Let me add that God, in His history of man, has shown what flesh is, and even the creature left to himself. The first thing man has always done is to spoil what God has set up good.
Union in Incarnation, the Root Error of Modern Theology
Let me add that God, in His history of man, has shown what flesh is, and even the creature left to himself. The first thing man has always done is to spoil what God has set up good. Man himself —
The first thing we read of him is eating the forbidden fruit.
The first Noah did, after offering thanksgiving for his deliverance, was to get drunk.
Israel made the golden calf, before Moses came down from the mountain.
Nadab and Abihu offered strange fire the first day after being consecrated, and Aaron never went into the holy of holies in his garments of glory and beauty.
The son of David, Solomon, loved many strange women, and the kingdom was divided.
The Gentile head of gold persecuted the godly, and became a beast, characterising the empires that followed him for the seven times.
What shall we say of the church? How soon did all seek their own, not the things of Jesus Christ, and forsake the devoted and faithful apostle! John could say, “There are many antichrists, whereby we know that it is the last time.” But God has worked on in grace, in spite of this, to shew what He is, His longsuffering and goodness and patience. So all those things — man, the law, the priesthood, royalty in the Son of David, He that rises to reign over the Gentiles, His being glorified in His saints — all is made good in its place in the Second Man, the Last Adam. May His name be eternally praised! As is the earthy, such are they also that are earthy. As is the Heavenly, such are they also that are heavenly.
Our life as Christians is a wholly new one; we have been born again. There is no renewing or ameliorating of the flesh; it is enmity against God and cannot be subject to His law. Our union is with Christ glorified, in a new life in Him, through the indwelling of the Holy Spirit, against whom the flesh always lusts. And as we have borne the image of the earthy, so also we shall bear the image of the Heavenly (1 Cor 15:48). And in the ages to come God will shew the exceeding riches of His grace in His kindness towards us in Christ Jesus. May we know it, that through grace, we may be occupied with Christ instead of ourselves.
Union in Incarnation, the Root Error of Modern Theology.
Very important questions surround the incoming of Christ. Alas, the answers to them are beset by doctrinal errors – from infidelity to heresy.
The main question is this: Did Christ unite Himself to sinful humanity on earth to renew it?
or
Does the believer have a wholly new life, united by the Holy Spirit to Christ in heaven?
Traditional orthodox teaching looks only at the renewal of the first man; it maintains that Christ was united to fallen man. If Christ had entered into the state of fallen man before redemption, the last Adam would have been united with the first Adam in its sinful state. For example, the Wesleyan Methodists and many in Germany assert that there is some good in fallen man, and that what is wrought in salvation is the setting right the first Adam, as such there is a ‘point of connection’ with sinful man. Edward Irving, a 19th century theologian who heavily influenced both Protestant and Catholic churches held that Christ had a sinful human nature – lust: but as He did not exercise His will, He did not sin. He died because of what He was as a mortal man, not to atone for our sins. This is in spite of what is said in the tenth commandment (Thou shalt not covet [or desire, or lust] Ex 20:17). Paul made that clear in Romans 7:7.
The truth is that man in the flesh is utterly rejected and lost; that Christ stood alone, though a true man, till He had accomplished redemption. Having risen, ascended and having been glorified, the believer with the Holy Sprit has received by faith justification and life and been given a wholly new nature. Therefore he is united with a glorified Christ, by the Holy Spirit, and is a member of His body.
Christ’s union with sinful humanity is an anti-scriptural fable.
Here are a few more examples of this false doctrine:
‘We are renewed in the whole man after the image of God‘ (Dr. Moody Stuart, late moderator of the General Assembly of the Free Church of Scotland) – false because in Ephesians 4:24, we have a new creation, where ‘Sin hath not dominion over us, because we are under grace’ Colossians 3:10 .
In regeneration the old nature remains the same, but a new one is also introduced: a new power (the Holy Spirit) enters the soul. The truth is new birth – the soul is born again, passing out of its former state of unbelief and darkness, and enters into a new state of faith and holiness.
‘Connected in every fibre of His nature with the common nature of mankind, He saw that He must suffer, the Just for the unjust. It could not be that human nature should fail of enduring the settled and necessary penalty of its sin, and He not only had a human nature, but in Him human nature was organically united, as it never had been before, except in Adam; if the members suffer, should not also the Head? ‘ (a president of a Baptist College). If Jesus had no connection with a sinful and lost humanity, or if that connection with a sinful and lost humanity had been merely a factitious and forensic one, then it would have been the greatest breach of justice, and an absurdity, that the Lord Jesus should have submitted to an ordinance which was in effect a confession of sin, deserving nothing less than death.
‘I must die to sin, by having Jesus’ death reproduced in me. I must rise to a new life, by having Jesus’ resurrection reproduced in me. … The putting away of the sin and guilt of humanity, which was the essential feature of Christ’s work, must take place in me, and this I must do by having my life incorporated with His life.‘ (Dr Strong) This really denies the atonement. He puts our death and resurrection as a result of His death to sin and resurrection to holiness. It does not accept our evil nature.
The above is all based on reforming the old man.
How different is the beautiful simplicity of the scriptural account of Christ’s life! Let us see how Scripture speaks about the incarnation. After stating what Christ was ‘The Word was God’ (John 1:1), John tells us in verse 14 what He became: ‘The Word was made flesh, and dwelt among us‘. So in Hebrews 2:14: “As the children were partakers [κεκοινώνηκεν – kekoinoneken – shared in the same way] of flesh and blood, he also himself in like manner took part [μετέσχεν – meteschen – He shared the same thing, but in a different way] that through death he might destroy him that had the power of death.” As a man, He was made a little lower than the angels, but His birth was by Holy Spirit, so He was born holy (see Heb 2:9 and Luke 1:35). This was not sinful flesh. He was not united with sinful humanity; but was a wholly unique, a sinless Man, born holy in a miraculous way.
Does Hebrews 2 lead to any other thought? ‘Behold I, and the children which God has given me‘ (v.13). The children were in flesh and blood – so He took part in that. In His death He drew men to Him; He had to draw them because they were not united to Him, they were in fact far from Him. That is not union with humanity. People speak of His being bone of our bone, flesh of our flesh, but that is not scriptural. Eph 5:30 (we are members of his body, of his flesh, and of his bones) relates to Christ glorified. [Note that the expression ‘of his flesh, and of his bones’ is of dubious authority. JND puts it in brackets, most modern translations omit it.]. Setting union before Christ’s redemptive work falsifies Christianity and the state of men.
An alleged connection with men is in 1 Corinthians 11:3, ‘The head of every man is Christ‘; but that is not union, it is a relative position of dignity. Also sometimes quoted is that we are ‘crucified with him‘ (Rom 6:6). This applies to believers only, and is faith’s apprehension. It is also God’s apprehension of us as looked at as in Christ, inasmuch as He died for us. But this only confirms the distinctiveness of Christ’s manhood. Ungodly sinners who die in their sins could never be viewed as crucified with Christ. Furthermore, His being a propitiation (1 John 2:2) has nothing to do with union with the race – it was for, not with men.
The Lord was Son of God and King of Israel according to Psalm 2:7, but according to Psalm 8:4 He was Son of man. He was that in regard to the race, because of His death: ‘Verily, verily, I say unto you, except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit‘ (John 12:24) but to take His place, according to that title, He had to die. “I, if I be lifted up from the earth, will draw all men unto me.” (John 12:23) For in truth men were far away. So far was were they from union, that they rejected from the earth, lifting Him. When man had rejected Him utterly, and the world was judged in consequence (John 12:31), lifted up out of it, He, the crucified Jesus became the attractive point to all men in grace.
Before there could be any bond between man and God, God’s love and the redeeming power of Christ’s blood had be known. The sin of man, in total alienation from God and the love of God could only be met by redemption.
The living Saviour was, when in the world, Son of God, Messiah, and entitled to be King of Israel. As the risen Son of man, he could take the world, as Redeemer and Saviour. ‘He who descended into the lower parts of the earth is the same that is ascended far above all heavens, that He might fill all things’ (Eph. 4:10). It is in that character that He takes His place and power in grace and glory.
Before His resurrection God dealt with men in various ways, or dispensations:
Innocence in the garden of Eden, where they fell,
Up to the flood without any special institution, though not without God’s testimony. The world became so bad, that it was destroyed by the flood.
In the new world came government in Noah.
God’s promise to Abraham when he was called out from the midst of universal idolatry.
The law which would be transgressed, and the prophets, who recalled the people to the law and testified of Christ.
Then God said, ‘I will send my beloved son: it may be they will reverence him when they see him‘.. And when they saw Him they cast him out of the vineyard, and killed him.(See Luke 20:13-15). Not only was man lawless (without law), and a transgressor (under law), but when grace came in the Person of the blessed Son of God, he refused it. The presence of a divine Person drew out the enmity of the heart of man against God: ‘Now they have both seen and hated both me and my Father” (John 15:24). So far from their being a link with humanity, the entire race of man had been exposed. God had come in grace – a man in their midst, and He was cast out. Consequently the Lord had to say, Now is the judgment of this world’ (John 12:31).
So John says, ‘In him was life, and the life was the light of man…He was in the world, and the world was made by him, and the world knew him not‘ (John 1:4, 5). In general His own did not receive Him, ‘But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God’ (v. 12-13).
In John 3:3, ‘Except a man be born again [ἄνωθεν – anothen]‘, ‘anothen’ means ‘from the very beginning or starting-point’, as in Luke 1:3. Nicodemus, thought he was well-taught, but he did not see how a totally new life could be possible ‘can he enter the second time into his mother’s womb, and be born?’ (John 3:4). As ‘born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever’ (1 Pet. 1:23), we are children of God by faith in Christ Jesus; (see Gal. 3:26). The Lord declares that that which is born of the flesh is flesh. It is of an animal nature, but that which is born of the Spirit is spirit.
Scripture states distinctly that divine life is a wholly new thing given of God: it is in absolute contrast with the flesh, for which death is the only remedy. So along with the error as to Christ’s humanity is that of what happens in man. Generally Presbyterians and Baptists hold that man is given nothing new; there is simply a renewal of man as he is, in his affections, thoughts, and in his whole soul. The Wesleyans go further in the doctrine of perfectionism: man, (body, soul, and spirit), was in a good state before the fall, and in a bad state after it, then, by the operation of the Spirit, in a good state again. Thus, they hold that a man may be born again ten times a week, and also be perfect; but it is the perfection of the first man. As a result they are exalting the first man, and losing of the full and blessed truth of grace in the Second. There can be no mixing the Last and first Adam, no renewing of the latter by the former, but the utter rejection of the former by the latter. The world is convicted of sin by His rejection, and judged. Union in incarnation is a mystical and mystifying fable. Man must be born again
In the nature and standing of the first Adam, we are said to be in the flesh. Now ‘the carnal [or fleshly] mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.‘ (Rom 8:7-9). The flesh, or the old man, is an evil thing, rejected by God and reckoned to be accounted dead (because of Christ’s death). It is never renewed; it is never changed; it is hopelessly bad. It cannot be improved; it cannot be forgiven. When left to itself it is lawless, rejecting Christ when He came in grace. Even in the believer it is said to be lusting against the indwelling Spirit. We are by nature the children of wrath.
Having the Son is a new thing to us sinners. Our affections and thoughts have been changed, and having the Son we have life. Hence Christ says, ‘Because I live, ye shall live also’ (John 14:19). It is life which is given us, life in Christ in the power of the Spirit; ‘For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.’ (v. 3).” We have everlasting life now, and the prospect of eternal glory. When we understand the full Christian place, we enjoy a life of which God is the source. We have been born of God through the Spirit, and the Spirit dwells in us. We have been given power and liberty, living by every word that proceeds out of God’s mouth (See Matt. 4:4).
God, sending His own Son in the likeness of sinful flesh and for sin, has condemned sin in the flesh (see Rom. 8:3). It was condemned in Christ’s death, He having been made made sin for us. Now he that has died is justified from sin; (Rom. 6:7 Darby). I am crucified with Christ, nevertheless I live: but not I, but Christ liveth in me; (Gal. 2:20). They that are Christ’s have crucified the flesh with its affections and lusts; (Gal. 5:24). Knowing that our old man is crucified with Him; (Rom. 6:6). If ye be dead with Christ; (Rom. 6:8). Ye are dead, and your life is hid with Christ in God; (Col. 3:3). Reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. (Rom. 6:11), Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body; (2 Cor. 4:10. Christ having died, it is as if we had died, and we reckon ourselves dead, crucified with Him. We are dead to sin, dead to the law, crucified to the world, and the world to us, Christ lives in us, alive to God — not in Adam, for our old man with his deeds; is crucified with Christ.
So we have a new life communicated to us; the old man has been crucified. Our privilege and duty being like Christ – and He is in glory. So ‘Christ in us’ is the hope of glory: this is something wholly new. We are accepted in Him. Read Colossians 3:5-17. In chapter 3:1, we associated in life with Christ risen and glorified. Christ is our life, we belong to heaven where He is, though of course we are not yet there physically.
The positive testimony that our union is as believers with Christ in glory is the gift of the Comforter. The Lord said, ‘In that day ye shall know that I am in my Father, and ye in me, and I in you‘ (John 14:20). Who? Humanity? No, the disciples only. The Comforter was not for the world — ‘whom the world cannot receive, because it seeth him not, neither knoweth him; but ye know him; for he dwelleth with you, and shall be in you,’ (John 14:17). This is a present experience
In Romans 8 there is no condemnation for them who are in Christ Jesus; but this is through the presence of the Holy Spirit. It is the law of the Spirit of life in Christ Jesus, consequent on the death of Christ. So in 1 Corinthians 6:17, ‘He that is joined to the Lord is one spirit.‘ We are members of the body of Christ, who was raised from the dead by God’s power. We have been ‘raised together, and made to sit together in heavenly places in Him‘ (Eph 2:6). God has given Him ‘to be Head over all things to the church, which is His body, the fulness of Him who filleth all in all‘(Eph 1:22) . It is compared with the husband and wife, Eve’s union with Adam, and further developed in 1 Corinthians 12 as a system established here on earth, that it is by one Spirit we are all baptised into one body, united to Christ by the Spirit. The whole groundwork of the New Testament, and the truth taught in it, is that Christ, though a true man, was alone until He had accomplished redemption. Now as glorified, He is the Head and we the members.
Our life as Christians is a wholly new one; we have been born again. There is no renewing or ameliorating of the flesh; it is enmity against God and cannot be subject to His law. Our union is with Christ glorified, in a new life in Him, through the indwelling of the Holy Spirit, against whom the flesh always lusts. And as we have borne the image of the earthy, so also we shall bear the image of the Heavenly (1 Cor 15:48). And in the ages to come God will shew the exceeding riches of His grace in His kindness towards us in Christ Jesus. May we know it, that through grace, we may be occupied with Christ instead of ourselves.
I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye (Psalm 32:8)
The Lord sometimes guides, or rather controls, by providential circumstances, so that I do not go wrong, and I should be thankful that He does so. But I am like a horse or mule without understanding. If, like a stubborn mule, I am insubject to the Lord’s will, I must be controlled with bit and bridle. Providence does sometimes control, but it never guides persons; it guides things. Suppose that I am going to a place to preach, and my train is delayed and I miss a connection and hence fail to give my sermon. God has ordered things, but God has not guided me. It was my will to go, and I would have gone had the train not been delayed. This is not being guided by the ‘eye’, but controlled by the “bit” of God. Though providence overrules, it does not, properly speaking, guide.
I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye (Psalm 32:8)
Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the LORD; and in his law doth he meditate day and night (Psalm 1:1-2).
Blessed are the undefiled in the way, who walk in the law of the LORD (Psalm 119:1). Before I was afflicted I went astray: but now have I kept thy word (Psalm 119:67).
It is good for me that I have been afflicted; that I might learn thy statutes (Psalm 119:71).
I have gone astray like a lost sheep; seek thy servant; for I do not forget thy commandments (Psalm 119:176).
We need to see how the Spirit of God deals with the insubject soul. Before David confessed he said, ‘When I kept silence my bones waxed old through my roaring all the day long’, and ‘Thy hand was heavy upon me‘ (Psalm 32:3-4). The Lord’s hand is heavy upon a man until he confesses his sin (all sin, not just a particular sin) before God: then there is forgiveness of the iniquity. Until then there is no forgiveness – that is the government of God. When he said ‘Behold, I was shapen in iniquity; and in sin did my mother conceive me‘ (Psalm 51:5), he recognised the root principle of sin. When there is confession of that, there is then positive restoration of soul.
Freed from the bondage of things that hinder intercourse with God, the soul learns to lean upon God, rather than those things which take the place of God. It understands deliverance, and is confident in times of trouble. In Psalm 32:9, we are told not to be like a horse or mule. A mule is stubborn. When our wills are at work, there is not free intercourse in our hearts and affections with God – consequently we are not being led simply by God. When the heart is in a right state, the whole body is ‘full of light‘ (Luke 11:34), quickly perceiving the will of God by the indwelling Holy Spirit. We are ‘of quick understanding in the fear of the LORD’ (Isa 11:3):,” without any object but the will and glory of God. Just as the Lord delighted in His Father’s will (See Psalm 40:8), so we will be guided by the Father’s eye, and therefore full of joy.
Before I embark on anything, I should seek God’s mind, judging my hearts as to what may be hindering. If I have not done so, and later meet with difficulties, I will be uncertain as to whether it was God’s mind or not, and be discouraged. But on the other hand, I have God’s mind and am in communion with Him, I shall be ‘more than a conqueror’ (Rom 8:37). The power of faith removes mountains: as I am obedient, the Lord gives me to find out His way.
Many speak of providence as a guide. The Lord sometimes guides, or rather controls, by providential circumstances, so that I do not go wrong, and I should be thankful that He does so. But I am like a horse or mule without understanding. If, like a stubborn mule, I am insubject to the Lord’s will, I must be controlled with bit and bridle. Providence does sometimes control, but it never guides persons; it guides things. Suppose that I am going to a place to preach, and my train is delayed and I miss a connection and hence fail to give my sermon. God has ordered things, but God has not guided me. It was my will to go, and I would have gone had the train not been delayed. This is not being guided by the ‘eye’, but controlled by the “bit” of God. Though providence overrules, it does not, properly speaking, guide.
There is guidance with knowledge, and guidance without knowledge. The former is our blessed privilege; but we may need the latter to humble us. In Christ everything was exactly according to God. In a certain sense He had no character. When I look at Him, what do I see? Constant, never-failing, perfect obedience. There is great diversity of character amongst men – one tender and soft, another decisive and domineering. You do not see that in Christ: there is no unevenness – every faculty in His humanity was obedient, and subject to the impulse of God’s divine will.
In Colossians 1:9-11, we find the individual to be ‘filled with the knowledge of his will in all wisdom and spiritual understanding‘ The Holy Spirit guides us as to the divine will, and there is no need even to pray about it. If I have spiritual understanding and have prayed a lot in general, I will have enjoyed such communion so as to know God’s will. The way is full of stumbling blocks. As children of light we miss them. If we walk in the night we have to look out for the stones and it is easy to stumble over them. Jesus said, ‘Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world.’ (John 11:8).
May our hearts be led to desire to know and to do God’s will. It will then be not so much a question of what that will is, but of knowing and doing God’s will. And then we shall have the certain and blessed knowledge of being guided by His ‘eye’.
The world-space – The earth, the platform on which the world-system operates.
The world-people – Those on the earth.
The world-system – The order or system according to which human affairs are managed on the earth.
When we read that Jesus Christ came into the world to save sinners (world-people), that was to the world-space. In so doing He came in contact with the world-system which hated Him. When He said to His disciples, ‘They are not of the world, even as I am not of the world’ (John 17:16), He meant that they were not under the system, governed by it, or finding their life in it.
What the World is; and how a Christian can live in it
Love not the world, neither the things that are in the world; if any man love the world, the love of the Father is not in him (1 John 2:15).
Know ye not that the friendship of the world is enmity with God? Whosoever, therefore, will be a friend of the world, is the enemy of God (James 4:4).
What is the world?
What is it from which we are to keep ourselves unspotted?
The word ‘world’ can be used in three ways:
The world-space – The earth, the platform on which the world-system operates.
The world-people – Those on the earth.
The world-system – The order or system according to which human affairs are managed on the earth.
When we read that Jesus Christ came into the world to save sinners (world-people), that was to the world-space. In so doing He came in contact with the world-system which hated Him. When He said to His disciples, ‘They are not of the world, even as I am not of the world’ (John 17:16), He meant that they were not under the system, governed by it, or finding their life in it.
He that is a friend of the world-system is an enemy of God, because this world is self-governing and not subject to God. It is a bit like the military system which funds, clothes, arms, trains, accommodates and orders. The soldier simply has to subject himself to the system. It is a self-contained system.
Man wants society. Position is everything: there is an innate desire to climb the great ladder. Some succeed, whilst others strive to maintain their current levels. What a tremendous power to absorb heart and mind the social world-system possesses! People want good government, physical protection, property, human rights, free trade, education, health care – these are met by the world-system. It is amazing! Non-academic people find manual labour or serve in restaurants or care homes; others have creative talents in art, music and literature. Entrepreneurs run successful businesses; others are doctors, administrators and politicians. It takes all kinds to make a world, they say
The object of the world-system is to keep the great moving mass of humanity thoroughly occupied and reasonably contented. People’s hearts and are kept busy from the cradle to the grave.
Man is a very complicated creature. A good many different things taken together are needed for self-fulfilment; a little business, a little politics, a little society, a little study, and a little religion. Man is naturally religious. The word ‘religion’ occurs only five times in the whole Bible. Religion is not godliness, for worshippers of idols are religious. Even humanism can be a religion. Religion is as much a part of man’s nature as his intellect or memory. The world-system provides for man’s religious needs. One may like beautiful music; others relish imposing ceremonies; another wants to give vent to his unrestrained emotions, while another is opposite, preferring cold, legal orthodoxy. To assuage their guilty feelings some do penance. There are creeds, doctrines and sects for every shade of religious temperament, outlook and traditions.
Now God is leading some, alas a very few, to see that all this business, politics, education, government, technology, inventions, electronic communications and the internet, entertainment, charitable institutions – and religion are all part of the ever-improving world-system. But the Christian’s place is not in them, though he r she may use them. Whatever Christ’s present relationship to the world is, that is the Christian’s too – His place is above. That defines our place. Meanwhile, Satan is the god of this world, the manager of this stupendous system. His has the energy and genius: he is the prince. When Jesus Christ was on earth, the devil came and offered Him all the kingdoms of the world. He said ‘All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it. If thou therefore wilt worship me, all shall be thine’ (Luke 4:6-7). That exposed Satan. Scripture described him as ‘full of wisdom, and perfect in beauty’ (Ezek 28:12) and ‘like an angel of light’ (2 Cor 11:14).
It is little wonder if men are deceived and deluded? A few have their eyes opened to see, by the word of God, and the anointing of the Holy Spirit, what the world really is. Some may think they have escaped from the snare of worldliness, if they have given up worldly pleasures, and become active in churches. They do not realise that they are just as much in the world-system as before, only Satan, its prince, has shifted them from one department to another, to quieten their uneasy consciences and make them better satisfied with themselves.
The question arises, how is the Christian to escape from the control of the world-system? Paul says, ‘As many as are led by the Spirit of God, they are the sons of God’ (Rom 8:14). The Christian’s normal mode of life is being governed by Christ, the Christian’s Head, under His immediate direction in all things small and great. This is how Christianity cuts at the very root of worldliness, for man’s free-will is the foundation on which the world-system is constructed, just as Christian life is founded on dependence on God and obedience to His will. Satan’s world is a great system for man which is a perfect substitute for the leading of God’s Spirit. The great apostasy is fast approaching and Satan openly will declare himself personally to be god of this world. So is it not high time for Christians to awake out of sleep, and to see to it that they are not in any way associated with a system that is fast heading for judgment?
But we will say, ‘How can we help it? Are we not bound by necessity to these things by our trades and professions, as members of government and of society -business must be attended to?’ Everybody admits that, but the very fact that everybody admits it, demonstrates that it as not of God.
It is our faith that gets the victory that over the world (See 1 John 5:4). Faith does not look at outward circumstances, at what is, or is not, possible; it disregards what seems, and looks at God. People will tell us what we should and should do not do, but the child of God walks straight ahead, paying no attention to what they say. Our natural way may appear perfectly reasonable and satisfactory, but the one who walks by faith knows that whatever is universally agreed on as the right way must be wrong – that is the broad way.
Another question arises as to our citizenship. Should a Christian be interested in the government of the country to which he belongs, and vote, so as to help to put good men in power. Darby said ‘No, as God’s child, I am not a citizen of any country, or a member of any society; my citizenship is in heaven, and I have henceforth to do with heavenly things; the cross of Christ has crucified me to the world, and the world to me; if I give my mind and heart to these earthly things I shall be the enemy of the cross of Christ. Be not conformed to the world.’ God orders governments, so we submit ourselves to them, pay our taxes, and pray to God for kings, and all in authority (See 1 Tim 2:2). It is not that he voting in itself wrong, as that the Christian has given his vote and interest to the Man in heaven, whom God has exalted as King of kings, and Lord of lords. On the other hand, he sees that the world is ungodly and independent of God, coming under judgment.
We who are saved are to be distinct, blameless and harmless, the sons of God without rebuke shining as lights in the world (See Phil 2:15). This is to be our mission. But to live in this way costs something. We will be like a single rock in a fast-flowing river. Everything around us is on the move, pressure, pressure, pressure, and we would get swept it away were we not a rock on a firm base. We have the word of God governing our lives, so we are stable when the storm comes. Being an honest and good church-going citizen brings no persecution, that is just flowing with the river, but to shine as a light in the world for Christ, provokes the world’s enmity because He is hated. If I enjoy a fair reputation in the world, the life of Jesus is not made manifest in my mortal body, Christ is not discoverable in me. That is a test.
When once a person has really come to know God, he is drawn upward, by union with Christ on high, from participation in the things of the world-system. His desire is to be more like Him, and transformed from this present evil world. He has become a son of God, with eternal life in Christ. How can he turn back to the world’s weak and beggarly elements? There are no rules. It does not say, ‘Thou shalt not vote, thou shalt not be honoured in this evil age, thou shalt suffer shame.’ It is a wonderful provision, that the heart of love finds no difficulty in discovering the will of God, while the heart that is not sincere finds excuses and invents ways of enjoying the worldly path whilst appearing sincere externally.
To conclude, we have to be in contact with the world-system to some degree, but this contact is never to be one of fellowship; what concord can there be between Christ and Belial (2 Cor 6:15)? Jesus said to His Father in John 17:15, ‘I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.’ Jesus, who was not of this world, suffered and was straitened; the loneliness and tribulation were real to Him, and they will be real to us just as we follow in His steps. Are we at home here, where Christ is not? We are homeless wanderers and weary pilgrims.
Alas, we live too much according to the world-system to be brought into conflict with it. The result is that we become disloyal subjects of Christ, and we escape the cross and its reproach. There is a narrow way; may we be of the “few” who find it. We carry our passports with us. We are sealed by the Holy Spirit, waiting for the shout to be caught up into the air, to meet our Lord and be for ever with Him – What a blessed hope!
True faith is believing God, because he has said it. Faith in God believes in His word without any other authority than His word itself. If you require the church’s sanction of the word, you do not have faith in God. Anything else is human superstition.
To my dear Roman Catholic Brethren
I admire the devotion of many simple souls in the Roman Catholic church. Your sacrificial generosity is evident from buildings which, I am sure you have in good faith dedicated to the glory of God. You also hold some correct doctrine: the divinity of Christ, the Trinity, Christ’s atonement for sin – and more.
But I am sorry for you. The teaching of your church leaves you with uncertainties, the prospect of purgatory, and a dependence on God’s word being set aside by unscriptural practices. Indeed, Christ’s true church of which you individually are members, if you have faith in the perfect work of Christ on the cross does not teach – it testifies and worships.
I have produced the following based on a paper by J N Darby entitled Superstition is not Faith; or, The True Character of Romanism. Though written in the 19th Century it is applicable to the 21st.
Forgive my using the word ‘superstition’. Darby uses it. It may have changed its meaning over the years but I am sure you will understand its use over against that of God given ‘faith’.
May you, after prayerful consideration of this, realise that your sins were born by Jesus on the cross. Your standing before Him is secure. No mass is needed, no confession to the priest, no extreme unction and certainly no purgatory is necessary for you to enjoy Christian blessings NOW. And who more tender to speak to directly than your Lord and Saviour, Jesus?
Sosthenes
May 2015
What do we mean by ‘Superstition’?
Superstition is the unwarranted religious subjection of the mind of man.
This may be:
Man’s rational thinking
Something of man’s own imagination;
A real, evil and malignant satanic influence
Something or some one good, but the object of worship.
There is no warrant for such worship in scripture. Faith, on the contrary, is the reception and belief of God’s testimony to the soul.
Superstitious reverence includes:
Animals (the Egyptians)
The earth, sun, moon, planets and stars
Mythology (fauns, satyrs etc – the Greeks)
Serpent (evil power) worship (Africa, American Indian)
Saints and angels.
Even John nearly fell for the latter when he fell down to worship at the feet of the angel. Paul speaks of ‘a voluntary humility and worshipping of angels’ (Col 2:18).
Superstitious reverence acknowledges God, even if it does not know Him. Because it gets between the soul and God, God is hidden and usurped. It is often called faith, but really it is the opposite. Faith brings us into God’s presence – we receive God’s authoritative testimony. Faith is the revelation of a loving God, who has revealed Himself in Christ our Saviour. God gave His own Son who, on the cross, purged our sins, thus freeing us from guilty consciences, and giving us peace and reconciliation with God, so we can walk in newness of life. Hence faith is exactly opposite to superstition.
Superstition hides the true God, giving false notions of Him, attaching the authority of His name to moral degradation. Human conscience revolts against this, as it is contrary to what even an unbeliver would consider God to be. Superstition would tend to exalt man above his own religion, producing infidelity and even atheism (if such a thing exists which Darby doubted). The human will is always atheistical, for it is not subject to God’s will, and will seek to reason against the existence of whatever it does not like. But God has given man a conscience, which the will can never get over. As a result people use religion – that which bears God’s name, as an excuse for throwing off God’s authority.
What is Faith?
Faith must be founded exclusively on the testimony of God, otherwise it is not God who is believed. I must believe when God Himself has spoken, or I do not believe God at all. John says, ‘Hethat received his [the Lord’s] testimony hath set to his seal that God is true’ (John 3:33). Had God’s testimony been founded solely on the miracles, it would have been without value, since man is unchanged. ‘Many believed in him when they saw the miracles which he did; but Jesus did not commit himself to them, for he knew what was in man’ (John 2:23).
Having received the testimony of the God of love we know the Saviour, are reconciled, and have peace and communion with Him. We know the Father, through the Son, by the grace of the Holy Spirit, and we approach God without fear, however poor and guilty we may be. Such is the Christian’s portion.
God has reconciled us to Himself, and we freely enjoy His perfect and gracious love, even in our weakness. Because we are reconciled, we have a direct relationship with God, so anything that is put in the way militates against the entire, perfect putting away of sin by the blessed Saviour. It is a human invention and a denial of Christianity. There is one Mediator between us sinners and God – Christ. Anything else is infidelity.
Why Rome is not based on Faith
Now we will see that the Roman system is not founded on faith. Romanism is in doctrine and practice, really infidel, though of course it would claim otherwise. A sincere person may believe that the liturgical worship of God is right and conform to religious habits. This is not faith. Alternatively, a poor ignorant, but pious, soul might even believe the in system, but be almost overwhelmed by its errors.
Between the Romanist and the Evangelical Christian is vast system of apostate error. Two questions are at issue:
Are the doctrines that Rome teaches true?
How can any one be sure of the authority of what is taught?
We shall see that the teaching is false and without authority. For example:
Roman Catholic Teaching
The Truth
An unbloody sacrifice (the Mass) is efficacious for the remission of sins
The blood of Jesus Christ his [God’s] Son cleanseth us from all sin (1 John 1:7).
Purgatory is needed to complete our cleansing (except for some special cases)
We are sanctified through the offering of the body of Jesus Christ once for all(Heb 10:10).
The Mass is an offering for the sins of the living and the dead.
By one offering Christ has perfected for ever those that are sanctified. (Heb. 10:14.)
The saints and the Virgin Mary are more accessible and tender-hearted than Jesus
We have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin (Heb. 4:15)
The Mass
Christ suffered and shed His blood. His perfect offering was so efficacious, that it never needed to be repeated – He did it only ONCE. The Roman Catholic Mass pretends to offer this sacrifice again and again, therefore denying the efficacy of Christ’s offering of Himself on the cross. God’s word declares that there is no more offering for sin (see Heb 10:18). Furthermore, as the Mass is an unbloody sacrifice, which Rome maintains to be efficacious for the remission of sins. However, scripture says that ‘without shedding of blood there is no remission’ (Heb. 9:22). Consequently the Catholic doctrine contradicts scripture.
Purgatory
Now another false doctrine, that of of purgatory, teaches that the blood of Jesus does not purge me completely, even though I have accepted the gospel, and have lived a good religious life. I must suffer in some fire in order to be fit for God’s presence. Even if I have confessed to a priest, received absolution, the last rites and extreme unction (which is supposed to wipe away the remains of sin), and have had masses said for the repose of my soul, I still need to go through purgatory and pay the last farthing. As a result I retain a guilty conscience down here, and sadly the church maintains its power over me.
But scripture says ‘He has by HIMSELF purged our sins’ (Heb 1:3). The doctrine of purgatory is infidelity as to the efficacy of Christ’s blood and God’s word. The blood of Christ has cleansed the true Christian from all sin, so that we might have peace in our souls through His Name.
Jesus, the Mediator
The scripture declares there is one Mediator between God and man, the Man Christ Jesus. It teaches us that a divine and gracious person, the Son — one with the Father, who is God over all, blessed for evermore — came down so low in grace, that even the poorest and vilest sinner could find free access to Him. Such grace and tenderness, was in Jesus. Now to us He a merciful High Priest, bearing our infirmities, and sympathising with our sorrows, entering into them as none other could, with a heart such as none other had(Darby’s words) (See Heb 2:17). He was without sin, so we can come boldly to a throne of grace as He intercedes for us.
Mary
But how does this tally with the doctrine of Mary? Can I not go to Jesus directly and count upon His tenderness? Is He too high and far off? Has Mary a tenderer heart as being a woman, must I go to Him either through her or the saints? Did Mary, however blessed, come down from heaven to seek me in my sorrow and in my misery? Or has Christ changed, and become hard-hearted, since He ascended up on high? No; the doctrine of many mediators, including the Virgin Mary, is infidelity as to the grace of Christ. It denies His glory as a compassionate High Priest. I trust His kindness more than that of all the Marys and all the saints, however blessed they might be.(Darby’s words)
The Word of God
These are just a few examples of the way in which Rome, on the authority of what is called the church, undermines the truth, taking away all the value of the precious truth of the gospel. It calls you to believe things that are not in scripture, and, in doing so, makes you disbelieve the truth of God. However, because Rome does not deny the expiation for sin made at the cross – or the Trinity , – or the incarnation, or the divinity of Christ, one would not suspect it of infidelity. But because it has denied the actual value and application of these wonderful truths, it has destroyed the them, and taken away the way of peace to the sinner’s soul.
But another point: everything in the above discussion has been based on the premise that the true believer accepts the authority of the inspired word of God. But Rome does not agree. It tells me that I cannot know the Bible, or the word of God, without the authority of the church. If God has written a book, and addressed it to men in general or to those called Christians, He has put them under the responsibility of receiving and submitting the authority of His word. If the teachings of Rome were right, no ordinary Christian could know that it is the word of God, and receive it as such. He must either deny it to be God’s revealed word, or assert that it is not binding on those to whom it is addressed. Otherwise God would have failed in His word: What blasphemous infidelity!
What kind of church it can be that makes itself more competent, and its authority more obligatory, than that God Himself? If I need the church’s authority in order to believe the word, I do not believe God at all. I am not to judge God’s word: it judge me. The Lord said, ‘The words that I have spoken unto you, the same shall judge you in that day’ (John 12:48). Whether it is the church, the pope, or a general church council, it is something besides the word, without which God’s own word is not binding on the conscience. This is high treason against God and His truth.
Accepting God’s Testimony
If Paul wrote an inspired epistle to a certain church, say to Corinth, the Christians there were bound to receive it as God’s word. The church has to receive the apostle’s letter, not pronounce on it. If God gives a testimony of Himself, the church is bound to believe it. If not, it is despises the testimony of God. Woe to it if it refuses the testimony; woe to me if I do too.
Even in creation, God has given a testimony. Man is guilty if he does not see God in it. There may be many things that he cannot explain; but the testimony is sufficient to condemn those who do not believe in God the Creator.
So when the blessed Lord appeared, many infidel hearts refused to accept who He was. But He said, ‘If ye believe not that I am he, ye shall die in your sins’ (John 8:24). John said that by not believing we make God a liar, and are therefore guilty of infidelity (See 1 John 1:10). So in the word God has given a testimony, and man is bound to believe it. Difficulties may be raised by infidel minds; but God’s testimony is adequate to bind men and women to believe it, and for it to govern the conscience.
True faith is believing God, because he has said it. Faith in God believes in His word without any other authority than His word itself. If you require the church’s sanction of the word, you do not have faith in God. Anything else is human superstition.
Romanism is infidelity as to the most precious and fundamental truths of Christianity: it is infidelity as to the authority of God’s own word.
Based on Superstition is not Faith; or, The True Character of Romanism. By John Nelson Darby (1800-82).
A summary by Sosthenes.
The original is published in Collected Writings of John Nelson Darby Volume 17 (Doctrinal 4). Kingston Bible Trust, Lancing, England. Downloadable from Stem Publishing.
For some further reading I recommend J N Darby’s Familiar Conversations on Romanism:
It would be out of keeping with the Lord’s mind if we should assume to be the collective thing; it would not be according to the truth. We are on individual lines now, in the public aspect; but after all, the principles hold – they are always workable; and the “two or three” of Matthew answers our position. But if we lose sight of the whole church, failing to own the dreadful breakdown, we shall be only a sect, and we shall not have the Lord.
(J. Taylor New Series volume 29, p. 300)
Submitted as a Golden Nugget by:-
Saville Street Distribution
Venture, Princes Esplanade,
Walton-on-the-Naze, Essex CO14 8QD
Our conclusion, then, is simple undivided devotedness to Christ. Christ is to be the only object, as we do those things that faithfulness and nonconformity to the world entail. We have a bright, heavenly hope connected with Christ crucified, and Christ in glory. He is coming and will receive us to Himself and make us like Him. Hence we should be as those who wait for their Lord.
Christian devotedness is something different from human kindness and philanthropy, born out of a sense of obligation. It is motivated by love for our self-sacrificing Redeemer and a desire to be pleasurable to Him.
A simplified précis of John Nelson Darby’s paper ‘Christian Devotedness’ by Sosthenes
To be truly in the testimony of God, Christians must be devoted. Devotion must be founded on the truth and sound doctrine and exercised in the power of the Holy Spirit. Christians need to be clear as to redemption, and have the peace that a Christian has through divine righteousness. He must know the living power of the heavenly Comforter, and be sure of the blessed hope of the glorified Christ’s coming again. Held in the power of the Holy Ghost he is should be separate from the world.
Christianity has had a great influence in the world. Humanitarian activities such as caring for the sick and poor, have become recognised duties of society, even where infidelity prevails. But there are higher motives than these – true devotedness.
Christ’s Devotion to His Father
Normally, Christians should abide in the calling wherein they are called. (1 Cor 7:20). Christ is to be our life and the object or motive of our lives. There are two aspects to that life. One is devotedness; the other is submission to the will of God. We see this in Christ. His communion with His Father was perfect, as was His desire to glorify Him. His walk was that of undivided obedience to His Father’s will.
Christ loved His Father and was obedient to Him gave form and character to His love to us. As He becomes our immediate object, we become followers and imitators of God. We walk in love as Christ loved us. “Be ye imitators of God as dear children, and walk in love even as Christ hath loved us and given himself for us, an offering and a sacrifice to God for a sweet-smelling savour.” (Eph 5:2). Love descending from God, and working in man, rises up towards God as its object – it can be nothing lower. “Hereby know we love, because he laid down his life for us; and we ought to lay down our lives for the brethren.” (1 John 3:16).
Devotion – out of Love, not Merit or Reward
Devotedness is devotedness to Christ. The spring and source of true devotedness is divine love filling and operating in our hearts. We learn divine love in redemption. This sets us in divine righteousness before God. God’s perfect love towards us has given us eternal life in Christ when we were dead in sins, and forgiveness and divine righteousness when we were guilty. Now we enjoy divine love, to enjoy God by His Spirit dwelling in us: even at the judgment seat, Christ, the judge, will be our Saviour. So are we to be in this world.
Of course there were those things Christ did, which we can. He stood alone in self-sacrificial love. But we are able to display Self-sacrificial love too, as having His life, Himself, in us.
Any question of merit or self-righteousness is shut out, and our self-seeking labour is set aside. “Grace reigns through righteousness unto eternal life by Jesus Christ” (Rom 5:21). The thought of reward or merit, destroys the whole truth of devotedness, because love is no longer the motive. It is self, like James and John, looking for a good place in the kingdom. There is reward in Scripture, but it is used to encourage us in the difficulties and dangers which higher and truer motives bring us into. Christ Himself, “for the joy that was set before him endured the cross, despising the shame” (Heb 2:2).
Christ’s motive was love. Moses’ motive was caring for his brethren. Such reward is as great mercy: every man receives his reward according to his own labour.
The first effect of devotedness is to adore God, delighting in Jesus, consciously united to Christ by the Holy Spirit. Divine love flows, as it did in Christ, into and through our hearts – we become animated through our enjoyment of it. The love of God is revealed in Christ Jesus our Lord; not the less God, but God in Christ.
A creature must have an object, and for us that object must be God, – God revealed in Christ as the Father; for in that way God possesses our souls. Christ becomes our first and governing object, then our fellow Christians and then our fellow men. Hence, all true devotedness is the action of divine love in the redeemed, through the Holy Spirit.
So we have a new life which enjoys His love, delighting in Him, and displaying love towards others. Its genuineness is tested, because Christ has to have the first place. Paul says, “Not as we hoped,” (it was more than he hoped), speaking of active love; “but first gave their own selves to the Lord, and to us by the will of God” (2 Cor. 8:5). It is more than a new nature. Our bodies are temples of the Holy Spirit, and God’s love is shed abroad in the heart.
False Devotion
We may have a prejudicial zeal, compassing sea and land, but that is the work of Satan. If so, we act out of a sense of natural benevolence or obligation, and get irritated if our work is not accepted. This is not love. The activity of love does not destroy the sense of obligation saints have a sense of obligation too, but of a different character. Because of grace, they are motivated freely by love. “Where the Spirit of the Lord is, there is liberty” (2 Cor 3:17). it has the divine character – love. The Spirit of God is the Spirit of adoption, and he fixes our hearts on God’s love.
Paul says, “I am crucified with Christ, nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me and gave himself for me” (Gal 2:20) This is a divine life, a life of faith, a life living wholly by an object, Christ – the Son of God loving and giving Himself. Here we get the practical character and motive of Christian devotedness – living to Christ. Because of that, “We are not our own, but bought with a price,” and have to “glorify God in our bodies” (1 Cor 6:20). The perfection of the offering and the absoluteness and perfectness with which it was offered, has power over our souls. All the incense of the meat-offering was burnt on the altar.
The Hindrance of the Flesh
So we are to yield ourselves to the love of the blessed Son of God. The flesh may seek to hinder us, for its objects are not those of the new man and the Holy Spirit. We love the brethren and all the saints, bearing and forbearing, for Christ does, seeing the saints grow up to Him who is the Head in all things, and walk worthily of the Lord. Like Paul, we seek to see the church presented as a chaste virgin unto Christ. We continue love, though the more abundantly we loves, the less we are loved. And we are ready to endure hardness as good soldiers of Jesus Christ.
Self likes to be served; love delights to serve. A man of pleasure flings away money; so does an ambitious man. They judge the value of things by pleasure and power. The covetous man judges everything by its potential to enrich. The Christian judges of everything by Christ. If anything gets in the way of His glory he casts it away. He does not regard it as a sacrifice, but a hindrance – to him it is dross. Christ gave Himself: now we have the privilege of forgetting self and living to Christ. On earth Christ girded Himself and served His own. Now we have the privilege of serving Him. Living to God inwardly is the only possible means of living to Him outwardly.
All outward activity, not governed by devotedness to Christ, is fleshly and even a danger to the soul. It tends to make us do without Christ and brings in self. I dread great activity without great communion.
Devotedness is a humble, holy thing, doing our Master’s will – it is the true part for every Christian. We want wisdom – God gives it liberally; Christ is our true wisdom. We want power – we learn it in dependence through Him who strengthens us. Devotedness is dependent, it leans on divine strength in Christ for He can do all things, and all that He does is good. So we have the Lord’s help despite the trials and difficulties – we are “more than conquerors through him that loved us” (Rom 8:37). Nothing separates us from that love.
There is something else that we have to look at. Dedicated service in love is a joy and blessing. But we are in a world where such service will be opposed and rejected, and our flesh has a tendency to self-preservation. Peter presented this thought to the Lord, and He said “Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men” (Matt 16:23). In point of fact, the flesh is a continual hindrance: it instinctively shrinks from devotedness to Christ, because it means giving up self, bringing reproach, neglect, and opposition on us. We have to take up our cross to follow Christ. If not, we shall at best be “John Marks” in the work. And we will be those who say, “suffer me first“. There should be no self-seeking, no self-sparing, and no self-indulgence! If we are to live to Christ, we must hold ourselves dead, and alive unto God through Jesus Christ our Lord. He is our life.
Our own Hearts
Now we come to the management of our own hearts. “Always bearing about in our body the dying of the Lord Jesus” is the great difficulty and tests our state of soul. But we have power in our sense of grace. Christ died and gave Himself for us, so by grace we hold ourselves as dead to all but Him. That would be comparatively easy, were self and Satan’s power not opposing us. But to have Christ’s dying always above self, necessitates Christ, by God’s Spirit, dominating all our affections. This is the only way of devotedness in God’s sight. All else belongs to the first Adam and to the scene he moves, and perishes with our last breath. It is only the life which we live by Christ which remains.
As devoted, we have to please Christ in everything. Worldly dress and manners, indeed worldliness in every guise, disappear. These things are not be agreeable to Him whom the world rejected, because He testified to it that its works were evil. The place of the Christian is to be the epistle of Christ. The world’s motives, thoughts, relationships do not enter into his heart.
There is another point which we may do well to notice. This makes plain the difference between devotedness and natural kindness. “Let your light so shine before men that they may see your good works, and glorify your Father which is in heaven.” Our profession of Christ is to be so distinct that people will know to Whom our good works should be attributed, and glorify our Father which is in heaven.
Conclusion
Our conclusion, then, is simple undivided devotedness to Christ. Christ is to be the only object, as we do those things that faithfulness and nonconformity to the world entail. We have a bright, heavenly hope connected with Christ crucified, and Christ in glory. He is coming and will receive us to Himself and make us like Him. Hence we should be as those who wait for their Lord.
More devoted Christians are needed, – devoted in all their ways, in heart and soul, to Him who loved them and gave Himself for them.
ADOSS does not eulogise persons, but last week I attended the funeral of Philip Herbert in Newport, South Wales.
He was not a prominent person, but he had a real love for the Lord and an interest in fellow Christians and their welfare. At the burial service a brother likened him to Barzillai in 2 Sam 17:27-29 – when David was come to Mahanaim, that Shobi the son of Nahash of Rabbah of the children of Ammon, and Machir the son of Ammiel of Lodebar, and Barzillai the Gileadite of Rogelim, brought beds, and basons, and earthen vessels, and wheat, and barley, and flour, and parched corn, and beans, and lentiles, and parched pulse, and honey, and butter, and sheep, and cheese of kine, for David, and for the people that were with him, to eat: for they said, The people is hungry, and weary, and thirsty, in the wilderness. – also Barzillai was a very aged man, even fourscore years old: and he had provided the king of sustenance while he lay at Mahanaim; for he was a very great man (2 Sam 19:32).
Barzillai was a practical man. He was content to live in a backwater. When he was offered a place in Jerusalem, he refused it. Some criticize him for this (he did not want his heavenly portion), but maybe he was content to remain where God had put him. He assessed a situation and determined priorities – beds! You can’t even face a meal if you are too tired. Basins – what is the purpose of food if you have nothing to put it in.
Phil was a practical man too. By birth he might have been nobility – the fact that he was not he accepted. He and his wife would do anything for anybody – in their Christian meeting, in other denominations, non-Christians too.
We need more Barzillais. We need more Phil Herberts.
God’s blessings
Sosthenes
Dear Brothers and Sisters in the Lord,
Focus on Pakistan
We read a lot about problems that Christians face in Muslim countries: Pakistan is as bad as any. There is a sad story about the couple who were burned alive. We wonder what goes through peoples’ minds – we are reminded of Saul of Tarsus. God can make those poor people think.
Then today’s shocking news: 141 killed in a school by the Taliban. Muslims killing Muslims.
My interest in Pakistan goes back to my young days. The sister of one of my friends was at Oxford University. Being a Christian she found herself outside some of the fraternities (or sororities). Another outsider was Benazir Bhutto, whose father was then prime minister. He was assassinated; then in 2007 Benazir herself lost her life too when campaigning for re-election to the same position. There was much corruption – and violence.
In our conurbation of 250,000 people we have only a few who follow Islam. There are, I think, two mosques. However it is important for us to remind ourselves of the sufferings of our brethren in Islamic countries – Satan behind the aggressors – ‘Whom resist, stedfast in faith, knowing that the selfsame sufferings are accomplished in your brotherhood which [is] in [the] world’ (1 Peter 5:9 Darby).
‘Walking in the Light of the Assembly’ in Urdu
A few months ago I was approached by a sister in Pakistan for help in publishing this booklet in Urdu. She provided me with a translation, and during the past month I sent her a number of copies in her native language. (Not an easy job as their books go ‘backwards’). Rabail had had a good job but lost it when she was converted. Recently she has been running an orphanage for which I put her in touch with the Barnabas Fund for financial support.
‘I hope that God accepts Me for what I’ve done’
A few years ago, the company I ran was going to be bought by a very devote Muslim businessman in Britain. I got on well with him, and in general he was upright in business, and generous to a number of charitable causes. At one break in a meeting he was talking about his work. He said ‘I hope that God accepts me for what I’ve done’. I immediately replied ‘Abdul*, I know that God has already accepted me because of what Jesus has done!”.
A few weeks later I was chatting with his son and daughter who ran their company. They wanted me to be a guide to Ismail*. We got talking about the differences between Christianity and Islam. I asked ‘How good to you have to be to pass God’s test? Is it like in an exam, 47%?’ Of course they had no answer. That set me going with the gospel. Ismail* was not really interested, but Faiza* was taking in every word. I believe that secretly she had given her heart to the Lord Jesus. But she sat there in her hijab, and didn’t admit to her faith. I don’t blame her when you consider the possible consequences. Thank God for His deliverance.
Not surprisingly, the next day I received an email from Abdul* terminating the relationship
* Not their real names.
Men and Animals
Billions are spent on proving that we are no better than animals. A probe was sent to a comet to determine if that was the source of life. Of course they came to the conclusion that it wasn’t. They could have saved all that money by reading Genesis 1.
But it is quite amazing to see how intelligent – even ‘religious’ – some animals are. A few days ago I saw a video about a herd of elephants. They knew where new sources of food were and where they would be safe from poachers. On their route they passed some bones of a long-deceased elephant – maybe an ancestor. They stopped and gathered round them very reverentially. They treated it like a shrine.
Are people any different? They speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves (Jude: 10).
But we know, don’t we, that man is special. Created in God’s image, man became a living soul. (Gen 1:27, 2:7)
Christmas
No ADOSS reader believes that Jesus was born on 25 December. So called Christmas has become a season of self indulgence and commercialism where God is left out entirely.
Some of our friends will have nothing to do with Christmas and if that is what they feel, then I respect them for it. Personally we see it as an opportunity to entertain elderly ones who would otherwise be on their one, and to provide something for the children.
So may I take this opportunity of wishing you, and your family, God’s richest blessings at this time – and if the Lord does not come for us, or if we are taken to be with Him – a happy and healthy 2015.
153
To Mr B R
Dear Brother
Here at last is another notebook
305
. I have been in Ireland, travelling, ill, all sorts of things. Having had, by the delay in my departure for France, several days of at least a
comparative tranquillity, I have used it in part for this work. I hesitate a little: 1) because this will probably be too late for it to be used; 2) because I have had to do it with less care and attention than the gravity of the service required. However, being subject to others, I send it; one would perhaps still correct some things on the proofs, if it is found good, and as the translation requires it, it seems to me. I have not had even a few of the books which I could in
general use, but at last here is the work such as it is. aleat quantum
with you.
Yours very affectionately
________
Il ne faut pas penser que Dieu se soit montré contre les frères. Bien au contraire. Ce qui est vrai, c’est qu’il y a eu des épreuves très grandes. Mais je n’ai jamais été autant convaincu que Dieu aime les frères et qu’il veut les garder. Ce qui est vrai, c’est que l’ennemi avait cherché à bouleverser tous leurs principes et à les éprouver par une pierre de touche, d’une manière à laquelle la chair n’aurait su échapper ; mais cela a bien démontré, en nous humiliant, il est vrai profondément, que nos principes étaient du fin or. Dieu les a reconnus en humiliant ceux qui les professaient tous. Mais la scission n’a eu lieu qu’en deux endroits et, dans le second, elle n’a été accomplie que la semaine passée ; dans les deux décidément en bien, selon moi, pour les frères qu’on travaille, je n’en doute pas, pour faire un parti ailleurs. Mais je crois que Dieu a mis sa main sur l’œuvre des adversaires, et qu’ils ne pourront guère faire plus, parce qu’on la connaît maintenant. Dieu a pourvu à cela, malgré toutes les ruses qu’ils ont employées. Peut-être notre patience sera-t-elle exercée, et ce sera notre bien. Mais Dieu nous a manifesté sa bonté d’une manière dont, pour moi, je n’ai jamais vu la pareille. Jamais nous n’avons eu de réunions aussi heureuses, ni autant l’esprit de culte, tout pauvres que nous soyons. Je crois pouvoir dire (tout en étant certain que l’on moissonnera encore çà et là ce qui a déjà été semé) que la plaie est arrêtée.
Dieu a déjà répondu, je n’ose dire à la fidélité, mais au moins au désir d’être fidèle.
Voilà ce que je pense des affaires d’ici. S’il y avait eu plus de spiritualité, la chose aurait été, ou aurait pu être guérie en bloc. Dieu a agi selon l’état de l’église et en cela, il me semble, beaucoup plus solidement dans les consciences individuelles. J’ai laissé la chose telle quelle, en suivant, je crois, les pensées de Dieu ; et j’en suis heureux.
Ne soyez pas découragé, cher frère, au sujet de votre chère fille. Il est des cœurs qui se referment au milieu de la foule, et qui, souvent, ne sont au large qu’auprès de Dieu. Quelquefois cela se rattache par un côté à quelque faute. Mais ils n’ont de confiance que quand ils sont près de Dieu et se cachent au milieu du bruit du monde où des esprits plus hardis se font jour. Dieu a soin de ces cœurs, mais il faut les soigner autant que les autres, car la chair qui est toujours là, tendra toujours à se rapprocher du monde. Si la vie est là, comme je n’en doute pas, il faut la cultiver comme chez une autre âme, abandonnant sa manifestation à Dieu. On a dit : La grâce de Dieu, dans le cœur de l’homme, est une plante délicate dans un mauvais climat. Il faut y penser.
Quand la foi de votre fille s’affermira et s’appuiera moins sur sa joie en Christ, ou plutôt sur la joie qui découle de lui, votre fille aura plus de confiance devant le monde. Il faut attendre l’œuvre de Dieu, et, en attendant, veiller pour que le monde ne gâte pas cette œuvre. On a de la peine à retrouver la première fraîcheur ; mais si elle est gardée, tout ceci se retrouvera plus tard, plus solide, et plus complètement Christ lui-même.
Je ne saurai rien dire, cher frère, sur la résurrection juive, mais, quoiqu’il en soit, voici, sur Jean 11, ma pensée, qui, du reste, est pour le fond la vôtre. Je crois que l’action de Christ comme résurrection et vie, répond à sa position. Etant sur la terre, il vivifie Lazare d’une vie qui le laisse sur la terre. N’étant présent maintenant que spirituellement. Lorsqu’il reviendra, il ressuscitera ceux qui ont cru, bien qu’ils soient morts (littéralement), et ceux qui vivent et croient en lui ne mourront pas (littéralement). C’est là le seul sens complet de ce passage. Je ne sais pourquoi on ne l’appliquerait pas à la résurrection des fidèles. Je ne doute nullement que les Juifs se soient trompés, au v.36, sur les larmes de Jésus. Le Seigneur avait sur son cœur le sentiment de la puissance de la mort sur ses pauvres créatures.
Le passage de 2 Pierre 1 v.10, ne m’a jamais beaucoup arrêté, parce que le mot grec …. n’a pas seulement le sens de rendre ferme, mais de la conviction d’une vérité dans laquelle nous sommes affermis, comme, par exemple, au v.19 : “Nous avons la parole prophétique, rendue plus ferme” (……) cas parfaitement pareil. La parole pas plus que l’élection (moins si l’on veut, puisque Dieu s’est exprimé dans la parole) ne saurait être rendue plus ferme, mais le terme veut dire qu’elle a été confirmée, savoir par la transfiguration. Or la conscience (le sentiment intime ou conviction intérieure) de notre élection nous est affermie, si nous marchons selon Dieu, cela est certain. Le Saint-Esprit, Dieu, a sa liberté dans nos cœurs et s’y entretient.
Quant à Héb.12 v.22, 23, l’emploi du mot “et”, (l’a-t-on remarqué ?) tend à faire interpréter le passage ainsi : “et à des myriades d’anges, l’assemblée universelle ; et…” l’emploi du mot myriade est connu dans le cas des anges, comme en Apoc.5 v.11 ; d’autre part, … l’assemblée universelle, est employé pour l’assemblée d’Israël. L’emploi de ce mot dans les autres classiques est trop connu, pour qu’on ait besoin d’en parler. Il me semble que la pensée des myriades d’anges suggère à l’apôtre cette belle assemblée solennelle et joyeuse de tous. J’ai pensé depuis longtemps, sans chercher à imposer mon idée à d’autres, que “l’assemblée des premiers-nés écrits dans les cieux” formait l’Eglise proprement dite, et les “esprits des justes consommés,” les saints de l’Ancien Testament, d’une manière spéciale. Il ne faut pas oublier, dans ce passage, l’absence de l’article qui donne une force caractéristique et non objective à la phrase, ainsi : “à une montagne de Sion”, en contraste avec “une montagne qui peut être touchée”.
J’espère que notre cher R. ne manque de rien. Saluez bien affectueusement tous les frères.
Votre tout affectionné.
P.-S. – En effet, je suis très heureux et béni dans mon travail; nous le sommes tous plus que jamais, mais je suis occupé à tout instant. Je suis forcé quelquefois de renvoyer un peu ma réponse à des lettres qui demandent une étude suivie.
Union in Incarnation, the Root Error of Modern Theology
