We are constrained by the limitations of language, but we understand that there could be no full revelation of the One God – Father, Son, and Holy Spirit., but through the Son and by the Spirit. This is what the One God is, one identity of will and being, so that the three Divine Persons are essentially one and one only, distinct in willing and acting, but always willing and acting in total unity. The only full revelation of the one true God is in the Trinity. Our prayers rise to God. Through Christ the Son we have access by one Spirit unto the Father.
God could never be fully revealed as one. He is one; but He was revealed as one in contrast with a multiplicity of gods. But when revealed to be one, He was not fully revealed. He existed always in trinity in unity – that is unfathomable – but when He was revealed as one, before Chris’s incarnation, He did not suffer Himself to be approached, dwelling behind the veil. The way into the holiest had not yet been made manifest.
But when the Son was on earth in the bosom of the Father, He was the image of the invisible God, so ‘He that hath seen me hath seen the Father’ (John 14:9). If God had ceased to be invisible, Christ would have ceased to be God’s revealer and image. He would not have been God. The light of God would not have been in the world, and we would never have known God’s love, goodness, forbearance, patience, power or God’s nature and purity.
But this is not all. Although the darkness did not comprehend the light, the Holy Spirit has quickened us. The Spirit distributes to whom He will; but this is not separate from the will of the Father and the Son. They are one in counsel, mind, purpose, and thought; yet each acts in a distinct way. The Son was not separate from the Father. ‘The Father that dwelleth in me, he doeth the works’ (John 14:10). Darby says ‘ There is unity in all that constitutes oneness when we speak spiritually – not unity as one by arriving at the same things, or union, or by being united, as we are by having only one Spirit dwelling in all, but – by being one in eternal being; so that all else flows from that one will and counsel, yet so as that distinction in action in that will is revealed to us: not distinct will, but distinct willing’.
The creature cannot reach to God, or God would not be God. It is simply impossible for the finite reach to the infinite, otherwise neither would be finite nor infinite. Nor could the infinite God reveal Himself to a finite creature, neither physically nor morally. But God is revealed in the Son, by the work of Christ and the operation of the Holy Spirit. Man is able appreciate the Father’ s love, glory, righteousness and holiness, and is able to enjoy intelligently the love of both the Father and the Son, by the presence of the Holy Spirit.
We learn a lot from John. He said that ‘God so loved the world,’ (John 3:16) and speaks of grace and power bringing man into the knowledge and enjoyment of God. He tells us of the Father and the Son, and what Jesus said about the presence and work of the Comforter. John is the one who speaks particularly of the revelation of God. He does not emphasise man’s presentation to God whereas Paul does.
We are constrained by the limitations of language, but we understand that there could be no full revelation of the One God – Father, Son, and Holy Spirit., but through the Son and by the Spirit. This is what the One God is, one identity of will and being, so that the three Divine Persons are essentially one and one only, distinct in willing and acting, but always willing and acting in total unity. The only full revelation of the one true God is in the Trinity. Our prayers rise to God. Through Christ the Son we have access by one Spirit unto the Father.
Although verse 3 is not in the 1962 version of the Little Flock hymn book, the Lord being the image of the invisible God was much in mind.
Image of the Infinite Unseen,
Whose being none can know;
Brightness of light no eye hath seen,
God’s love revealed below.
The light of love has shone in Thee,
And in that love our souls are free.
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!
We have thought quite long enough about ourselves. Let us now think about Him who thought about us with thoughts of good, not evil, long before we even existed, and had any thoughts of own at all. May we see what God’s thoughts of grace about us are, and echo the words of faith in Romans 8:31, ‘If God be for us, who can be against us?’ I am entitled to forget myself; I am entitled to forget my sins; I am NOT entitled to forget Jesus.
True humility does not so much consist in thinking badly of myself, as in not thinking of myself at all. I am too bad to be worth thinking about.
By Silvanus, a faithful brother unto you, as I suppose, I have written briefly, exhorting, and testifying that this is the true grace of God wherein ye stand. (1 Peter 5:12)
God is the ‘God of all Grace’ (1 Peter 5:10), but how hard it is for us to believe that the Lord is gracious. Our natural feelings may be expressed by the servants’ statement ‘I know that thou art an austere [or hard] man’ (Luke 19:21). We need to understand the Grace of God.
Some think that grace implies God’s passing over sin. That is completely wrong – God cannot tolerate sin. If I could, after sinning, patch up my ways and mend myself in order to stand before God, there would be no need of grace. The Lord is gracious because I am a sinner: my state is utterly ruined and hopeless, and nothing but free grace can meet my need.
The moment I understand that I am a sinful man or woman, and that the Lord knew the full extent and how hateful my sin was to Him, and that He came to me, I understand what grace is. Faith makes me see that God is greater than my sin, not that my sin is greater than God. The Lord, who laid down His life for me, is the same Lord I have to do with every day of my life. His dealings with me are on the principle of grace. How strengthening it is to know, at this very moment, that Jesus is feeling and exercising the same love towards me as He had when on the cross.
For instance, I have a bad temper that I cannot control. I bring it to Jesus as my Friend: virtue goes out of Him and meets my need. My own effort will never be sufficient. Real strength is in the sense of the Lord’s being gracious. The natural man in us will never believe that Christ is the only source of strength and blessing. If my soul is out of communion, I think, ‘I must correct the cause of this before I can come to Christ’. But He is gracious: the way is to return to Him at once, just as I am, and then humble myself before Him. Humbleness in His presence is the only real humbleness. If I own myself to be just what I am, I shall find that He shows me nothing but grace. True humility does not so much consist in thinking badly of myself, as in not thinking of myself at all. I am too bad to be worth thinking about.
Faith never thinks about what is in me myself: it looks to Jesus to give rest to my soul. Faith receives, loves and apprehends what God has revealed, and what God’s thoughts are about Jesus. As I am occupied with Him,I will be prevented from being taken up with the vanity and sin around. This will be my strength against the sin and corruption of my own heart too. As I am alone in communion with God, I am able to measure everything according to His grace. Nothing, not even the state of the Church, will shake me. I am entitled to forget myself; I am entitled to forget my sins; I am NOT entitled to forget Jesus.
The moment I get away from the presence of God, I rest on my own thoughts, which can never reach up to those of God about me. If I attempt to know God’s grace outside of His presence, I shall only turn grace into licentiousness.
What God is towards us is LOVE. Our joy and peace are not dependent on what we are to God, but on what He is to us: this is grace. All the sin and evil that is in us has been put away through Jesus. A single sin is more horrible to God than all the sins in the world are to us. Yet, despite what we are, God is pleased to be towards us in LOVE.
In Romans 7 we find a person, though quickened, whose reasoning centres in himself. It is all “I,” “I,” “I.” He stops short of grace, the simple fact that GOD IS LOVE. I have got away from grace if I have the slightest doubt or hesitation about God’s love. I say, ‘I am unhappy because I am not like what I want to be’. Instead I should be thinking of what God is, rather than what I am. All this looking at myself is really pride, not admitting that I am good for nothing. Till I see this I will never look away from myself to God.
Faith looks towards God, who has revealed Himself in grace. Grace relates to what GOD is, not to what I am, except that the greatness of my sins magnifies grace of God. At the same time, grace brings my soul into communion with God, knowing God and loving Him. Knowledge of grace is the true source of sanctification.
We have thought quite long enough about ourselves. Let us now think about Him who thought about us with thoughts of good, not evil, long before we even existed, and had any thoughts of own at all. May we see what God’s thoughts of grace about us are, and echo the words of faith in Romans 8:31, ‘If God be for us, who can be against us?’
Adapted by Sosthenes from J N Darby’s tract of the same name. Similar to, perhaps extracted from, ‘Why do I groan?‘ Collected Writings volume 12 – Evangelical 1, page 186.
Based on John Nelson Darby’s paper ‘What is the World, and What is its End? A serious question for those who are of it.’ – by Sosthenes
Note – This paper was written in 1862. Though much of what Darby wrote has relevance today, circumstances, especially in technology, have changed, and these have been reflected in this summary. Changes I have made are shown in blue.
Despite Christianity, the world has not changed since Adam. Things have progressively deteriorate, but man’s worst sin was the rejection and crucifixion of Jesus. Men fear what might come, but the Christian is restful, trusting in God. Some might try and loosen human restraints, whilst others tighten them. Some say that commerce or education is the answer. Religious superstition and extremism, and infidelity may oppose one another, but the world is the same. It is under judgment. God is patient and merciful, but evil will not prevail. Flee the wrath to come.
The World is Unchanged
Men are apt to think that have continue unchanged in this world since creation (or since the so-called ‘big bang’). Man has been more prosperous and civilised, making great strides in technology, travel, communications, ammunitions and medicine. All the time, though, man himself is unchanged, his passions remain, and the essential differences in the world since biblical times are not so great as is supposed. Children are not more obedient; families are not more united; the relationship between employer and employee is no better. The world thinks itself better, and vaunts its progress – but is it progress? Underneath the veneer, it recognises that things cannot go on long as they are; we are heading for yet another a crisis of the world’s history, which must result in great disruption.
Christianity has made a difference. But if we look beneath the surface, even that is not much. The world is not Paradise, as God made it. Since Adam, the world has developed through man’s departure from and independence of God. Men posture their solutions, some advocating democracy and others authoritarianism. But though judgment is inevitable, God is patient – and over all.
Throughout history men have worried about the future of the world, but their fears, are the fruit of the restless working of principles beyond their control. The world is inherently unstable: regimes have ended violently because man’s passions were stronger than that which controlled them. The bonds of society are either too tight or too weak. Power is not in them, but in the force beneath them. As a result, some would slacken the bonds to give people more independence, whilst others would tighten them through repression. Furthermore, others just give up in fear, hoping for the best.
Man desires to be in control, or at least, control what is within his reach. This can be seen in modern times in the matter of climate change. Despite his fear, man has an exaggerated estimate of his self-importance. The true Christian, on the other hand, he does not fear in this way: he knows that God is over everything. He is more calm and clear-sighted, more interested in the needs of his fellow men, and less interested in politics. In spite of this though, many Christians are deluded into believing that they can meet the world’s needs by their own good works. They even worship them!
What is the World?
What is, then, the world? It is a vast system, grown up after man had departed from God, nd Satan is the god and prince of it. At the fall, Man was driven out of the place in which God had set him in innocence and peace. God had made him a vagabond, and barred His way back to the tree of life. Man gave up God for his own lusts and, under the influence of Satan, built a city, Enoch (Gen 4:17), adorning it with art and music. Left without law, the world became so bad that God had to destroy mankind by the deluge, leaving just eight persons. Then under law, man plunged into idolatry, ignoring every prophetic warning. Ultimately God sent His Son, but man would not have Him: He was cast out of the vineyard and slain. Man turned God out of the world, as far as he could, when He had come into it in mercy.
Now when we look at the principles and motives which characterise the world, are they “the lust of the flesh, the lust of the eyes, and the pride of life” (1 John 2:16) – pleasure, gain, vanity, ambition, etc. When we speak of men getting on in the world, is it not ambition and gain which motivates? There cannot be much difference in what Cain did in his city, and what men are now doing in theirs. If, say, a Chinese person came to London to see what Christ and Christianity was, he or she would find men governed by the same motives that govern the masses back home in Beijing or Guangzhou. In short, he would find a system in which men honour one another more than God. The world rejected the Son of God when He was here, but the Father set Him at His right hand . Jesus said, “Oh, righteous Father, the world hath not known thee...” (John 17:25). Then, “All that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world” (1 John 2:16).
There is no point in looking to heathenism or Islam for the world; we must look to Christendom. What characterises its state is pleasure, gain, ambition, vanity, without conscience, like the Pharisees. A man is morally what he pursues: if gain, He is covetous: if power, he is ambitious; if pleasure, he is hedonistic, and so on. At the beginning, of Christianity, God’s grace and power of the Holy Spirit raised people above normal human values, and united them in the enjoyment of heavenly things, displaying a care for one other in a way the world never knew. They were dead to the world, pure in walk and unselfish in their ways, so the church got the attention of a hostile, yet admiring, world. Now for centuries, what in infidelity calls itself the church, is marked by ambition, crime and deceit, haughty power and worldly luxury. It makes no difference whether we are looking at Catholicism, Greek orthodoxy or Protestantism. Of course the Spirit of God is active, and that, thank God, good is done in the midst of all this. However, that is not the world, but a distinct power which works in the midst of the world, influencing it and its government. The world is far more guilty, having had Christianity in its midst – it has not ceased to be the world.
Remember that it was at the death of Christ that the devil received the title of prince of this world, and as to his religious influence, is called the god of this world, When God’s throne was at Jerusalem this was impossible; but, when the true Ruler of the world was rejected, it became plain that Satan was its prince. No doubt the cross gave Satan’s power its death-blow in the sight of God, but not in the in the sight of the world.
Satan’s worst reign is his religious one, as we see from the beasts in Revelation. He reigns only by the corrupt motives of man’s heart, the fears of a bad conscience being the means of his power. He leads men astray by their lusts, and then gives them religion to assuage their consciences, for he cannot cleanse them. Hence wickedness becomes religious wickedness, and the conscience even thinks it is doing God service, while Satan craftily directs all this to his own end, the governance of the world – the Christian world – by men’s lusts. In unbelief and defiance of Christ, the pursuit of gain and pleasure is more ardent and unrestrained than ever. War rages as it ever did.
What, then, is its end? Judgment, speedy judgment. Of the day and the hour, no man knows: it comes as a thief in the night. The self-confident thoughts that men have of improving the world by human development and energy are evil in the extreme. Man sees himself and the world as getting better. He views Christianity as only a phase of man’s history; better is to come. Where from, and how?
Commerce and Education
Commerce, we are told, civilises. Commerce appears to have made the world less violent; but gain is its selfish motive. It has not elevated the tone of society, but the contrary. Fraud and corruption are major problems. It has not stopped exploitation and wars; it has caused many, especially where oil is concerned.
What has education done? It certainly has enlargesd the mind, but has it changed man’s values? People are more educated than they used to be; but to what end? Has the influence of superstition really diminished? The infidelity produced by dependence on man’s mind has forced men, who are not personally established in divine truth, back into a different type of superstition. They call it liberalism, which is bound by no truth, knows no truth, and doubts all truth. It is simply destructive. Go anywhere and everywhere, to India, England, Italy, Russia or America: deliverance from superstition is not by truth, but by disbelief of all known truth. Even Christians rely, not on the Spirit, the gospel and word of God, but on human progress.
Superstition and Infidelity
The present conflict is between superstition and infidelity – the mere pretensions of man’s mind. Neither superstition nor infidelity know or respect truth. One recognises authority; the other rejects it. One is the church, so called (with the rise of Islamic fundamentalism, I would venture to include this – Sosthenes); the other, free thought. Faith in the truth is known to neither. Where it is no one knows; the business of man’s mind being to disprove any claim to it.
It is a striking phenomenon that liberalism or infidelity prefer Popery to truth. Truth is divine, Popery is human, and liberalism will be liberal as to it. So governments, pander to Popery, because it is a strong, unscrupulous political power, not concerned with the truth. When centralised power fails, it falls back on modifications, witness Liberation Theology in Latin America, and formal protestant religion which has given up scripture and all moral values.
Even if we turn to America, which many would regard as the most attractive part of the new world, what do we see? There is a large profession and much religious activity, even large-scale tele-evangelism, but Christians are often the most worldly of all. Money is the number one influence; overrun with alcoholism, immorality and family breakdown.
So where is God in all this?
The world, then, has been evil from its origin. Christianity has been corrupted by man. It has not reformed the world, more it has become the seat of its greatest corruption. Commerce, a partial civiliser of men, absorbs them with the basest of motives – avarice, indifferent to truth and morality. Education has not improved man’s motives or morals either, nor has it freed him from the bonds of superstition. It has merely set aside all positive truth, by infidelity.
So where is God in all this? God is patient with men, a testimony to His grace. He continues to testify, so long as souls can be won and delivered. But He will not allow the power of evil to last for ever. He declares that evil men and seducers shall wax worse and worse; filling up the cup of wrath for themselves. He is patient till no more can be done. God says, “The iniquity of the Amorites is not yet full” (Gen 15:16). Finally He will remove all evil and bless the earth.
Judgment of the World
The object here is not to enter into prophecy in any detail; that has been amply done elsewhere. But the course of the world’s history points to judgment, the removal of the power of evil by power being the only remedy. This is clearly stated in scripture. This is not the judgment of the dead before the Great White Throne, but the judgment of this visible world. ‘Because he [God] hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him [Jesus] from the dead’ (Acts 17:31). Sin will increase till judgment comes. But the world’s greatest sin was the rejection and crucifixion of Christ. However, He whom the world rejected, God has raised from the dead, and committed all judgment to Him. Every knee will bow to Him; and the more boldly men have rejected and opposed Him, the more terrible will be their judgment. All man’s pride, vanity and pretension must come to nought.
Such is the end of the world as we know it. Its profession of Christianity will only have increased the severity of its judgment. They that have known their Master’s will, and not done it, will be beaten with many stripes. (See Luke 12:47). Christendom fell from the heavenly state in the early chapters of the Acts. Now it will wax worse and worse, ripening for the judgment that so surely awaits it. Flee from the wrath to come.
The great truth and essence of Christianity is that it takes the heart out of this world, and fixes it on Christ. It makes us live by Christ, on Christ, and to Christ.
But then the life of Jesus is to be manifested in me, and there I get my proper responsibility as a Christian. Since Christ appears in the presence of God for us, we are to appear in the presence of the world for Christ. If He dwells in you, then let us see Him in you.
(J.N.D Notes and Jottings p4)
When guilty, you are justified; when you have offended, you are forgiven; and when you are defiled, you are washed. If I look at guilt, I want justification; at offence, forgiveness; at defilement, cleansing.
(J.N.D Notes and Jottings p7)
God never told people they were lost, until Christ had died to save them.
(J.N.D Notes and Jottings p11)
Are you part of My bride – My body – and you won’t take the cross here with Me? What is crown up there is cross down here.
(J.N.D Notes and Jottings p20)
Whoever has the Spirit of Christ is a member of the body, and that we own; though if one be walking inconsistently, and in some actual thing that calls for it, he must be put out. For fellowship, therefore, he must be not only a member of the body, but also a member of the body walking uprightly.
(J.N.D Notes and Jottings p38)
“If a man serve me, let him follow me”; that recalls a line I read many years ago, “It is harder to live a Christian than to die a martyr.”
(J.N.D Notes and Jottings p45)
The great truth and essence of Christianity is that it takes the heart out of this world, and fixes it on Christ. It makes us live by Christ, on Christ, and to Christ.
(J.N.D Notes and Jottings p67)
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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.
A few words on the Trinity
Although verse 3 is not in the 1962 version of the Little Flock hymn book, the Lord being the image of the invisible God was much in mind.
