The Work of God At The End-Time # 10

The Work of God At The End-Time # 10

A Ministry of the Significance of Christ

"And his father and his mother were marveling at the things which were spoken concerning him; and Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the falling and the rising of many in Israel; and for a sign which is spoken against; yea and a sword shall pierce through thine own soul; that thoughts out of many hearts may be revealed" (Luke 2:33-35).

The Meaning of Christ Must Be Inwrought

In the passage quoted above we have given us something of the meaning of Christ, something of what is involved when Christ comes into our lives with ministry in view. That is the real significance of Simeon's vision and service. Sooner or later, to those who are "called according to his purpose" the meaning of Christ will be brought home in a forceful and much fuller way. It may be that we have a deep and very real knowledge brought to us at our conversion; but whether that be so or, on the contrary, we are born again in a simple and comparatively easy way, the time will come when, through deep crises and upheavals in our lives, we shall move up to the fact that Christ, and union with Him, is something infinitely greater than we had ever imagined. It is true that salvation is free and all of grace, but it is not cheap and superficial. If we so regard it we may just fade out, count for little, or be among the offended. The eternal counsels of God, comprehending all ages and realms, and centering in a redeemed people, are so full of meaning, so vast in their import, that much deepening work has to be done to bring about a correspondence with them. We have to come to a realization of what it means to us that we have been called into fellowship with so momentous and so vast a One as God's Son. There are three aspects of "the fellowship of his sufferings:" the first, cooperation with Him in His work of delivering souls from a jealous and bitterly hostile enemy; the second, the discipline and purifying which makes for Christlikeness; the third, the enlarging of capacity, and developing of faculties for apprehending and understanding the greatness of Divine things, particularly the knowledge of Christ. All this is suffering indeed. We cannot attain unto this knowledge along the line of merely being informed; it has to be inwrought. No amount of listening to teaching will bring it about. Often a large amount of long-standing teaching only springs into life when the one possessing it passes into an almost devastating experience of suffering and testing. One world seems to be entirely breaking up and falling away, and a new one is essential to survival. Those who know Christ more fully and really are those who have discovered Him in deep spiritual agony and perplexity. Christ is the door into an immense realm of Divine meaning, and there is nothing casual or haphazard about that way. The whole being becomes involved in this issue if we are really going to represent spiritual measure for others. "A sword shall pierce through thine own soul."

John Bunyan, in his great allegory, sought to personify characteristics and propensities, and to represent them in life-size form,so that they would make us see ourselves, our weaknesses, our perils. As we see them passing before us we smile, we feel ashamed, we are disgusted, and then we find that Bunyan has portrayed ourselves.

One of these characters, in which Bunyan has concentrated his genius for humor, sarcasm and irony, is Mr. By-Ends. He tells us that Mr. By-Ends' ancestors gave their name to the town of Fairspeech, that his great-grandfather was a waterman, who always looked one way and rowed the other. Mrs. By-Ends, his wife, was a very virtuous woman, the daughter of my Lady Feigning, and By-Ends and his wife had two firm religious principles to which they most strictly adhered, and brought up their family accordingly. These established religious principles were (1) never to strive against the wind and the tide, and (2) to walk with Religion when he goes in his silver slippers, and if the sun shines and if the people applaud him. Bunyan says that is a tendency found in human nature to pretend, to feign, to look one way and really be going the other, to make-believe, to choose the line of least resistance, to go the popular way, but to disappear when things are difficult. We all have nothing but contempt for Mr. By-Ends. But that kind of things can be the peril of us all, more or less. Indeed, it is going to be disastrous unless the Lord deals drastically with it, for it is so utterly incompatible with Christ and with God's eternal purpose as centered in Him.

Let us look again then at the words of Luke and see something of what is involved through Christ being brought in.

Christ Determines Destiny

First of all, Simeon says that this Child - the Christ - is going to determine destiny. He "is set for the falling and the rising of many in Israel." There are several different translations of these words. Firstly, they may mean that some will fall, never to rise again, as they come up against the Lord Jesus. They will find Him a stumblingblock. It was said in the Scriptures that He would be a stumblingblock to many (Isa. 8:14). Many would strike their foot against Him and go headlong. How true that has proved to be! Coming up against the Lord Jesus, and not being willing to accept the offence of the Cross, not being willing to suffer affliction with the people of God rather than to enjoy the pleasures of sin for a season, not being willing to take up the Cross and follow Him, they have gone headlong, and their destiny has been settled by their contact with the Lord Jesus. It is ever so. On that side He is set for the falling of many; that is, He is put there to find out whether we really mean business with God or not; and many coming up to Him, and finding Him and His way an offense have turned and gone again, God only knows to what. "Set for the falling...of many."

"And the rising of many;" and oh, what a glorious story is bound up with that! Many have come to Him, sensible of something of the cost, recognizing that in which they will be involved if they should link on and go with Him. Nevertheless, they have chosen Him; and what a lifting it has meant for them! Yes, from the dunghill to be set among the Princes of His people (1 Sam. 2:8). "We maketh the rebel a priest and a king." You and I know just a little of what it means to have been lifted by reason of union with the Lord Jesus. But how much more there is yet to be, for He has given His word that some shall sit with Him in His Throne, even as He overcame and sat down with His Father in His Throne (Rev. 3:21). What a rising! A long and wonderful story could be told of men who have been lifted by the Lord Jesus. The settling of destiny: some will fall, some will rise. Their attitude toward the Christ will determine for ever which it is going to be.

~T. Austin-Sparks~

(continued with # 11)

The Work of God At The End-Time # 9

The Work of God At The End-Time # 9

(g) No Satisfaction Short of the Full Divine Intention

Come back to Simeon. You see, Simeon was a man of great interests. He has been traced by scholars to be the son of Hillel, the great Jewish scholar who founded a school of interpretation of the law. He has also been declared to be the father of the great Gamaliel, at whose feet Paul was brought up. If these facts be true, he must have had a tremendous heritage, a wide field of interest. But, for Simeon, the coming of the hand of the Lord upon him meant that none of that - his scholarly interest, his inheritance, his world, great and full as it was - answered to the deepest thing in him; and it was that same deep thing in him still unanswered, still unsettled, that was his apprehending. We ourselves come to some extent into this very thing when we find that, however much there may be in life  and in this world which interests us and occupies much of our time and attention,somehow or other it is not answering to something in us. We may get as far as we can get in that, in success and so on, and yet somehow even the best and the greatest is still a disappointment: there is something remaining. That is the apprehending hand of God, so that nothing just 'fills the bill,' as we say: there is something which has still to be met, some question still to be answered, some compelling sense of our standing in relationship to something more and higher. That is a mark of God's having a greater purpose in our lives, for He never lets us be satisfied with anything less than the full object of which He has called us. We may think we now have our field, but if that is less than all God's thought we may explore and exploit our field but we shall discover that we have not found all that in our heart of hearts we know to be the answer to our existence, to that sense of destiny, of Divine purpose, which casts an emptiness and dissatisfaction upon all else. It was like that, undoubtedly, with Simeon, and yet that something else had not yet come actually into view. But the day that it came, his whole world passed out as nothing. He said, 'Now I have it, now I have arrived!' The day when he held the child Jesus in his arms, he knew he had his answer.

Have you had an experience like that? Do you know something of what that means? -waiting, longing, praying, feeling, and then the Lord brings you into touch with that thing which is peculiarly of Himself, and you say, 'This is what I have been sensing the need of, this is it.'

That is the dealing of the Lord with a servant of His, or an instrument, be it personal or corporate, that is chosen for something more than the ordinary, that is called unto the fuller instead of the partial.

Let us then really face this whole question of the Lord's need of an apprehended vessel to bring in the greater measure of the fullness of Christ, and ponder the strange spiritual history through which such a vessel will go - the unusual dealings of God, and the unusual interest of the powers of evil as they concentrate upon putting that vessel out of action, upon frustrating that purpose. Here it is so clearly represented by this man.

You see, I feel the Lord is wanting to say something to us at this time about the end which is at hand, and of His concern to have a vessel that will serve Him in this fuller way regarding His Christ in a time of coming spiritual need, and of what, therefore, we may expect as to our own experience, our own handling, in view of our having to meet forces so unusual, the awful drive of the enemy. How necessary it is for there to be more than an ordinary abandonment to the Lord - coming to the place where He is Master and Lord in very truth, and where we are utterly subject to Him. Let us make this a very definite matter of prayer. If we can at all discern these signs, both as to the world and the coming phase of things, as well as in our own spiritual experience, let us see that they are of tremendous meaning, and get very much to the Lord that He shall find us a vessel to hand, completely under His mastery.

~T. Austin-Sparks~

(continued with # 10 - A Ministry of the Significance of Christ)

Jellyfish Christianity

Jellyfish Christianity

(J.C. Ryle, "The Importance of Dogma")

Eighteen centuries ago the apostle Paul forewarned us, "The time will come when men will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear!" 2 Timothy 4:3

The natural man hates the Gospel and all its distinctive doctrines--and delights in any vain excuse for refusing it.

The plain truth is, that the root of the whole evil lies in the fallen nature of man, and his deeply-seated unbelief in God's infallible Word. I suspect we have no idea how little saving faith there is on earth, and how few people entirely believe Bible truths.

One man is proud--he dislikes the distinctive doctrines of Christianity, because they leave him no room to boast.

Another is lazy and indolent--he dislikes distinctive doctrine, because it summons him to troublesome thought, and self-inquiry, and mental self-exertion.

Another is grossly ignorant--he imagines that all distinctive doctrine is a mere matter of words and names, and that it does not matter a jot what we believe.

Another is thoroughly worldly--he shrinks from distinctive doctrine, because it condemns his darling world.

But in one form or another, I am satisfied that "original sin" is the cause of all the mischief. And the whole result is, that vast numbers of men greedily swallow down the seemingly new idea that doctrine is of no great importance. It supplies a convenient excuse for their sins.

The consequences of this widespread dislike to doctrine are very serious in the present day. Whether we like to allow it or not, it is an epidemic which is doing great harm. It creates, fosters, and keeps up an immense amount of instability in religion. It produces what I must venture to call, if I may coin the phrase, ajellyfish Christianity in the churches--that is, a Christianity without bone, or muscle, or power.

A jellyfish, as everyone knows who has been much by the sea-side, is a pretty and graceful object when it floats in the sea, contracting and expanding like a little, delicate, transparent umbrella. Yet the same jellyfish, when cast on the shore--is a mere helpless lump, without capacity for movement, self-defense, or self-preservation.

Alas! It is a vivid type of much of the religion of this day, of which the leading principle is, "No dogma, no distinct tenets, no positive doctrine."

We have hundreds of jellyfish clergymen, who seem not to have a single bone in their body of divinity. They have no definite opinions--they belong to no school or party. They are so afraid of "extreme views"--that they have no views at all.

We have thousands of jellyfish sermons preached every year--sermons without an edge or a point. They are as smooth as billiard balls--awakening no sinner, and edifying no saint.

We have legions of jellyfish young men annually turned out from our seminaries, armed with a few scraps of second-hand philosophy, who think it a mark of cleverness and intellect to have no decided opinions about anything in religion, and to be utterly unable to make up their minds as to what Christian truth is. Their proud hearts are not satisfied with truths which satisfied the godly of former years. Their only creed is a kind of "Anythingism." They believe everything--and are sure and positive about nothing!

And last, and worst of all, we have myriads of jellyfish worshipers--respectable church-going people, who have no distinct and definite views about any point in theology. They cannot discern things that differ, any more than color-blind people can distinguish colors! They think that . . .
   everybody is right--and nobody is wrong,
   everything is true--and nothing is false,
   all sermons are good--and none are bad,
   every minister is sound--and none are unsound. They are "tossed to and fro, like children, by every wind of doctrine!" They are often carried away by any new excitement and sensational movement. They are ever ready for new things, because they have no firm grasp on the old Scripture truths.

Singing In Adversity

Singing in Adversity

Charles Naylor

Life has its adversities. It must needs have them. Adversity, pain, sorrow, and disappointment — are the lathe upon which God shapes us. They are the grinding-wheel which grinds and smoothes us. They are the polishing-wheel which makes us shine. If we can never be happy until we are so situated that nothing which exists may tend to render us unhappy — then we shall have little happiness in life. Happiness does not come from a life of ease and indolence. It is not the result of the absence of obstacles and difficulties. Happiness comes from triumphing over them. Therefore the song of true happiness often arises from the soul which undergoes many adversities.

Paul understood what life must be. He went through the cities of Asia after he had been stoned and left for dead, "Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through many hardships and tribulations, enter into the kingdom of God" (Acts 14:22). He enumerated the things he suffered in his work for Christ. Doubtless you have read that list again and again. Notwithstanding all this, no one has more to say about rejoicing, being filled with joy, and singing the songs of victory — than does this same sufferer of tribulations.

The Psalmist also knew about tribulations. He said, "I will be glad and rejoice in your mercy — for you have considered my trouble; you have known my soul in adversities" (Psalm 31:7). God did not leave him to himself in his tribulations. Being conscious of this, he could rejoice.

Jesus said to his disciples, "Here on earth you will have many trials and sorrows." Did he say, "Mourn and weep because of this"? Did he intimate that they should shrink from them? Did he indicate there was something wrong in them which brought these tribulations? Not so. He had already told them that the world would hate them. Now he showed them that as a result of that hatred of the world, and also as the result of natural conditions in life — they would have tribulations. Did he say to them, "This will take away much from your happiness; you will be sad and disconsolate much of the time; you will sorrow on account of these tribulations; it is too bad you are to have them"? No — he said nothing of this kind. He told them plainly what was to come; then added, "But be of good cheer — I have overcome the world."

Think of the boldness of Jesus in saying this. Just before him lay Gethsemane. Just beyond that, the trials before the high priest and Pilate, and Calvary awaited him. He knew this very well. He knew he must pass through the bitterest of tribulations. Nevertheless he said, "Be of good cheer — I have overcome the world."

What a wonderful example for us this is. He has overcome the world not merely for himself — but for us as well. As the Psalmist pointed out, he knows our adversities. He knows that lying ahead of us there are adversities and difficulties, perhaps dangers, sorrows, and many things to try the soul. He also knows when we are in those things, when they are pressing hard upon us, when we are tempted to bow down our heads and give up. He knows exactly how we feel, how things seem, how the future looks, how the present troubles us. In spite of it all he is saying to us, "Be of good cheer — I have overcome."

Dear soul, Jesus knows all about your troubles. He knows every heartache, every difficulty, everything you must overcome, everything you must bear. Trusting in his grace, relying upon his help — you shall soon find your heart filling again with melody, for the clouds will pass away.

Paul asks, "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?" Then he adds, "Nay, in all these things we are more than conquerors through him that loved us!" (Romans 8:35, 37).

Speaking of our acceptance with God and our justification by faith through grace, Paul says we "rejoice in hope of the glory of God" (Romans 5:2). But are the good things of God all in which we can rejoice? No, for he continues, "And not only so but we glory in tribulations also."

Paul could rejoice in the bad things, as well as in the good things. Why could he do this? Was he a mere enthusiast? Was he a man who shut his eyes to the facts? No, he was sober-minded, consistent, and sane. He looked behind the frowning face of circumstances. He saw the results that follow tribulations. He set them down for us that we might consider them and rejoice with him. "Not only so, but we also rejoice in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope. And hope does not disappoint us, because God has poured out his love into our hearts by the Holy Spirit, whom he has given us!" Romans 5:3-5. That was the secret of Paul's rejoicing.

Again Paul tells his experience in 2 Corinthians 7:4, "I am greatly encouraged; in all our troubles, my joy knows no bounds." He tells why this is: "God, who comforts those who are cast down, comforts us" (verse 6). "Who comforts us in all our tribulation" (2 Corinthians 1:4). The comfort of God is wonderful. The satisfying, soul-delighting blessedness of it, can be known only by those who have gone deeply into the waters of tribulation. So many in times of trouble, are prone to feel that God does not care for them or to feel that they have offended him. Just when they need him most, and just when he would be most ready to help — they cease to seek that help and feel they must meet their difficulties in their own strength without the help they so much crave.

Right here many are tempted to give up trying. They feel they are unable to overcome or to endure through to better days. They feel that God has forsaken them in their hour of need. Their feelings and their attitude shut them off from that help which God would delight to give them. It is just here that we need to face things squarely. We need to consider God as he is. We need to take a right view of our relationship with him.

In the time of the child's need, a true and loving parent yearns with sympathy and with an earnest desire to help. The heart of God is more tender than the heart of a mother. His love is stronger than any human love. In these times of tribulation and trouble, of sorrow or care, of anxiety or foreboding — we should remember that he is waiting to take us into his arms and to comfort us with that comfort which only he can give.

The clouds may seem to hide his face; he may seem far off — but he is not far off. The clouds may prevent us from seeing him — but they do not prevent his seeing us. He does see us and he desires us to turn to him for that support in trouble which we need in order that the heavy load may be borne. He desires that we confide in him, and that we pour out our soul's bitterness and longing to him. He expects us to act as men and women who trust him. He expects us to use what strength we have. But beyond and above our strength, is his abundant strength and help ready to supply whatever deficiency there may be in us. He always sees the way out of our difficulties. He always knows just how much grace we must have. He always measures out to us the needed supply we must have.

No one has ever lived, who has not had his times of discouragement, heaviness, sorrow, and disappointment. Care and anxiety come to all. Unsaved people have to bear their own burdens, meet their own adversities, suffer their own sorrows — without divine help. They get through them in some way in their own strength, and we could do the same without divine help. There would always be a way that we could get through somehow. But God knows a better way than we know, and he will help us into that better way. He will give us the strength and fortitude necessary — if we only trust and go forward courageously.

James tells us, "Consider it pure joy whenever you face trials of many kinds." There is a way to do this. That way is the way Paul took. Paul looked behind the tribulations to the outcome. James exhorts us to do likewise. These tribulations all are fruitful. They are good for us. If we bear them as we should — then we shall look back upon them shortly and rejoice that God let them come.

Let us now look at Paul. It was midnight. He and Silas lay in a Philippian dungeon. Their feet were fast in the stocks. Their clothes were torn, their backs were bleeding from the many stripes that had been laid upon them. It seemed that death might be only a little ahead of them. Under these unfavorable circumstances they did not lament — they prayed (Acts 16:25). After they had prayed, they did something else; they sang praises to God. They did not do this for mere bravado. They did not do it to keep the other prisoners awake. They did it because of the joy that was welling up in their own hearts. They were suffering, so they could not sleep; so they spent the time in the very best possible manner. They spent not a moment in regretting what had happened. They did look for the needed help. Their faith reached out to God — and help came. Their souls were filled with joyful praises — and they sang from full hearts.

There were reasons why they could do this. First, they were innocent. They had a consciousness they had done nothing wrong. They had been trying to do good. Now they were suffering for it. There is "rest" — comfort in being innocent under such circumstances, or in any circumstances. A clear conscience inspires to song. So if our conscience is clear, we can rise above our circumstances if we follow the course taken by Paul and Silas.

Second, they were hopeful Christians. They did not look on the dark side. They looked beyond the present suffering and the threatening circumstances. They neither saw the dungeon nor the stocks nor the executioner's sword. They neither felt their galled ankles nor their smarting backs. They looked to God. They saw his approving smile — and they sang praises.

Third, they exercised definite faith. They believed God knew all about their circumstances. They believed they were in his care. They believed nothing could come to them, without coming through his will. So they rested in full assurance of faith in him — and in their tribulations they sang joyfully. Paul taught others to rejoice, and he set them an example. If we face our adversities as he faced his — we too may sing in adversity.

In adversity we sing a different song than we do when we are untroubled. We must join courage to trust. When we do this, we can sing songs of confidence born of our confidence in God's help. We can sing songs of trust which allay our fears. We can sing songs of anticipation as we look forward to the victories which lie before us, and at the crown at the end of the road. We can sing in joyful remembrance of God's former mercies.

The song of adversity is more difficult to learn, than the song we sing when everything is going pleasantly and prosperously — but these songs are no less joyous in the depths of the heart when they spring from faith. In fact they can often be more truly joyous than the songs of prosperity, because they go deeper into the depths of the heart and rise with fuller trust. But no matter how many tribulations we have, if we trust God, we may be "exceeding joyful" in all those tribulations.

The Work of God At The End-Time # 8

The Work of God At The End-Time # 8

(c) Reduced Unto Refinement And Effectiveness

Now I have said that this was a very small company, and that is born out again and again by the Word of God. At critical times, times of transition, that is a feature to be taken account of. At an end-time, that which is to be the vessel of fullness is in itself a very small vessel. There may be the big thing, but that which is really going to serve the full end of God will be reduced unto refinement, as was the case with Gideon's thirty-two thousand, who were reduced to three hundred for that purpose. It was not a big company in the end, not a mob, not a mass movement. It is like that and will be like that at the end. That which is related to God's fuller intention will be a comparatively small thing very much refined, and the Lord takes serious pains to see that it is so.

(d) The Bondservant of A Despot

Now when you come to Simeon in relation to that service, you note, of course, that he speaks of himself as the Lord's servant. There are two words here of considerable significance. "Now lettest thou thy servant depart, Lord, according to thy word, in peace." As we have earlier intimated, the word he used is the one used so often by the Apostle Paul about himself. "Now lettest thou thy BONDSERVANT..." "Paul, the Bond-Slave of Jesus Christ." Simeon looked upon himself as the Lord's bond-slave. And then, when he said, 'Now lettest thou thy servant depart, Lord,' he did not use the word that is usually employed for Lord, but the word "despotes, "the despot." Now lettest thy bond-slave go free, O Despot.' You see what kind of conception he had of himself as a servant, and of the Lord as in the position of complete mastery over him. We so often think of the Lord as the Lord Whom we delight in; we like to call Him Lord, but we do not often think of Him in the sense of a despot. That word for us has an unsavory element in it. The Lord, the Despot! What I am trying to point out is that, in the usage of this language, Simeon is looking upon himself as the servant of the Lord under absolute mastery. The Lord was his complete master, despot. He was a mastered, a subdued, a subjugated man. For this service of the fullness of Christ, the servant has to be on that basis, a bond-slave, one in complete subjection to the Lord. So much is this the case that here the Greek figure behind the language is that of the slave who has either been inherited or bought, and then branded; he cannot take freedom unless he is either given franchise or bought right out from his bondage by some superior authority. He has no rights whatever. And Simeon is saying, 'Now, Lord, let me go as Thy branded bond-slave; give me my heavenly franchise.'

What a conception of the servant of the Lord! It has to be like that; to serve the Lord in any fullness, we have to come there.

(e) Utter Heart Response To Divine Apprehending

There were two intertwining factors in Simeon's case. There was the sovereign act of God in his apprehending, and there was the heart response of Simeon to that apprehending. These two things work in both ways. God acted sovereignly to apprehend him, and Simeon, on his part, made a full heart response. Yet it also worked the other way. Because Simeon's heart was so set upon the Lord, the Lord laid hold on him. There is the great truth of the Bible that back of all our spiritual history and experience is election, relating, of course, not to salvation but to service. That lies behind and before anything on our part at all. And yet God looks to see the attitude of our hearts before He will bring that election into realization and express it. The fact does remain that the Lord waits for something on our part, even if only for an attitude, for reality - that we really mean business with Him - before He can bring out clearly that thing which He has foreseen and intended. When our hearts are like Simeon's, wholly and utterly abandoned to the Lord so that he calls the Lord his Despot and himself the Lord's bond-slave, we discover then that the Lord has had us in view for a long time, and His intentions concerning us are brought to light. You see the intertwining of these two things - the sovereignty of God and the abandonment of our hearts. They are like two circles turning in on themselves all the time. Do remember that, because they are very important things.

(f) Christ Alone Served

Now life can only be definite and meaningful and unified if it is mastered by one Master. The explanation of the dividedness, the disintegration, the distraction, the lack of cohesion and certainty and meaning, is so often that we have not got a Master. Either we are trying to be our own masters, or we are allowing ourselves to be mastered by all sorts of interests and considerations, and thus are playing into the hands of the forces that are at work to destroy our lives. Our great need is of a Master, a Despot, and to be found in utter subjection to Him; what Paul called 'being apprehended by Christ Jesus.' That was Paul's conception of his conversion. One day the Lord put His hands on him, said, 'Now, Paul, I have got you; what will you do about it?' and the wholehearted response, never gone back upon, was, "What shall I do, Lord?" (Acts 22:10). From that time, Paul called himself the bond-slave of Jesus Christ, and the one thing that concerned him was to be in subjection to Christ, or for Christ to be absolutely Lord. If it is not like that, life will be a confusion, a civil war inside of ourselves. Unless there is one absolute Master, life will be a misfit; we shall have missed the thing for which God made us, until He is our Master.

Take Paul as an example. Paul was making havoc of his own life as well as of the life of many others while he was in rebellion against the Lord, while he was kicking against the goad. That became perfectly clear after the Lord got the mastery. And what was more (and what is always true, of course, where there is this lack of complete subjection to the Lord) satan was the driving force behind Paul. He thought he was his own master, but he was being driven; he was helpless before the drive of this evil power. More and more that power of evil was fastening on him and driving him on in desperation to all lengths, involving great cost to himself and much suffering to many others. Oh, what a lot them there is behind this term that Paul came afterwards to use of himself - 'the bond-slave of Jesus Christ.' All those wild, tempestuous forces in his own nature, with which we ourselves are so familiar, those forces that fiercely rise up against the Lord and against all that s of the Lord - all that riot of evil forces was brought into subjection to Jesus Christ, and he could speak of himself as His bond-slave.

~T. Austin-Sparks~

(continued with # 9 - No Satisfaction Short Of The Full Divine Intention)