Churchwork
12-13-2005, 10:55 PM
The Deeper Work of the Cross
When we forsake physical happiness and mundane pleasures we are apt to conclude that the cross has finished its perfect work in us. We do not perceive that in God’s work of annulling the old creation in us there remains a deeper cross awaiting us. God wishes us to die to His joy and live to His will. Even if we feel joyous because of God and His nearness (in contrast to being joyous because of fleshly and earthly things), God’s aim nevertheless is not for us to enjoy His joy but to obey His will. The cross must continue to operate till His will alone is left. If we rejoice in the bliss God dispenses but renounce the suffering He also dispenses, then we have yet to experience the deeper circumcision by the cross.
Great is the contrast between the will of God and the joy of God. The first is ever present, for we can behold God’s mind in His providential arrangement; but the second is not always present, since it is experienced only in certain circumstances and at certain times. When a Christian seeks the joy of God he takes simply that part of His purpose which makes him happy; he does not desire the entire will of God. He chooses to obey God’s aim when God makes him happy; but if He should cause him to suffer he at once revolts against His will. But the person who receives His will as his life will obey regardless how God makes him feel. He can discern divine arrangement in both joy and suffering.
During the initial stage of a Christian’s experience God allows him to delight in His joy; after he has advanced somewhat in his spiritual walk God withdraws His joy, since this is profitable for the Christian. God appreciates the fact that should the believer seek and enjoy this kind of bliss too long he shall not be able to live by every word which proceeds from His mouth; instead he shall live wholly by that word which makes him glad. Thus he abides in the comfort of God but not in the God Who gives comfort. For this reason God must remove these pleasurable sensations so that His child may live exclusively by Him.
We know that the Lord at the commencement of our spiritual walk normally comforts us during those times we suffer on His behalf. He causes the believer to sense His presence, see His smiling face, feel His love, and experience His care in order to prevent him from fainting. When the believer apprehends the mind of the Lord and follows it He usually gives him great pleasure. Although he has paid some price for following the Lord yet the joy he obtains far surpasses what he has lost and hence he delights to obey His will. But the Lord perceives a danger here: upon having experienced comfort in suffering and happiness in heeding His mind, the child of God naturally looks for such comfort and joy the next time he suffers or obeys the Lord’s will or else expects to be helped immediately by His comfort and joy. Hence he suffers or does the Lord’s will not purely for His sake but for the sake of being rewarded with consolation and happiness as well. Without these crutches he is powerless to continue. The will of the Lord becomes inferior to the joy which He bestows at the moment of obedience.
God realizes His child is most eager to suffer if he is comforted, and is delighted to follow His will if he is accorded joy. But God now wishes to learn what motivates him: whether he suffers exclusively for the Lord’s sake or for the sake of being consoled: whether he heeds God’s mind because it should be heeded or because he derives some joy by so heeding. For this reason, after a Christian has made some progress spiritually God commences to withdraw the consolation and delight which He gave him in the hour of suffering and obedience. Now the Christian must suffer without any ministration of comfort from God: he suffers externally while feeling bitter inwardly. He is to do the will of God without the least thing to stimulate his interest; indeed everything is dry and uninteresting. By this process God will learn precisely why the believer suffers on His behalf and obeys His will. God is asking him: are you disposed to endure without being compensated by My comfort? Are you ready to endure just for Me? Are you amenable to perform labor which does not interest you a bit? Can you do it just because it is My purpose? Will you be able to undertake for Me when you feel depressed, insipid and parched? Can you do it simply because it is My work? Are you able to accept joyfully physical suffering without any compensation of refreshment? Can you accept it because it is given by Me?
This is a practical cross by which the Lord reveals to us whether we are living for Him by faith or living for ourselves by feeling. Frequently have we heard people say, “I live for Christ.” What does this really convey? Many saints assume that if they labor for the Lord or love the Lord they are living for Christ. This is far from being exactly so. To live for the Lord means to live for His will, for His interest, and for His kingdom. As such, there is nothing for self-not the slightest provision for self-comfort, self-joy, or self-glory. To follow the mind of God because of comfort or joy is strictly forbidden. To recoil from, to cease or delay in, obedience because of feeling depressed, vapid or despondent is positively impermissible. We ought to know that physical suffering alone may not be regarded as enduring for the Lord, for often our bodies will be bearing pain while our hearts are full of joy. If we actually suffer for Him, then not only do our bodies suffer but our hearts feel pained as well. Though there is not the least joyfulness, we yet press on. Let us understand that to live for the Lord is to reserve nothing for self but to deliver it willingly to death. He who is able to accept everything gladly from the Lord—including darkness, dryness, flatness—and completely disregard self is he who lives for Him.
Should we walk by emotion we can perform God’s desire only as we have a happy feeling. But should we live by faith we can obey the Lord in all regards. How often we do realize a certain matter is in fact God’s will yet we have not the least interest in it. And so we feel parched when we try to perform it. We have no registration that the Lord is pleased nor do we experience His blessing or strengthening. Rather do we feel as if we are passing through the valley of the shadow of death, for the enemy is contesting our way. And alas, without mentioning the innumerable believers who today do not even follow God’s will, there are those few following it who more or less only follow that part which interests them. They obey the mind of God solely when it suits their emotion and desire! Unless we advance by faith we shall flee to Tarshish (see Jonah 1.3, 4.2).
We should inquire once again as to what the life of faith is. It is one lived by believing God under any circumstance: “If he slay me,” says job, “yet would I trust in Him” (13.15 Darby). That is faith. Because I once believed, loved and trusted God I shall believe, love and trust Him wherever He may put me and however my heart and body may suffer. Nowadays the people of God expect to feel peaceful even in the time of physical pain. Who is there who dares to renounce this consolation of heart for the sake of believing God? Who is there who can accept God’s will joyfully and continuously commit himself to Him even though he feels that God hates him and desires to slay him? That is the highest life. Of course God would never treat us like that. Nevertheless in the walk of the most advanced Christians they seem to experience something of this apparent desertion by God. Would we be able to remain unmoved in our faith in God if we felt thus? Observe what John Bunyan, author of Pilgrim’s Progress, proclaimed when men sought to hang him: “If God does not intervene I shall leap into eternity with blind faith come heaven, come hell!” There was a hero of faith! In the hour of despair can we too say, “O God, though You desert me yet will I believe You”? Emotion begins to doubt when it senses blackness, whereas faith holds on to God even in the face of death.
How few have arrived at such a level! How our flesh resists such a walk with God alone! The natural disinclination for cross-bearing has impeded many in their spiritual progress. They tend to reserve a little pleasure for their own enjoyment. To lose everything in the Lord, even self-pleasure, is too thoroughgoing a death, too heavy a cross! They can be fully consecrated to the Lord, they can be suffering untold pain for Him, they can even pay a price for following the will of God, but they cannot foresake that obviously trifling feeling of self-pleasure. Many cherish this momentary comfort; their spiritual life rests on this tiny twinge of feeling. Were they to exercise the courage to sacrifice themselves to God’s fiery furnace, showing no pity or love for self, they would make great strides on their spiritual pathway. But too many of God’s people remain subservient to their natural life, trusting what is seen and felt for safety and security: they have neither the courage nor the faith to exploit the unseen, the unfelt, the untrodden. They have already drawn a circle around themselves; their joy or sorrow hinges upon a little gain here or a little loss there; they accept nothing loftier. Thus are they circumscribed by their own petty self.
Were the Christian to recognize that God wishes him to live by faith, he would not murmur against God so frequently nor would he conceive these thoughts of discontent. How swiftly would his natural life be cut away by the cross if he could accept the God-given parched feeling and could esteem everything given him by God as excellent. Were it not for his ignorance or unwillingness, such experiences would deal with his soul life most practically, enabling him to live truly in the spirit. How sad that many succeed at nothing greater in their lives than the pursuit of a little feeling of joy. The faithful, however, are brought by God into genuine spiritual life. How godly is their walk! When they examine retrospectively what they have experienced they readily acknowledge that the ordering of the Lord is perfect: for only because of those experiences did they renounce their soul life. Today’s crying need is for believers to hand themselves over completely to God and ignore their feeling.
This should not at all be misconstrued to signify, however, that henceforth we shall become joyless persons. “Joy in the Holy Spirit” is the greatest blessing in the kingdom of God (Rom. 14.17). The fruit of the Holy Spirit, moreover, is joy (Gal. 5.22). If this is so, then bow can we reconcile this apparent inconsistency? Simply come to see that though we do lose joy in our feeling, nevertheless the joy we gain issues from a pure faith and cannot be destroyed. Joy of this caliber runs far deeper than emotion. In becoming spiritual we abandon the old desire for self-pleasure and hence additionally the former search for bliss; but the peace and joy of the spirit which arises from faith remains forever.
When we forsake physical happiness and mundane pleasures we are apt to conclude that the cross has finished its perfect work in us. We do not perceive that in God’s work of annulling the old creation in us there remains a deeper cross awaiting us. God wishes us to die to His joy and live to His will. Even if we feel joyous because of God and His nearness (in contrast to being joyous because of fleshly and earthly things), God’s aim nevertheless is not for us to enjoy His joy but to obey His will. The cross must continue to operate till His will alone is left. If we rejoice in the bliss God dispenses but renounce the suffering He also dispenses, then we have yet to experience the deeper circumcision by the cross.
Great is the contrast between the will of God and the joy of God. The first is ever present, for we can behold God’s mind in His providential arrangement; but the second is not always present, since it is experienced only in certain circumstances and at certain times. When a Christian seeks the joy of God he takes simply that part of His purpose which makes him happy; he does not desire the entire will of God. He chooses to obey God’s aim when God makes him happy; but if He should cause him to suffer he at once revolts against His will. But the person who receives His will as his life will obey regardless how God makes him feel. He can discern divine arrangement in both joy and suffering.
During the initial stage of a Christian’s experience God allows him to delight in His joy; after he has advanced somewhat in his spiritual walk God withdraws His joy, since this is profitable for the Christian. God appreciates the fact that should the believer seek and enjoy this kind of bliss too long he shall not be able to live by every word which proceeds from His mouth; instead he shall live wholly by that word which makes him glad. Thus he abides in the comfort of God but not in the God Who gives comfort. For this reason God must remove these pleasurable sensations so that His child may live exclusively by Him.
We know that the Lord at the commencement of our spiritual walk normally comforts us during those times we suffer on His behalf. He causes the believer to sense His presence, see His smiling face, feel His love, and experience His care in order to prevent him from fainting. When the believer apprehends the mind of the Lord and follows it He usually gives him great pleasure. Although he has paid some price for following the Lord yet the joy he obtains far surpasses what he has lost and hence he delights to obey His will. But the Lord perceives a danger here: upon having experienced comfort in suffering and happiness in heeding His mind, the child of God naturally looks for such comfort and joy the next time he suffers or obeys the Lord’s will or else expects to be helped immediately by His comfort and joy. Hence he suffers or does the Lord’s will not purely for His sake but for the sake of being rewarded with consolation and happiness as well. Without these crutches he is powerless to continue. The will of the Lord becomes inferior to the joy which He bestows at the moment of obedience.
God realizes His child is most eager to suffer if he is comforted, and is delighted to follow His will if he is accorded joy. But God now wishes to learn what motivates him: whether he suffers exclusively for the Lord’s sake or for the sake of being consoled: whether he heeds God’s mind because it should be heeded or because he derives some joy by so heeding. For this reason, after a Christian has made some progress spiritually God commences to withdraw the consolation and delight which He gave him in the hour of suffering and obedience. Now the Christian must suffer without any ministration of comfort from God: he suffers externally while feeling bitter inwardly. He is to do the will of God without the least thing to stimulate his interest; indeed everything is dry and uninteresting. By this process God will learn precisely why the believer suffers on His behalf and obeys His will. God is asking him: are you disposed to endure without being compensated by My comfort? Are you ready to endure just for Me? Are you amenable to perform labor which does not interest you a bit? Can you do it just because it is My purpose? Will you be able to undertake for Me when you feel depressed, insipid and parched? Can you do it simply because it is My work? Are you able to accept joyfully physical suffering without any compensation of refreshment? Can you accept it because it is given by Me?
This is a practical cross by which the Lord reveals to us whether we are living for Him by faith or living for ourselves by feeling. Frequently have we heard people say, “I live for Christ.” What does this really convey? Many saints assume that if they labor for the Lord or love the Lord they are living for Christ. This is far from being exactly so. To live for the Lord means to live for His will, for His interest, and for His kingdom. As such, there is nothing for self-not the slightest provision for self-comfort, self-joy, or self-glory. To follow the mind of God because of comfort or joy is strictly forbidden. To recoil from, to cease or delay in, obedience because of feeling depressed, vapid or despondent is positively impermissible. We ought to know that physical suffering alone may not be regarded as enduring for the Lord, for often our bodies will be bearing pain while our hearts are full of joy. If we actually suffer for Him, then not only do our bodies suffer but our hearts feel pained as well. Though there is not the least joyfulness, we yet press on. Let us understand that to live for the Lord is to reserve nothing for self but to deliver it willingly to death. He who is able to accept everything gladly from the Lord—including darkness, dryness, flatness—and completely disregard self is he who lives for Him.
Should we walk by emotion we can perform God’s desire only as we have a happy feeling. But should we live by faith we can obey the Lord in all regards. How often we do realize a certain matter is in fact God’s will yet we have not the least interest in it. And so we feel parched when we try to perform it. We have no registration that the Lord is pleased nor do we experience His blessing or strengthening. Rather do we feel as if we are passing through the valley of the shadow of death, for the enemy is contesting our way. And alas, without mentioning the innumerable believers who today do not even follow God’s will, there are those few following it who more or less only follow that part which interests them. They obey the mind of God solely when it suits their emotion and desire! Unless we advance by faith we shall flee to Tarshish (see Jonah 1.3, 4.2).
We should inquire once again as to what the life of faith is. It is one lived by believing God under any circumstance: “If he slay me,” says job, “yet would I trust in Him” (13.15 Darby). That is faith. Because I once believed, loved and trusted God I shall believe, love and trust Him wherever He may put me and however my heart and body may suffer. Nowadays the people of God expect to feel peaceful even in the time of physical pain. Who is there who dares to renounce this consolation of heart for the sake of believing God? Who is there who can accept God’s will joyfully and continuously commit himself to Him even though he feels that God hates him and desires to slay him? That is the highest life. Of course God would never treat us like that. Nevertheless in the walk of the most advanced Christians they seem to experience something of this apparent desertion by God. Would we be able to remain unmoved in our faith in God if we felt thus? Observe what John Bunyan, author of Pilgrim’s Progress, proclaimed when men sought to hang him: “If God does not intervene I shall leap into eternity with blind faith come heaven, come hell!” There was a hero of faith! In the hour of despair can we too say, “O God, though You desert me yet will I believe You”? Emotion begins to doubt when it senses blackness, whereas faith holds on to God even in the face of death.
How few have arrived at such a level! How our flesh resists such a walk with God alone! The natural disinclination for cross-bearing has impeded many in their spiritual progress. They tend to reserve a little pleasure for their own enjoyment. To lose everything in the Lord, even self-pleasure, is too thoroughgoing a death, too heavy a cross! They can be fully consecrated to the Lord, they can be suffering untold pain for Him, they can even pay a price for following the will of God, but they cannot foresake that obviously trifling feeling of self-pleasure. Many cherish this momentary comfort; their spiritual life rests on this tiny twinge of feeling. Were they to exercise the courage to sacrifice themselves to God’s fiery furnace, showing no pity or love for self, they would make great strides on their spiritual pathway. But too many of God’s people remain subservient to their natural life, trusting what is seen and felt for safety and security: they have neither the courage nor the faith to exploit the unseen, the unfelt, the untrodden. They have already drawn a circle around themselves; their joy or sorrow hinges upon a little gain here or a little loss there; they accept nothing loftier. Thus are they circumscribed by their own petty self.
Were the Christian to recognize that God wishes him to live by faith, he would not murmur against God so frequently nor would he conceive these thoughts of discontent. How swiftly would his natural life be cut away by the cross if he could accept the God-given parched feeling and could esteem everything given him by God as excellent. Were it not for his ignorance or unwillingness, such experiences would deal with his soul life most practically, enabling him to live truly in the spirit. How sad that many succeed at nothing greater in their lives than the pursuit of a little feeling of joy. The faithful, however, are brought by God into genuine spiritual life. How godly is their walk! When they examine retrospectively what they have experienced they readily acknowledge that the ordering of the Lord is perfect: for only because of those experiences did they renounce their soul life. Today’s crying need is for believers to hand themselves over completely to God and ignore their feeling.
This should not at all be misconstrued to signify, however, that henceforth we shall become joyless persons. “Joy in the Holy Spirit” is the greatest blessing in the kingdom of God (Rom. 14.17). The fruit of the Holy Spirit, moreover, is joy (Gal. 5.22). If this is so, then bow can we reconcile this apparent inconsistency? Simply come to see that though we do lose joy in our feeling, nevertheless the joy we gain issues from a pure faith and cannot be destroyed. Joy of this caliber runs far deeper than emotion. In becoming spiritual we abandon the old desire for self-pleasure and hence additionally the former search for bliss; but the peace and joy of the spirit which arises from faith remains forever.