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           Title: Broken Bread
      Creator(s): Follette, John Wright (1883-1966)
   CCEL Subjects: All
      LC Call no: BX6198.A7F6
     LC Subjects:

                  Christian Denominations

                  Protestantism

                  Post-Reformation

                  Other Protestant denominations
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                                  BROKEN BREAD

  by

John Wright Follette
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Chapter 1

  Trouble -- A Servant

   Did you ever test yourself as to how you react to trouble or tragedy?
   In life's school we often find that God uses trouble or misfortune to
   prove our faith or to test our character. Trouble has a way of stalking
   down the road and meeting us so many times when we least expect it.

   I am sure we all know that such proving or testing may befall us
   without our being personally or directly the cause of it. Many, many
   times it is beyond our control. If it were otherwise we should probably
   avoid all such testings and keep to an easy, smooth path. But we should
   remember that trouble, as well as the hours of sunshine and music, is a
   part of the divine arrangement and has a place in our program. Trouble
   and severe testings are not necessarily a sign of sin, failure, or lack
   of spirituality. They are often a sign of spirituality and growth which
   God must test and prove, for we are His workmanship.

   Many people have the notion that the life of the Christian is, or
   should be somewhat charmed, void of trouble, testing, tribulation and
   suffering. Such people have shaped up for themselves, or hold as an
   ideal of real Christian living, au impossible or unscriptural
   conception as an objective.

   Where in the world such people, so bewitched, have been living all
   these years, or what books they have read, is beyond me! Surely they do
   not know history, Christian experience or the Bible. For all these keep
   ever before us the truth that "Man is born unto trouble, as the sparks
   fly upward" (Job 5:7). "Many are the afflictions of the righteous but
   the Lord delivered him out of them all" (Psa. 34:19). "For our light
   affliction, which is but for a moment, worketh for us a far more
   exceeding and eternal weight of glory" (2 Cor. 4:17). "Yea, and all
   that will live godly in Christ Jesus shall suffer persecution" (2 Tim.
   3:12). "In the world ye shall have tribulation: but be of good cheer; I
   have overcome the world" (John 16:33). "And not only so, but we glory
   in tribulations also: knowing that tribulation worketh patience" (Rom.
   5:3).

   Surely on the basis of all these Scriptures, we as Christians know
   better than to pray for exemption from trouble, and since we know that
   in God's plan it is a part of our inheritance, let us not avoid its
   peculiar ministry.

   History is replete with examples of lives wrecked because of ungraceful
   reaction to trouble. In spite of the accumulated experiences of the
   ages, and the wisdom and the philosophy of the seers, many still fail
   to recognize that behind her mask, trouble is a servant to assist us.
   Any other view is due to lack of vision and perspective in that range.
   Too many see the immediate, the local, and interpret life and relative
   questions from a circumscribed viewpoint. The Scriptures say, "While we
   look not at the things which are seen."

   As Christians, after we are convinced in our hearts that trouble is not
   designed to defeat us, is not a mere nuisance or cruelty, but is one of
   the corrective elements in great living, we must needs learn how to use
   it. How many problems would be solved and shipwrecks of faith be
   avoided could we take a positive, constructive attitude and see that
   trouble is one of the agents and mighty instruments placed in our hands
   for the shaping of character and the releasing of potential power for
   correct and glorious building!

   How do you use trouble? Naturally, because of physical and fundamental
   elements in our make-up, we shun pain, discomfort and trouble. But that
   is because we relate them purely to their action upon the physical or
   upon the present mood. Many times hours are spent in praying away
   trouble, the great servant. At times we take long, circuitous journeys
   to avoid meeting her. Finally, when we are compelled to meet her, we
   spend a long, long time telling her or God that we do not like her and
   we wonder and wonder why we ever had to meet her. But trouble is not to
   be reasoned with; she is utterly unreasonable. She is to be used.

   Please disabuse your minds of the erroneous thought that if you are
   good or a real spiritual Christian, totally yielded and consecrated,
   your life is therefore to be a charmed one and that God will spare you
   from trouble or disappointment. No, to reach such a fine place of
   consecration and yieldedness is only to make you a fit candidate for
   tribulation.

   Tribulation is a word God uses in relation to saints. The etymology of
   the word means threshing. The farmer does not thresh weeds; he threshes
   the golden wheat that the grain may be separated from the chaff and the
   sticks. He is after grain, not trying to pound out some straw.
   Therefore God says, Tribulation worketh patience; that is, the golden
   grain of patience, long-suffering and kindness, comes by way of
   threshing or tribulation. Think of the splendid spiritual grain of
   character and noble living produced only through the tribulation
   process. The spiritual tone and quality of the mighty men of God came
   only through trouble and suffering.

   In the world about us, in the fields of fine music, art and literature,
   the artist never reaches the climax of his labors and gives to the
   world the best in creative beauty and strength until he has known the
   poignant touch of personal sorrow or grief or trouble. Oftentimes it is
   like a divine alchemy turning the ordinary and prosaic life into a
   glorious display of divine power, fortitude and beauty. It is the use
   of trouble that releases the deeper springs of our lives and sets allow
   the streams of mercy and understanding which a perishing world needs.

   Do not misunderstand me; I am not saying that trouble alone makes us
   strong or noble or that it alone has a transforming power. I am dealing
   with you as Christians who believe Romans 8:28, and that text, as you
   see, is never to be applied to lives which are not surrendered. That is
   why many unsaved people never understand the outworking of the
   Scriptures in the daily walk, but if the Christian has anything
   remotely approaching the Spirit of Christ, he can make trouble a
   servant to bring forth the best in him. This I suggest in my poem,
   Trouble Is a Servant.

   But trouble in itself is neutral or passive; the whole matter depends
   upon how we use it. One may take an inactive attitude and lose the
   benefit of the trial; justify himself, and trouble will make him bitter
   or resentful, or it can make him hard, cruel and cynical. People who
   have no faith, no perspective of thought or vision, let trouble do all
   sorts of harmful and cruel things to them, but thanks be to God there
   are many wonderful people upon whom trouble has fallen who were able to
   see and to discern behind its mask a servant at their beck and call, to
   build them lives of strength and beauty.

   In a simple study of such lives we find a certain creative power which
   makes out of their calamity a magnificent privilege. You have noticed
   in lives a twofold reaction to trouble or tragedy: either it will break
   us in spirit, melting the hardness and bringing us in our helplessness
   to God, or it will throw us upon our feeble resources and human
   reasonings, and this in turn at times hardens us in spirit, makes us
   critical and often cynical. It robs the heart of the great privilege of
   trusting God and the developing of the life into rich and helpful
   avenues.

   Trouble will make you either bitter or better. Notice how very much
   alike these words are, and how very little is needed to change them;
   just the letter "I." Yes, dear ones. it is the "I" that changes the
   whole matter. When the "I" keeps out of the question, out of the
   difficulty, life will be better; but when the "I" is introduced and we
   get mixed in the trouble, life will become bitter and we hard. Too many
   times this "I" gets in the way; the poor, little, hurt ego gets a slap
   and down the street he runs, screaming for attention. The dear little
   ego sits in his doorway and weeps tears of self-pity until his eyes are
   so red and inflamed that he just cannot see things as they are or
   should be.

   It takes a quiet heart, peace of spirit, and clear vision (long range,
   if you please), to interpret trouble in terms of strength and high
   living. Little souls, small people, are usually hurt all the time; the
   ego within is unduly important and consequently is easily hurt or
   flattered. Such souls have too small a world and hence everything
   relates directly to the self within. They will have a very difficult
   time, to say the least.

   Frequently such souls are persons who are seeking justice, fairness,
   and a proper adjustment of life. They never seem to learn. We are not
   here for justice; we are here to live. If you expect to be a spiritual
   and victorious Christian, you may as well learn here and now to drop
   justice out of your vocabulary as far as it may relate to your life. We
   do not get justice now. God's Saturday night of settlement has not yet
   come.

   Some live as though life and the Christian experience were some kind of
   slot machine: you put in a dime's worth of kindness and pull out three
   yards of blessing; then five cents' worth of charity and you think God
   must bless you next Saturday night. Be very good, kind or generous and
   next week the winds will blow you a fortune. It is true that what we
   sow that shall we also reap, and bread cast upon the waters shall
   return, but God is not too clear on the time element. So we shall not
   always receive our justice here and now.

   Jesus never taught His followers to expect justice. Paul did not
   receive justice. Even great leaders in history did not always receive
   justice here and now. Do not mistake me; I do not me. an that the
   Christian or the spiritually-minded one is not conscious of the hurt or
   the trouble of the injustice. Believe me, dear souls, the Holy Spirit
   makes one all the more sensitive to the pain, the hurt and the wrong,
   but the victorious soul has found the gift of grace and the love of God
   sufficient to hinder the trouble from marring his spirit.

   The closer one gets to Christ the more sensitive he will be to pain, to
   little, petty, mean ways and all the train of unkind and unlovely
   things which would vex the heart and tarnish the spirit. The eyes are
   now anointed and he sees in them privileges of overcoming and high
   living. I am sure we have all lived long enough to have had some
   injustice done us. Yet today God has given us grace not to harbor any
   resentment or hard feelings. To have trouble or injustice and know the
   feeling of it, and yet live above and far from its damaging power, is a
   sign of real spirituality, a sign of Christian character He has wrought
   in the life.

   Someone learned of a real injustice done me in material things one
   time, and he was horrified to know it came from a Christian source.
   Such treatment as that," he said, "is absolutely wrong. I would not
   stand for it."

   Of course it was wrong and very unfair, and at times I was amazed and
   tried, but I kept my heart and life open for justice and the right
   thing to be done by me; however, I was neglected and seemingly
   forgotten. But God had taken me quite a long distance on the road and I
   knew He would take care of the matter; so I took of His grace and love
   and stood it. It never caused me a resentful spirit, nor did I allow
   the hurt and the disappointment to fester into a sore. And today I
   praise God for the realities of His life in my heart to keep it sweet
   when trouble and unfair dealings would chill it to indifference and
   hardness.

   Had we time we could trace through history, both sacred and secular,
   scores of noble men and women who were not spared the hard places in
   life. They were good, moral, kind, noble, and yet came under the
   disciplinary measures of trouble. Certainly Paul knew trouble or he
   never could have written, "In labors more abundant, in stripes above
   measure, in prisons more frequent, in deaths oft. Of the Jews five
   times received I forty stripes save one. Thrice was I beaten with rods,
   once was I stoned, thrice I suffered shipwreck" (2 Cor. 11:23-25). Yet
   out of it all he comes purified and strengthened, a noble expression of
   God's grace and an example for the ages to come that trouble may be
   used to build a Christian character.

   In the Old Testament we find Joseph and Job and many others
   demonstrating the same truth. Surely Joseph might have said, "All these
   things are against me. Where is God? Why all this confusion and trouble
   when He promised me great victory and triumph?" Yet listen to him after
   in faith he comes through, "But as for you, ye thought evil against me;
   but God meant it unto good" (Gen. 50:20). We are following in the steps
   of Christ, who said that the servant was not above his lord. And we
   read of Him, "Though he were a Son, yet learned he obedience by the
   things which he suffered."

   What are you seeking in your trouble today? Is it deliverance or
   development? You may have the one and not grow, or you may have both
   and grow. Get the development first and the deliverance will be yours,
   too. Let this servant minister to you in a way no other servant can.
   Take the positive attitude and use your trouble as one of the most
   skillful and wonderful instruments God ever placed into your hands for
   the working out of the character of Christ to be duplicated in you.

   Trouble, if correctly used, will bring you great peace and a deep
   surrender of spirit which nothing else can work in you. I have not gone
   far on the way but I can give as my personal testimony that these
   deeper revelations of truth and clear understanding of the things of
   God have come only through suffering. I cannot offer you any other
   method. May God grant you grace to take your share of trouble. Don't
   pray for exemption, but may He teach you and use this strange servant
   to build your life into noble proportions of strength and beauty, and
   from your life healing streams of understanding and love will flow to
   broken lives and timid, fearful hearts "For he who suffers most has
   most to give."
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Chapter 2

  The Camels are Coming

   The story is found in the 24th chapter of Genesis.

   The spiritual lesson I wish to bring to you from this story is based
   upon a dramatic and picturesque incident in the life of Rebekah;
   namely, her dealing with the camels. Therefore I will not go into
   detail with the beautiful analogy of spiritual truths we find in this
   wonderful chapter. The general teaching, I am sure, is familiar to most
   of us. However, we might suggest a few points of interest to build up a
   background of understanding for the camels and their part in the
   romantic adventure.

   The first thing we notice in this story is the relation of the 22nd,
   23rd and 24th chapters in their general teaching. Here we find a
   prophetic or dispensational pattern by way of illustration. In chapter
   22 we have the story of the offering up of Isaac, then in chapter 23
   the death of Sarah, and in chapter 24 the servant is sent forth to find
   a bride for him who in a way has been raised from the dead. These three
   chapters in a broad and sweeping way suggest God's movements in
   dispensational matters. Chapter 22 suggests the ministry and death of
   Christ, chapter 23 the setting aside of Israel, and chapter 24 the
   ministry of the Holy Spirit in calling out the Bride for Christ. It is
   well that we keep this divine program in mind lest we be tempted to
   inaugurate one suggested by over-anxious hearts who desire to establish
   a kingdom instead of training lives for a kingdom.

   Acts 15:14-16--"Simeon hath declared how God at the first did visit the
   Gentiles, to take out of them a people for his name. And to this agree
   the words of the prophets; as it is written, after this I will return,
   and will build again the tabernacle of David, which is fallen down; and
   I will build again the ruins thereof, and I will set it up."

   From the whole trend of prophetic utterance and prophecy already
   fulfilled, we see this is not a day or period for the material
   establishment of a kingdom, but the establishment of a kingdom in the
   hearts of His people. Especially is it the period of discipline and
   training of believers for a future ministry and fuller expression of
   life in a new age. Scriptures such as Eph. 1:3, 4 and Rom. 8:28, 29
   suggest the lofty objective of the Spirit to conform and train.

   In the story we find Abraham represents God the Father, while Isaac
   represents Christ, the Son, and the servant represents the Holy Spirit.
   One is tempted to relate suggestive bits of truth found in nearly every
   verse, but I will try not to give too much exposition and restrict the
   teaching to the camels. The first mention of them is in verse 10. "And
   the servant took ten camels of the camels of his master and departed."
   Here we find where the camels came from--they are a part of the
   equipment sent by Abraham. Then in verse 11 we find who has control of
   them. "And he made the camels to kneel down without the city by a well
   of water at the time of the evening . . . . "

   In passing let us notice it is the servant who takes the initiative in
   greeting and interesting Rebekah. "No men can come to me, except the
   Father who hath sent me draw him." (John 6:44). Also let us remember
   what momentous results may often hinge upon seemingly insignificant
   doings. Her act of courtesy in verse 18 and offer (spontaneous and from
   the heart) to water the camels opened the door to her romance and great
   blessing. Heb. 13:2--"Be not forgetful to entertain strangers; for
   thereby some have entertained angels unawares."

   When we consider Rebekah as the called out Christian in training by the
   Holy Spirit for deeper fellowship with the heavenly bridegroom, we see
   many lovely bits of truth tucked away in the story. In verse 22 we find
   the servant begins to reward her--golden earrings, bracelets, and ten
   shekels of gold. Gold, as we know, always means divinity--the heavenly,
   divine qualifies. The earrings tell us of devotion in loving service
   (Psa. 40:6), and also the listening ear (Psa. 45:10). Her ears are
   tuned to heavenly things. Hands suggest service; so the golden
   bracelets mean spiritual service rendered with correct motive and from
   the heart. The ten shekels of gold mean the divine nature of which she
   is now a partaker of divine supply for her good. Again in verses 53 and
   54 we are told of a further rewarding. Silver means redemption; so she
   has jewels of silver or the redemptive blessings of her bridegroom.
   Also jewels of gold or the divine blessings from heaven. The raiment
   suggests the covering she has in Christ's atonement His righteousness
   now covers her.

   The brother and mother receive "precious things." This is the overflow
   of blessing from God in any heart or community where Christ is truly
   enthroned. Many a home has been blest with "precious things" merely by
   the presence of a saved or consecrated member. So also has a nation
   been blest and honored by the faith of a few.

   Let us note in verse 58 that the whole matter of Rebekah's going and
   the full flowering of her romance depended upon her personal answer.
   She said, "I will go." The whole matter is very personal and I am sure
   God wants it to be so. It was a great step of faith to be sure. She had
   to leave kin and home and had really never seen the lover to whom she
   was going. She must trust implicitly in the faithfulness of the
   servant. "Blessed are they that have not seen and yet have believed."

   We now find another reference to the camels. Verse 61: ". . . and they
   rode upon the camels . . ." This brings us more directly to the
   question of the camels and what they mean. But before we can explain
   about them let us clear up a few thoughts concerning the objective of
   this journey and the design of the romance.

   So far in the illustration we find the servant fully represents both
   the person and work of the Holy Spirit in this dispensation as He
   faithfully deals with the heart in its quest for the heavenly
   bridegroom. Also Rebekah pictures very well the Christian in his
   response to the Holy Spirit and his hunger for Isaac, his beloved. Let
   us remember, as Christians seeking deeper fellowship with Christ and
   fuller revelation of His Word, that spiritual Life and Christian
   character wrought in us becomes the means of appreciation of Christ and
   His bridegroom fellowship. The deep desire to see our Isaac and to be
   with Him is in other words the deep desire for fellowship and capacity
   for revelation. Therefore whatsoever deepens my fellowship and gives me
   spiritual life and character will be in turn the means used by God to
   carry my heart from one phase to another and still another of spiritual
   understanding.

   God must continually use means to bring my heart from one plane or
   realm to closer relations and nearness to Christ. The very means He
   uses will be such as will build up my spiritual life and character. The
   stronger the character and deeper the life in Him the nearer I am
   brought to my adorable Lord, my heavenly Isaac. Thus must I cherish
   every means He may use to bring me to

   His side. According to the philosophy of God's Word in relation to the
   question of Christian character we find that the character built by the
   Holy Spirit is quite a different thing from the divine nature which
   comes to the believer when he is born again. One is a gift, the other a
   result of proving. Character is built by proving: trials, hardships,
   sorrow, trouble, and spiritual discipline.

   Now I think we are able to understand what the camels are. In the story
   the camels were the means of locomotion to carry Rebel the scheme. In
   verse 10 you will remember the camels were a part of Abraham's planning
   and were sent by him. To help you in this, read: Psa. 34:19; II Cor.
   4:17; II Tim. 5:12; John 16:33; Rom. 5:3.

   So let us not be foolish and pray for God to draw us nearer and bring
   our hearts to sweet fellowship and understanding of Isaac and then when
   He sends us a camel to carry us there want to shoot him. Never shoot
   your camels! What foolish creatures we are anyway! With one breath we
   pray God to draw us near, conform us to His image, and deepen our lives
   in God, and with the next breath we shout at the camel He has sent to
   answer our prayer. Don't you remember it is tribulation that worketh
   patience and not a sweet feeling at an altar service?

   The story says Rebekah watered the camels--that is, she accepted them.
   What do you do with your camels? What a time we have explaining to God
   what these camels are and how they act. What a time driving them from
   our doors and asking God to chase them out of our yards. Listen l Never
   quarrel with a camel. They are most unreasonable. All they seem to know
   is to drink. And how much they can hold! Some seem to have such
   capacity! Remember, Rebekah watered ten.

   Have you not seen many of these ungainly creatures reaching out their
   necks and asking for water? How many times do we have to go down to the
   well and let down our bucket for a good draught of love or
   longsuffering, a bucket of patience or kindness, understanding,
   submission, forbearance and what not? How some camels can drink! We
   wonder if there can be any end to their thirst. Yes, there is. For the
   sequel to the watering is found in verse 61--"And Rebekah arose, and
   her damsels, and they rode upon the camels, and followed the man: and
   the servant took Rebekah, and went his way." So you see there is always
   a sequel and an answer to the thirst and watering.

   But you must remember Rebekah did not ride them until she had watered
   them. To ride is to mount and be above the camel--he is under. Do you
   understand? She now makes the camel to serve her and he becomes a means
   to carry her to Isaac.

   The camels are awkward and not so very easy to ride. There is an art to
   it and the secret of it is this--move with the camel and do not try to
   resist his momentum. For that is already established, so all you have
   to do is to yield to the sway and movement of the camel and you will
   soon learn to ride. Never resist the camel's momentum, for if, you do
   it will make you sick and you will have a very hard time of it.

   To help you ride the camels God has prodded saddles. He always has a
   saddle to fit any camel He sends you. Perhaps you have an old camel
   very hard to manage. He has taken seemingly barrels of drink, but at
   last you have learned how to water him and now you are about to ride.
   He may be in the form of a person who "just kills" you. He or she seems
   to grind on you so and makes you nervous, as you say, and out of
   patience. But now at last you have the victory and are able to ride
   him. You have drawn buckets and buckets of patience and longsuffering
   for him and at last you see God in the matter and have willingly served
   him. Don't water a camel with a pout in your spirit for that always
   creates thirst and it takes ever so much longer to finish him up. Sing
   a good song as you let down your bucket and you hear it splash in the
   well of His grace. In this way his thirst will soon be slaked; then go
   get the saddle and ride.

   Run down to the barn of God's Word and on the wall called James on the
   4th row and peg 6 you will find a good saddle: "But He giveth more
   grace. . ." Just strap that onto his back and ride off. You will be
   surprised to know how well that saddle fits and how much easier the
   journey will be. He is now taking you to Isaac.

   Yonder I see another camel that has been in your yard for months. You
   have given him a drink now and then but not enough to really satisfy
   his thirst--just enough to keep him quiet. He is the long-drawn-out
   trial and one seemingly without reason. Have a good square look at him
   and deal frankly with him. Knowing now what he is, just water him
   quickly and get you to the barn again and get a saddle, for you are
   ready to ride him. On the wall of II Corinthians, row 9 and peg 8, is
   your saddle: "And God is able to make all grace abound toward you: that
   ye, always having all sufficiency in all things, may abound to every
   good work." It is such a fitting saddle--made to order--and so easily
   adjusted. Step in the stirrup, sister, and ride on.

   Near me here I find a poor, weak camel. He is very wobbly and lame. He
   is the camel of your weak nature. He got dreadfully crippled you know
   in "the fall" and of course he never got over it. You always did want
   him to be big, strong and healthy, but alas! the poor nature at last
   developed knock knees. So now you are called upon to water him.
   Remember he is to be ridden and will take you a long, long way. So do
   not keep him off in one corner of the yard hidden behind a tree. If you
   do that he will always want a drink at the wrong time and as sure as
   you are alive he will bellow when you want a nice quiet time. Deal with
   him in all fairness and honesty. Water him though he may take barrels
   and barrels, for he is to be ridden. Go then to this wonderful barn of
   God's Word. There on the wall of 2 Corinthians, row 12 and peg 9, is
   one of the oldest and most famous saddles. "And he said unto me, My
   grace is sufficient for thee: for my strength is made perfect in
   weakness. Most gladly therefore will I rather glory in my infirmities,
   that the power of Christ may rest upon me." I think there must have
   been thousands of people who used this saddle and yet there is not so
   much as a buckle broken on it. Paul rode it a long time and it carried
   him safely to his Lord.

   And so they come, camels, camels, camels--there seems to be no end to
   them. There is another one yonder, a most evasive and uncertain
   creature. He just came from behind a bit of shrubbery and you are not
   sure what he is after. But perhaps you have learned how to deal with
   this camel--Temptation. There is also a saddle for him which perfectly
   fits his peculiar humps. On the wall of I Corinthians, row 10 and peg
   13, is the one for him. "There hath no temptation taken you but such as
   is common to man: but God is faithful, who will not suffer you to be
   tempted above that ye are able; but will with the temptation also make
   a way to escape, that ye may be able to bear it."

   And look! What is that poor, thin camel staggering along and so faint,
   not only from thirst but she is also hungry? And as we begin to feed
   and water her we are amazed at her capacity. This is the camel called
   Depression. How faithfully we have had to deal with her and how very
   trying she has been! l And lo and behold, there is another little camel
   behind her called, Recession. He is just the offspring of the old
   camel. But, thank God, there is also a saddle for her, too--on the wall
   of Philippians, row 4 and peg 19, we find the very one we need: "But my
   God shall supply all your need according to his riches in glory by
   Christ Jesus."

   Let me ask you--what is your attitude toward your camels? Can you
   interpret them in the light of His Word? Let it shine upon them and you
   will learn how to water them and not to quarrel with them. Do not drive
   them away or think the devil is back of every unhappy situation or
   trial in your life. Remember in the story it was Abraham who sent them
   and it was the servant who made them kneel down at the well. You have a
   well what are you doing with it?

   To deny the camels are here is foolish. Look at the next old, brown
   fellow and say: "Well, good morning, Mr. Camel, I see you are very
   thirsty." He will probably snort (but don't mind that or try to correct
   him. He is only a camel and often they do such things). "How much water
   do you take? Just stand still here and I will water you, for I know in
   turn you are to serve me and carry me on a most desirable journey. So
   you see I want to water you well. And, too, Mr. Camel, I notice you are
   very heavily laden. Your master packed all those trappings on you when
   he sent you. I need not ask you what they are, for I know already. They
   are the gifts and jewels and precious tokens of his love and also the
   exquisite coverings he has sent to charm me and to adorn me for his
   presence. You may look ugly and ask for much water but you can't fool
   me. You are a great blessing sent in disguise. What! Another bucket?
   Yes, yes, there is plenty of water and the well is full; I will soon
   have your thirst satisfied. You are but a test of my faith--I shall
   soon ride you." And so accept him, water him and ride him.

   There is another thought I like about the camels. It is found in verse
   64: "And Rebekah lifted up her eyes, and when she saw Isaac, she
   lighted off the camel." Isn't that beautiful? The lifted eyes tell a
   story. And it was when she saw Isaac she lighted off the camel. She was
   seeing him and not a camel or the rough road.

   There is no other means of locomotion. Had Rebekah seen merely a dusty,
   thirsty camel she might have sent it away and thus ruined her wonderful
   romance. Do not defeat your own prayers and heart's desire by
   misinterpreting God's methods of character building and spiritual
   culture. Trials are the food of the overcomer. Did not Joshua and Caleb
   of old say in regard to the enemy--"they be bread for us"? Bread is
   food for building. I am sure they had the right slant on the
   proposition.

   This lesson from the camels is rather a picturesque form of telling a
   deep philosophy of life. Suffering and discipline are here and are for
   our good and not to defeat us. Let us learn how to use the camels sent
   to carry us to our Isaac.

   In verse 63 we are told, Isaac at eventide was walking through the
   field in meditation when he lifted up his eyes and beheld the camels
   coming. Is that not suggestive? The day is already far spent, the
   shadows of the evening are upon us, and the nations are wrapped in
   clouds of confusion. Our Beloved, too, is waiting. Long has He watched
   the movements on the old earth's stage and now in meditation while the
   twilight curtains fall, he looks for the returning camel train bringing
   His Bride. Outlined against the sunset of this dispensation may there
   be a caravan to please His expectant gaze. Shall we not then water our
   camels and ride them, knowing that they are only the means in God's
   hands for taking us to our beloved Isaac?
     __________________________________________________________________

Chapter 3

  The Stroke of God

   Struck Dumb


   Struck dumb by God! how cruel seem the words

   And yet thrice blest the heart where falls the blow

   for life transformed is his who suffers thus,

   For it is given only such to know

   The rapture of the mighty wings of faith

   Which elevate the soul to realms above,

   Where pain is sweet and wounds give only joy.

   His soul is charmed--a captive held by love.

   No more lo trace the path by signs he sees,

   Be they beneath the noonday sun most clear--

   Or dim because at dusk the shadows fall.

   For blinded thus by God he knows no fear.

   His eyes are closed, and yet his vision fills

   With things celestial in transcendent light.

   The glory of the unseen world is his

   Whom God makes blind to earth's fair day or night.

   His ears are deaf, no longer does he hear

   Earth voices calling him from every side.

   It matters not how sweet and clear they be--

   Or rough with threats--he does not turn aside.

   To every sound made deaf--that he might hear

   The music of the infinite and know

   The harmonies of God, for such are his

   Whom God makes deaf to voices here below.

   Struck dumb! no longer is there gift of song,

   A silence fills his soul serene and deep.

   The music of his lips is wasted breath;

   In place of song 'tis given him to weep.

   His trembling lips are mute--and yet they speak,

   Healed now to sing because they kissed God's rod.

   The song must live since it is born from death.

   Thrice blest indeed the man struck dumb by God.

   --John Wright Follette

   "Remove thy stroke away from me: I am consumed by the blow of thine
   hand." Psa. 39:10

   We have in the text before us a part of a prayer of David. Under severe
   pressure and trial, when reason was unable to discern the purpose of
   the stroke, and faith was too feeble to trust, he cried out in
   distress, "Remove thy stroke away from me: I am consumed by the blow of
   thine hand." It is not my object to treat this verse textually and
   confine the message to God's personal dealings with the Psalmist, and
   perhaps trace out reasons why the Lord should desire to consume his
   strength. But rather let the text serve as a theme, "The Stroke of
   God." To many hearts no doubt this thought is not pleasing. God is
   revealed in His Word as a God of love and so the thought of His hand
   falling with a stroke upon one of His children may seem strange or even
   unkind. For this reason I trust the interpretation given in this
   message may help to clear the vision, quiet fears, subdue too quick
   judgment and inspire faith to trust an all-wise and tender Father.

   The first thought suggested by these words, The stroke of God, no doubt
   brings to us the scene of Calvary. The rugged cross rises before us and
   again the story of God's judgment upon sin flashes across our minds. I
   trust it is so. For the first and supreme interpretation of these words
   centers here. God is holy--He hates sin. With no degree of complacency
   or shadow of compromise can He look upon it. Holiness and hatred of
   sin, like every other attribute, are living and active and must
   manifest themselves. His holy wrath at sin must strike. So to save
   humanity and to bring us to God, Christ not only bore our sins but He
   became sin that we might enter into salvation. He became the victim
   upon which the divine wrath, the judgment of God, struck. This is the
   story of the cross. The picture of Calvary is given to us in prophecy:
   "Surely he hath borne our griefs, and carried our sorrows: yet we did
   esteem him stricken, smitten of God and afflicted. But he was wounded
   for our transgressions, he was bruised for our iniquities; the
   chastisement of our peace was upon him; and with his stripes we are
   healed." (Isa. 53:4, 5).

   The literal translation for the Hebrew, hath laid upon (v. 6) is,
   caused to strike upon. Therefore in considering the stroke of God upon
   the hearts of His children let us not confuse it with the thought of
   His judgment upon sin. Christ has successfully and satisfactorily met
   the judgment for our sins and paid in full the penalty required by the
   justice and holiness of God.

   But there is another sense in which to consider this theme. It is not
   in relation to the sin question or the sinner, but has to do with the
   saints and especially those who are seeking deeper fellowship and
   conformity to the likeness and image of Christ. "Struck dumb by God,"
   were the strange words the Spirit brought to my heart over and over
   again as I was pondering this thought in relation to the saints.

   In the natural we have all seen the unfortunate people whom we speak of
   as deaf, dumb and blind. The physical deprivation of hearing and sight
   is indeed a calamity. How thankful we should be that we are given the
   proper use of all our faculties! But thank God, today we are hearing of
   His marvelous work of healing power and many who have hitherto never
   seen, heard or spoken are being healed, and in answer to prayer and
   faith are entering upon the use of all their faculties. Such
   occurrences are indeed miracles and are truly wonderful to witness.

   For a little while let us consider our spiritual natures and one of the
   many miracles God is performing for us in this realm of the soul and
   spirit. Do you know that the greatest miracles of God have not
   necessarily to do with the physical life? Such miracles as the healing
   of the deaf, dumb and blind and other marvelous works, because they are
   in the realm of the physical, appeal to the natural man and arouse
   unusual attention. The natural man desires to hear, see and feel,
   consequently the spectacular has a wonderful fascination for him. It
   excites his sense of wonder and amazement and leads him to delight and
   rejoice in the strange and unusual manifestation of the Holy Spirit.
   This condition is not only common today where the Lord is pouring out
   His Spirit in miracle working and signs and wonders, but in the days of
   Christ the same effect was produced. Because the people got their eyes
   upon the things seen, sought to please and gratify their sense life by
   the use of miracles, and rejoiced in the power and use of the same, the
   Lord was led to rebuke them and give them words of correction.

   The next day after the miracle in which He fed five thousand the crowd
   continued to follow the Lord. What was the motive? Was it because of
   intense hunger for God and seeking of life? Were they starving in heart
   and longing for the bread of heaven? Not at all. Christ discerned their
   hearts and knowing the human desire merely to want the things that
   would appeal to their physical being, rebuked them.

   "Jesus answered them and said, Verily, verily, I say unto you, Ye seek
   me, not because ye saw the miracles, but because ye did eat of the
   loaves, and were pilled. Labor not for the meat that perisheth, but for
   that meat which endureth unto everlasting life. . . ." (John 6:26, 27).

   Let us not deceive ourselves. The fact that thousands press their way
   to the scene of miracles is no sign that they are hungry for God. Would
   to God they were! When the miracle fails to lead one past the
   satisfaction of human hunger or physical relief and does not bring him
   in touch with the bread of life, it has lost its purpose.

   Christ saw the frailty of the flesh and the tendency to rejoice in
   power when it moved upon the natural, and wrought signs and
   deliverances unusual and marvelous. Therefore He sought to lift their
   vision, and to bring them into another realm where they might witness
   and rejoice in miracles of moral and spiritual value. That is why He
   speaks as He does in Luke 10:19, 20.

   "Behold, I give unto you power to tread on serpents and scorpions, and
   over all the power of the enemy; and nothing shall by any means hurt
   you. Notwithstanding, in this rejoice not, that the spirits are subject
   unto you; but rather rejoice, because your names are written in
   heaven."

   The fact that power was given to the seventy to triumph over sickness
   and disease was truly wonderful, divine! But to triumph over man's
   nature, his sin and moral condition, was more lasting. Even the sick
   whom Christ healed died at last. A miracle upon the physical or natural
   plane is, after all, fleeting and vanishes. Not so in the realm of the
   Spirit. The miracle wrought every time a soul is born again, or when
   God by His Spirit triumphs over the old creation and brings a trusting
   heart into a fuller realization of the divine life, is lasting and
   endures through the ages to come. To rejoice in the fact that God has
   touched my physical body and wrought a miracle (which fact is true) is
   one thing but to know that my name is written in the Lamb's book of
   life and that I am born of God is greater.

   Why is it that it is harder to realize this truth and to enter into
   spiritual phases of the subject of miracles as Christ desires us to do?
   Is it not due to the act that (as Christians even) we are too much
   creatures of sense? God has given us the body in which we tabernacle or
   dwell. We are given five senses which act as reporters to us concerning
   the world in which we live. We see, hear, smell, taste and the natural
   man conducts his life accordingly, orders his steps and lives what we
   call the natural or physical life. These senses were in the original
   purpose of God, no doubt, to act as servants or aids to us, but since
   the fall, the physical has triumphed until today as a rule, man is held
   a prisoner to his sense life. This is the hindrance which we have from
   our ancestors and is sometimes called our old creation. It is governed
   by sight or the report of our senses.

   The spiritual life is supernatural or above the natural. We are now, as
   Christians, introduced into another realm, elevated by the Spirit on to
   another plane where faith is the governing law or power. It is the work
   of the Spirit in our lives today to bring us out from the bondage and
   control of the old life, physical and natural, and to adjust us to God
   so that we shall truly live and move and have our being in God, or as
   the Word says, be seated with Christ in the heavenly places.

   This does not mean that we are to become fanatical and disregard the
   body which God has given us and by unwise rules and extreme and foolish
   procedure try to extricate ourselves from the natural life with all of
   its activities. We are to recognize the body as our only vehicle or
   medium of expression in life. Even Christ bore the human frame. We are
   to let it serve us as an accommodation while our souls are in training
   and our spiritual life is maturing for the next age. We are to regard
   the body and its needs and seek to glorify God in the same. "For ye are
   bought with a price; therefore glorify God in your body, and in your
   spirit, which are God's" (1 Cor. 6:20). But to let the laws of the
   natural and the life of the physical dominate is deadly to all
   spiritual development.

   Think you it is a small matter that God is able to take a person born
   of the earth, bound by its laws, and held under the power of the old
   creation system, and by His marvelous work of the Spirit so transform
   him and bring him into the life of the Spirit that he can fellowship
   with his God? This is indeed a miracle!

   In order to do this God must bring us as Christians seeking the deeper
   life, more and more out from under the bondage of the natural. We are
   to walk now by faith. Therefore He strikes, as it were, a blow at the
   sense life. As we yield to the Spirit and walk by faith He delivers us
   more and more from its control. He seems to delight to make the cross
   to triumph over every phase of the old creation.

   In the beginning in the garden of Eden it was through the sense life
   that Satan made his appeal to Eve. Of course it was not primarily the
   physical act of Eve's eating the forbidden fruit which caused the fall.
   Eve consented in her will and the moment she thus consented, Satan
   triumphed in the surrender of her soul. The literal act of eating the
   forbidden fruit was merely the outward expression and enactment of the
   moral and spiritual failure within. The sense life was the
   approach--she saw, heard and tasted.

   Now, in the deliverance of the cross, the victory consists in triumph
   over the sense life so that we are no longer moved by its reports no
   matter what its messages may convey, be they pleasing or threatening.
   If we are to walk in the new creation and maintain a spiritual life
   with its proper development, we are to be blind to the things seen,
   deaf to the voices of earth and dumb as far as speaking our words of
   judgment are concerned. This is why God seeks to make us, as it were,
   deaf, dumb and blind. What leaps and bounds God's people would make in
   the new life were they to yield to God's stroke and suffer the
   crucifixion of the old life!

   In thinking of this theme the Spirit brought to my memory the picture
   of Christ as the perfect servant. This type of the Lord is so
   suggestive in connection with this study. Isaiah 42:19, 20--"Who is
   blind but my servant! or deaf as my messenger that I send? Who is blind
   as he that is perfect, and blind as the Lord's servant? Seeing many
   things, but thou observest not: opening the ears, but he heareth not."

   Here the Lord is presented to us in a very unusual character. The
   perfection of the servant lies in the fact that He has suffered the
   stroke of God and no longer sees, or hears from the human side of life.
   Never would the Lord Jesus have lived the life of victory and faith
   filled with its untold pressure, pain, disappointments, burdens, and
   tragedies had He not been blind to the many things seen by the natural
   eye. Time is too short to rehearse the different incidents in His life
   when He saw many things but observed them not. Think of Him in the
   wilderness in those hours of stress and temptation when the enemy
   "showeth him all the kingdoms of the world and the glory of them."

   But there was victory! Christ was blind to the appeal of the flesh. And
   with the eyes of devotion, consecration and faith He looked beyond,
   beyond, beyond where His vision was filled with the glories of the
   kingdom to be won through suffering, pain and death. He saw the
   ultimate purpose of His earthly life glorious in the effulgence of
   eternal light. Struck blind that He might see beyond time into the
   heavenlies, gazing continually at eternal values.

   I will mention another time when I am sure He was blind to the things
   seen. It was at the hour of His departure from the little group of
   disciples and followers. He had finished His work and poured out His
   life and now the only means left to carry on the tremendous work of
   evangelizing the world was a little group of helpless, uneducated and
   fainting disciples. There was no possible support from the political
   world, no social eminence to give prestige and influence, no one with
   money or material schemes--rather a little group of outcasts, despised,
   rejected and scorned, already showing signs of failure and cowardice.

   But again there is victory! Blind to any material hopes or
   possibilities, Christ lifts up His eyes. Blind indeed! but most
   powerful in penetration and vision. He was able to leave them in faith
   because He saw God in the power of the Holy Spirit coming with heavenly
   life, supernatural power and possessing His followers. He saw them no
   longer as weak creatures of flesh but now transformed by the grace and
   power of God. They were the torch bearers of the light of heaven. He
   saw them scattered and persecuted but as flames burning their way down
   through the centuries. He saw the material nations rising, falling and
   perishing; but the light and the life which He had brought, continued
   to burn and blaze and triumph in unspeakable glory. Blind indeed l but
   piercing the darkness of centuries.

   Christ, the true and faithful servant, was deaf. Time will not permit
   us to note the occasions when, with ears closed to voices of earth, He
   moved in matchless grace and victory. Hearing the groan of creation,
   the taunts of Satan, the suggestions of the flesh, He yet lived in
   perfect and absolute victory. Even when a voice assumed the tender and
   attentive tone of affection as expressed by Peter when he sought to
   spare the Lord the suffering and humiliation which was ahead of Him, He
   was deaf. "Be it far from thee, Lord, this shall not be unto thee." His
   ears were deaf to suggestions which would hinder His onward movement.
   The cross was the goal of His earthly pilgrimage and no voice was to
   call Him aside from the steps which led in the will of God. Or should a
   voice in anger roar and threaten to frighten and intimidate, it
   mattered not for He was deaf. Yea, deaf! but so attuned to God that His
   soul caught the harmonies of heaven and the simplest words or wishes of
   His Father.

   The Lord spoke the words of eternal life and yet at times He was dumb.
   lie triumphed completely over the realm of the sense life. How many
   times when from the natural He might have with one word silenced the
   oppressor or vindicated Himself in many ways, He refrained from
   speaking! Many times He stood the contradiction of sinners, heard the
   rebukes of those who scorned, and taunts of the enemy, yet the record
   reads, "And he opened not His mouth."

   Think of Him in the garden on the eve of the betrayal. The group of
   followers sodden in sleep and He alone in silent vigil. Then what an
   unusual and striking figure He makes in the deep shadow of the olive
   trees, standing alone, silent, serene and majestic while near at hand
   was the cowardly, vulgar crowd, pressing upon Him, jeering and taunting
   Him. The uncertain glare and flickering flame of the torches reveal a
   majestic personage, undaunted and possessed of heavenly peace. The
   crowd draws closer but is repulsed. They cower; they slink back, heads
   down and spiritless.

   Again He triumphs! By words? Never! This is no time for vindication and
   defense of eloquence! He is silent. Struck dumb! This serves as a most
   profound rebuke. The effect is so startling that He Himself has to ask
   their purpose in coming. Dumb! but with a dumbness profound enough to
   triumph over flesh and hell. This is but a simple and hurried picture
   of the servant, deaf, dumb and blind, as it were, to triumph over the
   natural and make possible a victory for all who let a similar stroke
   separate them and bring them into the life of the Spirit.

   Many wonder why the transformation, separation and development cause
   such pain and unrest at times. Many of you may not enjoy the
   explanation I offer but it is all I know. Where there is life there is
   movement, be it tremendous or most delicate and simple. Life seeks
   expression and resents death, that is perfectly natural. When the
   stroke of God falls upon us and He seeks to blind our eyes that we may
   walk by faith, we resent it. The natural man wants a sign, a vision, a
   miracle, and to be weaned from them pains him.

   Is it not the voice of the carnal man that says, "Let me see and I will
   believe"? The new man says, "I believe, therefore do I see." God
   reaches down, seeking, to put His fingers over our ears lest we might
   hear sounds that distract us and would at times contradict our faith,
   but too often we are fearful and cry to hear. Again He lays His fingers
   upon our lips, (the check of the Spirit, I call it), and again what
   trouble we have. We feel we must tell this, or explain that. Talk!
   talk! talk! I do not know of a more deadly influence upon the spiritual
   life than that of talking. We are too loquacious for our spiritual
   good. How common it is to hear such expressions as, "Did you hear?
   . . . . Did you see?" "I heard." "Have you seen? . . . . Do you
   believe?" and "Why do you suppose?" This is one way of feeding the
   sense life and keeping it in a flourishing condition.

   I have been surprised at a lack of faith on the part of what we call
   spiritual people, sanctified and baptized and candidates for
   translation. I mean a lack of faith in this sense. They seem yet, in a
   great measure, dependent upon a sign or movement upon the physical or
   sense life in order to stimulate them to believe God. I am also
   surprised to see how wonderfully God dares to disappoint them in their
   seeking.

   Over and over again we hear reports from the foreign field that God is
   working thus and so in marvelous healing upon the raw heathen. Or again
   in our home country hundreds of people (many times sinners and untaught
   people) are being healed and delivered. Many and many a time in the
   same meeting a saint of God who has been seeking healing or deliverance
   for years, and is no doubt pious and dutiful, cannot seem to get a
   touch from God; and yet a sinner who knows nothing of the deeper things
   walks in and at once receives.

   I will suggest only one reason for this. The sinner is on one
   plane--that of the flesh and physician--and God caters to him for there
   is no other approach; and his faith being simple God knows it and
   performs, maybe even a miracle. The child of God, seeking a touch, is
   on another plane. He is saved and has been introduced into the realm of
   the Spirit. God is now seeking in this child something far greater than
   mere faith for healing. Healing is not the greatest thing in the
   experience of the Christian. It may be that God is seeking to do a bit
   of spiritual disciplining (something the sinner knows nothing about).
   He does not want to cater to the sense life and deal with His child as
   a sinner and so does not give him the satisfaction (by way of feelings)
   that he may have had before. God wants him to believe His Word only and
   test his faith in the silent places of life.

   People classified themselves in this matter in the days of Jesus. John
   14:11--"Believe me that I am in the Father, and the Father in me: or
   else believe me for the very works' sake." He wanted them to believe
   His Word first. If some had to have the works it was all right; but
   these latter belonged to the second class. Even in the matter of
   tongues--"Wherefore tongues are for a sign, not to them that believe,
   but to them that believe not . . . . As Christians we should not have
   to have the same treatment that the sinner gets. I do not mean that the
   sinner does not have to have faith. Both have to have faith but they
   are on different planes and God deals with them accordingly. To believe
   Him for His Word's sake is what He wants. Therefore He may strike a
   blow to the sense life of His child and lead him to truly triumph by
   believing the Word only, when everything in the flesh realm contradicts
   the statement of truth. The sinner may need a sign to convince and help
   him on but I think as Christians we are to hold to the naked Word and
   let our sense life suffer the stroke of God.

   In thus dealing with the saint in seeming delays, testings, and trials
   God is maturing him in the things of the Spirit. He seeks to bring us
   from the plane of the little child where we have to have every prayer
   answered at once or a sign or a miracle to coax us along. Why not let
   Him work a miracle upon us today? Maybe not a miracle for the physical
   eye to behold, but no less a miracle and one far more lasting. To deal
   thus with a babe in Christ would no doubt stumble him, but God is
   seeking grown-up sons whom He dares to prove, test, and bring into
   deeper life in the Spirit. Did God deal with grown sons as He does with
   babes and sinners, with signs and quick answers to prayers--where would
   the trial, patience, maturing and victory of our faith come in?

   Friends, we are in the school of the Spirit. He is working upon us with
   most infinite and patient care to bring us into a life as far removed
   from the physical as the Spirit is above the natural. Are we willing?
   No one in himself is able. It took the power of the Holy Spirit to
   bring Jesus through in perfect victory. Thank God we have the same
   Spirit now dwelling in us. Therefore when we feel the stroke of God
   blinding our eyes, closing our ears, and sealing our lips, shall we not
   yield?

   God is today working a mighty miracle upon His children. It may not
   find its expression in the realm of the physical in signs and wonders.
   It is in the realm of the Spirit and is of quite a different character.
   It requires faith, and that of a superior quality, to suffer the stroke
   of God needed to close the eyes of the old life and to translate us
   into the realm of true vision. Maybe the very hindrance today in your
   development of spiritual life is due to the fact that you are seeing
   too many things, people, conditions, acts, circumstances, symptoms,
   etc. If God seeks to lay His hand upon your eyes and does not explain
   to the satisfaction of your flesh the reasons for so doing, then go
   blind. Remember, as the vision of the natural leaves, the heavenly
   dawns. Maybe you are hearing too much. The mind and heart are
   distressed because they are not able to make a satisfactory
   reconciliation between conflicting reports. God has not asked you to do
   so. All He has asked is that He might place His fingers over our ears
   lest we might be distracted by the sounds; and it is only thus that we
   hear the voice of God and "the sound of his goings."

   Maybe you are too talkative. Many times we take the burden of
   explaining the universe. It is a waste of breath. Man's words are not
   used in the realm of the Spirit; the language there is from lips first
   struck dumb. Let us learn the bliss of silence. As sanctified, yielded
   Christians, we may well rejoice to know that already the pressure of
   His hand is upon our lives. God forbid that because we do not recognize
   its purpose we shall find ourselves praying, "Remove thy stroke away
   from me; I am consumed by the blow of thy hand." But now discerning the
   purpose of such a stroke shall we not cherish it and even through tears
   say, "The good hand of God is upon me"?
     __________________________________________________________________

Chapter 4

  The Prayers of the Prodigal

   I wish to share with you some of the thoughts suggested by reading once
   more the story of the prodigal son as told by Luke in the fifteenth
   chapter of his Gospel. This incident makes rich appeal to almost
   anybody, good or bad, rich or poor, old or young, experienced or
   otherwise, purely on the basis of its very human and natural elements.
   It is colorful and intensely dramatic; perhaps that is the reason it so
   interests the minds of young people.

   I am sure we have all heard messages based upon this narrative, and are
   familiar with the usual interpretation and application of truth and the
   salutary moral lessons deduced. Tonight, I do not wish to trace the
   lines of thought from the usual points, but rather share with you the
   bread of truth as I have found it tucked away in the story--fully as
   suggestive and instructive as the stereotyped lessons often drawn.

   I have already suggested the theme for this meditation in the subject,
   "The Prayers of the Prodigal." At once we stop at the thought of prayer
   in connection with the prodigal, for one does not usually think of the
   prodigal praying. As a rule he is held up as an example in all the
   shame of his weakness and sin, but never do we picture him praying, and
   that twice.

   Shall we review together the account and familiarize our minds with the
   general structure of it, so we may more fully appreciate why and for
   what he prays? We find here a typical home. It need not be only the one
   mentioned here, but may be duplicated a thousand times over our
   countryside. The characters and conduct are essentially the same there
   or here, then or now.

   We do not know how long these two brothers have lived happily together,
   sharing the common blessings of the home and enjoying the fellowship of
   each member. But the time is reached (sooner or later by all) when the
   discovery of self-expression comes, with a keen desire to venture out
   upon life, to experiment and try out many potentialities of being. The
   thrill of a new step and the responsibility and joy of being on one's
   own, as we say, captivates this younger brother.

   Let us here be tolerant. The two boys are evidently of very different
   temperament and disposition. Life appeals to each from very different
   angles. And surely there is nothing wrong in this. If the older son is
   satisfied to remain at home, continue in the general routine and
   perhaps prosaic life (at least to the younger son), let him stay. He is
   no doubt contented to go and come, come and go, and live out the life
   for which he seems fitted. Perhaps his gifts and callings are lodged in
   that field, and he would prove a great misfit did he try to adapt
   himself to a realm or condition for which he has neither capacity nor
   experience.

   Nor shall we condemn the younger son. I am neither defending him nor
   excusing him. I do want to be fair and understand him. He may have been
   spoiled because he was the younger, as sometimes happens. That,
   however, would be the fault of the parents. At any rate he has quite a
   different make-up from his brother, and for this he cannot be blamed.
   He begins to find within and ever pushing through to manifestation in
   life, a thousand unsatisfied desires and promptings. He may have been,
   shall I say blessed or cursed, with an imagination? I will leave that
   for you to settle. At least he feels certain desires stirring; the
   Spirit of romance and adventure common to youth give him a sense of
   crampedness; and a great hunger fills his heart to get out, out,
   out--ever out.

   He dislikes the confines of the natural environment and its
   limitations. The robust, visionary, throbbing life wants to try its
   wings. He feels the pull of the free, sunny air; he sees the blue sky
   of youth, the distant hills, green and luscious. Yes, they are green
   (just as green as inexperienced youth). But the dear lad does not know
   that. And do not try to tell him unless you wish to have war and
   trouble.

   If you wish to help him, I trust God may give you grace, love,
   understanding and sound judgment. Try to see from his viewpoint. He has
   no background of experience as yet to help him, and so he is not
   capable of very sound judgment on many issues. He has not yet learned
   (as a Christian) the difference between possibility and probability. It
   takes some people a long, long time to learn this. Some seem never to
   learn it.

   Do not quarrel with nature. Meet the condition as it is, honestly, and
   help the boy make the decisions necessary from his own heart, because
   he wants to do so. Do not buy him and worse still, do not force him to
   do the right, because you think if he does not he will break your
   heart. Never mind your heart. It is his heart you are after.

   A most interesting question of motives comes in here, and I am tempted
   to talk upon that line but must not. If you are older than he then try
   to retrace your steps, remembering your costly experiences, until you
   come to his level of understanding. He has not lived long enough to
   appreciate your good advice. He may listen out of respect, but it is
   most difficult for him to see how in any way, his present condition and
   mood could be helped by what you are telling him. He cannot feature
   himself facing results which you suggest. "You cannot put old heads on
   young shoulders." Use tact and find the approach to "where he lives,"
   and work from that angle. Ask God for wisdom to discover the motive of
   appeal, and always remember it is a most delicate and sacred ministry.
   Drench it with prayer and intense love for his soul and well being.

   Let us look again at this lad. The everyday going and coming, the
   humdrum life of Dad and the home folks nearly kill him. He thinks his
   brother is perfectly stupid, and all the rest of the world, to him,
   seems asleep. Oh if he could only once do something different,
   something he wanted to do! And what does he not think and feel he could
   do!

   Perhaps he is still in High School (this is, of course, all imaginary).
   I have to say this because some people are so unimaginative and literal
   they would probably ask me for a "proof text" that he ever went to
   school! Maybe he has finished college and is quite sophisticated, and
   has acquired that bored air so many young folks have. Life is slow and
   he has to endure so much from the "whole unenlightened universe." Even
   a college graduate may have a technical knowledge of many points of
   learning, but there is one thing that a diploma can never give you, and
   that is the good sense and judgment that come from experience.

   Now be patient, you older folk; he is not yet to be blamed. His whole
   attitude is a part of his nature and outlook. Perhaps he has fought
   down some foes with which you were never asked to contend. Sometimes
   people are praised for victory when, after all, it is not victory; for
   the person praised was too great a coward and too weak to be trusted
   with a real battle. I think we many times look into the eyes of dear
   souls who bravely meet enemies we are never asked to face. Be tolerant!
   The lad is not to be condemned, judged, and criticized--he needs help!
   He needs someone to help direct the fire and desire, someone to
   understandingly assist him, put these fine qualities to use and great
   blessing. Shall I be frank with you? I like this lad very much. And I
   like very much every girl and every boy today clothed once more with
   his temperament and rich possibilities.

   I cannot tarry here to consider why he goes to his father, etc. The
   whole field is fertile, suggestive and real. He can stand the cramping
   no longer, so he asks of his father his share of goods--"Give me the
   portion of goods that falleth to me." And here we can find no sin. It
   was not wrong that he should have what lawfully belonged to him. It was
   coming to him, and no doubt since he was of age the father consents at
   once to give him his portion.

   Now we come to a field for speculation. It has been a great pleasure
   for some to let their imagination run on full leash, to sniff all the
   possible trails of discovery as to how he spent, where he spent, why he
   spent, and when he spent his goods in riotous living. But after all,
   the detail is not so necessary. At least God thinks so; I am sure He
   could have told us were it for our good. The point is, he wasted it in
   riotous living.

   Now we find the fault, the sin which brought the younger son to the
   pigpen. All the different things he did, and the many ways he wasted
   his substance, are surely wrong. But the chief sin was the self-will of
   inexperienced youth. Self-will is, after all, the root sin of the human
   race. All the manifestations of sin as we see them in their
   out-working, are in the last analysis the fruitage of self-will. All
   this young man did was to have his own way. Let that be what it may, it
   landed him in the place of defeat, failure, tragedy and loss. It always
   does.

   All you have to do to land in hell is to have your own way in all the
   thousand patterns it may trace upon your map of life. The self-will of
   some men does not make so ugly a picture, but it will keep them away
   from God and truth fully as well as the self-will of another appearing
   in more picturesque and colorful trappings. Who knows but the self-will
   of the older brother at home may have been as nasty, in some ways, as
   that of the younger brother. At least he did not show a very happy and
   thankful spirit when his brother returned. I am afraid there was
   something "awful good" and perhaps smug about that older son. I don't
   seem to feel I would like his general personality very much. "Awful
   good" folks bother me sometimes. Do not mistake me--goodness in itself
   never bothers me, for it is like God, and I love God. But folks
   goodness does. Do you see the difference?

   So now we see our young friend reduced to the level of a pigpen. He has
   had, as people say, his fling in life. He has tried out all the
   experiments and thrills he feels he was made for; he has had the
   tremulous excitement of venturing out upon the thin ice of personal
   freedom. He has come at last with tired heart and weary feet to the
   green hills only to find them decked with the brush of human experience
   thousands of years old. All those wise and subtle suggestions of h/s
   mind have been swallowed up in a vortex of human philosophy as old as
   the human race. How many, many things he has come to in his thrilling,
   bold adventure l He has come to wealth and he has spent it; to beauty
   and he has marred it; to truth and he has ignored it; to life and he
   has dissipated it.

   And now the story says, he came to himself. My! my! What a revelation
   and what a discovery! Thank God he met himself. This is the revelation
   for which he was made. Only it is sad that he should have to travel so
   rough a road, and have to have this auspicious meeting in so
   un-poetical and crude a place. But never mind the pigpen; it is the
   place of discovery and revelation for him. Let us think of that and not
   the pigs. The pen is not the end; it is the first step out and up.
   Where was your pigpen? To what level of the human and sinful failure
   did you move before you, too, came to yourself? Perhaps your pen had a
   few straggling morning glories over it to hide its real character, but
   it takes more than a morning glory to hide it. Let us leave the pen. It
   is God's glory that hides us. Thank His wonderful Name!

   The youth's restless heart has climbed the hill and now makes friends
   with him.

   Have you, too, come to yourself and sat down to think through to such a
   revelation? Life (real life) is not a matter of the material world nor
   to be valued in the common terms used to appraise its worth. Jesus
   said, "For a man's life consisteth not in the abundance of the things
   which he possesseth." I am glad that He used the word things. That is
   so inclusive, comprehensive and limitless. Material things, of course,
   come first to mind--money, houses, lands, etc.; but things may be
   otherwise--fame, name, honor, power, intellect, gifts, position, etc.
   These are also often mistaken for life. So one may have an abundance of
   these and not have life or know life.

   This young man discovers that life consists not in the abundance of
   things possessed. It is not things, but life, which is of supreme
   importance.

   Also the lad finds that he is more than the body in which he lives. Man
   is essentially spirit. The body with all its sensations, acquisitions
   and functioning is but the vehicle of expression. The invisible,
   evasive, almost unknown personality is the living reality, and will
   outlive the poor, perishing body. He came to see these simple,
   fundamental truths.

   There also were the principles and laws of being to be considered, and
   here the prodigal came upon a field of dynamic truth and power. The
   temporal, material world is not the world for which he was created. He
   discovers some of the first, hidden, potential values of character
   building and spiritual culture. How it thrills him! Pigpen or no
   pigpen, he cannot remain here. Life means more than things, gifts, or
   all the material age. So he does the right and only important thing-he
   goes home, confesses his sin and rests at the feet of his father.

   I know this story is intensely colorful and dramatic, l want it to be
   so; and do not let us miss the heart attitudes because of the bodily
   postures. "But when he was yet a great way out his father saw him, and
   had compassion, and ran, and fell on his neck, and kissed him." Is that
   not wonderful? The father does not stand still and wait until the son
   comes and falls at his feet and begs. The heart attitude of the Father
   is never that. He ran to meet him. Oh, the deep, unfathomable love of a
   God like that l God running to meet a sinner, a poor, self-willed fool.
   How can you keep away from a God like this? I can't half see the robe,
   the ring and the fatted calf for seeing the anxious, loving heart of
   the Father. And did he not know all the story? Do not worry--He knows
   only too well.

   Now some of you are asking, "What about the prodigal's prayers?" We
   will come to them soon, but in order to appreciate his prayers let us
   review a little. What was the character of his first prayer? Was it
   not, "Give me"? Prayer is a sincere desire of the heart which causes
   one to focus all his forces toward the realization of that desire. It
   may not always be expressed in words; it may be the actuating and
   dominating force in your innermost being causing you to bring to play
   all your powers for its material gratification.

   As a lad at home the younger son was eaten' up, as we say, with the
   desire to hold in his own hands the powers of his life. It became a
   prayer--"Give me the portion of goods that falleth to me." He wanted
   material things and got them. He misused his powers and gifts in life.
   He exhausted them, and discovered that they could not and did not serve
   to satisfy the deep-seated desire for life.

   So the revelation of the spiritual side of life and its meaning and the
   vision of growth and development of the real being and personality he
   found himself to be, roused him to new prayer. "I will arise and go to
   ray father, and will say unto him, Father, I have sinned against heaven
   and before thee, and am no more worthy to be called thy son: make me as
   one of thy hired servants." How lofty and glorious such a prayer! Now
   the father can take a hand in the matter and can make him into the
   desire of his heart.

   The Christian character which God desires to manifest through us is not
   like a gift or an isolated experience which may be realized in a
   moment. The new birth is that and so is the Baptism of the Spirit. Both
   are spoken of as gifts--and gifts may be received and possessed
   immediately. But Christian character comes by process, building,
   growth, and continual development. The new birth is unto and the
   Baptism of the Spirit is unto the eternal purpose of conformity to the
   divine. Listen to these wonderful words which back up this truth:

   "For whom he did foreknow, he also did predestinate to be conformed to
   the image of his Son."

   "And the glory which thou gavest me I have given them; that they may be
   one even as we are one."

   "But we all, with open face, beholding as in a glass the glory of the
   Lord, are changed into the same image from glory to glory, even as by
   the Spirit of the Lord."

   "Beloved, now are we the sons of God, and it doth not yet appear what
   we shall be: but we know that when he shall appear, we shall be like
   him; for we shall see him as he is."

   "Till we all come in. the unity of the faith, and of the knowledge of
   the Son of God, unto a perfect man, unto the measure of the stature of
   the fullness of Christ."

   We are born of the Spirit and so become partakers of the divine nature
   which gives us the basic, potential material for the ideal. We are also
   baptized in the Holy Spirit which gives us the power for the mighty
   transformation and accomplishment of His purpose: making us witnesses
   to that image. You will remember Jesus said, "But ye shall receive
   power after that the Holy Ghost is come upon you: and ye shall be
   witness unto me . . . . " Note He does not say, "Ye shall become
   servants unto me." We serve by means of gifts and callings, divine and
   supernatural qualifications. He says, witnesses--the word really means
   martyr. It suggests the whole life as a living testimony rather than
   the restricted meaning usually taught--such as to testify, speak, serve
   or minister for Him. Of course, to testify or speak for Him is
   included, but is only a fragmentary aspect of this mighty witnessing
   wrought by the Holy Spirit in the life of the believer. The whole life
   witnesses (even unto martyrdom) to His name, character, nature,
   conduct, likeness and image.

   We also receive gifts gifts of the Spirit. This is the equipment for
   service. We are to occupy until He comes. The gifts thus exercised
   become channels and means of expression for the life of Christ within.

   So you see, my dear, young friends, we are greatly privileged in having
   in our hearts and working through us the sweet and at the same time
   powerful Spirit of God. He has come to make us. Perhaps you, too,
   prayed, "Give me, give me," and God gave you the gift of the Spirit
   (the portion of goods that falleth to you). Is He now making you?

   Life is primarily for the glory of God. ". . . Whatsoever ye do, do all
   to the glory of God." Any spending of life or using of life's gifts or
   the gifts of the Spirit for selfish or ignoble purposes is wasting your
   substance in riotous living. You must know there is much riotous living
   aside from the night-clubs, road-houses, amusement halls and such
   places. The misuse or abuse of the gifts of life or the Spirit makes
   riotous living in an Assembly, home or the private life of a Christian.
   So let us look out and mind our step and don't feel too smug--take a
   little inventory now before you begin to smell a pigpen.

   I never saw the possibility of such an experience befalling a Christian
   until one day in my study the Lord directed me to Paul's letter to the
   Corinthian Church. Time will not allow me to make a study of this
   situation and to run, as it were, an analogy between the prodigal son
   and the Corinthian. Nevertheless, by a few suggestions you may detect
   it. This church, too, had prayed, "Give me, give me." And God had given
   her the portion of goods that befell her. She had the testimony that
   she came behind in no gift. But with all her gifts and power we find
   her in great need and difficulty until Paul has to write this
   corrective epistle to her.

   What was the matter? The church at Corinth was wasting her substance in
   riotous living and had not prayed the second prayer, "Make me, make
   me." The building of Christian character had not kept up with the
   display of gifts. And that is very possible. We know this from the word
   Paul uses in the l5th chapter, "Though I speak with the tongues of men
   and of angels," etc. The word though throws the whole matter into
   possibility. And Paul saw that was just what was the matter. The
   motives hack of the use and display of the gifts were wrong. The gifts
   were right and were of God but the way was selfish and not to God's
   glory. They had power--plenty of power and gifts--but the motive, love
   (born of true Christian character) was missing.

   Therefore there were present in the church, unkindness. envy, vaunting,
   puffed-up spirits, unseemly conduct, provoked spirits, evil surmising,
   etc., etc., and yet there were gifts and manifestations wonderful to
   behold. Yes, there was plenty of riotous living and wasting of
   substance, so Paul shows them a better way. The thirteenth chapter is
   the better way, or law for the operation of the gifts. They were to
   have lives backed up by the transforming power of the Spirit. When the
   church learned to pray the second prayer, "Make me, make me," she
   became a glorious testimony and witness unto God.

   Dear young people, for what are you praying? Are you still wanting
   things, things, thing -- Even the gifts of the Spirit merely for the
   sake of having them? Listen, I want you to have gifts, God wants you to
   have gifts (He even says to pray for them) but with all that, do
   remember to pray, "Make me, make me." Shall we not all afresh yield our
   hearts and lives more fully to His wonderful will that He may make us
   the witnesses He desires in this needy, perishing world?
     __________________________________________________________________

Chapter 5

  What Would You Do With Your Second Chance?

   I believe the Lord has laid on my heart a message of encouragement. So
   I would like to talk to all those who have problems and difficult
   matters to settle. While we should all be spiritually minded and
   inclined, we should be able at the same time to translate that which is
   of spiritual value into material and worth-while living terms. For ff
   my Christian experience is merely of a theological nature and too
   theoretical, it does not become workable in my every day life and falls
   short of much of its purpose. Jesus Christ came not only to die but to
   teach us how to live. I believe He desires to help us translate our
   problems into opportunities for high living.

   I suppose we all have troubles--I hope we do. I like people who have
   them; people who have blasted hopes, unrealized dreams, tumbled-down
   air-castles and seemingly wrecked lives. I always feel the possibility
   of getting somewhere with them. And what a leveler trouble is! It
   brings us all down to the same place--our common heritage: "but the
   Lord delivereth us out of[ ]them all."

   Christian workers and evangelists who tell people that when they become
   Christians life is just one sweet song and a grand picnic misrepresent,
   I fear, the real life. I must say it is a very peculiar sort of picnic.
   So I hope I may help any who have not walked through the sunny dreams
   and whose lofty air-castles have no stronger foundations than the cloud
   they rest upon.

   As we read the lives of people we have been impressed by this one fact
   at least: nearly every one has had to take a second or third choice as
   far as life's course was concerned. It seems to be an almost universal
   experience. Very few have moved along smoothly and had their first
   choice materialize perfectly. They have had to take the fragments and
   pieces of their first choice in life which has been shattered, mend
   them together and make a success. Just that has been done over and over
   again.

   When I visited the World's Fair in Chicago, I went to the Art
   Institute, for I am very fond of pictures and art in any form. I
   remember I went especially to see Whistler's beautiful picture, his
   Mother. It had been brought from Europe so that America, too, might see
   this lovely oil.

   As I looked at it I saw something more than the picture--I saw the
   marvel revealed in a third choice. Whistler, the world-famous artist,
   never started out to be an artist. That was far from his thought. Do
   you know what he started out to be? A soldier at West Point. That does
   not sound very much like an artist, I am sure. It was his first choice.
   But while in training at West Point he flunked in his work in
   chemistry. That was one flunk that God could bless. I sometimes wish a
   lot of other folks would flunk so they might get started off on the
   right foot. Whistler then chose engineering and made a grand fizzle of
   that. Finally he started to paint, with the result that he became a
   world famous artist, giving to the world some of the very best in
   painting. His first and second choices crashed but he pieced his hopes
   together and became the Whistler who is known over the world for his
   contributions to his field.

   Now let me give you an illustration of this truth from the Scriptures.
   It is an incident in the life of Paul. It is not recorded merely to
   give us an item in history but also to teach us a fine spiritual truth.
   For I believe the Word is Spirit and therefore behind the historic we
   may find the deeper spiritual teaching waiting for us. I am having a
   grand time keeping this in mind as I read my Bible. The Word is first
   spirit, but the truth is very often veiled behind a seemingly
   insignificant happening.

   Let us take the story of Paul as given in the 16th chapter of Acts.
   Here we find Paul on one of his journeys. He is saved, baptized in the
   Spirit, and has all the gifts, and is now out in the work. He has a
   burning zeal for the lost, longing to take the Gospel to the Gentiles,
   and have churches built here and there over the whole country. It is a
   godly ambition, wonderful and noble. We read: "And after they were come
   to Mysia, they essayed to go into Bithynia, but the Spirit suffered
   them not. And they passing by Mysia came down to Troas. And a vision
   appeared to Paul in the night; there stood a man of Macedonia, and
   prayed him, saying, Come over into Macedonia and help us."

   That is the story for the background for this truth. It reveals one of
   the methods God uses in dealing with us in building Christian
   character. Here is Paul, wonderfully gifted, divinely called and
   commissioned of God, thinking how splendid it would be to go to
   Bithynia and carry the glad tidings to those who sit in darkness and
   wait the coming of the Light. Surely there was a great need; and he had
   the light and the power and the truth. No doubt he thought, "We have
   the power to communicate this light to those in darkness; let us go at
   once to Bithynia and save the lost.`"

   It all sounded good. Many things do. It did not sound like the devil,
   to be sure. It was a fine, noble objective to hold before him. But what
   did the Lord think about it? He said, "You just keep out of Bithynia."
   We know it was the Lord, for it reads: "but the Spirit suffered them
   not"; and they "were forbidden of the Holy Ghost to preach the word in
   Asia."

   How can you reconcile such a statement? Didn't the Lord love the souls
   in Bithynia? Certainly. But a missionary call must consist of something
   more than a consciousness of the need. There were heathen in Bithynia
   who needed to be converted and Paul had a real burden for them. He
   could have gone there and established some missions, and swung the
   entire country. That, no doubt, was very possible, and yet the Lord
   forbade him to go. How can you reconcile that with what we call our
   message of today? I don't try to. I don't have to prove the Bible or to
   explain God. Some people spend half of their lives proving the Bible,
   keeping God's glory bright, and holding Him on the throne. We were
   never called to do this. We are called to live for Jesus and let God
   take care of His work.

   Here we see Paul, with all the enthusiasm of his heart and burning with
   a desire to carry the Gospel to the ends of the earth, checked abruptly
   by God. He thinks he has to go to a certain end of the earth, but the
   Lord says, "I want you at another end." And so he, who had such a
   burden for Bithynia, has to turn around and go down to Troas. Notice
   that he goes down. There is usually a great going down after such an
   experience. But it is God's geography lesson and His road map.

   Paul's first choice is ruined. His ambition, though godly and
   spiritual, is thwarted. Wanting Bithynia but landing in Troas. Did any
   of you having Bithynia for your objective ever find yourself landing in
   Troas, a city of which you never dreamed? This is quite a common
   occurrence and is continually repeated in Christian life and
   experience.

   Paul wanted to go to Bithynia, but he went to Troas instead. Now since
   he hasn't had his wish fulfilled, do we find him getting into darkness
   or sitting down to cry over it? No! Paul is patiently waiting till the
   night season rolls around. Who brought on the night? The Lord. He
   brings it on out of mercy to create the proper atmosphere. lie is
   getting Paul ready to enter the door that He is about to open. And when
   it is dark and he knows not which way to turn, Paul realizes his
   desperate need of the Lord. He can but say, "Lord, you have led me to
   Troas. What now do you want me to do?"

   We see him sitting there, his faith, doubtless, tried to the limit, and
   all he can see are the towering walls of Troas. So he is wondering what
   he is to do there. As the shadows of the night gather about him he sees
   a vision and Io, he hears a voice saying, "Come over into Macedonia and
   help us." That was the field the Lord had for Paul, and we discover
   something of tremendous importance there. This is the pivot upon which
   all Christian missions turn. They turn from Asia to Europe and thence
   to America, and the entire globe is girdled because Paul was obedient;
   God wanted the Gospel to travel from the East to the West.

   What a wonderful day that must have been when Columbus started out from
   Spain! What a momentous journey that was, for it opened up a brand-new
   country--just that one little trip of Columbus--and yet what great
   things hinged on his obedience.

   But how much more momentous was the decision which Paul made that day
   when he said farewell to Bithynia! His hopes were shattered and
   probably he said, "This is my second choice but since it is God's way I
   will make this choice to serve me." So he takes hold of the broken bits
   of his dream for Bithynia, puts them together and starts out to do the
   will of his Master. And through that obedience he girdles the entire
   globe. Is it not better to girdle the globe in God's will than to save
   a few souls in Bithynia?

   What was the result of Patti's obedience? He became inseparable from
   the spread of the Gospel of Christ. We can never think of the great
   cause of Christianity moving on but that we identify Paul with it. Paul
   and the great missionary enterprise of that Early Church are
   inseparably bound together. Isn't it wonderful to think that he dared
   to let his life be so open to God's will that today Paul is always
   identified with the missionary enterprise? It was because of the
   complete surrender of his life.

   There have been others who have had their ambitions blasted and have
   taken of the broken bits and made the second choice to serve them. We
   have just celebrated another Christmas and many of us have enjoyed the
   singing of that beautiful hymn which Philips Brooks wrote.

     "O little town of Bethlehem, How still we see thee lie."

   I am always glad when they announce that hymn. I can never sing it
   without thinking of the author, for he was such an instrument in the
   hands of God for light and truth. He filled a real mission.

   But was the ministry Brooks first thought and choice? No, indeed! His
   Bithynia (first choice) was to be a teacher and he longed to follow
   that vocation! He finished his college course and then taught school.
   That was his Bithynia. But he utterly failed as a teacher, broke down,
   and had to leave. I wish you could read some of the letters he wrote
   when he was so discouraged and ashamed of himself because he could not
   make a go of teaching--even though he loved it. He said, "The children
   are the worst I ever had to deal with." No doubt God permitted them to
   be unruly; He didn't want Brooks in his Bithynia.

   Brooks was obedient to the call of God and landed in his Troas; there
   he found that the Lord opened a door of great spiritual blessing which
   would mean much more to the Christian cause than a few village pupils
   in a schoolhouse. His Bithynia crashed but he took up the broken bits,
   pieced them together and allowed God to sanctify his life in a fresh
   channel of spiritual ministry.

   How the people loved him! and what a power he was! Among the letters he
   treasured was one from a cobbler who wrote, "Dear Mr. Brooks: Every
   time I can I come to hear you preach, because when I hear you preach I
   forget all about who you are and I find God." Who could want a greater
   testimony than to have people say when they hear you preach that they
   forget all about you and find the Lord! He wanted his Bithynia, but he
   got his Troas.

   You who are down in Troas, how are you reacting to your broken dreams,
   when you find that God has so arranged circumstances in your life as to
   make it impossible to enter your Bithynia? Can you take a second or a
   third choice and make it an opportunity in your life? That is a fine
   test of Christian character. Is your touch with God, and the power of
   the Holy Spirit in your life strong enough to take that broken first
   choice and out of it make a splendid chance where God can come in and
   be glorified afresh? That I am sure, is a challenge to everyone as to
   the true value of His Christian experience.

   Now what did Paul do and how did he gain the victory that he possessed?
   This Bithynia and this Troas are of course spiritual states, figurative
   of the Bithynia of your heart and life and the Troas of your landing.

   What did Paul do? First of all, he refused to allow this strange shock
   to turn him absolutely away from Iris seemingly prepared channel of
   expression; he would not allow this movement in life to wreck his faith
   in God. He would still believe in the supreme and sublime purpose for
   his life--that he was called of God. If I am yoked up with God then He
   must have some purpose for me and I must find my way out of my Troas to
   be a channel for God to use me. So Paul says, "Troas, I shall use you
   as a means whereby a door shall open and I shall find my place where
   God will use me."

   It took great faith on the part of Paul to do that. It took courage not
   to sit down and let self-pity come in and eat up his faith and joy.
   Self-pity will damn you quicker than tobacco will. Paul didn't sit down
   and say, "if only," "if," "if." Have you noticed that the "ifs" are
   always in everyone else but yourself? "IF he had not failed," or "IF
   she had not said that mean thing." No, Paul did not develop a case of
   the "ifs" as some would have done. That might have blotted God out of
   the picture. You can wreck your faith by "if-ing" and by self-pity.

   Come now, let us see who is back of all this maneuvering. Was it the
   devil that shut Paul out of Bithynia? Was it unbelief? Was it sin in
   his life? No, it was nothing short of God. So it didn't matter to Paul
   if all the people got whispering around and saying, "There must be
   something wrong with Paul. He had such a wonderful opening there and
   now there is nothing doing. We need to pray for him"; "Isn't it sad,
   Paul doesn't seem to be getting anywhere. I remember when the Spirit
   was on him and he had such wonderful gifts and now he can't even open
   up a little mission in Bithynia. He is just sitting down there in
   Troas. I wonder if the Lord has cast him off."

   Just be patient. Let the night fall heavily upon him, for it is in the
   night that one gets a vision and it is in the night that one hears a
   voice. How does Paul meet this situation? He meets it in sublime faith,
   a faith that says, "I am walking before God and not trying to walk
   before fifty-seven varieties of people; yes, God, You can carry out
   Your plan for me." And so Paul walks before

   God and stays in Troas while all the saints are wondering what could be
   the matter with him. I am glad for his courage. There he stays, waiting
   for the shadows of the night to deepen so he can see the vision and
   hear the voice.

   Have you ever been in Troas? Could yon by faith reckon, "My life is
   dedicated to God? I am intertwined and fastened to this supreme purpose
   of God and if He sees good to close Bithynia, I know He will open up a
   Troas sometime, somewhere. I shall wait and be patient." Does the door
   open immediately for Paul? Perhaps not, but he ties himself up to this
   supreme will of God, whether it be pleasing to his fancy or not.

   Did he stay in Troas? No. It was but a doorway to all the rest of the
   world; a doorway for the rest of his life. The change was not easy, and
   yet he became so bound up in the will of God and such a love slave to
   Jesus Christ that you cannot separate him from it any more than yon can
   separate the name Judson from Burma.

   When you think of Judson you always think of Burma and yet Burma was
   not his first choice. He went to India but the officials would not
   allow him to stay there. They put him on a boat and after some very
   painful experiences he finally landed in Burma. He decided that he
   might just as well be in the will of God in Burma as any other place.
   Today his name spells Burma. Like Paul of old, he was able to take his
   broken dreams, piece them together, and in the will of God, with the
   grace of God, he was able to make it a finis.

   Can you do that by faith? Can you keep your life surrendered to the
   special purpose that God has for you P

   What does Paul do next? He is obedient to this call that says, "Come
   over into Macedonia." Now, he doesn't know what Macedonia means nor is
   he enlightened as to its great privileges. He knew that Bithynia was at
   that time one of the richest countries, a most inviting field; but as
   for Troas he knew nothing. Did you ever have the Lord close the most
   inviting field, bar you from the richest opportunities, and put you
   into a schoolhouse? put you into a corner to labor with four or five
   people to listen to you? And that, just about as you were to go into
   Bithynia? Never mind--Bithynia is not for you; it may be your Troas is
   a schoolhouse. You had better go through and keep the lamps trimmed,
   the floors clean, the fires tended, and preach the everlasting Gospel
   to the four or five, for they may prove to be the door that opens up
   Macedonia for you later on.

   In the meantime Paul is willing to live and serve and pour out his life
   for everyone who comes his way. Can you do that, or will you wait till
   you can go out with your brief case and preach? Can you serve some
   other way? It takes more than a brief case and white necktie to make a
   true servant of the Lord. Can you stand your Troas? Then stay there
   till the vision shapes itself before you and you hear the voice of the
   man of Macedonia.

   Paul could have felt sorry for himself and so confused over the unkind
   things the people were saying that he might have developed an ugly
   spirit toward them. I like these lines of Edwin Markham:


   "He drew a circle that shut me out--Heretic, rebel, a thing to flout.

   But Love and I had the wit to win,

   We drew a circle that took him in."

   Can you be big enough to say, "I will love you in spite of it; I will
   make a circle that shuts you in with God and me"? That is being like
   the Lord. Don't sit down in Troas and mourn, but sit through your hour
   of darkness and listen for the Voice, and as sure as you live, God will
   open the door which He wants you to enter, where you may serve Him far
   better than you could have done in Bithynia.

   We find the same true even in the life of Jesus Christ. His first great
   desire was a ministry among His own people, to pour out His heart for
   His own nation, but "His own received Him not." He wanted Israel but
   that Bithynia never opened to Him. He found Calvary instead--His Troas.
   What did He do? He made Calvary, made Troas, to become the doorway to
   Macedonia and to all the ends of the earth.

   Dear hearts, take courage! If your life is truly dedicated to God, you
   need not fear. Let Him direct your life. Even though in your natural
   religious life a Bithynia may look most inviting, it may be God's will
   to turn you to Troas. Wait patiently there, and though the shadows
   deepen, keep praying.

   O Bithynia, it is not for me to enter your fields though they be rich.
   Troas, here I am. Shelter me in the night that I may rest in your
   streets. And oh, gentle night, be kind to me. Give me the strength and
   grace to say "Yes" to the man of Macedonia, for out of the broken
   fragments of my first choice I shall mend together a most glorious
   opportunity in which God may rest and delight Himself.
     __________________________________________________________________

Chapter 6

  Waiting Upon God

   "But they that wait upon the Lord shall renew their strength; they
   shall mount up with wings as eagles; they shall run, and not be weary;
   and they shall walk, and not faint."--Isaiah 40:31

   This is a very familiar promise, and one which most of us have
   delighted to repeat as a comfort and means of strength to our tainting
   hearts. But do we not find the blessings mentioned here uncommon in our
   lives? I fear the truth too many times is that we run and are weary, we
   walk and do faint.

   Let us look at it again: They that wait upon the Lord . . . . Here we
   find one condition upon which the four resultant blessings hang. This
   one condition of waiting upon God is entirely within the reach of all,
   whatever may be the age, condition or environment. God has made it
   purposely so that all may come into a realization of His blessings. All
   may not be able to preach, teach, go as missionaries or enter into
   public service, but any Christian can wait upon the Lord. Here is
   another word of encouragement. The four promised blessings are backed
   up by the shall of Jehovah God. This gives it power and authority. It
   is not the word or promise of man with the fulfillment dependent upon
   his frailty; but the Word of God in heaven and as pure as His name and
   character. The question then is concerning our part--waiting upon God.
   This sole condition met, the resultant blessings are sure. Obviously,
   then, the absence of the blessing proves that either we do not meet the
   condition or we do not understand its meaning.

   We like certain promises of Scripture largely because we feel there is
   something strong, beautiful, and triumphant in them, but we do not
   really consider what they mean. What does the Scripture mean by waiting
   upon God? Everything hinges upon that.

   First of all let us rid our minds of one idea common to all of
   us--waiting upon the Lord never means praying or prayer. To wait,
   according to Scripture, never means prayer, in the general sense of
   petition and asking. This does not mean that we are not to pray. Prayer
   has its own great and unique place in the Christian's life and I only
   wish we realized more fully its importance and power, but prayer is not
   my theme. As prayer has it's distinct place and part in the Christian's
   life, so has waiting upon the Lord its place and meaning. May the Holy
   Spirit help us to find a clearer revelation of its meaning, that,
   having done our praying, we may know how intelligently and in faith to
   wait upon the Lord. Prayer is precedent to waiting. They are
   inseparable.

   Upon study, I find the Bible tells us much about waiting. It is used
   seventy-six times in the Old Testament with twenty-five different
   phases or degrees of meaning and twenty-one times in the New Testament
   with eight different meanings. These many uses of the word may be
   divided and grouped under four general divisions, thus giving the word
   four general meanings. I want to consider these four uses and thus open
   to our hearts what God means when He says, to wait upon the Lord.

   The first meaning of the word is silence--to be silent. That does not
   sound like prayer or intercession does it? Of course not, for prayer is
   supposed to have been made and now the soul is hushed and, bowing in
   silence (in faith) it waits before God. The heart has been poured out,
   and now lifted upon the wings of prayer the message is wafted up and
   away through the silent reaches of space to the Father's throne. And
   while the Father hears and works, the soul is bushed in silence,
   waiting. The Psalmist makes use of this meaning of the word in Psa.
   62:1, 5.


   Truly my soul waiteth upon God;

   From Him cometh my salvation.

   My soul, wait thou only upon God;

   For my expectation is from Him.

   It is as if in some great trial or pressure he had found great comfort
   in prayer and had encouraged his heart in the hope of God's help; then
   in quiet faith casts himself upon God. This waiting is like a holy
   benediction, a breath from the life-giving spirit to quiet. It is like
   the dew of heaven which distills and waters our feverish hearts. We are
   living in an age of intense activity. The very atmosphere is charged
   with a spirit of hurry and rush. This spirit influences our spiritual
   life in too great a measure and works damage to its development. Our
   souls are too noisy. In prayer life alone see how it hinders. Our
   hearts are much distressed and burdened, so we go to prayer and maybe
   spend much time pouring out our petitions before the throne. And too
   many times we get up immediately, rush out of His presence and often
   try to answer the prayer by some efforts of our own. We do the praying
   but not the waiting. Let us not be afraid to be silent before Him
   thinking it is wasted time. He does not want us to be all the time
   talking--telling Him so many things about which He already knows more
   than we do. Time is needed today for proper adjustment to Him, our
   vision properly focused, our hearts hushed, and minds subdued. This is
   not all accomplished by prayer. Prayers are needed. They are the winged
   messengers to carry the need to God. But it is in the silent hour
   before Him, quietly waiting in His presence that the miracle is
   wrought.

   The second meaning of the word carries the thought of expectation and
   hope. Twenty-two times we find this use of the word. To wait upon God
   means to expect from God. A real "waiting meeting" according to
   Scripture is an expectation meeting. It implies dependence. How
   necessary today that we wait upon God in the sense of expecting from
   Him. The natural man is so self-sufficient. He turns here and there and
   expects help from his natural ability, from friends or from
   circumstances. The whole trend of present-day teaching only builds him
   up in this independence. It has crowded itself into the religious world
   and today man is taught that he is his own saviour--that he need not
   expect help from any other but his own being. How contrary to all the
   teaching of the Word. Quite true that on the natural plane there is
   occasion for man to help himself and not be dependent. But in the
   spiritual life we are taught to distrust self and to depend upon the
   power of the Holy Spirit. As Christians we may have learned this lesson
   in the initial steps of salvation and may be fully convinced of the
   need of help from God in that particular. Are we as thoroughly
   convinced of the absolute need of expecting from Him everything for the
   maintenance of that new life? Remember the words of Paul, "For I know
   that in me (that is, in my flesh) dwelleth no good thing"--also the
   words of Christ, "I can of mine own self do nothing." Truly we need to
   expect from God. How patient He is in reducing us. He has His own
   peculiar methods, but if we will submit to His order, He will reduce,
   crowd and strip us until with the Psalmist of old we cry, "My
   expectation is from Him."

     "Wait on the Lord; be of good courage, and he shall strengthen thine
     heart: wait I say, on the Lord."--Psalm 27:14.

   Here we find David again pressed and almost discouraged. He refused to
   expect anything from his own efforts but looking away from the frailty
   of the natural, with triumphant faith he sings out his heart to God,
   "All my expectation is from thee."

   The third meaning of wait is to watch, observe, take notice. This means
   that all our spiritual senses must be alive, alert and expectant. To
   wait means that we are to be near to Him and still that we may catch
   the slightest intimation on His part. Our hearts are to be sensitive
   enough to catch the faintest reflection and be able to discern quickly
   His voice. The meaning is clearly shown in Proverbs 8:34.


   "Blessed is the man that heareth me; watching daily at my gates,
   waiting at the posts of my doors."


   "Whoso keepeth the fig tree shall eat the fruit thereof; so he that
   waiteth on his master shall be honored."--Proverbs 27:18.

   Here we have a man, maybe a servant or soldier waiting at a door or
   gate. He does not know the moment his master may open the door to
   require his service, or maybe to give him a gift. Be it one or the
   other it matters not to the waiting man. His duty is to wait (to watch
   or take notice). It is not the waiting of an idler; it is not the
   waiting of a dreamer. It is the quiet waiting of one who is girt and
   ready. We do not long watch or observe keenly the movements of God
   before He has some word for us. He bids us go or come on some mission,
   or speak, write, pray, visit, or sing for Him. Why? Because we were
   near enough to feel what is on His heart, and thus we were able to
   enter into fellowship with Him in service. Many today do not understand
   the movement of God in the world as He is speaking to us in present
   conditions because they are not near enough or still enough to observe
   Him. As Christians today our faith is not wrecked because of the
   conditions about us, nor are we deluded and led into world wide Church
   reform movements, because we know what the conditions mean. We have
   seen and do see God's hand in it all and because of a peculiar and holy
   response in our hearts we know that God has risen up and that our
   redemption draweth nigh.

   The fourth meaning of wait, is to serve, or minister, and closely
   follows the third meaning, to watch. The meaning is clearly taught in 2
   Sam. 23. David had many mighty men, but three among them were chief.
   What special service made them chief? One day when David was being
   hunted, as he said, "like a partridge, on the mountains of Israel,"
   when he was very far from the throne, and only faith could see him as
   King, the garrison of the Philistines was in Bethlehem, and he longed
   and said: "Oh, that one would give me drink of the water of the well of
   Bethlehem which is by the gate!" It was not a command, but three men
   heard the wish breathed out of David's heart, and risking their lives,
   they broke through the host of Philistines and drew water out of the
   well by the gate, etc., and fought their way hack again and brought the
   water to David. They were near enough and still enough to hear David's
   sigh, and that sigh was to them a command.

   Such wonderful blessings hang upon this one condition--to wait. Do we
   wait? Are we silent unto God? Is our expectation from Him or from
   ourselves, friends or circumstances? Do we watch for His movements that
   we may serve?

   Shall we gather up the meanings of this word wait, and weave them into
   a Scriptural definition? To wait upon God is to have the heart hushed
   or silent in an expectant attitude, to hear what He might say that we
   might do His bidding.

   Now let us consider the four resultant blessings which must follow
   because God says so. First--they shall renew their strength. This is a
   very expressive term and most helpful. To renew strength really means
   to exchange strength. It is the same term used when speaking of a
   change of garments. They shall lay aside their strength, and put on, as
   a garment, strength from God. How suggestive! How needed this is on the
   part of Christians today. Many feel that they are strong and may boast
   of it. And so indeed they are in the sphere of the natural, but it is a
   strength which utterly breaks down in the sphere of the Christian's
   life. Our great need is to rid ourselves of self-strength that God may
   clothe us with His own strength. And that is the first blessing
   promised to those who wait upon God. Did you ever notice the whole
   fortieth chapter of Isaiah is a series of contrasts between the frailty
   and feebleness of man and the strength and greatness of God? "All flesh
   is grass--but the word of our God shall endure forever." "It is He that
   sitteth upon the circle of the earth--and the inhabitants thereof are
   as grasshoppers."

   While praying over this idea of exchanging strength, I wondered why it
   should be necessary to exchange so many times. The Lord made me see
   that it was because of normal growth in the spiritual; just the same as
   growth in the natural necessitates the changing of garments. Have we
   not all noticed a young boy--how he outgrows his clothes so soon and
   sometimes needs to exchange a suit before it is really worn out? It is
   not a question of the suit being worn or shabby as much as it is a
   question of growth. So in our Christian development, we need many
   changes of garments (spiritually speaking). Many experiences, blessings
   and manifestations, which served beautifully at one time in our
   Christian development utterly come short now. Oweing to a deepening in
   God and greater room being made in our hearts, the demand comes for
   more of God, an exchange of garments, and a fuller revelation of His
   Spirit. It is not a sign that we have out-grown God or worn out His
   blessing--that is foolish. It is a sign that as healthy, normal
   Christians we are growing and that God desires to reclothe us with
   fresh blessings, fresh experiences, fresh touches and manifestations.
   He is rich; His wardrobe is full. Let us trust Him to clothe us anew.

   To many this is not an agreeable thought. They think they must give up
   or deny some blessing or experience, or go back upon some of His
   manifestations which have been such a comfort and delight. I am sure
   God does not want us to deny, forget or belittle any of His blessings;
   but surely He wants to clothe us with garments convenient and suitable
   to our age and development. If we are now "grown up sons" or even
   Fathers and Mothers in Israel, He cannot want us clothed in children's
   garments. Nor does He want the young Christian, inexperienced and just
   coming into the joy of first strength to conform to the dress of an old
   saint (spiritually speaking). It would be foolish for the young
   Christian to affect the deportment and life of an old saint when he
   possesses none of his character. Let God do the clothing. He has you in
   hand today making an exchange of garments. Do you feel that someway you
   are being stripped of former joys, and delightful moods? Are you
   sensing a dryness in some department of your life? Is He
   revolutionizing your prayer life? Maybe in your service you cannot
   minister in just the same power as formerly. Does it seem hard to get
   blessed in just exactly the same way you used to? You are not conscious
   of any sin or failure and yet you cannot make things go just as you
   used to make them move. O, friends, just praise the Lord! It is a most
   wholesome sign. You have outgrown your garment and God is wanting to
   clothe you afresh. Here many fail because it entails embarrassment to
   "stand still" so God can work. They appear backslidden, dried up or
   cold to those who have no eyes to see, or to less spiritual members.
   Many cannot get faith and courage enough to stand, so they do what the
   growing boy does who is conscious of the smallness of his suit.
   (Spiritually speaking) they begin to pick and to pull at their sleeves
   to make them "appear longer," and try to keep the coat (an old
   experience) snugly buttoned--and it is so uncomfortable. They make a
   ridiculous spectacle (but sad one) to those who discern the situation.
   Do not try to stretch an experience or blessing which is not suited to
   cover you in your present stage of growth. Tell it to the Lord and
   stand still until He can effect a change. In Psa. 25:5 the word wait.
   Literally means stand still. It is so needed on our part if we are to
   exchange our strength. Have you ever tried to dress a little child?
   Mothers know what it means. How many times during the act of dressing,
   do you have to say, "stand still, stand still"? God has as much trouble
   with His children when He so desires to clothe us in the beautiful
   garments of the Spirit.

   Now let us consider the second blessing promised. It is but a logical
   result of waiting upon God and exchanging strength--they shall mount up
   with wings as eagles. I believe the Lord purposely uses the eagle as a
   type here because of the special peculiarities of that bird. One summer
   while in Yellowstone National Park, I had occasion to study or observe
   some eagles in their natural habitat--and thereby learned some helpful
   lessons. I think He speaks of an eagle because it is the only bird
   which goes high enough and sustains its position. They have been known
   to fly at an height of 6,000 feet. The lark also may reach the upper
   heights and pour out its songs, but it does not stay so long in the
   heavens. God seats us "together with Christ in heavenly places." That
   is where He sees us in our new-creation life and where He has called us
   to live. We are heaven-born and now our affections are on things above.
   Let us trust the Spirit to hold us in our lofty place. While there, our
   vision of things is vastly different. We see, as does the eagle, with
   bird's-eye-view the complex and trying circumstances and conditions and
   seeing from His side we are able to note the relation of one thing to
   another. Our hearts are concerned with the whole, the ultimate end
   rather than isolated or disjointed details and sections. Thus we are
   able to move on in faith as we look at matters from God's side. If we
   choose we may look with the limited vision of the natural (our judgment
   comes into play) and ere we know it we are out of faith. Refuse to look
   at the situation from the earth side. Let us mount up and let our wings
   sweep the upper air.

   The eagle, I found, had to do with big things--mountains, canyons,
   great depths and immense heights. The sparrow may be contented to chirp
   and quarrel in the noisy streets. But in the Grand Canyon--one of the
   most stupendous and alluring spectacles that nature ever spread out for
   the wonder and delight of mortal eye--is where I found eagles. There is
   something so majestic and elevating in the nature of an eagle to choose
   such surroundings as its native haunt. Truly God has opened to us as
   Christians a life potent with unmeasured possibilities. The life of a
   Christian as contrasted with that of the man of the world has to do
   with the most sublime realities, the most tremendous issues and
   wonderful destiny. May the Holy Spirit bring us more into a realization
   of the dignity and wonder of it all. Not to incite pride in the old
   creation, but humility; that our hearts being subdued and yielded may
   partake of the nature and character of heavenly and eternal things with
   which God delights to occupy us. Let God fill our vision with some of
   the depth, magnitude and mystery of His plan. We would have less time
   for small talk and non-essentials.

   The eagle is not often seen--he is the most solitary of all birds. Many
   birds are common to sight and even afford amusement. Parrots can talk
   and entertain, causing remarks and comment. The eagle stays alone. Did
   you ever hear of a flock of eagles! The noisy geese go in flocks. But
   who wants to be a goose? God seeks eagle men. No man ever comes into
   realization of the best things of God, who does not, upon the Godward
   side of his life, learn to walk alone with God. Had we time we could
   trace through the Word the lives of many of God's eagle men. We find
   Abraham alone upon the heights, but Lot (a just man and saved) dwelling
   in Sodom. Moses, skilled in all the wisdom of Egypt, must go forty
   years into the wilderness alone with God. Paul, who was filled with
   Greek learning, and had also sat at the feet of Gamalel, must go into
   Arabia and learn the desert life with God. Let God isolate

   In this isolation experience we develop an independence of faith and
   life so that the soul needs no longer the constant help, prayer, faith
   or attention of his neighbor. Such assistance and inspiration from the
   other members are necessary and have their place in the Christian's
   development, but there comes a time when they act as a direct hindrance
   to the individual's faith and welfare. God knows how to shape the
   circumstances in order to give us an isolation experience. We yield to
   God and He takes us through something, and when it is over, those about
   us, who are no less loved than before, are no longer depended upon. We
   realize that He has wrought some change in us and that the wings of our
   souls have learned to sweep the upper air.

   This isolation produces another characteristic mark--quietness. No
   other bird can keep quiet as long as an eagle. The soul acquires a new
   grip upon his life and is now moved by God rather than by things seen.
   He can trust God to control his spirit in the most vexing
   circumstances. Often quietness (self-possession), and silence will
   prove a mightier rebuke than words. We see this majestic calm and
   quietness so marked in the life of Christ. We also see it in Paul and
   others who have yielded fully to God. If we mount up with wings as
   eagles, we shall often grieve the captious, and must count upon some
   experience of misunderstanding; but we can keep quiet. Listen to Paul,
   "a very small thing with me that I should be judged of you, or of man's
   judgment." We must avoid this. We may nest low enough to be understood
   by the natural, get under bondage to people, and be approved; but if we
   take the upper air we must go alone like the eagle.

   Now let us consider the remaining two blessings which come in order as
   a result of waiting and mounting up. They shall run and not be weary.
   That seems like a tremendous come-down; like a strange anti-climax, and
   also, --They shall walk and not faint. This is not an anticlimax but
   rather the logical result of waiting. Man's order would be to walk,
   run, and then mount up and thus reach the gradual growth of the
   Christian in power and strength. But here God is telling us something
   different. He is showing us the purpose of all that has gone before.
   The end in view is the practical everyday life to be lived in the power
   and energy of the Holy Spirit. We go up there that we may serve down
   here.

   May God teach us by His Spirit the secret of waiting. Then we shall
   find that unseen hands have clothed us with power and thus our souls
   will mount up to be alone with God in silent places. Having our
   strength renewed in flight, we are pleased to walk and run out upon the
   errands of the Lord. So doing, this everyday life, prosaic, common, and
   unbeautiful may be made potent with blessing and lived in the power of
   the Spirit.
     __________________________________________________________________

Chapter 7

  The Insatiable Desire of the Redeemed

   IDENTIFICATION


   I am a flame born of celestial fire

   I bear a name, Insatiable Desire.

   I wear in heart an image all divine,

   Past human art, not traced by mortal line.

   I hear God call to taste His heavenly powers

   I give my all to burn life's single kour.

   So let me burn through letters that would bind;

   Thus will I learn and freedom will I find.

   I shall return to Love's eternal fire,

   There shall I burn--a satisfied desire.

   --John Wright Follette

   May I offer, along with the poem, Identification, a few notes or
   suggestions for those who wish to share in its message? These thoughts
   may be scattered and only hint at lines of thought which issue from the
   larger theme suggested by the title of the poem.

   The question of identification--who we are, and why we are thus caught
   up in an arrangement so divine as the new creation--is not usually
   considered sufficiently to give a Christian very substantial ground for
   his thought processes and ventures in faith. His whole life, no doubt,
   would take on deeper significance and spiritual color had he a clearer
   vision to follow. If I am not sure what I am, there is endless
   confusion in life since I fail to reckon or count myself to be the
   creature God says I am, and make the mistake of thinking I am what I
   was before I became a partaker of the divine nature. If I fail to know
   why I am, then my objectives for living probably are quite foreign to
   God's purpose, or so much less than the ultimate which lie has for me
   that my life is lost in endless technical habits and side processes.
   All may be very good but they get me nowhere.

   To discover a basic fact of one's being and to use that as a premise
   from which to live or "work out your own salvation with fear and
   trembling" is of paramount value. Let us remember that man is
   essentially spirit. People often confuse themselves with their bodies.
   My body is not I. I am more than my body. My body is merely a medium of
   expression, the house in which I live this earthly life. When we
   recognize even this fact and work from it, ordering our lives so as to
   lay the emphasis on spiritual, invisible, eternal issues where it
   belongs, we begin to get adjustments in the new life which are vital
   and necessary. Bear this in mind as you read the poem.

   I liken my new being to a flame. In Psalm 104:4 we read that God makes
   His ministers a flaming fire. In Deuteronomy 4:24 we read, "The Lord
   thy God is a consuming fire." He revealed Himself to Isaiah, Ezekiel,
   and John in the midst of fire. Since I am born of God and thus have
   become a partaker of His divine nature (2 Peter 1:4), I like to think
   of myself as a flame of celestial origin and one with God, for the
   heavenly fire not only has touched me but is ministering now in my
   whole being, making me daily more and more like Him. As new creatures
   we are born from above--born of God, who is fire--and so we share now
   in that nature.

   By the strange miracle of a spiritual rebirth, the first I that was
   found in nature has been changed forever into a new I, a new creature
   or creation in Christ. God sees us thus, if we are truly born again,
   and He continually reckons with us and for us as a new being. All the
   life in the spiritual realm is working toward this goal. That is why we
   are born of the Spirit--to give us natures which are perfectly adapted
   to the new order of life. All the laws and principles of the spiritual
   life are made for this. As new creatures we are fitted for the finest
   and highest that heaven can afford. Christ has paid a tremendous price
   to make this possible, so we "beseech you also that ye receive not the
   grace of God in vain."

   My name, Insatiable Desire, is rather a character name. That is, it
   carries the characteristic mood or tenor of the new
   creation--insatiable desire. When we use the term desire we find
   ourselves in a field of very broad horizons. Desire is at the root of
   all life and conduct, and may be considered the starting point for all
   natural urges and drives common to the human nature.

   We will not here discuss the fundamental urges--though they are
   God-given and surely to be recognized if we venture very far in the
   development of character and the building up of a new creation in
   Christ. Let us merely observe, in passing, that all the basic urges and
   hungers in life are according to God's creative scheme and belong to
   the plan for human life. Through sin and failure they may lose all
   sense of relation and proportion, and be abused, misused and
   misdirected. But the wonderful Christ who knows and understands us
   perfectly can take a poor, distracted personality and cleanse it of
   sin, fill it with His own powerful and beautiful life, and cause an
   integration of all the essential elements of our makeup. He centers
   them upon His own supreme being and builds us anew. He does not
   destroy; rather, He cleanses and unifies the personality, and causes it
   to function normally and perfectly for God's glory.

   The question of desire has long been debated, and in many lines of
   philosophic thought it has become a problem. All are conscious of the
   human urges. Though these urges take various forms, expressions and
   tones of emphasis, they remain with us. Back of al! the forms of outer
   expression we find desire, for without this they are meaningless. This
   unique quality in our makeup is God-given and is one of the marks which
   lifts man above the animal kingdom.

   It is not possible for us to do all the things we would like to do, nor
   to become all that we would like to be, but God sees our desire if it
   is there. Remember what Paul wrote in 2 Corinthians 8:12 concerning
   giving: "If there be first a willing mind [desire], it is accepted
   according[ ]to that a man hath, and not according[ ]to that he hath
   not." It is in the field of desire that God sees us, and it is here
   that lie longs to work with us and help us. But man is so used to the
   external, tangible world in conduct that often he completely fails
   because he does not deal directly with the desire question. He gets
   into conflict, failure or frustration in his outer life because he
   ignores or is ignorant of the fact that outer conduct is but a
   reflection of the real man inside.

   Most religions have something to say and do with this question, since
   it is common to all mankind. Hinduism would get hold of it by a process
   and technique designed to bring the personality to a desireless
   Brahman. Buddhism offers a different solution--strike it with death and
   kill all desire for life (a strange and subtle delusion) and so enter
   Nirvana. But Jesus has the true solution. He recognizes desire as a
   very necessary part of life, not only on the natural plane but also in
   the realm of our spirits, and instead of condemning it He creates a new
   place where it may find release and movement.

   Jesus came not to destroy life or desire, neither to deny it nor
   suppress it. lie came to give life and that more abundantly. He
   elevates this element to a new plane of living, and intensifies it. He
   comes into our hearts and lives to correct and create by His radiant
   presence. He sets new objectives before us; He cleanses our desires and
   adjusts them until we can say with the Psalmist, "Lord, all my desire
   is before Thee." The desires He creates in the heart are for spiritual,
   eternal qualities rather than material things. Therefore, while we
   tarry here the hunger and thirst are insatiable. The desire for God
   becomes an obsession--holy and mystical. The new man hungers and longs
   for completion. He longs to find adequate fields for expression of
   hidden, spiritual awakenings and discoveries in this new life.

   At the new birth the spiritual man, in a sense, is like a newborn babe.
   He has within him a holy urge to attain full spiritual development. No
   doubt this phase of the Christian life was in the mind of Jesus when He
   said, "Be ye therefore perfect, even as your Father which is in heaven
   is perfect" (Matthew 5:48). Do you remember when He spoke those words,
   and under what conditions? If you do not keep the context in mind you
   may give them a very different meaning from that which is intended. The
   word perfect that is used here means to complete, or to reach a
   goal--to be fully grown; to be of full age; to be fully developed in
   mental and moral character; etc. In Greek it is teleios. It appears in
   Ephesians 4:13; Colossians 1:28; Colossians 4:12; etc. It has reference
   to something being brought to its maturity, as shown by the rendering
   of Colossians 4:12--"That ye may stand perfect and complete in all the
   will of God."

   When Jesus spoke these words He had just finished one part of the
   Sermon on the Mount. He had painted a vivid picture of the ideal
   Christian life. The standard would seem quite impossible for a poor,
   natural man ever to reach, but Jesus was setting this standard for the
   new man, not the natural man. He has come to produce that new spiritual
   man in the believer. All the character qualifies He shows in this ideal
   picture are to be found in the new creation. Jesus paints the picture;
   then He turns to His disciples and says, in effect: "Here is the ideal
   and perfect concept of the new man. Here also is the dynamic or the
   power for making it a reality--the Holy Spirit. I have given you life.
   I have begun the new creation in your hearts and lives. Now become
   completed and finish the new order."

   He is not telling them to go and do something. He wants them to become
   something. It is easier to do than to be. He presents the blueprint and
   then tells them to carry it out to completion in their lives. His words
   were both a challenge and a command. He was not telling them (in the
   Sermon on the Mount) to be perfect in the sense of being holy and
   sinless. Nevertheless, the Bible does command us to be holy. See 1
   Peter l:16; 1 Peter 2:9; Ephesians 1:4; I Corinthians 7:34, etc. The
   word used here is hagios, meaning sacred, or morally blameless. We are
   told to be holy. We are also told to go on to perfection (teleios);
   that is, to completeness, to the consummation, to the fulfillment of
   God's purpose for the new man. We are to grow. This is the end toward
   which God is working. Read Romans 8:29. The Word does not say that God
   has predestinated us to go to heaven. It does say that He has
   predestinated us to be conformed to the image of His Son.

   Now let us go hack to our theme of desire. Desire rules. Jesus
   recognized this and therefore He demanded a surrender of life in all of
   its meanings to Himself. We submit our lives to Him in a full
   surrender, even unto death. This death is the very means by which He
   releases us from all the hidden dangers that still lurk in the realm of
   natural life. We reckon ourselves to be dead indeed unto sin, and this
   very necessary act brings desire up and out upon a spiritual level
   where it can move freely in God. It becomes sane, safe, holy and
   amazing in its outreaches. Here nothing upon earth can ever satisfy it.
   The desire while we tarry here is insatiable; He wants it so. He and He
   alone is the answer, the center, the source to which the hungry heart
   ever looks for satisfaction. O matchless Christ! The One solitary
   grandeur of the world!

   "I wear in heart an image all divine." This refers, of course, to the
   creative act of God. We are created in the image and likeness of
   God--not a corporeal likeness, but moral and spiritual likeness, as
   mentioned in Ephesians 4:23, 24 and Colossians 3:10. The process going
   on now in the new creation is the restoration of the image of the Son,
   and our conforming thereto.

   "I hear God call to taste His heavenly power." Paul says that we are
   called unto a fellowship (1 Corinthians 1:9). As a rule, people think
   of God's call as merely a call to heaven, but here we find a call to a
   fellowship which precedes heaven. This fellowship is a phase of life
   right here and now on earth, and is for a specific and necessary
   reason. It is a relationship established by God and it deepens and
   comes into maturity as one yields to the demands and requirements laid
   down for its realization. It reaches past the external life of sense.

   Many hear God call them from sin and from the world, but I am not now
   speaking of that call. I speak of a call that comes more definitely to
   the Christian after the initial steps of salvation, of water baptism,
   and of Baptism with the Spirit. It reaches the ocean floor of the
   heart--the seat of desire and motives and the veiled recesses of
   selfhood. This call reaches the more subtle form of the ego. It gets at
   the real person. God longs to bring the soul into a conscious
   relationship with Himself as fire. Fire does so many things--it
   cleanses, frees, reduces, refines. The fire is heavenly and must be so,
   since no natural force or process planned by man can accomplish the
   necessary miracle. It demands all of life.

   "I give my all to burn life's single hour." When I think of the eternal
   ages ahead and know I am born for them, then this earthly life seems
   but a single little hour. Oh, but what an important hour. Here and now
   I must settle and plan the issues which project themselves on into
   eternity. Christ knew that, and in His teaching concerning the deeper
   and fuller life, He let His followers know it was no easy matter. He
   did not say, "Now just confess your sins and accept Christ and all
   things are yours." Instead He made very stringent and searching demands
   of those who wish to enter fully into all that He has for us. We must
   deny ourselves, take up our cross daily, and follow Him (Luke 9:23).
   Instead of loving our life we must lose it for His sake (Matthew
   10:39). We must love Him more than we love our father and mother, wife
   and children, brothers and sisters (Luke 14:26).

   And why? one may ask. Oh, friends, a miracle awaits the one who thus
   dares to yield all to God. "So let me burn through fetters that would
   bind." The fire frees and releases the soul. One finds freedom from
   earthly bondage and the soul experiences a rich spiritual illumination.
   The fetters of tradition, old forms, religious habits (religious but
   not born of the Spirit), unscriptural dogmatism and so much of natural
   setup in the religious life, are burned off. All this and more is
   consumed in the fire of God.

   This flame is like the Word of God--the lovely Truth which now has a
   ministry in the inner life. As surely as the Blood cleanses us from
   sin, so does the Truth, this heavenly Fire, cleanse and set free the
   soul from hindering and binding things which could keep us from
   entering into that fuller understanding of His glorious purpose for us.
   "Thus will I learn and freedom will I find." This is the true liberty
   which God has for those who will pay the price. The Christian life is a
   series of crises and cycles of growth.

   There is a deep and glorious spiritual evolution for those who meet the
   demands God requires. The new life becomes a schooling and a divine
   process of becoming. Here we are disentangled and extricated from the
   old, Adamic setup. Life becomes a series of divinely planned
   experiences in which God is faithfully working to release us and adjust
   us to a life in Himself.

   How our hearts thrill at the thought of the ultimate victory. For this
   all creation is waiting and toward it all creation is moving. The heart
   once set on fire and illuminated in this fellowship can never, never
   rest in any form or pattern of earthly life. An insatiable desire, a
   divine discontent, a heavenly restlessness is its holy obsession. Here
   and now we may give birth to (but not fully realize) the character
   qualities we desire to possess in the ages to come. We find all these
   noble and ideal qualities in Christ. He is the embodiment of all
   perfection, the personification of all truth.

   Oh, marvelous and wonderful Christ, we adore and love Him! We are
   changed as we behold Him. All that our souls desire is found in Him.
   Our deepest desires shall yet be realized for,


   "I shall return to Love's eternal fire,

   There shall I burn--a satisfied desire."

   We shall return! We are homeward bound! Again, again this restless
   heart shall melt and move in God. We shall not lose our identity or
   personality. Each unique personality will persist through the ages. But
   we shall find a oneness such as Christ prayed for. His prayer shall yet
   be answered. We shall find in Him that completion for which we were
   given a new birth.

   Yes, we shall continue to burn, glow, and move in God--a satisfied
   desire!
     __________________________________________________________________

Chapter 8

  Pools of Heshbon -- His Reflectors

   THE SACRAMENT OF THE HILLS


   I have seen beauty my heart cannot sing!

   How can I tell in words the sacrament

   Of truth God spreads upon the autumn hills?

   How strange the silence deep within my breast

   When I beheld this miracle of grace!

   The wine is mighty--drink deeply, my soul,

   And taste the dregs of beauty that convict.

   My heart, so long athirst for truth and light,

   Drink of this wine and know its subtle tang.

   O hungry eyes within, look and behold

   The glory and the mystery of truth

   Eternal and sublime upon the hills.

   God's finger traces there in language sure

   The message of His strength and endless love.

   Beauty translates it and I understand.

   A feast is spread--my hungry heart must feed!

   The broken bread of glory sacrificed,

   Strong meat for thee, O heart of mine, is here.

   How can I sing? My heart convicted stands.

   Beauty, how you challenge me to prayer!

   Upon my spirit etch thy image fair.

   And sing, O heart, this likeness all divine,

   Interpret then in life this sacrament

   O! truth--the beauty at the autumn bills.

   --John Wright Follette

   This evening I would like to share with you a little word which has
   been a comfort and also a means of inspiration to me. One of the
   precious things about the ministry of the Holy Spirit is that while we
   axe occupied with our daily duties and hungry for a deeper fellowship
   with our Lord, He is able to whisper to us and draw our attention to
   some thought in the Word, of which we have been hitherto unconscious.

   As consecrated Christians there is something I am sure we share
   together--a deep desire to please our blessed Lord. The revelation
   brought to us of possibilities in the realm of the Spirit and degrees
   of fellowship sometimes overwhelms us. This is due to a consciousness
   of our limitations and our unlikeness to Him. The ideal is ever there
   before us and with the inner man we desire its realization. But before
   we know it we become occupied with natural limitations; our faith
   weakens and we feel very far short of our objective.

   Another thing which helps to weaken the personal relation to God and
   hinders His working in our hearts is to compare our hearts and lives
   with those of other Christians. This is ruinous and really
   unscriptural. 2 Cor. 10:12: "For we dare not make ourselves of the
   number, or compare ourselves with some that commend themselves, but
   they measuring themselves by themselves, and comparing themselves among
   themselves, are not wise."

   One reads or hears of the mighty or spectacular doings of such and such
   a brother or sister and he wonders at the display of power and glory. A
   certain evangelist is a "flame of fire" and hundreds are swept into the
   kingdom through his ministry. Then we hear of a teacher who opens the
   Word in a marvelous way and many Christians are deepened in the things
   of the Lord. Next there is a missionary opening up fresh fields to the
   Gospel in mighty fashion. And here is a pastor feeding and building up
   his flock until it becomes phenomenal. And so if one compares, as the
   Bible says, he is soon snowed under amid the storm of wonderings,
   doubts and questions which blow across his little horizon; and he feels
   he is just nowhere. And yet all the time he is enjoying sweet
   fellowship with the Lord and is not conscious of any cloud between; he
   is not self-seeking nor is he self-willed. But as he reads of the
   doings of the "mighty men of faith" he feels more than ever out of the
   game. Then if he is not careful he will do what the children of Egypt
   did when they saw the children of Israel pass through the sea--they
   tried it too, and "assaying to do were drowned." Never try to be Paul
   or Moody or Finney or anybody else. Please be yourself. An attempt at
   anything else is extremely ridiculous.

   This message is "from the abundance of my heart." It is very personal
   but since we are all of the household of faith and of one family I will
   share it with you. May you, too, be helped as it helped me. I used to
   wonder where I was in the great plan and what I was to do to please my
   Lord. He had redeemed me and given me a very wonderful baptism in the
   Holy Spirit, and had called me to a life of peculiar separation unto
   Himself. Of this I was, and still am, very conscious. I, too, had heard
   of others being wonderfully used in His service and of some going as
   missionaries. It was while walking under a cloud of such reports and
   wonderings in my mind that the Holy Spirit began to deal with me.
   Knowing that I was not a flanfing evangelist and that I was not called
   to take up a pastorate and that God had checked my going as a
   missionary, I felt there was little left for me to do. But I kept
   yielded and in my heart and will surrendered to the Lord. That does not
   mean I did not have a thousand thoughts. My heart was restless at times
   and I did not want to lose time in moving on into the things I knew
   were possible for a yielded heart.

   While in that mood the Holy Spirit kept whispering to me, "Pools of
   Heshbon. Pools of Heshbon!" And there came a sense of quiet and rest.
   As soon as my heart began to grow restless I was conscious of His
   presence and again the whispering of the Spirit in my heart, "Pools of
   Heshbon! Pools of Heshbon!" I was not sure where the words were in the
   Bible, being new in the way and not knowing much about the Word, but I
   found them in the Song of Solomon 7:4, "Thine eyes (are) like the
   fishpools in Heshbon," etc. In the Song of Solomon we have a very
   graphic description of the love affair between the Bridegroom and the
   bride and this is one of the most spiritual bits of Scripture we have.
   It is the Lord dealing with a heart that has been separated from the
   world and dedicated unto Himself, a heart that has been wooed and won
   by the power of the love of God until it stands separated from the
   world and from itself, and is espoused unto this Bridegroom.

   As I read that phrase, Thine eyes like the fishpools of Heshbon, I
   wondered, "What is the Lord saying to me?" And to think it should come
   just when my heart was distressed and fearful lest it might not bring
   forth the desired manifestation of His power and grace and beauty which
   is so evident in other lives! It was just when my heart felt its
   limitations that the Lord brought to me this picture of the Bridegroom
   dealing with his bride. Then it was that the Spirit opened to me the
   meaning of the text as I am giving it in this message.

   Let us look at this picture. He is talking about her eyes. The bride is
   described here from the top of her head to the soles of her feet with
   every part of her anatomy reflecting some desirable characteristic of
   beauty. What are the eyes of the bride? What are the eyes of my
   experience? Eyes always signify intelligence, a seeing power, a
   discerning power, a beholding power. Many times they mean the power of
   perception. The eyes are the windows of the soul and often much of the
   inner life of a person is portrayed in the look of his or her eyes. I
   might hold up my hand or my foot but it would not tell half as much as
   when you look me straight in the eyes. I do not like people who cannot
   look me straight in the eyes; I always feel there is something
   radically wrong somewhere with them.

   The Lord delights to look at us fight in the eyes--He says so.
   Sometimes it is much easier to hold up folded hands before Him but He
   looks right through the folded hands and into our eyes--the eyes of our
   heart. Have you ever felt that you did not want Him to look you
   straight in the eyes? His penetrating and sometimes searching look is
   melting. Oh, the look of those eyes! What penetrating, convincing
   power! What pleasing, quieting, assuring, and understanding in His
   eyes! I am sure all He had to do many times was just to look at a
   person and that would mean more than a thousand words. You know what I
   mean, I am sure, for have we all not had Him look at us?

   So we find that the eye is the symbol of the window or the outlook of
   the soul; that which portrays our intelligence, our conception. It is
   the spiritual part of our being without shadow or blur. Open the eyes
   of your spirit to Him. Do you remember anyone who gave us a little word
   about this? To the Ephesians Paul says that ever since he had heard of
   them and their faith he had not failed to pray for them. For what did
   he pray? "That the God of our Lord Jesus Christ, the Father of glory,
   may give unto you the Spirit of wisdom and revelation in the knowledge
   of him: The eyes of your understanding being enlightened; that ye may
   know what is the hope of his calling and what the riches of the glory
   of his inheritance in the saints" (Eph. 1:17, 18).

   That is exactly in harmony with the reference concerning the Pools of
   Heshbon. The eyes are likened unto the deep places--the eye of the
   soul, the eye of the inner being. Paul was praying that their eyes
   might be opened and that they might behold the glorious revelations,
   the wisdom and knowledge hidden away in this wonderful Lord and Master.

   Have you ever made a study of the prayers of Paul? In doing so I am
   sure you will be surprised to find the general burden of them to be
   different from what we might think. He does not ask God to bless the
   groups whom He has taken out of the world for His name and in all the
   services and undertakings in which they might be interested. No, his
   prayers always center about the question of their growth and
   development and understanding in the things of God. "For this cause we
   also, since the day we heard it, do not cease to pray for you, and to
   desire that ye might be filled with the knowledge of his will in all
   wisdom and spiritual understanding; that ye might walk worthy of the
   Lord unto all pleasing, being fruitful in every good work and
   increasing in the knowledge of God; strengthened with all might,
   according to his glorious power, unto alt patience and long-suffering
   with joyfulness" (1 Cor. 1:9-11). And so in Ephesians 3:14-19,
   Galatians 4:19, etc.

   His great desire is that they might behold. He wanted their eyes to be
   opened. What do they see when they do look? Doctrines? Philosophies?
   Creeds? Theology? Not these at all. They are to behold wisdom and
   knowledge in Christ area'us. So He becomes the center, the objective
   towards which their vision is cast. "While we look not at the things
   seen but at the things not seen." How can you look at something you
   cannot see? Oh, I see many things which are invisible! And I am finding
   more and more how very possible it is to behold the things invisible
   till they become more real than the visible. Look up! Look up! Look up
   into the eyes of the Beloved.

   Why does He say the eyes of the consecrated are like pools? You know
   water, as an element, is a very wonderful item in the universe. We are
   mute as we try to think of it in its boundless reaches as manifested in
   the ocean. But our text does not say, "Thine eyes are like the rolling,
   tossing sea." And yet how magnificent the sea is! Think of its
   ministry--binding together the various continents. It is the power of
   the ocean to touch each shore and to have kingdom fellowship with every
   portion of the world. It is a great ministry the ocean has--to touch
   the ends of the earth. Upon its heaving breast the mighty steamers ply
   their way from one corner of the globe to another. It is the ocean
   which makes this possible. Yes, the ocean may lift its tossing waves
   and serve in a marvelous ministry that touches the ends of the
   earth--but He does not say, "Thine eyes are like the ocean."

   Look at the rivers which, in their definite locations hidden away in
   the hills and mountains, find their courses and come rushing down till
   finally they reach the sea. The rivers nourish the land, they bring
   vegetation and life to all the countryside. Upon them the steamers sail
   and they become arteries of life, of navigation and are a blessing to
   all the inhabitants where they thread their graceful ways. But He does
   not say, "Thine eyes are like a river."

   Then think of the beautiful waterfalls, the cascades that come rushing
   down hundreds of feet over the rocks in wondrous beauty. I have so many
   times gazed on Yosemite Falls and have never tired of its beauty and
   grandeur. There a stream tumbles down 1,600 feet from a sheer cliff,
   way, way up in the granite rock. It pours down a thousand, six hundred
   feet without any interruption at all, a height equal to nine Niagara
   Falls piled one on top of the other (though not equal in volume). There
   it comes dashing down the edge of the mighty cliff to a great, foaming
   basin; then off the edge of that rocky ledge it makes a
   six-hundred-foot cascade and then one grand leap of four hundred feet
   to the floor of the valley below. What a gorgeous display it is! The
   wind gets into it sometimes and blows it all around, giving the
   appearance of a great, beautiful lace veil. Think of it, a thousand,
   six hundred feet of lace! God's lace that no man can imitate or make;
   beautiful patterns that nobody can duplicate. That is just one of God's
   beautiful displays of water in motion. There are thousands of others,
   showing His marvelous creative work, wonderful to behold. The face of
   nature is ever a source of wonder and inspiration to me. I love her in
   all moods and at all seasons. Nature is the inarticulate voice of our
   Father speaking to us; the first, primitive, simple revelation of God
   to all people who are supposed to discern Him back of the
   manifestation. So I am a lover of the primitive and elemental things. I
   enjoy the simplicity and beauty of their power. I like to feel my
   relation to them--I am of the dust and I am very conscious of it. Well,
   that was a waterfall spectacular and wonderful! But he does not say,
   "Thine eyes are like the waterfall." What does He say? He looks down at
   our broken hearts washed in His precious blood, now dedicated to Him
   and filled with His love and Spirit and He says, "Thine eyes are like
   the pools of Heshbon."

   How does the pool differ from the ocean? the river? the waterfall ?
   Where did the pool come from? Oh, dear ones He dug the pool; He dug it
   deep in our lives. Whence came my pool? Way down, in the inner, hidden
   parts of my life and nature, the penetrating power of God dug deep,
   deep, DEEP. It makes me think of my boyhood days spent on a farm and
   the old well on it which my ancestors dug more than a century ago. They
   dug deep into the side of the hill with hard, laborious work; and then
   they carded stones, firm and strong, from the fence-rows and fields.
   Then somebody went down into the well and laid it all about with
   stones, packed and fitted them into the sides and walls of the well,
   stone by stone, clear to the top. At the bottom was a spring which
   flowed freely until the well was filled with clean, cool water -- the
   best I think I ever tasted.

   Listen! He is saying, "Thine eyes are like the pools of Heshbon." He
   saw the possibilities of making in your heart and in mine a beautiful,
   deep pool. Who made it? The Lord, dear soul, the Lord. Did you never
   hear Him digging in the deeper places of your life? Until you have
   said, "But Lord, this is so hard. Why do You have to dig so deep?" Do
   you wonder now at the severe measures of His discipline? Do you still
   question the loving demands He made when you laid down your heart and
   life at His feet? "Think it not strange concerning the fiery trial
   which is to try you . . . ." Have you not yet learned to love the blow
   that sets you free? I like so very much what Robert Browning said,


   "Then welcome each rebuff

   That turns earth's smoothness rough,

   Each sting that bids nor sit nor stand but go!

   Be our joys three-part pain!

   Strive, and hold cheap the strain;

   Learn, nor account the pang; dart,

   Never grudge the throe."

   Such are the experiences of a loving, dedicated heart. Then it is that
   we hear the thud, thud, thud, of the power of God digging down to the
   very roots of our being. But it is only there that He can release the
   springs of water bubbling, gurgling and gushing up with eternal
   freshness. He did not pour the water into the pool. It came bubbling up
   from hidden springs. And then lest the mud and slime of the natural
   (the old creation) might Pollute the water He lined the pool with the
   stones of truth. These He dug from the quarry of His Word. He brings
   these heavy stones of truth and packs them all around the sides of the
   Pool. Has }te not sometimes brought you a truth which seemed very hard
   and heavy, and before you had it properly placed it seemed He brought
   another? Do not worry. He brought them that the precious water of life
   might not be polluted by human touch.

   Then He comes near--oh, so very near, and stands so still by the side
   of the pool! As I was conscious of His presence and did not hear His
   voice I wondered why my heart was so quiet and hushed? The Holy Spirit
   kept saying, "Pools of Heshbon! Pools of Heshbon!!" And like a
   revelation He flashed this word across my heart--"The charm of the pool
   is its power to reflect." The vast ocean roaring with its might and
   reaching out its great heaving tides is too boisterous to reflect. The
   river, turbulent and muddy, sweeping onward, ever onward, is never
   still enough. It is too busy to reflect. It has great burdens to bear
   and ships to float and so cannot tarry. And alas! the dashing,
   crashing, thundering waterfall is hopeless as far as ever gathering up
   its waters into a quiet pool is concerned. Not even a stately tree is
   reflected in it. The Bridegroom is not looking for the ocean. He does
   not tarry long in the presence of a spectacular waterfall, nor does He
   linger by the rapidly flowing river. He does come, thank God, by the
   side of a quiet pool, which He has dug deep in the very nature and life
   of one who loves Him and has dared to let Him work there.

   Oh, the mystery and beauty of such a fellowship! Is it not most
   humbling to any pride of the human? Have we one thing of which we can
   boast? Nothing! Only a pool of limpid, clean, quiet water. Yes, water,
   that weak element--even a by-word among men, "weak as water." Blessed
   weakness! "For ye see your calling, brethren, how that not many wise
   men after the flesh, not many mighty, not many noble, are called: but
   God hath chosen the foolish things of the world to confound the wise;
   and God hath chosen the weak things of the world to confound the things
   that are mighty; and base things of the world, and things which are
   despised, hath God chosen, yea, and things which are not, to bring to
   naught things that are: that no flesh should glory in his presence" (1
   Cor. 1:26-28).

   Can you not be a pool, dear heart, for God? The pool in itself has no
   strength but it can reflect a whole range of mountains. The lofty
   mountains of His strength are in our hearts when we let them reflect
   there. We cannot produce them; we only reflect them. He is made unto me
   all I need--wisdom, righteousness, power and all else. The sky--His sky
   of eternal blue and of heavenly character--is over me. My sky is dull
   and very limited, but I can reflect His sky. Only a pool--not destined
   to traverse the road-ways of the world, but called to a commonplace and
   uneventful life. Yet when turned to Him it may reflect the very
   passions and burdens of His loving heart. I hear someone say,


   "My life is so full of shadows and at times I am called upon to count
   the lonely vigils of the night."

   Yes, I know. There are others who have known the glory of the sun in
   noonday splendor. Now they have seen it set beyond the distant hills.
   The glory of the past, now a haunting memory, would still lighten up
   the deep twilight like a friendly afterglow. Yes, yes, dear souls! But
   listen! I asked about the night saints, those who are called to tarry
   and know the language of the night watches. Though the shadows darken
   and the night be dark--look for one little token of His love--a star.
   What could be more thrilling than to behold in the deep, dark blue--the
   unspeakable deep of midnight, a point, a luminous, brilliant twinkling
   point of light--a star? That is His promise of hope. It is there. Yes,
   it is there. Oh, the power it has to transport the heart! One becomes
   detached from material things and the here and now.

   It is the distant point in the eternal bosom of the Father, to which my
   redeemed soul is journeying. It is the point of the mystical union of
   my soul with that of my heavenly Bridegroom, the sequel for which all
   this process of becoming is intended. A star! I cannot create one. I
   cannot fathom the meaning of its message and the story of my destiny
   but I can reflect one. I have no mountains of strength, no heavenly
   sky, no pageantry of sunset, no star of hope. I can produce none of
   these. I am but a pool of limpid, weak, clean water within the embrace
   of these stones of truth packed down in the innermost parts of my
   being. But the strength of His character, the purity of His heavens,
   the glory which is only His, and the Hope which He Himself is, may all
   be reflected in my pool, even my heart.

   Dear one, do you want to please Him? May I encourage you? He has many
   oceans, countless rivers, and innumerable waterfalls, but so few pools.
   Pools are costly. You might as well learn that now as later. He digs
   them Himself, but only in loving, yielded hearts. Do not try to make
   one! He longs that there be a fresh revelation (by way of reflection)
   of His power, beauty and character to the needy world. Do not grieve if
   you are not one of the other water manifestations. He may want a Pool
   of Heshbon in your heart. Let Him dig. And oh, He will fill it (from
   hidden springs) sweet, clean and refreshing. Let Him work. And please
   be still while He deals with you. It saves a lot of time. To let Him
   line your inner life with the hard, heavy stones of truth from His
   quarry will stand you in good stead.

   Yes, there is the temptation to be any or all of the other water
   displays, but remember, none of them reflect. There were no eyes in
   them for Him. He wants to look into the eyes and be satisfied. Only to
   know He has looked into the eyes of the soul as it stands before Him
   (alone and unafraid) to hear Him say gently, "Pools of Heshbon!" is not
   to be compared with any earthly experience. It is divine, celestial and
   spiritual. Let Him dig down, down, into the deep, hidden places of your
   life. Let Him make room in the heart and He will fill it. Let there be
   one more Pool of Heshbon for the Bridegroom of the soul.
     __________________________________________________________________

Chapter 9

  The Purpose of Adam's Test

   In 1 Peter 2:2 we find a very suggestive statement or command, "As new
   born babes desire the sincere milk of the word, that ye may grow
   thereby." Some people seem to think it reads, "That ye may be happy
   thereby," or "That ye may be refreshed." One might be both happy and
   refreshed in reading the Word; but the ultimate and final purpose of
   all real Bible study is given here, That ye may grow thereby. It is the
   reaction upon the spirit of the man that counts.

   What effect or power has the Word upon your life? Do you continue to be
   just the same in spiritual measure, or do you find there is a mighty
   and mystical power moving in your inner being when the Word is mixed
   with faith, which causes you to grow? I do not want to discourage
   anyone from Bible study--we need to know our Bible better. But even in
   this department of our Christian life there lurks a danger, "For the
   letter killeth, but the Spirit giveth life." One may know the letter of
   the Word and its prophecies and be able to teach and preach and handle
   the Word wonderfully, from an intellectual point, and yet quite fail of
   the purpose God has in giving revelation. Unless one has the Spirit who
   breathed the Word, to interpret and quicken it to the inner life, there
   can be no growth spiritually. There may be amazing growth in mind and
   interest but these alone are not what God is after. So there is danger
   in knowing the scriptural settings of many of the doctrinal subjects
   which hold the attention of Christians and yet failing to have the
   power and spiritual significance of the same wrought out and reflected
   in the life and conduct of the one who knows all about the matter.

   I think just now of the truth of the Second Coming--one of the choice
   teachings today. What a Blessed Hope! We could not fit in with any
   program of man and would be absolutely at sea did we not cherish this
   Hope and have the strength of its courage to back us. But why know all
   the technical prophecies and verses and their hair-splitting issues;
   why be able to chart the course of all nations and peoples, and not be
   ready when He comes! It is like studying a timetable and being able to
   name all the stations (in their order) and give the mileage, give
   descriptions of the country, and population of the cities, and alas!
   not have your ticket! I would rather read slowly and digest the Word
   than to read much and not have it made alive. We sit beneath a blaze of
   light these days--how much light has been converted into Life? Let us
   keep balanced. We do not discourage the study of the Word, but let us
   trust His Spirit to quicken it to us and let it have power to cause us
   to grow.

   We read in John 8:32, "And ye shall know the truth, and the truth shall
   make you free." Here a suggestion of the purpose of study is given us.
   It shall set us free. Do not limit that to sin or to the apparent
   failures where we need the power of His redemption to liberate us.
   Truth is universal and absolute. No one has a corner on it. It is most
   powerful. It frees us from all bindings of the old creation, its
   teachings, philosophies and earthborn visions. As truth enters it frees
   us from mental and traditional hangovers of the old life. We need its
   continual liberating power. Why? "That we may grow thereby."

   The new creation of Christ-life feeds upon the Spirit of truth. The
   revelation dawns and we are conscious that we are in a new realm. The
   mighty salvation, the glorious Baptism, the call of God, the thrusting
   out into service--all are wonderful and of God. But not one of them in
   itself can mature a soul. None are given because they can mature
   one--they are given because we are immature and need to grow. How many
   disappointed people there are l Do not mistake me. Not that they are
   disappointed in a very real and moving experience, but so many have
   found that the experience, in itself, did not do what they had
   expected. They had wonderful and marvelous experiences, yet after being
   in the way a while, they found they had to grow and be subject to a
   "process of becoming" and a life of discipline and training if ever
   they hoped to realize in actual life the vision of possibility held out
   in the experiences themselves. All experiences, services rendered,
   manifestation of His life in us are to an end--transformation,
   conforming, growth, building, edification, perfecting. So do not "park"
   on any one of the highways of the divine plan. Keep your vision up
   where it belongs. Let your thought life in these matters hold correct
   perspective and keep your emphasis on the things the Word has it on.
   Study and desire and hunger for the truth that you may grow and come
   into the purposes of God for you.

   This matter of growth brings to mind the thought of God in our first
   parents. For a little study let us turn to the account of creation as
   given in Genesis. Here we find that God creates man. The Hebrew word,
   bara, suggests a specific act, not a process, not an evolving and
   coming from a lower order. In the act of creation man became a partaker
   of human nature. That is, he was created by God a human being--he
   possessed the natural, human make-up. In the Word we find there are
   four natures mentioned--the divine, angelic, human, and animal. These
   are each a special and specific order or form.

   God is characterized by the divine nature--there are certain
   attributes, but we cannot go into detail concerning them. Enough to
   say, He is bound, limited as God, the Absolute, by the nature He
   bears--divine in character. The angels bear a nature quite their own.
   They are not God nor are they human; they are a creation of
   God--spiritual beings in a class and for a purpose of ministry all
   their own. Man never becomes an angel--nor are our dead ever angels.

   Then the human nature is below the angelic and is characterized by
   certain marks which keep it so. And below that is the animal nature and
   that in turn is bound by certain laws and limitations which hold it as
   such. Each nature in turn has a structural law and is held by such. The
   animal never becomes human, neither does the human become angelic. Each
   retains its identity and potential values.

   In making man, or creating him, God said, "Let us make man in our
   image, after our likeness." This refers to a moral and spiritual
   likeness as suggested by Eph. 4:24; Col. 3:10 and 1 Cor. 11:7. This
   image is in the form of personality; the stamp God placed upon him
   lifts man above all lower creation. The lower order is wonderful and
   many times shows marked signs of intelligence, yet no animal can
   respond to the appeal and conviction of the Holy Spirit; but fallen man
   can and does. The coin was lost, but it still retained the
   superscription and character of a coin--it did not turn into a potato
   or a stone. It was out of circulation and failed to fulfill its desired
   purpose when lost. It may have been a very shiny coin--but lost!

   Man in the realm of the human--the fashion in which he was originally
   created, had two characteristic marks which I wish we might remember in
   relation to his first appearance, as God made him. He was limited and
   dependent. Please keep this in mind--he is purposely made so. In the
   act of creation he is limited, by the structural law of his nature, to
   do or not to do certain things. He can move and is expected to move
   only in certain relations because of his design and make-up. He is
   dependent upon God for life and guidance. He has no life source in
   himself but has the norm of his being in God. Their wills are still one
   and he draws life, inspiration and power from the Head--God. He can of
   himself originate nothing. He may do a thousand and one things,
   permitted in his power of manifestation, but he is dependent upon God
   for life and purpose. Let us remember that this limitation was not due
   to sin, for so far no sin had come to man, the creation of God.

   So Adam stands before God, a human being--a man. But listen! Do not
   rest there. He is made for God's glory; that is, God is to be glorified
   through him; and the image of God, His likeness and character, are to
   be reflected through him. How? God's plan is revealed. In his make-up
   as a personality he has, along with his intellectual and emotional
   life, a strange power vested in him--he has a will. In the development
   of this man all departments of his personality are to find expression
   he is to grow.

   As man stood before God, as we say, a created man--he was just that.
   But he had neither grown into, nor manifested the hidden, potential
   values of the human which were in him, which should have come forth in
   a display of the likeness of God--to the glory of God.

   May I help you to see something here. There is a difference between
   nature and moral character. Adam had the one, human nature, by the act
   of creation, but not a developed moral character. He was holy and
   sinless. The human was unfallen, for nature is the result of a free,
   specific gift, while moral character is the result of testing, proving,
   discipline and culture. Again we come face to face with a divine law or
   principle which is always in evidence in the economy and purpose of
   God, namely--moral character is built by God only by a process of
   testing. It is ever so. Do not quarrel in spirit over this matter. Face
   it and see it from God's point of view and rejoice. It is one of the
   divine arrangements. Since it is so, the moral character God desired to
   see displayed in the unfolding of the human nature in Adam, must be
   subjected to proof or test. So He places him under probationary law.
   Gen. 2:16, 17.

   Many dear souls think it unkind of the Lord to make such a beautiful
   place, put man in it and then put that forbidden tree in the way. Well,
   dear child, listen! It was the best and only thing He could do if there
   ever was to be a display of the purpose in making man. He has a will.
   How can it be tested if not in a place where it may have power to
   choose right from wrong.? How can you make a choice if there is nothing
   on which to exercise the power to choose ? Therefore we find the test
   established. To cause Adam to fail? No, to cause him to grow. Friends
   have asked me, "What do you think would have happened if Adam had not
   failed in that test?" I believe there would have been another test and
   still another to release the strength and beauty of the moral
   character, or likeness of God, in a wonderful unfolding by way of the
   human nature. In the strength of the one test he would have been placed
   in the next, a continual development and displaying of the image of
   God. From the very beginning it was God's desire that man should grow.

   But we must leave Adam, the human, in a total wreck. The failure had a
   fearful reaction on the whole realm of his make-up. Through that
   surrender of his will he became a fallen wreck--spirit, soul and body.
   There was a seeming--only seeming--defeat of God's purpose to see a man
   after His own image. But we shall trace the purpose of God to the
   satisfaction of His heart. He is never defeated.

   So let us grow -- "grow in wisdom and knowledge of our Lord and Savior.
   Jesus Christ."
     __________________________________________________________________

Chapter 10

  The Last Adam

   Man was to exercise his power of choice and in so doing reflect the
   likeness and image of God. He possessed an unfallen human nature as a
   gift of God in the act of creation. The moral character or likeness and
   image of God was to come or be made manifest through a process of
   testings or trials. This was and still is a principle upon which God
   works in developing Christian character or likeness to Christ. We found
   the will of man was one of the three factors included in the study of
   his personality and was really the one factor at which God continually
   looks.

   Man was to exercise his power of choice and in so doing show its
   strength in willing with God and thus glorifying His Name. In choosing
   against sin and self and the self-will there is a growth into the
   likeness of God and a stamping of His nature and image more clearly
   upon the heart and life where the right choice is made. Thus is ever
   the process of character building.

   Nature, even the new nature at conversion, is a free gift, but the
   character and likeness of Christ comes as a process of building and
   growth. This depends upon our power to choose, and so are we
   continually coming more and more into the likeness of Christ; "Till we
   all come in the unity of the faith and of the knowledge of the Son of
   God, unto a perfect man, unto the measure of the stature of the
   fullness of Christ."

   So in God's purpose for man He was to have found through this perfect
   human being a peculiar and special manifestation of His likeness and
   image as the hidden, potential values of the man unfolded and his will
   was exercised under the probationary law of Gen. 2:17.

   In the very first test man failed in his whole nature, and he, as both
   a being and a personality crashed to a level of broken humanity, and
   was consequently placed under the law of sin and death. God did not
   find in the first Adam the great desire of His heart. Even the deeper
   powers of the human creation were never released to His glory. So man,
   ever since the fall and first failure, has had a poor, broken down
   creation and nature with which to work. The wonder and miracle to me is
   to see what he is able to produce even so--but alas! the finest
   manifestations and products of the same are but colossal ruins of a
   fallen Adamic creation. That is why, when God saves us, He makes us a
   new creation and expects nothing from the old. We are new creatures in
   Christ--not washovers.

   In thinking of this matter of God's first purpose and Adam's failure, I
   like to remember Isaiah 55:11, "So shall my word be that goeth forth
   out of my mouth: it shall not return unto me void, but it shall
   accomplish that which I please, and it shall prosper in the thing
   whereto I sent it." Had not God spoken a word? Yes, in Gen. 1:26, "And
   God said, Let us make man in our image, after our likeness." Surely God
   is not to be defeated. Though the first Adam was a failure, God was yet
   to see His mighty purpose fulfilled.

   This brings us more directly to the study at hand--the Last Adam. Let
   us remember that names in the Scriptures were always given because they
   represent or portray character. That is, the name suggests the very
   character or nature of the one who held it. Among the names given to
   our blessed Lord, there are two I want to look at in this connection.
   In 1 Cor. 15:45 He is called, The Last Adam, and in 1 Tim. 2:5, He is
   called The Man Christ Jesus. Therefore, He must be unto God a perfect
   Adam--that is, He is to display and carry to its triumph the original
   idea for the first Adam. He must be the ideal man, a perfect reflection
   of God's image and likeness, shining and gleaming through the human
   instrument--the perfect, sinless, faultless, limited and dependent
   human--even the Last Adam.

   Right here let us remember the Law of the Offerings and their order of
   offering, and we come again to the teaching found in this sermon. You
   remember the first offering was the Whole Burnt Offering, and was "a
   sweet saviour unto God"--"a male without blemish." God came first and
   had a peculiar and spiritual satisfaction in this first offering--it
   was Godward. Remember Christ's motto: "Lo! I come to do Thy will." So
   in His human aspect and manifestation there is ever that which looks
   toward God, and in return God finds in that life (from the human side)
   a delight and satisfaction.

   Since this discourse has to do with Christ as the Last Adam and Man
   Christ Jesus, let us look at the question of His incarnation. We must
   needs do this if we want to understand a little better this marvelous
   and wonderful Christ. Sometimes in one's desire to defend one phase of
   truth he becomes over-anxious and refuses to look at other phases or
   angles of the matter for fear he may not keep true or loyal to the side
   he sees, and from which he has gained spiritual illumination and
   inspiration. But this should not be so. The truth has many sides and is
   universal. No one or no one group has a corner on all truth. We are
   finite, and the glimpses we get are but fragmentary. The whole truth is
   the Word of God, but we are limited, and only by the Spirit of
   revelation do we get even the flashes which ever change and
   revolutionize our lives. We have so long preached and taught His deity
   and divinity that we have almost forgotten that He has a human side and
   became a partaker of our flesh. If God can say He is the Last Adam and
   a Man, I must believe it, and see Him as such. Then the Spirit adds
   much to any conception of Him, and He draws me, and ere I know it, I am
   low at His feet.

   Turn with me to Phil. 2:6-8. We cannot expect to do much with this text
   in this discourse, since it is too heavy and there are too many lines
   of departure to be considered. Therefore I will confine our study to
   the use of certain words and so help clear up some mental webs, and
   maybe we can see a bit more clearly. "Who being in the form of
   God,"--here the word form is morpha, and means the essential form of
   being, that which is the very essence of the thing. Here His morpha is
   really His deity--He is God in essence and essential form of being. In
   verse 6 we read, "and took upon Him the form (morpha) of a servant."
   Note, the Word does not say He was like a servant, or acted like a
   servant, but took the form of one. He was in all reality a servant, as
   Old Testament study will prove. Next, the word likeness (verse 7) means
   the habit of mankind. It is a most suggestive word. "And found in
   fashion as a man."--here fashion is schema and means, the fashion of
   life. So we find Him in truth to be God (in morpha); He is the second
   member of the Trinity. Yet He is a servant and adapts Himself to the
   habit of man and moves in the fashion of the same.

   Now someone wants to know what it was He let go in becoming incarnate
   in the human form. Some fear at once that if we speak of Him in the
   human, we deny His deity or place in the Godhead, and so they wonder
   what He left in order to become man. Yes, He was, is, and ever will be
   equal with God. There was nothing concerning His equality that He left.
   There are two items to be considered here--neither are divine
   attributes, and yet both were becoming to Him in His place in the
   Godhead, namely, (1) peculiar experience at home in that relationship,
   (2) the glory which was an accompanying feature of the same. These were
   both relinquished for the time. He lays them aside and becomes the Last
   Adam, the Man Christ Jesus; Christ suggests the divine side--the
   Anointed of God, while Jesus suggests the human aspect and the nature
   of man.

   Perhaps a little illustration here will help: Let us suppose there is
   up yonder on the mountainside a fine fir tree. All the essential
   qualities and attributes which hold it under the structural law of the
   fir tree, make it a fir tree and nothing else. All the peculiar,
   qualifying marks are there, and we know it as a perfect fir tree. That
   is its morpha--its essential being. But suppose we cut it down and
   place it in our living room as a Christmas tree. In so doing have we
   changed in any way or form its essential being? Not at all. It is still
   a fine fir tree. But it now has the form of a Christmas tree. It does
   not act like a Christmas tree. It is a Christmas tree--the form or
   morpha of a servant. Do you see? And now go on a little: While it was
   up on the mountainside it may have stood alone; it may have been in a
   clump or group with others; it may have been in a rocky place, or maybe
   near the water, or on some barren height. That was its schema, the
   fashion or arrangement of its setting, its habitat. But now it has a
   new habitat or fashion, called in verse 7 likeness, (habit), and verse
   8, schema. It is in a room surrounded by furniture and here is the
   glowing fire, and we hear the music and joyous laughter of the
   Christmas season. Listen! Is the tree any less a fir tree? To have made
   it bear our gifts and hold the lights, etc., makes it no less the same
   fir tree, only it is serving.

   Again, look at a personal illustration: Here I am before you, quite
   active. Well, that is the way God made me. I use my body, or rather the
   Lord does, and in so doing I become an instrument for His service. But
   suppose you tie me up, hand and foot, and let me minister thus. Tied
   up, am I any the less Follette? Absolutely not, only I would find
   myself extremely limited. And that is exactly what happened when
   Christ, God's Son --the I AM, came to us. He was the perfect, limited
   Man. He crowded and cramped Himself down and lived in our form (morpha)
   and fashion (schema). Remember it was the perfect, un-fallen nature He
   took. God could not start Him in a broken-down, ruined nature--sinful
   and marred. Remember Gal. 4:4, 5, "made of a woman, under the law";
   also Heb. 2:14, 15, "Forasmuch then as the children are partakers of
   flesh and blood, he also himself likewise took part of the same; that
   through death he might destroy him that had the power of death, that is
   the devil; and deliver them who through fear of death were all their
   lifetime subject to bondage." It is beyond us to probe down into this
   subject. It is too wonderful!

   From birth, from the human side, God saw the perfect development and
   unfolding of the human as it should have been, without sin and failure.
   All the powers of the human creation--hidden in Adam--find perfect
   display in Christ Jesus. Three times God breaks through the heavens and
   gives testimony as to His pleasure (before Jesus ever reaches Calvary).
   All three times He is in some way touching the matter of His death.
   Matt. 17:5; Jn. 12:28; Matt. 8:17. Why? He was ever (before the
   foundation of the world) the Lamb. This lamb was to be without spot or
   blemish--perfect. Therefore Christ was to carry the Adamic ideal and
   scheme to its perfection, and so have a perfect man offered through the
   obedience and perfection of the Son, the Lamb. Christ must be a perfect
   man ere He can die. The study of His perfect triumph and victory is
   most startling, fascinating and amazing. Watch Him from the temple
   experience, on through. I cannot now trace the steps but they are all
   there and ravishing to look upon. He perfectly does what man failed to
   do--to glorify God and do His will. In John 17 note His approach to God
   in that marvelous prayer. He does not begin by telling God of His work
   on Calvary and the redemption of the world. No{ Verse 4, "I have
   glorified Thee on the earth." Isn't that grand! God first. God's glory,
   God's will, God's place first--then "I have finished the work which
   Thou gavest me to do."

   On the Mount of Transfiguration we find Him bringing to its climax the
   walk of the Last Adam. It took Him thirty-three years to climb that
   mountain. It took thirty-three years to bring to perfection the ideal
   man, and as far as Christ's being man was concerned, that was His place
   of absolute triumph. Man was not originally meant to die--but to have
   entered into some phase of glorification as here suggested. God breaks
   through and says, "I am well pleased." When no one else could be
   pleased or could understand, God was, and pronounced this great
   testimony upon an obedient Man, the Son of God.

   But He cannot tarry on that mountain. He is now the perfect Lamb
   without spot or blemish. The Lamb must be offered and so there is
   another mountain to climb. So He must go down. At the foot of the
   mountain He finds the demoniac (a type of broken humanity). He picks
   him up, as it were, and carried him in His bosom, to Calvary. That
   crazy, undone bit was Follette, and you, and you, and you--we were all
   there in deep, deep need, crazed and all disorganized by sin. But the
   mighty, triumphant, all-glorious Christ picked us up and we died in
   Him!

   So the Lamb is slain and Redemption is made a glorious reality. Is He
   yours? Are you, too, conscious that you have passed from sin unto life?
   Now a partaker of Life with Him? Do not think, from the statement
   above, that it took thirty-three years for Christ to perfect the ideal
   nature. I am not talking about His human nature--that was always
   perfect. But during the thirty-three years there was the perfect and
   complete unfolding of the human so that in that He perfectly glorified
   the Father. He was the complete, ideal expression of the Last Adam, the
   Man Christ Jesus.

   Let us surrender more fully to Him and allow Him to come more perfectly
   into a union with us, of faith and power to also glorify His Name.
   Surely He is not less God--He is the mighty God, coming to us in our
   need through the Son, the Last Adam, the Man Christ Jesus.
     __________________________________________________________________

Chapter 11

  Peter Before

   This afternoon I want to talk to you about Jesus. I want you to see Him
   in action that you might see how He handles certain situations. He is
   unique in the way He deals with people because He has such wisdom and
   tact.

   The story I want to take up is found in John 21:1-18. Let us read it
   over again to refresh our minds and to get a clear picture of the
   scene. It is a refreshing story because it does not involve any special
   doctrinal issue, neither is it complicated with too many characters.
   This is just an ordinary incident and yet is one of the most
   fascinating pictures of Jesus in His dealings with the human heart. How
   one can look at Him here and trace His thought and actions in behalf of
   a needy heart and not love and adore Him is quite beyond me! In this
   study I want Him to be unveiled, as it were, and to stand before you.

   Before we can appreciate this story we must go back a bit and get a
   clear idea of the background, which is suggested by the first phrase in
   the story, "after these things Jesus showed Himself," etc. To view the
   drama, hearing the conversations and watching the actions will not mean
   very much to us unless we know what has happened to call forth the
   story. Suppose you should receive a letter starting off, "After all
   these things had happened," etc., and then following with some
   interesting doings of your friends, you would doubtless say, "How
   strange! I do not know what my friends have been doing so how can I get
   any connection to make this letter mean something to me?" It is the
   same with this story. If we fail to know some of these things, it
   reduces itself to merely a passing incident. As a rule that is about
   all that many get out of it. They find here a miracle (which, after
   all, is about the last thing to be considered) and they also find Peter
   being reinstated after his failure. Both are here but if that is all,
   why introduce the story by, after these things? Well, many things had
   happened as you know. I want to call your attention to one thing which
   influenced the disciples to take the attitude they did. Then let us
   refer to two incidents in the life of Peter which, if known in
   connection here, make the story alive and radiant. Here is a brilliancy
   of heart life and light captivating in its subtle suggestion. Here we
   must not only hear words but keep our eyes open to see the seemingly
   artless action of the characters.

   First of all, what is the heart mood of these disciples as they take
   this fishing trip? Of course, they are disciples of the Lord and we
   would naturally expect them to be strong in faith since they have been
   with Him for three years, heard His messages and seen His miracles--and
   then, too, there is nothing like a personal contact and fellowship to
   make us understand. They were privileged people. And certainly, after
   He has accomplished His death and resurrection, their hearts ought to
   be buoyed up and bounding with faith and great hope. But what is the
   real situation? These disciples had suffered a terrific blow; their
   hearts were sorely disappointed; their vision had faded and the hope
   which they had entertained had been dashed to the ground and they knew
   no way out of their difficulty. Not having understood His message, from
   its truly spiritual side, they were at a loss to adjust themselves to
   the present seeming failure.

   Let us remember that Jesus had been continually preaching to them about
   the Kingdom. This Kingdom idea (of course always to them a physical
   matter) was most welcome. They were weary and tired of foreign tyranny
   and longed for Israel's national life to be restored and the privilege
   of showing to the other nations her power and glory. They were Kingdom
   conscious, as it were, and interpreted His visitation, message, and
   miracles in the light of a manifest Kingdom soon to be set up. This is
   evidenced by such incidents as the ambitious mother seeking a place for
   her sons; the desire among themselves to be great in the kingdom; the
   wish to make Him a King by force; and other occasions when they asked
   Him if He would not then restore the Kingdom.

   Since this was the mental attitude and general conception, much of
   Jesus' teaching about the character of the subjects of the Kingdom, and
   motives, and the Kingdom being within you did not please them. They had
   to listen to His words about suffering and death but they did not like
   it and even rebuked Him for speaking thus. They lived daily in the hope
   that He would inaugurate the Kingdom and place them in positions of
   authority and power.

   Finally He dies. What a shock! But He is resurrected from the dead and
   appears to them. Hope faintly stirs and once more they look to Him to
   fulfill His promise. But His visitations were not so very satisfactory,
   for He disappears almost as soon as He comes. Thus He leaves them again
   wondering. This is the third time He shows Himself. So let us not be
   too harsh in our judgment of them. Shall we not learn the lesson of
   tolerance? Let us put ourselves where they were and erase all we know
   of the glorious history of Christ and think if perhaps we would not
   have done as they did. In heart they wanted to love and trust the Lord
   but they could not figure out this seeming failure. Did you never have
   your mind in confusion over something you had all the time hoped was of
   the Lord? We must be patient with them. Now comes a perfectly natural
   and logical reaction. They are human and the whole procedure is what
   one would naturally expect. They have not the faith to wait or to pray
   it through so they do the next thing--they try to think it through.
   There are many things in life we shall never be able to think through,
   but we may pray them through.

   This is always true in the matter of spiritual truth and revelation.
   Mysteries are not discerned with the mind but with the heart. Faith
   reaches out by the Spirit of revelation and thereby touches the
   invisible until it becomes more real to us than the ground we tread
   upon. Through the spirit of revelation we can touch the mysteries of
   God until they feed and refresh our hearts. These poor men were sick,
   sore, and disappointed in heart. The thing had not worked out as they
   had hoped it would. Have you ever been disappointed? Have you, too,
   been shocked to find what all the time you thought was His way, was
   some personal idea and desire of your own heart? How many times we put
   our own interpretation on some word He has given, to please ourselves
   in the realm of our own desires! Then when it does not come to pass, if
   we are not careful, everyone else is to blame. The disciples were all
   the time interpreting the spiritual and heavenly things in terms of
   bread and butter, in terms of a material kingdom. Of course, they will
   not go to the pit for this; but had they learned their lesson sooner
   they might have been spared much heartache.

   Now what else had happened? We find in this story that Jesus deals with
   one person, Peter. He is the star actor in the little drama. Let us
   make a brief study of Peter. Why do we find introduced in the story
   such factors as fish nets, a fire and coals, and the conversation just
   as it is? What has after these things to do with Peter?

   Let us look at Luke 22:24-34. There had been a strife as to power and
   position, a bit of politics, only of course the Bible does not call it
   that. But nevertheless there had been a discussion about position and
   relationship in the Kingdom. Jesus discerned it. They were not lovingly
   saying, "I prefer you to have the highest honor. Since I have been with
   our Lord and Master His spirit of love and sacrifice have become a part
   of me. When He sets up His Kingdom I want to show you how much I am
   like Him so I want you to have all the honor He can give you. Even that
   which He may offer me." Then Jesus teaches them a lesson as to what
   greatness is in His sight. Quite a rebuke to the popular and material
   idea, I am sure.

   Then He speaks to Peter. The force of verse 31 is better understood
   from a translation by Weymouth. It is nearer the thought as given in
   the original Greek. "Simon, Simon, I tell you that Satan has obtained
   permission to have all of you to sift as wheat is sifted; but I have
   prayed for you that your faith may not fail, and you, when at last you
   have come back to your true self, must strengthen your brethren." So
   you see from this reading that all were to have their siftings. But we
   are privileged to get a glimpse of Peter only in his. And we, too, are
   to have our siftings. Surely we are no better than they. I am very
   conscious of the need of it, are you not? Here we find Jesus so tender
   in His dealings. But note the effect upon Peter. Now standing in the
   sufficiency of his own flesh and what he thinks is devotion and love,
   he dares to declare it: "Master, with you I am ready to go both to
   prison and to death." This is what I call a boastful and extravagant
   confession. Here he makes death the measure of his love.

   How many today have made extravagant prayers? How marvelous they sound!
   How easy to say some things when the Spirit is upon us! What about all
   this extravagant praying, great desires and high ambitions for God?
   After all, these fantastic prayers all have to, in the last analysis,
   pass through the censorship of God's will. God has often dealt with me
   in my prayer life until it has been recast, remodeled and toned down
   many times. Don't be afraid to let the Lord deal with you in this
   matter. He may reduce them as He has mine. He likes short prayers and
   long faith rather than long prayers and short faith.

   This idea of big prayers brings to my mind a student we once had in
   school. He was a fine fellow and of a strong nature and will. He had
   received a definite experience (but not the Baptism) and was quite a
   fine worker even before he came to school. In teaching we were
   emphasizing such truths as death to self, self-effacement, the place of
   the Spirit over against nature, humility, etc. But he was full of
   natural zeal and did not like it. I loved the lad and knew there were
   rich possibilities there if ever the Lord could get at him. I prayed
   much for him (and I am afraid he would not have liked what I prayed had
   he known). What a time we had! I knew the lessons ground him all the
   time but the Lord would not let me change my message to suit his flesh
   or ideas. I kept right on. One morning when we were praying for the
   missionaries he became very interested and very much in earnest. Soon
   he was praying in a loud tone of voice, and by way of emphasis,
   pounding on a chair bottom, "O God, make us martyrs. Give us the spirit
   of a martyr. Give us the grace of a martyr."

   It all sounded very wonderful; but I knew the dear lad. I knew he
   perfectly hated to do the dishes when it came his turn on duty. Every
   time it was his turn to help in the kitchen one would almost think the
   world was corning to an end. He simply could not get the victory over a
   dishpan. When I heard him praying so intensely that morning I felt like
   poking him and saying, "Never mind, dear, you do not need to pray to he
   a martyr, for God never makes one out of your kind of material. If you
   can not get victory over a dishpan you will never need victory to be a
   martyr." But I kept still. I wonder sometimes if the matter of getting
   victory over a dishpan is not as great in God's sight as some more
   spectacular thing which wins the applause of men.

   Finally this boy went out into the work and learned some hard lessons.
   The Lord was not through with him, for he was a choice vessel, and as
   you know, choice instruments have to suffer much sometimes. All the
   time I was teaching I could feel a resentment in his spirit although we
   never had a word. He was kind and polite and obedient but ! knew he did
   not like the truth. He thought he didn't like one and felt (what he
   thought was) my personality grinding on him. I knew it was not my
   personality but the truth. He did not see a very important thing for
   all of us to see in this matter, namely, the difference between
   personality and truth. I will show you what I mean in a moment.

   Never confuse the truth with the instrument. Sometimes people do and
   are converted to a person and not to Christ or Truth. So when the
   person fails, the poor dear soul is swept off his feet. After several
   years in the school of the Spirit, this boy met me. The very first
   thing he did was to grab me and give me a most terrific bear hug. And
   as he did so he was crying and saying,

     "Oh, Follette, I love you now! I love you and know what you were
     saying. Oh, Follette, isn't it all wonderful?"

   Today he is a strong, fine worker and God's seal is upon him in marked
   fashion. I am sure, too, that he is not praying about martyrdom--but
   something very much nearer where he is living. Thank God! So let us not
   pray extravagant prayers. Don't bother asking God for grace for such
   things when you can't get victory over a dishpan or something less. To
   get a victory over as small a thing as that, is often a test of real
   character and faith. So Peter had been making some very bold and
   extreme statements about his love and devotion to his Lord.
     __________________________________________________________________

Chapter 12

  Peter After

   The second incident which I think is one of "these things" spoken of in
   the opening phrase, is found in John 18:15-19. Here is the sad picture
   of Peter's failure. He has denied his Lord and is now among His
   enemies. He has made a fearful botch of the whole thing. What a failure
   after a close and happy walk with Jesus for three years! What a
   revelation!

   How could it all be true? But Jesus is not through with Peter; He wants
   to get hold of him and help him. So, in the permissive will of God, he
   is thrown over very close to the enemy, so close that the enemy can
   grab hold of him and even shake him good. He is put into a sieve, and
   Jesus knew all about it. Note the tenderness of Jesus as He deals with
   this known weakness of Peter's. He helps him as far as He is able. He
   says, as it were,

   "Peter, you are about to suffer a terrific humiliation and testing. I
   cannot pray for your exemption; the Father does not give me the liberty
   to pray for that. I cannot pray that you be spared the pain and agony
   of it. Your very nature and disposition demand this very treatment and
   experience. However, Peter, I may pray one thing and that I will do
   with all my faith and power. I will pray that your faith fail not. I
   will pray that it may not snap under the horrible fire of testing but
   that it may come out strengthened and made vigorous for the days to
   come.

   Have you ever had Jesus pray you through? Jesus prayed for Peter in
   that terrific trial he was to suffer. Jesus did not blame him for it.
   He knew his makeup and that it was the only way for Peter, so He loved
   him and prayed him through. By nature we are all a part of the colossal
   ruin of man. We are all cast in a broken mold and God knows it. But we
   can become new creatures in Christ, thank God! He wants to come in and
   move through the different departments of our personalities and show to
   the world a miracle of His grace in the display of His power in and
   through us.

   Returning again to Peter, we find that after he has made his two rash
   and extravagant statements, he falls down on both of them. But the Lord
   had allowed it all. "Oh," you say, "the Lord would never order his
   steps thus." Yes, He certainly would when He sees it is for Peter's
   good. Do you think the Lord wanted Peter as he was before that trial?
   Certainly not. (Did not Paul need a demon to torment him? Many think it
   would have been wonderful if Paul could have gotten a victory over the
   demon. He won many other victories but he never was free from the
   stake. No, he needed the stake as a safety device to keep him in
   position. He did more than have a prayer answered; he got grace to
   carry him all the days he had to tarry.)

   Up to this time God could not do much with Peter even though he had
   followed Jesus and knew His message and was called. God wanted more
   than that. He wanted Peter and could not get him, only through this
   trial. So Jesus prays him through and poor Peter feels so humiliated
   and ashamed.

   Now we shall better understand Peter's mood when the story takes place.
   When the disappointment of Christ's disappearance and failure to bring
   in the Kingdom settled down upon the disciples, what did they do? A
   perfectly natural thing. Then your faith cannot bridge the chasm, when
   it is not strong enough to take the step, you will always resort to
   some natural means of escape. That is the way we are made. When faith
   fails then we begin struggling and working and leaning upon the
   resources of nature. The disciples did this very thing. Peter is the
   spokesman. I know we sometimes ridicule him for talking so much but I
   am sure we are glad many times that he said what he did. Many times he
   saves us the trouble of asking or saying the very thing we are happy he
   has said. Every once in a while I learn a lesson from what Peter has
   done. So I have to say, "Thank you, Peter !" No doubt most of them
   thought as he did in their hearts. At least none of them had a
   suggestion as to a way out.

   I can imagine Peter looking at the rest and saying, "Well, this kingdom
   business has not turned out as I had expected. I have been thinking:
   Don't you remember the day He said, "The kingdom of God cometh not with
   observation!" And again, "The kingdom is within you!" Then see how He
   has died and gone. Now He has shown Himself twice but how do we know if
   He will ever come back again? This kingdom, it seems to me, is too
   mystical. And, as you know, I never was mystically inclined. I guess I
   don't understand it. But I do know something about fishing. So, as for
   me, I am going fishing. You may do as you like. This whole kingdom idea
   is exploded and has ended in a crash. I may have gotten into some kind
   of emotionalism, but I tell you, I am going back to my nets."

   That is why Peter went fishing. It was not because he thought the fish
   would bite. It was something worse than that. I really do not think he
   cared much whether or not there was a fish in the sea. He just wanted
   to get away, away, away from the whole thought and atmosphere of the
   past years and days. lie did not want to be haunted by too many
   thoughts and suggestions from his friends. He wanted a change of
   environment! Do any of you know what I mean?

   Instantly the others say, "We, too, will go. You have always been a
   leader and there seems to be nothing else to do so we will go along."
   They, too, probably wanted a change but did not own up to it. I wonder
   what the dear Lord read in their hearts just then? So there they are,
   out there fishing! fishing! fishing! The night settles down and they
   fish on and on. It comes to be one o'clock and there are no fish; two
   o'clock and no fish. They try every old haunt they have ever known;
   this point, that bank, this little cove and that, all the old holes
   they have been in before. It is cold and the nets are heavy and hard to
   handle. Oh, the emptiness of it all! Poor dears, they are on grounds
   from which He has called them. Did you ever walk over the old paths?
   Have you felt the haunting spirit of such a place? How many banks and
   shoals will you try before you give up? We read that they fished all
   night and caught nothing. But listen--"But when the morning was now
   come, Jesus stood on the shore." Thank God, there is always a morning!
   There they are, a wretched, forlorn, unhappy, disheartened little
   group. They had no business in the boat at all for He had called them
   from their nets to make them fishers of men.

   The night cannot last Too long. Finally there is a faint streak of
   light over against the hills and it continues to grow a bit lighter.
   The mist and fog are hanging along the shore so that only a dim outline
   of things is visible. But as they look they see someone moving about
   and finally they hear a voice calling, "Children, have you any meat?"
   In other words, "Have you caught anything?" Jesus takes the initiative
   and that by asking a question. Why that particular one ? Why not scold
   them and rebuke them? Are they not out of order? Do they not need to be
   lined up? Yes, yes, yes, but please wait and let the Lord do it. He
   knows how. How many of you think that Jesus did not know about the boat
   or if they had any fish or not? If for a moment you think He asked
   merely for information, you are much mistaken. He had in mind the
   blessing of a deliverance and the reinstating of Peter and his
   commission. But He must first ask them this question. He must build the
   blessing upon a certain foundation and that foundation is a confession.
   Have you not yet learned in the Christian experience that confession is
   the basis of blessing.

   He knew all their circumstances but He wanted this one thing: a
   confession of their defeat and failure in their self-will. He wanted
   them to own up to the failure and that in most simple form--"Nothing."
   How much better to make a clean breast of it than to say, "If the wind
   had not flapped the sails or if so-and-so had not rocked the boat, I
   think we might have caught some." Thank God, they said in simple form,
   "Nothing." As soon as He gets this confession He builds up a blessing
   and directs them as to what to do. Now in obedience they are fishing in
   the very same boat, the very same water, with the very same nets and in
   the very same place. But what a change! The fish just could not get
   into the nets cast in disobedience, neither can they keep out of the
   nets cast in obedience. It is not a matter of water or place--just His
   word. Then He bids them come to shore.

   Here He has a happy surprise for them. How very wise and tactful Jesus
   is! See how delicately and carefully He handles Peter l Even though
   Jesus is tender and tactful, He does not intend to let Peter get by, as
   we say. He never does. His very love is manifested in correction. He
   loves Peter dearly and is going to deal with him in a most clever and
   sweet way without causing him embarrassment before his fellow
   disciples. But at the same time He will so deal with Peter that he will
   never forget it. So the Lord has some coals of fire and fish for them.
   And as the disciples come up I can imagine the Lord saying, "Peter,
   won't you come and warm yourself? Here is a fine fire and you must be
   cold and damp."

   The very mention of a fire must have set Peter thinking and
   remembering. The fire of his conscience was hotter than any fire there.
   Where had he warmed himself just a while before this? Had it not been
   at the fire of Jesus' enemies? And had he not grouped himself with
   them? Were not Jesus and Peter thinking of that fire, too? I think so.
   Do you not think Peter got warm? Surely he must have been warmed
   through and through. The Lord had not rebuked him by a word, neither
   had He done one thing to embarrass him before the others. But He had
   sent home to Peter such a rebuke that I am sure he never forgot it. It
   was His kindness that hurt Peter. Then I seem to hear the Lord say,
   "Shall we now have a little breakfast? Were there not some fish that
   you caught?" Do you remember who went for them? To be sure it was
   Peter. My! how he must have fairly run to get them. And to get away
   from that very hot fire. He needed a cool breath of air by that time.

   So he leaves the fire but it has accomplished its purpose in warming
   more than Peter's hands. Oh, how hard Peter was thinking as He saw the
   Lord moving about and directing, such seemingly simple words, and yet
   at the same time getting at him in such untold fashion. And now, how
   could poor Peter eat? Was there not a lump in his throat nigh choking
   him? Yet the Lord hands him some fish and asks him to eat with Him. I
   am sure Peter never disliked fish in all his llfe as he did just then.
   How it must have choked him! Busy in his mind with thoughts the other
   disciples never dreamed of--"Oh, Lord, I am such a failure! I have
   grieved Your heart and disappointed You. I am so miserable and undone.
   My heart is broken and I am so ashamed. Yet, oh Lord, I need You and I
   so want to run to You and tell You! Oh, Lord, how can You be kind to
   me? How can You spread a feast for me? Rather would I that You blame
   me, scold me. I deserve it! Oh, Jesus, will You ever let me get close
   to You again? Can You ever trust me with Your love and fellowship?"
   Poor Peter! The others were having a fine, warm breakfast. Well, let
   them eat. That is about all some ever get.

   Jesus has no rebuke for Peter. Instead He enters into a conversation as
   casually as in days of old. He does not show by any gesture that there
   is anything the matter. His looks and spirit do all that is necessary.
   After they have eaten He says, "Peter, lovest thou me more than these?"
   Some think He was referring to the fish since he had denied the Lord
   and left his great calling to catch them. But we find in the Greek that
   the word these does not refer to the fish but to the others standing
   by. But why should He ask that? Had Peter not told Him twice that he
   loved Him more than that even to the measure of death? Yes, so Jesus
   keeps it fresh in His mind. Does it seem foolish and meaningless that
   the Lord should have said over and over three times, "Lovest thou me,"'
   etc? But Jesus did not say that. Read it in the original. There you
   will find two different words for love are used. One is agapao and
   means a love, deep and of a sacrificial measure, it is the strongest
   word in Greek for love, the one used to show God's love for the world,
   etc. The other word is phileo. This means to be very dear, and to be
   fond of, and is used to show affection such as brotherly love and
   feeling. It is a weaker word than the other.

   Jesus is just wise enough to use the very word that would characterize
   the statement Peter had made. So He says, "Peter, (agapao) lovest thou
   me?", etc. He uses the strong word, for had not Peter declared his love
   in such lofty terms? Doubtless Peter's failure had taught him a lesson.
   He had found by now that he did not love Him to the extent that he
   would die for Him. Peter knows what the Lord is getting at and in
   answer says, "Lord, Thou knowest that I (phileo) am very fond of Thee."
   He does not dare again to use the extravagant word he once used. Jesus
   takes the confession for what it is worth and says, "Feed my lambs."
   Again, the second time Jesus speaks and says, "Peter, (agapao) lovest
   thou Me?" He again uses the strong word. Peter does some deep thinking.
   He answers the Lord, "Thou knowest, Lord, I am very fond of Thee,"
   using the weaker word again. And all this time the disciples do not
   seem to know just what it is all about. A third time Jesus speaks,
   "Simon, son of Jonas"--and here we get a beautiful lesson. When we
   cannot measure up to the strong place He would have us reach, He comes
   down to us and meets us in the measure of love of which we are capable.
   So this time Jesus says, "Are you very fond of me?" or "Am I dear to
   you?' This breaks poor Peter and he confesses, "Yes, Lord, Thou knowest
   I am fond of Thee. Thou knowest everything." Three times he failed the
   Lord and denied Him, and three times he confesses afresh his love for
   Him.

   It was all the Lord wanted. He gained the victory in Peter and yet
   never rebuked him before the others or made him ashamed before them.

   Look, too, at a very clever or wise thing He does for Peter. I am sure
   those disciples were very human. Do you not think they had spoken of
   Peter's failure one to another? Behind his back no doubt they said,
   "My! poor Peter! Wasn't that a dreadful failure? What a dreadful thing!
   We must pray for him; he needs prayer." Yes, he did, but it was not
   theirs that got the victory. The Lord knew their inner feelings and
   thoughts. Therefore before them all, so that they could hear and have
   the benefit of it all, He reinstates Peter and gives him a threefold,
   divine commission.

   I wonder if the disciples might not have done a little thinking just
   then? They, too, had a gentle rebuke for any secret thought they might
   have entertained. Oh, of course, they did not say anything. It is never
   wise to do that. But the Lord saw to it (for some reason) that they
   heard Him bless Peter and again entrust him with His love and message.
   Have you ever been criticized, misjudged or lied about? It is wonderful
   just to "stand still and see the salvation of God." He can in a most
   wonderful way close the mouths of those who do not understand and bless
   you in their very presence. Is He not wonderful? How safe He is in
   dealing with a needy heart! Shall we not love Him and trust Him more?
   Can we not all of us afresh commit to His tender, tactful, and wise
   dealings the welfare of our foolish hearts?
     __________________________________________________________________

Chapter 13

  Deep Calleth Unto Deep

   THE CALL OF DEEP UNTO DEEP


   Down in the depth of my nature

   Where the issues of life are born,

   From that unknown mystical realm,

   Surviving through ages of storm,

   A call is forever rising--

   But its language I cannot speak.

   It was born ere I had being,

   'Tis the call of deep unto deep.

   Our mother tongue here is awkward,

   For no words can fully express

   The needs in the depths of nature,

   In bondage to sin and distress.

   Our hearts in their depths sorely ache;

   They hunger; they call; and they seek--

   Then silently wait an answer

   To the call of deep unto deep.

   Down deep in the heart of our God,

   In mystical regions sublime,

   In the Godhead's holy council

   Long before our world or our time,

   An answer was fully prepared

   Every pain, every ache to meet,

   In Christ, God's only begotten,

   Is answer to deep unto deep.

   The Answer indeed was the Word,

   The Word when expressed was the Son.

   Oh language of God how profound!

   In answer what more could be done?

   The heart of our God is hungry,

   His portion, His people to seek.

   "I thirst," was cried by the Answer--

   'Tis the call of deep unto deep.

   --John Wright Follette

   "Deep calleth unto deep at the noise (call) of thy water-spouts: all
   thy waves and thy billows are gone over me." Psalm 42:7.

   Although this Psalm is not purely Messianic we find in verse seven a
   most impressive and suggestive prophecy of Christ in His work of
   redemption. The picture is that of the boundless ocean evidently in
   great commotion. It is storm-swept. Its waves are lashed into fury and
   as they heave and rock, the wind sweeps down and whirls the water into
   gigantic waterspouts thus discovering deep vacuums which yawn and, as
   it were, call one to another. Into the midst of this awful confusion
   and wild fury a helpless soul is cast and while the waves and billows
   sweep over and over him, his voice is raised in agony. Mingled with the
   boom and roar of the storm we hear him call out, "Deep calleth unto
   deep at the noise of thy waterspouts: all thy waves and thy billows are
   gone over me."

   Here is another interpretation, mentioned by the Editor of Elbethel,
   which is very suggestive and helpful. She shows how deep calling unto
   deep represents one unknown depth of need in our hearts moved upon by
   God and calling to another. This is so true. As he moves upon one
   "deep" in nature it calls for movement upon another and thus is God
   doing a deepening work in the hearts and lives of His children today.
   The waterspouts are means used by God in this wonderful work. His ways
   are not pleasing to the natural but are most effectual when permitted
   to work out His purpose for us.

   One day the Lord brought this verse to my attention with still another
   application and lesson. It was soon after visiting the Grand Canyon in
   Arizona and I think for that reason it spoke with freshness of meaning.
   It was there that the significance of depth dawned upon my natural
   sense. I believe this canyon is considered the most sublime of all
   earthly spectacles. Even a most superficial description of the enormous
   abyss may hardly be put into words.

   Standing upon the rim one overlooks a thousand square miles of pyramids
   and minarets, carved from painted depths. Many miles away and more than
   a mite below his feet, the tourist sees a tiny silver thread which he
   knows to be the giant Colorado. Imagine a stupendous chasm, in places
   from ten to thirteen miles wide from rim to rim, more than two hundred
   miles long in all of its meanderings, and more than a mile deep! I
   shall not presume to tell of its mysterious beauty--strange and
   unearthly. It is never the same. The colors change with every changing
   hour; it is ever undergoing transformation. The lights and shades,
   mists, filmy rainbow veils, cloud fleeces, and purple shadows all move
   in perfect harmony of mass and color.

   It quite outstretches the faculty of measurement. At times it is a
   brooding, terrible thing, unflinchingly real, yet spectral as a dream.
   I only mention the Canyon because to my own heart and mind it gave me
   fresh apprehension of depth--but depth only in the natural.

  THE FIRST DEEP

   Now let us turn to the meaning of our text as it came to my heart after
   seeing something of such majestic heights and depths. Deep calleth unto
   deep! The first deep mentioned, speaks of the unutterable and
   fathomless depths of the human heart. It is that mysterious, subtle,
   under-region or ocean floor of man's heart. In the natural he moves
   about upon the surface and only occasionally is aware of its hidden
   possibilities. In Proverbs 4:23 we find it is the source from which are
   the issues of life. It is not the place of manifestation and actual
   expression, but where issues are born which in time find their way to
   the surface and come into notice. It is that desperate need incurred by
   the sin and fall of the whole race in Adam.

   What is the character of this strange deep? What could be the nature of
   such an unexplored and foreboding region? Jeremiah 17:9 tells us it is
   deceitful above all things, and desperately wicked. Jeremiah, even
   though a prophet, was baffled at the thought of sounding it or telling
   in detail its workings. It was enough in his estimation to say as he
   did in the original, "It is desperately sick and incurable." Then he
   adds, Who can know it?

   Dear friends, we may perhaps measure the Grand Canyon and with the
   scientific instruments of today sound its depth and magnificent
   dimensions. We are appalled and silenced before such majestic workings
   of God. Our feeble sense of distance even here is too weak to
   comprehend--and this is but a little of His handiwork. Could we measure
   the deep mentioned in the text? No apparatus, however ingeniously
   constructed, ever finds the hidden springs of the human heart. Thank
   God, it is not given man to know. Pie has nowhere told us to try so
   impossible and dispiriting a task.

   To begin with, man has not the correct estimation of distance in regard
   to the depth mentioned here, neither has the honesty of heart to read
   truthfully even the few feet which at times he finds open to his gaze.
   My heart takes courage to know there is One who does know. There is One
   who is able to descend down, down, down, even to the bottom of the
   heart and there discern the need in all its details, of sin, pain,
   agony, misery, and want. Such work is left to Him. I am not called upon
   to venture down into such a hazardous pit. In 1 Chronicles 28:9 we find
   that "The Lord searcheth all hearts and understandeth all the
   imaginations of the thoughts." We find the same truth in Psalm 44:20,
   21: "If we have forgotten the name of our God, or stretched out our
   hands to a strange god; Shall not God search this out? for He knoweth
   the secrets of the heart." In Psalm 139:1, 2, we find David's
   testimony: "O Lord, thou hast searched me and known me. Thou knowest my
   downsitting and mine uprising, thou understandest my thoughts afar
   off."

   Then in the same Psalm David prays, "Search me, O God, and know my
   heart; try me and know my thoughts." Do you think he prayed this before
   he had discovered the first shadows and the clouds of darkness over the
   rim of his own heart? I believe he prayed it after he had been
   convinced in his own soul that he was not equal to it and no doubt
   feared the depths hidden there. So in faith and courage (it takes
   courage) he prayed that God might do the searching.

   Maybe some of us have been searching, and feebly and tremblingly trying
   to descend into this unspeakable and dingy deep, crowded with shadows,
   mist and haunting sounds. I dare say that all, at times, have ventured
   over the rim and really meant it as a pious act to convince our hearts
   that (out of Christ) we are hopelessly undone and altogether miserable.
   Pungent conviction of the Holy Ghost is most wholesome and conducive to
   spiritual growth. But I have never yet met a Christian who tried
   (alone) to descend those depths but that he ended in hopeless, morbid,
   introspection; and his faith failing him, he became self-centered.

   Since God has told us that such work belongs to Him, let us not try to
   become holier or deeper in God by unnecessary and uncalled for
   self-humiliation. There are in this deep hidden things--sin, pride,
   duplicity, unbroken-ness, unyieldedness, self-complacency, weakness,
   and fear. Only God knows all the unutterable possibilities. Were it not
   for the grace of God and the life of Jesus, where would any of us be
   today? I am a firm believer in the total depravity of the natural man.
   I believe the deep of need found in the human heart (even in each one)
   holds the possibilities of any sin, no matter how heinous, were one to
   be placed in an environment needed to foster its growth and the power
   of the Blood and restraining influence of the Holy Spirit lifted.

   This is surely not a pleasant picture. No one delights in rehearsing
   the failures of the old creation. I mention it only because it is
   truth, and to rejoice with my fellow-Christians in the revelation of
   Christ as the mighty Deliverer. Some are afraid we may not know the
   deformity and desperate need found in this first deep mentioned. They
   ask if this question is not to be dealt with. Yes, friends, this deep
   is to be considered; hut with more adequate skill and intelligence of
   mind than we have. As Christians we now have the mighty Holy Spirit to
   do this very work for as. Romans 8:27--"And He that searcheth the
   hearts knoweth what is the mind of the Spirit, because He maketh
   intercession for the saints according to the will of God."

   I believe that the blessed Holy Spirit, as part of His ministry, comes
   as a mighty Intercessor for us in behalf of the deep need found in us.
   We are persuaded that we are unable to cope with it. Only failure and
   God's grace can bring us to such a commendable position. Then He comes
   in, and moves down, down, down into those hidden caverns, down into the
   crevices, and breathless depths, down upon the ocean floor of this
   unknown deep. There He discerns the need, and clearly and faithfully
   reads what to us is only a groan or agony. Then with mighty
   intercession, with groanings which cannot be uttered, He brings those
   needs before God and prays us through.

   Glory to God! Do you wonder that the Spirit prays through us? Since God
   gave me a revelation (in part, at least) of my heart, I am not
   surprised that the Holy Spirit was poured through me in groaning and
   intercession. O friends, let us praise the Holy Spirit for such
   gracious ministry. Isn't He precious?--the tender, undefiled, dove of
   God, the delicate, pure, sweet breath of God! How can He come into this
   deep? How can He move down into such unspeakable poverty and bring to
   the surface the need and pray it through? O friends, I do not know. The
   mystery of godliness is beyond us. But I do know He has come.
   Hallelujah! If we would yield to Him more He would do more praying and
   thus do a deeper cleansing.

   What is it that issues from this deep? A cry. How long has the cry gone
   up? Since the beginning. For ages it has come from the broken,
   bleeding, sinning hearts of mankind, lost, undone, helpless, and
   needing God. Not only has it come up from the human breast, but the
   whole creation groaneth and travaileth in pain together until now. Up
   from this first deep mentioned comes an agonizing cry for God! God!
   God!! That is the greatest need in the world today. People think they
   need so many things--better national life, better politics, better
   social conditions, better schools, better homes, etc. This is only too
   true, but the deep need of man is God. The blindness of mankind is
   heart breaking. Too many are playing at life on the surface when they
   might be living with God where all these needs might be supplied in
   Him. Life without God is indeed a tragedy.

  THE SECOND DEEP

   Now a word as to the second deep mentioned in the text. As we found the
   first deep that of need in the human heart, so we find the second deep
   the corresponding supply in the great heart of God. It is the deep,
   mystical and sublime heart of Jehovah. Who knows its depth? The
   Psalmist tells us in Psalm 92:5, "O Lord, how great are thy works; and
   thy thoughts are very deep."

   Time or space do not permit us to trace or even suggest the
   unmeasurable depths of God's love. Even the first ingredient in the
   nature of God is quite beyond our understanding. The depths of wisdom
   veiled from the mind of man, the hidden counsels of His heart, the
   unsounded oceans of His grace, the deep places of His being, shrouded
   in mystery are only faintly dreamed of by mortal mind. Do you wonder
   that Paul wrote as he did? When a revelation of His grace came to him,
   he was overpowered and gazing, as it were, off upon the dim outlines of
   God's salvation and purposes for man, as he comes into the new
   creation, he cries, "O the depths of the riches both of the wisdom and
   knowledge of God! how unsearchable are his judgments and his ways past
   finding out! For who hath known the mind of the Lord? Or who hath been
   His counsellor?" (Rom. 11:33).

   In Eph. 3:18 and 19 Paul tells of the nature of this second deep. "May
   be able to comprehend with all saints what is the breadth, and length,
   and depth, and height; and to know the love of Christ, which passeth
   knowledge, that ye might be filled with all the fulness of God."

   There is an accompanying hunger on the part of God that He might find
   expression for His love and an object upon which He might lavish it. We
   sometimes forget that God has an object in quest. In Deut. 32:9 we
   read, "For the Lord's portion is His people." This is a strange
   statement. Could not the God of the universe find satisfaction or
   delight with the angelic hosts? with some celestial order of beings?
   Could not the marvelous display of creative power in matchless order
   and grandeur fill His heart with satisfaction ? No, friends. We are
   humiliated to learn that the omnipotent God, Creator of the heavens and
   the earth, finds peculiar delight in the hearts of His people.

   O, how wonderful are the ways of God! Can it be that in my little,
   cramped, uneventful life God should take pleasure? Yes, dear ones, if
   we are God's people, we are then His portion which He this very day is
   seeking. The deep of His heart is calling to the deep in ours.
   Hallelujah! I saw this afresh in reading the words of Christ, the
   bleeding Lamb, as He hung upon the cross in dying love, I thirst. How
   potent with meaning! So simple a word veiled unspeakable soul-thirst on
   the part of Jesus. I am sure the physical body was fever-worn, and
   pain-racked and from those parched lips came the cry, I thirst. But let
   us not read the surface meaning only. He voiced in such a strange and
   hidden way the real agony of His soul. Indeed He thirsted. But not
   alone for water, but O, infinitely more, that the full revelation of
   His life and death might come even to you and to me. It was the great
   heart of God "in Christ reconciling the world unto Himself."

   We cannot help but ask, In the face of this deep calleth unto deep, is
   there no answer? O, friends, can you imagine a call going up from the
   deep of human need for ages, and then of the call going out continually
   from the heart of God and think there could be no answer? Thank God
   there is no such mockery in His plan. The marvelous scheme of salvation
   not only includes this strange call of deep unto deep, but it carries
   also the answer.

   The deep of the human heart had not yet learned to call when God shaped
   that answer. He needed only to speak one word. In order that we as
   mortals might understand the language of God, when He spoke that word,
   "it became flesh and dwelt among us" (John 1:1, also 14).

   The answer which God gives to the call from the deep in us is one word,
   Jesus, -- That is enough. Is there a call today from some deep place in
   your fife? Let me tell you again--Jesus is the answer. There can be no
   need of spirit, soul or body but that one answer may be given--Jesus,
   Jesus, Jesus. Can we ever learn this lesson? Think not that God is ever
   going to speak another answer. "For He spake, and it was done; He
   commanded, and it stood last" (Psalm 33:9). This is the most costly and
   marvelous word God ever spoke. It is enough. As a thousand cries go up
   from our deep, we need only God's answer, Jesus.

   Now just a word as to the waterspouts. Did you notice that the
   waterspouts are the occasion for the calling? A waterspout is a
   whirlwind out upon the water, raising great masses of it to
   considerable heights. How this speaks again of the work of the Holy
   Spirit. In Scripture He is spoken of under the symbols of wind and
   water. Here it is a strong figure--wind and water both in intense
   action. This is the mighty movement of the Holy Spirit upon the ocean
   of our fives. As the mass of water is whirled up into the air an
   immense vacuum is created. This seeks to be filled as in nature a
   vacuum always does. Thus we have a call. The deep becomes, as it were,
   vocal and begins to call to be filled. Has He not swept over your
   heart-life many a time in a spiritual cyclone and swept out great
   depths to be filled?

   Praise God for the waterspouts! They are only the agents in the hands
   of an omnipotent God, destined not to destroy but to "make room." And
   as on the rolling sea the deeps are discovered by this strange
   phenomenon and the winds rush in to fill the vacuum, so will the Holy
   Ghost, like a mighty rushing wind, sweep into our troubled hearts and
   fill the vacancy and yawning deep. At the noise (call) of Thy
   waterspouts. Many times we think it is a cyclone sent by the devil; or
   we see the agents only. Thus when our vision is too local we miss the
   filling because we fail to recognize that the call is from one of His
   waterspouts.

   So, dear ones, may we afresh yield to His working and not only let the
   call go up from our hearts (voiced, I trust, by the Spirit), but may we
   take courage in knowing the answer is waiting and will come back in
   comfort, rest, strength or grace as the deep in our natures may demand.
   Let us yield, that the surface and the shallowness may be displaced by
   God's waterspouts, creating within us such depths as shall receive the
   deep things of God.

   So doing, the sea of life is sure to be storm swept, not always smooth
   as the natural may desire; but let us remember He is Sovereign of the
   sea and that the life committed to Him is safe.
     __________________________________________________________________

Chapter 14

  Substance and Evidence

   "Now faith is the substance of things hoped for, the evidence of things
   not seen." (Heb. 11:1).

   Faith makes the unseen things for which we hope, certain to the soul.
   Concerning faith we must always remember three things. These are true
   in any case when faith is to be exercised. First, the object of faith
   must be beyond the seizure of the senses, and beyond the field of
   natural or human achievement. Were it not so faith would be quite
   unnecessary, for sight or nature would accomplish the desired end.
   Natural impossibility is the atmosphere in which faith works.

   Second, the unseen object of faith must be hoped for. That is, the
   object of faith is a personal desire or ideal or objective which calls
   out the heart. Here we touch the realm of motives. There is always the
   motive to be considered as a normal feature of faith. The will alone
   may not lay hold of the invisible ideal or object, the motive or heart
   yearning must be there also. Gal. 5:6. "Faith which worketh by love."
   Here we find the motive of faith that really accomplishes things for
   God.

   Third, there must be the personal conviction which leads to the venture
   or move on the part of the individual. He is convinced that the object
   is not a vagary, but an object as real as any object seen.

   I want to consider two words which have sometimes caused confusion and
   made faith a bugbear when it should be the normal breath of a
   Christian. We say the substance of this book I hold is paper, ink,
   thread, etc. In other words the substance of the book is the book
   itself--its very material evidence. Yes, that is what we mean by the
   use of the word substance. But that is not the meaning of the word as
   used here in the text. The word used is in Greek, hupostasis. It is
   made of two words: hupo -- under, and histemi--stand. It is that which
   stands under. It is not the object hoped for, but that which stands
   under and supports that object in bringing it into material
   manifestation. If it were the object, we would need no faith, for we
   would have the desire. "For what a man seeth, why doth he yet hope
   for?" (Rom. 8:24). Faith cannot mean the material substance, for that
   would be a contradiction and utter foolishness.

   Faith is like my arm which reaches out and supports or stands under the
   book or object I am bringing down from the shelf. My arm is not the
   substance or object, it is the stand-under which supports the object in
   bringing it down. Here is a definition of faith by Vaughn which I like
   very much because it gives us the true conception or meaning of the
   word.

   "Faith is that principle, hat exercise of mind and soul, which has for
   its object things not seen but hoped for, and instead of sinking under
   them as too wonderous, whether from their difficulty or from their
   uncertainty, stands firm under them--supports and sustains their
   pressure--in other words, is assured of, confides in and relies on
   them."

   This should be a word of comfort and encouragement to those who are
   trying to fool themselves into believing they have the object of their
   faith when they have only faith. I have seen many of God's children
   struggling to make themselves believe what God does not ask nor faith
   demand. They think that if they had faith they would have the very
   object and material substance of the thing. You cannot have both. Faith
   first, and that brings you the material substance. They think they have
   no faith and so go down in a bog of unbelief and doubt and fear. God
   does not want you to say you have the material thing when you haven't.
   He does like us to declare our faith and say we have hupostasis or the
   stand-under which brings the object to materialization. So do not try
   any more to make faith mean something which it does not, but know that
   all God wants of us is to exercise our hupostasis which is bringing to
   pass the things hoped for. We stand and praise God while hupostasis
   brings the things to pass. Faith is not a struggle, it is a rest and a
   support--it stands under.

   I like to think of Abraham. "He staggered not at the promise of God
   through unbelief but was strong in faith, giving glory to God." (Rom.
   4:20). The word staggered is what unbelief and fear make, as do--we
   stagger. But faith, hupostasis, supports and holds the conditions up
   for us. Why didn't he stagger? Because he had faith--not the material
   thing as yet. That is what we mean when we say, "We have it by faith."
   I know this term is abused and is often made an excuse for unbelief.
   However, there is a Truth in it. They mean that faith is operative and
   though the material manifestation is not yet seen, the thing is moving
   on to it's material accomplishment. So it is as good as done and we can
   call those things which be not as though they were. Faith is like a
   check to be cashed at a bank where the actual money is. The check is
   not the actual currency or gold, but it is equal to it and stands under
   until you get the money in your hand. Then the check is not needed--the
   money is ail one needs.

   Now let us consider the word "evidence." The R. V. (Margin) puts it,
   the proving or testing. Many seem to think because faith has to do with
   the unseen and immaterial things of life that there is no such thing as
   evidence in the matter. They think faith has to do with some uncertain
   element in the universe. Here is where they are mistaken. The very
   foundation upon which the assurance and conviction rest is the Word of
   God. When we have faith, we take God at His word and believe what He
   says. Faith is not belief without evidence. It is belief on the very
   best and surest of evidence, the Word of God, who cannot lie.

   As an illustration of having faith in His Word, let us consider Peter
   walking upon the water. In Matt. 14:22-33 we have the record. "And
   straightway Jesus constrained His disciples to get into a ship, and to
   go before Him." v. 22. They are in divine order and acting in
   obedience. However, a storm comes upon them. Trouble or opposition may
   not truly indicate one is out of order, backslidden or in disobedience.
   Very often we find a severe test may prove one is in divine order for
   the sake of discipline, development of faith and spiritual culture.

   Verse 27. When Jesus finds them in trouble, He does not rebuke them,
   but gives them a word of cheer and comfort.

   Verse 28. Note the reaction on the part of Peter, "And Peter answered
   him and said, Lord, if it be thou, bid me come unto thee on the water."

   This is so artless, unstudied, spontaneous and refreshing--just like
   Peter. This venturesome spirit seemed to please the Master. He does not
   say: "Why Peter, what good would that do?" He sees more than Peter's
   desire to be near Him. He sees an occasion to prove faith and develop
   Peter.

   In verse 29 we have evidence needed. The word Come, spoken by Jesus is
   the key to the situation.

   "And when Peter was come down out of the ship, he walked on the
   water."--Upon what did Peter walk? All will say, "Upon the water." Yes,
   true as far as the physical was concerned. But more. He walked upon
   "Come." That word from Jesus was all he needed. He in faith laid hold
   of "Come," and he had all the divine evidence needed. He was safe and
   could dare to boldly venture out upon the water. He was walking upon^
   the eternal Word--nothing could be safer.

   In verse 30 we find the effect of recognizing natural conditions in the
   realm of the spiritual and region of faith. Fear enters and
   disorganizes the whole scene--Peter begins to sink.

   In verse 31 note the exquisite grace and tact of Jesus in dealing with
   Peter, "Immediately Jesus stretched forth his hand." Help comes first,
   the rebuke later. As He holds Peter, He rebukes him. The safe place for
   a rebuke is in the arms of the Lord. He can hold while He rebukes or
   corrects. I think were it not so, some of ns might run away from Him in
   greater fear.

   In verse 33, note the results of this incident. Peter actually walked
   on the water (a miracle for Peter) and he learned a lesson in faith.
   And the Lord received worship. Many might think this an unwise and
   uncalled-for display, but when two beautiful features are forthcoming I
   am glad Peter ventured.

   Now a word as to evidence again. The evidence remember, is His Word.
   But this does not mean we have a right to pick here and there the
   promises which suit our desire and try thus to make faith bring things
   to pass. Note that Peter did not venture until he had the word from the
   Lord --"Come." He did not just venture out, thinking because Jesus was
   there all would be well. He got His word first.

   In Matt. 8:23 we have the story of another storm and the disciples in a
   boat. But there is a difference. "And when he was entered into a ship,
   his disciples followed him." I wonder sometimes if we do not venture
   into realms or enter into conditions for which we have no spiritual
   capacity or equipment and often find the situation too great in its
   demands for our limited faith and experience. Let us tread softly--not
   fearfully, not in a spirit of presumption and credulity rather than
   faith (based on His word).

   Many Christians are upset in their faith because they venture out upon
   a word or promise from the Bible thinking they have a right to risk all
   upon it--when in truth the verse of promise may have no application to
   the situation at all. And because God does not answer they are thrown
   into confusion and doubt. Many times the human heart is governed by
   motives and desires not in line with God's purpose or plan and so one
   needs to be careful to let Him search the heart in this regard.

   One may be moved by personal desires, a set of spirit, a desire to
   defend God's glory, or maintain His honor, and be so determined to have
   what he may call victory that he battles in faith until exhausted. But
   that does not mean God has guaranteed or is bound by any oath to answer
   the prayer. The human heart is subtle and deceitful, and the motives
   prompting prayer should be suggested by the Spirit, born of God, and
   then faith can and does lay hold to victory.

   Do not venture upon the water without a divine "Come" under your feet.
   (Do not get into bondage now and not venture at all!) But do please His
   heart by listening to His word to you and then act upon it. There are
   plenty of His words for us to venture upon and as we do so we grow in
   faith and please His heart.

   These are testing days and an age of mechanical, industrial, and
   material encroachment, yet we look not at the things seen but away unto
   Jesus the Author and Finisher of our faith.
     __________________________________________________________________

Chapter 15

  Samson Slays a Lion

   Out of the Strong


   Up from the vineyards of Timnath

   A young lion came one day--

   The flesh in its strength and beauty--

   And roared as he sought his prey.

   Snarling and growlinq from hunger

   He moved down life's dusty road,

   And roared as he saw a Christian

   Alone and near no abode.

   The Christian stood without weapons,

   No carnal strength did he know,

   But clothed with Jehovah's power

   He fearlessly met the foe.

   The Lion of flesh then gathered

   All powers that he could bid,

   But the Spirit was triumphant

   And rent him as though a kid.

   A helpless heap by the roadside

   The vanquished young lion lay;

   Under the hot, eastern sunshine

   His beauty turned to decay.

   His roar became but an echo

   The Christian at times could hear

   As he journeyed on to Timnath--

   God's love casting out all fear.

   The sun continued its shining;

   The flesh all rotted away

   Exposing a dried-out carcass

   Where the honey bees came to stay.

   Bees make no honey in lions

   That roar in the flesh and cry,

   Nor still in dead lions rotting,

   But in carcasses bleached and dry.

   Often returning from Timnath,

   The Christian new homeward bound,

   Turns off from the dusty roadside

   Where a place of spoil is found,

   And humbly gathers sweetness

   Where his roaring flesh once died,

   Enough for himself and others

   From a carcass bleached and dried.

   --John Wright Follette

   For our lesson this afternoon I want to bring to our remembrance an Old
   Testament story, familiar, I am sure, to all of us. I trust there shall
   be conviction and also inspiration and help in the analogy we may draw
   from a dramatic incident in Samson's life. I wish to talk about Samson
   and the lion he slew. The story is recorded in Judges, fourteenth
   chapter.

   First, let us notice that the slaying of the lion is not the main
   objective toward which Samson is moving. It is rather an experience he
   encounters as he travels toward his objective --Timnath and a wife. One
   may be helped here. Do not interpret any single experience in the
   Christian life as final. No one experience, no matter how graphic,
   arresting and profoundly moving it may be, should be counted as the
   final objective of Christian living. Life is made up of a series of
   crises and telling experiences, but all are in turn to lead one to a
   more comprehensive understanding of, and spiritual approach to the
   consummation.

   Samson is looking toward and desiring to reach Timnath and a wife. The
   meaning of the word Timnath is possession, or inheritance. And is that
   not just what every wide-awake, spiritually-minded Christian is
   seeking? To receive Christ as a personal Saviour and the mighty Baptism
   of the Spirit and the gifts, are all initial and make an equipment, as
   it were, with which to move out by faith and so actually possess' what
   Christ has freely given us, and what the Holy Spirit longs to lead us
   all into.

   "He that spared not his own Son, but delivered him up for us all, how
   shall he not with him also freely give us all things" (Rom. 8:32)! Is
   that not wonderful? It is revolutionizing to receive Christ as a gift,
   but the text says that with Him we are also to receive all things that
   come with Him--the possession for Christian living. In the normal life
   of man, the wife is the complement or completing factor. The full
   meaning and significance of the normal life as planned by God is in
   this plan and union. So in the normal life of the Christian, the
   complete, normal and perfect life is one made up of proper adjustment
   and understanding between the natural expression demonstrated in the
   physical life and the correct meaning and use of the spiritual
   significance of life.

   I cannot take time here to develop this glorious, spiritual truth, as
   suggested by Christ Himself, in the answer He gave Satan when tempted
   in the realm of the natural: "Man shall not live by bread alone, but by
   every word that proceedeth out of the mouth of God" (Matt. 4:4). Here
   Christ is taking the place of the ideal man, or the last Adam and as
   such, makes a difference between the sources of life and power. Even as
   man (the perfect thought of God) the first suggestion is above the
   natural to God; He does not say Christ or angels, but man is not to
   live by bread alone. In other words, the normal, properly adjusted life
   of the person is not only human and material, but there is the
   spiritual side to be cultivated and trained to make a perfect balance
   in living. He is to live first by a spiritual touch and communion with
   God, the vital and supreme source of all life.

   So Samson has come to a great awakening--he desires Timnath and a wife.
   But you must remember that the desire is one thing and the possession
   quite another. The desire moves on to a stage of faith and great
   adventure, and he starts down the dusty road toward Timnath.

   Next in order is the lion--very true to life. And what is the lion? you
   ask. One does not need to press very far toward possessing his rights
   in Christ before he finds who or what the lion is. It is nothing less
   than the flesh or nature which always resists and opposes the Spirit
   and hinders any approach toward spiritual possessions.

   The Scripture says it was a young lion. This is very suggestive indeed.
   It is not an old, worn-out lion with teeth gone and nearsighted. He is
   young, agile, strong and beautiful. His skin is soft and tawny, his
   limbs are nimble and sure as he moves along--a picture of grace and
   beauty. Is he not the king of beasts? What a picture of the natural
   man, the human heart! We are quite mistaken if we restrict the meaning
   of the word flesh to ugly, out breaking forms of sin such as murder,
   pride, adultery and selfishness. The word flesh in the New Testament is
   sarx, and means the whole natural man--his fine and splendid powers for
   natural expression, his gifts in the realm of nature, his good,
   religious desires and commendable features are all natural--sarx or
   flesh.

   As we have moved on with God into deeper fellowship I am sure we have
   discovered this truth. The word flesh, when used in the Bible with a
   moral meaning, refers not only to the physical body, but means the
   whole of the unregenerated person--spirit, soul and body. The life
   impulses and desires are called "lusts of the flesh. "If by the Spirit
   ye are walking, ye shall not fulfill the lusts of the flesh" (Gal.
   5:16). Also see Eph. 2:3; 2 Peter 2:3; Rom. 13:14; 1 John 2:16.

   Note that the Bible use of the word lust is not restricted to
   inordinate desires, for the Holy Spirit is said to lust against the
   flesh. Gal. 5:17, also Jas. 4:5. The word flesh does not necessarily
   mean anything vile and vulgar. The Bible speaks of fleshly wisdom,
   fleshly tables of the heart, fleshly mind. Paul does not say his body
   or nature alone is fleshly. He says, "I am fleshly" (Rom. 7:14), and
   also "in me (in my flesh, sarx) dwelleth no good thing." Flesh is self.
   In other words, anything in my natural make-up or disposition which
   opposes the Spirit and the development of spiritual life, is flesh. How
   beautiful and attractive the young lion is at times. But alas! He wars,
   and is hungry and seeks his prey. A Christian does not have to move hr
   down the dusty road toward Timnath before he hears the roar and is
   conscious of the presence of the young lion. Flesh and spirit are
   diametrically op. posed and shall ever be so.

   Let us now consider another bit of truth suggested by the story. Samson
   knew the wife was in Timnath and also that there were vineyards of
   refreshing grapes there, but he also knew he did not actually,
   experimentally possess them. He desired and anticipated both. Many
   Christians forget that truth is both objective and subjective. One may
   contemplate and be blest while meditating upon and refreshing his heart
   with objective aspects of truth--what we sometimes call judicial truth.
   But there is the subjective side also--how much of the truth so
   refreshing in contemplation is actually by experience, ours? One may
   sing himself into a glorious, ecstatic state of bliss, singing about a
   starry crown and white robes, but how much of the spiritual quality of
   life does he now possess which in turn will make the crown a real
   possession? Samson might have become quite enthusiastic saying, "Isn't
   it all wonderful! I have a wife in Timnath! . . . . Oh, how delightful
   are the grapes and how refreshing!" And all the time he is clean this
   side of Timnath, and a lion between. It is very inspiring to sing, "I
   am walking in the light," but are we sure our feet are not stuck in the
   mud?

   Samson has a great, noble desire, but that young lion says, "No!"
   Samson is alone and has no carnal weapons. You see he did not start out
   to slay a lion; he thought he was going right down to Timnath. And is
   it not just so in the Christian life? The vision (when we are in the
   Spirit) is so real, so glorious and so overwhelming that we never think
   of a battle--we are too blest for that. All we think about is the
   lovely presence of the adorable Christ. And how good God is to let us
   move down the road alone and without natural help. How jealous God is
   over His own! He so desires to develop and make His people spiritual
   and strong. He purposely takes away the helps and crutches just to get
   us alone on the roadway.

   There are times and certain crises when each soul must stand alone,
   naked and stripped before his or her lion. God so orders our steps.
   Were it otherwise, our flesh would call to our help all our friends,
   neighbors, and saints. There are times, of course, when God uses
   friends to counsel and help and pray for us, but in time, the very
   helps and crutches which served so beautifully once, only clutter the
   way and become dangerous to one who is called to walk by faith alone.
   Do not be afraid when God directs the traffic. He will send the help
   which you think you simply must have, off on another road, and send you
   down the road alone. Why? To bless you and to help you meet your lion.

   Oh, yes, I know you are saved, sanctified and baptized and have the
   gifts--but remember, you have a lion also. And, listen, because Samson
   was alone no one else ever saw his lion. And if you stay alone with God
   when He directs your steps, no one will see your lion either. Now isn't
   that grand? Let us say, "Amen!" The Lord knows, and so do you and I,
   that we all have lions, but He does not ask us to lead them around in a
   circus parade. No doubt many .of them are evident enough without our
   doing that.

   So Samson stands there, without a weapon or anyone to call upon, facing
   this great issue in his heart and life. He meets h/s lion and no one
   else's. Perhaps the same issue or question some of you are facing today
   in your desire for a deeper fellowship and richer possession. In the
   walk of the Spirit, let us remember the greatest problem (or enemy) is
   not, "Where will I get the next month's rent? . . . . How shall I make
   the next payment on the car?" Your greatest enemy or lion is nearer and
   far more intimate than that. God will force you into a place where you
   will stand alone in the dusty road of life, conscious of one fact: that
   none other than you yourself is causing the greatest difficulty. Stop
   placing the blame on everyone else and everything under the sun; you
   are your greatest enemy. I personally fear myself more than the devil.
   The devil is already conquered--but, are all the finer, subtle points
   of my strange personality conquered?

   Then we read that the Spirit of the Lord came upon Samson and under the
   inspiration and power of that Spirit, he laid hold of the lion and rent
   it as though it were a kid, with a grace and power that startled even
   himself. For he well knew that he could not have done it. You will find
   that, over and over again this truth is taught in both Old and New
   Testaments, by Christ, and also by Paul, who elaborates on the
   teachings of Christ. The conflict is always a conflict between Spirit
   and flesh--not flesh and flesh. "The Spirit warreth against the flesh
   and the flesh against the Spirit." Does Christ not ask, "How can Satan
   cast out Satan?"

   Here is a rich field, dealing with methods and principles and a basic
   theme for Christian living. Flesh cannot kill flesh. Were it not so
   pathetic, it would be musing, to see, in some assemblies, the flesh
   trying to kill and overcome other flesh. All flesh, but of different
   types. I wish we might learn the lesson of letting God by the Spirit do
   what we so many times in the energy of religious flesh try so hard to
   do. God says, "Stand still and see the salvation of the Lord." So many
   times the Christian becomes overanxious (in the standing still period)
   and then starts a salvation all his own. The self-reformation, by
   self-will and resolutions, makes a make-shift salvation which in turn
   comes clattering down over our heads.

   God does not want us to depend on any powers of the human or natural
   man, lest we partake of them. He says, "Let me get hold of you and I
   can take care of the lion. I can roar through you and slay it." You
   see, when one uses any other method than God's way, the lion resurrects
   all the time. One may put up a stiff battle and fight and "the fur may
   fly," but after the battle the lion gets up again, shakes himself, and
   starts roaring. But don't miss the point--Samson did not stand off on
   the side of the road and look on; he was most wonderfully exercised and
   much occupied. He became clothed upon with the Spirit and thus he was
   empowered. It took both he became the instrument--a divine
   intervention.

   What does Samson do with the slain lion? He pushes it off on the side
   of the road and goes on to Timnath and the wife. This is his real
   business and he attends to it. What a very sensible and spiritual thing
   to do! But do not think that is the end of the story, or the one and
   only lion. This lion is representative. He stands for all the lions of
   the natural man. Most people have found there is a regular
   menagerie--enough for all the zoos in the country !

   And now for a word of encouragement. What happened to Samson's lion is
   truth and happens to all the other lion manifestations. Remember that
   judicially, objectively, the whole old Lion (tail, claws and all) is
   dead right now. The Scripture tells us so: Col. 2:20; 3:3; Gal. 2:20;
   6:14; 5:24. This is true in experience as far as we by faith reckon,
   yield, mortify (count to be dead), put off, put away, deny self, abide,
   walk in the Spirit, etc. We do not fight; we reckon.

   What a glorious and liberating truth! Paul found it and lived in the
   power of it--and I am sure he knew a lion when he met one. Gain the
   victory and go on. So many times I have told my students, "Never let
   the glory of the present victory so dazzle your eyes that you cannot
   see the conflict or battle just down the road." Just as sure as you
   slay one lion there will be its mate and all the little cubs. I know,
   as all of us do, there is a crisis in experience when, up to all the
   light we have, we say an eternal No to flesh and nature, and, as it
   were, slay the lion and really consent in our wills, to its death. God
   takes us at our word and proves us by letting us meet as many lions as
   He sees good to let out. So do we show our surrender to God and He
   clothes us with His Spirit and gains the victory. Let us remember what
   Samson did--he put the dead lion off the road and let it alone. Will
   you please try to remember to do that?

   Right here let me speak of several groups of people suggested by this
   story. First, there are Christians who seem to know nothing about the
   lion or possession with Christ at all. They seem to park on salvation,
   the baptism, healing or some wonderful experience, and stay put. They
   no doubt will land in heaven (for we are not doubting their salvation)
   yet they are weak and have little to offer that is vital and helpful.
   But if they once really dared to make a move toward their spiritual
   possessions, I am sure they would discover a lion too. He is now taking
   a nap and not bothering them. Since they have no special conflict with
   the lion of greed, pride, or lust, they are deceived into thinking they
   are alt finished and now ready for translation.

   But you see, the lion of flesh may be in the subtle, un-dreamed-of,
   latent powers of the human heart, never yet given a chance to come out.
   Jeremiah gives a good description of the lion. Jeremiah 17:9, in the
   Hebrew, reads, "The heart is deceitful above all things and it is
   desperately sick." Some render it--incurable. A very good picture of
   the lion. This first group of people are often sweet and lovely but
   sort of useless and uninteresting.

   Then we have a group who are very conscious of their possessions, of
   the wife at Timnath and the vineyards. They are in a continual,
   energetic struggle to possess these--in an eternal warfare, always in
   some kind of conflict, having a time of it with the world, the flesh
   and the devil. Their general theme, testimony, prayer and life, revolve
   about one matter--the flesh and overcoming: "This is flesh"; "that is
   flesh"; "he is in the flesh," and "that was so of the flesh," etc. They
   have become so involved in the conflict, they forget the Spirit is to
   do the warring; they war and roar and take on in general, until, should
   you see them in the conflict, tumbling around on the floor "doing
   conflict," you could scarcely tell the lion from the person. The dust
   is thick and one hears groans and a desperate prayer for possessions.
   But I am sure Samson did not fight all day. There is an end to ail
   things. He got through (and with grace) and so do we.

   Often in assemblies, we find still another group. These have slain the
   lion and now see him in death. Their theme is, death, death, DEATH. I
   am dead, you are dead, he is dead, we are dead. Yea! all are now dead.
   The atmosphere is that of a graveyard or a morgue. I can't do this or
   the other, for I am dead. I must die, you must die, he must die. Please
   remember, that by-and-by dead things smell, and if you are not careful
   the whole atmosphere will tell it too. You see, these people have
   discovered a phase of truth very real and true, but have developed a
   sort of complex in the matter and have failed to know the life and
   resurrection to follow. Truth is balanced and often there are different
   phases to even one truth.

   But praise God, there is another group, and I trust we may all be found
   in it. They do as Samson did. When he pushed the lion off to the side
   of the road, instead of watching it, or commenting on it, or poking it,
   or feeling sorry for it, he went about his business, which was Timnath
   and a wife. He became occupied with his inheritance, and not the lion.
   The wife and Timnath hold his interest and not the conflict or dead
   lion. I can almost hear him, "Even though I have met this lion along
   the way and slain him, my objective is Timnath and a wife--not this
   lion." He has awakened to a very vital and powerful truth. Always keep
   your objective before you and in correct perspective to all else in the
   landscape.

   A man driving his car in traffic along the highway recently, suddenly
   discovered that all the cars ahead of him were turning right into a
   dirt road. He thought, of course, there was a detour ahead and so
   followed the traffic. After driving for some miles he hailed a farmer
   and asked, "Where does this detour end? . . . . Aw! this ain't no
   detour," replied the farmer. "You are following a funeral procession to
   a cemetery."

   Make your own application and draw your own conclusion. Where are you
   going? So many, although they do not know it, are really following some
   funeral procession to the cemetery, just to think you are getting
   somewhere is not enough. You are, but where? Many are in the cemetery
   and parked there, for they never kept their objective before them.

   Of course the rotting is a very necessary part of the process in
   preparing the carcass--it must be clean, dry, and merely suggest the
   lion. We slay the lion and leave him. One is not terrified if the lion
   wiggles its tail or if it rolls its eyes. Samson knew the philosophy of
   the matter and left it alone, even though the lion switched its tail
   and groaned. He is dead.

   Some do not seem to know or understand this truth. They are all at sea
   if the lion snorts or rolls its eyes in death. Can't you hear them? "Do
   you suppose I got the right kind of experience? I wonder if I am really
   saved? Was that the Baptism or some sort of emotional experience? Dear,
   dear, where am I anyway? What is this experience all about? Shall I
   tell anyone, or will he think I am backslidden? Yes, I am sure the lion
   wiggled his tail! Can he really be dead?" Yes, the lion is really dead.
   But if you fool around looking at him and poking him to see how dead he
   is, you will surely lose out. Reckon and go on to Timnath. The lion
   likes all the attention and pity you can give him, and will hold you as
   long as you are willing to reason. Don't reason--just reckon!

   Shall we ever learn this lesson? Let the penetrating rays of the sun do
   the work and the sun will dry out the carcass. Do not be so occupied
   with the process; the sun completes it. There is a subtle danger in
   hanging around the thing--the pretty fur and fine form may arouse your
   sympathy and you will enter into a compromise and spoil the whole
   thing.

   So Samson goes on and enters into his inheritance, his
   possessions--wife, vineyards, and Timnath. Now let us follow him as he
   makes a return trip to visit his old home. It is so in the life of the
   Christian. Walking along the dusty highway he becomes conscious of the
   past victories and he remembers the days of conflict and teaching. He
   is reviewing some of the precious lessons of faith which God taught him
   as he pressed on to Timnath. He thinks again of the love, mercy,
   patience, grace and faithfulness of God in dealing with him and his
   life. How wonderful is this adorable Lord as he goes over some of the
   lessons of reckoning, faith and identification--all so necessary to
   spiritual life and culture. Suddenly he comes to the very spot where
   one great battle took place--even the slaying of the lion. Yes, he is
   where he leanest to stand still and let God do the roaring. He just had
   to, for there was no other way. How clearly now he sees he is not the
   lion--he is a new creature in Christ Jesus. He is not the old Adam he
   once thought he was, struggling to make him look and act like God's
   last Adam. No, he is a new man and he now reckons, has faith and counts
   and does not trust his feelings.

   Suddenly he sees something along the side of the road, off near the
   brush--a dry, clean, weather-beaten carcass. Yes, that is all that is
   left of the lion--that strong, beautiful lion. No struggle, no stench,
   no lion! He finds but the suggestion of a lion. It is like the echo of
   a voice-but not the voice.

   And as he looks at it, he hears in the warm, sunny air the sound of
   bees, humming and buzzing as they pass and repass, going and coming. He
   is interested and notices that they come and go to and from the
   carcass. Down he gets upon his knees (an excellent place for discovery)
   and there, hidden in the depths of the carcass is honey--sweet, lucious
   honey. He tastes it and finds it is most refreshing.

   Is this not true to type? It is the spiritual experience of those who
   go on, and on and on with God. Not only does one slay a lion and move
   on to Timnath, but he also learns to gather honey from the conflict.
   Does the Word not say, "Nay, in all things, we are more than conquerors
   through him that loved us"? Praise God, that is true! He has become a
   partaker first, of the fruit. To slay the lion is to conquer, but to
   gather the honey from the dry carcass is to be more than conqueror.
   Hallelujah!

   Samson does not enjoy the honey alone--the life of the truly spiritual
   Christian is not self-centered. Out of the abundance of a life and
   heart (which for necessary delays often seems to be self-centered)
   there flow power and life and food for hungry hearts. He has some for
   his mother and father and friends. And when they ask him where he got
   it, he does not tell them. That is his secret with the Lord. The heart
   knows, and God knows and that is enough. There is a lovely spiritual
   truth suggested in the fact that there was plenty for the household.
   The secret of its power and source is in the heart of the one who is
   exercised and moved upon by God. Remember that in the miracle of
   turning the water into wine, the same truth is found. When the ruler of
   the feast had tasted the water that was made wine he knew not whence it
   was! But the servants which drew the water knew. I like that, for I
   believe it is a bit of revelation as to the source of spiritual
   ministry. It is only those who serve who know; and when you truly, or
   spiritually serve, you will also know.

   "But what are the bees?" someone asks. I believe they are the secret
   desires and purposes of the Lord for one who is to slay a lion. They
   are tokens of God, centered in the very thing that has caused you so
   much trouble, the thing over which you have gained the victory. He will
   make that very lion a place of witness--that out of it you may have
   fruitage. But remember, the bees never made any honey in the lion while
   he roared. It was too busy roaring. The bees of God's desire for
   fruitage never come in a carcass while the flesh is rotting. But when
   it is dry, dean, bleached and weather-beaten, He says, "Now, bees, you
   may go in."

   Are you discouraged today? Are some of you still roaring? Are you
   saying, "It doesn't seem as if I shall ever get any honey out of this
   lion"? Let me tell you something: Every one of you has reached into the
   carcass of some lion and taken out of it some sweet, I am sure. And as
   we move on with God He will make it still more possible.

   So many times in the lives of Christians (and especially workers) there
   is a lack of real spiritual ministry and food because the dear souls
   have no message. They have an experience but no message that is vital,
   fruit-beating and helpful--no honey. They cannot wait and pay the price
   of rotting and dying. They think it is too self-centered and not active
   enough. So not only do they miss much, but their ministry is hampered
   or light because they have not learned this precious, costly truth. So
   many are trying to gather honey when the lion is roaring or when they
   are slaying it. Or being over-anxious to teach and preach, they reach
   in their hands, only to find the lion is rotting and there are no bees,
   and of course no honey. The carcass becomes even weather-beaten. I like
   that so much--it is so true.

   Trust God to make every lion the nesting place for His bees, and with
   joy (a secret and sacred joy) you will reach in and gather the honey.
   God is with you for this very thing--trust Him and sing!
     __________________________________________________________________

Chapter 16

  Emptied From Vessel to Vessel

   "Moab hath been at ease from his youth, and he hath settled on his
   lees, and hath not been emptied from vessel to vessel, neither hath he
   gone into captivity; therefore his taste remained in him, and his scent
   is not changed." (Jer. 48:11).

   In the text before us we find a partial statement of the judgment
   against Moab. It is not my purpose to take up this judgment and from an
   historical standpoint show the reason for and outcome of it. But I
   would like to take from this verse a little group of words, really a
   figure of speech, and find if there be any spiritual application
   therein for our profit.

   The words, emptied from vessel to vessel, are so suggestive! The Holy
   Spirit in making use of such an expression means more than we may think
   from a surface or careless reading. The figure has to do with
   wine-making. It tells one of the methods used in producing a clear,
   rich, well-refined wine. It is poured into a vessel and allowed to
   stand for a certain length of time under respective circumstances
   perhaps of heat, cold, light of darkness. Then it is poured again into
   another. Each time there is a settling of sediment and dregs which
   remain in the vessel as the wine-maker carefully pours the precious
   liquid into still another one. This process he repeats until the wine
   is perfectly refined and it is poured in clear smooth streams, it
   yields a freshness of scent or fragrance very choice and pleasing to
   the maker. This is not so if the wine is allowed to stand all the time
   in one vessel. If so, it settles upon its lees and becomes scented with
   the essence of the dregs and loses its proper color value.

   Does not such a figure speak? We are, as Christians, familiar enough
   with God's methods in soul training to recognize at once its teaching.
   There is a very useful lesson in Scripture in which we are mentioned as
   vessels. The Holy Spirit uses that type to teach us lessons concerning
   character building, frailty, usefulness, emptiness, and other helpful
   truths. But the figure here is quite different; instead of being
   represented as vessels we are to play the part of wine which is emptied
   or poured out. The vessels then are quite distinct from us and are
   produced by the wine-maker alone and serve only for refining the wine.

   I wish we could see more clearly than we do and recognize the fact that
   we are at the present time in the wonderful school of the Holy Ghost.
   God is a Master-teacher and has us, His children, in training. We are
   not saved, sanctified and baptized in the Holy Spirit because we are
   matured or a finished product. These marvelous blessings have come to
   us because we are not matured. So as we yield to their purposes and
   ends, the Holy Spirit will see to it that we are taken step by step
   (vessel by vessel) into growth and maturity. And with wills yielded and
   spirits mellowed and broken we shall then become wine on the lees well
   refined.

   It is here we find one of the methods God uses in accomplishing the
   desire of His heart. What may that desire be? That we may be conformed
   to the image of His dear Son. This is a work indeed. When once we get a
   vision of what we are by nature and realize it is God's purpose to
   transform us into the image of Christ, we are amazed. Well we may be,
   for there is no natural power to carry out so titanic an undertaking.
   We are helpless before it and see that if ever it is done the power
   must come from a source other than ourselves. So it does. We are God's
   little children. He furnishes the means and power for our
   transformation. He simply asks for yielded, willing material upon which
   to work. Can we not afford Him this today?

   Have we not all found ourselves being emptied from one vessel to
   another in God's ceaseless dealings? What may these vessels be? I think
   they represent the various trails, unique arrangement of trying
   circumstances, peculiar conditions, unexplainable leadings, tests in
   relation to healing and the general array of experiences and
   vicissitudes common in the life of a consecrated Christian. He does not
   say the vessels are all alike. That would spoil the teaching given in
   the figure.

   The vessels are quite different; scarcely two alike in the whole
   number. Let us consider a few. Here is one made of glass (but it is not
   wine colored) and as the wine is emptied into it, it assumes a yellow
   tinge or a green or blue cast as the color of the vessel may produce.
   This is the vessel of misunderstanding. People judge the color of the
   wine by the color of the glass, and at once label the wine as off
   color. Then an endless course of reasons ensues as to the cause of its
   being thus colored and why such rich looking wine should suddenly take
   such an unusual shade. Of course the "wine" is all the time conscious
   of such remarks and has a prayerful time getting settled. For the wine
   must become absolutely still and stand long enough for the sediment to
   settle and cling to the bottom and sides of the vessel. Many keep the
   wine in motion trying to explain the fact that it is really all right;
   only the glass is colored. Thus there is a delay and longer time is
   needed to get clear wine. Just as it gets settled and there is a clear
   condition again, the Maker carefully lifts it up and pours it into
   another vessel. What is left behind? Praise God, a few more dregs of
   self-vindication and a few more shreds of the self-life.

   As the wine is poured out, it beholds the new vessel, a large, round
   open receptacle--gray and ugly. At first there is a shrinking
   perhaps--for the vessel seems so unusual, so uninviting and so
   absolutely unlike any into which it has ever been emptied. It is so
   flat and open that as the wine is poured out it can no longer keep its
   proper course so it runs and spreads, filling the whole open vessel.
   This is the vessel of public gaze. It is where God pours us when we are
   to experience public humiliation and weakness. The wine cannot gather
   itself up and appear in any other shape. It must spread out flat and be
   open to public judgment and criticism. The trying light, the confusion,
   and scores of remarks made concerning the "spill," (as it seems to the
   people) altogether work a miracle. The wine becomes quiet, yielded and
   silent. Then it is poured out again. Clinging to the sides of the ugly,
   gray vessel there are dregs of pride and self-preservation; but added
   to the wine is a richer hue.

   The next vessel is made of clay. It is not transparent and can reflect
   no light. It is tall and has a long, narrow neck. It matters not about
   the shape of the vessel, the wine is poured into it. As usual it has
   some difficulty in getting settled (owing to the darkness). It has some
   fear as to the certainty that it belongs there. But at last it yields
   and fills the vessel in quietness. Here it stands for hours, days and
   even months in shadow and darkness. At times the wine hears music and
   the delightful cries of those in light; but the clay affords no
   transparency so the wine remembers the light found in other days and
   simply trusts for light to shine again. This is the vessel of long,
   dark trial. The kind in which God lets us alone to prove us even in
   shadow and darkness. But lo, it works wonders in the wine. As it is
   again poured forth it gleams with light--faith tried and tested. Left
   behind are dregs of impatience, questioning and unbelief.

   That is not all. Again the wine is poured off into a new vessel. This
   one is unusual in size and quite unique in design. The shape is most
   peculiar--it is full of bulges, angles, corners, dents and ridges. The
   wine has a hard time in finding its way into all the odd nooks and
   corners. People watch it and at once consider the wine is in the wrong
   vessel. It was never called to go into such a receptacle. It is a waste
   of time, money and energy and so the wine's leadings must have been all
   wrong. This is the vessel of strange guidance.

   Let me tell you, dear friends, God's ways are not our ways. He does not
   come down with a private secretary and explain to the public all the
   leadings of His children. It is certainly a death to the flesh to be
   taken from one end of the earth to the other and not be able to satisfy
   their curiosity and the reasonings of the flesh. The wine, I am sure,
   had no real pleasure (in the natural) in finding its way into the
   different bulges and dents, but it had been poured and must now needs
   run and fill the vessel. I am glad that we do not have to know why God
   does everything. Neither do we have to explain to the public why He
   leads us as He does at times. As soon as the wine is settled and the
   lesson learned, the gentle hand of the Maker again lifts it and pours
   it off. How it sparkles and gleams with fresh yielded-ness and
   obedience. Behind are dregs of distrust and fear.

   We cannot take time to speak of the many, many vessels so different in
   character. Here is one made of such a variety of materials--nearly
   everything enters into its composition. It is not at all the choice of
   the wine. It was never even considered to ask how it should be formed.
   This one speaks of the complex arrangement of circumstances into which
   we are thrust when we truly are not to blame for the situation at all.
   It is the vessel of everybody else's fault. It is an awkward place to
   be. People fail to do their duty, or forget, or someone is not broken
   and yielded, or another refuses to come or go as he should. Before we
   know it we are involved in a predicament quite to our disapproval.

   We are often willing to go through a trial or test when we are to blame
   or have some touch upon it, but to be dragged into a plight with which
   we had nothing to do and for which we are not at all to blame, is (to
   the flesh) a real death. But listen. Who made the vessel? God is not
   blaming you for the trial or its makeup. The wine had only to yield, be
   poured into, and fill. We need not take too much time in telling the
   Lord all about the size, shape, color, and texture of this vessel. He
   made it. Rather let us melt and flow.

   Enough has been said concerning the vessels and what they teach. Let us
   now turn to another phase of truth given here. How may the wine act in
   being poured? In the study of my own experience and in watching others
   go through trials and testings, I have found three ways we may act.

   First we may be poured, but with an unbroken spirit. The will is
   surrendered and the pouring continues, but the dear soul keeps rigid
   and unbroken in spirit. So doing, the object of the pouring is lost.
   The soul retains its own shape and does not melt so that a sediment may
   settle. He has truly surrendered to God "to do His will or die" and may
   even die doing the will of God, yet utterly fail in that he is not
   broken in spirit.

   Did you ever try to pour out a pan of thick milk into a smaller
   receptacle? You know the difficulty and result. Why the result? Because
   the milk was set. There was no brokenness in it. The text tells us that
   because the wine was not emptied from vessel to vessel, it settled on
   its lees. This is a Hebrew word which means to thicken or curdle. How
   true! Some souls are so set, as we say, that they become curdled. The
   question then is not, "Am I poured?" No, we are all poured and emptied.
   The question now is, "Am I broken?" One may be poured and emptied into
   a hundred vessels and never learn the lesson and "break." Oh, let us
   break in spirit and as we are emptied out there will be less agony,
   pain and distress for we will with grace melt and fill the vessel
   quickly.

   Another way is to yield to the pouring, find ourselves filling a number
   of different vessels and yet, just enduring it. Quietly hidden away in
   our spirit there is a pout. Did you not ever yield to God in a trial
   and really go through, too, and yet have a little pout in your spirit?
   You were convinced in your intellect through God's Word and past
   experience that the best thing and safest thing to do was to yield and
   go through. You yielded your will (away back at consecration) to go
   through. But at times you go through the test by "enduring" and all the
   time say (very faintly in your heart), "Yes, Lord, I am going through,
   but just the same I don't think it is quite fair, for You could have
   made it easier," etc. You consent in will but do not break in spirit.
   Do you not see how very possible it is to yield to do God's will and
   even go to the stake, and yet not break? Many are "enduring" the
   pouring, but never seem to learn the lesson. Let us break and let the
   dregs settle.

   The third way is to not only surrender in will but to break in spirit
   and heart. This is so pleasing to God. As we break in spirit we lose
   our setness; our natural spirit gives way and we become pliable and run
   easily into the most intricate parts of the vessel. Here we are truly
   able to say, "Sweet will of God," "I delight to do thy will, O God,"
   etc.

   Now a word as to the reason for all this pouring and emptying. Surely
   God does not thrust us into such trying places to mock us. Since we are
   consecrated our fives are not our own to order them as we might and
   avoid many pourings. God is back of it all. He is training us. The
   object in emptying us from vessel to vessel is to produce a broken,
   yielded spirit.

   Let us note a difference here. A surrendered will is one thing and a
   broken spirit is another. The surrender of our wills is understood as a
   basic, underlying principle in the consecrated Christian. This is a
   foundation upon which God is working. The surrender of our wills is
   really giving God the permission to empty and pour us. As we say "Yes"
   to God's will and surrender, He begins to empty and pour. This He must
   do in order to produce a yielded, broken spirit in us.

   The second reason for pouring us out is to keep us from settling on our
   lees. There is such a tendency in life to want it easy. We dislike
   disturbances and having to do things differently from the way we have
   for forty years. We are afraid even to let our work be taken by
   another's hands. "The road of least resistance is a rut." So if we
   never get poured from experience to experience, the wine gets spoiled
   and scented with dregs. Do not be surprised if God is emptying you from
   a vessel in which you have been blessed for days and months or even
   years. Maybe you are settling on your lees. Since He is very choice of
   His wine, He may wish to refine you a little more.

   Another reason is to broaden us in sympathy and understanding with each
   other. The one who has had but little trouble in life is not a
   particularly helpful person. But one who has gone through a hundred and
   one trials, experiences, deaths, blasted hopes, shocks, and a tragedy
   or two and has learned his lesson--who by reason of use has his senses
   exercised--such a person is worth while. He is able to enter into the
   need of suffering humanity and pray it through. He can enter into
   perfect fellowship with a person who is in unspoken agony of spirit and
   pressure of trial. He is able to look beyond the frailty of flesh and,
   remembering we are but dust, to trust God with a sublime faith for
   victory and power. Do not be afraid of the process. I see such rich
   possibilities in it all. We long to be of service to needy mankind.
   Nothing can better equip us than to break in spirit and heart and so
   become clear, sparkling wine, rich and refreshing.

   Again let me ask, why this broken spirit? O friends, need we ask why
   when once we have caught a vision of the adorable Bridegroom of the
   soul? We not only find in Him a yielded will, but, oh, the broken heart
   and spirit. He became limp, weak and broken until His life was poured
   out. "Crucified through weakness" is the Word. And this was the mighty
   God. What brokenness! Such was one of the characteristic marks of our
   Bridegroom.

   Do we desire fellowship with Him? If we are to be united to Him we must
   be broken in spirit for our Bridegroom is yielded, and broken in
   spirit. Do you not see more of His purpose in it all? He is getting His
   people more loosened from the earth than ever before and making them
   yielded and broken for translation. I do not want to be earthbound and
   "settled on my lees," do you? If not, then let us yield quickly and
   learn our lessons. He is coming soon, and cannot translate unbroken
   spirits. The material must be yielded.

   As an illustration of this emptying let us consider Paul. Surely as
   choice an instrument as he, must have known something of this method of
   development. I believe that in his conversion God accomplished a feat
   which often takes years to gain in the lives of many Christians. I
   think that Paul surrendered his will then. Does he not pray
   immediately, "Lord, what wilt thou have me to do?"

   Even though Paul surrendered his will to God's will and at once began
   to walk in it, there remained in him a strong, natural spirit (not
   necessarily wicked or too rebellious). This did not give way to a
   mellow, broken, quiet spirit all in one minute. We find Paul poured and
   emptied, and emptied and poured, time and again. Was it to get him to
   yield his will? Never. He was emptied from vessel to vessel because he
   was yielded in will. But in all these strange and trying experiences
   his natural spirit was giving way--breaking and melting until at the
   close of his life we find in Paul a broken, mellow spirit which led him
   to pour out his life and that even with a secret and heavenly joy. Look
   at 2 Corinthians 11: 23-29.

   "Are they ministers of Christ? (I speak as a fool) I am more; in labors
   more abundant, in stripes above measure, in prisons more frequent, in
   deaths oft. Of the Jews five times received I forty stripes save one.
   Thrice was I beaten with rods, once was I stoned, thrice I suffered
   shipwreck, a night and a day I have been in the deep; in journeyings
   often, in perils of waters, in perils of robbers, in perils by mine own
   countrymen, in perils by the heathen, in perils in the city, in perils
   in the wilderness, in perils in the sea, in perils among false
   brethren; in weariness and painfulness, in watchings often, in hunger
   and thirst, in fastings often, in cold and nakedness. Besides those
   things that are without, that which cometh upon me daily, the care of
   all the churches."

   Is this not a very real picture of being emptied from vessel to vessel?
   Look at Phil. 4:11:

   "Not that I speak in respect of want; for I have learned, in whatsoever
   state I am therewith to be content." This is an unfortunate
   translation, and is misleading. From the use of the word content we
   infer that Paul became indifferent to his surroundings and was
   satisfied to let them mount up over him while he contented himself as
   best he could. That is not what it teaches. The correct reading is, in
   whatsoever state I am, therein to be independent. How very different!
   He did not let the condition or trial overcome him, but he became
   master and independent of it, and thus made it to serve him. So
   whenever any angle, corner or side of the trial rose up to torment or
   fret him, he melted and ran into that very part and silenced it. He
   became independent of the vessel because he recognized the wine was of
   more value than any earthen receptacle. He made it serve to collect the
   dregs and sediment of his old life.

   In closing we might consider how we may more gracefully be poured; how
   we may break and become the desired wine. First I think we are to see
   God. He is the Maker of the vessels, He does the pouring, and we are
   His wine. To see this will clear up many difficulties. The Lord may use
   the enemy and other people as instruments in forming the trials but
   only to accomplish His purpose. He is first. We are His wine and very
   choice. We cost Him His life and so He is particular to have the wine
   refined even to the last degree. We only leave behind the dregs of the
   old creation and self life.


   "Behind my back I fling,

   Like an unvalued thing,

   My former self and ways,

   And reaching forward far,

   I seek the things that are

   Beyond time's lagging days."

   We must then depend upon the Holy Spirit who is now given to us instead
   of the old, set, unyielding spirit of the natural. As we yield and
   break in our spirit, the Holy Spirit becomes all we need. Ezek. 36:27.
   "And I will put my spirit within you . . . ." Some day the last vessel
   will be filled and the last pouring finished. May it please His heart
   to find in us choice wine, rich, sparkling and well refined, because by
   His grace we have been emptied from vessel to vessel.
     __________________________________________________________________

Chapter 17

  Fellowship With Christ in the Yoke

   SINGING PLOWMAN


   God's plow struck deep within my heart

   And plowed long furrows, one by one,

   Through fallow ground so hard and firm,

   From early morn till set of sun.

   The plow-share was eternal TRUTH

   Which tore the hidden roots in me

   And turned them to the light and air

   Till self-hood lay a field set free.

   I felt Him walk each furrow plowed,

   I knew He felt the briars sting,

   Tie field was His-- it was His joy,

   For low I heard the plowman sing.

   He only plowed that He might sow,

   There must be seed to scatter wide.

   And then I felt His presence near,

   He stood in silence by my side.

   And so I gave Him all of me--

   My hopes, and dreams and inner throne.

   All these He scattered far and near,

   And left me naught to call my own.

   They fell like seed in furrows deep,

   And all were buried neath the sod.

   All that I had went dozen in death

   To wait the mighty breath of God.

   He did not leave me then alone

   To mourn the loss of earthly things,

   To be thus stripped gave greater place

   For life His radiant presence brings.

   How could I grieve for heart thus plowed?

   I covet now no sweeter thing

   Than wait with Him till harvest day,

   And in the mean time hear Him sing.

   --John Wright Follette

   There is a wonderful word in one of the Epistles upon which I often
   like to meditate. We find it in 1 Cor. 1:9. First, we notice there is a
   call sounding out from the heart of God to all of us as His children.
   We are called from and unto. Not only from the world and sin in their
   visible and common manifestations, but from the whole natural order and
   scheme of the Adamic and human limitations. The call is sounding today
   by the power of the Holy Spirit down in the depths of our hearts. It
   may take different forms but we are conscious that it is the will of
   God calling us (the personal individual) out from the natural and into
   a life of the Spirit where a certain fellowship may be developed.

   It is about this fellowship that I wish to speak. As we ponder over the
   Word we are conscious of hidden possibilities and of very intimate
   communion and understanding with the Lord Jesus Christ. As I studied
   over this question of fellowship I found it was a matter of growth, and
   that there were phases of it which were logical and orderly. We will
   consider three phases and as we do so, note that the second is a sequel
   or outgrowth of the first, and the third, in turn, is the normal and
   perfect answer to the second. We must have, of course, a common basis
   for the fellowship. In creation we are given that capacity. We are
   created in the image of God. That image, in fact, is the capacity of
   receptivity for spiritual communion with God. We find no tracings of
   His image upon any other form of His workmanship. The new birth is
   necessary and all other subsequent experiences in order to deepen and
   enlarge the power of reception. One may be tempted to think the
   experience or crisis is the fellowship, but we make a grave mistake
   often in resting in the experience and not allowing it to act as a door
   into a new phase of life and fellowship. All experiences are beautiful,
   wonderful and uplifting; but do not park on any one of them. They are
   never in themselves the life or fellowship. They are but doors. They
   are to work out, in and through us a manifestation of the power and
   glory of God; to introduce us to and give us qualifications for the
   life. Salvation gives us an introduction, as it were, to Christ, but we
   must have more than an introduction. There is a merely bowing
   acquaintance. Many have that. They go to church on Sunday and bow to
   the Lord, but He wants us to come closer, to tarry often and to share
   in the interests which are upon His heart.

   He wants our hearts to understand Him and desires a platform upon which
   He may come to break the bread and pour out the water of life, thus
   beginning a spiritual adjustment so that when we are released from this
   present here and new we will know how to move. The Lord always had such
   lovely long-distance vision; He never seemed to be upset with the
   immediate present but was continually looking beyond. Had it not been
   for that long-distance vision, He never would have dared to put into
   the hands of those trembling, weak apostles, the glorious torch of
   divine revelation. Do you not think that He knew they had wiggly,
   wobbly natures? Did He not know that Peter would lie and swear and
   curse? Certainly He did, but I have a God who can look at those things
   and yet never be fazed by them, because He saw Peter way down through
   the years to come, serving Him as a strong man of God. Vision and faith
   did that. It was because of these that He refused to be upset by the
   manifestation of that local, present condition. Are you bound by your
   immediate present condition ? Are you interpreting your life by the
   things which just now touch you? If so, you are missing what He has in
   store for you. These present material things are only passing and
   effervescent. Make them serve you; get out of them everything you
   possibly can. I often told my students that they should try to get
   something out of everything that touched their lives, even the tragic
   experiences.

   Now the very first movement to which we are introduced in connection
   with this fellowship, is a very normal and logical one. It came one day
   to the heart of Jesus to invite His disciples--and everyone throughout
   the whole age who desired it--to enter into it.

   When He ministered He did so first and primarily to the House of
   Israel. But He found no receptivity there, for Israel refused the
   message, and when He found He couldn't minister to them He changed His
   tactics. He had worked His miracles, desiring to help Israel, but they
   refused His help. Our Lord knew that if they would not receive it
   somebody else would, and I have often thought of this in connection
   with the outpouring of the Spirit. The Lord started something wonderful
   but if we do not watch our step someone else will come along and walk
   off with the blessings and that which He planned for us. Are we aware
   of the full meaning of the moving of the Spirit? And do we know why the
   Spirit is moving here and being lifted there? Keep sensitive to God and
   know why He is dealing with you as He does.

   When Jesus found that as a nation there was no response, He turned and
   did the thing that He always does. When the great mass refuse to
   follow, He begins to deal with the remnant. Did you know that God was a
   God of remnants? When Israel failed He had a remnant. When the Church
   as a body fails to testify and move on with Him, He takes from her
   midst a remnant. He is continually sifting and sifting, and then He
   takes the few kernels and sifts again. Have you ever felt Him siring
   you? He is after saints to bring them into His highest purpose for
   them. When the great masses refuse to respond to the message and have
   no ear to hear, He begins to sift till He can get a remnant that will
   listen. How many out of that great mass of five or six thousand, do you
   suppose, really followed Him? He had to sift continually and take out a
   remnant of those who would follow on in His further revelations.

   Sensing the national failure He turns to the individual and says, "Come
   unto me all ye that labor and are heavy laden and I will give you
   rest." He so longs to have hearts and lives united with Him in the
   thoughts and purposes He has for them, that He turns and invites all
   those who are heavy laden to come unto Him. It is as if He would say,
   "You have walked with this burden upon you now for centuries; you have
   walked to the temple and you have walked home again with the same
   burden; you have walked to the Pharisees, to the scribes and leaders
   with your burden but walked home without any peace or victory in your
   life. Let Me tell you what to do." He doesn't say, "Come to the temple"
   nor does He invite them to any shrine; He doesn't invite them to any
   priest or philosopher, but only to Himself, for He is the center and
   supply for all that any heart may need, so He says, "Come unto me." By
   that He means to an individual personal contact with Him. This mass
   movement is all out of order; things don't move in great masses; His
   dealings are always with the individual.

   Now please remember that when Jesus came He didn't come simply to bring
   us happiness or joy; He didn't come just to bring us rest. All of these
   are included in one great element which He brought and of which He knew
   the world was in desperate need. He came to bring life. Death reigned
   everywhere--spiritual death. Oh, yes, men could run and jump and sing
   and dance, but it was all physical. So when Jesus came He said to them,
   "I have come for this purpose, that you might have life, and that you
   might have it more abundantly." Not merely life enough to put a little
   breath in you and perhaps get you to heaven but life that will expand
   into an abundant display of God. We don't know very much about this
   abundant life. We may know something of its joy and exhilaration. But
   the life more abundant means something far above all that, and I fear
   most of us are touching only the fringes of the possibilities that this
   life holds.

   Now here we are, strange personalities, yielded and surrendered, washed
   and lined up on the sin question and possessors of this marvelous life.
   We contact Him and the Spirit thrills us and we are conscious of that
   wonderful new life so that we feel we want to go out and convert the
   world. This new life wants to express itself and it is right that it
   should. It wants to go and preach and serve the Lord. If you are really
   born you have life.

   Now the Lord understood all this and He knew that the first movement in
   this new life would be manifested in a fellowship of service for Him.
   He was very wise in meeting the situation and seems to say, "Now just
   wait a minute." But someone may say, "Wait? Why, I have peace and
   victory, my burden is lifted and why should I wait?"

   But He bids us listen till He has finished what He was about to say,
   "Come unto me all ye that labor and are heavy laden and I will give
   you--." And as we look we see a yoke--yes, a yoke. And we hear Him say,
   "Take my yoke upon you and learn of me." But we say, "What do I want to
   do with a yoke? That great big clumsy thing to hang around my neck when
   I am free! No, no," and we turn away.

   But if we are open to His voice we will hear Him say, "Come, wait, fill
   I put this yoke upon you. I bore a yoke and let me say that I am not
   quarreling with you because you have this new life; I know you have it,
   but if I left you alone in the manifestation of the new life you might
   never know the full meaning of real fellowship with me. New life alone
   never brings to you the burden that I am bearing." We say, "Oh, I am
   willing to do anything! I want to go as a missionary and work for you."
   But He answers, "Yes, I know you want all of that but I wear a yoke
   because I am bearing a particular burden and I want you to fellowship
   with me in service. Remember, I have my head under the yoke and there
   is a bow in this yoke for you." As long as you have your head in that
   yoke, you will not be doing the wrong thing. All this energy that you
   feel, all this desire to serve, and all these gifts will run in a
   channel which will be effectual in glorifying God; for this yoke is His
   will and as long as you are being yoked with Him His will is being
   accomplished. When He stands still then you will stand still and when
   He pulls, you will pull; in this way you will be having fellowship in
   service; you will be co-workers with Him, not for Him; serving with Him
   because you are yoked up.

   I was born on a farm and I remember we had two oxen called Punch and
   Judy. I learned many a lesson there. One thing I noticed was that when
   those two oxen were obedient to walk in the path which was directed for
   them, everything was all right, but just as soon as they started
   wanting their own way--as folk will do sometimes when they don't want
   to do the will of the Lord--then there was trouble. One ox would pull
   one way and the other ox the other way and that was a tragedy, for when
   night came and our man, David, who helped father on the farm, would
   take off that yoke, their necks would be badly rubbed. The will of
   their director had galled them because they refused to obey that will.
   Did you ever have your neck galled? If so, let me give you a little
   remedy. Take the ointment of the Name of the Lord and apply it as a
   salve to that sore neck. He says, "My name is as ointment poured
   forth."

   Another thing I noticed about these oxen was that whenever they had to
   stop, they would look around and see some green grass that they wanted.
   They didn't see it as long as they were moving along and pulling
   together, but just as soon as they stood still they saw it and oh, they
   wanted it so badly! It looked so green and fresh. "Why not have it? We
   are just standing still." Do you know when the most severe temptations
   come? It is when you are standing still. When you are moving right
   along in the conscious presence of the Lord you do not think about the
   green grass; but you stand still and see if you don't get taken up with
   things that you never noticed before. They have been all along the road
   but you had been so occupied with Him that you didn't see them. But now
   that you are standing still your vision gets filled with other things.

   So He says, "Take my yoke upon you, for my will is the most blessed
   thing that you can ever have." It steadies us; it holds us; it is the
   means of helping us bear our burden with ease. If you tied the yoke
   about the middle of one of these oxen and then tied him to the
   stoneboat, how long do you suppose that ox would go without having
   trouble? Suppose it were tied around its hind leg? The hind leg is
   strong, why not tie it there? But you know if that were done it
   wouldn't be long till the hind leg would be out of joint. How are you
   bearing the burdens that God has laid upon you? Is your leg pulled out
   of joint so much that you cannot walk in the Spirit anymore? If so,
   then you have been bearing your burden in the wrong way, "Oh," but you
   say, "I cannot understand what the Lord is trying to do with me. I
   don't seem to be getting anywhere with Him." Perhaps you have the yoke
   tied around your middle and you are bearing the burden in a way He
   never intended you should. Let the yoke be fastened about your neck.
   The neck stands for subregion and when the will of God rests upon my
   neck I show that I am in submission, that I am working in perfect
   co-operation with my divine Companion.

   One of the Gospels is called the Ox Gospel--Mark, the Gospel of
   Service. An ox was sometimes used as a sacrifice. You may either be a
   sacrifice or a servant. Can you be an ox for Him? You know when you get
   yoked up with Him you get so close to Him that you can get His very
   breath; you can see His eyes, sense the pressure and feel the pull that
   is upon His heart so that you are consumed with Him instead of
   scampering around on some hillside. It is then that your service is
   sanctified, and owned of Him; kept where He wants it because you are
   yoked up with Him.

   Now all these things which He asks us to take are symbolic. Our first
   service for Him is always manifested in some kind of activity and when
   we are made partakers of His life it moves out in some manifestation of
   service. Then how wise He is! The instant that He finds our love going
   out in service He says, "Now wait a minute! Get yoked up with Me and
   you will be safe." Otherwise that manifestation will get us nowhere; it
   may be a display but there will be no fruitage.

   Now the next thing after He mentions the yoke, He says, "Learn of me,
   for I am meek and lowly of heart, and ye shall find rest unto your
   souls." He has already given us the rest; that is an immediate
   possession--a gift. But having given the rest He wants us to learn of
   Him. Learn what? You say, "I am all right." No, we are but babes in
   Christ, little inquiring babes. Now little babes can be saved and
   sanctified and baptized and have gifts; all of this is not a sign of
   maturity. He wouldn't even give them to us, excepting, that in their
   reaction they mature us. Remember, it is never a sign that we are
   deeply spiritual or wonderfully developed in God when He baptizes or
   gives gifts. He baptizes us because we are babes that need life and
   help and then upon these weak bodies He deposits the gifts of heaven.

   So Jesus said, "Take my yoke . . ., and learn of me." "Learn, when we
   have had all these wonderful experiences?" Why, yes, bless your heart!
   He has only started to get you ready, to introduce you to the
   schoolroom. He saves, sanctifies, baptizes and gives us the gifts and
   then sets us down in the primary department, puts a primer in our hands
   and says, "Now learn to spell." And then we begin to learn all sorts of
   lessons in obedience, lessons which will develop us and make us mature;
   and then He moves us up to the second grade. Oh, I know some of you
   thought you were graduated and ready to sit on a throne with the Lord!
   What under heaven would some of us do sitting on a throne as we are
   now? If in the next age He should give us some divine commission which
   required certain elements of character, and we had not had our training
   here, whatever would we do? I am sure it would be a merciful thing to
   keep us from such a throne experience. Capacity, power,
   development--these are the things that will qualify us for such
   positions, and nothing else will ever do it.

   Knowing all this, He says, "Take My yoke . . . and learn of Me." We
   think we are serving Him so wonderfully when we are bearing this yoke,
   but let me enlighten you. He lets us think we are doing something when
   all the time He is bearing the burden and pulling the load. "Take My
   yoke upon you and learn of Me." Do you see what He is trying to say? "I
   will take care of the pulling, for I am doing it anyway, only you don't
   know it." We are to learn of Him because we are stupid and ignorant.
   Blest beyond words to express, but stupid and untaught.

   Just one little secret in connection with this. If the burden gets too
   heavy and the yoke too hard to bear, there is something wrong. He says,
   "My yoke is easy and My burden is light." His yoke is His will, and the
   burden is that which we incur by doing His will. So when we find the
   yoke becomes uneasy and the burden too heavy it is very likely because
   we are doing our own will and bearing some burden which He has not laid
   upon us.

   In this verse we find two rests mentioned. First, the rest which He
   gives in salvation--the burden of sin is lifted and the soul, worn and
   tired from that burden, enters into the rest thus mentioned. However,
   as we journey down life's road there will be many burdens to bear, and
   our hearts oft times will become weary. But ample provision is made,
   for He says, "Ye shall find rest to your souls." This is progressive
   discovery. So we find the first phase of this fellowship consists of
   co-operation in service with our blessed Lord. His yoke (His will) is
   upon us, the power of His Spirit is thrilling the heart, and life finds
   a proper channel for its movements. Then God's heart is satisfied, His
   name glorified and we enter into an understanding of His will and
   purpose.
     __________________________________________________________________

Chapter 18

  Fellowship In the Cross and Crown

   After our Lord Jesus Christ gets the young Christians yoked up and they
   are rendering beautiful service with the blessing of God upon them,
   when He has them so close to Him that they can look right into His eyes
   and they are pulling along together, He begins to deal with them on
   other lines than merely serving Him; for that is not the end of the
   program, though some may think it is. Some people have the idea that if
   they just serve Him till the trumpet blows they will be ready to enter
   in, but let me tell you that is only the beginning. Most of this
   service has its counterpart, symbolized by the next thing He tells them
   to take. They have taken the yoke and now we find, about four chapters
   further on, that there is still something more for them. For we find
   Him saying to His disciples, "If any man will follow Me, let him deny
   himself, and take up his cross and follow Me."

   But we might question, "A cross, right when we are moving along down
   the road of wonderful victory and power? A cross?" Yes, that is the
   next thing He has for us. Never try to load a poor sinner up with a
   cross. He has nothing to do with it. Get him to take the yoke if
   possible but not the cross at first. And remember that we are not now
   speaking of the Cross of Calvary--that belonged to Jesus. He tells us
   to take our own cross. It is as if He said, "Now I have you exercised
   sufficiently and have you in good running order, and it is time for you
   to take up your cross and follow Me." Why does He say that? Because the
   cross is a symbolic term. The yoke is the symbol of service, the cross
   is the symbol of suffering; the crown is the sign of authority, and the
   palm is the symbol of victory. All of these are symbols or pictures.

   The Lord is speaking of the invisible crosses which face every heart
   that is actually serving the Christ in this yoke life. Every bit of
   spiritual service issues in suffering and it is necessary that we
   suffer it is a part of this cycle of which we have been speaking.

   You thought the yoke was given so you could serve the Lord ? It was not
   that only. It was that He might, through the medium of service,
   captivate you so you would then take up the cross. He could thus move
   you into still another phase of this fellowship. So He draws a halt to
   all this activity.

   You thought you were pulling along beautifully, but that was only to
   get you started. Did you not know that what you are is of far more
   value than anything you do! The worker is always of more consequence to
   God than anything he can ever do and yet it is the work which seems to
   captivate thousands and thousands of Christian workers. To all such
   whose vision is filled with the work they do for the Lord let me say,
   "You have your focus wrong; the vision is all right but the focus is
   wrong; never focus it upon anything you do. It is you He wants and not
   so much the things you will accomplish.

   He says, "If you will do that which I am asking of you, then I can not
   only get something done for my kingdom but I will also accomplish
   something in you and through this I will be able to stamp upon you a
   little more of the divine image until you come to the full stature of
   Christ." So He draws a halt to this lovely picture of service and says,
   "Now take up this cross. It is not Mine, but is for you alone." This
   does not mean that we cease to serve Him. We are now conscious of a
   cross and its place in our life.

   But you say, "If Jesus died on the cross, why should I have a cross?"
   That you might do the very same thing that He did. The cross is a
   symbol of suffering, of crucifixion, and He wants your heart and life
   brought through the death process.

   Being saved, sanctified, baptized and used in His service--all this is
   but preliminary to getting you ready to be placed upon that cross. The
   Paschal lamb was standing in all its perfection without spot or
   blemish, sanctified to the Lord, but Jehovah didn't say, "Tie that
   perfect lamb to the door and when the death angel passes over he will
   see this beautiful lamb and pass over." We are not saved by life but by
   death. Do you want to live? Then take your cross. What is your cross?
   You will have to learn to interpret your own cross, for yours is not
   like anyone's else. It will be a cross fitting your whole concept and
   disposition, and more than that, your will. Whatever you are in your
   WILL determines your cross. What may be a cross to you may seem like a
   joy-ride to another. It is that which will crucify the I in you that
   will determine your cross; whatever sort of a cross will do away with
   that "straight-up-and-dicular" pronoun, will be the one He means you to
   take.

   He has shaped it and brought it to you but He leaves the taking of it
   to your own volition. He doesn't lay it upon you. That would spoil it.
   It is the surrender of your being to the cross that He wants. Take it
   in faith, always remembering that on the other side of that cross there
   is a further step to this cycle to which He is calling us. We have that
   to encourage us.

   Let me admonish you--never make your own cross. How easy it is to make
   crosses for ourselves! I remember years ago when I first came into this
   teaching and the Lord, leading me out on this line of thought, began to
   search my heart and to crucify me. I thought sometimes I would almost
   perish. Sometimes the reaction of it would nearly overwhelm me and yet
   I told the Lord I wanted more of it; I told Him I wanted to know the
   philosophy of it, the meaning, even though it took my life. He created
   that hunger in me; it was a God-made hunger. And He began to feed me
   with some of these luscious things of the Spirit which come only by
   this process. I saw that I should be crucified and I endeavored in my
   own strength to let this crucifixion work in my heart and life. I found
   I was not progressing, so one day while on my knees, the Lord, as it
   were, leaned over me and whispered, "Now just wait a bit. I know how to
   make crosses. I worked in a carpenter shop and I know just how to shape
   them." I knew well what He meant--I was not to do any more of this
   self-crucifying business. You know why ? Because everytime we make a
   cross for ourselves we always pad it somewhere with a cushion. But when
   you allow Him to form the cross He has a unique way of managing it all.
   Take up the cross He has made for you, but don't shy off. Hundreds of
   people have side-stepped their crosses. Oh, they will not miss heaven
   because of it but I know some things they will miss over there!

   He says to us, "Deny yourself." Now don't start denying yourself of
   things. He doesn't ask you to do that. It is this miserable, evasive,
   hateful, ruinous thing in us which we are to deny. Don't you hate it?
   You may deny yourself of things till you are skin and bones and still
   retain that hideous thing that wants to rise up and be "It" and say and
   do and have, when instead, it should always be "Christ in you the hope
   of glory." I can of myself do nothing, but I live; as Paul says, yet
   not I -- not this terrible ego--but Christ liveth in me.

   When He says, "Deny yourself" He is striking at the fundamental element
   again. The I in us is the only thing that wants to live in us. God
   knows that and is saying, "If you continue to allow that I to move
   under the power and realm of the creation in which it is born you will
   die a wreck." If you are unsurrendered and unsaved all you need to do
   to get to hell is to keep on having your own will. Don't think for a
   moment that you have to go out and commit adultery or lie and steal to
   be lost; if you keep on allowing that ruinous self-will to exert itself
   and remain unsurrendered to God you will land in hell.

   That is why God always asks for our surrendered will. With my will I
   have power to attain, by the power of choice, the highest place in God
   or to wreck my life. God never coerces anyone. He asks us to take up
   our cross, to deny ourselves--deny that which wants to rule us. Every
   time you feel it rising up, deny it. You know when it comes. Did you
   ever have a secret meeting in your own heart? Do you know these
   movements in your heart of hearts? God knows them and He would like to
   have us honest enough to sit down with Him, as little broken-hearted
   children, and face our failures, call them by their proper names. Would
   it not be profitable to admit that we are miserable failures ? But
   instead of that we begin to make excuses and say, "Well, if so-and-so
   had not done that it wouldn't have happened." Have any of you here ever
   discovered that you were not absolutely perfect after you were
   baptized? If you think you are a finished product you are deceived and
   I would far rather deal with an honest sinner than with you in that
   state. God wants reality. He knows that this I will go forty miles out
   of its way to make itself prominent or to spare itself. It is all a
   part of the colossal ruin of Adam. I have often thought that if our
   hearts were all hung on a washline from here to Jerusalem we wouldn't
   be able to pick out our own. In the natural we are all of the same
   clay.

   Now Jesus says, "Being identified with Me take up your cross and follow
   Me." Where will you follow? He walked from Bethlehem's manger to the
   city of Jerusalem and lived a most wonderful life. Is that the only
   place where He walked? And did He go right from there to heaven? True,
   there is that lovely picture of the Mount of Transfiguration where
   Jesus stood in the perfection of manhood. But He was more than that. He
   is the Lamb that must be slain. He went down from the Mount to the
   demoniac of humanity at its base, and later on climbed up Calvary's
   hill and made His exit from Calvary.

   Are you to follow this Jesus just where His miracles are being
   performed? That would be interesting, but you will have to be careful.
   He will lead you right through Gethsemane to Calvary. There is
   something wonderful about it all, for as you find your Gethsemane and
   your Calvary you will also have the fellowship of this Jesus whom you
   so love. You will share in the fellowship of His suffering. Remember
   that every bit of spiritual service issues in suffering. His service
   never rides in a band wagon. He has other means of locomotion. You will
   not amount to much on the band wagon; it may roll on for a time but by
   and by you will hear the wheels creaking so you had better get off and
   get down on the ground. The bride of Christ doesn't get to heaven on a
   band wagon. He has other means of locomotion. You will find it in
   Genesis. Remember the camel.

   As we follow the Christ in His walk we find that He grew in wisdom and
   knowledge and in favor with God and man. From the human aspect He has
   the favor of men and they like Him; He was a fine young Jew. Then
   something happens. God leads Him to be baptized in the Spirit and
   through a terrific pressure He becomes partaker of that inward
   revelation of God the Father. God is truth and therefore this Jesus
   must be a revelation to the world of what truth is. He becomes the
   embodiment and personification of truth, insomuch that He can stand up
   and say, "I am the truth." No one else could have done that.

   And the moment He declares Himself to be truth, the attitude of the
   people changes. In the synagogue where He has always been welcome and
   in perfect harmony with all the people, when He takes His place in the
   Messiah's chair and dares to say to them, "This day is this prophecy
   fulfilled in your ears," what is the reaction? They hate Him and would
   have killed Him. What has happened? His personality has not changed,
   but He has taken it upon Himself to be identified with God in truth,
   and truth is the thing they hate. Always distinguish between the
   two--personality is a evasive thing, but Truth is dynamic. Oh, yes, the
   philosophers wanted to know what truth was, but when they had the very
   Embodiment of truth in their midst they rejected it. They would rather
   get it second- third- or fourth-hand; they are afraid to get too near
   the fire and they fear that direct truth might inconvenience them. So
   they seek to get rid of Truth by throwing Him over the precipice, but
   you cannot get rid of truth that way.

   He had not really served in anointed ministry up till that time; He was
   simply that beautiful thirty-year-old young man. But just as soon as He
   begins to serve in the capacity of truth He ceases to be in favor.
   Listen, the ministry which does not demand a price of us is not worth
   anything. And it is a strange thing, but the more you embrace that
   truth the greater become the desire and hunger in your heart for more
   of it. A spiritual ministry dealing with truth is the most costly
   service.

   Now why do we suffer in our service? It is in our catalogue. Any
   Christian who thinks suffering is not on his program has a mistaken
   idea. On Calvary Jesus met every other condition; He met the entire sin
   problem and made provision for it but He never put suffering out of the
   program. He uses suffering to serve us. But don't let yourself get
   crushed beneath it. Suffering, if borne in the Spirit and to the glory
   of God, will issue again into a new fellowship with Him; but it cannot
   be entered into unless you come the way He has designed.

   Now let me read from Romans 8, "And if children, then heirs; heirs of
   God and joint-heirs with Christ, if so be that we SUFFER with Him that
   we may be also glorified together. For I reckon that the sufferings of
   this present time are not worthy to be compared with the glory which
   shall be revealed in us." We are candidates for heir-ship. That is, it
   belongs to us if so be that we suffer with Him. Where is He bringing
   us? To a place of glorification with Him. That is our final destiny. It
   comes by way of the yoke--but don't stop with the yoke; by way of the
   cross but don't stop at the cross; by way of suffering but don't stop
   at suffering. Move on. He wants us finally to be glorified with Him. I
   love Him because that is His divine arrangement and program.

   We are all heirs, but there is a great difference between being an heir
   and actually getting your possessions. Did you think just because you
   were an heir you would get it all the next afternoon at two o'clock?
   There is "many a slip 'twixt the cup and the lip," you know. He says we
   are candidates for heirship, and we may become joint heirs --yoked, or
   joint heirs with Him, ii. Oh, that little conditional IF. Is it on
   condition that you receive the Baptism? No. On condition that you are a
   Christian? No, you have all that to start with but that is merely to
   get you inside the schoolroom door, and puts you in the first seat
   where you are looking at the letter a. Now you have all the remainder
   of the time to study out these intricate things of God.

   Children in the primary department are heirs to all the education of
   High School and University but we don't go to them and say, "I love you
   so that I will just put you in High School today." Yet people think God
   will do that very thing. It is ridiculous. No, He says we shall be
   joint-heirs in that glorification, in that unveiling, in that mystical
   union that He had with the Father, if we suffer with Him. Have you
   learned to suffer? That strange crucifixion is to qualify you with
   capabilities that will make it possible for you to reign with Him.

   Yes, our reigning with Him requires qualifications. I was once a
   teacher in public school and learned some lessons there. I have taught
   in all departments for we were required to take the children on up
   through the grades to High School. While I always had a certain amount
   of fellowship and understanding with every grade because I adapted
   myself to my pupils and loved the children, yet I learned that, with
   all my devotion to them and all my interest in their welfare there was
   one thing I could not do--I could not impart to them in one day,
   qualifications or ability to land them in the high school classes or
   send them to college. All I could do was to keep eternally setting
   before them their lessons, teaching them, coaching them so that one day
   they would be able to adapt themselves to their new realm. How
   ridiculous it would have been for me to take a child in the early
   grades and transplant him right into a high school class! He wouldn't
   know how to adapt himself.

   And do you think that some day the Lord will come and take us up and
   then come around with a bunch of crowns and say, "Now here is your
   crown"? and "Here is yours"? or "Here is a pair of wings for you and a
   golden house"? Is that what fellowship with the Son consists of? Is
   that the deep spiritual understanding that you learned when you were in
   the yoke with Him? when your face was so close to His? when you were so
   close that you understood the intimations of His heart, and felt the
   warmth of His nature? Ah, no! It was then that you received something
   that transformed you until finally you found you were not the same
   creature that first went into the yoke with Him; you found yourself in
   perfect union and in love with this mystical Christ until you were
   partaking of His glory.

   Do you want this fellowship with Christ? If so, it will cost you
   everything you possess, but it is worth it all. Let all else go; become
   detached and liberated from everything earthbound and move along with
   Him in this blessed fellowship, first in the yoke, then in the cross
   and its suffering and eventually you will enjoy that supreme fellowship
   of reigning with Him.
     __________________________________________________________________

Chapter 19

  Christian Character -- A Qualification

   We have been considering the subject of Christian character from
   several viewpoints. Let us think of it as qualifying us for Christian
   living, and trace its importance as suggested by some scriptures I
   shall read. Let us consider two pictures together--one from a positive,
   the other from a negative point of view.

   "Let us be glad and rejoice, and give honour to Him: for the marriage
   of the Lamb is come, and His wife hath made herself ready. And to her
   was granted that she should be arrayed in fine linen, clean and white:
   for the fine linen is the righteousness of saints." Rev. 19:7, 8.

   "And when the king came in to see the guests, he saw there a man which
   had not on a wedding garment: and he saith unto him, Friend, how camest
   thou in hither not having a wedding garment? And he was speechless.
   Then said the king to his servants, Bind him hand and foot, and take
   him away, and cast him into outer darkness; there shall be weeping and
   gnashing of teeth. For many are called, but few are chosen." Matt.
   22:11-14.

   By way of suggestion, remember that the called are always referred to
   as saved people. The very word translated church means the called-out
   ones. Look up the references concerning called, calling, call, etc.,
   and you will find they refer to saved people. Food for thought.

   When we consider this subject we must at once remember the difference
   between the divine nature and Christian character. If we do not, there
   is confusion and much of the process of building life and the necessary
   discipline loses its significance. Only as we keep the difference in
   mind and see the need of building character are we able to interpret
   many of the disciplinary measures God permits to come our way.

   The divine nature of which we are partakers (2 Peter 1:4), the new
   creation, salvation, or new life (there are several terms to express
   it), that experience of salvation, is a free gift. God so loved the
   world, that He gave . . . .

   We become recipients of the new life and nature by faith in the
   finished work of Christ for us. We become babes in Christ by a new
   birth (a gift of God). We neither merit it nor can we earn, buy or work
   for it. We receive it as a token of His love, grace and mercy. This new
   life of course is not fully developed in the individual, that is why we
   are called babes in Christ, and must grow. There are untold
   possibilities latent in the new creation and it is the desire of the
   Holy Spirit to develop them in the personality and life of the
   individual. For this reason He has baptized us in the Spirit and
   introduced us more fully into the life of the Spirit, and by His
   ministry and our co-operation He can lead the yielded heart into fuller
   and fuller revelation of Christ and His purpose.

   The desire of God and the purpose of salvation are not merely to get a
   man saved and land him in heaven. The man's salvation is not unto
   heaven. (That is given to him as a place after death). Salvation is
   unto a conformity to God, His image and likeness. Remember, heaven is a
   condition before it is a location. Even if you consider heaven in
   purely material terms, as golden streets, etc., your power to enjoy,
   understand, and correctly fellowship there is first determined by
   condition. The disciples were very concerned about a material kingdom
   (which was right and will eventually come) but Christ corrected them
   and placed the emphasis where it belonged then and now. "The kingdom of
   God is within you." Luke 17:21. Heaven is never spoken of as the goal
   of Christian living, but perfection of Christian character is, and is
   clearly taught by Christ. "Be ye therefore perfect, even as your Father
   which is in heaven is perfect." Matt. 5:48. Note the position of this
   statement in the teaching and discourse of Christ.

   The work of the Spirit today is the conforming, molding and shaping of
   the individual into the likeness and image of God. He is after
   Christian character. "For whom He did foreknow, He also did
   predestinate to be conformed to the image of His Son." Rom. 8:29. "But
   we all, with open face beholding as in a glass the glory of the Lord,
   are changed into the same image prom glory to glory, even as by the
   Spirit of the Lord." 2 Cor. 3:18. "Beloved, now are we the sons of God
   (new birth, salvation), and it doth not yet appear what we shall be
   (the fuller development and growth of character)." 1 John 3:2. "Till we
   all come in the unity of the faith, and of the knowledge of the Son of
   God, unto a perfect man, unto the measure of the stature of the
   fullness of Christ." Eph. 4:13.

   Here is where many Christians fail, losing sight of their objective in
   the technique, mechanism and method of trying to attain it. They become
   absorbed in the process and seemingly rest there and are defeated, not
   because they did not do but they did not relate the do with the
   objective. Do not be deceived, Christian character is never given as a
   gift. Righteousness is imputed to us on the basis of His redemption,
   but never Christian character--this is the product of training,
   overcoming, discipline, trial, hardship, and intensive spiritual
   living. I cannot work and earn salvation, but I can apply myself to
   intelligent and spiritual living and build-a character. He keeps the
   goal in mind (even when I fail to do so) and leads me through a
   thousand experiences to make in me a manifestation of His life. I
   cannot earn salvation, but by His grace I can overcome and thus become
   Christ-like in life and character.

   So let us keep this distinction in mind and not deceive ourselves by
   thinking because we have had certain genuine experiences, such as
   salvation, the Baptism in the Spirit, healing, or consecration, that
   any one or all can in themselves give us character. They are like a
   series of crises through which the Holy Spirit leads the hungry heart
   in its quest for truth. These experiences are open doors through which
   we pass (not one is finality). We must surrender to the purpose of the
   crisis--yield to the Holy Spirit and be taught and walk in the Spirit
   and possess our inheritance.

   When we keep in mind the objective for the building of character and
   conforming to the likeness of God, we are able to understand more fully
   the movements of God in this dispensation. What He is doing in the life
   of the individual He is doing in His Body during this dispensation. If
   I hold any other goal or objective in mind, such as the establishment
   of His kingdom on earth, the redemption of the political chaos, "making
   the world safe for democracy!" or any other fine, good,
   religious-sounding scheme, I am at once confused and end in defeat. I
   cannot trace God in any of these schemes. They sound noble, mighty,
   uplifting and very religious, but they are not what God is doing just
   now. "Simeon hath declared how God at the first did visit the Gentiles,
   to take out of them a people for His name." Acts 15:14. This is the
   work of the Spirit in this dispensation.

   Some will at once get jittery now thinking I do not believe in the
   salvation of souls and evangelism. Do not fear. There is a place
   absolutely for salvation and evangelism in the plan of this age, but He
   is not planning in this dispensation to redeem the world and usher in
   the kingdom. Let both (wheat and tares) grow together until the
   harvest. However, He does want the note of the evangel to sound, clear
   and strong, to the ends of the earth (as a witness). That us why I am a
   lover of all missionary work. It is so genuinely Scriptural. The
   evangelist is needed to bring in fresh material, new-born babes for the
   body--all for building. The world is so needy. Let us be thankful for
   any and every agency He can bless today in bringing broken humanity to
   God.

   God is making a man. He is building a race. Look at Eph. 4:11-13. "And
   He gave some, apostles; and some, prophets; and some, evangelists; and
   some, pastors and teachers; for the perfecting of the saints, for the
   work of the ministry, for the edifying of the body of Christ: till toe
   all come in the unity of the faith, and of the knowledge of the Son of
   God, unto a perfect man, unto the measure of the stature of the
   fullness of Christ." Note the teaching here. The purpose is quite
   evident from verse 12, "For the perfecting of the saints, for the work
   of the ministry, for the edifying of the body of Christ," etc. Here we
   find all the gifts to the church as named are unto the perfecting of
   the body. All move unto a new man. It is clearly shown that it is the
   perfecting and maturing of the body He is after. Perfection here, or
   the word perfect, does not mean sinless perfection but rather being
   full-grown and mature.

   I know people at times are annoyed at me for bringing this phase of
   truth to our attention. I have noticed so many times in meetings where
   they were all saved and nearly all baptized, the service moves nearly
   always along evangelistic lines, even when they are all saved. This is
   no doubt due to tradition, custom, and religious habit. The dear saints
   have been told that beautiful story from so many angles they wonder if
   there can be anything MORE in the Bible for them now that they are
   saved. This practice I am sure is not balanced. Count up the meetings
   for the children of God, the saints--meetings of instruction,
   illumination, correction, building and feeding. I am very sure you do
   not strike a balance. Now be honest! Do not ask me to maintain a
   balance when there is none, please. Surely the sinner needs
   salvation--but O the body of Christ--weak, torn, undernourished, and so
   feeble!

   "Is there no message for us?" so many ask me. I wish some of you could
   hear the confession of need and the cry for food some saints (saved and
   baptized for years and fine workers too) pour into my ears. God placed
   a basket on my arm and also put something into that basket. Then He
   said, "Go out now and feed My sheep." So that is all I hope to
   do--share with you truths which have taken hold of me and
   revolutionized my life. My burden is for the sheep. In my heart I can
   hear them cry and bleat. Why do we find dozens of evangelists to one
   teacher who can feed?

   Let us turn to the text quoted from Rev. 19:7, 8. Here we find teaching
   about the Second Coming--but the picture is rather unusual. It is so
   different from the pictures usually given when one preaches on the
   Second Coming. As a rule the message revolves about the external
   aspect--dealing with the national and prophetic phases, the signs of
   the times, the return of the Jews, the restoration of the Roman
   kingdom, etc. But here we find a picture relating to His return and
   touching upon the most vital point as God sees it. We are called upon
   to rejoice and be glad. Why? Is it because the Jews have at last all
   returned to Palestine? because the Roman empire has taken more definite
   form? because all the signs at last do focus properly? No, strange to
   say, although all these are accompanying features--the real feature is,
   "and His wife hath made herself ready.

   From this text it looks as though He will come when He has something
   ready to come for. "Be ye also ready.' It is a question of readiness,
   fitness. Look at the next verse and find why she was ready. In what
   does this fitness consist? "And to her was granted that she should be
   arrayed in fine linen, clean and white: for the fine linen is the
   righteousness of saints." The preparedness relates to a garment. I will
   read it as it is given in the Greek and as rendered in the Revised
   Version. "And it was given unto her to array herself in fine linen,
   bright and pure, for the fine linen is the righteous acts of the
   saints," or as some translations give it, the righteous conduct of the
   saints.

   Here is a beautiful and Scriptural illustration of the truth I am
   teaching. Salvation is always a gift, while character (a privilege
   granted) is a result of co-operation in building and arraying. We see
   at once this is not a garment of salvation--this is very evident. The
   garment of salvation was wrought out (or woven) on the loom of Calvary
   by Christ our Lord. He worked out the finished act of redemption; He
   made the garment of salvation. We never could. We had absolutely
   nothing to do with it it was His work, noble, profound, and eternal.
   Amen!

   In this text it says, It was granted her--a privilege--to array
   herself. It was something she could accept or reject--to array
   herself--something she could do. When we were saved it was Christ who
   put the garment of salvation upon us. It was Christ who made the
   garment and Christ who put it upon us. We stood still--poor helpless
   sinners. But here is a wedding garment which we weave. It says
   distinctly the linen is the righteous acts of the saints. No righteous
   act of the saint ever made a garment of salvation. It says here it is
   the garment of a saint. (He is not talking about sinners, but the
   bride). It was her readiness, fitness, preparedness, qualifications
   which gave her this position. She has all the necessary training and
   equipment in character to move in this capacity and to hold this lofty
   place. She has passed all the tests and holds the qualifications
   necessary for this heavenly, spiritual, holy and sacred union. She is
   not a stranger to the atmosphere of this place--she speaks the language
   of the Bridegroom. She has learned.

   This garment speaks clearly of preparation. It is a process, not a
   gift. How does one get it? He does not get it by going to the altar and
   saying, "I will now take a wedding garment," or "I will now take a
   Christian character." That is quite impossible. But he may at the altar
   offer himself as a candidate for this lofty place and submit himself to
   the Spirit for the necessary discipline and training to qualify for it.
   Then will the Holy Spirit take him in hand and train him by way of the
   many experiences through which he is asked to go.

   When we see this truth it helps us to RELATE (what a difficult thing)
   the many phases of service, the gifts, ministries, conduct, and LIFE as
   God sees them all--acting upon us. The whole scheme of life is
   reactionary. We are by creation reacting agents and God works from that
   point of understanding. All is unto the building, the arraying in fine
   linen (the righteous conduct of the saints).

   For a moment, keeping this line of truth in mind, review the story of
   the talents. Matt. 25:14-30. Did you ever notice what the man who gave
   the talents really was after? Be careful here and do not clutter your
   picture with all the pounds gained--you will miss the point. It was the
   commendation, not the works. The works were there and necessary but
   wholly for the reaction found in the user of the talents. Look at verse
   21. "His lord said unto him, Well done, thou good and faithful
   servant." Let us stop there now. Three commendable character-qualities
   had been wrought out in this man's life. Well done--not how much done.
   The quality, not quantity. Good servant--Godlike. A quality of
   Godlikeness is found in him. Faithful servant --another qualification.
   No word as to the magnitude or extent of work. That was all a means
   unto an end. The end was the training of the man.

   Listen. "Thou hast been faithful over a few things, I will make thee
   ruler over many things: enter thou into the joy of thy lord." You see
   it was qualification which made that possible. He was already a servant
   (not a sinner). The gifts and ministries are so alluring and
   captivating to some souls that they forget that a/l this, even tongues,
   shall pass away--but the likeness and character of Christ etched upon
   the immortal spirit abideth forever. Amen! The gift of salvation never
   qualifies a soul to reign and rule with Christ. Crowns are not given as
   souvenirs--they are won.

   So in the picture of the Bride, she hath arrayed herself, made herself
   ready. Surely not for salvation--she is already saved and wears a
   garment of salvation. But she is now able to enter into the deeper
   reaches of fellowship with the Son. It is not a question of God's
   loving one soul more than another. He is not a respecter of
   persons--all may qualify if the soul so desires. It was granted unto
   her--a privilege. What could thrill a soul more or stimulate love and
   devotion to our adorable Lord than such a glorious experience? The new
   creation is made for the highest heaven may offer--then why not yield,
   and let life and all go under the leading yoke of the Spirit and let
   Him conform us?

   At once I know some are saying, "Ah! That is all too selfish,
   self-centered, and not as aggressive as we should be." I have heard
   that for years--but like Paul, "none of these things move me." In the
   year 1908, when God wonderfully baptized me in the Holy Spirit, He gave
   me understanding as to His desire and purpose along this line. And had
   it not been for the faithfulness of the Spirit to keep me true to that
   vision I should have been swept off my feet or completely discouraged.
   He keeps me under the power of the truth He gave then--absolute
   surrender, death to the old creation, the overcoming life, the
   spiritual life in a new creation, qualification for the fellowship of
   Christ in a new age, etc. In the meantime all my service, teaching and
   ministry have been means unto an end. It has mattered very, very little
   to me the form, size, and general display of the service I
   undertake--but the growth in the knowledge and wisdom of Christ has
   kept to the foreground.

   It seems that only as one swings wholeheartedly into the meaning of
   qualifying and training is he swung free of the binding that too often
   comes with too intense and feverish attitudes of service.

   God is not so concerned with how much we may do for Him, as He is with
   the question, What has all the service done to us in its reaction upon
   our nature and spirit? Has it all reacted in developing the man or
   woman into the person of faith, strength, love, and yieldedness He so
   desired to find? Did all the man did really mellow, subdue and conform
   that man into the new creature God wanted? According to our creation we
   are reacting agents and God is wonderfully interested at this point.
   What is all my conduct and ministry doing to this strange personality?
   It is continually registering upon my immortal spirit and weaving a
   garment. Shall it be a wedding garment?

   Now let us turn to the story given in Matthew 22. Here is a man without
   a wedding garment. As a rule this story is used to represent a sinner
   trying to move in the realm of salvation without the garment of
   salvation. But let us look at it more carefully. Get the setting of the
   story correctly. This chapter is so important in its relation to what
   precedes and follows. The public ministry of Christ has covered a
   period of three years and in a few days He will offer His life in a
   sublime testimony by a vicarious death. As never before it seems He is
   anxious to present to His nation the offering of God's grace, mercy and
   truth. And never before has the Jewish hierarchy shown more malignant
   opposition. On His way to Jerusalem He speaks several parables, all of
   which were to show them the supreme folly of rejecting Him as their
   Messiah.

   We must remember that the parable has a double application: First, to
   the Jew as a body at His first advent; second, to the church at His
   second advent. So often preachers and teachers and evangelists are not
   careful or perhaps brave enough to make the application where it
   belongs. Sometimes tradition causes it too. How often the portions of
   Scripture containing teaching, admonition, correction or warning for
   the Christian (because it is not pleasing) is turned over either to the
   sinner or to the Jew! The poor Jew has his plate full now of scriptures
   some do not know just what to do with. It is convenient to have the
   sinner around to give certain bits of Scripture which might upset smug
   theology or tradition. This picture does not relate to a sinner, as we
   shall see. He is giving truth for the saint--only it is not so
   pleasing.

   Just as in the first application where we find the Jews (because of
   their own doings) made themselves unworthy of the kingdom, so at His
   second advent when the marriage supper is due, there are elements in
   the saved group who by their lack of preparation and qualification are
   unworthy of the fellowship and privilege offered in the picture of the
   marriage feast, etc. The analogy is here very dear. There are many
   Christians today who refuse the necessary discipline and training
   needed to qualify, while there are others who embrace the cross and
   suffer the loss of all things that they may satiny the desire of God in
   getting a Bride worthy of the Son's fellowship. Note the word of the
   king, Friend. He is not talking to a sinner about his sins. He says,
   Friend. John 15:14. Ye are my friends. . . . Sinners are never spoken
   of as friends; they are rebels. He does not rebuke or chide the man
   about his sins--it is rather a point of place or position. How camest
   thou in hither? Place, location!

   The garment again speaks of character, and fitness. He had no fitness
   or adequate degree of fellowship and understanding to move in the
   sphere of a wedding feast and ail that this type suggests. He had no
   garment--no qualifying attributes to adapt himself to the order of life
   suggested.

   And note too he is not cast into hell, sheol, gehenna, or the pit.
   Outer darkness, is the word. Some may ask, "What is the outer
   darkness?" You will find Jesus using the same term in Matt. 8:12. Here
   it does not refer to hell, the pit or gehenna, etc. He is speaking of
   the lack of faith and appreciation on the part of the Jews (the
   children of the kingdom). And because of their refusal to accept and
   move into the kingdom of heaven (verse 11) they are cast out into outer
   darkness. Any one knows that when the Jews refused to accept Christ and
   the kingdom they were not cast into hell or the pit. But they were
   turned into outer darkness where they are today. As far as Christianity
   is concerned, and the kingdom Christ came to set up in the hearts of
   men, they are in outer darkness. They are denied (by their own choice
   and doing) the privilege and fellowship of the kingdom.

   The term is used again by Jesus in the story of the talents and
   servants (not sinners) Matt. 25:30. The sinner has no talent or pound
   for which he must some day give an account. But the servant (the
   Christian) has. In this story the reward (verse 21) was a privilege of
   ruling (because he had qualified) and also the joy of the Lord. The
   unprofitable servant (not sinner) because he had not qualified and had
   No results to show at the reckoning, was cast into outer darkness. He
   was not burned up but he lost the reward of ruling and the joy of the
   Lord. He was excluded from the special fellowship which he might have
   had had he trained and educated himself for it.

   So from the teaching of Jesus, outer darkness does not mean hell or the
   pit but rather the LOSS and denial of a great privilege. The Jews are
   alive today, not in a pit, but they are in outer darkness, because they
   refused Christ. The glory and joy of the marriage feast is light. They
   are excluded from it or rejected.

   "Know ye not that they which run in a race run all but one receiveth
   the prize?^ So run, that ye may obtain." 1 Cor. 9:24. (Note one does
   not run for salvation--it is not a prize. He runs because he is saved
   and is after a prize--the real goal.) If he is cast into the pit to be
   burned up, why bind him hand and foot? Here we find him in outer
   darkness and bound. The hands represent service. He is not qualified to
   serve in this realm. He may know service in the natural, religious life
   and service in the sphere of the flesh (natural and to some quite
   wonderful) but he does not know spiritual ministry--so is bound. The
   feet represent the walk. He may have traveled thousands of miles in the
   energy and power of the natural life, and fairly exhausted himself. But
   he does not know the "walk in the Spirit." That was always too
   demanding and restricting for him. He may have walked all around the
   Lord but not with Him. So his feet are bound. He has no power to enter
   into such fellowship as is suggested by the picture. And alas! He might
   have had. What a mercy he is cast out. God is yet kind to him not to
   subject him to the embarrassment and confusion of face to find himself
   TRYING to fit in where he has absolutely no qualifications. It would
   not be love for a principal of the High School to take a fourth or
   fifth grade child and place him in a class of university students. That
   would not be love. God does no such cruel things. We are now
   qualifying, and God will place each soul in the realm for which he has
   fitted himself.

   Can you imagine the disappointment and ache in the heart of Jesus to
   find in that day that so many have not valued His deepest fellowship
   enough to cultivate and build a life for it here and now? God does not
   arbitrarily say, "You go to heaven; you go to hell. You reign over ten
   cities; you are cast out. You may enjoy the kingdom; but you can't come
   in." That is silly and very unscriptural. Each soul determines his own
   destiny. The sinner goes to hell because he so chooses. The saint has
   or has not the rewards of fellowship and future association because he
   either does or does not desire it. The carnal Christian even though
   baptized in the Spirit may be saved, but miss the reward and glorious
   privilege Christ holds out for him.

   He that is spiritual suffers the loss of all things that he may know
   Christ in the deeper and fuller relations. His garment is the Christian
   character wrought in him by the Spirit as he surrenders. "Thou hast a
   few names even in Sardis which have not defiled their garments; and
   they shall walk with Me in white: For they are worthy." Rev. 3:4.

   Do not confuse the gift of salvation with character. No one experience
   can change you so you are thus qualified. The prize is given to him
   that overcometh--not to him that is saved, or baptized, or is a great
   worker. Look at Rev. 2:7, 17, 26, and Rev. 3:12, 21. All this relates
   to the saints overcoming and thus qualifying--not to a sinner's getting
   saved.

   In the face of this message there comes a challenge to any
   Spirit-filled saint. Could God hold out to us a more lofty and glorious
   life? One encouraging feature I find among spirit-filled folk is the
   hunger and desire on the part of so many for something more than the
   initial teaching of salvation, Acts 2:4, and the general line of truth
   given to babes in Christ. God has given us a wonderful and more
   responsible message. By His grace let us enter more fully into the
   power of its meaning. These are preparation days and He is AFTER
   Us--His people.

   We are looking to Him and long for His return but remember the
   scripture, And His wile hath made herself ready. The days are trying
   and God is leading His own into trials and testings and is faithfully
   disciplining the souls who dare and love Him enough to die and let go
   the natural, thus to live in Him and discover the joy and wonder of a
   walk with the adorable Lord.
     __________________________________________________________________

Chapter 20

  The Spiritual Purpose and It's Attainment

   I like to know what I am doing and why. I must have design or purpose
   in what I do. This I have in the simplest matters of daily living. Some
   I know are not constructed so, and life to such is generally a series
   of accidents or unrelated circumstances; there seems to be no purpose
   aside from the physical existence and getting through.

   Very often in the transfer from the old life and creation over to the
   new, we are still conscious of characteristics of the natural. They may
   form patterns for the new life to fall into. We need to be careful
   here. A careless habit of the old life may ruin the flow of life in the
   new order and hinder the fuller manifestation of God in our lives.
   Sometimes it may be desirable to carry a desirable trait or habit
   along. For instance, I have noticed people who in childhood and youth
   have been thoroughly disciplined. They have learned the value of
   obeying promptly and yielding quickly. When they come into the walk of
   the Spirit, this background is of great value and saves them many a
   difficult jolt.

   In life I like to know (as far as possible in God's will) what I am
   doing and why. In this wonderful new life, God does not leave us in the
   dark and expect us to stumble along and get through the best we can.
   Life is more than being good and getting to heaven. I am sure He wants
   us spiritually minded in this matter of living. The Christian life is
   not a series of disjointed affairs or an ordeal or even a song through
   which we pass. There is a definite purpose for which we were each
   created.

   This divine purpose is like a vision toward which we move. In our
   make-up according to God's creative touch, we are all made to follow a
   vision of some sort or pattern. All life and activity is due to
   motivation toward some desired end or purpose. That is how we are made
   and is basic in our constitution. This is seen in the most simple and
   prosaic doings of life. With some the whole purpose rests in the realm
   of the material, and life is governed and colored by it. Others have
   caught a vision of spiritual purposes and meaning to life and so are
   living (right now) for eternity.

   If some of us did not have some perspective concerning prophecy and
   know something of God's plan in unfolding His general scheme, we might
   develop a bad case of jitters. None of us is saying, "What in the world
   is the matter?" We are able to trace His hand in the signs of the times
   and so to interpret the movements in the world. We are not worried
   thinking God has failed or Christ has failed.

   Christians many times fail (and their faith is harmed) because they try
   so hard to accomplish things that God has no idea of doing. Instead of
   doing all sorts of good things (not wicked) but not in His will, they
   should find HIS will and walk in that. What a revelation to some hearts
   to find that after all the prayer, struggle, hard work and effort they
   fail to realize their purpose--all because it was their idea and plan
   and not God's! So in our Christian living if we do not have a
   spiritual, worthwhile purpose we shall make a great failure. "Where
   there is no vision, the people perish: but he that keepeth the law,
   happy is he" (Prov. 29:18). This verse is a great favorite with our
   missionaries. But I think it has a broader teaching than that usually
   given: that where there is no vision (no Christ or gospel) the people
   perish (or are lost).

   It means that but much more. So we will let our dear Christian workers
   use it and get the vision of Christ to all they can. And you know I am
   a missionary in heart and would have gone to the field long ago only
   God had other plans for my life. In my college days I was a member of
   the Student Volunteer Movement and hoped to go. But God kept me home to
   train others to go. So now I go by proxy in the lives of many dear
   young men and women whom it has been my joy to train; and today they
   are serving in all different fields of the world.

   Let us read not only the first part of this text, but the second part
   as well, He that keepeth the law, happy is he. I do not think the law
   here relates to the Ten Commandments. He is rather teaching us a
   principle of Christian living, and suggests the power of beholding or
   not beholding a vision and the law governing the same. After all, the
   law is cause and effect. Failure, loss, defeat, and tragedy are not
   just a happenstance--or accidental. There is always a cause back of it
   all--a law. So the text tells us: happy, or most fortunate, is one who
   discovers it and abides by it.

   A more careful translation of the text from the original Hebrew will
   help us here--"Where there is no vision, the people cast off
   restraint." How suggestive! Now we see why the loss is evident -- there
   has been a casting off of restraint. The vision has power to restrain
   or to constrain in your rife. Many times it becomes positive in its
   constraining ministry. Do you remember Paul in this position--"The love
   of Christ constraineth us"? And as to restraint: "The Spirit suffered
   them not" (Acts 16:7).

   We do or refuse to do (in the matter of conduct) because of the power
   of the vision. Now we see .more clearly the force of the verse. Where
   there is no vision (no restraining or constraining power in life), the
   people cast off restraint, and of course there is loss and failure. The
   objective and purposes have not been realized or attained. So there is
   loss, and life does not come to fruition. The design or pattern is not
   filled out. But most fortunate or happy is the one who discovers the
   law underneath the matter. Knowing this principle, he will order his
   steps accordingly.

   Concerning the purpose or vision in Christian living, I Want to give
   you a few Scriptures. "Whether therefore ye eat, or drink, or
   whatsoever ye do, do all to the glory of God" (1 Cor. 10:31). "And
   whatsoever ye do in word or deed, do all in the name of the Lord Jesus,
   giving thanks to God and the Father by Him" (Col. 3:17). "If any man
   speak, let him speak as the oracles of God; it any man minister, let
   him do it as of the ability which God giveth: that God in all things
   may be glorified through Jesus Christ, to whom be praise and dominion
   for ever and ever" (1 Peter 4:11).

   From these texts we are able to see off in the distance a divine,
   supreme and spiritual purpose--the glory of God. In fact, the glory of
   God is the supreme purpose toward which the whole creation moves. Let
   us remember that God is a supreme Being. He is a dynamic, living
   personality. The first vocation of personality is expression, and this
   is a necessary characteristic of God. He continually desires to move
   out and express Himself. It is a fixed function of a living Being.
   Therefore God never hides Himself within the confines of His own
   nature.

   This power to express and move out is found in the whole universe. It
   is found first in God's creative mood. The order of angelic beings,
   ministering spirits, moves to His glory. The whole celestial realm
   declares the glory of God. All His creative power and design in life
   move on to the glory of God. So when we read these texts touching upon
   His glory as the purpose in life, we see why even the commonplace,
   ordinary acts of life are blessed with great dignity and may bear a
   mark of distinction. Why? Just because He has so planned. Think again
   of motives in your living and service and be encouraged to know it is
   His glory that gives life dignity--and beauty, strength and godly
   character.

   We must keep in mind that all spiritual living is, after all, not
   dependent upon certain blessings and emotional reactions, but the whole
   structure rests upon divine unchanging principles. These are
   fundamental and basic, giving stability to the structure whether it be
   an individual life or a Christian assembly or church. Thus the fact of
   spiritual law governing in the building or erection of this wonderful
   divine life must be duly recognized.

   Were we as sincere and careful in the matter of spiritual purpose as we
   are about material ends, I am sure we should grow in grace and save
   ourselves many a spiritual headache. Why not study His Word and tarry
   long enough in His presence to find the purpose toward which He is
   working? Then we can trust Him to make the necessary adjustments in our
   spirit to help us in living to His glory. Were we once able to see this
   and brave enough to let God reduce our many activities and doings and
   what not, life would take on spiritual values and God would be
   glorified. I am sure it would not be according to the general design
   made by the human wisdom or even religious desires, but it would fall
   into a divine pattern, and His will and the glory of God would color
   even the most uneventful life.

   Man's creation was unto the glory of God and He has not changed the
   original purpose. Now let us consider a little how this glory or
   purpose may be realized. How may such a lofty, idealistic scheme be
   made a reality? God has not left us in the dark here.

   Many times we get confused and erect all sorts of natural or religious
   standards for living and measures for gauging our lives. Thus we become
   involved with details, technique, and side issues. We try to do so many
   things. We forget that all He wants of us is to do His will. Let Him
   shape the pattern as He sees good. It is His will which becomes the
   divine method. Every life should fall into a divine pattern governed by
   His will. That would not make all lives alike but a marvelous display
   of glory would be reflected in each life by each one's doing His will.
   His design for you may not be like mine, nor mine like my brother's.
   But all will reflect His glory. Too many quarrel over their patterns
   and designs instead of surrendering quickly to His will, and growing
   into them, and thus really living. Accept life, don't quarrel with it!
   Offer it freely to Him and let Him focus your living to His glory; and
   live, just live. Folks are trying to do almost anything else but live.

   The divine method is doing His will. The doing of His will (great or
   small) always glorifies Him.

   By way of illustration to show us a Scriptural picture of this
   teaching, let us look at the life of Christ. We know He kept the glory
   of God ever before Him, and spoke of it and related His life to it. It
   was the motto of His life. "Then said I, Lo, I come: in the volume of
   the book it is written of Me, I delight to do Thy will, O my God: yea,
   Thy lag, is within My Heart" (Psalm 40:7, 8). So, long before He
   reaches Calvary we find Him as the ideal man doing God's will.

   Again we find this truth revealed in the Old Testament offerings. You
   will remember the order of them. The first is not a sin offering. No,
   it is toward God, and is a picture of Christ (the ideal man) doing the
   will of God. No mention of blood, sin, or atonement. It is the will of
   God first. Isn't that beautiful? God first! Even Christ in life, as
   told in the meal offering, has God's will first. So Christ emphasizes
   the great necessity of doing God's will first. Run through the Gospels
   again and note this. John 4:34; Matt. 26:42.

   Now let us turn to an incident in His life showing the other side of
   the question--the glory or the purpose side. You remember very well the
   story of Jesus' raising of Lazarus as given in John's Gospel. Many
   times we read purely from a traditional standpoint and so miss anything
   fresh and inspirational in the bit we read. We have a certain mental
   attitude or approach and knowing the story from so many readings, we
   anticipate the climax and are thus blessed or thrilled. I am trying to
   read the Gospels afresh (and not to anticipate too much), but rather
   keep open to the Spirit to lay emphasis or throw light on some of the
   least expected portions, and I am charmed to find the Word opening up
   like a beautiful flower.

   I was reading this story and waiting to reach the thrilling
   climax--"Lazarus, come forth," but as I tarried the Spirit helped me to
   see so much even before I reached the usual point of victory. My heart
   and mind had been flooded for days with the thought of God's glory as
   the great purpose, and back in my mind was this atmosphere and
   condition. I was not directly conscious of it but I am sure God was.

   How many of you who are familiar with this incident can recall Jesus'
   first words in relation to the situation? Let us review the story. The
   sisters are overwhelmed and are lamenting the fact of Jesus' absence.
   Lazarus is dead. Jesus is away--miles away, and on top of this distress
   He remains away two more days. What a very unhappy, depressing and
   tragic situation! How do they react? In the natural (note this, in the
   natural) they are so conscious of things seen that they are completely
   localized and seemingly have lost faith. They see Lazarus dead and in a
   tomb, and that sealed. They are tomb conscious, dead-man conscious, and
   are bound to the immediate and the death side of the situation. What
   are they thinking? "Oh, our dear Lazarus is dead, what shall we do? Oh,
   if the Lord had only been here! If He only knew our situation!"

   Oh, dear soul, have you a Lazarus dead and laid in a tomb? Has some
   precious hope died on your hands and so you have had to bury it? It
   became so very annoying that you had to. Some idea, plan, hope, dream,
   ambition has failed (in health) and died. It is even sealed in a tomb.
   Are you, too, saying, "Oh, if the Lord only knew!" Listen, my dear
   brother or sister, do not stay so near the tomb! You become tomb
   conscious, dead-man conscious, stone-over-the-tomb conscious and thus
   too local, too bound. You thus lose perspective of thought and vision.
   Do you not see how it affected the dear souls here?

   What are the first words Jesus utters as He is fully aware of the whole
   situation--dead man, tomb, and the tragedy of broken hearts? Listen,
   "When Jesus heard that, He said, This sickness is not unto death, but
   for the glory of God, that the Son of God might be glorified thereby."
   Isn't that wonderful and beautiful? What is Jesus doing? He has faith,
   perspective of thought and vision, clear sight as to the purpose, and
   so relates the whole thing to the glory of God. What a miracle! He is
   able to relate to tragedy, death, loss, and failure, all to the glory
   of God! Hallelujah -- Praise God forever !

   God has touched my physical body and wrought a miracle (which fact is
   true) is one thing but to know that my name is written in the Lamb's
   book of life and that I am born of God is greater.

   Why is it that it is harder to realize this truth and to enter into
   spiritual phases of the subject of miracles as Christ desires us to do?
   Is it not due to the fact that (as Christians even) we are too much
   creatures of sense? God has given us the body in which we tabernacle or
   dwell. We are given five senses which act as reporters to us concerning
   the world in which we live. We see, hear, smell, taste and the natural
   man conducts his life accordingly, orders his steps and lives what we
   call the natural or physical life. These senses were in the original
   purpose of God, no doubt, to act as servants or aids to us, but since
   the fall, the physical has triumphed until today as a rule, man is held
   a prisoner to his sense life. This is the hindrance which we have from
   our ancestors and is sometimes called our old creation. It is governed
   by sight or the report of our senses.

   The spiritual life is supernatural or above the natural. We are now, as
   Christians, introduced into another realm, elevated by the Spirit on to
   another plane where faith is the governing law or power. It is the work
   of the Spirit in our lives today to bring us out from the bondage and
   control of the old life, physical and natural, and to adjust us to God
   so that we shall truly live and move and have our being in God, or as
   the Word says, be seated with Christ in the heavenly places.

   This does not mean that we are to become fanatical and disregard the
   body which God has given us and by unwise rules and extreme and foolish
   procedure try to extricate ourselves from the natural life with all of
   its activities. We are to recognize the body as our only vehicle let us
   go back to the first part of the prayer. With what is He first
   concerned? Nothing less than the glory of God. It is a point to ponder
   --"glorify Thy Son," and now listen! Verse 4: "I have glorified Thee on
   the earth." Isn't that wonderful! The first matter of value--the glory
   of God. "I have glorified Thee on the earth." The next phrase or
   thought is, How? "I have finished the work which Thou gavest Me to do."
   Isn't that clear and sweet? First was the glory of God. How? By doing
   His will, "the work Thou gavest Me to do."

   Shall we not get our bearings in this matter of spiritual living? Some
   are so at sea. I find many misfits in life. Why? Often it is due to
   desires, plans, ambitions, and schemes (good and often very religious)
   but not spiritual or related to God's will or purpose. Sometimes a dear
   soul forces his or her desire and plan upon another's life and he tries
   so hard to make a go of it just because it is to him a splendid plan.
   Many, many times God is not within a million miles of it. And he has a
   terrible time using the promises, trying to make God do things He has
   no intention of doing, for they do not relate to His purpose at all.
   Life need not be a tragedy. Do not quarrel with life, accept it. Then
   offer it to God and let Him relate it to His will and purpose. We may
   not enjoy all the phases of it--often we endure, but as long as we find
   life and its doings contingent upon His will, we can live.

   Stop long enough for a spiritual adjustment and much of the friction
   will pass away. The dead man in a tomb was contingent upon the will of
   God in purpose, and faith was needed to thus relate it. Let us take a
   little inventory of life. What is the real purpose and objective toward
   which you focus your living? Is it cluttered with the details of doing
   this, that, and the other? Are you bound by a technical aspect? Not so
   much the doing. All the doing must relate. Do less and have it properly
   related, and life will take on spiritual proportions and color. God
   does not thank you or reward you for doing a thousand things (good and
   religious) which do not relate to His will. Seek His will--do that and
   you cannot but glorify Him.
     __________________________________________________________________

                                    Indexes
     __________________________________________________________________

Index of Scripture References

   Genesis

   [1]1:26   [2]2:16   [3]2:17   [4]2:17   [5]22:1-24   [6]22:1-24
   [7]23:1-20   [8]23:1-20   [9]24:1-66   [10]24:1-66   [11]24:1-66
   [12]24:10   [13]24:10   [14]24:11   [15]24:18   [16]24:22   [17]24:53
   [18]24:54   [19]24:58   [20]24:61   [21]24:61   [22]24:63   [23]24:64
   [24]50:20

   Deuteronomy

   [25]4:24   [26]32:9

   Judges

   [27]14:1-20

   2 Samuel

   [28]1   [29]23

   1 Chronicles

   [30]28:9

   Job

   [31]5:7

   Psalms

   [32]25:5   [33]27:14   [34]33:9   [35]34:19   [36]34:19   [37]39:10
   [38]40:6   [39]40:7   [40]40:8   [41]42:7   [42]44:20   [43]44:21
   [44]45:10   [45]62:1   [46]62:5   [47]92:5   [48]104:4   [49]139:1
   [50]139:2

   Proverbs

   [51]4:23   [52]8:34   [53]27:18   [54]29:18

   Song of Solomon

   [55]7:4

   Isaiah

   [56]40:31   [57]42:19   [58]42:20   [59]53:4   [60]53:5   [61]53:6
   [62]55:11

   Jeremiah

   [63]17:9   [64]17:9   [65]48:11

   Ezekiel

   [66]36:27

   Matthew

   [67]4:4   [68]5:48   [69]5:48   [70]8:11   [71]8:12   [72]8:17
   [73]8:23   [74]10:39   [75]14:22   [76]14:22-33   [77]14:27
   [78]14:28   [79]14:29   [80]14:30   [81]14:31   [82]14:33   [83]17:5
   [84]22:1-14   [85]22:11-14   [86]25:14-30   [87]25:21   [88]25:21
   [89]25:30   [90]26:42

   Luke

   [91]9:23   [92]10:19   [93]10:20   [94]14:26   [95]17:21
   [96]22:24-34   [97]22:31

   John

   [98]1:1   [99]1:14   [100]4:34   [101]6:26   [102]6:27   [103]6:44
   [104]8:32   [105]12:28   [106]14:11   [107]15:14   [108]16:33
   [109]16:33   [110]17:1   [111]17:4   [112]17:4   [113]18:15-19
   [114]21:1-18

   Acts

   [115]2:4   [116]15:14   [117]15:14-16   [118]16:1-40   [119]16:7

   Romans

   [120]4:20   [121]5:3   [122]5:3   [123]7:14   [124]8:17-18
   [125]8:24   [126]8:27   [127]8:28   [128]8:28   [129]8:29   [130]8:29
   [131]8:29   [132]8:32   [133]11:33   [134]13:14

   1 Corinthians

   [135]1:9   [136]1:9   [137]1:9-11   [138]1:26-28   [139]6:20
   [140]7:34   [141]9:24   [142]10:13   [143]10:31   [144]11:7
   [145]13:1   [146]15:45

   2 Corinthians

   [147]3:18   [148]4:17   [149]4:17   [150]8:12   [151]9:8   [152]10:12
   [153]11:23-25   [154]11:23-29   [155]12:9

   Galatians

   [156]2:20   [157]4:4   [158]4:5   [159]4:19   [160]5:6   [161]5:16
   [162]5:17   [163]5:24   [164]6:14

   Ephesians

   [165]1:3   [166]1:4   [167]1:4   [168]1:17   [169]1:18   [170]2:3
   [171]3:14-19   [172]3:18   [173]3:19   [174]4:11-13   [175]4:12
   [176]4:13   [177]4:13   [178]4:23   [179]4:24   [180]4:24

   Philippians

   [181]2:6   [182]2:6-8   [183]2:7   [184]2:7   [185]2:8   [186]4:11
   [187]4:19

   Colossians

   [188]1:28   [189]2:20   [190]3:3   [191]3:10   [192]3:10   [193]3:17
   [194]4:12   [195]4:12

   1 Timothy

   [196]2:5

   2 Timothy

   [197]3:12   [198]5:12

   Hebrews

   [199]2:14   [200]2:15   [201]11:1   [202]13:2

   James

   [203]4:5

   1 Peter

   [204]1:16   [205]2:2   [206]2:9   [207]4:11

   2 Peter

   [208]1:4   [209]1:4   [210]2:3

   1 John

   [211]2:16   [212]3:2

   Revelation

   [213]2:7   [214]2:17   [215]2:26   [216]3:4   [217]3:12   [218]3:21
   [219]19:7   [220]19:7   [221]19:8   [222]19:8
     __________________________________________________________________

            This document is from the Christian Classics Ethereal
               Library at Calvin College, http://www.ccel.org,
                   generated on demand from ThML source.

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