernacle was holy

because God dwelt there; we are holy, as God’s temple, after we have

the indwelling of God. Christ’s life in us is our holiness. (Ex.

29:43,45; 1 Cor. 1:2; 3:16,17; 6:19)

And how do we become holy? By the sanctification of the Spirit.

The Spirit of God is named the Holy Spirit, because He makes us holy.

He reveals and glorifies Christ in us. Through Him Christ dwells in

us, and His holy power works in us. Through this Holy Spirit the

workings of the flesh are mortified, and God works in us both the will

and the accomplishment. (Rom. 1:4; 8:2,13; 1 Pet. 1:2)

And what is now the work that we have to do to receive this

holiness of Christ through the Holy Spirit? God chose you to

salvation, in sanctification of the Spirit and belief of the truth.’ (2

Thess. 2:13) The holiness of Christ becomes ours through faith. There

must naturally first be the desire to become holy. We must cleanse

ourselves from all pollutions of flesh and spirit by confessing them,

giving them up to God, and having them cleansed away in the blood.

Then, first, can we perfect holiness. (2 Cor. 7:1). Then, in belief of

the truth that Christ Himself is our sanctification, we have to take

and receive from Him what is prepared in His fulness for us. (John

1:14,16; 1 Cor. 2:9,10) We must be deeply convinced that Christ is

wholly and alone our sanctification as He is our justification, and

that He will actually and powerfully work in us that which is

well-pleasing to God. In this faith we must know that we have

sufficient power for holiness, and that our work is to receive this

power from Him by faith every day. (Gal. 2:21; Eph. 2:10; Phil. 2:13;

4:13) He gives His Spirit, the Holy Spirit, in us; the Spirit

communicates the holy life of Jesus to us.

Young Christian, the Three-One God is the Thrice-Holy. (Isa. 6:3;

Rev. 4:8; 15:3,4) And this Three-One God is the God that sanctifies

you: the Father, by giving Jesus to you, and confirming you in Jesus;

the Son, by Himself becoming your sanctification and giving you the

Spirit; the Spirit, by revealing the Son in you, preparing you as a

temple for the indwelling of God, and making the Son dwell in you. O,

be holy, for God is holy.

Lord God, the Holy One of Israel, what thanks shall I render to

Thess for the gift of Thy Son as my sanctification, and that I am

sanctified in Him. And what thanks for the Spirit of sanctification

to dwell in me, and transplant the holiness of Jesus into me. Lord,

give me to understand this aright, and to long for the experience of

it. Amen.

1. What is the distinction betwixt forgiveness and cleansing, and

betwixt cleansing and holiness?

2. What made the temple a sanctuary? The indwelling of God. What

makes us holy? Nothing less than this: the indwelling of God in Christ

by the Holy Spirit. Obedience and purity are the way to holiness;

holiness itself is something higher.

3. In Isa. 52:17, there is a description of the man who will become

holy. It is he who, in poverty of spirit, acknowledges that, even when

he is living as a righteous man, he has nothing, and looks to God to

come and dwell in Him.

4. No one is holy but the Lord. You have as much of holiness as you

have of God in you.

5. The word holy’ is one of the deepest words in the Bible, the

deepest mystery of the Godhead. Do you desire to understand something

of it, and to obtain part in it? Then take these two thoughts, I am

holy.’ Be ye holy,’ and carry them in your heart as a seed of God that

has life.

6. What is the connection betwixt the perseverance of the saints and

perseverance in holiness?

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XV. RIGHTEOUSNESS

He hath showed thee, O man, what is good; and what doth the Lord

require of thee, but to justly, and to love mercy, and to walk humbly

with thy God?’ — Micah 6:8

Present yourselves unto God, as alive from the dead, and your

members as instruments of righteousness. Even so now present your

members as servants to righteousness unto sanctification.’ — Rom.

6:13,18,19

The word of Micah teaches us that the fruit of the salvation of

God is seen chiefly in three things. The new life must be

characterized, in my relation to God and His will, by righteousness and

doing right; in my relation to my neighbour, by love and beneficence;

in relation to myself, by humility and lowliness. For the present, we

meditate on righteousness.

Scripture teaches us that no man is righteous before God, or has

any righteousness that can stand before God; (Ps. 14:3; 143:2; Rom.

3:10,20) that man receives the rightness or righteousness of Christ

for nothing; and that by this righteousness, which is received in

faith, he is then justified before God, (Rom. 3:22,24: 10:3,10; 1 Cor.

1:30; 2 Cor. 5:21; Gal. 2:16; Phil. 3:9) he is right with God.

This righteous sentence of God is something effectual, whereby the life

of righteousness is implanted in man, and he learns to live as a

righteous man, and to do righteousness. (Rom. 5:17,18; 6:13,18,19;

8:3; Tit. 1:8; 2:12; 1 John 2:29; 3:9,10) Being right with God is

followed by doing right. The righteous shall live by faith’ a

righteous life.

It is to be feared that this is not always understood. One thinks

sometimes more of justification than of righteousness in life and

walk. To understand the will and the thoughts of God here, let us

trace what Scripture teaches us on this point. We shall be persuaded

that the man who is clothed with a divine righteousness before God must

also walk before God and man in a divine righteousness.

Consider how, in the word, the servants of God are praised as

righteous; (Gen. 6:9; 7:1; Matt. 1:19; Luke 1:6; 2:25; 2 Pet. 2:7)

how the favour and blessing of God are pronounced upon the righteous;

(Ps. 1:6; 5:13, 14:5; 34:16,20; 37:17,39; 92:13; 97:11; 144:8) how the

righteous are called to confidence, to joy. (Ps. 32:11; 33:1; 58:11;

64:11; 68:4; 97:12) See this especially in the Book of Psalms. See

how in Proverbs, although you should take but one chapter only, all

blessing is pronounced upon the righteous. (Prov.

10:3,6,7,11,16,20,21,24,25,28,30,31,32 See how everywhere men are

divided into two classes, the righteous and the godless. (Eccles 3:17;

Isa. 3:10; Ezek. 3:18,20; 18:21,23; 33:12; Mal. 3:18; Matt. 5:45;

12:49; 25:46) See how, in the New Testament, the Lord Jesus demands

this righteousness; (Matt. 5:6,20; 6:33) how Paul, who announces most

the doctrine of justification by faith alone, insists that this is the

aim of justification, to form righteous men, who do right. Rom. 3:31;

6:13,22; 7:4,6; 8:4; 2 Cor. 9:9,10; Phil 1:11; 1 Tim. 6:11) See how

John names righteousness along with love as the two indispensable marks

of the children of God. (1 John 2:4,11,29; 3:10; 5:2) When you put all

these facts together, it must be very evident to you that a true

Christian is a man who does righteousness in all things, even as God is

righteous.

And what this righteousness is, Scripture will also teach you. It

is a life in accordance with the commands of God, in all their breadth

and height. The righteous man does what is right in the eyes of the

Lord. (Ps. 119:166,168; Luke 1:6,75; 1 Thess. 2:10) He takes not the

rules of human action; he asks not what man considers lawful. As a man

who stands right with God, who walks uprightly with God, he dreads

above all things even the least unrighteousness. He is afraid, above

all, of being partial to himself, of doing any wrong to his neighbour

for the sake of his own advantage. In great and little things alike,

he takes the Scriptures as his measure and line. As the ally of God,

he knows that the way of righteousness is the way of blessing, and

life, and joy.

Consider, further, the promises of blessing and joy which God has

for the righteous, and then live as one who, in friendship with God,

and clothed with the righteousness of His Son through faith, has no

alternative but to do righteousness.

O Lord, who hast said, There is no God else beside Me: a just God

and a Saviour,’ Thou art my God. It is as a righteous God that Thou

are my Saviour, and hast redeemed me in Thy Son. As a righteous God

Thou makest me also righteous, and sayest to me that the righteous

shall live by faith. O Lord, let the new life in me be the life of

faith, the life of a righteous man. Amen.

1. Observe the connection between the doing of righteousness and

sanctification in Rom. 6:19,22; Present your members as servants to

righteousness unto sanctification.’ Having become servants to God, ye

have your fruit unto sanctification.’ The doing of righteousness,

righteousness in conduct and action, is the way to holiness. Obedience

is the way to become filled with the Holy Ghost. And the indwelling of

God through the Spirit — this is holiness.

2. Suffer it now: for thus it becometh us to fulfil all

righteousness. It was when the Lord Jesus had spoken that word that He

was baptized with the Spirit. Let us set aside every temptation not to

walk in full obedience towards God, even as He did, and we too shall be

filled with the Spirit. Blessed are they that hunger and thirst after

righteousness.’

3. Take pains to set before yourselves the image of a man who so walks

that the name of righteous; is involuntarily given to him. Think of

his uprightness, his conscientious care to cause no one to suffer the

least injury, his holy fear and carefulness to transgress none of the

commands of the Lord — righteous, and walking in all the commandments

and ordinances of the Lord blameless; and then say to the Lord that you

should so live.

4. You understand now the great word, The righteous shall live by

faith.’ By faith the godless is justified, and becomes a righteous

man; by faith he lives as a righteous man.

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XVI. LOVE

A new commandment I give unto you, That ye love one another; even

as I have loved you, that ye also love one another. By this shall all

men know that ye are My disciples, if ye have love one to another.’ —

John 13:34,35

Love worketh no ill to his neighbour: love therefore is the

fulfilling of the law.’ — Rom. 13:10

Beloved, if God so loved us, we also ought to love one another.

If we love one another, God abideth in us, and His love is perfected in

us.’ — 1 John 4:11,12

In the word of Micah, in the previous section, righteousness was

the first thing, to love mercy the second, that God demands.

Righteousness stood more in the foreground in the Old Testament: it is

in the New Testament that it is first seen that love is supreme.

Utterances to this effect are not difficult to find. It is in the

advent of Jesus that the love of God is first revealed; that the new,

the eternal life, is first given; that we become children of the

Father, and brethren of one another. On this ground the Lord can then,

for the first time, speak of the New Commandment — the commandment of

brotherly love. Righteousness is required not less in the New

Testament than in the Old. (Matt 5:6,17,20; 6:33) Yet the burden of

the New Testament is, that power has been given us for a love that in

early days was impossible. (Rom. 5:5; Gal. 5:22; 1 Thess. 4:9; 1

John 4:11; 13:34)

Let every Christian take it deeply to heart, that in the first and

the great commandment, the new commandment given by Jesus at His

departure, the peculiar characteristic of a disciple of Jesus is

brotherly love. And let him with his whole heart yield himself to Him,

to obey that command. For the right exercise of this brotherly love,

one must take heed to more than one thing.

Love to the brethren arises from the love of the Father. By the

Holy Spirit, the love of God is shed abroad in our hearts, the

wonderful love of the Father is unveiled to us, so that His love

becomes the life and the joy of our soul. Out of this fountain of the

love of God to us springs our love to Him. (Rom. 5:5; 1 John 4:19)

And our love to Him works naturally love to the brethren. (Eph. 4:2,6;

5:1,2; 1 John 3:1; 4:7,20; 5:1) Do not attempt then to fulfil the

commandment of brotherly love of yourselves: you are not in a position

to do this. But believe that the Holy Spirit, who is in you to make

known the love of God to you, also certainly enables you to yield this

love. Never say: I feel no love; I do not feel as if I can forgive

this man. Feeling is not the rule of your duty, but the command, and

the faith that God gives power to obey the command. In obedience to

the Father, with the choice of your will, and in faith that the Holy

Spirit gives you power, begin to say: I will love him; I do love him.

The feeling will follow the faith. Grace gives power for all that the

Father asks of you. (Matt. 5:44,45; Gal 2:20; 1 Thess. 3:12,13;

5:24; Phil. 4:13; 1 Pet. 1:22)

Brotherly love has its measure and rule in the love of Jesus.

This is my commandment, that ye love one another, as I have loved you.’

(Luke 22:26,27; John 13:14,15,34; Col. 2:13) The eternal life that

works in us is the life of Jesus; it knows no other law than what we

see in Him; it works with power in us what it wrought in Him. Jesus

Himself lives in us and loves in and through us: we must believe in the

power of this love in us, and in that faith love as He loved. O, do

believe that this is true salvation, to love even as Jesus loves.

Brotherly love must be in deed and in truth. (Matt. 12:50; 25:40;

Rom. 13:10; 1 Cor. 7:19; Gal. 5:6; Jas. 2:15,16; 1 John 3:16-18)

It is not mere feeling: faith working by love is what has power in

Christ. It manifests itself in all the dispositions that are

enumerated in the word of God. Contemplate its glorious image in 1

Cor. 13:4-7. Mark all the glorious encouragements to gentleness, to

longsuffering, to mercy. (Gal. 5:22; Eph. 4:2,32; Phil. 2:2,3; Col.

3:12; 2 Thess. 1:3) In all your conduct, let it be seen that the love

of Christ dwells in you. Let your love be a helpful, self-sacrificing

love, like that of Jesus. Hold all children of God, however sinful or

perverse they may be, fervently dear. Let love to them teach you to

love all men. (Luke 6:32,35; 1 Pet. 1:22; 2 Pet. 1:7) Let your

household, and the Church, and the world, see in you one with whom love

is greatest;’ one in whom the love of God has a full dwelling, a free

working.

Christian, God is love. Jesus is the gift of this love, to bring

love to you, to transplant you into that life of godlike love. Live in

that faith, and you shall not complain that you have no power to love:

the love of the Spirit shall be your power and your life.

Beloved Saviour, I discern more clearly that the whole of the new

life is a life in love. Thou Thyself art the Son of God’s love, the

gift of His love, come to introduce us into His love, and give us a

dwelling there. And the Holy Spirit is given to shed abroad the

love of God in our hearts, to open a spring out of which shall

stream love to Thee, and to the brethren, and to all mankind. Lord,

here am I, one redeemed by love, to love for it, and in its might to

love all. Amen.

1. Those who reject the word of God sometimes say that it is of no

moment what we believe, if we but have love, and so they are for making

love the one condition of salvation. In their zeal against this view,

the orthodox party have sometimes presented faith in justification, as

if love were not of so much importance. This is likely to be very

dangerous. God is love. His Son is the gift, the bringer, of His love

to us. The Spirit sheds abroad the love of God in the heart. The New

Life is a life in love. Love is the greatest thing. Let it be the

chief element in our life: true love, that, namely, which is known in

the keeping of God’s commandments. (See 1 John 3:10,23,24; 5:2)

2. Do not wonder that I have said to you that you must love, although

you do not feel the least love. Not the feeling, but the will is your

power: it is not in your feeling, but in faith, that the Spirit in you

is the power of your will to work in you all that the Father bids you.

Therefore, although you feel absolutely no love to your enemy, say in

the obedience of faith: Father, I love him; in faith in the hidden

working of the Spirit in my heart, I do love him.

3. Pray, think not that this is love, if you wish no evil to any one,

or if you should be willing to help, if he were in need. No: love is

much more: love is love. Love is the disposition with which God

addressed you when you were His enemy, and afterwards ran to you with

tender longing to bless you.

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XVII. HUMILITY

And what doth the Lord require of thee, but to do justly, and to

love mercy, and to walk humbly with thy God?’ — Micah 6:8

Learn of me that I am meek and lowly in heart: and ye shall find

rest unto your souls.’ — Matt. 11:29

One of the most dangerous enemies against which the young

Christian must watch, is pride or self-exaltation. There is no sin

that works more cunningly and more hiddenly. It knows how to penetrate

into everything, even into our service for God, our prayers — yea,

even into our humility: there is nothing so small in the earthly life,

nothing so holy in the spiritual life, that self-exaltation does not

know to extract its nutriment out of. (2 Chron. 26:5,16; 32:26,31;

Isa. 65:5; Jer. 7:4; 2 Cor. 12:7) The Christian must therefore be on

his guard against it, must listen to what Scripture teaches about it,

and about the lowliness whereby it is driven out.

Man was created to have part in the glory of God. He obtains this

by surrendering himself to the glorification of God. The more he seeks

that the glory of God only shall be seen in him, the more does this

glory rest upon himself. (Isa. 43:7,21; John 12:28; 13:31,32;

27:1,4,5; 1 Cor. 10:31; 2 Thess. 1:11,12) The more he forgets and

loses himself, desiring to be nothing, that God may be all and be alone

glorified, the more happy shall he be.

By sin this design has been thwarted: man seeks himself and his

own will. (Rom. 1:21,23) Grace has come to restore what sin has

corrupted, and to bring man to glory by the pathway of dying unto

himself and living solely for the glory of God. This is the humility

or lowliness of which Jesus is the exemplar: He took no thought for

Himself, He have himself over wholly to glorify the Father (John 8:50

Phil. 2:7)

He who would be freed from self-exaltation must not think to

obtain this by striving against its mere workings. No: pride must be

driven out and kept out by humility. The Spirit of life in Christ, the

Spirit of His lowliness, will work in us true lowliness. (Rom. 8:2;

Phil. 2:5)

The means that He will chiefly use for this end is the word. It

is by the word that we are cleansed from sin; it is by the word that we

are sanctified and filled with the love of God.

Observe what the word says about this point. It speaks of God’s

aversion to pride, and the punishment that comes upon it. (Ps. 31:24;

Prov. 26:5; Matt. 23:12; Luke 1:51; Jas. 4:5; 1 Pet. 5:5) It gives

the most glorious promises to the lowly. (Ps. 34:19; Prov. 11:2; Isa.

57: 15; Luke 9:48; 14:11; 18:14) In well-nigh every Epistle, humility

is commended to Christians as one of the first virtues. (Rom. 12:3,16;

1 Cor. 13:4; Gal. 5:22,26; Eph. 4:2; Phil. 2:3; Col. 2:13) It is

the feature in the image of Jesus which He seeks chiefly to impress on

His disciples. His whole incarnation and redemption has its roots in

His humiliation. (Matt. 20:26,28; Luke 22:27; John 13:14,15; Phil.

2:7,8)

Take singly some of these words of God from time to time and lay

them up in your heart. The tree of life yields many different kinds of

seed — the seed also of the heavenly plant, lowliness. The seeds are

the words of God. Carry them in your heart: they shall shoot up and

yield fruit. (1 Thess. 2:13; Heb. 4:12; Jas. 1:21)

Consider, moreover, how lovely, how becoming, how well-pleasing to

God, lowliness is. As man, created for the honour of God, you find it

befitting you. (Gen. 1:27; 1 Cor. 11:7) As a sinner, deeply unworthy,

you have nothing more to urge against it. (Job 40:6; Isa. 6:5; Luke

5:8) As a redeemed soul, who knows that only through the death of the

natural I does the way to the new life lie, you find it indispensable.

(Rom. 7:18; 1 Cor. 25:9,10; Gal. 2:20)

But here, as everywhere in the life of grace, let faith be the

chief thing. Believe in the power of the eternal life that works in

you. Believe in the power of Jesus, who is your life. Believe in the

power of the Holy Spirit who dwells in you. Attempt not to hide your

pride, or to forget it, or to root it out yourself. Confess this sin,

with every working of it that you trace, in the sure confidence that

the blood cleanses, that the Spirit sanctifies. Learn of Jesus that He

is meek and lowly in heart. Consider that He is your life, with all

that He has. Believe that He gives His humility to you. The word: Do

it to the Lord Jesus,’ means, Be clothed with the Lord Jesus.’ Be

clothed with humility, in order that you may be clothed with Jesus. It

is Christ in you that shall fill you with humility.

Blessed Lord Jesus, there never was any one amongst the children of

men so high, so holy, so glorious as Thou. And never was there any

one who was so lowly and ready to deny himself as the servant of

all. O Lord, when shall we learn that lowliness is the grace by

which man can be most closely conformed to the divine glory? O

teach me this. Amen.

1. Take heed that you do nothing to feed pride on the part of others.

Take heed that you do not suffer others to feed your pride. Take heed,

above all, that you do nothing yourself to feed your pride. Let God

alone always and in all things obtain the honour. Endeavour to observe

all that is good in His children, and to thank Him heartily for it.

Thank Him for all that helps you to hold yourself in small esteem,

whether it be sent through friend or foe. Resolve, especially, never

on any account to be eagerly bent on your own honour, when this is not

accorded to you as it ought to be. Commit this to the Father: take

heed only to His honour.

2. By no means suppose that faint-heartedness or doubting is

lowliness. Deep humility and strong faith go together. The centurion

who said: I am not worthy that Thou shouldst come under my roof,’ and

the woman who said: Yea, Lord, yet even the dogs eat of the crumbs’ —

these two were the most humble and the most trustful that the Lord

found (see Matt. 8:10; 15:28). The reason is this: the nearer we are

to God, the less we are in ourselves, but the stronger we are in Him.

The more I see of God, the less I become, the deeper is my confidence

in Him. To become lowly, let God fill eye and heart. Where God is

all, there is no time or place for man.

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XVIII. STUMBLINGS

In many things we all stumble.’ — Jas. 3:2

This word of God by James is the description of what man is, even

the Christian, when he is not kept by grace. It serves to take away

from us all hope in ourselves. (Rom. 7:14,23; Gal. 6:1) Now unto Him

that is able to guard you from stumbling … be glory, majesty,

dominion, and power … forevermore’ (Jude 24,25). This word of God by

Jude points to Him who can keep from falling, and stirs up the soul to

ascribe to Him the honour and the power. It serves to confirm our hope

in God. (2 Cor. 1:9; 1 Thess. 5:24; 2 Thess. 2:16,17; 3:3) Brethren,

give the more diligence to make your calling and election sure: for if

ye do these things, ye shall never stumble’ (2 Pet. 1:10). This word

of God by Peter teaches us the way in which we can become partakers of

the keeping of the Almighty: the confirmation of our election by God in

a godlike walk (see verses. 4,8,11). It serves to lead us into

diligence and conscientious watchfulness. (Matt. 26:41; Luke 12:35; 1

Pet. 1:13; 5:8-10)

For the young Christian, it is often a difficult question what he

ought to think of his stumblings. On this point, he ought especially

to be on his guard against two errors. Some become dispirited when

they stumble: they think that their surrender was not sincere, and lose

their confidence towards God. (Heb. 3:6,14; 10:35) Others again take

it too lightly. They think that it cannot be otherwise: they concern

themselves little with stumblings, and continue to live in them. (Rom.

6:1; Gal. 2:18; 3:3) Let us take these words of God to teach us what

we ought to think of our stumblings. There are three lessons.

Let no stumblings discourage you. You are called to perfectness:

yet this comes not at once: time and patience are needful for it.

Therefore James says: Let patience have its perfect work that ye may be

perfect and entire. (Matt. 5:48; 2 Tim. 3:17; Heb. 13:20,21; Jas.

1:4; 1 Pet. 5:10) Think not that your surrender was not sincere;

acknowledge only how weak you still are. Think not also that you must

only continue stumbling: acknowledge only how strong your Saviour is.

Let stumbling rouse you to faith in the mighty keeper. It is

because you have not relied on Him with a sufficient faith that you

have stumbled. (Matt. 14:31; 17:20) Let stumbling drive you to Him.

The first thing that you must do with a stumbling is: go with it to

your Jesus. Tell it out to Him. (Ps. 38:18; 56:6; 1 John 1:9; 2:1)

Confess it, and receive forgiveness. Confess it, and commit yourself

with your weakness to Him, and reckon on Him to keep you. Sing

continually the song: To Him that is mighty to keep you, be the glory.’

And then, let stumbling make you very prudent. (Prov. 28:14;

Phil. 2:12; 1 Pet. 1:17,18) By faith you shall strive and overcome.

In the power of your keeper and the joy and security of His help, you

shall have courage to watch. The firmer you make your election, the

stronger the certitude that He has chosen you, and will not let you go,

the more conscientious shall you become, to live in all things only for

Him, in Him, through Him. (2 Chron 20:15; Ps. 18:30,37; 44:5,9; John

5:4,5; Rom. 11:20; 2 Cor. 1:24; Phil. 2:13) Doing this, the word of

God says, you shall never stumble.

Lord Jesus, a sinner who is ready to stumble every moment would give

honour to Thee, who art mighty to keep from stumbling: Thine is the

might and the power: I take Thee as my keeper. I look to Thy love

which has chosen me, and wait for the fulfilment of Thy word: Ye

shall never stumble.’ Amen.

1. Let your thoughts about what the grace of God can do for you, be

taken only from the word of God. Our natural expectations — that we

must just always be stumbling — are wrong. They are strengthened by

more than one thing. There is secret unwillingness to surrender

everything. There is the example of so many sluggish Christians.

There is the unbelief that cannot quite understand that God will really

keep us. There is the experience of so many disappointments, when we

have striven in our own power.

2. Let no stumbling be tolerated, for the reason that it is trifling.

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XIX. JESUS THE KEEPER

The Lord is Thy keeper: … The Lord shall keep thee from all

evil; … He shall keep thy soul.’ — Ps. 121:4,7

I know Him whom I have believed, and I am persuaded that He is

able to guard that which I have committed unto Him against that day.’

— 2 Tim. 1:12

For young disciples of Christ who are still weak, there is no

lesson that is more necessary than this, that the Lord has not only

received them, but that He will also keep them. (Gen. 28:15; Deut.

7:9; 32:10; Ps. 27:8; 89:33,34; Rom. 12:2,29) The lovely name, the

Lord Thy keeper,’ must for this end be carried in the heart, until the

assurance of an Almighty keeping becomes as strong with us as it was

with Paul, when he spake that glorious word: I know Him in whom I have

believed, and I am persuaded that He is able to guard that which I have

committed unto Him against that day.’ Come and learn this lesson from

him.

Learn from his to deposit your pledge with Jesus. Paul had

surrendered himself, body and soul, to the Lord Jesus: that was His

pledge which he had deposited with the Lord. You have also surrendered

yourselves to the Lord, but perhaps not with the clear understanding

that it is in order to be kept every day. Do this now daily. Deposit

your soul with Jesus as a costly pledge that He will keep secure. Do

this same thing with every part of your life. Is there something that

you cannot rightly hold — your heart, because it is too worldly; (Ps.

31:6; Jer. 31:33) your tongue, because it is too idle; (Ps. 51:17;

141:3) your temper, because it is too passionate; (Ps. 119:165; Jer.

26:3,4; John 14:27; Phil. 4:6,7; 2 Thess. 3:16) your calling to

confess the Lord, because you are too weak? (Isa. 50:7; Jer. 1:9;

Matt. 10:19,20; Luke 26:15) Learn, then, to deposit it as a pledge

for keeping with Jesus, in order that He may fulfil in you the promise

of God about it. You often pray and strive too much in vain against a

sin: it is because, although this is done with God’s help, you would be

the person who would overcome. No: entrust the matter wholly to Jesus:

the battle is not yours, but God’s. (Ex. 14:14; Deut. 3:22; 20:4 2

Chron. 20:15) Leave it in His hands: believe in Him to do it for you:

This is the victory that hath overcome the world, even your faith.’

(Matt. 9:23; 1 John 5:3,4) But you must first place it wholly out of

your hands in His.

Learn from Paul to set your confidence only on the power of

Jesus. I am persuaded that He is able to keep my pledge. You have an

almighty Jesus to keep you. Faith keeps itself occupied only with His

omnipotence. (Gen. 17:1; 18:14; Jer. 32:17,27; Matt. 8:27; 28:18;

Luke 1:37,49; 18:27; Rom. 4:21; Heb. 11:18) Let your faith

especially be strengthened in what God is able to do for you. (Rom.

4:21; 14:4; 2 Cor. 9:8; 2 Tim. 1:12) Expect with certainty from Him

that He will do for you great and glorious things, entirely above your

own strength. See in the Holy Scriptures how constantly the power of

God was the ground of the trust of His people. Take these words and

hide them in your heart. Let the power of Jesus fill your soul. Ask

only: What is my Jesus able to do?’ What you really trust Him with, He

is able to keep. (John 13:1; 1 Cor. 1:8,9)

And learn also from Paul where he obtained the assurance that this

power would keep his pledge: it was in his knowledge of Jesus. I know

Him whom I have believed:’ therefore I am assured. (John 10:14,28;

Gal. 2:20; 2 Tim. 4:18; 1 John 2:13,14) You can trust the power of

Jesus, if you know that He is yours, if you hold converse with Him as

your friend. Then you can say: I know whom I have believed: I know

that he holds my very dear: I know and am assured that He is able to

keep my pledge.’ So runs the way to the full assurance of faith:

Deposit your pledge with Jesus; give yourselves wholly, give

everything, into His hands; think much on His might, and reckon upon

Him; and live with Him so that you may always know who He is in whom

you have believed.

Young disciples of Christ, pray, receive this word: The Lord is

thy keeper.’ For every weakness, every temptation, learn to deposit

your soul with Him as a pledge. You can reckon upon it, you can shout

joyfully over it: The Lord shall keep you from all evil. (Josh. 1:9;

Ps. 23:4; Rom. 8:35,39)

Holy Jesus, I take Thee as my keeper. Let Thy name, The Lord thy

keeper,’ sound as a song in my heart the whole day. Teach me in

every need to deposit my case as a pledge with Thee, and to be

assured that Thou art able to keep it. Amen.

1. There was once a woman who for years long, and with much prayer,

had striven against her temper, but could not obtain the victory. On a

certain day she resolved not to come out of her room until by earnest

prayer she had the power to overcome. She went out in the opinion that

she should succeed. Scarcely had she been in the household, when

something gave her offense and caused her to be angry. She was deeply

ashamed, burst into tears, and hastened back to her room. A daughter,

who understood the way of faith better than she, went to her and said,

Mother, I have observed your conflict: may I tell you what I think the

hindrance is?’ Yes, my child,’ Mother, you struggle against temper, and

pray that the Lord may help you to overcome. This is wrong. The Lord

must do it alone. You must give temper wholly into His hands: then He

takes it wholly, and He keeps you.’ The mother could not at first

understand this, but later it was made plain to her. And she enjoyed

the blessedness of the life in which Jesus keeps us, and we by faith

have the victory. Do you understand this?

2. The Lord must help me to overcome sin:’ the expression is

altogether outside of the New Testament. The grace of God in the soul

does not become a help to us. He will do everything: The Spirit has

made me free from the law of sin.’

3. When you surrender anything to the Lord for keeping, take heed to

two things: that you give it wholly into His hands; and that you have

it there. Let Him have it wholly: He will carry out your case

gloriously.

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XX. POWER AND WEAKNESS

He hath said unto me, My power is made perfect in weakness.

Therefore will I glory in my weaknesses, that the strength of Christ

may rest upon me. Wherefore I take pleasure in weaknesses: for when I

am weak, then am I strong.’ — 2 Cor. 12:9,10

There is almost no word that is so imperfectly understood in the

Christian life as the word weakness. Sin and shortcoming, sluggishness

and disobedience, are set to the account of our weakness. With this

appeal to weakness, the true feeling of guilt and the sincere endeavour

after progress are impossible. How, pray, can I be guilty, when I do

not do what it is not in my power to do? The Father cannot demand of

His child what He can certainly do independently. That, indeed, was

done by the law under the Old Covenant; but that the Father, under the

New Covenant, does not do. He requires of us nothing more than what He

has prepared for us power to do in His Holy Spirit. The new life is a

life in the power of Christ through the Spirit.

The error of this mode of thinking is that people estimate their

weakness, not too highly, but too meanly. They would still do

something by the exercise of all their powers, and with the help of

God. They know not that they must be nothing before God. (Rom. 4:4,5;

11:6; 1 Cor. 1:27,28) You think that you have still a little

strength, and that the Father must help you by adding something of His

own power to your feeble energy. This thought is wrong. Your weakness

appears in the fact that you can do nothing. It is better to speak of

utter inability — that is what the Scriptures understand by the word

weakness.’ Apart from me ye can do nothing.’ In us is no power.’ (2

Chron. 16:9; 20:12; John 5:19; 15:5; 2 Cor. 1:9)

Whenever the young Christian acknowledges and assents to this his

weakness, then he learns to understand the secret of the power of

Jesus. He then sees that he is not to wait and pray to become

stronger, to feel stronger. No: in his inability, he is to have the

power of Jesus. By faith he is to receive it; he is to reckon that it

is for him, and that Jesus Himself will work in and by him. (John

15:5; 1 Cor 1:24; 15:10; Eph. 1:18,19; Col. 1:11) It then becomes

clear to him what the Lord means when He says, My power is made perfect

in your weakness.’ He knows to return the answer, When I am weak, then

am I — yea, then am I — strong.’ Yea, the weaker I am, the stronger

I become. And he learns to sing with Paul, I shall glory in my

weaknesses.’ I take pleasure in weaknesses.’ We rejoice when we are

weak.’ (2 Cor. 11:30; 12:9,11; 13:4,9)

It is wonderful how glorious that life of faith becomes for him

who is content to have nothing, or feel nothing, in himself, and always

to live on the power of his Lord. He learns to understand what a

joyful thing it is to know God as his strength. The Lord is my

strength and song.’ (Ps. 89:18; 118:14; Jer. 12:2) He lives in what

the Psalms so often express: I love Thee, O Lord, my strength;’ I will

sing of Thy strength: unto Thee, O my strength, will I sing praises.’

(Ps. 18:2; 28:7,8; 31:5; 43:2; 46:2; 59:17,18; 62:8; 81:2) He

understands what is meant when a psalm says, Give strength to the Lord:

the Lord will give strength to His people;’ and when another says, Give

strength to God: the God of Israel, He giveth strength and power to His

people.’ (Ps. 29:1,11; 68:35,36) When we give or ascribe all the power

to God, then He gives it to us again.

‘I have written unto you, young men, because ye are strong, and

the word of God abideth in you, and ye have overcome the Evil One.’

The Christian is strong in his Lord: (Ps. 71:16; 1 John 2:14) not

sometimes strong and sometimes weak, but always weak, and therefore

always strong. He has merely to know and use his strength trustfully.

To be strong is a command, a behest that must be obeyed. On obedience

there comes more strength. Be strong … and He shall strengthen thine

heart.’ In faith the Christian must simply obey the command, Be strong

in the Lord, and in the power of His might.’ (Ps. 27:14; 31:25; Isa.

40:31; Eph. 6:10)

The God of the Lord Jesus, the Father of glory give unto us the

spirit of wisdom and of revelation in the knowledge of Jesus, that

we may know what is the exceeding greatness of His power to usward

who believe. Amen.

1. So long as the Christian thinks of the service of God or of

sanctification as something that is hard and difficult, he will make no

progress in it. He must see that this very thing is for him

impossible. Then he will cease still endeavouring to do something; he

will surrender himself that Christ may work all in him. See these

thoughts set forth in detail in Professor Hofmeyr’s book, Out of

Darkness into Light: a Course of Instruction on Conversion, the

Surrender of Faith, and Sanctification [1] (J.H. Rose, Cape Town),

chapter third and following of the third part.

2. The complaint about weakness is often nothing else than an apology

for our idleness. There is power to be obtained in Christ for those

who will take the pains to have it.

3. Be strong in the Lord and in the power of His might.’ Mind that.

I must abide in the Lord and in the power of His might, then I become

strong. To have His power I must have Himself. The strength is His,

and continues His; the weakness continues mine. He, the Strong, works

in me, the weak; I, the weak, abide by faith in Him, the Strong; so

that I, in the self-same moment, know myself to be weak and strong.

4. Strength is for work. He who would be strong simply to be pious,

will not be so. He who in his weakness begins to work for the Lord,

shall become strong.

__________________________________________________________________

[1] Professor N.J. Hofmeyr is senior professor of the Theological

College of the Dutch Reformed Church, Stellenbosch, Cape Colony. The

volume referred to has been recently published in English under the

title, The Blessed Life: How to Find and Live It (J. Nisbet & Co.),

(vide P. 185). — Translator

__________________________________________________________________

XXI.THE LIFE OF FEELING

We walk by faith, not by sight.’ — 2 Cor. 5:7

Blessed are they that have not seen, and yet have believed.’ —

John 20:29

Said I not unto thee, that, if thou believedst, thou shouldest see

the glory of God?’ — John 11:40

In connection with your conversion there was no greater hindrance

in your way than feeling. You thought, perhaps for years, that you

must experience something, must feel and perceive something in

yourselves. It was to you as if it were too hazardous thus simply, and

without some feeling, to believe in the word, and be sure that God had

received you, and that your sins were forgiven. But at last you have

had to acknowledge that the way of faith, without feeling, was the way

of the word of God. And it has been to you the way of salvation.

Through faith alone have you been saved, and your soul has found rest

and peace. (John 3:36; Rom. 3;28; 4:5,16; 5:1)

In the further life of the Christian there is no temptation that

is more persistent and more dangerous than this same feeling. The word

feeling’ we do not find in Scripture, but what we call feeling’ the

Scripture calls seeing’. And it tells us without easing that not

seeing, but believing, that believing right in opposition to what we

see, gives salvation. Abraham, not being weak in faith, considered not

his own body’. * Faith adheres simply to what God says. The unbelief

that would see shall not see; the faith that will not see, but has

enough in God, shall see the glory of God. (2 Chron. 7:2; Ps. 2713;

Isa. 7:9; Matt. 14:30,31; Luke 5:5) The man who seeks for feeling,

and mourns about it, shall not find it; the man who cares not for it

shall have it overflowing. Whosoever would save his life shall lose

it, and whosoever shall lose his life for my sake shall find it.’

Faith in the word becomes later on sealed with true feeling by the Holy

Spirit. (John 12:25; Gal. 3:2,14; Eph. 1:13)

Child of God, learn to live by faith. Let it be fixed with you

that faith is God’s way to a blessed life. When there is no feeling of

liveliness in prayer, when you feel cold and dull in the inner chamber,

live by faith. Let your faith look upon Jesus as near, upon His power

and faithfulness, and, though you have nothing to bring to Him, believe

that He will give you all. Feeling always seeks something in itself;

faith keeps itself occupied with what Jesus is. (Rom. 4:20,21; 2 Tim.

1:12; Heb. 9:5,6; Jas. 3:16; 6:16) When you read the word, and have

no feeling of interest or blessing, read it yet again in faith. The

word will work and bring blessing; the word worketh in those that

believe.’ When you feel no love, believe in the love of Jesus, and say

in faith that He knows that you still love Him. When you have no

feeling of gladness, believe in the inexpressible joy that there is in

Jesus for you. Faith is blessedness, and will give joy to those who

are not concerned about the self-sufficiency that springs from joy, but

about the glorification of God that springs from faith. (Rom. 15:13;

Gal. 2:20; 1 Pet. 1:5,7,8) Jesus will surely fulfil His word: Blessed

are they that have not seen, and yet have believed.’ Said I not unto

thee, that, if thou believedst, thou shouldest see the glory of God?’

Betwixt the life of feeling and the life of faith the Christian

has to choose every day. Happy is he who, once for all, has made the

firm choice, and every morning renews the choice, not to seek or listen

for feeling, but only to walk by faith, according to the will of God.

The faith that keeps itself occupied with the word, with what God has

said, and, through the word, with God Himself and Jesus His Son, shall

taste the blessedness of a life in God above. Feeling seeks and aims

at itself; faith honours God, and shall be honoured by Him. Faith

pleases God, and shall receive from Him the witness in the heart of the

believer that he is acceptable to God.

Lord God, the one, the only, thing that Thou desirest of Thy

children is that they should trust Thee, and that they should always

hold converse with Thee in that faith. Lord, let it be the one

thing in which I seek my happiness, to honour and to please Thee by

a faith that firmly holds Thee, the Invisible, and trusts Thee in

all things. Amen.

1. There is indeed something marvelous in the new life. It is

difficult to make it clear to the young Christian. The Spirit of God

teaches him to understand it after he perseveres in grace. Jesus has

laid the foundation of that life in the first word of the Sermon on the

Mount: Blessed are the poor in spirit, for theirs is the kingdom of

heaven’; a feeling of deep poverty and of royal riches, of utter

weakness and of kingly might, exist together in the soul. To have

nothing in itself, to have all in Christ — that is the secret of

faith. And the true secret of faith is to bring this into exercise,

and, in hours of barrenness and emptiness, still to know that we have

all in Christ.

2. Forget not that the faith, of which God’s word speaks so much,

stands not only in opposition to works, but also in opposition to

feeling, and therefore that for a pure life of faith you must cease to

seek your salvation, not only in works, but also in faith. Therefore

let faith always speak against feeling. When feeling says, In myself,

I am sinful; I am dark; I am weak; I am poor; I am sad;’ let faith say.

In Christ, I am holy; I am light; I am strong; I am rich; I am joyful.’

__________________________________________________________________

XXII. THE HOLY GHOST

And because ye are sons, God sent forth the Spirit of His Son into

our hearts, crying, Abba, Father.’ — Gal. 4:6

The great gift of the Father, through whom He obtained salvation

and brought it near to us, is the Son. On the other hand, the great

gift of the Son, whom He sends to us from the Father, to apply to us an

inner and effectual salvation, is the Holy Spirit. (John 7:38;

14:16,26; Acts 1:4; 2:33; 1 Cor. 3:16) As the Son reveals and

glorifies the Father, so the Spirit reveals and glorifies the Son.

(John 15:26; 16:14,15; 1 Cor. 2:8,12; 12:3) The Spirit is in us to

transfer to us the life and the salvation that are prepared in Jesus,

and to make them wholly ours. (Job 14:17,21; Rom. 8:2; Eph. 3:17,19)

Jesus who is in heaven is made present in us, dwells in us, by the

Spirit. We have seen that in order to become partaker of Jesus there

are always two things necessary: the knowledge of the sin that is in

us, and of the redemption that is in Him. It is the Holy Spirit who

continually promotes this double work in believers. He reproves and

comforts, He convinces of sin and He glorifies Christ. (John 16:9,14)

The Spirit convinces of sin. He is the light and the fire of God,

through whom sin is unveiled and consumed. He is the Spirit of

judgment and of burning,’ by whom God purifies His people. (Isa. 4:4;

Zech. 12:10,11; Matt. 3:11,12) To the anxious soul who complains that

he does not feel his sin deeply enough, we must often say that there is

no limit as to how deep his repentance must be. He must come daily

just as he is; the deepest conviction often times comes after

conversion. To the young convert we have simply to say: let the Spirit

who is in you convince you always of sin. Sin, which formerly you knew

but by name, He will make you hate. Sin, which you had not seen in the

hidden depths of your heart, He will make you know, and with shame

confess. Sin, of which you fancied that it was not with you, and which

you had judged severely in others, He will point out to you in

yourself. (Ps. 139:7,23; Isa. 10:17; Matt. 7:5; Rom. 14:4; 1 Cor.

2:10; 14:24,25) And He will teach you with repentance and

self-condemnation to cast yourself upon grace as entirely sinful, in

order to be thereby redeemed and purified from it.

Beloved brother, the Holy Spirit is in you as the light and fire

of God to unveil and to consume sin. The temple of God is holy, and

this temple you are. Let the Holy Spirit in you have full mastery to

point out and expel sin. (Ps. 19:13; 139:23; Mic. 3:8; 1 Cor. 3:17;

2 Cor. 3:17; 5:16) After He makes you know sin, He will at every turn

make you know Jesus as your life and your sanctification.

And then shall the Spirit who rebukes also comfort. He will

glorify Jesus in you, will take what is in Jesus and make it known to

you. He will give you knowledge concerning the power of Jesus’ blood

to cleanse, (1 John 1:7; 5:6) and the power of Jesus’ indwelling to

keep. (John 14:21,23; Eph. 3:17; 1 John 3:24; 4:13) He will make you

see how literally, how completely, how certainly Jesus is with you

every moment, to do Himself all his own Jesus-work in you. Yea, in the

Holy Spirit, the living, almighty, and ever-present Jesus shall be your

portion; you shall also know this, and have the full enjoyment of it.

The Holy Spirit will teach you to bring all your sin and sinfulness to

Jesus, and to know Jesus with His complete redemption from sin as your

own. As the Spirit of sanctification, He will drive out sin in order

that He may cause Jesus to dwell in you. (Rom. 1:4; 5:5; 8:2,13; 1

Pet. 1:2)

Beloved young Christian, take time to understand and to become

filled with the truth: the Holy Spirit is in you. Review all the

assurances of God’s word that this is so. (Rom. 8:14,16; 1 Cor.

6:19; 2 Cor. 1:22; 6:16; Eph. 1:13) Pray, think not for a moment of

living as a Christian without the indwelling of the Spirit. Take pains

to have your heart filled with the faith that the Spirit dwells in you,

and will do His mighty work, for through faith the Spirit comes and

works (Gal. 3:2,5,15; 5:5) Have a great reverence for the work of the

Spirit in you. Seek Him every day to believe, to obey, to trust, and

He will take and make known to you all that there is in Jesus. He will

make Jesus very glorious to you and in you.

O my Father, I thank Thee for this gift which Jesus sent me from

Thee, the Father. I thank Thee that I am now the temple of Thy

Spirit, and that He dwells in me. Lord, teach me to believe this

with the whole heart, and to live in the world as one who knows that

the Spirit of God is in him to lead him. Teach me to think with

deep reverence and filial awe on this, that God is in me. Lord, in

that faith I have the power to be holy. Holy Spirit, reveal to me

all that sin is in me. Holy Spirit, reveal to me all that Jesus is

in me. Amen.

1. The knowledge of the person and the work of the Holy Spirit is for

us of just as much importance as the knowledge of the person and the

work of Christ.

2. Concerning the Holy Spirit, we must endeavour especially to hold

fast the truth that He is given as the fruit of the work of Jesus for

us, that He is the power of the life of Jesus in us, and that through

Him, Jesus Himself, with His full salvation, dwells in us.

3. In order to enjoy all this, we must be filled with the Spirit.

This simply means, emptied of all else and full of Jesus. To deny

ourselves, to take up the cross, to follow Jesus. Or rather, this is

the way in which the Spirit leads us to His fulness. No one has the

power to enter fully into the death of Jesus but he who is led by the

Spirit. But He takes him that desires this by the hand and brings him.

4. As the whole of salvation, the whole of the new life is by faith,

so is this also true of the gift and the working of the Holy Spirit.

By faith, not by works — not in feeling, do I receive Him, am I led by

Him, am I filled with Him.

5. As clear and definite as my faith is in the work that Jesus only

and alone finished for me, so clear and definite must faith be in the

work that the Holy Spirit accomplishes in me, to work in me the willing

and the performing of all that is necessary for my salvation.

__________________________________________________________________

XXIII. THE LEADING OF THE SPIRIT

As many as are led by the Spirit of God, these are sons of God.

The Spirit Himself beareth witness with our spirit, that we are

children of God.’ — Rom. 8:14,16

It is the very same Spirit that leads us as children who also

assures us that we are children. Without His leading there can be no

assurance of our filiation. True full assurance of faith is enjoyed by

him who surrenders himself entirely to the leading of the Spirit.

In what does this leading consist? Chiefly in this, that our

whole hidden inner life is guided by Him to what it ought to be. This

we must firmly believe. Our growth and increase, our development and

progress, is not our work but His: we are to trust Him for this. As a

tree or animal grows and becomes large by the spirit of life which God

has given to it, so also does the Christian by the Spirit of life in

Christ Jesus. (Hos. 14:6,7; Matt. 6:28; Mark 4:26,28; Luke 2:40;

Rom. 8:2) We have to cherish the joyful assurance that the Spirit whom

the Father gives to us does with divine wisdom and power guide our

hidden life, and bring it where God will have it.

Then there are also special directions of this leading. He will

lead you into all the truth,’ When we read the word of God, we are to

wait upon Him, to make us experience the truth, the essential power of

what God says. He makes the word living and powerful. He leads us

into a life corresponding to the word. (John 6:63, 14:26; 16:13; 1

Cor. 2:10,114; 1 Thess. 2:13)

When you pray, you can reckon upon His leading: The Spirit helpeth

our infirmities.’ He leads us to what we must desire. He leads us

into the way in which we are to pray, trustfully, persistently,

mightily. (Zech 12:10; Rom. 8:26,27; Jude 12,20)

In the way of sanctification it is He that will lead: He leads us

in the path of righteousness. He leads us into all the will of God. (1

Cor. 6:19,20; 1 Pet 1:2,15)

In our speaking and working for the Lord, He will lead. Every

child has the Spirit: every child has need of Him to know and to do the

work of the Father. Without Him no child can please or serve the

Father. The leading of the Spirit is the blessed privilege, the sure

token, the only power of a child of God. (Matt. 10:20; Acts 1:8; Rom

8:9,13; Gal. 4:6; Eph. 1:13)

And how then can you fully enjoy this leading? The first thing

that is necessary for this is faith. You must take time, young

Christian, to have your heart filled with the deep and living

consciousness that the Spirit is in you. Read all the glorious

declarations of your Father in His word concerning what the Spirit is

in you and for you, until the conviction wholly fills you that you are

really a temple of the Spirit. Ignorance or unbelief on this point

makes it impossible for the Spirit to speak in you and to lead you.

Cherish an ever-abiding assurance that the Spirit of God dwells in you.

(Acts. 19:2; Rom. 5:5; 1 Cor. 3:16; 2 Cor. 5:5 Gal. 3:5,14)

Then the second thing that is necessary is this: you are to hold

yourself still, to attend to the voice of the Spirit. As the Lord

Jesus acts, so does the Spirit. As the Lord Jesus acts, so does also

the Spirit: He shall not cry nor lift up His voice.’ He whispers

gently and quietly: only the soul that sets itself very silently

towards God can perceive His voice and guidance. When we become to a

needless extent engrossed with the world, with its business, its cares,

its enjoyments, its literature, its politics, the Spirit cannot lead

us. When our service of God is a bustling and working in our own

wisdom and strength, the Spirit cannot be heard in us. It is the weak,

the simple, who are willing to have themselves taught in humility, that

receive the leading of the Spirit. Sit down every morning, sit down

often in the day, to say: Lord Jesus, I know nothing, I will be silent:

let the Spirit lead me. (1 Chron. 19:12; Ps. 62; 2,6; 131:2; Isa.

43:2; Hab. 2:20; Zech. 4:6 Acts 1:4)

And then: be obedient. Listen to the inner voice, and do what it

says to you. Fill your heart every day with the word, and when the

Spirit puts you in mind of what the word says, betake yourself to the

doing of it. So you become capable of further teaching: it is to the

obedient that the full blessing of the Spirit is promised. (John

14:15,16; Acts 5:32

Young Christian, know that you are a temple of the Spirit, and

that it is only through the daily leading of the Spirit that you can

walk as a child of God, with the witness that you are pleasing the

Father.

Precious Saviour, imprint this lesson deeply on my mind. The Holy

Spirit is in me. His leading is every day and everywhere

indispensable for me. I cannot hear His voice in the word when I do

not wait silently upon Him. Lord, let a holy circumspectness keep

watch over me, that I may always walk as a pupil of the Spirit.

Amen.

1. It is often asked: How do I know that I shall continue standing,

that I shall be kept, that I shall increase? The question dishonours

the Holy Spirit — is the token that you do not know Him or do not

trust Him. The question indicates that you are seeking the secret of

strength for perseverance in yourself, and not in the Holy Spirit, your

heavenly Guide.

2. As God sees to it, that every moment there is air for me to

breathe, so shall the Holy Spirit unceasingly maintain life in the

hidden depths of my soul. He will not break off his own work.

3. From the time that we receive the Holy Spirit, we have nothing to

do but to honour his work: to keep our hands off from it, and to trust

Him, and to let Him work.

4. The beginning and the end of the work of the Spirit is to reveal

Jesus to me, and to cause me to abide in Him. As soon as I would fain

look after the work of the Spirit in me, I hinder Him: He cannot work

when I am not willing to look upon Jesus.

5. The voice of the Father, the voice of the good Shepherd, the voice

of the Holy Spirit is very gentle. We must learn to become deaf to

other voices, to the world and its news of friends and their thoughts,

to our own Ego and its desires: then shall we distinguish the voice of

the Spirit. Let us often set ourselves silent in prayer, entirely

silent, to offer up our will and our thoughts, and, with our eye upon

Jesus, to keep ear and heart open for the voice of the Spirit.

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XXIV. GRIEVING THE SPIRIT

Grieve not the Holy Spirit of God, in whom you were sealed unto

the day of redemption.’ — Eph. 4:30

It is by the Holy Spirit that the child of God is sealed:

separated and stamped and marked as the possession of God. This

sealing is not a dead or external action that is finished once for

all. It is a living process, which has power in the soul, and gives

firm assurance of faith, only when it is experienced through the life

of the Spirit in us. On this account we are to take great care not to

grieve the Spirit: in Him alone can you have every day the joyful

certitude and the full blessing of your childship. [2] It is the very

same Spirit that leads us who witnesses with our spirit that we are

children of God. And how can any one grieve the Spirit? Above all by

yielding to sin. He is the Holy Spirit, given to sanctify us, and, for

every sin from which the blood cleanses us, to fill us with the holy

life of God, with God. Sin grieves Him. (Isa. 53:10; Acts. 7:51;

Heb. 10:29) For this reason the word of God presently states by name

the sins against which above all we are to be on our guard. Mark only

the four great sins that Paul mentions in connection with our text.

There is first lying. There is no single sin that in the Bible is

so brought into connection with the devil as lying. Lying is from

hell, and it goes on to hell. God is the God of truth. And the Holy

Spirit cannot possibly carry forward His blessed working in a man or

woman that lies, that is insincere, that does injury to the truth.

Young Christian, review with care what the word of God says about lying

and liars, and pray God that you may never speak anything but the

literal truth. Grieve not the Holy Spirit of God. (Ps. 5:7; Prov.

12:22; 21:28; John 8:44; Rev. 21:8,27; 22:15)

Then there is anger. Let all bitterness, and wrath, and anger,

and clamour, and evil-speaking, be put away from you.’ Hastiness,

proneness to anger, sin of temper is, along with lying, the most common

sin by which the Christian is kept back from increase in grace. (Matt.

5:22,26,27; 1 Cor. 1:10,11; 3:3; 13:1,3; Gal. 5:5; 15:21,26; Col.

3:8,12; 1 Thess. 5:15; Jas. 3:14) Christian, let all passionateness

by put away from you: this follows on the command not to grieve the

Spirit. Believe that the Holy Spirit, the great power of God, is in

you. Surrender yourself every day to His indwelling, in faith that

Jesus can keep you by Him: He will make and keep you gentle. Yea,

believe, I pray you, in the power of God, and of Jesus and of the Holy

Spirit to overcome temper. (Matt. 11:29; 1 Cor. 6:19,20; Gal. 6:1;

Eph. 2:16,17; Col. 1:8; 2 Tim. 1:12) Confess the sin: God shall

cleanse you from it. Grieve not the Holy Spirit of God.

Then there is stealing: all sin against the property or possession

of my neighbour: all deception and dishonesty in trade, whereby I do

wrong to my neighbour, and seek my own advantage at his cost. The law

of Christ is love whereby I seek the advantage of my neighbour as well

as my own. O the love of money and property, which is inseparable from

self-seeking — it is incompatible with the leading of the Holy

Spirit. The Christian must be a man who is known as honest to the

back-bone, righteous, and loving his neighbour as himself. (Luke 6:31;

Rom. 13:10; 1 Thess. 4:6)

Then says the apostle: no corrupt speech — but such as is good

for edifying as the case may be.’ Even the tongue of God’s child

belongs to his Lord. He must be known by his mode of speech. By his

speaking, he can grieve or please the Spirit. The sanctified tongue is

a blessing not only to his neighbours but to the speaker himself. Foul

talk, idle words, foolish jests — they grieve the Holy Spirit. They

make it impossible for the Spirit to sanctify and to comfort and to

fill the heart with the love of God. (Prov. 10:19, 20,21,31; 18:20;

Eccles. 5:1,2; Matt. 12:36; Eph. 5:4; Jas. 3:9,10)

Young Christian, I pray you, grieve not the Holy Spirit of God by

these or other sins. If you have committed such sins, confess them,

and God will cleanse you from them. By the Holy Spirit you are sealed

if you would walk in the stability and joy of faith, listen to the

word: Grieve not the Holy Sprit of God.’

Lord God, my Father in heaven, do, I pray thee, cause me to

understand what marvelous grace Thou art manifesting to me, in that

Thou hast given to me Thy Holy Spirit in my heart. Lord, let this

faith by the argument and the power for cleansing me from every

sin. Holy Jesus, sanctify me, that in my thinking, speaking, acting

— in all things, Thine image may appear. Amen.

1. The thought of the Christian about this word, Grieve not the

Holy Spirit’ is a touchstone as to whether he understands the life of

faith.

For some it is a word of terror and fear. A father once

brought a child to the train to go on a journey with the new governess,

with whom she was to remain. Before her departure he said: I hear that

she is very sensitive and takes things much amiss: take care that you

do nothing to grieve her.’ The poor child had no pleasant journey: it

appeared to her very grievous to be in anxious fear of one who was so

prone to take anything wrong amiss.

This is the view of the Holy Spirit which many have: a Being

whom it is difficult to satisfy, who thinks little of our weakness, and

who, even though we take pains, is discontented when our work is not

perfect.

2. Another father also brought his daughter to the train to go on a

journey, and to be a time from home: but in company with her mother,

whom she loved very dearly. You are to be a good child,’ said the

father, and do everything to please your mamma; otherwise you shall

grieve her and me.’ Oh, certainly, papa!’ was the joyful answer of the

child. For she felt so happy to be with her mother, and was willing to

do her utmost to be agreeable to her.

There are children of God to whom the Holy Spirit is so well

known in His tender, helpful love, and the Comforter and the Good

Spirit, that the word, Grieve not the spirit of God’ has for them a

gentle, encouraging power. May our fear to grieve Him always be the

tender childlike fear of trustful love.

__________________________________________________________________

[2] Kindschap — a word coined by the writer to express the relation of

a child. Our childhood expresses rather the state or stage of

child-life. — Translator

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XXV. FLESH AND SPIRIT

And I, brethren, could not speak unto you as unto spiritual, but

as unto carnal, as unto babes in Christ.’ — 1 Cor. 3:1

I am carnal, sold under sin: to will is present with me, but to do

that which is good is not. The law of the Spirit of life in Christ

Jesus made me free from the law of sin and of death. Ye are not in the

flesh, but in the Spirit, if so be that the Spirit of God dwelleth in

you.’ — Rom. 7:14,18; 8:2,9

Having begun in the Spirit, are ye now perfected in the flesh? If

ye are led by the Spirit, ye are not under the law. If we live by the

Spirit, by the Spirit let us also walk.’ — Gal. 3:3; 5:18,25

It is of great importance for the young Christian to understand

that there are in him two natures, which strive against one another.

(Gal. 5:17,24,25; 6:8; Eph. 4:22,24; Col. 3:9,10; 1 Pet. 4:2) If we

weigh the texts noted above, we shall see that the word of God teaches

us the following truths on this point.

Sin comes from the flesh: the reason why the Christian still does

sin is that he yields to the flesh and does not walk by the Spirit.

Every Christian has the Spirit and lives by the Spirit, but every

Christian does not walk by the Spirit. If he walks by the Spirit, he

will not fulfil the desires of the flesh. (Rom. 8:7; 1 Cor. 3:1,3;

Gal. 5:16,25)

So long as there are still in the Christian strife and envy, the

word of God calls him carnal. He would indeed do good, but he cannot:

he does what he would not, because he still strives in his own strength

and not in the power of the Spirit. (Rom. 7:18; 1 Cor. 3:3; Gal.

5:15,26)

The flesh remains under the law, and seeks to obey the law. But

through the flesh the law is powerless, and the endeavour to do good is

vain. Its language is: I am carnal, sold under sin: to will is present

with me, but to do that which is good is not.’ (Rom. 6:14;15; 7:4,6;

8:3,8; Gal. 5:18; 6:12,13; Heb. 7:18; 8:9,13)

This is not the condition in which God would have his child

remain. The word says: It is God that worketh in you, both to will and

to work.’ [3] The Christian must not only live by the Spirit, but also

walk by the Spirit. He must be a spiritual man, and abide entirely

under the leading of the Spirit. (Rom. 8:14; 1 Cor. 2:15; 3:1; Gal.

6:1) If he thus walks, he will no longer do what he would not. He

will no longer remain in the condition of Romans 7, as a new-born babe,

still seeking to fulfil the law, but in Romans 8, a one who through the

Spirit is made free from the law with its commandment, do this,’ which

gives no power, but brings death, and who walks, not in the oldness of

the letter, but in the newness of the Spirit. (Rom. 7:6; 8:2,13)

There are Christians that begin with the Spirit, but end with the

flesh. They are converted, born again through the Spirit, but fall

unconsciously into a life in which they endeavour to overcome sin and

be holy through their own exertion, through doing their best. They ask

God to help them in these their endeavours, and think that this is

faith. They do not understand what it is to say: In me, that is, in my

flesh, dwelleth no good thing,’ and that therefore they are to cease

from their own endeavours, in order to do God’s will, wholly and only

through the Spirit. (Rom. 7:18; Gal. 3:3; 4:9; 5:4,7)

Child of God, pray, learn what it is to say of yourself, just as

you are, even after the new birth: I am carnal, sold under sin.’

Endeavour no longer to be doing your best, and to be praying to God,

and to be trusting Him to help you. No: learn to say: The law of the

Spirit of life in Christ Jesus made me free from the law of sin and of

death.’ Let your work every day be to have the Spirit work in you, to

walk by the Spirit, and you shall be redeemed from the life of

complaining, the good that I would I do not,’ into a life of faith, in

which it is God that worketh in you both to will and to do.

Lord God, teach me to acknowledge with all my heart that in me, that

is, in my flesh, dwelleth nothing good. Teach me also to cease from

every thought, as if I could with my own endeavours serve or please

Thee. Teach me to understand that the Spirit is the Comforter, who

frees me from all anxiety and fear about my own powerlessness, in

order that He may work the strength of Christ in me. Amen.

1. In order to understand the conflict betwixt flesh and Spirit, we

must especially seek to have a clear insight into the connection

between Rom. 7 and 8. In Rom. 7:6 Paul had spoken of the twofold way

of serving God, the one in the oldness of the letter, the other in the

newness of the Spirit. In Rom. 7:14.16 he describes the first, in Rom.

8:1-16 the second. This appears clearly when we observe that in ch. 7

he mentions the Spirit but once, the law more than twenty times; in

Rom. 8:1-16, the Spirit sixteen times. In Rom. 7 we see the regenerate

soul, just as he is in himself with his new nature, desirous, but

powerless, to fulfil the law, mourning as one who is captive under the

law of sin.’ In Rom. 8 we hear him say, the law of the Spirit of life

in Christ made me free from the law of sin.’ Rom. 7 describes the

ever-abiding condition of the Christian, contemplated as renewed, but

not experiencing by faith the power of the Holy Spirit: Rom. 8 his life

in the freedom which the Spirit of God really gives from the power of

sin.

2. It is of very great importance to understand that the conflict

between grace and works, between faith and one’s own power, between the

Holy Spirit and confidence in ourselves and the flesh, always continues

to go on, not only in connection with conversion and the reception of

the righteousness of God, but even further, into a walk in this

righteousness. On this account the Christian has to watch very

carefully against the deep inclination of his heart still to work in

his own behalf, when he sees in himself anything wrong or when he would

follow after holiness, instead of always and only trusting in Jesus

Christ, and so serving God in the Spirit.

3. In order to make clear the opposition between the two methods of

serving God, let me adduce consecutively in their entirety the passages

in which they are expressed with special distinctness. Compare them

with care. Pray God for the Spirit in order to make you understand

them. Take deeply to heart the lesson as to how you are to serve God

well, and how not.

The circumcision of the heart, in the Spirit, not in the

letter. (Rom. 2:29)

To him that worketh not but believeth, his faith is reckoned

for righteousness. (Rom. 4:5)

Ye are not under the law but under grace. (Rom. 6:14)

We have been discharged from the law, so that we serve in

newness of the Spirit and not in the oldness of the letter. (Rom. 7:6)

We know that the law is spiritual, but I am carnal, sold

under sin. (Rom. 7:14)

The ordinance of the law is fulfilled in us, who walk not

after the flesh but after the Spirit. (Rom. 8:4)

Ye received not the Spirit of bondage again to fear, but ye

received the Spirit of adoption. (Rom. 8:15)

The righteousness which is of the law is: The man that doeth

these things shall live by them? But the righteousness which is of

faith saith thus, Say not in thine heart, Who shall ascend? Who shall

descend? But what saith it? The word is nigh thee, in thy mouth and

in thy heart. (Rom. 5:5-8)

If it is by grace, it is no more of works. (Rom. 11:6)

I could not speak unto you as unto spiritual, but as unto

carnal, as unto babes in Christ. (1 Cor. 3:7)

I live; and yet no longer I, but Christ liveth in me. (Gal.

2:20)

The righteous shall live by faith; yet the law is not of

faith: but the man that doeth these things shall live by them. (Gal.

3:11,12)

If the inheritance is of the law, it is no more of promise.

(Gal. 3:19)

So that thou art no longer a bondservant, but a son. (Gal.

4:7)

Wherefore, brethren, we are not children of a handmaid, but

of the free-woman. (Gal. 4:31)

Walk by the Spirit and ye shall not fulfil the lust of the

flesh. (Gal. 5:16)

If ye are led by the Spirit, ye are not under the law. (Gal.

5:18)

Who worship by the Spirit of God and glory in Christ Jesus,

and have no confidence in the flesh. (Phil. 3:3)

Another priest, who hath been made not after the law of a

carnal commandment, but after the power of an endless life. (Heb. 8:16)

4. Beloved Christian, you have received the Holy Spirit from the Lord

Jesus to reveal Him and His life in you, and to mortify the working of

the body of sin. Pray much to be filled with the Spirit. Live in the

joyful faith that the Spirit is in you, as your Comforter and Teacher,

and that through Him all will come right. Learn by heart this text,

and let it live in your heart and on your lips: We are the

circumcision, who worship by the Spirit of God and glory in Christ

Jesus, and have no confidence in the flesh.’

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[3] The Dutch version has — ‘and to accomplish.’ — Translator

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XXVI. THE LIFE OF FAITH

The righteous shall live by his faith.’ — Hab. 2:4

We have been discharged from the law, so that we serve in newness

of the Spirit, and not in the oldness of the letter.’ — Rom. 7:6

I live; and yet no longer I, but Christ liveth in me: and that

life which I now live in the flesh I live in faith, the faith which is

in the Son of God, who loved me, and gave Himself up for me.’ — Gal.

2:20

The word from Habakkuk is thrice quoted in the New Testament as

the Divine representation of salvation in Christ by faith alone. (Rom.

1:17; Gal. 3:11; Heb. 10:38) But that word is oftentimes very

imperfectly understood, as if it ran: Man shall on his conversion be

justified by faith. The word includes this, but signifies much more.

It says that the righteous shall live by faith: the whole life of the

righteous, from moment to moment, shall be by faith. (Rom. 5:17,21;

6:11; 8:2; Gal. 2:20; 1 John 5:11,12)

We all know how sharp is the opposition which God in His word

presents betwixt the grace that comes by faith and the law that works

— demands. This is generally admitted with reference to

justification. But that distinction holds just as much of the whole

life of sanctification. The righteous shall live by faith alone, that

is, shall have power to live according to the will of God. As at his

conversion he found it necessary to understand that there was nothing

good in him, and that he must receive grace as one that was powerless

and godless, so must he as a believer just as clearly understand that

in him there is nothing good, and that he must receive his power for

good every moment from above. (Rom. 7:18; 8:2,13; Heb. 11:38) And his

work must therefore be every morning and every hour to look up and

believe and receive his power from above, out of his Lord in heaven. I

am not to do what I can, and hope in the Lord to supply strength. No:

as one who has been dead, who is literally able for nothing in himself,

and whose life is in his Lord above, I am to reckon by faith on Him who

will work in me mightily (Rom. 4:17; 2 Cor. 1:9; Col. 1:20; 2:3)

Happy the Christian who understands that his greatest danger every

day is again to fall under the law, and to be fain to serve God in the

flesh with his own strength. Happy when he discerns that he is not

under the law which just demands and yet is powerless through the

flesh, but is under grace where we have simply to receive what has been

given. Happy when he fully appropriates for himself the promise of the

Spirit who transfers all that is in Christ to him. Yea, happy when he

understands what it is to live by faith, and to serve, not in the

oldness of the letter, but in the newness of the Spirit. (Rom. 7:4,6;

12:5,6; Gal. 5:18; Phil. 3:3)

Let us make our own the words of Paul: they present to us the true

life of faith: I have been crucified with Christ; yet I live.’ My

flesh, not only my sin, but my flesh, all that is of myself, my own

living and willing my own power and working, have I given up to death.

I Live no longer — of myself, I cannot. I will not live, or do

anything. (John 15:4,5; 1 Cor. 15:10; 2 Cor. 12:10) Christ lives in

me: He Himself, by His Spirit, is my power, and teaches and strengthens

me to live as I ought to do. And that life which I now live in the

flesh, I live by faith in Him: my great work is to reckon upon Him to

work in Him, as well the willing as the accomplishment.

Young Christian, let this life of faith be your faith.

O my Lord Jesus, Thou art my life: yea, my life. Thou livest in me,

and art willing to take my whole life at Thine own charges. And my

whole life may daily be a joyful trust and experience that Thou art

working all in me. Precious Lord, to that life of faith will I

surrender myself. Yea, to Thee I surrender myself, to teach me and

to reveal Thyself fully in me. Amen.

1. Do you discern the error of the expression — if the Lord

helps me — the Lord must help me? In natural things we speak thus, for

we have a certain measure of power, and the Lord will increase it. But

the New Testament never uses the expression help’ of the grace of God

in the soul. We have absolutely no power — God is not to help us,

because we are weak: no, He is to give His life and His power in us as

entirely impotent. He that discerns this aright will learn to live by

faith alone.

2. Without faith it is impossible to please God’; All that is

not of faith is sin.’ Such works of the Spirit of God teach us how

really every deed and disposition of our life is to be full of faith.

3. Hence our first work every day is anew to exercise faith in

Jesus as our life; to believe that He dwells in us, and will do all for

us and in us. This faith must be the mood of our soul the whole day.

This faith cannot be maintained except in the fellowship and nearness

of Jesus Himself.

4. This faith has its power in the mutual surrender of Jesus and

the believer to each other. Jesus first gives Himself wholly for us.

The believer gives himself wholly in order to be taken into possession

and guided by Jesus. Then the soul cannot even doubt if He will do all

for it.

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XXVII. THE MIGHT OF SATAN

Simon, Simon, behold, Satan asked to have you, that he might sift

you as wheat: but I made supplication for thee, that thy faith fail

not.’ — Luke 22:31,32

There is nothing that makes an enemy so dangerous as the fact that

he remains hidden or forgotten. Of the three great enemies of the

Christian, the world, the flesh, and the devil, the last is the most

dangerous, not only because it is he that, strictly speaking, lends to

the others what power they have, but also because he is not seen, and,

therefore, little known or feared. The devil has the power of

darkness: he darkens the eyes, so that men do not know him. He

surrounds himself with darkness, so that he is not observed. Yea, he

has even the power to appear as an angel of light. (Matt. 4:6; 2 Cor.

4:4; 11:14) It is by the faith that recognizes things unseen that the

Christian is to endeavour to know Satan, even as the Scripture has

revealed him.

When the Lord Jesus was living upon earth, His great work was to

overcome Satan. When at His baptism He was filled with the Spirit,

this fulness of the Spirit brought him into contact with Satan as head

of the world of evil spirits, to combat him and to overcome him. (Matt.

4:1,10) After that time the eyes of the Lord were always open to the

power and working of Satan. In all sin and misery He saw the

revelation of the mighty kingdom of the very same superior, the evil

one. Not only in the demoniacs, but also in the sick, He saw the enemy

of God and man. (Matt. 12:28; Mark 4:15; Luke 13:16; Acts. 10:38)

In the advice of Peter to avoid the cross, and in his denial of his

Lord, where we should think of the revelation of the natural character

of Peter, Jesus saw the work of Satan. (Matt. 26:23; Luke 22:31,32)

In His own suffering, where we rather speak of the sin of man and the

permission of God, Jesus perceives the power of darkness. His whole

work in living and in dying was to destroy the works of Satan, as He

shall also at His second coming utterly bruise Satan himself. (Luke

10:18; 22:3,53; John 12:31; 14:30; 16:11; Rom. 16:20; Col. 2:15; 2

Thess. 2:8,9; 1 John 3:8)

His word to Peter, compared with the personal experience of the

Lord, gives us a fearful insight into the work of the enemy. Satan

hath eagerly desired you,’ says Jesus. As a roaring lion, he walketh

about, seeking whom he may devour,’ says Peter himself later on. (1

Cor. 7:5; 2 Cor. 2:10; 1 Pet. 5:8) He has no unlimited power, but he

is always eager to make use of every weak or unguarded moment. That he

might sift you as wheat:’ what a picture! This world, yea, even the

Church of Christ, is the threshing-floor of Satan. The corn belongs to

God; the chaff is his own. He sifts and sifts continually, and all

that falls through with the chaff he endeavours to take for himself.

And many a Christian is there who does fall through in a terrible

fashion, and who, were it not for the intercession of his Lord, would

perish for ever. (1 Cor. 5:5; 1 Tim. 1:20)

Satan has more than one sieve. The first is generally

wordly-mindedness — the love of the world. Many a one is pious in his

time of poverty, but when he becomes rich, he again eagerly strives to

win the world. Or in the time of conversion and awakening he appears

very zealous, but through the care of the world he is led astray.

(Matt. 4:9; 8:22; 1 Tim. 6:9,10; 2 Tim. 4:10)

A second sieve is self-love and self-seeking. Whenever any one

does not give himself undividedly to serve his Lord and his neighbour,

and to love his neighbour in the Lord, it soon appears that the

principal token of a disciple is lacking in him. It will be manifest

that many a one, with a fair profession of being devoted to the service

of God, fails utterly on this point, and must be reckoned with the

chaff. Lovelessness is the sure token of the power of Satan. (John

8:44; 1 John 3:10,15; 4:20)

Yet another sieve, a very dangerous one, is self-confidence.

Under the name of following the Spirit, one may listen to the thoughts

of his own heart. He is zealous for the Lord, but with a carnal zeal,

in which the gentleness of the Lamb of God is not seen. Without being

observed, the movements of the flesh mingle with the workings of the

Spirit, and while he boasts that he is overcoming Satan, he is being

secretly ensnared by him. (Gal. 3:3; 5:13)

O it is a serious life here upon the earth, where God gives

permission for Satan to set his threshing floor even in the Church.

Happy are they who with deep humility, with fear and trembling,

distrust themselves. Our only security is in the intercession and

guidance of Him who overcame Satan. (Eph. 6:10,12,16) Far be from us

the idea that we know all the depths of Satan, and are a match for all

his cunning stratagems. It is in the region of the spirit, in the

invisible, that he works and has power, as well as in the visible. Let

us fear lest, while we have known and overcome him in the visible, he

should prevail over us in the spiritual. May our only security be the

conviction of our frailty and weakness, our confidence in Him who

certainly keeps the lowly in heart.

Lord Jesus, open our eyes to know our enemy and his wiles. Cause us

to see him and his realm, that we may dread all that is of him. And

open our eyes to see how Thou hast overcome him, and how in Thee we

are invincible. O teach us what it is to be in Thee, to mortify all

that is of the mere Ego and the will of the flesh, and to be strong

in weakness and lowliness. And teach us to bring into prayer the

conflict of faith against every stronghold of Satan, because we know

that Thou wilt bruise him under our feet. Amen.

1. What comfort does the knowledge of the existence of Satan give

us? We know then that sin is derived from a foreign power which has

thrust itself into our nature, and does not naturally belong to us. We

know besides that he has been entirely vanquished by the Lord Jesus,

and thus has no power over us so long as we abide trustfully in Christ.

2. The whole of this world, with all that is in it, is under the

domination of Satan: therefore there is nothing, even what appears good

and fair, that may not be dangerous for us. In all things, even in

what is lawful and right, we must be led and sanctified by the Spirit,

if we would continue liberated from the power of Satan.

3. Satan is an evil spirit: only by the good Spirit, the Spirit

of God, can we offer resistance to him. He works in the invisible: in

order to combat him, we have, by prayer, to enter into the invisible.

He is a mighty prince: only in the name of One who is mightier and in

fellowship with Him can we overcome.

4. What a glorious work is labour for souls, for the lost, for

drunkards, for heathen; a conflict to rescue them from the might of

Satan. (Acts. 26:18)

5. In the Revelation the victory over Satan is ascribed to the

blood of the Lamb. (Rev. 12:11) Christians have also testified that

there is no power in temptation, because Satan readily retreats when

one appeals to the blood, by which one knows that sin has been entirely

expiated, and we are thus also wholly freed from his power.

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XXVIII. THE CONFLICT OF THE CHRISTIAN

Strive to enter in by the narrow door.’ — Luke 13:24

Fight the good fight of the faith.’ — 1 Tim. 6:12

I have fought the good fight, I have finished the course, I have

kept the faith.’ — 2 Tim. 4:7

These texts speak of a twofold conflict. The first is addressed

to the unconverted: Strive to enter in by the narrow door.’ Entrance

by a door is the work of a moment: the sinner is not to strive to enter

during his whole lifetime: he is to strive and do it immediately. He

is not to suffer anything to hold him back; he must enter in. (Gen.

19:22; John 10:9; 2 Cor. 6:2; Heb. 4:6,7)

Then comes the second, the life-long conflict: by the narrow door

I come upon the new way. On the new way there are still always

enemies. Of this life-long conflict Paul says: I have fought the good

fight, I have finished the course, I have kept the faith.’ With

respect to the continuous conflict, he gives the charge: Fight the good

fight of faith.’

There is much misunderstanding about this twofold conflict. Many

strive all their life against the Lord and His summons, and, because

they are not at rest, but feel an inner conflict, they think that this

is the conflict of a Christian. Assuredly not: this is the struggle

against God of one who is not willing to abandon everything and

surrender himself to the Lord. (Acts 5:39; 1 Cor. 10:22) This is not

the conflict that the Lord would have. What He says is that the

conflict is concerned with entering in: but not a conflict for long

years. No: He desires that you should break through the enemies that

would hold you back, and immediately enter in.

Then follows the second conflict, which endures for life. Paul

twice calls this the fight of faith. The chief characteristic of it is

faith. He who understands well that the principal element in the

battle is to believe, and acts accordingly, does certainly carry off

the palm: just as in another passage Paul says to the Christian

combatant: Withal taking up the shield of faith, wherewith ye shall be

able to quench all the fiery darts of the evil one.’ (Eph. 6:16; 1

John 3:4,5)

And what then does it mean, this fight of faith’? That, while I

strive, I am to believe that the Lord will help me? No: it is not so,

although it often is so understood.

In a conflict it is of supreme importance that I should be in a

stronghold or fortress which cannot be taken. With such a stronghold a

weak garrison can offer resistance to a powerful enemy. Our conflict

as Christians is now no longer concerned with going into the fortress.

No: we have gone in, and are now in; and so long as we remain in it, we

are invincible. The stronghold, this stable fort, is Christ. (Ps.

18:3; 46:2; 62:2,3,6,7,8; 144:2; Eph. 6:10) By faith we are in Him:

by faith we know that the enemy can make no progress against our

fortress. The wiles of Satan all go forth on the line of enticing us

out of our fortress, of engaging us in conflict with him on the open

plain. There he always overcomes. But if we only strive in faith,

abiding in Christ by faith, then we overcome, because Satan then has to

deal with Him, and because He then fights and overcomes. (Ex. 14:14;

Josh 5:14; 2 Chron. 23:15; John 26:33; Rom. 8:37; 2 Cor. 2:14)

This is the victory that hath overcome the world, even our faith.’ Our

first and greatest work is thus to believe. As Paul said before he

mentions the warlike equipment of the Christian: From henceforth be

strong in the Lord, and in the strength of His might.’

The reason why the victory is only by faith, and why the fight of

faith is the good fight, is this: it is the Lord Jesus who purchased

the victory, and who therefore alone gives power and dominion over the

enemy. If we are, and abide, in Him, and surrender ourselves to live

in Him, and by faith appropriate what He is, then the victory is in

itself our own. We then understand: The battle is not yours, but

God’s. The Lord your God shall fight for you, and ye shall be still.’

Just as we in opposition to God can achieve nothing good of ourselves,

but in Christ please Him, so also is it in opposition to Satan: in

ourselves we achieve nothing, but in Christ we are more than

conquerors. By faith we stand in Him righteous before God, and just so

in Him are we strong against our enemies. (Ps. 44:4,9; Isa. 45:24)

In this light we can read and take home to ourselves all the noble

passages in the Old Testament, especially in the Psalms, where the

glorious conflict of God in behalf of his people is spoken of. Fear,

or spiritlessness, or uncertainty, makes weak, and cannot overcome:

faith in the living God is equal to everything. (Deut. 20:3,8; Josh.

6:20; Judges 7:3 Ps. 18:32-40; Heb. 11:23) In Christ this truth is

now still more real. God has come near. His power works in us who

believe; it is really He that fights for us.

O Lord Jesus, who art the Prince of the army of the Lord, the Hero,

the Victor, teach me to be strong in Thee my stronghold, and in the

power of Thy might. Teach me to understand what the good fight of

faith is, and how the one thing that I have need of is, always to

look to Thee, to Thee, the supreme Guide of faith. And,

consequently, in me, too, let this be the victory that overcometh

the world, namely, my faith. Amen.

1. The conflict of faith is no civil war, in which one half of

the kingdom is divided against the other. This would be insurrection.

This is the one conflict that many Christians know: the unrest of the

conscience, and the powerless wrestling of a will which consents to

that which is good, but does not perform it. The Christian has not to

overcome himself. This his Lord does when he surrenders himself. Then

he is free and strong to combat and overcome the enemies of his Lord

and of the kingdom. No sooner, however, are we willing that God should

have His way with us than we are found striving against God. This also

is truly conflict, but it is not the good fight of faith.

2. In Galatians 5 reference is made to the inner conflict; for

the Galatians had not yet entirely surrendered themselves to the

Spirit, to walk after the Spirit. The connection,’ says Lange, shows

that this conflict betwixt the flesh and the Spirit of God is not

endless, but that there is expected of the Christian a complete

surrender of himself, in order to be led only by the one principle —

the Spirit; and then, further, a refusal to obey the flesh.’ The

believer must not strive against the flesh, to overcome it: this he

cannot do. What he is to do is to choose to whom he will subject

himself: by the surrender of faith to Christ, to strive in Him through

the Spirit, He has a divine power for overcoming.

3. Hence, as we have seen in connection with the beginning of the

new life, our one work every day and the whole day is to believe. Out

of faith come all blessings and powers, also the victory for

overcoming.

__________________________________________________________________

XXIX. BE A BLESSING

Get thee out of they country, and from thy kindred, and from thy

father’s house, unto the land that I will show thee; and I will make of

thee a great nation, and I will bless thee; and be thou a blessing.’ —

Gen. 12:1,2

In these first words that God spake to Abraham, we have the short

summary of all that God has to say to him and to us as His children.

We see what the goal is to which God calls us, what the power that

carries us to that goal, and what the place where the power is found.

Be a blessing: that is the goal for which God separates Abraham

and every believing child of His.

God would have him and us made to understand that, when he blesses

us, this is certainly not simply to make us happy, but that we should

still further communicate His blessing. (Matt. 5:34,35; 10:8; 18:33)

God Himself is love, and therefore He blesses. Love seeketh not

itself: when the love of God comes to us, it will seek others through

us. (Isa. 43:10,11; 1 Cor. 13:5; 1 John 4:11) The young Christian

must from the beginning understand that he has received grace with the

definite aim of becoming a blessing to others. Pray, keep not for

yourself what the Lord gives to you for others. Offer yourself

expressly and completely to the Lord, to be used by Him for others:

that is the way to be blessed oveflowingly yourself. (Ps. 112:5,9;

Prov. 11:24,25; Matt. 25:40; 1 Cor. 15;58; 2 Cor. 9:6; Heb. 6:10)

The power for this work will be given. Be a blessing’: I will

bless thee,’ says the Lord. You are to be personally blessed yourself,

personally sanctified and filled with the Spirit, and peace, and power

of the Lord: then you have power to bless. (Luke 24:49; John 7:38;

14:12) In Christ God has blessed us with all spiritual things’: let

Jesus fill you with these blessings, and you shall certainly be a

blessing: you need not doubt or fear. The blessing of God includes in

it the power of life for multiplication, for expansion, for

communication. See in the Scriptures how blessing and multiplication

go together. (Gen. 1:22,28; 9:1; 22:17; 26:24) Blessing always

includes the power to bless others. Only give the word of the Almighty

God, I will bless Thee,’ time to sink into your spirit. Wait upon God,

that He Himself may say to you, I will bless thee.’ Let your faith

cleave fast to this. God will make it truth to you above all asking

and thinking. (2 Cor. 9:8,11; Eph. 1:3; Heb. 6:14)

But for this end you must also betake yourself to the place of

blessing: the land of promise, the simple life of faith in the

promises. Get thee out thy land and thy father’s house,’ says the

Lord. Departure, separation from the life of nature and the flesh, in

which we were born of our father Adam, is what God would have. The

offering up of what is most precious to man is the way to the blessing

of God. (Luke 28:29,30; John 12:24,25; 2 Cor. 6:17,18) Get thee to a

land that I will show thee,’ says the Lord, out of the old life to a

new life, where I alone am your guide; that is, a life where God can

have me wholly for Himself alone, where I walk only on the promises of

God — a life of faith.

Christian, God will in a Divine fashion fulfil to you His promise,

I will bless thee.’ O go, pray, out of your land and your father’s

house, out of the life of nature and the flesh, out of intercourse with

the flesh and this world, to the New Life, the life of the Spirit, the

life in fellowship with God to which He will lead you. There you

become receptive of His blessing; there your heart becomes open to full

faith in His word, I will bless thee’; there He can fulfil that word to

you, and make you full of His blessing and power to be a blessing to

others. Live with God, separated from the world: then shall you hear

the voice of God speak with power: I will bless thee’; Be thou a

blessing.’

O my Father, show me the way to that promised land where Thou

bringest Thy people to have them wholly for Thyself. I will abandon

everything to follow Thee, to hold converse with Thee alone, in

order that Thou mayest fill me with Thy blessing. Lord, let Thy

word, I will bless thee,’ live in my heart as a word of God: then

shall I give myself wholly to live for others and to be a blessing.

Amen.

1. God is the great, the only Fountain of blessing: as much of

God as I have in me, so much blessing can I bring. I can work much for

others without blessing. Actually to be a blessing, I must begin with

that word, I will bless thee’: then the other, Be a blessing’ becomes

easy.

2. In order to become a blessing, begin on a small scale: yield

yourself up for others. Live to make others happy. Believe that the

love of God dwells in you by the Spirit, and give yourself wholly to be

a blessing and a joy to those who are round about you. Pray God to

shed abroad His love in you still further by the Spirit. And believe

very firmly that God can make you a greater blessing than you can

think, if you surrender yourself to Him for this end.

3. But this surrender must have time in solitary prayer, that God

may obtain possession of your spirit. This is for you the departure

from your father’s house: separate yourself from men that God may speak

with you.

4. What think you? Was Abraham ever filled with regret that he

placed himself so entirely under the leading of God? Then do you

likewise.

5. Do you now know the two words which are the source of all

promises and all commands to the children of believing Abraham? The

promise is: I will bless thee.’ The command is: Be a blessing.’ Pray,

take them both firmly for yourself.

6. And do you now understand where these two words to Abraham are

fulfilled? In separation from his father’s house — in the walk in

fellowship with God.

__________________________________________________________________

XXX. PERSONAL WORK

Restore unto me the joy of Thy salvation: and uphold me with a

free spirit. Then will I teach transgressors Thy ways; and sinners

shall be converted unto Thee.’ — Ps. 51:12,13

I believe, for I will speak.’ — Ps. 116:10

But ye shall receive power, when the Holy Ghost is come upon you.’

— Acts. 1:8

Every redeemed man is called to be a witness for his Lord. Not

only by a godly walk, but by personal effort must I serve and make

known my Lord. My tongue, my speech, is one of the principal means of

intercourse with others and influence upon them. It is but a half

dedication, when I do not also bring the offering of the lips, to speak

for the Lord. (Ps. 40:10,11; 66:16; 71:8,15,24; Heb 13:15)

Of this work there is inconceivably real need. There are

thousands of Christians who continually enjoy the preaching of the

word, and yet do not understand the way of salvation. The Lord Jesus

not only preached to the multitudes, but also spoke to individuals

according to their needs. (Luke 7:40; John 3:3; 4:7) Scripture is

full of examples of those who told to others what the Lord had done for

them, and who thus became a blessing to them. (Ex. 18:8,1; 2 Chron.

5:3) The teacher alone cannot do this work of personal speaking: every

ransomed soul must co-operate with him. He is in the world as a

witness for his Lord. His own life cannot come to its full healthy

increase, if he does not confess his Lord and work for Him.

That witness for the Lord must be a personal witness. We must

have the courage to say, He has redeemed me: He will also redeem you:

will you not accept this redemption? Come, let me show you the way.’

(John 1:42,46; 4:28,39; Acts. 11:19) There are hundreds who would be

glad if the personal question were put to them, Are you redeemed? What

keeps you back? Can I not help you to go to the Lord?’ Parents ought

to speak personally with their children, and put the question, My

child, have you already received the Lord Jesus?’ Teachers in Sabbath

schools and in day schools, when they teach the word of God, ought to

bring forward the personal question, whether the children have really

received salvation, and ought to seek the opportunity of also putting

the question to them separately. Friends must speak with their

friends. Yes: before all else should this work be done.

Such work must be the work of love. Let souls feel that you love

them tenderly. Let the humility and gentleness of love, as this was to

be seen in Jesus, be seen also in you. At every turn surrender

yourself to Jesus to be filled with His love: not by feeling, but by

faith in this love, can you do your work. Beloved, keep yourselves in

the love of God. And on some have mercy who are in doubt; and some

save, snatching them out of the fire; and on some have mercy with

fear.’ The flesh often thinks that strength and force do more than

love and patience. But that is not so: love achieves everything: it

has overcome on the cross. (Heb. 3:13; 10:24; Jude 21:23)

Such work must be the work of faith, of faith working by love:

faith that the Lord desires to use you and will use you. Be not afraid

on account of your weakness: learn in the Scriptures what glorious

promises God from time to time gave to those who had to speak for Him.

(Ex. 4:11,12; Josh. 1:9; Isa. 50:4,11; Jer. 1:6,7; Matt.

10:19,20) Surrender yourself continually to God to be used for the

rescue of souls, and take your stand on the fact that He who has

redeemed you for this end, will for this end bless you. Although your

work is in weakness and fear, although no blessing appears to come, be

of good courage: at His time, we shall reap. (2 Chron. 15:7; Ps.

126:6,7; Hag. 2:5; Gal. 8:9; 1 John 5:16) Be filled with faith in

the power of God, in His blessing upon you, and in the certainty of the

hearing of prayer. If any man see his brother sinning a sin not unto

death, he shall ask, and God will give him life.’ Whether it be the

most miserable and neglected, or whether it be the decent but

indifferent who does not know his sin, take courage, the Lord is mighty

to bless: He hears prayer.

But above all, — for this is the principal point, — carry out

this work in fellowship with Jesus. Live closely with Him — live

entirely for Him — let Jesus be in all your own life and He will speak

and work in you. (Acts. 4:13; 2 Cor. 3:5; 8:3) Be full of the

blessing of the Lord, full of His Spirit and His love, and it cannot be

otherwise than that you should be a blessing. You shall be able to

tell what He is continually for you. You shall have the love and the

courage, with all humility, to put to souls the question, Is it well

with you? Have you indeed the Lord Jesus as your Saviour?’ And the

Lord will made you experience the rich blessing which is promised to

those who live to bless others.

Young Christian, be a witness for Jesus. Live as one who is

wholly given away to Him to watch and to work for His honour.

Blessed Lord, who hast redeemed me to serve the Father in the

proclamation of His love, I will with a free spirit offer myself to

Thee for this end. Fill my heart for this end with love to Him, to

Thee, and to souls. Cause me to see what an honour it is to do the

work of redeeming love, even as Thou didst do it. Strengthen my

confidence that Thou art working with Thy power in my weakness. And

let my joy be to help souls to Thee. Amen.

1. The question is often asked, What can I do to work for the

Lord? Can you not take a class in the Sabbath school? Perhaps you

live in the country where there are children that have no hour of the

Sabbath devoted to them. Perhaps there are heathen children, or even

grown-up people of the farms, who do not go to Church. See whether you

cannot gather them together in the name of Jesus. Make it a matter of

prayer and faith. Although you do this work with trembling, you may be

sure that to begin to work will make you strong.

Or can you do nothing for the circulation of books and tracts?

When you have a book that has been useful to you, order six or twelve

copies of it. Speak of it, and offer it for sale: you can do great

service by this means. So also with tracts: if you are too poor to

give them for nothing, have them to sell: you may procure blessing by

this method. It will especially help you to speak to others, if you

begin with telling what is in a book.

2. But the principal thing is personal speaking. Do not hold back

because you feel no freedom. The Lord will give you freedom in His own

time. It is incredible how many are lost through ignorance. No one

has ever personally made it clear to them how they can be saved. The

thought that a change must first be sought and felt is so deeply rooted

that the most faithful preaching is often of no avail against it. By

their erroneous ideas, people misunderstand everything. Begin then to

speak and to help souls to understand that they are to receive Jesus

just as they are, that they can certainly know that He receives them,

and that this is the power of a new and holy life.

__________________________________________________________________

XXXI. MISSIONARY WORK

And He said unto them, Go ye into all the world, and preach the

gospel to the whole creation. And they went forth, and preached

everywhere, the Lord working with them, and confirming the word by the

signs that followed.’ — Mark 16:15,20

Every friend of Jesus is a friend of missions. Where there is a

healthy spiritual life, there is a love for the missionary cause. When

you consider the reasons of this, you obtain an insight into the glory

of missions, and into your calling to embrace this cause as apart of

your soul’s life. Come and hear how much there is to make missionary

work glorious and precious.

1. It is the cause for which Jesus left the throne of heaven.

The heathen are His inheritance, given to Him by His Father. It is in

heathendom that the power of Satan has been established. Jesus must

have Himself vindicated as the conqueror. His glory, the coming and

manifestation of His kingdom, depend on missions. (Isa. 2:8; Matt.

24:14; 28:18,28; Mark 13:10; Luke 21:24; Rom. 11:25)

2. Missionary work is the principal aim of the church on earth.

All the last words of the Lord Jesus teach us this. (Mark. 26:15; Luke

24:47; John 27:18; Acts 1:8) The Lord is the head and He has made

himself dependent upon His body, upon His members, by whom alone He can

do His work. (1 Cor. 7:21) As a member of Christ, as a member of the

church, shall I not give myself to take part in the work, that this

goal may be reached?

3. It is the work for which the Holy Spirit was given. See this

in the promise of the Spirit: in the leading of the Spirit vouschafed

to Peter and Barnabas and Saul. (Acts 1:8; 11:12,23,24; 8:2,4; 22:21)

In the history of the Church we find that times of revival go hand in

hand with new zeal for the missionary cause. The Holy Spirit is always

a holy enthusiasm for the extension of the kingdom.

4. Missionary work brings blessing on the Church. It rouses to

heroic deeds of faith and self-denial. It has furnished the most

glorious instances of the wondrous power of the Lord. It gives

heavenly joy over the conversion of sinners to those who watch for it

with love and prayer. It cleanses the heart to understand God’s great

plans, and to await the fulfilment of them in supplication. Missionary

work is a token of life in a Church, and brings more life. (Acts

14:287; 15:4,5; Rom. 11:25,33; 15:10; Eph. 3:5,8,10)

5. What a blessing it is for the world. What would we have been,

had not missionaries come to our heathen forefathers in Europe? What a

glorious blessing has onto missionary work already won in some lands?

What help is there for the hundred millions of heathen, if not in

missions? (Isa. 49:6,12,18,22; 54:1,2) Heaven and hell look upon

missions as the battlefield where the powers of Satan and of Jesus

Christ encounter one another. Alas! that the conflict should be

carried on so feebly.

6. There will be a blessing for your own soul in love for

missionary work. (Prov. 11:24,25; Isa. 58:7,8)

You will be exercised in faith. Missionary work is a cause for

faith, where everything goes on slowly, and not according to the fancy

of men. You will learn to cleave to God and the word.

Love will be awakened. You will learn to go out of yourselves and

your little circle, and with an open eye and a large heart to live in

the interests of your Lord and King: you will feel how little true love

you have, and you will receive more love.

You will be drawn into prayer. Your calling and power as an

intercessor will become clearer to you, and therewith the blessedness

of thus co-operation for the kingdom. You will discern how it is the

highest conformity to Him who came to seek the lost, to give up your

own ease and rest to fight in love the fight of prayer against Satan in

behalf of the heathen.

Young Christian, missionary work is more glorious and holy than

you suppose. There is more blessing in it than you are aware of. The

new life in you depends upon it more than you can as yet understand.

Yield yourself up anew in obedience to the word to give missions a

large place in your heart; yes, in your heart. The Lord Himself will

further teach and bless you.

And if you would know how to have your love for missions, as the

work of your Lord, increased, attend to the following hints: - Become

acquainted with the missionary cause. Endeavour by writings and books

to know what the condition and need of heathendom is; what, by the

blessing of the Lord, has been already done there; what the work is

that is being done now. Speak with others about this cause. Perhaps

there could be instituted in your neighbourhood a little missionary

society. Perhaps one of your prayer-meetings, say, once a month, could

be set apart for prayer in behalf of the missionary cause. Pray also

for this in secret. Let the coming of the kingdom have a definite

place in your secret prayers. Endeavour to follow the material for

prayer in the promises of the word about the heathen, in the whole

Scriptures, especially in the prophet Isaiah. (Isa. 49:6,18,21,22;

54:1,3; 60:1,3,11,16; 62:2) Give also for missions: not only when you

are asked; not merely what you can spare without feeling it; but set

apart for this cause a portion of what you possess or earn. Let the

Lord see that you are in earnest with His work. If there is missionary

work that is being done in your neighbourhood, show yourself a friend

to it. Although there be much imperfection in that work, — and where

is there work of man that is perfect? — complain not of the

imperfection, but look upon the essence of the cause, the endeavour to

obey the command of the Lord, and give your prayer and your help. A

friend of Jesus is a friend of missions. Love for missionary work is

an indispensable element of the new life.

Son of God, when Thou didst breathe Thy Spirit upon Thy disciples,

saying, Receive ye the Holy Ghost,’ Thou didst add: As the Father

hath sent Me, even so send I you.’ Lord, here am I: send me also.

Breathe Thy Spirit into me also, that I may live for Thy kingdom.

Amen.

1. Unknown makes unbeloved,’ is a word that is specially true of

missionary work. He who is acquainted with the wonders that God has

wrought in some lands, will praise and thank God for what the

missionary enterprise has achieved, and will be strengthened in his

faith that missionary work is really God’s own cause.

Among the books that help to awaken interest in missions are

biographies of missionaries. The life of Henry Martyn’ is one, formerly

issued by the Book Society. Uncle Charles’ is the name of a book with

an account of missionary work in South Africa. Some books on missions

are generally to be found in our Sabbath school libraries.

2. We should never forget that the missionary cause is an

enterprise of faith. It requires faith in the promises of God, in the

power of God. It has need of love — love to Jesus, whereby the heart

is filled with desire for His honour, and love to souls, that longs for

their safety. It is a work of the Spirit of God, whom the world cannot

receive’: therefore the world can approve of missions only when they go

forward with the highest prosperity.

3. Let no friend of missions become discouraged when the work

proceeds slowly. Although all baptized men are not converted, although

even amongst the converts there is still much perversity, and some fall

back after a fair professions. Amongst our forefathers in Europe, a

whole century was occupied with the introduction of Christianity.

Sometimes a nation received Christianity to cast it off again after

thirty or forty years. It required a thousand years to bring them up

to the height at which we now stand. Let us not expect too much from

the heathen at once, but with love and patience and firm faith, pray

and work, and expect the blessing of God.

__________________________________________________________________

XXXII. LIGHT AND JOYFULNESS

Blessed is the people that know the joyful sound: they walk, O

Lord, in the light of Thy Continence. In Thy name do they rejoice all

the day.’ — Ps. 89:15,16

Light is sown for the righteous, and gladness for the upright in

heart.’ — Ps. 47:11

I am the Light of the world: he that followeth me shall not walk

in the darkness, but shall have the light of life.’ — John 8:12

I will see you again, and your heart shall rejoice, and your joy

no one taketh away from you.’ — John 16:22

As sorrowful, yet always rejoicing.’ — 2 Cor. 6:10

A father will always be eager to see his children joyful. He does

all that he can to make them happy. Hence God also desires that His

children should walk before Him in gladness of heart. He has promised

them gladness: He will give it. (Ps. 89:16,17; Isa. 29:29; John

26:22; 1 Pet. 1:8) He has commanded it: we must take it and walk in

it at all times. (Ps. 32:1; Isa. 12:5,6; 1 Thess. 5:16; Phil. 4:4)

The reason of this is not difficult to find. Gladness is always

the token that something really satisfies me and has great value for

me. More than anything else is gladness for what I possess a

recommendation of it to others. And gladness in God is the strongest

proof that I have in God what satisfies and satiates me, that I do not

serve Him with dread, or to be kept, but because He is my salvation.

Gladness is the token of the truth and the worth of obedience, showing

whether I have pleasure in the will of God. (Deut. 28:47; Ps. 40:9;

119:11) It is for this reason that joy in God is so acceptable to Him,

so strengthening to believers themselves, and to all who are around the

most eloquent testimony of what we think of God. (Neh. 8:11; Ps.

68:4; Prov. 4:18)

In the Scriptures light and gladness are frequently connected with

each other. (Esth. 8:16; Prov. 13:9; 15:30; Isa. 60:20) It is so in

nature. The joyful light of the morning awakens the birds to their

song and gladdens the watchers who in the darkness have longed for the

day. It is the light of God’s countenance that gives the Christian his

gladness: in fellowship with his Lord, he can, and always will, be

happy: the love of the Father shines like the sun upon His children.

(Ex. 10:23; 2 Sam. 23:4; Ps. 36:10; Isa. 60:1,20; 1 John 1:5;

4:16) When darkness comes over the soul, it is always through one of

two things, through sin or through unbelief. Sin is darkness, and

makes dark. And unbelief also makes dark, for it turns us from Him,

who alone is the light.

The question is sometimes put, Can the Christian walk always in

the light? The answer of our Lord is clear, He that followeth Me shall

not walk in darkness.’ It is sin, the turning from behind Jesus to our

own way, that makes dark. But at the moment we confess sin, and have

it cleansed in the blood, we are again in the light. (Josh. 7:13; Isa.

58:10; 59:1,2,9; Matt. 15:14,15; 2 Cor. 6:14; Eph. 5:8,14; 1 Thess.

5:5; 1 John 2:10) Or it is unbelief that makes dark. We look to

ourselves and our strength; we would seek comfort in our own feeling,

or our own works, and all becomes dark. As soon as we look to Jesus,

to the fulness, to the perfect provision for our needs that is in Him,

all is light. He says, I am the Light: he that followeth me shall not

walk in darkness, but shall have the light of life.’ So long as I

believe, I have light and gladness. (John 12:36; 11:40; Rom. 15:13; 1

Pet. 1:8)

Christians, who would walk according to the will of the Lord, hear

what His word says: Finally, my brethren, rejoice in the Lord. Rejoice

in the Lord always: again, I will say, Rejoice.’ (Phil. 3:1; 4:3) In

the Lord Jesus there is joy unspeakable, and full of glory: believing

in Him, rejoice in this. Live the life of faith: that life is

salvation and glorious joy. A heart that gives itself undividedly to

follow Jesus, that lives by faith in Him and His love, shall have light

and gladness. Therefore, soul, only believe. Do not seek gladness; in

that case you will not find it, because you are seeking feeling. But

seek Jesus, follow Jesus, believe in Jesus, and gladness shall be added

to you. Not seeing, but believing, rejoice with joy unspeakable and

full of glory.’

Lord Jesus, Thou are the Light of the world, the Effulgence of the

unapproachable light, in whom we see the light of God. From Thy

countenance radiates upon us the illumination of the knowledge of

the love and glory of God. And thou art ours, our light and our

salvation. O teach us to believe more firmly that with Thee we can

never walk in the darkness. Let gladness in Thee be the proof that

Thou art all to us, and our strength to do all that Thou wouldst

have us do. Amen.

1. The gladness that I have in anything is the measure of its

worth in my eyes: the gladness in a person, the measure of my pleasure

in him: the gladness in a work the measure of my pleasure in it.

Gladness in God and His service is one of the surest tokens of healthy

spiritual life.

2. Gladness is hindered by ignorance, when we do not rightly

understand God and His love and the blessedness of His service: by

unbelief, when we still seek something in our own strength or feeling:

by double-heartedness, when we are not willing to give up and lay aside

everything for Jesus.

3. Understand this saying: He that seeks gladness shall not find

it; he that seeks the Lord and His will, shall find gladness

unsought.’ Think over this. He that seeks gladness as a thing of

feeling, seeks himself: he would fain be happy: he will not find it.

He that forgets himself to live in the Lord and His will, shall be

taught of himself to rejoice in the Lord. It is God, God Himself, who

is the God of the gladness of our rejoicing: seek God, and you have

gladness. You have then simply to take and enjoy it by faith.

4. To thank much for what God is and does, to believe much in

what God says and will do, is the way to abiding gladness.

5. The light of the eyes gladdens the heart.’ God has not

intended that His children should walk in the darkness. Satan is the

prince of the darkness: God is light: Christ is the Light of the world:

we are children of the light: let us walk in the light. Let us believe

in the promise, The Lord shall be to thee an everlasting light. Thy

sun shall no more go down, for the Lord shall be to thee an everlasting

light, and the days of thy mourning shall be ended.

__________________________________________________________________

XXXIII. CHASTISEMENT

Blessed is the man whom Thou chastenest, O Lord, and teachest out

of Thy law; that Thou mayest give him rest from the days of adversity.’

— Ps. 94:12

Before I was afflicted, I went astray; but now I observe Thy

word. It is good for me that I have been afflicted; that I might learn

Thy statutes.’ — Ps. 119:67,71

He chastens us for our profit, that we may be partakers of His

holiness.’ — Heb. 12:10

Count it all joy, my brethren, when ye fall into manifold

temptations; knowing that the proof of your faith worketh patience.’ —

Jas. 1:2,3

Every child of God must at one time or another enter the school of

trial. What the Scriptures teach us is confirmed by experience. And

the Scriptures teach us further, that we are to count it a joy when God

takes us into this school. It is a part of our heavenly blessedness to

be educated and sanctified by the Father through chastisement.

Not that trial in itself brings a blessing. (Isa. 5:3; Hos.

7:14,15; 2 Cor. 7:10) Just as there is no profit in the ground’s

being made wet by rain or broken up by the plough, when no seed is cast

into it, so there are children of God that enter into trial and have

little blessing from it. The heart is softened for a time, but they

know not how to obtain an abiding blessing from it. They know not what

the Father has in view with them in the school of trial.

In a good school there are four things necessary — a definite

aim, a good text-book, a capable teacher, a willing pupil.

1. Let the aim of trial be clear to you. Holiness is the highest

glory of the Father, and also of the child. He chastens us for our

profit that we may be partakers of His Holiness.’ (Isa. 27:8,9; 1 Cor.

11:32; Heb. 2:10; 12:11) In trial the Christian would often have only

comfort. Or he seeks to be quiet and contented under the special

chastisement. This is indeed the beginning; but the Father desires

something else, something higher. He would make him holy, holy, for

his whole life. When Job said, Blessed be the name of the Lord,’ this

was still but the beginning of his school-time: the Lord had still more

to teach him. God would unite our will with His holy will, not only on

the one point in which He is trying us, but in everything: God would

fill us with His holy Spirit, with His holiness. This is the aim of

God; this also must be your aim in the school of trial.

2. Let the word of God at this time be your reading book. See in

our trials how in affliction God would teach us out of His law. The

word will reveal to you why the Father chastens you, how deeply He

loves you in the midst of it, and how rich are the promises of His

consolation. Trial will give new glory to the promises of the Father.

In chastisement have recourse to the word. (Ps. 119:49,50,92,143; Isa.

40:1; 43:2; 1 Thess. 4:8)

3. Let Jesus be your teacher. He Himself was sanctified by

suffering: it was in suffering that He learned full obedience. He has

a wonderfully sympathetic heart. Have much intercourse with Him. Seek

not your comfort from much speaking on the part of men or with men.

Give Jesus the opportunity of teaching you. Have much converse with

Him in solitude. (Isa. 26:16; 61:1,2; Heb. 2:10,17,18; 5:9) The

Father has given you the word, the Spirit, the Lord Jesus your

sanctification, in order to sanctify you: affliction and chastisement

are meant to bring you to the word, to Jesus Himself, in order that He

may make you partaker of His holiness. It is in fellowship with Jesus

that consolation comes as of itself (2 Cor. 1:3,4; Heb. 13:5,6)

4. Be a willing pupil. Acknowledge your ignorance. Think not

that you understand the will of God. Ask and expect that the Lord

would teach you the lesson that you are to learn in affliction. To the

meek there is the promise of teaching and wisdom. Seek to have the ear

open, the heart very quiet, and turned towards God. Know that it is

the Father that has placed you in the school of trial: yield yourself

with all willingness to hear you taught. He will bless you greatly in

this. (Ps. 25:9;39:2,10; Isa. 50:4,5)

Happy is the man whom Thou chastenest, and teachest out of Thy

law.’ Count it all joy when ye fall into manifold temptations,’ that

ye may be perfect, lacking in nothing.’ Regard the time of trial as a

time of blessing, as a time of close converse with the Father, of being

made partaker of His holiness, and you shall also rejoicingly say: It

is good for me that I have been afflicted.’

Father, what thanks shall I express to Thee for the glorious light

that Thy word casts upon the dark trials of this life. Thou wilt by

this means teach me, and make me partaker of Thy holiness. Hast

Thou considered the suffering and the death of Thy beloved Son not

too much to bring holiness near to me, and shall I not be willing to

endure Thy chastisement to be partaker of it? No: Father, thanks be

unto Thee for Thy precious work: only fulfil Thy counsel in me.

Amen.

1. In chastisement it is first of all necessary that we should be

possessed by the thought: This is the will of God. Although the trial

comes through our own folly or the perversity of men, we must

acknowledge that it is the will of God that we should be in that

suffering by means of that folly or perversity. We see this clearly in

Joseph and the Lord Jesus. Nothing will give us rest but the willing

acknowledgment: this is the will of God.

2. The second thought is: God wills not only the trial, but also

the consolation, the power, and the blessing in it. He who

acknowledges the will of God in the chastisement itself is on the way

to see and experience the accompaniments also as the will of God.

3. The will of God is as perfect as He Himself: let us not be

afraid to surrender ourselves to it: no one suffers loss by deeming the

will of God unconditionally good.

4. This is holiness: to know and to adore the will of God, to

unite one’s self wholly with it.

5. Pray, seek not comfort in trial in connection with men. Do

not mingle too much with them: see to it rather that you deal with God

and His word. The object of trial is just to draw you away from what

is earthly, in order that you may turn to God and give Him time to

unite your will with His perfect will.

__________________________________________________________________

XXXIV. PRAYER

Thou, when thou prayest, enter into thine inner chamber, and

having shut the door, pray to thy Father which is in secret, and thy

Father which seeth in secret shall recompense thee.’ — Matt. 6:6

The spiritual life with its growth depends in great measure on

prayer. According as I pray much or little, pray with pleasure or as a

duty, pray according to the word of God or my own inclination, will my

life flourish or decay. In the word of Jesus quoted above, we have the

leading ideas of true prayer.

Alone with God: that is the first thought. The door must be

shut, with the world and man outside, because I am to have converse

with God undisturbed. When God met with His servants in the olden

time, He took them alone. (Gen. 28:22,23; 22:5; 32:24; Ex. 33:11) Let

the first thought in your prayer be: here are God and I in the chamber

with each other. According to your conviction of the nearness of God

will be the power of your prayer.

In the presence of your Father: this is the second thought. You

come to the inner chamber, because your Father with His love awaits you

there. Although you are cold, dark, sinful; although it is doubtful

whether you can pray at all; come, because the Father is there, and

there looks upon you. Set yourself beneath the light of his eye.

Believe in His tender fatherly love, and out of this faith prayer will

be born. (Matt. 6:8; 7:11)

Count certainly upon an answer: that is the third point in the

word of Jesus. Your Father will recompense you openly.’ There is

nothing about which the Lord Jesus has spoken so positively as the

certainty of an answer to prayer. Pray, review the promises. (Matt

6:7,8; 11:24; Luke 28:8; John 14:13,14; 15:7,16; 16:23,24) Observe

how constantly in the Psalms, that prayer-book of God’s saints, God is

called upon as the God who hears prayer and gives answers. (Ps. 3:5;

4:4; 6:10; 10:17; 27:6,22,25; 20:2,7,10; 34:5,7,18; 38:16; 40:2; 65:3;

66:19)

It may be that there is much in you that prevents the answer.

Delay in the answer is a very blessed discipline. It leads to

self-searching as to whether we are praying amiss, and whether our life

is truly in harmony with our prayer. It rouses to a purer exercise of

faith. (Josh. 7:12; 1 Sam. 8:18; 14:37,38; 28:6,15; Prov. 21:13;

Isa. 1:15; Mic. 3:4; Hag. 1:9; Jas. 1:6; 4:3; 5:16) It conducts to

a closer and more persistent converse with God. The sure confidence of

an answer is the secret of powerful praying. Let this always be with

us the chief thing in prayer. When you pray, stop in the midst of your

prayer to ask, Do I believe that I am receiving what I pray for? Let

your faith receive and hold fast the answer as given: it shall turn out

according to your faith. (Ps. 145:9; Isa. 30:19; Jer. 33:3; Mal.

3:10; Matt. 9:29; 15:28; 1 John 3:22; 5:14,15)

Beloved young Christians, if there is one thing about which you

must be conscientious, it is this: secret converse with God. Your life

is hid with Christ in God. Every day must you in prayer ask from

above, and by faith receive in prayer what you need for that day.

Every day must personal intercourse with the Father and the Lord Jesus

be renewed and strengthened. God is our salvation and our strength:

Christ is our life and our holiness: only in personal fellowship with

the living God is our blessedness found.

Christian, pray much, pray continually, pray without ceasing.

When you have no desire to pray, go just then to the inner chamber. Go

as one who has nothing to bring to the Father, to set yourself before

Him in faith in His love. That coming to the Father, and abiding

before Him, is already a prayer that He understands. Be assured that

to appear before God, however passively, always brings a blessing. The

Father not only hears: He sees in secret, and He will recompense it

openly.

O my Father, who hast so certainly promised in Thy word to hear the

prayer of faith, give to me the Spirit of prayer, that I may know

how to offer that prayer. Graciously reveal to me Thy wonderful

Fatherly love, the complete blotting out of my sins in Christ, by

which every hindrance in this direction is taken away, and the

intercession of the Spirit in me, by which my ignorance or weakness

cannot deprive me of the blessing. Teach me with faith in Thee, the

Three-One, to pray in fellowship with Thee. And confirm me in the

strong living certitude that I receive what I believingly ask.

Amen.

1. In prayer the principal thing is faith. The whole of

salvation, the whole of the new life is by faith, therefore also by

prayer. There is all too much prayer that brings nothing, because

there is little faith in it. Before I pray, and while I pray, and after

I have prayed, I must ask: Do I pray in faith? I must say: I believe

with my whole heart.

2. To arrive at this faith we must take time in prayer: time to

set ourselves silently and trustfully before God, and to become awake

to His presence: time to have our soul sanctified in fellowship with

God: time for the Holy Spirit to teach us to hold fast and use

trustfully the word of promise. No earthly knowledge, no earthly

possessions, no earthly food, no intercourse with friends, can we have

without time, sufficient time. Let us not think to learn how to pray,

how to enjoy the power and the blessedness of prayer, if we do not take

time with God.

3. And then there must be not only time every day, but

perseverance from day to day. Time is required to grow in the

certitude that we are acceptable to the Father, and that our prayer has

power, in the confidence which knows that our prayer is according to

His will and is heard. We must not suppose that we know well enough

how to pray, and can but ask, and then it is over. No: prayer is

converse and fellowship with God, in which God has time and opportunity

to work in us, in which our souls die to their own will and power, and

become bound up and united with God.

4. For encouragement in persistent prayer, the following instance

may be of service. In an address delivered at Calcutta, George Muller

recently said that in 1844 five persons were laid upon his heart, and

that he began to pray for their conversion. Eighteen months passed by

before the first was converted. He prayed five years more, when the

second was converted. After twelve years and a half, yet another was

converted. And now he also already prayed forty years for the other

two, without letting slip a single day; and still they are not

converted. He was, nevertheless, full of courage in the sure

confidence that these two also would be given him in answer to his

prayer.

__________________________________________________________________

XXXV. THE PRAYER MEETING

Again I say unto you, that if two of you shall agree on earth as

touching anything that they shall ask, it shall be done for them of My

Father which is in heaven. For where two or three are gathered

together in My name, there am I in the midst of them.’ — Matt.

28:19,20

The Lord Jesus has told us to go into the inner chamber and hold

our personal converse with God by prayer in secret, and not to be seen

of men. The very same voice tells us that we are also to pray in

fellowship with one another. (Matt. 6:6; Luke 9:18,28) And when He

went to heaven, the birth of the Christian Church took place in a

prayer meeting which one hundred and twenty men and women held for ten

days. (Acts. 1:14) The Day of Pentecost was the fruit of unanimous

persevering prayer. Let every one who would please the Lord Jesus, who

desires the gift of the Spirit with power for his congregation or

Church, who would have the blessing of fellowship with the children of

God, attached himself to a prayer meeting, and prove the Lord whether

He will make good His word and bestow upon it a special blessing. (2

Chron. 20:4,17; Neh. 9:2,3; Joel 2:16,17; Acts. 12:5) And let him

give help in it, so that the prayer meeting may be such as the Lord

presented it to us.

For a blessed prayer-meeting, there must be, first of all,

agreement concerning the thing which we desire. There must be

something that we really desire to have from God; and concerning this

we are to be in harmony. There must be inner love and unity amongst

the suppliants, — all that is strife, envy, wrath, lovelessness, makes

prayer powerless, (Ps. 133:1,3; Jer. 58:4; Matt. 5:23,24; Mark.

11:25) — and then agreement on the definite object that is desired.

(Jer. 32:39; Acts. 4:24) For this end it is entirely proper that what

people are to pray for should be stated in the prayer meeting. Whether

it be that one of the members would have his particular needs brought

forward, or whether others would bring more general needs to the Lord,

such as the conversion of the unconverted, the revival of God’s

children, the anointing of the teacher, the extension of the kingdom,

let the objects be announced beforehand. And let no one then suppose

that there is unanimity whenever one is content to join in prayer for

these objects. No: we are to take them into our heart and life, bring

them continually before the Lord, be inwardly eager that the Lord

should give them: then we are on the way to the prayer that has power.

The second feature that characterizes a right prayer meeting is

the coming together in the name of Jesus and the consciousness of His

presence. The Scripture says, The name of the Lord is a strong tower:

the righteous runneth into it, and is safe.’ (Prov. 18:10) [4] The name

is the expression of the person. When they come together, believers

are to enter into the name of Jesus, to betake themselves within this

name as their fortress and abode. In this name they mingle with one

another before the Father, and out of this name they pray: this name

makes them also truly one with each other. And when they are thus in

this name, the living Lord Himself is in their midst: and He says that

this is the reason why the Father certainly hears them. (John 14:13,14;

15:7,16; 16:23,24) They are in Him, and He is in them, and out of Him

they pray, and their prayer comes before the Father in His power. O

let the name of Jesus be really the point of union, the meeting place,

in our prayer meetings, and we shall be conscious that He is in our

midst.

Then there is the third feature of united prayer of which the Lord

has told us: our request shall certainly be done of the Heavenly

Father. The prayer shall certainly be answered. O we may well cry out

in these days, Where is the God of Elijah?’ for He was a God that

answered. The God that shall answer, He shall be God,’ said Elijah to

the people. And he said to God, Answer me, Lord; answer me; that this

people may acknowledge that Thou, O Lord, art God.’ (1 Chron.

18:24,37; Jas. 5:16) When we are content with much praying, with

continuous praying, without answer, then there will be little answer

given. But when we understand that the answer as the token of God’s

pleasure in our prayer is the principal thing, and are not willing to

be content without it, we shall discover what is lacking in our prayer,

and shall set ourselves so to pray that an answer may come. And this

surely we may firmly believe: the Lord takes delight in answering. It

is a joy to Him when His people so enter into the name of Jesus, and

pray out of it, that He can give what they desire. (Acts. 12:5; 2 Cor.

1:11; Jas. 4:8; 5:16,17)

Children of God, however young and weak you may still be, here is

one of the institutions prepared for you by the Lord Jesus Himself to

supply you with help in prayer. Let every one make use of the prayer

meeting. Let every one go in a praying and believing frame of mind,

seeking the name and the presence of the Lord. Let every one seek to

live and pray with his brethren and sisters. And let every one expect

surely to see glorious answers to prayer.

Blessed Lord Jesus, who hast given us commandment to pray, as well

in the solitary inner chamber as in public fellowship with one

another, let the one habit always make the other more precious as

complement and confirmation. Let the inner chamber prepare us, and

awaken the need for union with Thy people in prayer. Let Thy

presence there be our blessedness. And let fellowship with Thy

people strengthen us surely to expect and receive answers. Amen.

1. There are many places of our country where prayer meetings

might be a great blessing. A pious man or woman who should once a week

or on Sabbath at mid-day gather together the inhabitants on a

farm-place or the neighbours of two or three places that are not far

from one another, might be able to obtain great blessing. Let every

believing reader of this portion inquire if there does not exist in his

neighbourhood some such need, and let him make a beginning in the name

of the Lord. Let me therefore earnestly put the question to every

reader: Is there a prayer-meeting in your district? Do you faithfully

take part in it? Do you know what it is to come together with the

children of God in the name of Jesus, to experience His presence and

His hearing of prayer?

2. There is a book, The Hour of Prayer,’ with suitable portions

for reading out in such gatherings. Or let this book, The New Life,’

be taken, a portion read, and some of the texts reviewed and spoken

upon: this will give material for prayer.

3. Will the prayer meeting do no harm to the inner chamber?’ is a

question sometimes asked. My experience is just the reverse of this

result. The prayer meeting is a school of prayer. The weak learn from

more advanced petitioners. Material for prayer is given: opportunity

for self-searching; encouragement to more prayer.

4. Would that it were more general in prayer meetings for people

to speak of definite objects for which to pray; things in which one can

definitely and trustfully look out for an answer, and concerning which

one can know when an answer comes. Such announcements would greatly

further unanimity and believing expectations.

__________________________________________________________________

[4] The Dutch version has — and is set in a high room.’ — Translator

__________________________________________________________________

XXXVI. THE FEAR OF THE LORD

Blessed is the man that feareth the Lord. He shall not be afraid

of evil tidings. His heart is established, he shall not be afraid.’ —

Ps. 112:1,7,8

So the Church, walking in the fear of the Lord and in the comfort

of the Holy Ghost, was multiplied.’ — Acts 9:31

The Scriptures use the word fear’ in a twofold way. In some

places it speaks of fear’ as something wrong and sinful, and in the

strongest terms it forbids us to fear.’ (Gen. 15:1; Isa. 8:13; Jer.

32:40; Rom. 8:15; 1 Pet. 3:14; 1 John 4:18) In well-nigh one

hundred places occurs the word: Fear not.’ In many other places, on

the contrary, fear is praised as one of the surest tokens of true

godliness, acceptable to the Lord, and fruitful of blessing to us. (Ps.

22:24,26; 33:18; 112:1; 115:13; Prov. 28:14) The people of God bear

the name: those that fear the Lord. The distinction betwixt these two

lies in this simple fact: the one is unbelieving fear, the other is

believing. Where fear is found connected with lack of trust in God,

there it is sinful and very hurtful. (Matt. 8:26; Rev. 21:9) The

fear, on the other hand, that is coupled with trust and hope in God, is

for the spiritual life entirely indispensable. The fear that has man

and what is temporal for its object, is condemned. The fear that with

childlike confidence and love honours the Father, is commanded. (Ps.

33:18; 147:11; Luke 12:4,7) It is the believing, not slavish, but

filial, fear of the Lord that is presented by the Scriptures as a

source of blessing and power. He that fears the Lord will fear nothing

else. The fear of the Lord will be the beginning of all wisdom. The

fear of the Lord is the sure way to the enjoyment of God’s favour and

protection. (Ps. 56:5,12; Prov. 1:7; 9:10; 10:27; 19:23; Acts. 9:31;

2 Cor. 7:1)

There are some Christians who by their upbringing are led into the

fear of the Lord, even before they come to faith. This is a very great

blessing: parents can give a child no greater blessing than to bring

him up in the fear of the Lord. When those who are thus brought up are

brought to faith, they have a great advantage: they are, as it were,

prepared to walk in the joy of the Lord. When, on the contrary, others

that have not this preparation, come to conversion, they have need of

special teaching and vigilance, in order to pray for and awaken this

holy fear.

The elements of which this fear is composed are many and

glorious. The principal are the following: —

There are holy reverence and awe before the glorious majesty of

God and before the All Holy. These guard against the superficiality

that forgets who God is, and that takes no pains to honour Him as God.

(Job 42:6; Ps. 5:8; Isa. 6:2,5; Hab. 2:20; Zech. 2:3)

There is deep humility that is afraid of itself, and couples deep

confidence in God with an entire distrust in itself. Conscious

weakness that knows the subtlety of its own heart always dreads doing

anything contrary to the will or honour of God. But just because he

fears God, such an one firmly reckons on Him for protection. And this

same humility inspires him in all his intercourse with his fellow-men.

(Luke 18:2,4; Rom. 11:20; 1 Pet. 3:5)

There is circumspectness or vigilance. With holy forethought, it

seeks to know the right path, to watch against the enemy, and to be

guarded against all lightness or hastiness in speech, resolve, and

conduct. (Prov. 2:5,11; 8:12,13; 13:33; 16:6; Luke 1:74)

And there are also in it holy zeal and courage in watching and

striving. The fear of displeasing the Lord by not conducting one’s

self in everything as His servant, incites to being faithful in that

which is least. The fear of the Lord takes all other fear away, and

gives inconceivable courage in the certitude of victory. (Deut. 6:2;

Isa. 12:2)

And out of this fear is then born joy. Rejoice with trembling:’

the fear of the Lord gives joy its depth and stability. Fear is the

root, joy the fruit: the deeper the fear, the higher the joy. On this

account it is said: Ye that fear the Lord praise Him;’ Ye that fear

the Lord, bless the Lord.’ (Ps. 22:24; 135:20)

Young disciples of Christ, hear the voice of your Father, Fear

the Lord, ye His saints.’ Let deep fear of the Lord and dread of all

that might displease or grieve Him, fill you. Then shall you never

have any evil to fear. He that fears the Lord and seeks to do all that

pleases Him, for him shall God also do all that he desires. The

childlike believing fear of God will lead you into the love and joy of

God, while slavish, unbelieving, cowardly fear is utterly cast out.

O my God, unite my heart for the fear of Thy name. May I always be

amongst those that fear the Lord, that hope in His mercy. Amen.

1. What are some of the blessings of the fear of God? (Ps. 31:20;

115:13; 127:11; 145:19; Prov. 1, 7,8,13,14,27; Acts 10:35)

2. What are the reasons why we are to fear God? (Deut.

10:17,20,21; Josh. 4:24; 1 Sam. 12:24; Jer. 5:22; 10:6,7; Matt.

10:28; Rev. 15:4)

3. It is especially the knowledge of God in His greatness, power,

and glory that will fill the soul with fear. But for this end, we must

set ourselves silent before Him, and take time for our soul to come

under the impression of His majesty.

4. He delivered me from all my fears.’ Does this apply to every

different sort of fear by which you are hindered? There is the fear of

man (Isa. 41:12,13; Heb 13:16); the fear of heavy trial (Isa.

40:1,2); the fear of our own weakness (Isa. 41:10); fear for the work

of God (1 Chron. 28:20); the fear of death (Ps. 23:4).

5. Do you now understand the word: Blessed is the man that fears

the Lord. His heart is established, he shall not be afraid’?

__________________________________________________________________

XXXVII. UNDIVIDED CONSECRATION

And Ittai answered, As the Lord liveth, surely in what place my

lord the king shall be, whether for death or for life, even there also

will thy servant be.’ — 2 Sam. 15:21

Whosoever he be of you that renounceth not all that he hath, he

cannot be My disciple.’ — Luke 14:33

Come ye out from among them, and be ye separate, saith the Lord,

and touch no unclean thing; and I will receive you, and will be to you

a Father.’ — 2 Cor. 6:17,18

Yea verily, and I count all things to be loss for Christ Jesus my

Lord.’ — Phil. 3:8

We have already said that surrender to the Lord is something that

for the Christian always obtains newer and deeper significance. When

this takes place, he comes to understand how this surrender involves

nothing less than a complete and undivided consecration to live only,

always, wholly for Jesus. as entirely as the temple was dedicated to

the service of God alone, so that every one knew that it existed only

for that purpose; as entirely as the offering on the altar could be

used only according to the command of God, and no one had a right to

dispose of one portion of it otherwise than God had said: so entirely

do you belong to your Lord, and so undivided must your consecration to

Him be. God continually reminded Israel that He had redeemed them to

be His possession. (Ex. 19:4,5; Lev. 1:8,9; Deut. 7:6; Rom. 12:1; 1

Cor. 3:16,17) Let us see what this implies.

There is personal attachment to Jesus, and intercourse with Him in

secret. He will be, He must be, the beloved, the desire, the joy of

our souls. It is not, in the first instance, to the service of God,

but to Jesus as our Friend and King, our Redeemer and God, that we are

to be consecrated. (John 14:21; 15:14,15; 21:17; Gal. 2:10) It is

only the spiritual impulse of a personal cordial love that can set us

in a condition for a life of complete consecration. Continually did

Jesus use the words: For My sake,’ Follow Me,’ My disciple’; He

Himself must be the central point. (Matt. 10:32,33,37,38,40: Luke

14:26,27,33; 18:22) He gave Himself: to desire to have Him, to love,

to depend on Him, is the characteristic of a disciple.

Then there is public confession. What has been given to any one,

that he will have acknowledged by all as his property. His possessions

are his glory. When the Lord Jesus manifests His great grace to a soul

in redeeming it, He desires that the world should see and know it: He

would be known and honoured as its proprietor. He desires that every

one that belongs to Him should confess Him, and that it should come out

that Jesus is King. (Ex. 33:16; Josh. 24:15; John 13:35) Apart from

this public confession, the surrender is but a half-hearted one. As a

part of this public confession, it is also required that we should join

His people and acknowledge them as our people. The one new commandment

that the Lord gave, the sure token by which all should recognize that

we are His disciples, is brotherly love. Although the children of God

in a locality are few, or despised, or full of imperfection, yet do you

join them. Love them: hold intercourse with them. Attach yourself to

them in prayer meetings and otherwise. Love them fervently: brotherly

love has wonderful power to open the heart for the love and the

indwelling of God. (Ruth 1:16; John 15:12; Rom. 7:5; 1 Cor.

12:2021; Eph. 4:14,16; 1 Pet. 1:22)

To complete consecration, there also belongs separation from sin

and the world. Touch not the unclean thing. Know that the world is

under the power of the Evil One. Ask not how much of it you can retain

without being lost. Ask not always what is sin and what is lawful.

Even of that which is lawful, the Christian must oftentimes make a

willing renunciation, in order to be able to live wholly for his God.

(1 Cor. 8:13; 9:25,27; 10:23; 2 Cor. 6:16,17; 2 Tim. 2:4)

Abstinence even from lawful things is often indispensable for the full

imitation of the Lord Jesus. Live as one who is really separated for

God and His holiness. He who renounces everything, who counts

everything loss for Jesus’ sake, shall even in this life receive an

hundredfold. (Gen. 22:16,17; 2 Chron. 25:9; Luke 18:29; John

12:24,25; Phil. 3:8)

And what I separate from everything, I will use. Entire

consecration has its eye upon making us useful and fit for God and His

service. Let there not be with you the least doubt as to whether God

has need of you, and will make you a great blessing. Only give

yourself unreservedly into His hands. Present yourself to Him, that He

may fill you with His blessing, His love, His Spirit: you shall be a

blessing. (2 Tim. 2:21)

Let no one fear that this demand for a complete consecration is

too high for him. You are not under the law which demands, but gives

no power. You are under grace, which itself works what it requires. (2

Cor. 9:8; 2 Thess. 1:11,12) Like the first surrender, so is every

fresh dedication yielded to this Jesus, whom the Father has given to do

all things for you. Consecration is a deed of faith, a part of the

glorious life of faith. It is on this account that you have to say: It

is not I, but the grace of God in me, that will do it. I live only by

faith in Him who works in me as well the willing as the performance. (1

Cor. 15:10; Gal. 2:20; Phil. 2:13)

Blessed Lord, open the eyes of my heart that I may see how

completely Thou wouldst have me for Thyself. Be Thou in the hidden

depths of my heart the one power that keeps me occupied, and holds

me in possession. Let all know of me that Thou art my King, that I

ask only for Thy will. In my separation from the world, in my

surrender to Thy people and to Thy will, let it be manifest that I

am wholly, yea, wholly, the Lord’s. Amen.

1. There is well-nigh no point of the Christian life in

connection with which I should more desire to urge you to pray to God

that He may enlighten your eyes, than this of the entire consecration

that God desires. In myself and others, I discover that with our own

thoughts we can form no conception how completely God Himself would

take possession of our will and live in us. The Holy Spirit must

reveal this in us. Only then indeed does a conviction arise of how

little we understand this. We are not to think: I see truly how

entirely I must live for God, but I cannot accomplish this: no, we are

to say: I am still blind, I have still no view of what is the glory of

a life in which God is all: if I should once see that, I would strongly

desire and believe that, not I, but God, should work it in me.

2. Let there not be in your mind the least doubt as to whether

you have given yourself to God, to live wholly and only as His.

Express this conviction often before Him. Acknowledge that you do not

yet see or understand what it means, but abide by this, that you desire

it to be so. Reckon on the Holy Spirit to seal you, to stamp you as

God’s entire possession. Even if you stumble and discover self-will,

hold fast your integrity, and trustfully aver that the deep, firm

choice of your heart is in all things, in all things, to live to God.

3. Keep always before your eyes that the power to give all to the

Lord, and to be all for the Lord, arises from the fact that He has

given all for you, that He is all for you. Faith in what He did for

you is the power of what you do for Him.

__________________________________________________________________

XXXVIII. ASSURANCE OF FAITH

Looking unto the promise of God, Abraham wavered not through

unbelief, but waxed strong through faith, giving glory to God, and

being fully assured that, what He had promised, He was able also to

perform.’ — Rom. 4:20,21

My little children, let us not love in word, neither with the

tongue; but in deed and truth. Hereby shall we know that we are of the

truth, and shall assure our heart before Him.’ — 1 John 3:18,19

And hereby we know that He abideth in us, by the Spirit which He

gave us.’ — 1 John 3:24

Every child of God has need of the assurance of faith: the full

certitude of faith that the Lord has received him and made him His

child. The Holy Scripture always speaks to Christians as those that

know that they are redeemed, that they are now children of God, and

that they have received eternal life. (Deut. 26:27,28; Isa. 44:5;

Gal. 4:7; 1 John 5:12) How, pray, can a child love or serve his

father, while he is uncertain whether his father will really

acknowledge him as a child? We have already spoken on this point in a

previous chapter; but oftentimes by ignorance or distrust a Christian

again comes into darkness: for this reason we will now deal with it

once again of set purpose.

Scripture names three things by which we have our certitude:

first, faith in the word; after that, works; and then, in and with both

of these, the Holy Spirit.

First, faith in the word. Abraham is to us the great exemplar of

faith, and also of the assurance of faith. And what then says the

Scripture about the certitude that he had? He was fully assured that

what God had promised He was able also to perform. His expectation was

only from God, and what God had promised. He relied upon God to do

what He had said: the promise of God was for him his only but

sufficient assurance of faith. (John 3:33, 5:24; Acts. 27:25; Rom.

4:21,22; 1 John 5:10,11)

There are many young Christians who think that faith in the word

is not sufficient to give full certitude: they would fain have

something more. They imagine that assurance, a sure inward feeling or

conviction, is what is given above or outside of faith This is wrong.

As I have need of nothing more than the word of a trustworthy man to

give me complete certitude, so must the word of God be my certitude.

People err because they seek something in themselves and in their

feeling. No: the whole of salvation comes from God: the soul must not

be occupied with itself or its work, but with God: he that forgets

himself to hear what God says, and to rely upon His promise as

something worthy of credit, has in this fact the fullest assurance of

faith. (Num. 23:19; Ps. 89:35) He does not doubt the promises, but is

strong in faith, giving God the glory, and being fully assured that

what was promised God is also able to perform.

Then the Scripture names also works: by unfeigned love we shall

assure our hearts. (1 John 3:18,19) Here carefully observe this:

assurance by faith in the promise, without works, comes first. The

godless man who receives grace knows this only from the word. But

then, later on, assurance is to follow from works. By works was faith

made perfect.’ (John 15:10,14: Gal. 5:6; Jas. 2:22; 1 John 3:14)

The tree is planted in faith; without fruits. But when the time of

fruit arrives, and no fruit appears, then I may doubt. The more

clearly I at the outset hold the assurance of faith, without works, on

the word alone, the more certainly shall works follow.

And both — assurance by faith and by works — come by the

Spirit. Not by the word alone, and not by works as something that I

myself do, but by the word as the instrument of the Spirit, and by

works as the fruit of the Spirit, has a child of God the heavenly

certification that he is the Lord’s. (John 4:13; Rom. 8:13,14; 1 John

3:24)

O let us believe in Jesus as our life, and abide in Him, and

assurance of faith shall never be lacking to us.

O my Father, teach me to find my assurance of faith in a life with

Thee, in cordial reliance upon Thy promises, and in cordial

obedience to Thy commands. Let Thy Holy Spirit also witness with my

spirit that I am a child of God. Amen.

1. The importance of the assurance of faith lies in the fact,

that I cannot possibly love or serve as a child a God of whom I do not

know whether He loves and acknowledges me as His child.

2. The whole Bible is one great proof for the assurance of

faith. Just because it thus speaks of itself, it is not always named.

Abraham and Moses knew well that God had received them: otherwise they

could not serve or trust Him. Israel knew that God had redeemed them:

for this reason they had to serve God. How much more must this be the

case in the greater redemption of the New Testament? All the Epistles

are written to men of whom it is presupposed that they know and confess

that they are redeemed, holy children of God.

3. Faith and obedience are inseparable, as root and fruit.

First, there must be the root, and the root must have time without

fruits; then later on come surely the fruits: first assurance without

fruits by living faith in the word; then, further assurance from

fruits. It is in a life with Jesus that assurance of faith is exalted

firmly above all doubt.

4. Assurance of faith is much helped by confession. What I

express becomes from me more evident; I am bound and confirmed by it.

5. It is at the feet of Jesus, looking up into His friendly

countenance, listening to His loving promises, it is in intercourse

with Jesus Himself in prayer, that all doubtfulness of mind falls

away. Go thither for the full assurance of faith.

__________________________________________________________________

XXXIX. CONFORMITY TO JESUS

Foreordained to be conformed to the image of His Son.’ — Rom.

8:29

I have given you an example, that ye also should do as I have done

to you.’ — John 13:15

The Bible speaks of a twofold conformity, a twofold likeness that

we bear. We may be conformed to the world or to Jesus. The one

excludes and drives out the other. Conformity to Jesus, where it is

sought, will be secretly prevented by conformity to the world more than

anything else. And conformity to the world can be overcome by nothing

but conformity to Jesus.

Young Christian, the new life of which you have become partaker is

the life of God in heaven. In Christ that life is revealed and made

visible. What the workings and fruits of eternal life were in Jesus,

they shall also be in you: in His life you get to see what eternal life

will work in you. It cannot be otherwise: if for this end you

surrender yourself unreservedly to Jesus and the dominion of eternal

life, it will bring forth in you a walk of wonderful conformity to that

of Jesus. (Matt. 20:27,28; Luke 6:40; John 6:57; 1 John 2:6; 4:17)

To the true imitation of Jesus in His example and growth in inward

conformity to Him, two things especially are necessary. These are a

clear insight that I am really called to this, and a firm trust that it

is possible for me.

One of the greatest hindrances in the spiritual life is that we do

not know, that we do not see, what God desires that we should be.

(Matt. 22:19; Luke 24:16; 1 Cor. 3:1,2; Heb. 5:11,12) Our

understanding is still so little enlightened, we have still so many of

our own human thoughts and imaginations about the true service of God,

we know so little of waiting for the Spirit who alone can teach us. We

do not acknowledge that even the clearest words of God do not have for

us the meaning and power that God desires. And so long as we do not

spiritually discern what likeness to Jesus is, and how utterly we are

called to live like Him, there can be but little said of true

conformity. Would that we could only conceive our need of a special

heavenly instruction on this point. (1 Cor. 2:12,13; Eph. 1:17,18)

Let us for this end earnestly examine the Scriptures in order to

know what God says and desires about our conformity to Christ. (John

13:15; 15:10,12; 27:18; Eph. 5:2; Phil. 2:5; Col. 3:18) Let us

unceasingly ponder such words of Scripture, and keep our heart in

contact with them. Let it remain fixed with us that we have given

ourselves wholly to the Lord, to be all that He desires. And let us

trustfully pray that the Holy Spirit would inwardly enlighten us and

bring us to a full view of the life of Jesus so far as that can be seen

in a believer. (1 Cor. 11:1; 2 Cor. 3:18) The Spirit will convince us

that we, no less than Jesus, are absolutely called to live only for the

will and glory of the Father: to be in the world even as He is.

The other thing that we have need of is the belief that it is

really possible for us with some measure of exactness to bear the image

of our Lord. Unbelief is the cause of impotence. We put this matter

otherwise. Because we are powerless, we think we dare not believe that

we can be conformed to our Lord. This thought is in conflict with the

word of God. We do not have it in our own power to carry ourselves

after the image of Jesus. No: He is our head and our life. He dwells

in us, and will have His life work from within, outwards, with divine

power, through the Holy Spirit. (John 14:23; 2 Cor. 13:3; Eph.

3:17,18)

Yet this cannot be apart from our faith. Faith is the consent of

the heart, the surrender to Him to work, the reception of His working.

Be it unto you according to your faith,’ is one of the fundamental laws

of the kingdom of God. (Zech. 8:6; Matt 8:29; Luke 1:37,45; 28:27;

Gal. 2:20) It is something incredible what a power unbelief has to

hinder the working and the blessing of the Almighty God. The Christian

who would be partaker of conformity to Christ must specially cherish

the firm trust that this blessing is within his reach, is entirely

within the range of possibility. He must learn to look to Jesus as Him

to whom he by the grace of God Almighty can, in his measure, be really

conformable. He must believe that the same Spirit that was in Jesus is

also in him; that the same Father that led and strengthened Jesus also

watches over him; that the same Jesus that lived on earth now lives in

him. He must cherish the strong assurance that this Three-One God is

at work in changing him into the image of the Son. (John 14:19; 17:19;

Rom. 8:2; 2 Cor. 3:18; Eph. 1:19,10)

He that believes this shall receive it. It will not be without

much prayer: it will require especially converse, ceaseless intercourse

with God and Jesus. Yet he that desires it and is willing to give time

and sacrifice to it, certainly receives it.

Son of God, Effulgence of the glory of God, the very image of His

substance, I must be changed into Thine image. In Thee I see the

image and the likeness of God in which we are created, in which we

are by Thee created anew. Lord Jesus, let conformity to Thee be the

one desire, the one hope of my soul. Amen.

1. Conformity to Jesus: we think that we understand the word: but

how little do we comprehend that God really expects we should live even

as Jesus. It requires much time with Him, in prayer and pondering of

His example, at all rightly to conceive it. The writer of these

precepts has written a book on this theme, has often spoken of it, and

yet he sometimes feels as if he must cry out: Is it really true? Has

God indeed called us to live even as Jesus?

2. Like Jesus: Thoughts on the image of the Son of God and our

conformity to Him,’ is the title of a book in which the various

features of the image of Jesus and the sure way of receiving them are

set forth.

3. Conformity to the world is strengthened especially by

intercourse with it: It is in intercourse with Jesus that we shall

adopt His mode of thinking, His disposition, His manners.

4. The chief feature of the life of Jesus is this: He surrendered

Himself wholly to the Father in behalf of men. This is the chief

feature of conformity to Him: the offering up of ourselves to God for

the redemption and blessing of the lost.

5. The chief feature His inner disposition was — childlikeness:

absolute dependence on the Father, great willingness to be taught,

cheerful preparedness to do the will of the Father. Be specially like

Him in this.

__________________________________________________________________

XL. CONFORMITY TO THE WORLD

I beseech you, brethren, to present your bodies a living

sacrifice, holy, acceptable to God. And be not fashioned according to

this world: but be ye transformed by the renewing of your mind, that ye

may prove what is the good and acceptable and perfect will of God.’ —

Rom. 12:1,2

Be not conformed to this world. But what is conformity to

the world? The opposite of conformity to Jesus: for Jesus and the

world stand directly opposed to each other. The world crucified Him.

He and His disciples are not of the world. The spirit of this world

cannot receive the Spirit of God, for it sees Him not and knows Him

not. (John 14:17; 17:14,16; 1 Cor. 2:6,8)

And what is the spirit of this world? The spirit of this world is

the disposition that animates mankind in their natural condition, where

the Spirit of God has not yet renewed them. The spirit of this world

comes from the Evil One, who is the prince of this world, and has

dominion over all that are not renewed by the Spirit of God. (John

14:30; 16:11; 1 Cor. 2:12)

And in what does the spirit of this world, or conformity to it,

manifest itself? The word of God gives the answer: All that is in the

world, the lust of the flesh, and the lust of the eyes, and the

vainglory of life, is not of the Father, but is of the world.’ The

craving for pleasure or the desire to enjoy the world; the craving for

property, or the desire to possess the world; the craving for glory, or

the desire to be honoured in the world: these are the three chief forms

of the spirit of the world. (1 John 2:15,16)

And these three are one in root and essence. The spirit of this

world is, that man makes himself his own end: he makes himself the

central point of the world: all creation, so far as he has power over

it, must serve him; he seeks his life in the visible. This is the

spirit of the world: to seek one’s self and the visible. (John 5:44)

And the Spirit of Jesus: to live not for one’s self and not for the

visible, but for God and the things that are invisible. (2 Cor. 4:18;

5:7,15)

It is a very terrible and serious thought that once can carry on a

busy fashionable life, free from manifest sin or unrighteousness, and

yet remain in the friendship of the world, and thereby in enmity

against God. (Jas. 4:4)

Where the care for the earthly, for what we eat and what we should

drink, for what we possess or may still get into possession, for what

we can have brought forth in the earth and made to increase, is the

chief element in our life, there we are conformed to this world. It is

a terrible and a very serious thought that one can maintain to all

appearance a Christian life and think that one is trusting in Christ,

while yet one is living with the world for self and the visible. (Matt.

6:32,33) For this reason the command comes to all Christians with

great emphasis: Be conformed, not to this world, but to Jesus.

And how can I, for this end, come to be not conformed to the

world? Read our text over again with consideration: we read there two

things. Observe what goes before. It is those that have presented

their bodies to God as a sacrifice on the altar that have it said to

them: Be not conformed to the world. Offer yourself to God — that is

conformity to Jesus; live every day as one that is offered up to God,

crucified in Christ to the world: then you shall not be conformed to

the world. (Gal. 6:14)

Observe also what follows: Be transformed by the renewing of your

mind, that ye may prove what is the perfect will of God. There must be

a continuous growing renewal of our mind. This takes place by the Holy

Spirit, when we let ourselves be led by Him. Then we learn to judge

spiritually of what is according to the will of God and what is

according to the spirit of the world. A Christian who strives after

the progressive renewal of his whole mind shall not be conformed to the

world: the Spirit of God makes him conformed to Jesus. (2 Cor.

6:14,16; Eph. 5:17; Heb. 5:14)

Christians, pray, do believe that Jesus has obtained for you the

power to overcome the world, with its deep hidden seductions to living

for ourselves. Believe this: believe in Him as Victor: and you also

have the victory. (John 16:33; 1 John 5:4,5)

Precious Lord, we have presented ourselves to Thee as living

sacrifices. We have offered up ourselves to God. We are not of the

world, even as Thou art not of the world. Lord, let our mind be

enlightened by the renewing of the Holy Ghost, that we may rightly

see what the spirit of this world is. And let it be seen in us that

we are not of this world, but are conformed to Jesus. Amen.

1. Worldly pleasures. Is dancing sin? What harm is there in

playing billiards? Why may a Christian not go to the play? One has

sometimes wished that there were in the Scriptures a distinct law to

forbid such things. God has intentionally not given this. If there

were such a law, it would make men only externally pious. God would

put each one upon trial whether his inner disposition is worldly or

heavenly. Pray, learn Rom. 12:1,2 by heart, and ask the Spirit of God

to make it living in you. The Christian who offers himself up to God,

and becomes transformed by the renewing of the mind to prove the

perfect will of God, will speedily learn whether he may dance or play

billiards. The Christian who is afraid only of hell, but not of

conformity to the world, cannot see what the Spirit of God gives His

children to see.

2. It is remarkable that the trinity of the god of this world, in

John’s Epistle, is seen as well in the temptation in Paradise as in

that of the Lord Jesus.

The lust of the flesh:

The woman saw that the tree was good for food.

Command that those stones become bread.

The lust of the eyes:

And that it was a delight to the eyes.

The devil showeth Him all the kingdoms of the world.

And the vainglory of life.

And that the tree was to be desired to make one wise.

Cast Thyself down.

3. Consider what I say to you: It is only conformity to Jesus

that will keep out conformity to the world. Let conformity to Jesus be

the study, the endeavour of your soul.

__________________________________________________________________

XLI. THE LORD’S DAY

And God blessed the seventh day, and hallowed it: because that in

it He rested from all His work which God had created.’ — Gen. 2:3

On that day, the first day of the week, Jesus came and stood in

the midst, and saith unto them, Peace be unto you.’ — John 20:19

I was in the Spirit on the Lord’s day.’ — Rev. 1:10

Man abides under the law of time. He must have time for what he

would do or obtain. In a wonderful way God gives him time for

intercourse with Himself. One day in seven God separated for

fellowship with Himself.

The great object of God’s gift of this day is said to be, that it

may serve as a token that God desires to sanctify man. (Ex. 31:13,17;

Ezek. 20:12,20) Endeavour, pray, to understand well that word holy:’

it is one of the most important words in the Bible. God is the Holy

One: that alone is holy to which God communicates His holiness by

revealing Himself thereby. We know that the temple was holy, because

God dwelt there. God had taken possession of it. He gave Himself to

dwell there. So would God also sanctify man, take possession of him,

fill him with Himself, with His own life, His disposition, His

holiness. For this end, God took possession of the seventh day,

appropriating it to Himself: He sanctified it. And He calls man also

to sanctify it, and to acknowledge it as the Lord’s day, the day of the

Lord’s presence and special working. He that does this, that

sanctifies this day, shall, as God has promised, be sanctified by Him.

(Read with attention Ex. 31:12-17, especially verse 13.)

God blessed the seventh day by sanctifying it. The blessing of

God is the power of life, lodged by Him in anything, whereby it has a

result full of blessing. Grass, and cattle, and man He blessed with

power to multiply. (Gen. 1:22,28; 22:17) And so He lodged in the

seventh day a power to bless: the promise that every one that

sanctifies this day shall be sanctified and blessed by it. We must

accustom ourselves always to think of the Sabbath as a blessed day,

that certainly brings blessing. The blessing bound up with it is very

great. (Isa. 46:4,7; 48:13,14)

There is still a third word that is used of the institution of the

Sabbath: God rested on the seventh day,’ and, as it stands in Exodus,

was refreshed’ or gladdened. God would sanctify and bless us, by

introducing us into His rest. He would bring us to see that we are not

to burden ourselves with our cares and weakness: we are to rest in Him,

in His finished work, in His rest, which He takes because all is in

order. This rest is not the outward cessation of employments; no: it

is the rest of faith, by which we cease from our works as God did from

His, because all is finished. Into this rest we enter by faith in the

finished work of Jesus, in surrender to be sanctified by God. (Heb.

4:3,10)

Because Jesus finished the second creation in His resurrection,

and we, by the power of His resurrection, enter into life and rest, the

seventh day is changed to the first day of the week. There is no

specific statement on this point: under the New Testament, the Spirit

takes the place of the law. The Spirit of the Lord led His disciples

to the celebration of this day. It was the day, not only on which the

Lord was raised, but also on which, in all likelihood, the Spirit was

poured out: not only on which the Lord manifested Himself during the

forty days, but on which the Spirit also specially worked (John

20:1,19,26; Acts. 1:8; 20:7: 1 Cor. 26:2; Rev. 1:10)

The chief lessons that we have to learn about this day are the

following: —

The principal aim of the Sabbath is to make you holy, as God is

holy. God would have you holy: this is glory, this is blessedness:

this is His blessing, this His rest. God would have you holy, filled

with Himself and His holiness. (Ex. 29:43,45; Ezek. 37:27,28; 1 Pet.

1:15,16)

In order to sanctify you, God must have you with Him, in His

presence and fellowship. You are to come away from all your struggling

and working to rest with Him: to rest quietly, without exertion or

anxiety, in the certitude that the Son has finished everything, that

the Father cares for you in everything, that the Spirit will work

everything in you. In the holy rest of a soul that is converted to

God, that is silent towards God, that remains silent before His

presence to hear what God speaks in him, that reckons upon God to

achieve all, God can reveal Himself. (Ps. 52:2,6; Hab. 2:20; Zech.

2:13; John 19:30) It is thus that He sanctifies us.

We sanctify the day of rest, first by withdrawal from all external

business and distraction; but then especially by employing it as God’s

day, belonging to the Lord, for what He destined it, fellowship with

Himself.

Take heed, on the other hand, that you do not use the day of rest

only as a day for the public observance of divine worship. It is

especially in private personal intercourse that God can bless and

sanctify you. In the church, the understanding is kept active, and you

have the ordinances of preaching, united prayer and praise, to keep you

occupied. But we do not there always know whether the heart is really

dealing with God, is taking delight in Him. This takes place in

solitude. O, accustom yourself, then, to be alone with the Lord your

God. Not only speak to Him: let Him speak to you: let your heart be

the temple in whose holy silence His voice is heard. Rest in God: then

will God say of your heart: This is my rest, here will I dwell. (Ps.

122:13,14)

Young Christian, set great store by the holy, the blessed day of

rest. Long for it. Thank God for it. Keep it very holy. And, above

all, let it be a day of inner fellowship with your God, of a living

converse with His love.

Holy God, I thank Thee for the holy day which Thou givest me as a

token that Thou wilt sanctify me. Lord God, it is Thou who didst

sanctify the day by taking it for Thyself: sanctify me in like

manner by taking me for Thyself. Teach me so to enter into Thy

rest, so to find my rest in Thy love, that my whole soul shall be

silent before Thee, in order that Thou mayest make Thyself and Thy

love known in me. And let every Sabbath be to me a foretaste of the

eternal rest with Thee. Amen.

1. The Sabbath was the first of all the means of grace,

instituted even before the Fall. You cannot see too high a value upon

it.

2. Observe how specially the Three-One God has revealed Himself

upon the day of rest. The Father rested on this day. The Son rose

from the dead upon it. The Spirit sanctified this day by His special

workings. You may on this day expect the fellowship and the powerful

workings of the Three-One.

3. What is meant by the word holy’? Of what is the day of rest a

token, according to Ex. 31:13? How did God sanctify the day of rest?

How does He sanctify us?

4. There are in this country peculiar difficulties in the way of

the quiet celebration of the day of rest in a village, where the church

is often very full. Yet one can lay aside that which is unnecessary

and receive the influx of company. We can fix an hour in which there

shall be reading and singing.

5. It is a matter of great importance to bring up children

aright, for the sanctification of the Sabbath day, by avoiding worldly

society and conversation, by accustoming them to read something that

may be useful for them. For the younger children, there should be in

every place a Sabbath school. For the older children, it would be well

to come together in connection with such a book as this, every one with

a Bible, and to review texts.

6. There is no better day than the Lord’s day for doing good to

body and soul. Let the works of Satan on this day come to an end, and

work for the heathen and the ignorant be carried forward.

7. The principal point is this: the day of rest is the day of

God’s rest, of rest in and with God, and of intercourse with Him. It

is God that will sanctify us. He does this by taking possession of us.

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XLII. HOLY BAPTISM

Go ye therefore, and make disciples [5] of all the nations,

baptizing them into the name of the Father and of the Son and of the

Holy Ghost: teaching them to observe all things whatsoever I commanded

you.’ — Matt. 28:19

He that believeth and is baptized shall be saved.’ — Mark. 26:16

In these words of the institution of baptism, we find its meaning

comprehended as in a summary. The word teach’ means: make disciples of

all the nations, baptizing them.’ The believing disciple, as he is

baptized in the water, is also to be baptized or introduced into the

name of the Three-One God. By the name of the Father, the new birth

and life as a child in the love of the Father are secured to him: (Gal.

3:26,27; 4:6,7) by the name of the Son, participation in the

forgiveness of sins and the life that is in Christ: (Col. 2:12) by the

name of the Holy Spirit, the indwelling and progressive renewal of the

Spirit. (Tit. 2:5,6) And every baptized believer must always look upon

baptism as his entrance into a covenant with the Three-One God, 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 life-long

study to know and enjoy all the blessing that is presented in baptism.

In other passages of Scripture the thrice twofold blessing is

again set forth separately: thus 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

Sprit, he cannot enter into the kingdom of God.’ The baptized disciple

has in God a Father, and he has to live as a child in the love of this

Father. (John 3:3,5)

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: hence

baptism is also the sacrament of the beginning of the Christian life;

but of a beginning that is maintained through the whole life. It is on

this account that in Rom. 6 baptism is represented as the secret of the

whole of sanctification, the entrance into a life in union with Jesus.

Or are ye ignorant that all we who were baptized into Christ Jesus were

baptized into His death?’ And then follows in verse 4-11, the more

precise explanation of what it is to be baptized into the death of

Jesus, and to arise out of this with Him for a new life in Him. This

is elsewhere very powerfully comprehended in this one word: As many of

you as were baptized into Christ did put on Christ.’ This alone is the

right life of a baptized disciple: he has put on Christ. (Rom. 6:3,4;

Gal. 3:27; Col. 2:12) As one is plunged into water and passes under

it, so is the believing confessor baptized 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 there is connected with

baptism the promise of the Spirit, not only as the Spirit of

regeneration, but as the gift bestowed from heaven upon believers for

indwelling and sealing, for progressive renewal. He saved us through

the washing of regeneration and renewing of the Holy Ghost, which He

poured out upon us richly.’ Renewal is here the activity of the

Spirit, whereby 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. (Rom. 12:2; Eph. 4:23; Tit. 2:5,6)

And all this rich blessing which lies in baptism is received by

faith. He that believeth, and is baptized, shall be saved.’ Baptism

was not only a confession on man’s part of the faith that he who would

be a disciple already had, but equally on God’s part a seal for the

confirmation of faith, a covenant token in which the whole treasury of

grace lay open, to be enjoyed throughout life. As often as a baptized

believer sees a baptism administered, or reflects upon it, it is to be

to him an encouragement to press by an over-growing faith into the full

life of salvation that the Three-One 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

baptized into the death of Christ, has put on Christ: the Holy Spirit

is in him to give him all this as his daily experience. (Eph. 4:14,15;

Col 2:16)

Lord God, make Thy holy baptism always operative in my soul as the

experience that I am baptized into the death of Christ. And let Thy

people everywhere understand by Thy Spirit what rich blessing lies

thrown open in the baptism of their children. Amen.

And what are we now to think of Infant Baptism? With the

assurance that those who cleave only to God’s word, namely, the

Baptists, will say to us: You cannot adduce a single passage in

Scripture where the baptism of little children is spoken of.

Our answer is that this is thoroughly taught us in Scripture, not

indeed by separate texts, but by its whole tenor. The reason why the

Lord Jesus did not name children specially, was that this was

altogether unnecessary. From the time of Abraham onwards God had

engrained it in His people, that in His covenant He always reckoned

parents and children together. He deals, not with separate individuals

alone, but with households: the faith of a father held good for the

child, so long as the child did not violate the covenant.

a. In Abraham, Isaac obtained part; in every father amongst the

people of Israel his child obtained part in the covenant between Me and

thee, and thy seed after thee, to be a God unto thee, and thy seed

after thee.’ (Gen. 17:7.)

b. Even so in connection with the Passover, it was ordained that,

when a stranger would join the people, all his males should be

circumcised. (Ex. 12:48)_ Up to the time of Christ it was

unquestionably the case that, when any one belonged to the people of

God or desired to become attached to them, his little children were

received along with him. If the Lord had desired to change this, a

very express injunction was needed for the purpose.

c. How expressly did the Lord Jesus declare of children: Of such

is the kingdom of God.’ And under the kingdom should he not have as a

Christian the privilege that he had as a Jew? Yes: the covenant of

Abraham is still confirmed from child to child.

d. The answer of Paul to the goal-keeper confirms the continuance

of what God had instituted: Believe in the Lord Jesus and thou shalt be

saved, and thy house.’ Although there were no children in that house,

this promise confirms the principle that God deals, not merely with

individuals, but with households.

e. Therefore are your children holy.’ Since the child itself is

holy, it has of itself a right to the holy token of the covenant.

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[5] The Dutch version, like our Authorized, has teach’ here.

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XLIII. THE LORD’S SUPPER

The cup of blessing which we bless, is it not a communion of the

blood of Christ? The bread which we break, is it not a communion of

the body of Christ?’ — 1 Cor. 10:16

He that eateth My flesh and drinketh My blood abideth in Me, and I

in him. He that eateth Me, he also shall live because of 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 shall live by Me.’ (Ps. 42:3; Matt. 4:4; John 6:51)

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 would also penetrate to the body, (Rom. 8:23; 1

Cor. 6:13, 15,19,20; Phil. 3:21) Redemption is not complete until

this mortal body also shall share 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 the working whereby He subdues all things to

Himself. It is not simply because all that is corporeal is more clear

and intelligible for us, that the Lord gives Himself in the bread of

the Supper. No: by the body, Scripture often understands the whole

man. In the Supper, Christ would take possession of the whole man,

body and soul, to renew and sanctify it 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. (Matt. 26:26;

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

This feeding with the body of Christ takes place, on the side of

the Lord by the Spirit, on our side by faith. On the side of the Lord

by the Spirit: for the Spirit communicates to us the power of the

glorified body, whereby even our bodies, according to Scripture, become

members of His body. (1 Cor. 6:15,17; 12:13; Eph. 5:23,30) The Spirit

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, above

what can be seen or understood, reckons on the wonder-working power of

the Holy Spirit to unite us really, alike in soul and body, with our

Lord, by communicating Him inwardly to us. (Luke 1:37; 1 Cor. 2:9,12)

This is what the Heidelberg Catechism intends in Question and

Answer 76.

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, and thereby to obtain forgiveness of

sins and eternal life, but also therewith, by the Holy Spirit, who

dwells alike in Christ and in us, to be so united more and more with

His blessed body, that we, although He is in heaven and we are upon

earth, are nevertheless flesh of His flesh and bone of His bone, and so

live and are governed eternally by one Spirit, as the members of our

body by a soul.’ [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 sins, 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 to this:

complete oneness with Jesus through the Spirit. (Matt. 26:28; Luke

22:19; John 6:56; 25:4; 1 Cor. 10:17; 11:25; Rev. 3:20) He that

eateth My flesh and drinketh My blood abideth in Me, and I in him. He

that eateth Me, he shall live by Me.’

It is readily understood that the blessing of the Supper depends

very much on preparation within the inner chamber, on the hunger and

thirst with which one longs for the living God. (Job. 11:13; Isa.

45:1,3; Matt. 5:6; Luke 1:53; 1 Cor. 11:8) Do not imagine, however,

that the Supper is nothing but an emblematic token of what we already

have by faith in the word. No: it is a spiritual actual communication

from the exalted Lord in heaven of the powers of His life: yet 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 expect that the Lord will, with His heavenly power, in a way to

you incomprehensible, yet sure, renew your life.

Blessed Lord, who didst institute the Supper in order to communicate

Thyself to Thy redeemed as their food and their power of life, O

teach us to use the Supper. Teach us at every opportunity to eat

and to drink with great hunger and thirst for Thyself and for full

union with Thee, believing that the Holy Spirit feeds us with Thy

body and gives us to drink of Thy blood. Amen.

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. Preaching and addresses may make an edifying

impression, while there is little power or blessing.

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 us, 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 covenant feast; a love feast;

a feast of hope. But all these separate thoughts are only subordinate

parts of the principal element: the living Jesus would give Himself to

us in the most inward union. The Son of God would descend into our

inmost parts; He would come in to celebrate the Supper with us. He

that eateth My flesh and drinketh My blood, let him abide 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

intercourse with Jesus.

7. To hold festival with God at His table is something of

unspeakable importance. Pray, do not suppose that, because you are a

Christian, it is easy for you to go and sit down. No: betake yourself

to solitude with Jesus, that He may speak to you and say how you are to

prepare you heart to eat with Him, yea, with Himself.

It is very useful to take the whole week before the Supper for

preparation and the whole week after for reflection.

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[6] Der Heidelbergische Catechismus,’ 28, 5:76.

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XLIV. OBEDIENCE

Now therefore, if ye will obey My voice indeed, ye shall be a

peculiar treasure unto Me from among all peoples.’ — Ex. 19:5

The Lord will surely bless thee, if thou only diligently hearken

unto the voice of the Lord thy God.’ — Deut. 25:4,5

By faith Abraham obeyed. — Heb. 11:8

He learned obedience by the things which He suffered; and having

been made perfect, He became unto all them that obey Him the author of

eternal salvation.’ — Heb. 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. (Rom. 5:19; 6:16;

1 Pet. 1:2,14,22) God cannot possibly take pleasure in those who are

not obedient, or bestow His blessing upon them. If ye will obey My

voice indeed, ye shall be a peculiar treasure unto Me;’ The Lord will

surely bless thee, if thou only diligently hearken unto the voice of

the Lord thy God.’ These are the eternal principles according to which

alone 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.’ He was in the love of

the Father, but could not abide there otherwise than by obedience. And

He says that this is equally for us the one way to abide 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 that through faith in

Jesus walks in this way shall come to God. (Gen. 22:17,18; 26:4,5; 1

Sam. 25:22; John 25:10)

How gloriously is this connection betwixt the obedience of Jesus

and our own expressed in Heb. 5: 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 unanimity. 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 token: obedience to God. (Rom. 6:17; 2 Cor. 10:5;

Phil. 2:8)

This obedience is a characteristic of the life of faith. It is

called the obedience of faith. (Acts. 6:7; Rom. 1:5; 16:26) There is

nothing in earthly things that so spurs on 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:’ according to what

I believe shall my works be. 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. Faith in the overflowing

blessing which the Father gives to it, faith in the promises of the

love and indwelling of God, of the fulness of the Spirit which comes by

this channel, strengthens for obedience. (Deut. 28:1; Isa. 63:5; John

14:15,11,23; Acts. 5:32)

The power of this faith, again, as also of obedience lies

especially in intercourse with the living God Himself. There is but

one Hebrew word for obeying voice’ and hearing voice:’ to hear aright

prepares 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, when I hear the voice of God,

that I shall 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. (Gen. 12:1,4; 31:13,16; Matt. 14:28;

Luke 5:5; John 10:4,27) O let us then wait in silence upon God, and

set our soul open before Him, 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 shall we 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 token of integrity. And shall God, the

living, glorious God, find no obedience with us? (Mal. 1:6; Matt.

7:21) No: let cheerful, punctual, precise obedience from the beginning

be the token of the genuineness of our fellowship with the Son whose

obedience is our life.

O Father, who makest us Thy children in Christ, Thou makest 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 shall be the highest joy of our life. Teach us in

everything only to seek to know what Thou desirest and then to do

it. Amen.

For a life of obedience these things are required: —

1. Decisive surrender. I must no longer have to ask in every

single case: Shall I or shall I not, must I, can I, be obedient? No:

it must be such an unquestionable thing, that I shall know of nothing

else than to be obedient. He that cherishes such a disposition and

thinks of obedience as a thing that stands firm, shall find it easy,

yea, shall literally taste in it great joy.

2. The knowledge of God’s will through the Spirit. Pray, do not

imagine that, because you know the Bible in some sort, 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

men: all doing of what is right teaches men 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 shall 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.

__________________________________________________________________

XLV. THE WILL OF GOD

Thy will be done, as in heaven so on earth.’ — Matt. 6:10

The glory of heaven, where the Father dwells, is that His will is

done there. He who would taste the blessedness of heaven must know the

Father who is there, and do His will, as it is done in heaven. (Dan.

4:35)

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 finds place in this invisible world. All these beings possess

each their free personal will. The will, however, has in

self-conscious freedom, by its own choice, become one with the holy

will of the holy 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? Wherefore is it that the petition, Thy will

be done as in heaven,’ is for the most part coupled with thoughts of

the severe, the trying elements in the will of God, of the

impossibility of our always rejoicing in God’s will? The cause is

this: we do not take pains to know the will of God in its glory and

beauty, as the emanation of love, as the source of power and joy, 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 this will appears in conflict with our own. O let us no longer

do this, but take pains to understand that in the will of God all His

love and blessedness are comprehended and can be apprehended by us.

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

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 beholdeth the

Son and believeth on Him should have eternal life.’ The will of God is

the rescue of sinners by faith in Christ. He that surrenders himself

to this glorious will to seek souls shall have the assurance that God

will bless his work to others; for he carries out God’s will, even as

Jesus did it. (John 4:35; 5:30; 6:38,40)

It is not the will of your Father which is in heaven that one of

these little ones should perish.’ The will of God is the maintenance,

the strengthening, the keeping of the weakest of His children. What

courage shall he have who unites himself cordially with this will.

(Matt. 28:14)

This is the will of God, even your sanctification.’ With His

whole heart, with all the power of His will, is God willing to make us

holy. If we but open our heart to believe that it is not the law, but

the will of God, something that He certainly gives and does where we

permit Him, then shall we rejoice over our sanctification a stable and

sure. (1 Thess. 4:3; 5;23)

In everything give thanks: for this is the will of God in Christ

Jesus to you-ward.’ A joyful, thankful life is what God has destined

for us, is what He will work in us: what He desires, that He certainly

does in those who do not withstand Him, but receive and suffer His will

to work in them. (1 Thess. 5:18)

What we require then is to surrender our spirit to be filled with

the thought, that 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, shall we not then yield

ourselves with the whole heart, that this will may bring itself to

accomplishment in us? (Rom. 12:2)

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

2:17) Let us think of the glory of heaven as consisting in the doing

of God’s will, and make the choice that that our life on earth shall

be. And let us with prayer and meditation suffer ourselves to be led

of the Spirit to know this will aright. (Rom. 12:2; Col. 1:9; 4:12;

Heb. 10:36; 13:21)

When we have thus 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 also to bear this will where it appears to be contrary to our

nature. We shall be so filled with the adoration of God and His will,

that we shall 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 honoured. (Ps. 42:9; Matt. 26:39; Heb. 10:7,9)

O my Father, this was the glory of the Lord Jesus, that He did not

His own will, but the will of His Father. This His glory I desire

to have as mine. Father, open mine eyes and my heart to know the

perfection, the glory of Thy will, and the glory of a life in this

will. Teach me to understand Thy will aright, then willingly and

cheerfully to execute it; and where I have to hear it, to do this

also with filial adoration. Amen.

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 Rom.

12:2, and pray earnestly to see God’s will aright.

3. Learn always 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 His

child should be proved thereby. 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. On this point read the chapter, Is God in

everything?’ In the excellent little book, The Christians Secret of

Salvation.’ [7]

4. When God gave a will to man, He gave him a power whereby he

could accept or reject the will of God. Child of God, pray, open your

will to receive the will of God with its full power, and to be filled

with it. This is heavenly glory and blessedness, to be conscious every

day: 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.

__________________________________________________________________

[7] [The Christian’s Secret of a Happy Life, by H .W. S. F. E. Longely,

chap. 8 p. 83. — Translator]

__________________________________________________________________

XLVI. SELF-DENIAL

Then said Jesus unto His disciples, If any man would come after

Me, let him deny himself, and take up his cross and follow Me.’ —

Matt. 16:24

Self-denial was an exercise of which the Lord Jesus often spoke.

He mentioned it several times as an indispensable token of every true

disciple. He connects it with cross-bearing and losing life. (Matt.

10:38,39; Luke 9:23; 14:27; John 12:24,25) Our old life is so

sinful, and remains to the end so sinful, that it is never in a

condition for anything good. It must therefore be denied and

mortified, in order that the new life, the life of God, may have free

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

Let the young Christian resolve from the very beginning to deny himself

wholly, in accordance with the injunction of his Lord. At the outset,

it seems severe: 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 mindest not the things of God, but the

things of men.’ You must deny yourselves and your own thoughts. We

must be careful that the activity of our understanding with the word

and prayer, in endeavouring to reach the knowledge of what is God’s

will, does not deceive us with a service of God that is not in spirit

and in truth. Deny your carnal understanding; bring it to silence; in

holy silence give place to the Holy Spirit; let the voice of God be

heard in your heart. (Matt. 26:21; 1 Cor. 1:17,27; 2:6; Col. 2:18)

Deny also your own will, with all its lusts and desires. Let it

be once for all unquestionable that the will of God in everything is

your choice, and that therefore every desire that does not fall in with

this will, must be mortified. Pray, believe that in the will of God

there is heavenly blessedness, and that therefore self-denial appears

severe only at the outset, but, when you exercise yourself heartily in

it, becomes a great joy. Let the body with all its life abide under

the law of self-denial. (Matt. 26:39; Rom. 6:13; 1 Cor. 9:25,27)

Deny also your own honour. Seek not it, but the honour of God.

This brings such a rest into the soul. How can ye believe,’ says

Jesus, which receive glory one of another?’ Although your honour 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.’ (John 5:44; 7:18; 8:50; 1 Thess. 2:6)

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 have it not, 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 that dies to its own power, that the Holy

Spirit decides to dwell and bring the power of God. (2 Cor. 3:5; 12:9)

Deny especially your own interests. Live not to please yourself,

but your neighbour. He that seeks his own life shall lose it; he that

would live for himself shall not find life. But he that would really

imitate Jesus, to share in His joy, let him give his life as He did,

let him sacrifice his own interests. (Rom. 15:1,3; 1 Cor. 10:23,24;

Eph. 2:4)

Beloved Christian, at conversion you had to make a choice betwixt

your own self and Christ, which you should obey. You then said: Not I,

but Christ’ Now you are to confirm this choice every day. The more you

do so, the more joyful and blessed will it be for you to renounce the

sinful self, to cast aside unholy self-working, and suffer Jesus to be

all. The way of self-denial is a way of deep heavenly blessedness.

There are very many Christians that observe nothing of this way.

They would have Jesus to make them free from punishment, but not to

liberate them from themselves, from their own will. But the invitation

to discipleship still always rings: If any man would come after Me, let

him deny himself, and take up his cross and follow Me.’

The reason as well as the power for self-denial, we find in the

little word Me. If any man would 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. Where

one’s own self had everything to say, it must be nothing. This it

would fain not be: on this account there must be all the day denial of

one’s self, imitation of Jesus. He, with His teaching, His will, His

honour, His interests, must fill the heart. But he that has and knows

Him, willingly denies himself: Christ is so precious to him, that he

sacrifices everything, even himself, to win Him. (Gal. 2:20; Phil.

3:7,8)

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

bargain: Not I, but Christ:’ I nothing, Christ everything. Ye died,’

and no longer have power, or will, or honour; your life is hid with

Christ in God:’ Christ’s power and will alone prevail. O soul,

cheerfully deny that sinful wretched self, in order 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 shall I yield to its fancy. Teach

me so to know Thee that it shall be impossible for me to do anything

else than to offer up myself to possess Thee and Thy life. Amen.

1. Of the denial of the natural understanding Tersteegen says:

God and His truth are never known aright, save by such an one as, by

the dying of his carnal nature, his inclinations, passions, and will,

is made very earnest and silent; and by the abandonment of the manifold

deliberations of the understanding, has 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, that it may collect itself silently in the

heart, and dwell as in the heart with God. Not in the head, but 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. Any

one that 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 several times said, that when you read or pray you

must at every opportunity keep quiet for a little 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, that He may speak there. In the heart is the temple where worship

in spirit and truth takes place. Distrust, deny your understanding in

spiritual things. The natural understanding is in the head: the

spiritual understanding is in the heart, the temple of God. O 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 privation. The word of God makes

unceasing joy a duty. This gladsome disposition, which, hailing from

eternity, has all change and vicissitude under foot, 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 shall I know where

and when to deny myself? Do so always and in everything. And if you

do not rightly understand that answer, know that no one can give you

the right explanation of it but Jesus Himself. To imitate Him, to be

taught of Him, is the only way to self-denial. Only when Jesus comes

in, does self go out.

__________________________________________________________________

XLVII. DISCRETION

For wisdom shall enter into thine heart, and knowledge shall be

pleasant unto thy soul; discretion shall watch over thee, understanding

shall keep thee.’ — Prov. 2:10,11

My son, keep sound wisdom and discretion: so shall they be life

unto thy soul.’ — Prov. 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: amongst the

people of God, it is often the cause of much evil and misery. 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’

(margin, rashness). (2 Sam. 6:7; Ps. 106:38; Prov. 12:18)

What discretion is, 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 set, which are to be always on

the watch, to know and to give warning when the enemy approaches.

Advance guards are sent out that the territory and power of the enemy

may be known. This prudence, which looks out beforehand and looks

round, is indispensable.

The Christian lives in the province of the enemy. All that

surrounds him may become a snare or an occasion of sin. Therefore his

whole walk is to be carried out in a holy reserve and watchfulness, in

order that he may do nothing indiscreet. He watches and prays that he

may not enter into temptation. (Matt. 26:41: Luke 1:36; Eph. 6:18;

1 Pet. 4:7; 5:8) Prudence keeps guard over him. (1 Sam. 18:14; Matt.

10:16; Luke 1:17; 16:8; Eph. 5:15; Tit. 2:4)

Discretion keeps watch over the lips. O what loss many a child of

God suffers by the thought that if he only speaks nothing wrong, he may

speak what he will. He knows not how, through much speaking, the soul

becomes ensnared in the distractions of the world, because in the

multitude of words there is not wanting transgression. Discretion

endeavours not to speak, save for the glory of God and blessing to

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

Over the ear also discretion keeps guard. Through the gate of the

ear comes to me all the news of the world, all the indiscreet speech of

others, to infect me. Very hurtful for the soul is eagerness for

news. One can afterwards no more look into one’s self: one lives

wholly in the world round about. Corinth was much more godless than

Athens; but in this last place, where they spent their time in nothing

else but either to tell or to hear some new thing,’ very few were

converted. Take heed, says Jesus, what ye hear. (Prov. 2:2; 18:15;

Mark 4:24; Acts. 17:21)

On this account, discretion keeps watch over the society in which

the Christian mingles. He that separateth himself seeketh his own

desire.’ The child of God has no the freedom to yield himself to the

society of the world so much and so long as he would: he must know the

will of his Father. (Ps. 1:1; Prov. 28:1; 2 Cor. 6:14; 2 Thess.

3:14; 2 John 10,11)

Discretion keeps watch over all lawful occupations and

possessions. It knows how gradually and stealthily the love of money,

worldly-mindedness, the secret power of the flesh, obtains the upper

hand, and that it can never reckon itself free from this temptation.

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

And, above all, it keeps watch over the heart, because there are

the issues of life, there is the fountain out of which everything

springs. Remembering the word, he that trusteth in his own heart is a

fool,’ it walks in deep humility, and it works out salvation with fear

and trembling. (Prov. 3:21,23; 4:23; 28:16; Jer. 31:33)

And whence has the soul the power to be with a never-resting

watchfulness on its guard against the thousand dangers that surround it

on all sides? Is it not fatiguing, exhausting, harassing, to have thus

to watch always and never to be at rest in the certainty that there is

no danger? No: absolutely not. Discretion brings just the highest

restfulness. It has its security and strength in its heavenly Keeper,

who slumbers not nor sleeps. In confidence in Him, under the

inspiration of His Spirit, discretion does its work: the Christian

walks as one that is wise; the dignity of a holy prudence adorns him in

all his actions. The rest of faith, the faith that Jesus watches and

guards, binds to Him in love, and 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.

O Lord my God, guard me, that I may not be of the indiscreet in

heart. Let the prudence of the righteous always characterize me, in

order that in everything I may be kept from giving offense. Amen.

1. To one who bestowed great care on having his horse and cart in

thoroughly good order, it was once said: Come, it is not necessary to

be always taking so much pains with this. His answer was: I have

always found 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 prudence of the

righteous.’

2. Discretion has its root in self-knowledge. The deeper my

knowledge of my impotence and the sinfulness of my flesh is, the

greater is the need of watchfulness. It is thus 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 keeping us in mind. It is from

Him that our discretion comes.

4. Its activity is not limited to ourselves: it reaches out

especially to our neighbour, in the way of giving him no offense, and

in laying no stumbling-block in his way. (Rom. 14:13; 1 Cor. 8:9;

10:32; Phil. 1:10)

5. It 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 town-clerk of Ephesus: Ye ought to be quiet, and to do nothing

rash.’

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 certitude of victory. Discretion watches against rashness, but

enhances the courage of faith.

__________________________________________________________________

XLVIII. MONEY

Money answereth all things.’ — Eccles. 10:19

I verily dedicate the silver unto the Lord from my hand.’ — Judg.

17:3

Thou oughtest therefore to have put my money to the bankers, and

at my coming I should have received back mine own with interest.’ —

Matt. 25:27

It is in his dealing with the world and its possessions, that the

Christian finds one of the opportunities in which he is to manifest his

self-denial and the spirit of discretion. (John 17:15,16; 1 Cor.

7:31) Since it is in money that all value or property on earth will

finds its expression, so it is especially in his dealing with money

that he can show whether he is free from worldliness to deny himself

and to serve his God. In order rightly to comprehend this, we must

consider for a little what falls to be said about money.

What is money the token of? It is the token of the work by which

a man earns it: of his industry, and zeal, and ability in that work: of

his success and the blessing of God upon the work. It is also the

token of all that I can do with money: the token of the work that

others would do for me, of the power that I thereby have to accomplish

what I desire, of the influence which I exercise on those that are

dependent upon me for my money: a token of all the possessions or

enjoyments that are to be obtained by money: a token of all upon earth

that can make life desirable: yea, a token of life itself, which

without the purchase of indispensable food cannot be supported.

Money is thus, indeed, of earthly things, one of the most

desirable and fruitful. No wonder that it is thus esteemed by all.

What is the danger of money? What is the sin that is done with

it, that the Bible and experience should so warn us to be prudent in

dealing with it? There is the anxiousness that knows not if there will

be sufficient money. (Matt. 6:31) There is the coveteousness that

longs too much for it. (1 John 2:16) There is the dishonesty that,

without gross deception or theft, does not give to a neighbour what

belongs to him. (Jas. 5:4) There is the lovelessness that would draw

everything to one’s self and does not keep another. (Luke 16:21) There

is love of money, which seeks after riches and lands in avarice. (1

Tim. 6:9,10,17) There is robbery of God and the poor in withholding

the share that belongs to them. (Prov. 7:24,26; Ma. 3:8)

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: as an exercise in industry and activity, (Prov. 13:4; 18:19)

in care and economy: as a token of God’s blessing upon our work: (Prov.

10:4,22) as an opportunity for showing that we can possess and lay it

out for God, without withholding it or cleaving to it; that by means of

it we can manifest our generosity to the poor and our overflowing love

for God’s cause: (Isa. 47:7,8,10,11; 2 Cor. 8:14,15) as a means of

glorifying God by our beneficence, and of spreading among men the gold

of heavenly blessing: (2 Cor. 9:12,13) as a thing that, according to

the assurance of Jesus, we can exchange for a treasure in heaven.

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

And what is now the way to be freed from the danger and to be led

into the right 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.’ (1 Chron. 29:14)

Lay it all down before God as belonging to Him. Say with the

woman: I verily dedicate the silver unto the Lord.’ (1 Tim. 4:4,5)

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. (Luke 19:8)

Make what the word of God says of money, of earthly good, a

special study. The word of the Father alone teaches how the child of

the Father is to use blessing.

Reflect much 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 make them rejoice.

Remember especially that it can be given up to the Father and the

service of His kingdom for the upbuilding of His spiritual temple, for

the extension of His sway. Every time of spiritual blessing mentioned

in Scripture was a time of cheerful giving for God’s cause. Even the

outpouring of the Holy Spirit make itself known in the giving of money

for the Lord. (Ex. 36:5; 1 Chron. 29:6,9; Acts. 2:15; 4:34)

Christian, understand it: 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 steward, joy in God’s service, cheerful

self-denial, holy discretion, 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 rightly 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 well-pleasing to Thee and a

blessing to my soul. Amen.

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 1

Chron. 29. Receive it into your soul; it teaches us the blessedness

and the glorification of God that spring from cheerful giving.

__________________________________________________________________

XLIX. THE FREEDOM OF THE CHRISTIAN

Being made free from sin, ye became bondservants of

righteousness. Being made free from sin, ye have your fruit unto

sanctification.’ — Rom. 6:18,22

But now we have been discharged from the law.’ — Rom. 7:6

The law of the Spirit of life in Christ Jesus made me free from

the law of sin and of death.’ — Rom. 8:2

Freedom is counted in Scripture as one of the greatest privileges

of the child of God. There is nothing in history 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 dispose

of 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, that is, according to its

disposition. Without freedom nothing can attain its destiny or become

what it ought to be. This is true alike of the animal and man, of the

corporeal and the spiritual. It was for this cause that God in Israel

chose the redemption out of the slavery of Egypt into the glorious

liberty of God’s people, as the everlasting type of redemption out of

the slavery of sin into the liberty of the children of God. (Ex. 1:14;

4:23; 6:5; 20:2; Deut. 24:8) On this account, Jesus said on earth: If

the Son shall make you free, ye shall be free indeed.’ And the Holy

Scriptures teach us to stand fast in the freedom with which Christ made

us free. A right 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.

(John 8:32,36; Gal. 4:21,31; 5:1)

In the three passages, from the Epistle to the Romans, in which

sanctification is dealt with, a threefold freedom is spoken of. There

is freedom from sin in the sixth chapter, freedom from the law in the

seventh, freedom from the law of sin in the eighth.

There is freedom from sin (Rom. 6:7,18,22). Sin is represented as

a power that rules over man, under which he is brought and taken

captive, and that urges him as a slave to evil. (John 8:34; Rom.

7:14,23; 2 Pet. 2:19) By the death of Christ and in Christ of the

believer, who is one with Him, he is made entirely free from the

dominion of sin: it has no more power over him. If, then, he still does

sin, it is because he, not knowing his freedom by faith, permits sin

still to rule over him. But it 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. (Rom. 5:21; 6:12,14)

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:’ The law does

nothing but make the offense greater. (Rom. 4:15; 5:13,20; 7:13; 1

Cor. 15:56) The law is the token of our sinfulness, cannot help us

against sin, but with its demand for perfect obedience gives us over

hopeless to the power of sin. The Christian who does not discern that

he is made free from the law will still always abide under sin. (Rom.

6:15; 7:5) Christ and the law cannot rule over us together: in every

endeavour to fulfil the law as believers, we are taken captive by sin.

(Rom. 7:5,23) The Christian must know that he is entirely free from

the law, from the you must that stands without us and over us: then for

the first time shall he 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 made me

free from the law of sin and of death.’ The Holy Spirit in us takes

the place of the law over us. If ye are led of the Spirit, ye are not

under the law.’ Freeing from the law is not anything external, but

takes place according to the measure the Spirit obtains dominion in us

and leads us. Where the Spirit of the Lord is, there is liberty.’

According as the law of the Spirit rules in us, we are made free from

the law, from the law of sin. We are then free to do what we, as God’s

children, would fain do, free to serve God. (2 Cor. 3:17; Gal. 5:18)

Free expresses a condition in which nothing hinders me from being

what I would be and ought to be. In other words, free is to be able to

do what I would. The power of sin over us, the power of the law

against us, the power of the law of sin in us, hinder us. But he that

stands in the freedom of the Holy Spirit, he that is then truly free,

nothing can prevent or hinder him from being what he would be and ought

to be. As it is the nature of a tree to grow upwards, and it also

grows as it is free from all hindrances, so a child of God then grows

to what he ought to be and shall be. And according as the Holy Spirit

leads him into this freedom, there springs up the joyful consciousness

of his strength for the life of faith. He joyfully shouts: I can do

all things in Him that strengtheneth me.’ Thanks be unto God which

always leadeth us in triumph in Christ.’

Son of God, anointed with the Spirit to announce freedom to the

captives, make me also truly free. Let the Spirit of life in Thee,

my Lord, make me free from the law of sin and of death. I am Thy

ransomed one. O let me live as Thy freed one, who is hindered by

nothing from serving Thee. Amen.

1. The freedom of the Christian extends over his whole life. He

is free in relation to the institutions and teachings of men. Ye were

bought with a price: become not bondservants 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. 8:8; 9:4,5)

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 loved. us. (Rom.

6:18; Gal. 5:13; 1 Pet. 2:16) Not under the law, also not without

law; but in the law; a new, a higher law, The law of the Spirit of

life,’ the law of liberty,’ the law written in our hearts, is our rule

and measure. (1 Cor. 9:21; Jas. 1:15; 2:12) In this last passage the

translation ought to be: bound by a law to Christ.’

3. This freedom has its subsistence from the word and also in it:

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 men, and from institutions, to be able now like Christ to

surrender myself for others. (Rom. 14:13,21; Ga. 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 liberty.’ If ye are led by the Spirit, ye

are not under the law.’ It is the Holy Spirit that makes free. Let us

suffer ourselves to be introduced by Him into the effectual glorious

liberty of the children of God. The Spirit of life in Christ Jesus

freed me from the law of sin and of death.’

__________________________________________________________________

L. GROWTH

So is the kingdom of God, as if a man should cast seed upon the

earth; and should sleep and rise night and day, and the seed should

spring up and grow, he knoweth not how. The earth beareth fruit of

herself; first the blade, then the ear, then the full corn in the ear.’

— Mark 4:26-28

The Head, from whom the whole body increaseth with the increase of

God’ — Col. 2:19

That we may grow into Him which is the Head, even Christ, from

whom the whole body maketh the increase.’ — Eph. 4:15,16

Death is always a standing still: life is always movement,

progressiveness. Increase or growth is the law of all created life;

consequently, the new life in man is destined to increase, and always

by becoming stronger. As there are in the seed and in the earth a life

and power of growth by which the plant is impelled to have its full

height and fruit; so is there in the seed of the eternal life an

impelling force by which also that life always increases and grows with

a divine growth, until we come to a perfect man, to the measure of the

stature of the fulness of Christ. (Eph. 4:12; 2 Thess. 1:4)

I 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 that of its gradualness.

The first lesson is for those that 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;’ so He says to us here

that we can do nothing, and need to do nothing, to make the spiritual

life grow. (Hos. 14:16; Matt. 6:25,27,28) Do you not see how, while

man slept, the seed sprang up and became high, he knew not how, and how

the earth brought forth fruit of itself? When man has once sowed, he

must reckon that God cares for the growth: he has not to care: he must

trust and rest.

And must man then do nothing? He can do nothing: it is from

within that the power of life must come: from the life, from the Spirit

implanted in him. To the growth itself he can contribute nothing: it

shall be given him to grow. (Ps. 92:14; Gal. 2:20; Col. 3:3)

All that he can do is to let the life grow. All that can hinder

the life, he must take away and keep away. If there are thorns and

thistles that take away place and power in the soil which the plant

should have, he can take them away. (Jer. 4:13; Matt. 13:22,23) The

plant must have its place in the earth alone and undivided. For this

the husbandman can care: then it grows further of itself. So must the

Christian take away what can hinder the growth of the new life: to

surrender the heart entire and undivided for the new life, to hold it

alone in possession and to fill it, so that it may grow free and

unhindered. (Son. 2:15; Heb. 12;1)

The husbandman can also bring forward what the plant requires in

the way of food or drink: he can manure or moisten the soil as it may

be needful. So must the believer see to it that for the new life there

is brought forward nourishment 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: abide rooted in Him by the

exercise of faith: the life will grow of itself. (2 John 15:4,5; Col.

2:6,7) Give it what it must have: take away what can hinder it: the

life will grow and increase of itself.

Then comes in the second lesson of the parable: the gradualness of

the growth: first the blade, then 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: the faith that knows that it has

everything in Christ: the 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 continued abiding in the earth

that the plant grows: it is by continuous standing in grace, in Christ

Himself, in whom God has planted us, that the new life grows. (Heb.

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

Yes: give the new life only sufficient time: time in prayer: time

in intercourse with God: time in continuous exercise of faith: time in

persistent separation from the world. Give it time: slow but sure,

hidden but real, in apparent weakness but with heavenly power, is the

divine growth with which the life of God in the soul grows up to the

perfect man in Christ.

Lord God, graciously strengthen the faith of Thy children, that

their growth and progress are in Thy hands. Enable them to see what

a precious, powerful life was implanted in them by Thyself, 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, to bring forward all

that can further it, so that Thou mayest make Thy work in them

glorious. Amen.

1. For a plant, the principal thing is the son 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. To abide in

Christ by faith — that is the main thing.

2. Remember that faith must set itself towards a silent

restfulness, that growth is just like that of the lilies on God’s

hands, and that He will see to it that we increase and grow strong.

3. By this firm and joyful faith, we become Strengthened with all

power according to the might of His glory, unto all patience and

longsuffering with joy.’ (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 may be obstructive to the new life, the

bringing forward of what may be serviceable to it.

5. Observe well the distinction betwixt 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

must the sinner receive the word: before conversion there is no delay.

Then with time follows the growth of the seed.

6. The main thing is Christ: from Him and in Him is our growth.

He is the soil that of itself brings forth fruit, we know not how.

Hold daily intercourse with Him.

There is a book Abide in Christ’ (Nisbet & Co.), with meditations

for a month on the blessed life of continued fellowship with Him.

__________________________________________________________________

LI. SEARCHING THE SCRIPTURES

O how love I Thy law: it is my meditation all the day.’ — Ps.

119:97

Ye search (or search ye) the Scriptures: and these are they which

bear witness of Me.’ — John 5:39

The word did not profit them, because they were not united by

faith with them that heard.’ — Heb. 4:2

At the beginning of this book there is more than one passage upon

the use of God’s word in the life of grace. Ere I take leave of my

readers, I would fain once again come back to this all-important

point. I cannot too earnestly and urgently address this call to my

beloved young brothers and sisters: Upon your use of the word of God

your spiritual life in great measure depends. Man lives by the word

that proceedeth from the mouth of God. Therefore seek with your whole

heart to learn how to use God’s word aright. To this end, receive the

following hints.

Read the word more with the heart than with the understanding:

with the understanding I would know and comprehend; with the heart I

desire, and love, and hold fast. Let the understanding be the servant

of the heart. Be much afraid of the understanding of the carnal

nature, that cannot receive spiritual things. (1 Cor. 1:12,27; 2:6,12;

Col. 2:18) Deny your understanding, and wait in humility on the Spirit

of God. On every occasion, still keep silent amidst your reading of

the word, and say to yourselves: this word I now receive in my heart,

to love and to let it live in me. (Ps. 119:10,11,47; Rom. 10:8; Jas.

1:21)

Read the word always in fellowship with the living God. The power

of a word depends on my conviction regarding the man from whom it

comes. 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; and

let the heart be silent to listen to God, to God Himself. (Gen. 17:3;

1 Sam. 3:9,10; Isa. 50:4; 52:6; Jer. 1:2) Then the word certainly

becomes to you a great blessing.

Read the word, as a living word in which the Spirit of God dwells,

and that certainly works in those that believe. The word is seed.

Seed has life, and grows and yields fruit of itself. The word has

life, and of itself grows and yields fruit. (Mark 4:27,28; John 6:63;

1 Thess. 2:13; 1 Pet. 1:23) If you do not wholly understand it, if

you do not feel its power, carry it in your heart; ponder it and

meditate upon it: it will of itself begin to yield a working and growth

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

reckon upon Him to fulfil it: do this immediately from the heart. If

the word is a command of what you are to do, yield yourself immediately

to do it. (Matt. 5:19,20; 7:21,24; Luke 11:28; Jas. 1:21,25) O 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 the word says and would

have it. Be not hearers, but doers of the word.

Read the word with time. I see more and more that one obtains

nothing on earth without time. Give the word time. Give the word

time, at every occasion on which you sit down to read it, to come into

your heart. Give it time, in the persistence with which you cleave to

it, from day to day, and month after month. (Deut. 6:5; Ps. 1:2;

119:97; Jer. 15:16) By perseverance you become exercised and more

accustomed to the word: the word begins to work. Pray, be not

dispirited 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

upon a point: set them close to one another and compare them. See

wherein they agree and wherein they differ; where they say the same

thing or again something else. Let the word of God at one time be

cleared up and confirmed by what He said at another time on the same

subject: this is the safest and the best explanation. Even the sacred

writers use this method of instruction with the Scriptures: and again.’

(Isa. 34:16; John 19:37; Acts. 17:11; Heb. 2:13) Do not complain

that this method takes too much time and pains: it is worthy of the

pains: your pains will be rewarded. On earth you have nothing without

pains. (Prov. 2:4,5; 3:13,18; Matt. 13:44) Even the bread of life we

have to eat in the sweat of our face. He that would go to heaven never

goes without taking pains. Search the Scriptures: it will be richly

recompensed to you.

Young Christian, let one of my last and most earnest words to you

be this: on your dealing with the word of God depend your growth, your

power, your life. Love God’s word then; esteem it sweeter than honey:

better than thousands of gold or silver. In the word, God 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 in to you,

to renew your heart and all your thoughts, according to the mind and

will of God. O, then, read not simply enough of the word to keep you

from declension, but reckon it one of your chief occupations on earth

to yield yourself that God may fill you with His word, that He may

fulfil His word in you.

Lord God, what grace it is that Thou speakest to us in Thy word,

that we in Thy word have access to Thy heart, to Thy will, to Thy

love. O forgive us our sins against Thy precious word. And, Lord,

let the new life become so strong by the Spirit in us, that all its

desire shall be to abide in Thy word. Amen.

1. Ps. 119. In the middle of the Bible stands this psalm, 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 one

with another seek what is said in different passages upon each of

these. 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: —

1. The blessing that the word gives. Verses,

1,2,6,9,11,14,24,45,46,47, and so on.

2. The appellations that in this psalm are given to God’s word.

3. How we have to handle the word. (Observe — walk — keep — mark

— and so on.)

4. Prayer for divine teaching. Verses 5,10,12,18,19,26.

5. Surrender to obedience to the word. Verses

93,105,106,112,128,133.

6. God’s word the basis of our prayer. Verses

41,49,58,76,107,116,170.

7. Observance as the ground of confidence in prayer. Verses

77,159,176.

8. Observance as promised upon the hearing of prayer. Verses

8,17,33,32,44.

9. The power to observe the word. Verses 32,36,41,42,117,135,146.

10. The praise of God’s word. Verses 54,72,97,129,130,144.

11. The confident confession of obedience. Verses 102,110,121,168.

12. Personal intercourse with God, seen in the 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 with great thoughtfulness the words of that man of faith,

George Mueller. 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 fifty-four years,

I can solemnly declare this. For three years after my conversion I

used the word little. Since that time I searched it with diligence,

and the blessing was wonderful. From that time, I have read the Bible

through a hundred times in order, and at every time with increasing

joy. Whenever I start a 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 rounded 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 of prayer.’

__________________________________________________________________

LII. THE LORD THE PERFECTER

I will cry unto God most High; unto God that performeth all things

for me.’ — Ps. 57:2

The Lord will perfect that which concerneth me.’ — Ps. 138:8

Being confident of this very thing, that He which began a good

work in you will perfect it until the day of Jesus Christ.’ — Phil.

1:6

For of Him, and through Him, and unto Him are all things. To Him

be the glory for ever and ever.’ — Rom. 11:36

We read that David was once dispirited by unbelief, and said: I

shall one day perish by the hand of Saul.’ So even the Christian may

indeed fear that he shall one day perish. This is because he looks

upon himself and what is in him, and does not set his trust wholly upon

God. It is because he does not yet know God as the Perfecter. He does

not yet know what is meant by His name being: I am the Alpha and the

Omega: the Beginning and the End: the First and the Last.’ If I really

believe in God as the beginning out of whom all is, then must I also

trust Him as the continuation by whom, as also the End to whom, all is.

God is the beginning: He who began a good work in you:’ Ye have

not chosen Me, but I have chosen you.’ It is God’s free choice, from

before the foundation of the world, that we have to thank that we

became believers, and have the new life. (John 15:16; Rom. 8:29,30;

Eph. 1:4,11) Those that are still unconverted have nothing to do with

this election: for them there is the offer of grace and the summons to

surrender. Outside, over the door of the Father, stands the

superscription: Him that cometh unto Me, I will in no wise cast out.’

This every one can see and understand. No sooner are they inside the

door than they see and understand the other superscription: All that

the Father giveth Me shall come to me.’ (John 6:37) Then they can

discern how all things are of God: first obedience to the command of

God, then insight into the counsel of God.

But then it is of great moment to hold fast this truth: He has

begun the good work. Then shall every thought of God strengthen the

confidence that He will also perfect it. His faithfulness, His love,

His power, are all pledged that He will perfect the good work that He

began. Pray, read how God has taken more than one oath regarding His

unchangeable faithfulness: your soul will rest in this and find

courage. (Gen. 28:15; Ps. 89:29,34,35,36; Isa. 54:9,10; Jer.

33:25,26)

And how shall He finish His work? What has its origin from Him is

sustained by Him, and shall one day be brought to Him and His glory.

There is nothing in your life, temporal or spiritual, for which the

Father will not care, because it has influence upon you for eternity.

(Matt. 6:25,34; 1 Pet. 5:7) There is no moment of day or night in

which the silent growth of your soul is not to go forward: the Father

will take care of this, if you believe. There is no part of your

destiny as a child of God, perhaps in things of which you have as yet

not the least thought, but the Father will continue and complete His

work in it. (Isa. 27:2,3; 51:12,13) Yet upon one condition. You must

trust Him for this. You must in faith suffer Him to work. You must

trustfully say: The Lord will perfect that which concerneth me. You

must trustfully pray: I will cry unto God that performeth all things

for me. Christian, pray, let your soul become full of the thought: The

whole care, for the continuation and the perfecting of God’s work in

me, is in His hands. (Heb. 10:35; 13:5,6,20,21; 1 Pet 5:10)

And how glorious shall the perfecting not be. In our spiritual

life, God is prepared to exhibit His power in making us partakers of

His holiness and the image of His Son. He will make us fit, and set us

in a condition for all the blessed work in His kingdom that He would

have from us. Our body He will make like to the glorious body of His

Son. We may wait for the coming of the Son Himself from heaven to take

His own to Him. He will unite us in one body with all His chosen, and

will receive and make us dwell for ever in His glory. O how can we

think that God will not perfect His work? He will surely do it, He

will gloriously do it, for every one that trusts Him for it.

Child of God, pray, say in deep assurance of faith: The Lord will

perfect that which concerneth me. In every need say continually with

great boldness: I will call on God, that performeth all things for me.

And let the song of your life be the joyful doxology: From Him, and

through Him and to Him are all things: to Him be the glory for ever.

Amen.

Lord God, who shalt perfect that which concerneth me, teach me to

know Thee and to trust Thee. And let every thought of the new life

go hand in hand with the joyful assurance: He who began a work in me

will perfect it. Amen.

1. He that endureth to the end, the same shall be saved.’ It

brings but little profit to begin well; we must hold the beginning of

our hope firm unto the end. (Matt. 10:27; 24:13; Heb. 3:14,16; 11:12)

2. The perseverance of the saints — in holiness — is one of the

characteristic articles of doctrine of the Reformed Church. The grace

of regeneration is inadmissible.

3. How do we explain the falling away of some believers? They

were only temporary believers: they were partakers only of the workings

of the Spirit. (Heb. 6:4)

4. How do I know whether I am partaker of the true new birth? As

many as are led by the Spirit of God, they are the sons of God’ (Rom.

8:14). The faith that God has received me is matured, is confirmed, by

works, by a walk under the leading of the Spirit. 5. How can any one

know for certain that he will persevere unto the end? By faith in God

the Perfecter. We may take the Almighty God as our keeper. He that

gives himself in sincerity to Him, and trusts wholly in Him to perfect

His work, obtains a divine certitude that the Lord has Him, and will

hold him fast unto the end.

Child of God, live in fellowship with your Father: live the life

of faith in your Jesus with an undivided heart, and all fear of falling

away shall be taken away from you. The living sealing of the Holy

Spirit shall be your assurance of perseverance unto the end.

__________________________________________________________________

Indexes

__________________________________________________________________

Index of Scripture References

Genesis

[1]1:22 [2]1:22 [3]1:27 [4]1:28 [5]1:28 [6]2:3 [7]3:12

[8]6:5 [9]6:6 [10]6:9 [11]7:1 [12]9:1 [13]12:1 [14]12:1

[15]12:2 [16]12:4 [17]15:1 [18]17:1 [19]17:3 [20]17:7

[21]18:14 [22]19:22 [23]21:1 [24]21:1 [25]22:5 [26]22:16

[27]22:17 [28]22:17 [29]22:17 [30]22:17 [31]22:18 [32]26:4

[33]26:5 [34]26:24 [35]27:34 [36]28:15 [37]28:15 [38]28:22

[39]28:23 [40]31:13 [41]31:16 [42]32:12 [43]32:24

Exodus

[44]1:14 [45]4:11 [46]4:12 [47]4:23 [48]6:5 [49]10:23

[50]12:48 [51]14:14 [52]14:14 [53]18:1 [54]18:8 [55]19:4

[56]19:4 [57]19:5 [58]19:5 [59]19:5 [60]19:6 [61]20:2

[62]25:11 [63]25:16 [64]29:43 [65]29:43 [66]29:43 [67]29:45

[68]29:45 [69]31:12-17 [70]31:13 [71]31:13 [72]31:17

[73]32:22 [74]32:24 [75]33:11 [76]33:16 [77]34:6 [78]34:7

[79]36:5

Leviticus

[80]1:8 [81]1:9 [82]4:21 [83]8:13 [84]11:44 [85]14:7

[86]14:8 [87]19:2 [88]20:6 [89]20:7 [90]26:40 [91]26:41

Numbers

[92]5:7 [93]12:11 [94]12:21 [95]14:17 [96]14:18 [97]14:20

[98]19:12 [99]19:31 [100]23:19 [101]23:19

Deuteronomy

[102]3:22 [103]6:2 [104]6:5 [105]7:6 [106]7:9 [107]8:17

[108]8:18 [109]10:17 [110]10:20 [111]10:21 [112]11:10

[113]11:18 [114]20:3 [115]20:4 [116]20:8 [117]24:8

[118]25:4 [119]25:5 [120]26:17 [121]26:18 [122]26:27

[123]26:28 [124]27:26 [125]28:1 [126]28:1 [127]28:2

[128]28:47 [129]30:14 [130]32:10 [131]32:46 [132]32:47

Joshua

[133]1:7 [134]1:9 [135]1:9 [136]1:9 [137]3:4 [138]4:24

[139]5:14 [140]6:20 [141]7:12 [142]7:13 [143]21:45

[144]23:14 [145]23:14 [146]24:15

Judges

[147]5:31 [148]7:3 [149]10:10 [150]10:15 [151]10:16 [152]17:3

Ruth

[153]1:16

1 Samuel

[154]3:9 [155]3:10 [156]8:18 [157]12:24 [158]14:37

[159]14:38 [160]18:14 [161]25:22 [162]28:6 [163]28:15

2 Samuel

[164]6:7 [165]10 [166]10:17 [167]12:13 [168]12:13

[169]15:21 [170]22:21 [171]22:25 [172]23:4 [173]24

1 Kings

[174]8:15 [175]8:24 [176]20:4

1 Chronicles

[177]18:24 [178]18:37 [179]19:12 [180]22:20 [181]28:20

[182]29 [183]29:6 [184]29:9 [185]29:14

2 Chronicles

[186]5:3 [187]5:10 [188]7:2 [189]15:7 [190]16:9 [191]20:4

[192]20:12 [193]20:15 [194]20:15 [195]20:17 [196]23:15

[197]25:9 [198]26:5 [199]26:16 [200]27:14 [201]32:26

[202]32:31

Ezra

[203]9:6

Nehemiah

[204]2:33 [205]8:11 [206]9:2 [207]9:2 [208]9:3 [209]9:33

[210]13:30 [211]28:21 [212]28:25

Esther

[213]8:16

Job

[214]11:13 [215]13:23 [216]14:17 [217]14:21 [218]40:6

[219]42:6

Psalms

[220]1:1 [221]1:2 [222]1:2 [223]1:2 [224]1:3 [225]1:6

[226]2 [227]2 [228]2:3 [229]2:6 [230]3:5 [231]4:4

[232]5:7 [233]5:8 [234]5:13 [235]5:14 [236]6:10 [237]10:17

[238]14 [239]14:3 [240]14:45 [241]14:98 [242]14:165

[243]18:2 [244]18:2 [245]18:3 [246]18:30 [247]18:32-40

[248]18:37 [249]19:8 [250]19:11 [251]19:13 [252]19:13

[253]19:14 [254]19:47 [255]19:48 [256]19:111 [257]19:127

[258]20:2 [259]20:7 [260]20:10 [261]21:4 [262]22:24

[263]22:24 [264]22:26 [265]23:4 [266]23:4 [267]24 [268]25:5

[269]25:8-9 [270]25:9 [271]27:1 [272]27:6 [273]27:8

[274]27:14 [275]27:22 [276]27:25 [277]28:7 [278]28:8

[279]29:1 [280]29:11 [281]31:5 [282]31:6 [283]31:20

[284]31:24 [285]31:25 [286]32:1 [287]32:1 [288]32:5

[289]32:5 [290]32:5 [291]32:11 [292]32:38 [293]33:1

[294]33:18 [295]33:18 [296]34:5 [297]34:7 [298]34:8

[299]34:18 [300]34:19 [301]36:10 [302]37:31 [303]38:3

[304]38:16 [305]38:18 [306]39:2 [307]39:2 [308]39:10

[309]40:2 [310]40:9 [311]40:9 [312]40:10 [313]40:11

[314]42:3 [315]42:9 [316]43:2 [317]44:4 [318]44:4 [319]44:5

[320]44:8 [321]44:9 [322]44:9 [323]46:2 [324]46:2

[325]47:11 [326]51:3 [327]51:12 [328]51:12 [329]51:13

[330]51:17 [331]52:2 [332]52:6 [333]56:5 [334]56:6

[335]56:12 [336]57:2 [337]58:11 [338]59:17 [339]59:18

[340]62 [341]62:2 [342]62:3 [343]62:6 [344]62:7 [345]62:8

[346]62:8 [347]64:11 [348]65:3 [349]66:16 [350]66:19

[351]68:4 [352]68:4 [353]68:35 [354]68:36 [355]71:8

[356]71:15 [357]71:16 [358]71:24 [359]73:1 [360]73:25

[361]81:2 [362]84:8 [363]84:92 [364]89:15 [365]89:16

[366]89:16 [367]89:17 [368]89:18 [369]89:29 [370]89:33

[371]89:34 [372]89:34 [373]89:35 [374]89:35 [375]89:36

[376]92:14 [377]94:12 [378]97:12 [379]103 [380]103:3

[381]103:12 [382]106:38 [383]112:1 [384]112:1 [385]112:5

[386]112:7 [387]112:8 [388]112:9 [389]115:13 [390]115:13

[391]116:10 [392]118:14 [393]119 [394]119 [395]119:10

[396]119:11 [397]119:11 [398]119:11 [399]119:15 [400]119:15

[401]119:16 [402]119:18 [403]119:34 [404]119:34 [405]119:36

[406]119:40 [407]119:47 [408]119:48 [409]119:49 [410]119:49

[411]119:50 [412]119:67 [413]119:69 [414]119:69 [415]119:71

[416]119:92 [417]119:97 [418]119:97 [419]119:97 [420]119:100

[421]119:143 [422]119:165 [423]119:166 [424]119:168

[425]121:4 [426]121:7 [427]122:13 [428]122:14 [429]126:6

[430]126:7 [431]127:11 [432]131:2 [433]133:1 [434]133:3

[435]135:20 [436]138:8 [437]139:7 [438]139:23 [439]139:23

[440]139:23 [441]139:24 [442]141:3 [443]141:3 [444]142:6

[445]143:2 [446]143:8 [447]144:2 [448]145:9 [449]145:19

[450]147:11 [451]2713

Proverbs

[452]1 [453]1:7 [454]2:2 [455]2:4 [456]2:5 [457]2:5

[458]2:10 [459]2:11 [460]2:11 [461]3:13 [462]3:18 [463]3:21

[464]3:21 [465]3:22 [466]3:23 [467]4:18 [468]4:18 [469]4:23

[470]7 [471]7:24 [472]7:26 [473]8 [474]8:12 [475]8:13

[476]9:10 [477]10:3 [478]10:4 [479]10:6 [480]10:7

[481]10:11 [482]10:16 [483]10:19 [484]10:19 [485]10:20

[486]10:20 [487]10:21 [488]10:21 [489]10:22 [490]10:24

[491]10:25 [492]10:27 [493]10:28 [494]10:30 [495]10:31

[496]10:31 [497]10:32 [498]11:2 [499]11:24 [500]11:24

[501]11:25 [502]11:25 [503]12:18 [504]12:22 [505]13

[506]13:4 [507]13:9 [508]13:33 [509]14 [510]15:30 [511]16:6

[512]18:10 [513]18:15 [514]18:19 [515]18:20 [516]19:23

[517]21:13 [518]21:28 [519]26:5 [520]27 [521]28:1

[522]28:13 [523]28:14 [524]28:14 [525]28:16

Ecclesiastes

[526]3:17 [527]5:1 [528]5:1 [529]5:2 [530]5:2 [531]10:19

Isaiah

[532]1:11 [533]1:15 [534]1:15 [535]2:6 [536]2:8 [537]3:10

[538]4:4 [539]4:7 [540]5:3 [541]6:2 [542]6:3 [543]6:5

[544]6:5 [545]7:9 [546]8:13 [547]10:17 [548]10:18 [549]12:1

[550]12:2 [551]12:3 [552]12:5 [553]12:6 [554]12:14

[555]13:24 [556]26:16 [557]27:2 [558]27:3 [559]27:8

[560]27:9 [561]29:29 [562]30:19 [563]34:16 [564]38:17

[565]40:1 [566]40:1 [567]40:2 [568]40:31 [569]40:31

[570]41:9 [571]41:10 [572]41:10 [573]41:12 [574]41:13

[575]42:16 [576]43:2 [577]43:2 [578]43:7 [579]43:10

[580]43:11 [581]43:15 [582]43:21 [583]44:5 [584]45:1

[585]45:3 [586]45:24 [587]46:4 [588]46:7 [589]47:7

[590]47:8 [591]47:10 [592]47:11 [593]48:13 [594]48:14

[595]49:6 [596]49:6 [597]49:7 [598]49:12 [599]49:18

[600]49:18 [601]49:21 [602]49:22 [603]49:22 [604]50:4

[605]50:4 [606]50:4 [607]50:5 [608]50:7 [609]50:11

[610]51:7 [611]51:12 [612]51:13 [613]52:6 [614]52:17

[615]53:10 [616]54:1 [617]54:1 [618]54:2 [619]54:3

[620]54:9 [621]54:10 [622]55 [623]55:7 [624]57 [625]57:15

[626]58:5 [627]58:6 [628]58:7 [629]58:8 [630]58:10

[631]59:1 [632]59:1 [633]59:2 [634]59:2 [635]59:9

[636]59:12 [637]59:13 [638]60:1 [639]60:1 [640]60:3

[641]60:11 [642]60:16 [643]60:20 [644]60:20 [645]61:1

[646]61:2 [647]62:2 [648]63:5 [649]64:4 [650]65:5

Jeremiah

[651]1:2 [652]1:6 [653]1:7 [654]1:9 [655]3:21 [656]3:25

[657]4:13 [658]5:22 [659]7:4 [660]10:6 [661]10:7 [662]12:2

[663]15:16 [664]26:3 [665]26:4 [666]27:9 [667]31:18

[668]31:19 [669]31:33 [670]31:33 [671]31:34 [672]32:17

[673]32:27 [674]32:39 [675]32:40 [676]33:3 [677]33:25

[678]33:26 [679]44:4 [680]58:4

Ezekiel

[681]3:10 [682]3:18 [683]3:20 [684]18:21 [685]18:23

[686]20:12 [687]20:20 [688]30:25 [689]33:6 [690]33:12

[691]37:27 [692]37:28

Daniel

[693]4:35 [694]9:4 [695]9:5 [696]9:20

Hosea

[697]7:14 [698]7:15 [699]11:9 [700]14:5 [701]14:6 [702]14:7

[703]14:16

Joel

[704]2:16 [705]2:17

Micah

[706]3:4 [707]3:8 [708]6:8 [709]6:8 [710]7:18 [711]7:19

Habakkuk

[712]2:4 [713]2:4 [714]2:20 [715]2:20 [716]2:20

Haggai

[717]1:9 [718]2:5

Zechariah

[719]2:3 [720]2:13 [721]4:6 [722]8:6 [723]12:10 [724]12:10

[725]12:11

Malachi

[726]1:6 [727]3:3 [728]3:10 [729]3:18

Matthew

[730]1:19 [731]1:21 [732]3:11 [733]3:12 [734]4:1 [735]4:4

[736]4:6 [737]4:9 [738]4:10 [739]4:22 [740]5:3 [741]5:3

[742]5:6 [743]5:6 [744]5:6 [745]5:6 [746]5:8 [747]5:9

[748]5:16 [749]5:17 [750]5:19 [751]5:20 [752]5:20 [753]5:20

[754]5:22 [755]5:23 [756]5:24 [757]5:26 [758]5:27 [759]5:34

[760]5:35 [761]5:44 [762]5:44 [763]5:45 [764]5:45 [765]5:45

[766]5:48 [767]6:6 [768]6:6 [769]6:7 [770]6:8 [771]6:8

[772]6:10 [773]6:25 [774]6:25 [775]6:27 [776]6:27 [777]6:28

[778]6:28 [779]6:31 [780]6:32 [781]6:33 [782]6:33 [783]6:33

[784]6:34 [785]7:5 [786]7:11 [787]7:21 [788]7:21 [789]7:21

[790]7:21 [791]7:24 [792]7:27 [793]8:8 [794]8:10 [795]8:10

[796]8:15 [797]8:22 [798]8:26 [799]8:27 [800]8:27 [801]8:28

[802]8:29 [803]9:2 [804]9:22 [805]9:23 [806]9:29 [807]10:8

[808]10:16 [809]10:19 [810]10:19 [811]10:20 [812]10:20

[813]10:20 [814]10:24 [815]10:25 [816]10:27 [817]10:28

[818]10:32 [819]10:33 [820]10:37 [821]10:37 [822]10:38

[823]10:38 [824]10:38 [825]10:39 [826]10:40 [827]11:24

[828]11:25 [829]11:27 [830]11:29 [831]11:29 [832]12:28

[833]12:36 [834]12:49 [835]12:50 [836]12:50 [837]13:19

[838]13:22 [839]13:22 [840]13:23 [841]13:44 [842]14:28

[843]14:30 [844]14:31 [845]14:31 [846]15:14 [847]15:15

[848]15:28 [849]15:28 [850]16:23 [851]16:24 [852]17:20

[853]18:33 [854]19:21 [855]20:26 [856]20:27 [857]20:28

[858]20:28 [859]22:19 [860]23:12 [861]24:13 [862]24:14

[863]25:27 [864]25:40 [865]25:40 [866]25:46 [867]26:21

[868]26:23 [869]26:26 [870]26:28 [871]26:39 [872]26:39

[873]26:41 [874]26:41 [875]28:14 [876]28:18 [877]28:18

[878]28:19 [879]28:19 [880]28:20 [881]28:20 [882]28:21

[883]28:28

Mark

[884]4:15 [885]4:24 [886]4:26 [887]4:26-28 [888]4:27

[889]4:28 [890]4:28 [891]9:23 [892]11:24 [893]11:25

[894]13:10 [895]16:15 [896]16:20 [897]26:15 [898]26:16

Luke

[899]1:6 [900]1:6 [901]1:17 [902]1:36 [903]1:37 [904]1:37

[905]1:37 [906]1:38 [907]1:45 [908]1:45 [909]1:45 [910]1:49

[911]1:51 [912]1:53 [913]1:74 [914]1:75 [915]1:77 [916]1:78

[917]2:25 [918]2:40 [919]5:5 [920]5:5 [921]5:8 [922]6:31

[923]6:32 [924]6:35 [925]6:40 [926]7:38 [927]7:40 [928]7:50

[929]8:48 [930]9:18 [931]9:23 [932]9:28 [933]9:48

[934]10:18 [935]11:28 [936]12:4 [937]12:7 [938]12:33

[939]12:35 [940]13:16 [941]13:24 [942]13:26 [943]14:11

[944]14:26 [945]14:27 [946]14:27 [947]14:33 [948]14:33

[949]15:22 [950]16:8 [951]16:21 [952]17:5-6 [953]17:19

[954]18:2 [955]18:4 [956]18:14 [957]18:22 [958]18:22

[959]18:27 [960]18:29 [961]18:42 [962]19:7 [963]19:8

[964]19:8 [965]19:10 [966]21:24 [967]21:34 [968]22:3

[969]22:19 [970]22:26 [971]22:27 [972]22:27 [973]22:31

[974]22:31 [975]22:32 [976]22:32 [977]22:53 [978]23:41

[979]24:16 [980]24:47 [981]24:49 [982]26:15 [983]28:8

[984]28:27 [985]28:28 [986]28:29 [987]28:30

John

[988]1:12 [989]1:12 [990]1:12 [991]1:12-13 [992]1:14

[993]1:14 [994]1:16 [995]1:16 [996]1:16 [997]1:42 [998]1:46

[999]3:1-8 [1000]3:3 [1001]3:3 [1002]3:5 [1003]3:5

[1004]3:5 [1005]3:7 [1006]3:14-18 [1007]3:15-16 [1008]3:16

[1009]3:16 [1010]3:16 [1011]3:17 [1012]3:20 [1013]3:21

[1014]3:33 [1015]3:33 [1016]3:36 [1017]3:36 [1018]3:36

[1019]4:7 [1020]4:13 [1021]4:28 [1022]4:35 [1023]4:39

[1024]4:50 [1025]5:4 [1026]5:5 [1027]5:10 [1028]5:19

[1029]5:24 [1030]5:25-26 [1031]5:28 [1032]5:30 [1033]5:38

[1034]5:38 [1035]5:39 [1036]5:44 [1037]5:44 [1038]6:14

[1039]6:26 [1040]6:29 [1041]6:35 [1042]6:37 [1043]6:38

[1044]6:40 [1045]6:40 [1046]6:51 [1047]6:51 [1048]6:54

[1049]6:55 [1050]6:56 [1051]6:56 [1052]6:57 [1053]6:57

[1054]6:63 [1055]6:63 [1056]6:63 [1057]7:17 [1058]7:18

[1059]7:38 [1060]7:38 [1061]7:38 [1062]8:11 [1063]8:12

[1064]8:31 [1065]8:31 [1066]8:32 [1067]8:32 [1068]8:34

[1069]8:36 [1070]8:36 [1071]8:44 [1072]8:44 [1073]8:50

[1074]8:50 [1075]9:31 [1076]10:4 [1077]10:4 [1078]10:9

[1079]10:10 [1080]10:14 [1081]10:27 [1082]10:28 [1083]10:28

[1084]10:38 [1085]11:40 [1086]11:40 [1087]11:40 [1088]12:24

[1089]12:24 [1090]12:24 [1091]12:25 [1092]12:25 [1093]12:25

[1094]12:25 [1095]12:25 [1096]12:26 [1097]12:28 [1098]12:31

[1099]12:36 [1100]13:1 [1101]13:2 [1102]13:10 [1103]13:11

[1104]13:14 [1105]13:14 [1106]13:14 [1107]13:15 [1108]13:15

[1109]13:15 [1110]13:15 [1111]13:15 [1112]13:31 [1113]13:32

[1114]13:34 [1115]13:34 [1116]13:35 [1117]13:35 [1118]14:3

[1119]14:11 [1120]14:12 [1121]14:13 [1122]14:13 [1123]14:14

[1124]14:14 [1125]14:15 [1126]14:15 [1127]14:16 [1128]14:16

[1129]14:17 [1130]14:17 [1131]14:19 [1132]14:19 [1133]14:21

[1134]14:21 [1135]14:21 [1136]14:21 [1137]14:23 [1138]14:23

[1139]14:23 [1140]14:23 [1141]14:23 [1142]14:23 [1143]14:26

[1144]14:26 [1145]14:27 [1146]14:30 [1147]14:30 [1148]15:3

[1149]15:4 [1150]15:4 [1151]15:5 [1152]15:5 [1153]15:5

[1154]15:5 [1155]15:5 [1156]15:7 [1157]15:7 [1158]15:7

[1159]15:7 [1160]15:10 [1161]15:10 [1162]15:12 [1163]15:12

[1164]15:14 [1165]15:14 [1166]15:15 [1167]15:16 [1168]15:16

[1169]15:16 [1170]15:26 [1171]16:9 [1172]16:11 [1173]16:11

[1174]16:14 [1175]16:14 [1176]16:15 [1177]16:22 [1178]16:23

[1179]16:23 [1180]16:24 [1181]16:24 [1182]16:33 [1183]16:33

[1184]17 [1185]17:6 [1186]17:8 [1187]17:14 [1188]17:15

[1189]17:16 [1190]17:16 [1191]17:17 [1192]17:19 [1193]17:23

[1194]17:25 [1195]19:30 [1196]19:37 [1197]20:1 [1198]20:19

[1199]20:19 [1200]20:26 [1201]20:28 [1202]20:29 [1203]20:29

[1204]21:17 [1205]21:17 [1206]25:4 [1207]25:10 [1208]26:22

[1209]26:33 [1210]27:1 [1211]27:4 [1212]27:5 [1213]27:6

[1214]27:8 [1215]27:17 [1216]27:18 [1217]27:18 [1218]34:36

Acts

[1219]1:4 [1220]1:4 [1221]1:8 [1222]1:8 [1223]1:8 [1224]1:8

[1225]1:8 [1226]1:14 [1227]1:18 [1228]1:19 [1229]2:15

[1230]2:33 [1231]4:13 [1232]4:24 [1233]4:34 [1234]5:32

[1235]5:32 [1236]5:39 [1237]6:7 [1238]7:51 [1239]8:2

[1240]8:4 [1241]8:30 [1242]8:37 [1243]9:31 [1244]9:31

[1245]10:35 [1246]10:38 [1247]11:12 [1248]11:19 [1249]11:23

[1250]11:24 [1251]12:5 [1252]12:5 [1253]14:287 [1254]15:4

[1255]15:5 [1256]17:11 [1257]17:21 [1258]19:2 [1259]19:36

[1260]20:7 [1261]22:19 [1262]22:20 [1263]22:21 [1264]26:18

[1265]26:18 [1266]27:25 [1267]27:25

Romans

[1268]1:3 [1269]1:4 [1270]1:4 [1271]1:5 [1272]1:17

[1273]1:17 [1274]1:17 [1275]1:18 [1276]1:21 [1277]1:23

[1278]2:29 [1279]3 [1280]3:10 [1281]3:15 [1282]3:20

[1283]3:22 [1284]3:24 [1285]3:31 [1286]4:4 [1287]4:5

[1288]4:5 [1289]4:5 [1290]4:5 [1291]4:15 [1292]4:16

[1293]4:16 [1294]4:17 [1295]4:20 [1296]4:20 [1297]4:21

[1298]4:21 [1299]4:21 [1300]4:21 [1301]4:21 [1302]4:21

[1303]4:21 [1304]4:22 [1305]5:1 [1306]5:1 [1307]5:1

[1308]5:2 [1309]5:5 [1310]5:5 [1311]5:5 [1312]5:5 [1313]5:5

[1314]5:5-8 [1315]5:8 [1316]5:10 [1317]5:13 [1318]5:17

[1319]5:17 [1320]5:18 [1321]5:19 [1322]5:20 [1323]5:21

[1324]5:21 [1325]6 [1326]6:1 [1327]6:3 [1328]6:4 [1329]6:6

[1330]6:7 [1331]6:11 [1332]6:11 [1333]6:12 [1334]6:13

[1335]6:13 [1336]6:13 [1337]6:13 [1338]6:13 [1339]6:14

[1340]6:14 [1341]6:14 [1342]6:15 [1343]6:16 [1344]6:17

[1345]6:18 [1346]6:18 [1347]6:18 [1348]6:18 [1349]6:18

[1350]6:19 [1351]6:19 [1352]6:19 [1353]6:22 [1354]6:22

[1355]6:22 [1356]6:22 [1357]6:22 [1358]6:23 [1359]7 [1360]7

[1361]7 [1362]7 [1363]7:1 [1364]7:4 [1365]7:4 [1366]7:4

[1367]7:4 [1368]7:5 [1369]7:5 [1370]7:5 [1371]7:6 [1372]7:6

[1373]7:6 [1374]7:6 [1375]7:6 [1376]7:6 [1377]7:6 [1378]7:6

[1379]7:9 [1380]7:13 [1381]7:13 [1382]7:14 [1383]7:14

[1384]7:14 [1385]7:14 [1386]7:14 [1387]7:18 [1388]7:18

[1389]7:18 [1390]7:18 [1391]7:18 [1392]7:23 [1393]7:23

[1394]7:23 [1395]8 [1396]8 [1397]8 [1398]8:1-16

[1399]8:1-16 [1400]8:2 [1401]8:2 [1402]8:2 [1403]8:2

[1404]8:2 [1405]8:2 [1406]8:2 [1407]8:2 [1408]8:2 [1409]8:2

[1410]8:2 [1411]8:2 [1412]8:2 [1413]8:3 [1414]8:3 [1415]8:4

[1416]8:4 [1417]8:7 [1418]8:8 [1419]8:9 [1420]8:9

[1421]8:10 [1422]8:11 [1423]8:13 [1424]8:13 [1425]8:13

[1426]8:13 [1427]8:13 [1428]8:13 [1429]8:13 [1430]8:13

[1431]8:14 [1432]8:14 [1433]8:14 [1434]8:14 [1435]8:14

[1436]8:14 [1437]8:15 [1438]8:15 [1439]8:16 [1440]8:16

[1441]8:16 [1442]8:23 [1443]8:26 [1444]8:27 [1445]8:29

[1446]8:29 [1447]8:30 [1448]8:32 [1449]8:32 [1450]8:34

[1451]8:35 [1452]8:37 [1453]8:37 [1454]8:38 [1455]8:38-39

[1456]8:39 [1457]10:6-8 [1458]10:8 [1459]10:8 [1460]10:8-9

[1461]10:10 [1462]10:17 [1463]10:17 [1464]10:17 [1465]11:6

[1466]11:6 [1467]11:20 [1468]11:20 [1469]11:20 [1470]11:25

[1471]11:25 [1472]11:33 [1473]11:36 [1474]12:1 [1475]12:1

[1476]12:1 [1477]12:1 [1478]12:2 [1479]12:2 [1480]12:2

[1481]12:2 [1482]12:2 [1483]12:2 [1484]12:2 [1485]12:3

[1486]12:3 [1487]12:5 [1488]12:6 [1489]12:10 [1490]12:16

[1491]12:29 [1492]13:10 [1493]13:10 [1494]13:10 [1495]14:4

[1496]14:4 [1497]14:13 [1498]14:13 [1499]14:21 [1500]15

[1501]15:1 [1502]15:3 [1503]15:10 [1504]15:13 [1505]15:13

[1506]16:6 [1507]16:20 [1508]16:26 [1509]28

1 Corinthians

[1510]1:2 [1511]1:3 [1512]1:8 [1513]1:9 [1514]1:10

[1515]1:11 [1516]1:12 [1517]1:17 [1518]1:18-19 [1519]1:24

[1520]1:27 [1521]1:27 [1522]1:27 [1523]1:28 [1524]1:30

[1525]1:30 [1526]1:30 [1527]2:6 [1528]2:6 [1529]2:6

[1530]2:7 [1531]2:8 [1532]2:8 [1533]2:9 [1534]2:9

[1535]2:10 [1536]2:10 [1537]2:10 [1538]2:10 [1539]2:12

[1540]2:12 [1541]2:12 [1542]2:12 [1543]2:12 [1544]2:12

[1545]2:13 [1546]2:15 [1547]2:114 [1548]3:1 [1549]3:1

[1550]3:1 [1551]3:1 [1552]3:1 [1553]3:1 [1554]3:2 [1555]3:3

[1556]3:3 [1557]3:3 [1558]3:7 [1559]3:13 [1560]3:16

[1561]3:16 [1562]3:16 [1563]3:16 [1564]3:16 [1565]3:17

[1566]3:17 [1567]3:17 [1568]5:5 [1569]6:13 [1570]6:15

[1571]6:15 [1572]6:17 [1573]6:19 [1574]6:19 [1575]6:19

[1576]6:19 [1577]6:19 [1578]6:19 [1579]6:20 [1580]6:20

[1581]6:20 [1582]6:20 [1583]6:20 [1584]7:5 [1585]7:19

[1586]7:21 [1587]7:23 [1588]7:31 [1589]8:8 [1590]8:9

[1591]8:13 [1592]9:4 [1593]9:5 [1594]9:21 [1595]9:25

[1596]9:25 [1597]9:27 [1598]9:27 [1599]10:16 [1600]10:17

[1601]10:22 [1602]10:23 [1603]10:23 [1604]10:24 [1605]10:31

[1606]10:32 [1607]11:1 [1608]11:7 [1609]11:8 [1610]11:25

[1611]11:32 [1612]12:3 [1613]12:11 [1614]12:13 [1615]12:2021

[1616]13:1 [1617]13:3 [1618]13:4 [1619]13:4-7 [1620]13:5

[1621]14:24 [1622]14:25 [1623]15 [1624]15:10 [1625]15:10

[1626]15:10 [1627]15:10 [1628]15:56 [1629]25:9 [1630]25:10

[1631]26:2 [1632]58

2 Corinthians

[1633]1:3 [1634]1:4 [1635]1:9 [1636]1:9 [1637]1:9

[1638]1:11 [1639]1:22 [1640]1:24 [1641]2:10 [1642]2:14

[1643]3:5 [1644]3:5 [1645]3:5 [1646]3:10 [1647]3:13

[1648]3:13 [1649]3:16 [1650]3:17 [1651]3:17 [1652]3:18

[1653]3:18 [1654]4:4 [1655]4:18 [1656]5:5 [1657]5:7

[1658]5:7 [1659]5:15 [1660]5:15 [1661]5:15 [1662]5:15

[1663]5:16 [1664]5:21 [1665]6:2 [1666]6:10 [1667]6:10

[1668]6:14 [1669]6:14 [1670]6:14 [1671]6:16 [1672]6:16

[1673]6:16 [1674]6:17 [1675]6:17 [1676]6:17 [1677]6:18

[1678]6:18 [1679]7:1 [1680]7:1 [1681]7:1 [1682]7:1

[1683]7:9 [1684]7:9 [1685]7:10 [1686]8:3 [1687]8:4

[1688]8:14 [1689]8:15 [1690]9:6 [1691]9:8 [1692]9:8

[1693]9:8 [1694]9:9 [1695]9:10 [1696]9:11 [1697]9:12

[1698]9:13 [1699]9:15 [1700]10:5 [1701]10:15 [1702]11:14

[1703]11:30 [1704]12:7 [1705]12:9 [1706]12:9 [1707]12:9

[1708]12:10 [1709]12:10 [1710]12:11 [1711]13:3 [1712]13:4

[1713]13:9

Galatians

[1714]1:4 [1715]1:4 [1716]2:4 [1717]2:10 [1718]2:16

[1719]2:18 [1720]2:20 [1721]2:20 [1722]2:20 [1723]2:20

[1724]2:20 [1725]2:20 [1726]2:20 [1727]2:20 [1728]2:20

[1729]2:20 [1730]2:20 [1731]2:20 [1732]2:20 [1733]2:20

[1734]2:20 [1735]2:20 [1736]2:20 [1737]2:21 [1738]3:2

[1739]3:2 [1740]3:2 [1741]3:3 [1742]3:3 [1743]3:3 [1744]3:3

[1745]3:5 [1746]3:5 [1747]3:5 [1748]3:11 [1749]3:11

[1750]3:11 [1751]3:12 [1752]3:14 [1753]3:14 [1754]3:15

[1755]3:19 [1756]3:25 [1757]3:26 [1758]3:26 [1759]3:27

[1760]3:27 [1761]3:27 [1762]4:6 [1763]4:6 [1764]4:6

[1765]4:6 [1766]4:7 [1767]4:7 [1768]4:7 [1769]4:7 [1770]4:9

[1771]4:21 [1772]4:31 [1773]4:31 [1774]5 [1775]5:1

[1776]5:4 [1777]5:5 [1778]5:5 [1779]5:5 [1780]5:6 [1781]5:6

[1782]5:6 [1783]5:7 [1784]5:13 [1785]5:13 [1786]5:13

[1787]5:15 [1788]5:16 [1789]5:16 [1790]5:17 [1791]5:18

[1792]5:18 [1793]5:18 [1794]5:18 [1795]5:18 [1796]5:22

[1797]5:22 [1798]5:22 [1799]5:24 [1800]5:24 [1801]5:25

[1802]5:25 [1803]5:25 [1804]5:26 [1805]5:26 [1806]6:1

[1807]6:1 [1808]6:1 [1809]6:1 [1810]6:1 [1811]6:6 [1812]6:8

[1813]6:12 [1814]6:13 [1815]6:14 [1816]6:14 [1817]8:9

[1818]15:21 [1819]15:26

Ephesians

[1820]1:3 [1821]1:3 [1822]1:4 [1823]1:4 [1824]1:4 [1825]1:5

[1826]1:5 [1827]1:7 [1828]1:9 [1829]1:10 [1830]1:11

[1831]1:11 [1832]1:13 [1833]1:13 [1834]1:13 [1835]1:17

[1836]1:17-18 [1837]1:18 [1838]1:18 [1839]1:19 [1840]1:19

[1841]1:19 [1842]1:19 [1843]1:22 [1844]2:4 [1845]2:10

[1846]2:10 [1847]2:13 [1848]2:16 [1849]2:17 [1850]2:18

[1851]3:5 [1852]3:5 [1853]3:8 [1854]3:10 [1855]3:17

[1856]3:17 [1857]3:17 [1858]3:17 [1859]3:17 [1860]3:17

[1861]3:17 [1862]3:17 [1863]3:18 [1864]3:18 [1865]3:18

[1866]3:19 [1867]4:2 [1868]4:2 [1869]4:2 [1870]4:2

[1871]4:6 [1872]4:12 [1873]4:14 [1874]4:14 [1875]4:14

[1876]4:14 [1877]4:15 [1878]4:15 [1879]4:15 [1880]4:16

[1881]4:16 [1882]4:22 [1883]4:23 [1884]4:24 [1885]4:30

[1886]4:32 [1887]5:1 [1888]5:1 [1889]5:2 [1890]5:2

[1891]5:2 [1892]5:2 [1893]5:4 [1894]5:8 [1895]5:8

[1896]5:14 [1897]5:15 [1898]5:17 [1899]5:17 [1900]5:23

[1901]5:24-47 [1902]5:25 [1903]5:25 [1904]5:25 [1905]5:26

[1906]5:26 [1907]5:26 [1908]5:26 [1909]5:27 [1910]5:27

[1911]5:27 [1912]5:27 [1913]5:30 [1914]6:6 [1915]6:10

[1916]6:10 [1917]6:10 [1918]6:12 [1919]6:16 [1920]6:16

[1921]6:18

Philippians

[1922]1:6 [1923]1:10 [1924]1:11 [1925]2:2 [1926]2:3

[1927]2:3 [1928]2:3 [1929]2:4 [1930]2:5 [1931]2:5 [1932]2:7

[1933]2:7 [1934]2:8 [1935]2:8 [1936]2:12 [1937]2:13

[1938]2:13 [1939]2:13 [1940]2:15 [1941]3:1 [1942]3:3

[1943]3:3 [1944]3:7 [1945]3:7 [1946]3:8 [1947]3:8 [1948]3:8

[1949]3:8 [1950]3:8 [1951]3:9 [1952]3:9 [1953]3:21

[1954]3:21 [1955]4:3 [1956]4:4 [1957]4:6 [1958]4:7

[1959]4:13 [1960]4:13 [1961]4:13 [1962]4:13 [1963]4:13

Colossians

[1964]1:8 [1965]1:9 [1966]1:11 [1967]1:11 [1968]1:20

[1969]1:21 [1970]1:22 [1971]1:22 [1972]2:3 [1973]2:6

[1974]2:6 [1975]2:6 [1976]2:6 [1977]2:7 [1978]2:9

[1979]2:9-10 [1980]2:10 [1981]2:12 [1982]2:12 [1983]2:13

[1984]2:13 [1985]2:15 [1986]2:16 [1987]2:18 [1988]2:18

[1989]2:19 [1990]2:20 [1991]3:3 [1992]3:3 [1993]3:3

[1994]3:3 [1995]3:3-4 [1996]3:3-5 [1997]3:4 [1998]3:4

[1999]3:5 [2000]3:8 [2001]3:9 [2002]3:10 [2003]3:12

[2004]3:12 [2005]3:12 [2006]3:16 [2007]3:16 [2008]3:18

[2009]4:12

1 Thessalonians

[2010]1:3 [2011]1:8 [2012]2:6 [2013]2:10 [2014]2:10

[2015]2:13 [2016]2:13 [2017]2:13 [2018]2:13 [2019]2:13

[2020]2:13 [2021]3:10 [2022]3:12 [2023]3:13 [2024]3:13

[2025]4:1 [2026]4:3 [2027]4:6 [2028]4:8 [2029]4:9 [2030]5

[2031]5:5 [2032]5:15 [2033]5:16 [2034]5:18 [2035]5:23

[2036]5:24 [2037]5:24 [2038]5:24 [2039]5:24 [2040]5:24

[2041]23

2 Thessalonians

[2042]1:3 [2043]1:3 [2044]1:4 [2045]1:11 [2046]1:11

[2047]1:12 [2048]1:12 [2049]2:3 [2050]2:8 [2051]2:9

[2052]2:13 [2053]2:13 [2054]2:16 [2055]2:17 [2056]3:3

[2057]3:3 [2058]3:14 [2059]3:16

1 Timothy

[2060]1:5 [2061]1:13 [2062]1:15 [2063]1:20 [2064]2:6

[2065]4:4 [2066]4:5 [2067]5:22 [2068]6:9 [2069]6:9

[2070]6:9 [2071]6:10 [2072]6:10 [2073]6:11 [2074]6:12

[2075]6:17 [2076]6:17

2 Timothy

[2077]1:12 [2078]1:12 [2079]1:12 [2080]1:12 [2081]1:12

[2082]1:12 [2083]2:4 [2084]2:13 [2085]2:19 [2086]2:21

[2087]2:21 [2088]2:21 [2089]2:21 [2090]2:22 [2091]3:16

[2092]3:17 [2093]3:17 [2094]4:7 [2095]4:10 [2096]4:18

Titus

[2097]1:8 [2098]2:4 [2099]2:5 [2100]2:5 [2101]2:6 [2102]2:6

[2103]2:12 [2104]2:14 [2105]2:14 [2106]2:14 [2107]2:14

Hebrews

[2108]1 [2109]2:10 [2110]2:10 [2111]2:10 [2112]2:11

[2113]2:13 [2114]2:17 [2115]2:18 [2116]3:6 [2117]3:13

[2118]3:13 [2119]3:14 [2120]3:14 [2121]3:14 [2122]3:16

[2123]4:2 [2124]4:3 [2125]4:6 [2126]4:7 [2127]4:10

[2128]4:12 [2129]4:12 [2130]4:12 [2131]4:12 [2132]5

[2133]5:8 [2134]5:9 [2135]5:9 [2136]5:11 [2137]5:12

[2138]5:13 [2139]5:14 [2140]5:14 [2141]6:4 [2142]6:10

[2143]6:12 [2144]6:14 [2145]6:15 [2146]7:16 [2147]7:18

[2148]7:24 [2149]7:26 [2150]8:9 [2151]8:12 [2152]8:13

[2153]8:15 [2154]8:16 [2155]9:5 [2156]9:6 [2157]9:14

[2158]9:26 [2159]10:7 [2160]10:9 [2161]10:10 [2162]10:16-18

[2163]10:17 [2164]10:22 [2165]10:24 [2166]10:29 [2167]10:35

[2168]10:35 [2169]10:35 [2170]10:36 [2171]10:38 [2172]10:38

[2173]11:1 [2174]11:8 [2175]11:8 [2176]11:11 [2177]11:12

[2178]11:18 [2179]11:18 [2180]11:23 [2181]11:33 [2182]11:35

[2183]11:38 [2184]12 [2185]12:10 [2186]12:11 [2187]12:14

[2188]13:5 [2189]13:5 [2190]13:6 [2191]13:6 [2192]13:15

[2193]13:16 [2194]13:20 [2195]13:20 [2196]13:21 [2197]13:21

[2198]13:21

James

[2199]1:2 [2200]1:3 [2201]1:4 [2202]1:6 [2203]1:15

[2204]1:21 [2205]1:21 [2206]1:21 [2207]1:21 [2208]1:21

[2209]1:21 [2210]1:25 [2211]2:12 [2212]2:15 [2213]2:16

[2214]2:22 [2215]3:2 [2216]3:9 [2217]3:10 [2218]3:14

[2219]3:16 [2220]4:3 [2221]4:3 [2222]4:4 [2223]4:5

[2224]4:8 [2225]4:8 [2226]5:4 [2227]5:7 [2228]5:16

[2229]5:16 [2230]5:16 [2231]5:16 [2232]5:17 [2233]6:16

1 Peter

[2234]1:2 [2235]1:2 [2236]1:2 [2237]1:2 [2238]1:2 [2239]1:2

[2240]1:4 [2241]1:5 [2242]1:5 [2243]1:7 [2244]1:8 [2245]1:8

[2246]1:8 [2247]1:13 [2248]1:14 [2249]1:14 [2250]1:14

[2251]1:15 [2252]1:15 [2253]1:15 [2254]1:15 [2255]1:16

[2256]1:16 [2257]1:16 [2258]1:17 [2259]1:17 [2260]1:17

[2261]1:18 [2262]1:18 [2263]1:19 [2264]1:22 [2265]1:22

[2266]1:22 [2267]1:22 [2268]1:22 [2269]1:23 [2270]1:23

[2271]1:23 [2272]2:2 [2273]2:2 [2274]2:5 [2275]2:10

[2276]2:10 [2277]2:14 [2278]2:16 [2279]2:24 [2280]2:25

[2281]3:5 [2282]3:14 [2283]4:2 [2284]4:7 [2285]5:5

[2286]5:7 [2287]5:8 [2288]5:8 [2289]5:8-10 [2290]5:10

[2291]5:10

1 John

[2292]1:2 [2293]1:3 [2294]1:5 [2295]1:7 [2296]1:7 [2297]1:7

[2298]1:9 [2299]1:9 [2300]1:9 [2301]1:9 [2302]2:1 [2303]2:4

[2304]2:6 [2305]2:10 [2306]2:11 [2307]2:12 [2308]2:13

[2309]2:14 [2310]2:14 [2311]2:14 [2312]2:15 [2313]2:16

[2314]2:16 [2315]2:17 [2316]2:24 [2317]2:29 [2318]2:29

[2319]3:1 [2320]3:1 [2321]3:1 [2322]3:2 [2323]3:3 [2324]3:4

[2325]3:5 [2326]3:5 [2327]3:5 [2328]3:6 [2329]3:8 [2330]3:8

[2331]3:8 [2332]3:9 [2333]3:10 [2334]3:10 [2335]3:10

[2336]3:10 [2337]3:10 [2338]3:14 [2339]3:14 [2340]3:14

[2341]3:15 [2342]3:16-18 [2343]3:18 [2344]3:18 [2345]3:19

[2346]3:19 [2347]3:22 [2348]3:23 [2349]3:24 [2350]3:24

[2351]3:24 [2352]3:24 [2353]3:24 [2354]4:4 [2355]4:5

[2356]4:7 [2357]4:9-10 [2358]4:11 [2359]4:11 [2360]4:11

[2361]4:12 [2362]4:13 [2363]4:13 [2364]4:16 [2365]4:16-18

[2366]4:17 [2367]4:18 [2368]4:19 [2369]4:19 [2370]4:20

[2371]4:20 [2372]5:1 [2373]5:1 [2374]5:1 [2375]5:2

[2376]5:2 [2377]5:3 [2378]5:3 [2379]5:4 [2380]5:4 [2381]5:4

[2382]5:4 [2383]5:5 [2384]5:5 [2385]5:5 [2386]5:5 [2387]5:6

[2388]5:9 [2389]5:10 [2390]5:11 [2391]5:11 [2392]5:11-12

[2393]5:12 [2394]5:12 [2395]5:12 [2396]5:12 [2397]5:12

[2398]5:13 [2399]5:13 [2400]5:13 [2401]5:14 [2402]5:15

[2403]5:16 [2404]5:16 [2405]13:34

2 John

[2406]1:10 [2407]1:11 [2408]1:15

Jude

[2409]1:12 [2410]1:20 [2411]1:21 [2412]1:24 [2413]1:25

Revelation

[2414]1:10 [2415]1:10 [2416]3:8 [2417]3:10 [2418]3:20

[2419]4:8 [2420]6:16 [2421]6:17 [2422]12:11 [2423]15:3

[2424]15:4 [2425]15:4 [2426]21:8 [2427]21:9 [2428]21:27

[2429]22:15

__________________________________________________________________

This document is from the Christian Classics Ethereal

Library at Calvin College, http://www.ccel.org,

generated on demand from ThML source.

References

1. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=1&scrV=22#XXIX-p6.4

2. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=1&scrV=22#XLI-p7.1

3. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=1&scrV=27#XVII-p11.1

4. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=1&scrV=28#XXIX-p6.5

5. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=1&scrV=28#XLI-p7.2

6. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=2&scrV=3#XLI-p1.1

7. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=3&scrV=12#XI-p5.1

8. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=6&scrV=5#XI-p3.1

9. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=6&scrV=6#XI-p3.2

10. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=6&scrV=9#XV-p7.1

11. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=7&scrV=1#XV-p7.2

12. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=9&scrV=1#XXIX-p6.6

13. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=12&scrV=1#XLIV-p10.1

14. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=12&scrV=1#XXIX-p1.1

15. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=12&scrV=2#XXIX-p1.2

16. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=12&scrV=4#XLIV-p10.2

17. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=15&scrV=1#XXXVI-p4.1

18. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=17&scrV=1#XIX-p6.1

19. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=17&scrV=3#LI-p7.1

20. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=17&scrV=7#XLII-p13.1

21. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=18&scrV=14#XIX-p6.2

22. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=19&scrV=22#XXVIII-p5.1

23. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=21&scrV=1#III-p7.1

24. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=21&scrV=1#IV-p7.1

25. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=22&scrV=5#XXXIV-p4.3

26. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=22&scrV=16#XXXVII-p9.8

27. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=22&scrV=17#XLIV-p7.1

28. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=22&scrV=17#XXIX-p6.7

29. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=22&scrV=17#XXXVII-p9.9

30. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=22&scrV=17#XLI-p7.3

31. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=22&scrV=18#XLIV-p7.2

32. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=26&scrV=4#XLIV-p7.3

33. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=26&scrV=5#XLIV-p7.4

34. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=26&scrV=24#XXIX-p6.8

35. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=27&scrV=34#X-p5.1

36. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=28&scrV=15#XIX-p4.1

37. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=28&scrV=15#LII-p8.1

38. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=28&scrV=22#XXXIV-p4.1

39. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=28&scrV=23#XXXIV-p4.2

40. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=31&scrV=13#XLIV-p10.3

41. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=31&scrV=16#XLIV-p10.4

42. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=32&scrV=12#IV-p7.2

43. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Gen&scrCh=32&scrV=24#XXXIV-p4.4

44. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Exod&scrCh=1&scrV=14#XLIX-p7.1

45. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Exod&scrCh=4&scrV=11#XXX-p9.1

46. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Exod&scrCh=4&scrV=12#XXX-p9.2

47. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Exod&scrCh=4&scrV=23#XLIX-p7.2

48. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Exod&scrCh=6&scrV=5#XLIX-p7.3

49. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Exod&scrCh=10&scrV=23#XXXII-p9.5

50. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Exod&scrCh=12&scrV=48#XLII-p13.3

51. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Exod&scrCh=14&scrV=14#XIX-p5.17

52. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Exod&scrCh=14&scrV=14#XXVIII-p10.10

53. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Exod&scrCh=18&scrV=1#XXX-p6.5

54. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Exod&scrCh=18&scrV=8#XXX-p6.4

55. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Exod&scrCh=19&scrV=4#VII-p6.1

56. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Exod&scrCh=19&scrV=4#XXXVII-p6.1

57. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Exod&scrCh=19&scrV=5#VII-p6.2

58. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Exod&scrCh=19&scrV=5#XLIV-p1.1

59. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Exod&scrCh=19&scrV=5#XXXVII-p6.2

60. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Exod&scrCh=19&scrV=6#XIV-p6.1

61. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Exod&scrCh=20&scrV=2#XLIX-p7.4

62. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Exod&scrCh=25&scrV=11#XIV-p7.1

63. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Exod&scrCh=25&scrV=16#III-p6.10

64. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Exod&scrCh=29&scrV=43#XIV-p9.5

65. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Exod&scrCh=29&scrV=43#X-p7.12

66. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Exod&scrCh=29&scrV=43#XLI-p11.1

67. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Exod&scrCh=29&scrV=45#XIV-p9.6

68. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Exod&scrCh=29&scrV=45#XLI-p11.2

69. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Exod&scrCh=31&scrV=12#XLI-p6.5

70. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Exod&scrCh=31&scrV=13#XLI-p6.1

71. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Exod&scrCh=31&scrV=13#XLI-p20.1

72. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Exod&scrCh=31&scrV=17#XLI-p6.2

73. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Exod&scrCh=32&scrV=22#XI-p5.2

74. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Exod&scrCh=32&scrV=24#XI-p5.3

75. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Exod&scrCh=33&scrV=11#XXXIV-p4.5

76. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Exod&scrCh=33&scrV=16#XXXVII-p8.1

77. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Exod&scrCh=34&scrV=6#XII-p8.1

78. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Exod&scrCh=34&scrV=7#XII-p8.2

79. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Exod&scrCh=36&scrV=5#XLVIII-p16.1

80. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Lev&scrCh=1&scrV=8#XXXVII-p6.3

81. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Lev&scrCh=1&scrV=9#XXXVII-p6.4

82. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Lev&scrCh=4&scrV=21#XI-p4.1

83. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Lev&scrCh=8&scrV=13#XIII-p4.1

84. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Lev&scrCh=11&scrV=44#XIV-p6.2

85. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Lev&scrCh=14&scrV=7#XIII-p4.2

86. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Lev&scrCh=14&scrV=8#XIII-p4.3

87. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Lev&scrCh=19&scrV=2#XIV-p6.3

88. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Lev&scrCh=20&scrV=6#XIV-p6.4

89. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Lev&scrCh=20&scrV=7#XIV-p6.5

90. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Lev&scrCh=26&scrV=40#XI-p7.2

91. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Lev&scrCh=26&scrV=41#XI-p7.3

92. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Num&scrCh=5&scrV=7#XI-p4.2

93. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Num&scrCh=12&scrV=11#XI-p6.1

94. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Num&scrCh=12&scrV=21#XI-p6.2

95. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Num&scrCh=14&scrV=17#IV-p7.3

96. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Num&scrCh=14&scrV=18#IV-p7.4

97. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Num&scrCh=14&scrV=20#IV-p7.5

98. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Num&scrCh=19&scrV=12#XIII-p4.4

99. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Num&scrCh=19&scrV=31#XIII-p4.5 100. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Num&scrCh=23&scrV=19#IV-p7.6 101. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Num&scrCh=23&scrV=19#XXXVIII-p8.1 102. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Deut&scrCh=3&scrV=22#XIX-p5.18 103. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Deut&scrCh=6&scrV=2#XXXVI-p10.1 104. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Deut&scrCh=6&scrV=5#LI-p10.1 105. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Deut&scrCh=7&scrV=6#XXXVII-p6.5 106. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Deut&scrCh=7&scrV=9#XIX-p4.2 107. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Deut&scrCh=8&scrV=17#X-p7.1 108. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Deut&scrCh=8&scrV=18#X-p7.2 109. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Deut&scrCh=10&scrV=17#XXXVI-p16.1 110. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Deut&scrCh=10&scrV=20#XXXVI-p16.2 111. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Deut&scrCh=10&scrV=21#XXXVI-p16.3 112. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Deut&scrCh=11&scrV=10#III-p7.3 113. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Deut&scrCh=11&scrV=18#III-p1.1 114. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Deut&scrCh=20&scrV=3#XXVIII-p12.1 115. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Deut&scrCh=20&scrV=4#XIX-p5.19 116. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Deut&scrCh=20&scrV=8#XXVIII-p12.2 117. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Deut&scrCh=24&scrV=8#XLIX-p7.5 118. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Deut&scrCh=25&scrV=4#XLIV-p2.1 119. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Deut&scrCh=25&scrV=5#XLIV-p2.2 120. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Deut&scrCh=26&scrV=17#VII-p6.3 121. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Deut&scrCh=26&scrV=18#VII-p6.4 122. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Deut&scrCh=26&scrV=27#XXXVIII-p5.1 123. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Deut&scrCh=26&scrV=28#XXXVIII-p5.2 124. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Deut&scrCh=27&scrV=26#X-p4.1 125. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Deut&scrCh=28&scrV=1#III-p7.4 126. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Deut&scrCh=28&scrV=1#XLIV-p9.4 127. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Deut&scrCh=28&scrV=2#III-p7.5 128. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Deut&scrCh=28&scrV=47#XXXII-p8.1 129. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Deut&scrCh=30&scrV=14#III-p5.1 130. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Deut&scrCh=32&scrV=10#XIX-p4.3 131. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Deut&scrCh=32&scrV=46#V-p13.1 132. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Deut&scrCh=32&scrV=47#V-p13.2 133. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Josh&scrCh=1&scrV=7#V-p13.3 134. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Josh&scrCh=1&scrV=9#V-p13.4 135. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Josh&scrCh=1&scrV=9#XIX-p8.1 136. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Josh&scrCh=1&scrV=9#XXX-p9.3 137. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Josh&scrCh=3&scrV=4#I_3-p8.1 138. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Josh&scrCh=4&scrV=24#XXXVI-p16.4 139. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Josh&scrCh=5&scrV=14#XXVIII-p10.11 140. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Josh&scrCh=6&scrV=20#XXVIII-p12.3 141. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Josh&scrCh=7&scrV=12#XXXIV-p7.1 142. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Josh&scrCh=7&scrV=13#XXXII-p10.1 143. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Josh&scrCh=21&scrV=45#IV-p7.7 144. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Josh&scrCh=23&scrV=14#III-p7.2 145. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Josh&scrCh=23&scrV=14#IV-p7.8 146. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Josh&scrCh=24&scrV=15#XXXVII-p8.2 147. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Judg&scrCh=5&scrV=31#II-p6.1 148. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Judg&scrCh=7&scrV=3#XXVIII-p12.4 149. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Judg&scrCh=10&scrV=10#XI-p3.7 150. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Judg&scrCh=10&scrV=15#XI-p3.8 151. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Judg&scrCh=10&scrV=16#XI-p3.9 152. file://localhost/ccel/m/murray/new_life/cache/new_life.html3?scrBook=Judg&scrCh=17&scrV=3#XLVIII-p2.1 153. 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