GRACE AND THE TRUTH - DAILY INSPIRATION

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NOT ASHAMED
By ROBERT E. HANNA, Pastor

Scripture Reading: Psalms 119:6; II Timothy 2:15

God's Holy Word and man's proper reaction to it are unchangeable. God speaks with total and unquestionable authority; it is man's responsibility to receive, accept and obey. This principle is constant and perpetual. God's manner of dealing with His people may change in accordance with His plan and purpose - but His Word remains steadfast and unalterable. Our acceptance should be unquestioning and without reservation. The psalmist expresses well this state of mind:

"Thou hast commanded us to keep thy precepts diligently. O that my ways were directed to keep thy statutes! Then shall I not be ashamed, when I have respect unto all thy commandments" (Psalms 119:4-6). The Word of God may be expressed with severity, it may be delivered reproachfully, or tenderly, or lovingly. It may be indicative of anger, or of wrath, of sorrow or of disappointment, or of indignation. But it will consistently be without deviation or flaw. It will be inflexible and irrevocable. Whatever the tone, it is to be received unconditionally and devotedly.

In rightly dividing the Word of Truth we must be ever mindful of the dispensational boundaries: who is speaking? to whom? with what intent? in what setting? But, just as importantly, it must be constantly born in mind that God's Word is of itself unalterable.

Today, in this dispensation of the grace of God, our appropriate attitude is not different from that of the psalmist. Our apostle enjoins us, "Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the Word of Truth."

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THE VALUE OF HARD PLACES
Part One of Three


Trials are valuable in revealing to us ourselves and showing us our insufficiencies and failures. They are God's great blasting processes in the work of spiritual excavation, which is necessary for the work of building up the life and character. We never know what graces and qualities we possess until the test comes, and then the faith and courage that glowed with such a flame in the moment of enthusiasm and inspiration finds its true level, and the soul is thrown back in its nothingness and helplessness upon Christ alone, to find in Him its all in all.

This was the meaning of Jacob's trials, to bring him to the end of self. This was the purpose of Job's afflictions, to slay his self-righteous confidence. This was the blessing that came from Peter's fall, that it broke his pride and self-sufficiency and sent him forth to lean upon his Lord and find his strength outside himself in Christ alone. This is why the Lord still tries you, to convince you thoroughly that your estimate of your own strength is utterly false and. exaggerated and to bring you to that place where it will be truly "Not I, but Christ liveth in me" (Galatians 2:20) .

Trials Make Christ Real

Trials make Christ real, just as real as the trouble is. They are God's heavenly messengers to communicate His grace and blessing to our souls and make them stand out in relief in our lives, so everybody can see it and feel it.

God cuts and burns His messages into human lives until Christ becomes to us as real as the tears we have shed, the fears under which we have trembled, the sorrows that were ready to over-whelm us, and the difficulties which rose like mountains before us, so that the sweetest memories of our lives are the hard places which have become stepping stones and monuments of divine and heavenly things.

Trials are Occasions for Victory

Trials win for us eternal crowns. They become occasions for victory and rewards which will never pass away. When history is forgotten and the records of time are obliterated, when the solar system has vanished away, and new heavens and new earth are sweeping in the orbits of immensity, the eternal results of these trials will shine in our lives as we share with God Himself the new heavens and the new earth, and the glories of the coming age for which all things are now preparing.

Beloved, shall we seek to profit from our sorrows? Shall we win a crown? Shall we get out of the things that are happening to us today all that Christ has for us? Shall we be "more than conquerors through him that loved us"? (Romans 8:37). And shall we endure hardness as good soldiers of Jesus Christ? If so, we shall someday hear Him say to us: "Well done, thou good and faithful servant; . . . enter thou into the joy of thy Lord."

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THE VALUE OF HARD PLACES
Part Two of Three


Trials Teach us to Know the Resources of God

Trials help us, to know the resources of God. It is only in difficult circumstances that we learn to know His all-sufficiency. Israel at the Red Sea must first stand still and behold the salvation of God (Ex. 14:10-14). So He tells them that the reason He led them through the wilderness, and exposed them to a situation where there were no natural supplies of any kind, was to teach them that He was adequate for every need, and that "man shall not live by bread alone, but by every word that proceedeth out of the mouth of God" (Matt. 4:4). God becomes real to us up to the measure of our sense of need He meets. So every difficult situation is just a vessel for Him to fill and an occasion for Him to show Himself in His infinite wisdom, power, and grace. The Apostle tells us that he was exposed to every sort of difficulty in order that the power of Christ might rest upon him according to his needs, and therefore he welcomed each new situation as another occasion for Him to say. "My grace is sufficient for Thee" (2 Cor. 12: 7-10).

Beloved, are we thus proving and finding Him equal to all the conditions of our lives and glorying in being able to tell the world that our God shall supply all our need according to His riches in glory by Christ Jesus?

Trials Teach us Faith

Trials teach us faith. Trial is the fruitful soil of trust. Difficulties are the divine incentives which demand and develop our confidence in the divine faithfulness and love. The eagle can only teach her young to fly by tearing up her nest and hurling them out in midair, where, thrown upon their own resources, they must either fly or fall. Then it is that they must learn the undeveloped power in their little pinions, and as they strike out upon the air in desperate struggles, they find the secret of a new life and gradually learn to beat their way through the pathless firmament and fly upon the wings of the wind and in the face of the sun.

So God teaches His children to use the wings of faith by stirring up their nests, taking away their props, and flinging them out often-times into an abyss of helplessness, where they must either sink or learn to trust and throw themselves upon the seeming void, to find that God is there beneath them like the supporting wing which the eagle stretches forth beneath her faint and struggling brood.

It is so easy for us to lean upon the things that we can see, and feel that it is an entirely new experience for us to stand alone and walk with the unseen God as Peter walked upon the sea. But it is the lesson we must learn if our souls are ever to dwell in God's eternal calm where faith must be our only sense, and God be our all in all.

Very gently does He suit the test to our feeble strength and lead us on as we are able for more and more. Are we thus trusting Him in life's hard places and growing strong as we endure hardness as good soldiers of Jesus Christ?

Trials Teach us to Pray

Trials teach us to pray and constrain us to be much alone with God. They drove Jacob to his knees at the fords of Jabbok (Gen. 32:23-30). They taught the Psalmist to find "the secret place of the most High" (Ps. 91). They made the life of Paul one ceaseless dependence upon the presence of his Lord, and they have inspired as well as sustained the divine communion which we have learned to prove as the supreme resource and solution of our lives.

It is very humbling that it should be true that God must press His children to His breast by suffering and need, but it is, alas, too often the case that ease and comfort lead us to, at least, a partial independence of Him, and our most spiritual seasons and the times that have brought God most near to us have been the times of which we could say, "Thou hast known my soul in adversities."

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THE VALUE OF HARD PLACES
Part Three of Three


Trials Teach us Love

Trials teach us to love, and when God wants to soften and refine our spirit and answer our prayers for patience and love, He has to let the discipline of ill-treatment, injustice, and often the severest wrong compel us to go to Him for the love that "beareth all things," that "endureth all things" (1 Cor. 13:7). Of course, we find out first that we have not the love adequate for the test, and as the Holy Spirit convicts us of our sins, He leads us to the source of strength; then, as we gradually learn the humbling lesson, He leads us on from day to day in deeper testing and sweeter refining until we can thank Him for the fire that brought us more of His Spirit's grace and His own overcoming love.

Trials Teach us Patience

Trials teach us patience. It is a thorough school to learn to endure, and patience is the crowning grace of the Christian life. When it has its perfect work, then we become "perfect and entire, wanting nothing" (James 1:4). Often therefore, the crowning lesson of the spiritual life is learned in the school of suffering.

Trials Teach us Courage

Trials teach us courage. They take away the fear of suffering, the dread of pain, as we experience God's sustaining grace and enable us to put on His strength and courage and rise above the power of fear until we welcome the conflict and stand with scars of the conflict and victory as good soldiers of Jesus Christ.

Trials Make us Patterns

Trials make us patterns and object lessons for the help of others and for the glory of God, showing to the world what Christ can do for His children, and what Christ-filled lives can accomplish where others fail. God wants us to be living epistles of Christ (2 Cor. 3:3) unto the world, to angels and to men, showing to them in our example that Christ can keep in every situation, and that the power of His grace is practical, supernatural, and adapted to every human life.

Trials Fit us to Help Others

Trials fit us to help others by the lessons we have learned in our own experience. (2 Cor. 1:3, 4). The callous and immature heart is little qualified to comfort, counsel, and bless a suffering world. God has to burn in us first what we are to give out to our fellows. The painful ordeal of a real experience qualifies us to comfort, strengthen, and encourage the souls to whom He has to send us, and to whom we can say, "I have been there, and I can tell you from the depths of my own experience that 'my God shall supply all your need according to his riches in glory by Christ Jesus'" (Phil. 4:19).

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THE HOPE OF RIGHTEOUSNESS
By ROBERT E. HANNA,


Scripture Reading: Galatians 5:5


In rightly dividing the Word of Truth, we must be ever watchful to delineate between justification by obedience to the law and justification by faith alone. In his Student's Commentary, George Williams says of the textual verse under consideration: "Paul reveals the hoped-for glory, and faith builds on that hope. Righteousness is the foundation. Righteousness is not waited for--- it is already possessed, --- but faith waits for the hope connected with it."

The hope of the Body of Christ is the Lord Jesus Christ (Col. 1:27; I Timothy 1:1; Titus 2:13}, He is our hope, and we are hoping (expecting) His glorious appearing. The world thinks of hope as a wish or desire. Our hope is a fact, a possession. We have the hope of eternal life, signed, sealed and soon to be consummated. We have the hope of righteousness --- His righteousness, imputed to us by His vicarious suffering. We have the hope of glory --- Christ in us. Every aspect of our hope is irrevocable.

In Isaiah 64:6 we read, descriptive of ourselves, "We are all as an unclean thing, and all our righteousnesses are as filthy rags..." And in Romans 3:10, "There is none righteous, no, not one." This being true, Job's question recorded in Job 9:2 would certainly seem appropriate: "...How should man be just with God?" Righteousness cannot be earned, cannot be deserved by sinful man. "But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness" (Romans 4:5). This is the answer to Job's question! Our only righteousness is "The righteousness which is of God by faith" (Philippians 3:9).

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"THE MYSTERY OF INIQUITY"
by Russell S. Miller



"For the mystery of iniquity doth already work: only he who now letteth [hindereth] will [hinder], until he be taken out of the way.

"And then shall that wicked [one] be revealed, whom the Lord shall consume with the spirit of His mouth, and shall destroy with the brightness of His coming:

"Even him [anti-Christ], whose coming is after the working of Satan with all power and signs and lying wonders" (IIThes.2:7-9).

In this world-system "the mystery of iniquity" is connected with foreign intrigue, espionage, politics, and liberalism, but this short study shall focus upon the professing church with its modernism, ecumenicalism, and neo-evangelicalism. There is no principle, or cause, that these men will not sacrifice upon the altar of their global economy and one world religion. And this wickedness was already at work in Paul's day under the guise of different names, but nevertheless just as subtle:

"For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him" (IICor.11:4; see also verses 13-15).

Satan, of course, is responsible for all the confusion, wickedness, and lawlessness that is in this world. It is Satan who "hates" our "Liberty" in the Lord Jesus Christ and seeks only to "steal" and to "kill" and to "destroy" (John 8:44; IICor. 3:17; John 10:10). But the "love" of God was manifested in the cross of Calvary where "CHRIST DIED FOR OUR SINS" (ICor.15:3,4).

"But if our gospel be hid, it is hid to them that are lost: In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them" (IICor.4:3,4).

Nevertheless God has not given us "the spirit of fear" but rather He has commissioned us with "the mystery of godliness" today, and equipped us with the ability "to make all men see WHAT IS THE FELLOWSHIP OF THIS MYSTERY, which from the beginning of the world hath been HID IN GOD, who created all things by Jesus Christ" (Eph.3:9) until He takes us, His blood-bought Church, out of this sinful world.Such preaching, in the power of the Holy Spirit, will suppress "the mystery of iniquity" (Rom.1:16-18; IITim. 3:5) and further the cause of Christ in this world.

 The commission, which God has given members of the Body of Christ -- Romans 16:25,26 -- has been ridiculed and slighted even by Christians for many long years now. It is about time they woke up to the stark and stern reality, that Paul's Gospel hinders the ministers of iniquity!

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SEATED IN HEAVEN
by C. R. Stam



    God sees every believer in Christ as already in heaven. See what the Bible says about this:

"BUT GOD, WHO IS RICH IN MERCY, FOR HIS GREAT LOVE WHEREWITH HE LOVED US,
"EVEN WHEN WE WERE DEAD IN SINS, HATH QUICKENED US TOGETHER WITH CHRIST (BY GRACE YE ARE SAVED),
"AND HATH RAISED US UP TOGETHER AND MADE US SIT TOGETHER IN HEAVENLY PLACES IN CHRIST JESUS:
"THAT IN THE AGES TO COME HE MIGHT SHOW THE EXCEEDING RICHES OF HIS GRACE IN HIS KINDNESS TOWARD US THROUGH CHRIST JESUS" (Ephesians 2:4-7).

Most sincere believers, poorly taught in the Word, are concerned about getting to heaven, but as far as God is concerned they are already there. They have been "made accepted in the Beloved" (Ephesians 1:6). God has given them a position "in Christ."

We are well aware that most of God's people know little about this experientially, but God says that as far as He is concerned, they are already in heaven, and this is what matters. As Christ took our place on Calvary's cross, God now sees us in Christ, at His own right hand, the place of favor and honor. This is why the Apostle Paul says to believers in Christ:

"IF YE THEN BE RISEN WITH CHRIST, SEEK THOSE THINGS WHICH ARE ABOVE, WHERE CHRIST SITTETH ON THE RIGHT HAND OF GOD.
"SET YOUR AFFECTION ON THINGS ABOVE, NOT ON THINGS ON THE EARTH.
"FOR YE ARE DEAD, AND YOUR LIFE IS HID WITH CHRIST IN GOD" (Colossians 3:1-3).

And all this by the free grace of God:

"WHO HATH SAVED US, AND CALLED US WITH AN HOLY CALLING, NOT ACCORDING TO OUR WORKS, BUT ACCORDING TO HIS OWN PURPOSE AND GRACE, WHICH WAS GIVEN US IN CHRIST JESUS BEFORE THE WORLD BEGAN" (2 Timothy 1:9).

Our hearts go out to those of our readers who have not yet received this "gift of the grace of God." "Believe on the Lord Jesus Christ, and thou shalt be saved" (Acts 16:31).

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THE CHRISTIAN'S GREATEST NEED - Part 1 of 6


There is one thing that the Christian needs more than he needs any other thing. One thing on which all others rest; and on which all others turn.

It is certain from the Word of God, and also from our own experience, that "we know not what we should pray for as we ought". But "the Spirit Himself helpeth our infirmities" (Romans 8.26). He knoweth what we should pray for. He knoweth what we need. He maketh intercession. for us and in us. He teacheth us how to pray, and in Ephesians 1:17, we have His prayer set forth in these words:
    "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."

This, then, must be our greatest need: A true knowledge of God.

If the Holy Spirit thus puts it before all other things, it must be because it is more important than any other thing; yea, than all others put together.

This, it is, that lies at the foundation of the Christian Faith; at the threshold of Christian life.

It is the essence of all trust.

We cannot trust a person if we do not know him. At least, it is safer for us not to do so; and as a rule we do not.

But on the other hand, when we know a person thoroughly well, we cannot help trusting him. No effort to trust is required when we perfectly know a person. The difficulty then is, not to trust.

Why, then, do we not thus trust God? Is not the answer clear? It is because we do not know Him!

Thus we see how this knowledge of God is our greatest need; the very first step of our Christian course. Our trust will ever be in proportion to our knowledge.

If we knew, for example a billionth part of God's infinite wisdom, we should see our own to be such utter folly, that we should not merely be "willing" for His will, but we should desire it. It would be our greatest happiness for Him to do and arrange all for us. We should say, 'Lord, I am so foolish 'and ignorant; I know nothing, and can do nothing; 'I can see only this present moment; I know nothing 'of to-morrow. But Thou canst see the end from 'the beginning. Thy wisdom is infinite, and thy 'love is infinite; for, our Saviour and Lord could 'say 'of us to Thee, as Thy beloved Son-- "Thou hast 'loved them, as thou has loved me" (John 17:23). 'Do, then, Thine own will. This is my desire, the 'desire of my heart. This is what I long for above 'all things.'

This is far beyond being "willing". We may be willing for a thing, because we cannot help it. It may be even a low form of Christian fatalism. A Mahommedan may be thus resigned to the will of his god.

But what we are speaking of is far, far beyond the modern gospel of holiness; far in advance of merely being "willing".

Those who are in the still lower condition; not "willing," but "willing to be made willing," do not see that this condition arises from not knowing God; not knowing how infinite is His love, how vast is His wisdom, how blessed and how sweet is His will. If they did but know something of this, they would yearn for His will. It would be the one great earnest desire and longing of their hearts for Him to do exactly what is pleasing in His own sight, in us, and for us, and through us.

Not knowing this secret, Christians, everywhere, are striving and labouring to be "willing" by looking at themselves; and by some definite "act of faith" to do something of themselves. Instead of thinking of His wisdom and His love, they are thinking of themselves and of their "surrender".

But this is labour in vain. Even if it should seem to accomplish something, it is only like tying paper flowers on a plant. They may look natural and fair; but they have no scent, and no life; no fruit, and no seed. It is an artificial, fictitious attempt to produce that which, if they did but know God, would come of itself, without an effort: yea, the effort would be to stop or hinder the mighty power of a true knowledge of God.

The trouble with us is, if we prove our hearts to their depth, that, at the bottom, we think we know better. We would not say it for the world, we would hardly admit it to ourselves. But there it is; and the difficulty of being "made willing" is the proof of it.

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THE CHRISTIAN'S GREATEST NEED - Part 2 of 6


If we really knew Him, and believed that He knows better than we do what is good for us, there would be no effort whatever, but only a blessed irrepressible desire for His will.

Before we proceed further to consider some other of the practical effects of this knowledge, let us notice the fact that there are two words in the original for this knowledge of God. Two verbs which mean to know. As these are used sometimes in the very same verse, it is very important that we should carefully distinguish that which the Holy Spirit has so especially emphasized. There are, indeed, six Greek words which are translated to know, but these two are the most common.

    1. The one, (oida), means to know without learning or effort; and refers to what we know intuitively, or as a matter of fact or history.
    2. The other, (ginosko), means to get to know; by effort, or experience, or learning.

This difference will be clearly seen, if we examine one or two passages:

    John 13:7. "What I do thou knowest (oida) not now." This is the former of these two words, and tells us that Peter had no intuitive knowledge of what the Lord was doing; and had no means of knowing. It was impossible. The Lord, however, goes on to say, "but thou shalt know (i.e., get to know) hereafter."  Peter would learn, and find out, by experience and revelation, what the Lord was then doing.

John 8:55. "Ye have not known him (i.e., gotten to know him. (No. 2 ginosko) of these two words); but I know him (No.1 eido); and if I should say I know (No.1 eido) him not, I shall be a liar like unto you; but I know him (No.1 eido)." Here the Lord declares His immanent knowledge of the Father; and declares that those whom He was addressing, not only had no such innate knowledge of God, but had not even attained to that knowledge.

1 John 5:20. "We know (No.1 eido, i.e., we know as a historical fact, without learning it) that the Son of God is come, and hath given us an understanding, that we may know (i.e., get to 'know, No. 2 ginosko) him that is true."

Here the truth is taught that, before anyone can get to know God, he must have a spiritual under-standing imparted to him. With this agrees 1 Corinthians 2:14. "The natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he get to know (ginosko) them." Why not? Because "they are spiritually discerned." The natural man has no means of getting to know spiritual things. A spiritual understanding must first be "given" to him. Then he is able not only to discern, but to love and delight in the revelation of spiritual things, and to get to know Him, "the only true God, and Jesus Christ whom he hath sent." "This is life eternal" (John 17:3).

The importance of getting to know God is thus again wondrously emphasized as our one great need. This knowledge is not only the basis of trust in God; not only the foundation of Christian faith; but of Christian life. Practical Christian life and walk will be in direct proportion to our knowledge of God. Look at Cot 1:9,10, where we have the practical outcome of the prayer in Ephesians 1:17. In Ephesians 1:17 we have the prayer itself. In Colossians 1:9,10, we have it applied for our correction and instruction. Carefully weigh the words. "For this cause, we also, since the day we heard it, do not cease to pray for you, and to desire"---Desire what? "that ye might be filled with the knowledge (the noun from (No.2, ginosko i.e., acquired knowledge) of his will in all wisdom and spiritual understanding." Why? For what purpose? To what end? "THAT YE MAY WALK WORTHY OF THE LORD UNTO ALL PLEASING, being fruitful in every good work, and increasing in THE KNOWLEDGE OF GOD."

Then, to walk worthy of the Lord, I must know Him? Exactly so. If I would please Him in all things I must know what will please Him. Is this all that is required? All that I have to do? Yes, this is all. Then I have not to rush hither and thither; from Convention to Convention? No, I have to sit down before God's Word, and get to know Him through that. There is no other way of getting to know Him. And He has given us His Word, and revealed Himself therein, on purpose that we may study it and find out what it is that pleases Him; what it is He loves; what it is He hates; what it is He does. To get to know His wisdom, His will, His infinite love, His almighty power, His faithfulness, His holiness, His righteousness, His truth, His goodness and mercy, His long-suffering, His gentleness, His care, and all the innumerable attributes of our great and glorious God.

See how this knowledge is absolutely necessary, if we would please God.

We cannot please any of our friends unless we know what they are pleased with. If we would make a present to one of them, we naturally think, or try to find out, what it is he or she needs or would be pleased to have. If we are receiving a guest, we naturally try to remember or find out what pleases him in food or drink, in occupation or recreation. If we cannot find this out, then we have to guess at it, and we may or may not succeed in our effort to please. We may take the greatest trouble and pains, and yet, after all, we may arrange for or provide the very thing which is most disliked.

It is even so with our God. How are we to find out the things that please Him? How are we to discover the things He approves?

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THE CHRISTIAN'S GREATEST NEED - Part 3 of 6



ONLY FROM HIS WORD.

There, and there alone can we Get to know Him. There alone shall we learn the fulness of the Spirit's prayer for us in Ephesians 1:17; and the blessed practical outcome of it in Colossians 1:9,10.

No man has this knowledge of God intuitively. No minister can even help in imparting it, except in and by the ministry of that Word. His own thoughts are valueless. Only so far as he enables us to understand that Word can he be of any assistance to us. He may be mistaken himself, and very easily be a hindrance instead of a help. God has revealed Himself in His written Word, the Scriptures of truth; and in the Living Word, His Son, Jesus Christ. And it is by the Communicated Word revealed in our hearts by the Holy Ghost that we begin thus to get to know Him, whom to know is Life Eternal.

This is the one great reason why the written Word is given to us. It is not given merely as a book of general information, or of reference; but it is given to make known the invisible God.

Why do we read it? Why do we open it at all? What is, or ought to be, our object in reading it?

Do we read a portion that someone else has selected for us? Do we read that portion because we have promised someone we would do so? Or do we open it, and sit down before it with the one dominant object to find out God; to discover His mind; to get to know His will.

Those who are not thus engaged make their own god out of their own thoughts and imaginations. They have to fall back on what they think their god likes!

Thousands make their gods with their hands, out of wood, or stone, or bread. Thousands more make him out of their own heads. But, being ignorant of God's Word, they are alike ignorant of the God Who has there revealed Himself.

See the power of this truth as it is applied to what is called "Public Worship" or "Divine Service". How many still worship "the unknown God"; and serve themselves; and do what is pleasing in their own eyes, studying only their own tastes! Ignorant of that great rubrick, John 4:24, "God is a Spirit, and they that worship Him MUST worship Him in spirit and in truth" (i.e., truly in spirit), they talk of the kind of service they prefer, and say, "I don't like that at all"; or, "I do like that so much"; as though "places of worship," so-called, were opened merely for persons to go in and do what pleases themselves, forgetful of that word "MUST," which dominates the whole sphere of what we call worship.

Worship "must" be only with the spirit. We cannot worship God-who is a Spirit-with our eyes, by looking on at what is being done. We cannot worship God with our noses, by smelling incense, whether ceremonially or otherwise used. We cannot worship God with our ears, by listening to music, however well it may be "rendered". No! worship cannot be with any of our senses; or by all of them put together. It must be spiritual, and not sensual. The worshippers must be spiritual worshippers, for "the Father seeketh such to worship Him" (John 4:23).

How many of such worshippers frequent our churches and chapels? How many are still worshipping "the unknown God" (Acts 17:23) ?

Is it possible that, if the true God were known the great, the High and Holy God, who dwelleth not in temples made with hands; the God who inhabiteth eternity; the God in whose sight the very heavens are not clean, and who chargeth His angels with folly---is it possible, we ask, that any who know Him could imagine, for one moment, that He "seeks" or could be pleased with, or accept, or regard a congregation turning the Bible into "a book of the words," and listening, for example, to a girl singing a solo, getting as high a note as she can, and holding it out as long as she can! Is THAT what The Great and Infinite God is seeking? Is that the occupation of the heart with Himself which He says He "MUST" have? No indeed! and the greater the ignorance of God, the deeper and more degraded will become the accompaniments of what is called "Public Worship".

Consider further, the effect of this great truth on our daily life. What rest and peace it brings. Look at its influence on our prayers. What is prayer for? Why are we told so often to pray? Why? Because prayer is intended to humble us by putting us into the place of helplessness and dependence. Prayer is meant to put us with our faces in the dust before the Mighty God.

[nChrist]

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THE CHRISTIAN'S GREATEST NEED - Part 4 of 6



Instead of that, what do we find? We turn that place which is meant to humble us and keep us in the low place, into a Throne, from which we dictate to God what He shall do in our affairs, how He shall help to carry out our plans, what He shall do among the governments and political affairs of the world. That is the outcome of the pride of the "old man" within us. So that we, who cannot manage our own affairs, do not hesitate to take on ourselves the management of the universe, and "move the hand that moves the world".

A true knowledge of God would lead to a very different condition of things. Our prayers would be frequent indeed, but we should be so filled with a sense of God's wisdom, and power, and goodness, that we should cease to pray as though we had more compassion than He had; as though we were more concerned about sins and sinners than He is; as though we were more interested in His work than He is.

'We should be "definite" indeed, as well we may be, in many things where from His Word, we know "what to ask". But we should be equally "definite" in leaving all our cares with Him. We should cease to take the responsibilities of life upon ourselves. We should say, 'Lord, what Thou wilt! Do not heed my requests if Thou seest they are not good. Do not do or give this or that because I ask it or think it good. Withhold it, if Thou, who seest the end from the beginning, seest it will not be for my good. I am so foolish and ignorant before Thee: and Thou art so wonderful, so wise, and so good: Goodness and mercy itself; and Thy love is so infinite that Thou canst do only what is right, and wisest, and best. Thy will is love itself. Oh that I may be filled with such a knowledge of Thy will, in all wisdom and spiritual understanding, that I may enjoy the perfect rest which that knowledge will give.'

In proportion as we have this knowledge of God and of His will, shall we thus pray without ceasing; and in this manner make known our requests unto Him.

When we pray definitely for our will to be done in any matter, it means (if we are honest enough to confess it), that we are willing to take all the responsibility if that request be granted. Oh, what a solemn responsibility! and how unnecessary, when God has provided us with One who is our Surety, and who is responsible for us in life and in death (John 6:39).

How much better to leave our affairs in His hands.

When we employ a person to do any labour for us, and we ask him how much we are to pay him? he replies, "I will leave it to you, Sir". Why? Because he knows perfectly well that we shall be very likely to give more than he would dare to ask.

It is even so with our God. If we know Him well enough we can surely say, in making our request, "I will leave it to Thee, Lord". We have his assurance that he is "able to do exceeding abundantly above all that we ask or think" (Ephesians 3:20) . If we do the thinking we shall surely limit Him. How much better to leave the limit to Him: and we shall do this in proportion as we know Him.

[nChrist]

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THE CHRISTIAN'S GREATEST NEED - Part 5 of 6



Take another illustration. Here is a friend in great difficulties; and we have a plan that will lift him right out of them, and set him on his feet again. He, meantime, comes to us and to borrow some small sum that will only give temporary relief, and leave him to struggle on still with his difficulties. He limits our power. His poor thoughts cannot rise to the extent of what we are able to do exceeding abundantly. If we answer his prayer, and grant him his request, and lend him what he asks, how small will be his blessing. Why does he not "ask or think" more "worthy" of our ability and love? Because he does not know us well enough! That is the secret, and that is why he is not delivered. He thinks he knows better than we do; and measures our willingness to give by his poor power to ask.

Oh to know the love, and power, and wisdom of our God. What a revolution it would make in our prayers, as well as in our lives.

But look again at another effect of this knowledge of God as applied to missionary work. What is the work of the missionary? He offers himself and is accepted. He is trained for his service, and he learns the particular language. The moment at length arrives when he is able to speak that language, and the opportunity comes to speak. Now, what is he going to say? What is the first thing that must come out from his opened lips? Is it not to explain his God to that heathen man or woman? Is it not to show how far the living God is above all their ideas? Is it not to tell how God has revealed Himself in His Word? and to explain that revelation, and to minister that Word.

We thus see how a true knowledge of God lies at the threshold of all missionary work. How can a man explain God unless he knows God? and how can God be known apart from His Word? Hence the supreme necessity of so studying that Word that we may not only enjoy but be able to speak of Him of Whom that Word is sent to testify.

So far we have spoken only of a knowledge of God---the Father. But it is also of the greatest importance that we should have a true knowledge of Christ.

This is the Christian's one object, as well as his greatest need.

This is set forth with remarkable clearness and force in Philippians 3.

In the ninth verse we have our standing in Christ expressed in the words

"FOUND IN HIM."

This is explained as not having our own righteousness, but that which is through the faith of Christ; "the righteousness which is of God by faith".

Clothed in this righteousness, nothing of self is seen by God. Like the stones in the Temple, they were covered over first with cedar-wood; and the cedar-wood was covered over with gold. Then it is added, "there was no stone seen". These words are not necessary either for the grammar, or for the sense; for how could the stone be seen if thus doubly covered up? No! the words are graciously added to emphasize the antitype, and to impress upon us the blessed fact that, when covered with Christ's righteousness there is nothing of self seen in our standing before God. We are already "in the heavenlies, in Christ"; and are comely in all His comeliness, perfect in all His perfection, accepted in all His merit, righteous as He is righteousness; yea, holy as He is holy, and loved as He is beloved. All this is included in those words, "found in Him".

And being thus "found in Him" for our standing, we have in verses 20, 21 our hope; which, is to be

"LIKE HIM"

in resurrection and ascension glory at His coming. Hence "we look for the Saviour, the Lord Jesus Christ: who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able to subdue all things unto himself".

This is our "blessed hope". We have referred to it here, and not in the order in which it stands in this chapter, in order to show what it is that lies between the two---the beginning and the end of our Christian course. What is it that is to fill the place between these two? What is to occupy our hearts from the moment when we were in Christ, who is our life, to the moment when we shall be like Christ, who shall be our glory? What is the one object that is to ever fill our hearts and occupy our minds?

[nChrist]

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THE CHRISTIAN'S GREATEST NEED - Part 6 of 6


"THAT I MAY KNOW HIM."

This is henceforth the Christian's great object. Nothing but this aim to get to know Christ (for this is the word used here, in Philippians 3:10).

As verse 9 contained the explanation of the words "found in him," so this verse (10) contains the explanation of how and why we are to get to know Christ.

We are henceforth no longer to know Him after the. flesh, but to get to know Him as risen; the head of the New Creation in resurrection (2 Corinthians 5:16,17).

For this is how this knowledge is explained: "that I may get to know him and the power of his resurrection". Not to know merely the historical fact of his resurrection, but the "power" of it: i.e., what its wondrous power has done for us. But how can we get to know this "power"? Ah! only by experiencing "the fellowship of His sufferings": by learning that when He, the Head of the Body, suffered, all the members of that Body suffered in mysterious and blessed "fellowship with Him". Thus shall we get to know how we were "made conformable to Him in His death". Only when we have thus learned that we suffered when He suffered, and died when He died, can we begin to learn how we have risen also with Christ; and "get to know the power of His resurrection".

How few of us know what this "power" is, as it takes us out of the old creation and sets us in the new creation, where "all things are of God" (2 Corinthians 5:17).

This then is our object, to get to know all that Christ is made unto us in resurrection power.

How startling must these words have been as they fell upon the ears of Greeks (for this is the first city Paul set his foot in Europe). They had been brought up on the great motto of Solon, the wisest of the seven wise men of Greece. His motto was supposed by them to embody in itself the essence of all wisdom; and it consisted of only two words, which were carved over the entrance to the schools and colleges of Greece:

 (gnosthe seauton),
"KNOW THYSELF"

But yet, how foolish are those words. For how can one know anything of himself by considering himself? If he looks at others, then he can see how different he is from them; and how much better or worse he may be than they.

But it is only when we compare ourself with Christ, who is the wisdom and glory of God, that we learn, what we really are; and how far short we come of that glory (Romans 3:23). It is only as we see ourselves in "the Balance of the Sanctuary," or by the side of the plumbline of that Perfection, that we see, and get to know, our absolutely lost and ruined condition. Hence this new motto was thundered from heaven into the ears of those who sought to know themselves---

"THAT I MAY GET TO KNOW HIM."

Yes, this is our one object. This it is that will have the mighty transforming power over our lives. Every moment spent in seeking to know ourselves is a moment lost: and not only lost, but used to keep us from the one thing that alone can accomplish our object and teach us ourselves. Trying to know ourselves, we not only fail in the attempt, but we cease to learn Christ, which alone teaches us to know ourselves.

And yet, how many are spending their lives in this vain search? Running hither and thither to hear this man and that man. And, being constantly directed to this self-occupation, self-surrender, and self-examination, they are only led into trouble; or, into a joy which lasts only while the excitement is kept up.

Oh! to be occupied with Christ; to have Him for our object; and His resurrection power for our lives.

This we shall have; and have increasingly as we get to know Christ.

Again. What was it that led the heathen world into all its darkness, corruption, and sin? Just this: "they did not like to retain God in their knowledge. Professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into the likeness of corruptible man" (Romans 1: 22, 28 ).

Like people today who, ignorant of God as He has revealed Himself in His Word, make their god, some with their own hands, or out of their own heads, vainly imagining He is what they think He is, and worshipping, like the heathen, "the unknown God," such an one as themselves.

What was it that led Israel astray and brought upon them all their sorrows and sufferings? Isaiah opens with the Divine indictment, which gathers up in the briefest form the one great cause which lay at the root of all:

"The ox knoweth his owner,
 And the ass his master's crib;
 But Israel doth NOT KNOW,
 My People doth not consider."

See how the Lord Jesus confirms this in Luke 19:42-44, as He weeps over Jerusalem. All is summed up in the opening and closing words:
 "IF THOU HADST KNOWN!
even thou, at least in this thy day, the things that belong unto thy peace."

And then, turning to the reason for that judgment, He adds: "Because thou KNEWEST NOT the day, of thy visitation."

And what is to be the acme of Israel's glory in the day of her restoration?

Ah! then it shall come to pass that "they shall no more teach every man his neighbour saying, Know the LORD: for they shall all KNOW ME, from the least of them unto the greatest of them, saith the Lord"(Jeremiah 31:34).

And what shall be Creation's glory; and the peace and joy of the whole earth? This sums up all:

    "The earth shall be full of the KNOWLEDGE OF GOD,
    As the waters cover the sea" (Isaiah 11:9)

And what is the secret of our being able to glory only in the Lord, and to enjoy His blessing in this the day of our visitation? It is given in Jeremiah 9:23, 24:
    "Let not the wise man glory in his wisdom,
     Neither let the mighty man glory in his might,
     Let not the rich man glory in his riches:
     But let him that glorieth, glory in this,
    THAT HE UNDERSTANDETH AND
     KNOWETH ME."

We are thus brought round, and brought back to the one great duty, which should henceforth absorb our hearts and minds, and fill our days and years; viz., to be instant in our study of the Word of God, which is given to us with the one great, express, commanding purpose---the revelation of Himself, in order that we may GET TO KNOW HIM.

[nChrist]

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POPULARIZING THE GOSPEL
By late Pastor Win Johnson



Dr. Vance Havner, one of the most lucid and interesting preachers this pastor has ever heard, wrote in one of his recent books a paragraph on modern-day evangelism. Commenting on the fact that it isn't necessary for a popular singer to have any musical ability or be able to sing in order to sell a million records, he continues by saying: "This has gotten over into the world of religion. Worship has become a performance instead of an experience. The notion has spread somehow, that the gospel must be made into a form of entertainment. Some have discovered that a fortune can be made out of religious jazz. Sacred themes have been prostituted into hillbilly ragtime, and the same performers who turn out sexy ads also produce sacred albums. Athletic and theatrical prowess draw out crowds who would never go to hear a mere preacher, and evangelists may have to add sideburns, medallions and a guitar to guarantee a congregation. The churches even in dignified circles, are working out a coalition with the world to popularize the gospel."

TO WHICH WE ADD: Recently a radio preacher said that the church is getting so worldly and the world is getting so churchy that you can't tell them apart. He was speaking of course, of visible local church organizations. Thank God, the true Church, the Body of Christ, though IN the world, is not OF the world. Genuine believers desire to obey the Scriptural commands, "Have no fellowship with the unfruitful works of darkness but rather reprove them" (Ephesians 5:11), "Be not conformed to this world (age) but be ye transformed by the renewing of your mind that ye may prove what is that good and acceptable and perfect will of God" (Romans 12:2).

If our preaching is popular with the world it is not the gospel which proclaims the death, burial and resurrection of our Lord Jesus Christ for hell-deserving sinners.

[nChrist]

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Two Important Christmas Truths


Dear Friends:

As Christmas draws near, our focus is on two very important truths. First, the fact that the eternal Son of God became incarnate in a human body. Second, what He accomplished in His sinless body.

The fact that the Son of God was destined to become incarnate in human flesh was prophesied in the Old Testament. The Spirit of God says in Isaiah 7:14: "Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel." In Matthew 1:23, the Holy Spirit applies this statement to Mary, adding that the name Immanuel means God with us.

The Holy Spirit also applies what He said through the prophet Micah, hundreds of years earlier, to the birth of Jesus in Bethlehem, that "out of you One shall come forth to be a ruler in Israel, whose goings forth have been from of old, from everlasting" Micah 5:2. The incarnation of the Son of God in a human body is also affirmed in the New Testament. The Holy Spirit says in Matthew 1:18, prior to a conjugal relation between Joseph and Mary, "she was found with child by the Holy Spirit."

This was a great shock to Joseph, a Jew imbued with the high moral standards of the Law! As he reflected on the counsel given to him, that he should secretly separate from Mary, the Lord said to him through an angel, Joseph, son of David, do not fear to take Mary your woman, for the one conceived in her is out of the Holy Spirit" (cf. Matt. 1:20). This verse certainly affirms that the Holy Spirit produced in Mary's womb the body which the Son of God was to occupy!

The Holy Spirit via Luke gives us a very graphic picture of how God produced the physical body for His Son to inhabit on earth. The angel of the Lord told Mary: "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore, the one who is born will be called holy, the Son of God" (Luke 1:35). How could language more explicitly declare that Jesus of Nazareth is indeed the Son of God?

Now let us consider the second important truth, which is based on the fact that the conception and birth of Jesus was produced by God via the Holy Spirit. As the Mediator between the holy God and sinful men, the Person of Jesus Christ had to be both true God and true man. As the eternal Son of God, He is true God, and as a result of the Holy Spirit producing Mary's conception, He is true man, void of Adam's sin.

In the book of Hebrews, this same truth is confirmed regarding Jesus Christ's relation to God and to men. First, the Spirit says that He is a "Great High Priest who has passed through the heavens, Jesus the Son of God . . . who has been tried as we are, yet without sin" (Heb. 4:1 4-15).

Second, since He came to rescue flesh and blood sinners, "He Himself also partook of the same, that through death He might render powerless him who had the power of death, that is, the devil" (Heb. 1:14). Furthermore, "He had to be made like His brethren in all things, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people" (Heb. 2:17).

Grateful to Him for the sacrifice of His perfect, sinless body for our sin,

Late Pastor Ernest R. Campbell