InTruth
11-23-2006, 02:45 PM
Nothing Is More Vital to the Christian life than to walk daily after the spirit. It is this that maintains the Christian in a constant spiritual state, delivers him from the power of the flesh, assists him to obey God’s will always, and shields him from the assault of Satan. Now that we understand the operations of our spirit, we must immediately walk by it. This is a moment by moment affair from which there can be no relaxing. In these days we must be keenly alert to the peril of receiving the teaching of the Holy Spirit while subsequently rejecting His leading. On this very point have many saints stumbled and fallen. To acquire teaching alone is not sufficient; we must also accept the leading. We should not be content with just spiritual knowledge but treasure as well the walk after the spirit. Often we hear people drop the words, “the way of the cross”; but what is this way after all? It is in reality nothing else but walking by the spirit, since to walk in that fashion necessitates the committing of our ideas, wishes and thoughts to death. Exclusively following the spirit’s intuition and revelation demands our bearing the cross daily.
All spiritual believers know something of the operation of the spirit. Their experience of it, however, is often sporadic because they have not fully understood all the laws which govern its functioning. But with their intuition well-developed they could walk steadily after the spirit without any interference from the outside (note: all that is outside the spirit is considered the outside realm). But not having assimilated the laws of the spirit, they interpret life in the spirit as oscillatory, devoid of rule, and arduous to practice. Many are determined to heed God’s will and to follow the leading of the Holy Spirit, but they lack a positive forward-propelling heart because they are not sure if the guidance of their intuition is wholly dependable. They have yet to learn to understand the indication of their intuition as to whether to advance or to stay. They are additionally ignorant of what the normal state of the spirit is and are thus incapacitated from being led continually by it. Frequently their inner man loses its power to operate for the simple reason that they do not know how to keep it in a right condition. Though they sometimes do experience revelation in their intuition, they nevertheless wonder why it is, when they are earnestly seeking, that at times their intuition does receive revelation but at other times does not. This of course is due to the fact that on some occasions they unconsciously walk according to the law of the spirit and so obtain revelation whereas at other moments, though asking, they are not asking according to this law and therefore do not secure any revelation. Were they to walk by the law of the spirit continually rather than unconsciously following intermittently, they could always receive the revelation. Unfortunately they are unaware of this possibility. It is nonetheless certain that for us to consistently experience revelation we must know the laws of the spirit and the will of God and must do the things which please Him. Since all movements in the spirit are meaningful we need to learn their import if we wish to walk faithfully. Understanding the laws of the spirit is therefore indispensable.
There are countless Christians who consider the occasional working of the Holy Spirit in their spirit to be the most sublime of their life experiences. They do not expect to have such an experience daily because they surmise that such a special event could happen but a few times in life. Were they to live by the spirit according to its law, however, they would discover that these are everyday occurrences. What they deem extraordinary—something one cannot permanently sustain—is actually the ordinary daily experiences of believers. “Extraordinary” indeed if believers should desert this ordinary life experience and abide in darkness.
Suppose we have received a certain thought. Are we able to discern whether this comes from our spirit or from our soul? Some thoughts burn in the spirit while others blaze in the soul. Believers ought to understand how the various parts of their being operate or they shall not be able to distinguish the spiritual from the soulical. When thinking, they should recognize the source of their thought; in feeling, they should detect the direction from which such feeling comes; and in working, they should be clear as to what strength they use. Only thus can they follow the spirit.
We know our soul provides us with self-consciousness. One aspect of self-consciousness is self-examination. This is most harmful since it causes us to focus upon ourselves and thereby enhance the growth of self life. How often self-exaltation and pride are the consequences of such self-examination. But there is a kind of analysis of incalculable help to the spiritual pilgrimage. Without it we are incompetent to know who we really are and what we are following. Harmful self-examination revolves around one’s own success or defeat, stimulating attitudes of self-pride or self-pity. Profitable analysis searches only the source of one’s thought, feeling or desire. God wishes us to be delivered from self-consciousness, but at the same time He certainly does not intend for us to live on earth as people without intelligent awareness. We must not be overly self-conscious, yet we must apprehend the true condition of all our inward parts through the knowledge accorded us by the Holy Spirit. It is positively necessary for us to search out our activities with our heart.
Many regenerated believers seem unconscious of possessing a spirit. Though they do have one, they simply are not conscious of it. Perhaps they have spiritual sense but they do not realize such sense arises from the spirit. What every truly born-again person should rely on for living is the life of the spirit. If we are willing to be taught, we shall know what is our spiritual sense. One thing is unmistakable: the soul is affected by outside influences, but not the spirit. For example, when the soul is provided with beautiful scenery, serene nature, inspiring music, or many other phenomena pertaining to the external world, it can be moved instantly and respond strongly. Not so the spirit. If the spirit of believers is flooded with the power of the Holy Spirit, it is independent of the soul. Unlike the latter the spirit does not require outside stimuli by which to be activated but is able to be active on its own initiative. It can move under any circumstances. Hence those who are genuinely spiritual can be active whether or not their soul has feeling or their body has strength. These ones live by the ever-active spirit.
Now as a matter of fact the sense of the soul and the intuition of the spirit are distinctly opposite; nevertheless, occasionally they appear to be quite similar. Their similarity can be so close as to confuse Christians. Should they be hasty to move, they will not easily escape being deceived at these times of similarity. Yet if they would wait patiently and test the source of their feelings again and again, they would be told the real source by the Holy Spirit at the right hour. In walking after the spirit we must avoid all haste.
Soulish Christians generally bend to certain directions. Most of them lean either towards emotion or towards reason. Now when these people become spiritual they tend to fall towards the opposite extreme from what they formerly were. Emotional persons will then be tempted to adopt their own cold reason as the leading of the spirit. Because they appreciate how soulish their former passionate life was, they now mistake their own reasoning to be spiritual. Likewise those who were rational believers may subsequently accept their passionate feeling to be the leading of the Holy Spirit. They too are conscious of the soulish cast of their hitherto cold and quiet life; consequently they now interpret their emotion to be of the spirit. These are equally ignorant of the fact that the reversal of position between emotion and reason does not render them a shade less soulish. Let us therefore remember the functions of the spirit. To be led by the spirit is to follow its intuition. All spiritual knowledge, communion and conscience come via the intuition. The Holy Spirit leads the saints by this intuition. They need not themselves figure out what possibly is spiritual; all that is required is to abide by their intuition. In order to listen to the Spirit we must apprehend His mind intuitively.
Some seek the gifts of the Holy Spirit with genuine earnestness. Yet often what they crave is but some joy, for the “I” is hidden behind their quest. They believe if they can feel the Holy Spirit descending upon them or some external force controlling their body or some warm fire burning from head to foot, that then they have been baptized in the Spirit. However true it may be that He does sometimes allow people to so feel Him, it is very damaging for men to seek Him by means of emotion. For this not only can excite their soul life but also may evoke the enemy’s counterfeit. What is really valuable before God is not how we emotionally feel the presence of the Lord or how we even feel love towards Him; rather is it how we follow the Holy Spirit and live according to what He has revealed to our spirit. Frequently we meet “Holy Spirit-baptized” people of this kind who continue to live by their natural life and not by their spirit. They lack a sensitive intuition to discern matters in the spiritual world. Not emotion but communion with the Lord in the spirit is what is valuable before God.
Through our lengthy discussion of the functions of the spirit as described in the Bible, we now can realize that the spirit can be as passionate as emotion and as cool as reason. Only those who are experienced in the Lord can distinguish what is of the spirit and what is of the soul. Those who try to reason out the movement of the Holy Spirit or, as more frequently happens, attempt to feel His movement rather than to seek to truly know God in their intuition and walk accordingly, commit themselves to a life in the flesh. They permit their spiritual life to sink into oblivion.
It may help us to see more clearly the significance of following the spirit’s intuition if we examine the life of Paul. God “was pleased to reveal his Son to me, in order that I might preach him among the Gentiles, (and) I did not confer with flesh and blood, nor did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia; and again I returned to Damascus” (Gal. 1.16-17). Revelation, as we have indicated before, is given by God and received in the spirit. When the Apostle John obtained revelation to write, he secured it in the spirit (Rev. 1.10). The Bible consistently testifies that revelation is something which occurs in the believer’s spirit. Now the Apostle Paul informs us here that he was walking by the spirit when he received revelation in his spirit to know the Lord Jesus and to be sent to the Gentiles. He did not confer with flesh and blood because he had no need to listen further to man’s opinion, thought or argument. He did not go to Jerusalem to see those who were spiritually senior to him so as to obtain their view. He simply followed the leading of his spirit. Since he had received God’s revelation in his intuition and had known God’s will, he no longer sought other evidence. He deemed revelation in his spirit sufficient for guidance. At that time, proclaiming the Lord Jesus to Gentiles was a new departure. Man’s soul naturally would suggest amassing more information, especially the opinions of those who had more preaching experience. But Paul followed the spirit alone. He cared not what men, not even the most spiritual apostles, would say.
Thus ought we to follow the direct leading of the Lord in our spirit rather than the words of spiritual people. Does this then imply that the words of the spiritual fathers are use less? No, they are most useful. The exhortation and teaching of the fathers are most helpful, but we nonetheless ought to “weigh what is said” (1 Cor. 14.29). We must be instructed by the Lord directly in our spirit. When we are uncertain whether a movement in the spirit is actually of God or not, we can be helped greatly by those who have been taught deeply in the Lord. But if we already have known for sure—as Paul was—that God has so revealed His mind, then we ought not inquire of men, not even of apostles, should they still exist today.
From the context of this passage we can see the Apostle stresses that the gospel he preaches was disclosed to him by God rather than taught him by other apostles. This is a point of immense significance. The gospel we preach must not be just something we hear from men or read from books or even conceive through our meditation. Unless it is delivered to us by God, it can serve no spiritual utility. Young Christians today welcome the idea of “instructors” and the spiritually mature wish to impart an orthodox faith to the second generation. But who knows what really produces spiritual value? If what we believe and preach does not originate in revelation it counts for nothing. We can gather from the mind of others some beautiful thoughts; yet our spirit remains impoverished and empty. Obviously we are neither to expect a new gospel nor to demean what the servants of God teach, for the Bible distinctly instructs us not to despise prophesying (1 Thess. 5.20). We are simply emphasizing the utter necessity of revelation.
Without revelation, all that has been written is vain. If we desire to be spiritually effective in preaching, we initially must apprehend God’s truth in our spirit. Whatever and however much is acquired wholesale from men counts for nought spiritually. Revelation in the spirit should occupy a large place in a Christian servant’s life. It is actually the first qualification for a worker. This alone empowers one to perform spiritual service and to walk by the spirit. How multiplied are the workers who trust in their own intellect and mind for accomplishing spiritual work! Even among the most evangelical believers it is perhaps chiefly a mental acceptance of the truth and amounts to nothing but death. Should we not ask ourselves whether what we preach emerges from God’s revelation or comes from men?
All spiritual believers know something of the operation of the spirit. Their experience of it, however, is often sporadic because they have not fully understood all the laws which govern its functioning. But with their intuition well-developed they could walk steadily after the spirit without any interference from the outside (note: all that is outside the spirit is considered the outside realm). But not having assimilated the laws of the spirit, they interpret life in the spirit as oscillatory, devoid of rule, and arduous to practice. Many are determined to heed God’s will and to follow the leading of the Holy Spirit, but they lack a positive forward-propelling heart because they are not sure if the guidance of their intuition is wholly dependable. They have yet to learn to understand the indication of their intuition as to whether to advance or to stay. They are additionally ignorant of what the normal state of the spirit is and are thus incapacitated from being led continually by it. Frequently their inner man loses its power to operate for the simple reason that they do not know how to keep it in a right condition. Though they sometimes do experience revelation in their intuition, they nevertheless wonder why it is, when they are earnestly seeking, that at times their intuition does receive revelation but at other times does not. This of course is due to the fact that on some occasions they unconsciously walk according to the law of the spirit and so obtain revelation whereas at other moments, though asking, they are not asking according to this law and therefore do not secure any revelation. Were they to walk by the law of the spirit continually rather than unconsciously following intermittently, they could always receive the revelation. Unfortunately they are unaware of this possibility. It is nonetheless certain that for us to consistently experience revelation we must know the laws of the spirit and the will of God and must do the things which please Him. Since all movements in the spirit are meaningful we need to learn their import if we wish to walk faithfully. Understanding the laws of the spirit is therefore indispensable.
There are countless Christians who consider the occasional working of the Holy Spirit in their spirit to be the most sublime of their life experiences. They do not expect to have such an experience daily because they surmise that such a special event could happen but a few times in life. Were they to live by the spirit according to its law, however, they would discover that these are everyday occurrences. What they deem extraordinary—something one cannot permanently sustain—is actually the ordinary daily experiences of believers. “Extraordinary” indeed if believers should desert this ordinary life experience and abide in darkness.
Suppose we have received a certain thought. Are we able to discern whether this comes from our spirit or from our soul? Some thoughts burn in the spirit while others blaze in the soul. Believers ought to understand how the various parts of their being operate or they shall not be able to distinguish the spiritual from the soulical. When thinking, they should recognize the source of their thought; in feeling, they should detect the direction from which such feeling comes; and in working, they should be clear as to what strength they use. Only thus can they follow the spirit.
We know our soul provides us with self-consciousness. One aspect of self-consciousness is self-examination. This is most harmful since it causes us to focus upon ourselves and thereby enhance the growth of self life. How often self-exaltation and pride are the consequences of such self-examination. But there is a kind of analysis of incalculable help to the spiritual pilgrimage. Without it we are incompetent to know who we really are and what we are following. Harmful self-examination revolves around one’s own success or defeat, stimulating attitudes of self-pride or self-pity. Profitable analysis searches only the source of one’s thought, feeling or desire. God wishes us to be delivered from self-consciousness, but at the same time He certainly does not intend for us to live on earth as people without intelligent awareness. We must not be overly self-conscious, yet we must apprehend the true condition of all our inward parts through the knowledge accorded us by the Holy Spirit. It is positively necessary for us to search out our activities with our heart.
Many regenerated believers seem unconscious of possessing a spirit. Though they do have one, they simply are not conscious of it. Perhaps they have spiritual sense but they do not realize such sense arises from the spirit. What every truly born-again person should rely on for living is the life of the spirit. If we are willing to be taught, we shall know what is our spiritual sense. One thing is unmistakable: the soul is affected by outside influences, but not the spirit. For example, when the soul is provided with beautiful scenery, serene nature, inspiring music, or many other phenomena pertaining to the external world, it can be moved instantly and respond strongly. Not so the spirit. If the spirit of believers is flooded with the power of the Holy Spirit, it is independent of the soul. Unlike the latter the spirit does not require outside stimuli by which to be activated but is able to be active on its own initiative. It can move under any circumstances. Hence those who are genuinely spiritual can be active whether or not their soul has feeling or their body has strength. These ones live by the ever-active spirit.
Now as a matter of fact the sense of the soul and the intuition of the spirit are distinctly opposite; nevertheless, occasionally they appear to be quite similar. Their similarity can be so close as to confuse Christians. Should they be hasty to move, they will not easily escape being deceived at these times of similarity. Yet if they would wait patiently and test the source of their feelings again and again, they would be told the real source by the Holy Spirit at the right hour. In walking after the spirit we must avoid all haste.
Soulish Christians generally bend to certain directions. Most of them lean either towards emotion or towards reason. Now when these people become spiritual they tend to fall towards the opposite extreme from what they formerly were. Emotional persons will then be tempted to adopt their own cold reason as the leading of the spirit. Because they appreciate how soulish their former passionate life was, they now mistake their own reasoning to be spiritual. Likewise those who were rational believers may subsequently accept their passionate feeling to be the leading of the Holy Spirit. They too are conscious of the soulish cast of their hitherto cold and quiet life; consequently they now interpret their emotion to be of the spirit. These are equally ignorant of the fact that the reversal of position between emotion and reason does not render them a shade less soulish. Let us therefore remember the functions of the spirit. To be led by the spirit is to follow its intuition. All spiritual knowledge, communion and conscience come via the intuition. The Holy Spirit leads the saints by this intuition. They need not themselves figure out what possibly is spiritual; all that is required is to abide by their intuition. In order to listen to the Spirit we must apprehend His mind intuitively.
Some seek the gifts of the Holy Spirit with genuine earnestness. Yet often what they crave is but some joy, for the “I” is hidden behind their quest. They believe if they can feel the Holy Spirit descending upon them or some external force controlling their body or some warm fire burning from head to foot, that then they have been baptized in the Spirit. However true it may be that He does sometimes allow people to so feel Him, it is very damaging for men to seek Him by means of emotion. For this not only can excite their soul life but also may evoke the enemy’s counterfeit. What is really valuable before God is not how we emotionally feel the presence of the Lord or how we even feel love towards Him; rather is it how we follow the Holy Spirit and live according to what He has revealed to our spirit. Frequently we meet “Holy Spirit-baptized” people of this kind who continue to live by their natural life and not by their spirit. They lack a sensitive intuition to discern matters in the spiritual world. Not emotion but communion with the Lord in the spirit is what is valuable before God.
Through our lengthy discussion of the functions of the spirit as described in the Bible, we now can realize that the spirit can be as passionate as emotion and as cool as reason. Only those who are experienced in the Lord can distinguish what is of the spirit and what is of the soul. Those who try to reason out the movement of the Holy Spirit or, as more frequently happens, attempt to feel His movement rather than to seek to truly know God in their intuition and walk accordingly, commit themselves to a life in the flesh. They permit their spiritual life to sink into oblivion.
It may help us to see more clearly the significance of following the spirit’s intuition if we examine the life of Paul. God “was pleased to reveal his Son to me, in order that I might preach him among the Gentiles, (and) I did not confer with flesh and blood, nor did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia; and again I returned to Damascus” (Gal. 1.16-17). Revelation, as we have indicated before, is given by God and received in the spirit. When the Apostle John obtained revelation to write, he secured it in the spirit (Rev. 1.10). The Bible consistently testifies that revelation is something which occurs in the believer’s spirit. Now the Apostle Paul informs us here that he was walking by the spirit when he received revelation in his spirit to know the Lord Jesus and to be sent to the Gentiles. He did not confer with flesh and blood because he had no need to listen further to man’s opinion, thought or argument. He did not go to Jerusalem to see those who were spiritually senior to him so as to obtain their view. He simply followed the leading of his spirit. Since he had received God’s revelation in his intuition and had known God’s will, he no longer sought other evidence. He deemed revelation in his spirit sufficient for guidance. At that time, proclaiming the Lord Jesus to Gentiles was a new departure. Man’s soul naturally would suggest amassing more information, especially the opinions of those who had more preaching experience. But Paul followed the spirit alone. He cared not what men, not even the most spiritual apostles, would say.
Thus ought we to follow the direct leading of the Lord in our spirit rather than the words of spiritual people. Does this then imply that the words of the spiritual fathers are use less? No, they are most useful. The exhortation and teaching of the fathers are most helpful, but we nonetheless ought to “weigh what is said” (1 Cor. 14.29). We must be instructed by the Lord directly in our spirit. When we are uncertain whether a movement in the spirit is actually of God or not, we can be helped greatly by those who have been taught deeply in the Lord. But if we already have known for sure—as Paul was—that God has so revealed His mind, then we ought not inquire of men, not even of apostles, should they still exist today.
From the context of this passage we can see the Apostle stresses that the gospel he preaches was disclosed to him by God rather than taught him by other apostles. This is a point of immense significance. The gospel we preach must not be just something we hear from men or read from books or even conceive through our meditation. Unless it is delivered to us by God, it can serve no spiritual utility. Young Christians today welcome the idea of “instructors” and the spiritually mature wish to impart an orthodox faith to the second generation. But who knows what really produces spiritual value? If what we believe and preach does not originate in revelation it counts for nothing. We can gather from the mind of others some beautiful thoughts; yet our spirit remains impoverished and empty. Obviously we are neither to expect a new gospel nor to demean what the servants of God teach, for the Bible distinctly instructs us not to despise prophesying (1 Thess. 5.20). We are simply emphasizing the utter necessity of revelation.
Without revelation, all that has been written is vain. If we desire to be spiritually effective in preaching, we initially must apprehend God’s truth in our spirit. Whatever and however much is acquired wholesale from men counts for nought spiritually. Revelation in the spirit should occupy a large place in a Christian servant’s life. It is actually the first qualification for a worker. This alone empowers one to perform spiritual service and to walk by the spirit. How multiplied are the workers who trust in their own intellect and mind for accomplishing spiritual work! Even among the most evangelical believers it is perhaps chiefly a mental acceptance of the truth and amounts to nothing but death. Should we not ask ourselves whether what we preach emerges from God’s revelation or comes from men?