Let Us Pray

[Churchwork]

Recommended Reading

1) Prayer and Warfare (http://www3.telus.net/trbrooks/prayerwarfare.htm)

2) Let Us Pray (http://www3.telus.net/trbrooks/LetUsPray.pdf) (pdf) esp. Prayer That Resists Satan (http://www3.telus.net/trbrooks/prayer_that_resists_satan.htm)

3) Prayer Ministry of the Church (http://www3.telus.net/trbrooks/PrayerMinistryoftheChurch.pdf) (pdf)

4) God's Work (http://www3.telus.net/trbrooks/Godswork.htm) - the gifts of God.

There was once a Christian who well knew how to pray. He declared this, that all spiritual works include four steps: The first step is that God conceives a thought, which is His will: The second step is that God reveals this will to His children through the Holy Spirit, causing them to know that He has a will, a plan, a demand and expectation: The third step is that God’s children return His will by praying to Him, for prayer is responding to God’s will—if our heart is wholly one with His heart, we will naturally voice in our prayer what He intends to do: And the fourth step is that God will accomplish this very thing.

Prayers which are in accordance with God's will originate from God, are revealed to us by the Holy Spirit, and return to God through prayers. Whatever prayer is in accordance with God's iwll must begin with God's will; men merely respond to, and transmit, this will.

What are the various aspects in the work of prayer which need attention? Quite a few things require our attention in the work of prayer, among them being the following:

(1) Fellowship with the Lord in all things. We ought to bring all things in our life to the Lord, for there is nothing common or insignificant in the Christian life. To fellowship with the Lord in all things should be our daily natural habit (see Phil. 4.6).

(2) Ask and keep on asking, for the Lord delights in people asking Him. He is the rich Giver; therefore He wants men to ask. "If any of you lacketh . . . , let him ask of God, who giveth to all liberally and upbraideth not; and it shall be given him. But let him ask in faith, nothing doubting" (James 1.5,6). "Ye have not, because ye ask not. Ye ask, and receive not, because ye ask amiss" (James 4.2,3). Asking includes trust and desire. If the motive of our asking is pure, there is nothing better.

(3) Meditate and intercede. We stand before the Lord to pray for other people. Actually this is fellowship with the Lord in His high-priestly function. How He himself intercedes unceasingly for His people and their needs (Heb. 7.25; cf. Col. 4.12).

(4) Pray always. In speaking of praying with importunity we need first of all to get rid of an improper concept which holds that our God is very reluctant to answer prayer. To pray with persistency simply means that, having clearly recognized God’s need, you keep on praying. Why does the Lord not answer immediately? Why should the days of His silence be prolonged? Here are at least two reasons: (a) that God needs a full reaction from His people concerning the thing with which He is concerned and in which He is deeply interested; and (b) that sometimes such constant prayer is necessary due to a certain kind of need or environment—because of the strongholds which Satan builds, more intensified prayer is required to destroy them (see Matt. 7.7,8; Mark 9.28,29).

(5) Executive prayer. As we are united with the Lord who sits on the throne (for He is Lord of all), we may pray in His name which is above all names (Phil. 2.9).

(6) Prayer warfare. Through prayer we uplift the victory of the cross in dealing with all things. The movement of prayer follows the victory of the Lord (see Eph. 6.10-20).

(7) The prayer of faith. Under certain circumstances the Holy Spirit imparts to us a kind of inward assurance, causing us to know the will of God. Thus we will see our prayer instantly assured (see Acts 9.40).

(8) Prayer burden. Prayer is a kind of travail in spiritual birth, which is an entering into fellowship with the sufferings of Christ, with the heart of the Father, and with the groanings of the Holy Spirit—until the day of glory (see Gal. 4.19).

[Churchwork]

The Holy Spirit and the Believer’s Spirit (http://www3.telus.net/trbrooks/SMCFP.htm)

Believer’s Today very much lack knowledge as to the existence and operation of the human spirit. Many are unaware that in addition to their mind, emotion and will they also have a spirit. Even when they have heard of the spirit, many Christians either consider their mind, emotion or will as the spirit or else plainly confess they know not where their spirit is. Such ignorance enormously affects cooperation with God, control over self, and war against Satan, the performance of which in all cases requires the operation of the spirit.

It is imperative that believers recognize a spirit exists within them, something extra to thought, knowledge and imagination of the mind, something beyond affection, sensation and pleasure of the emotion, something additional to desire, decision and action of the will. This component is far more profound than these faculties. God’s people not only must know they possess a spirit; they also must understand how this organ operates—its sensitivity, its work, its power, its laws. Only in this way can they walk according to their spirit and not the soul or body of their flesh.

The spirit and soul of the unregenerate have become fused into one; therefore they do not know at all the presence of the deadened spirit; on the other hand, they are very well aware of strong soulical sensation. This foolishness continues even after being saved. That is why believers sometimes walk after the spirit and sometimes after the flesh even though they have received spiritual life and have experienced to some degree victory over the things of the flesh. To be unaware of the demand, movement, supply, sense, and direction of the spirit naturally curtails the life of the spirit and allows the natural life of the soul to go unchallenged as the living principle of one’s walk. The magnitude of this ignorance far exceeds common admission of it among believers. Because of their ignorance concerning the spirit’s operation, those who honestly desire deeper experience upon having overcome sin may all too easily be led astray into seeking socalled “spiritual” Bible knowledge with their minds, or a burning sensation of the Lord’s presence in their physical members, or a life and labor emanating from their will power. They are deceived into overly esteeming their soul experiences and thus fall into conceiving themselves as ever so spiritual. Their soul life is inordinately nourished. They become so subjective as to assess their experience as unquestionably spiritual. Accordingly, they are hindered from making any genuine spiritual progress. For this reason God’s children must be very humble before Him and seek to know the teaching of the Bible and the functioning of the spirit through the Holy Spirit in order that they may walk by the spirit.


The Regeneration of Man

Why must a sinner be born anew? Why must he be born from above? Why must there be a regeneration of the spirit? Because man is a fallen spirit. A fallen spirit needs to be reborn that it may become a new one. Just as Satan is a fallen spirit, so is man; only he has a body. Satan’s fall came before man’s; we therefore can learn about our fallen state from Satan’s plunge. Satan was created as a spirit that he might have direct communion with God. But he fell away and became the head of the powers of darkness. He now is separated from God and from every godly virtue. This, however, does not signify that Satan is non-existent. His fall only took away his right relationship with God. Similarly, man in his fall also sank into darkness and separation from God. Man’s spirit still exists but is separated from God, powerless to commune with Him and incapable of ruling. Spiritually speaking, man’s spirit is dead. Nonetheless, as the spirit of the sinful archangel exists forever so the spirit of sinful man continues too. Because he has a body his fall rendered him a man of the flesh (Gen. 6.3). No religion of this world, no ethics, culture or law can improve this fallen human spirit. Man has degenerated into a fleshly position; nothing from himself can return him to a spiritual state. Wherefore regeneration or regeneration of the spirit is absolutely necessary. The Son of God alone can restore us to God, for He shed His blood to cleanse our sins and give us a new life.

Immediately the sinner believes in the Lord Jesus he is born anew. God grants him His uncreated life that the sinner’s spirit may be made alive. The regeneration of a sinner occurs in his spirit. God’s work begins without exception within the man, from the center to the circumference. How unlike Satan’s pattern of work! He operates from the outer to the inner. God aims first to renew man’s darkened spirit by imparting life to it, because it is this spirit which God originally designed to receive His life and to commune with Him. God’s intent after that is to work out from the spirit to permeate man’s soul and body.

This regeneration gives man a new spirit as well as quickens his old one. “A new spirit I will put within you”—“That which is born of the Spirit is spirit” (Ezek. 36.26; John 3.6). The “spirit” in these passages has God’s life in view, for it is not what we originally possessed; it is accorded us by God at our regeneration. This new life or spirit belongs to God (2 Peter 1.4) and “cannot sin” (1 John 3.9) ; but our spirit, though quickened, may yet be defiled (2 Cor. 7.1) and in need of being sanctified (1 Thess. 5.23).

When God’s life (which can equally be called His Spirit) enters our human spirit, the latter is quickened out of its coma. What was “alienated from the life of God” (Eph. 4.18) is now made alive again. Hence “although your bodies are dead because of sin, your spirits are alive because of righteousness” (Rom. 8.10). What we are given in Adam is a spirit made dead; what we receive in Christ at regeneration is both the dead spirit quickened and the new spirit of God’s life: the latter, something Adam never had.

In the Bible God’s life is often labeled “eternal life.” “Life here is zoe in Greek, denoting the higher life or spirit life. This is what every Christian receives at his regeneration. What is the function of that life? “This is eternal life,” prayed Jesus to His Father, “that they know thee the only true God, and Jesus Christ whom thou hast sent” (John 17.3). Eternal life means more than mere future blessing to be enjoyed by believers; it is equally a kind of spiritual ability. Without it no one can know God nor the Lord Jesus. Such intuitive knowledge of the Lord comes solely upon receiving God’s life. With the germ of God’s nature within him, an individual can ultimately grow into a spiritual man.

God’s aim in a regenerated man is for that man by his spirit to rid himself of everything belonging to the old creation, because within his regenerated spirit lie all the works of God towards him.


The Holy Spirit and Regeneration


When regenerated, man’s spirit is made alive through the incoming of God’s life. The Holy Spirit is the prime mover in this task. He convinces the world of sin and of righteousness and of judgment (John 16.8). He prepares human hearts to believe in the Lord Jesus as Savior. The work of the cross has been fulfilled by the Lord Jesus, but it is left to the Holy Spirit to apply this finished work to the sinner’s heart. We ought to know the relationship between the cross of Christ and its application by the Spirit. The cross accomplishes all, but the Holy Spirit administers to man what it has accomplished. The cross grants us position; the Holy Spirit gives us experience. The cross brings in the fact of God; the Holy Spirit brings about the demonstration of that fact. The work of the cross creates a position and achieves a salvation by which sinners can be saved; the task of the Holy Spirit is to reveal to sinners what the cross has created and achieved so that they may in fact receive it and be saved. The Holy Spirit never functions independently of the cross: without the cross the Holy Spirit has no proper ground from which to operate: without the Holy Spirit the work of the cross is dead, that is, it produces no effect upon men even though it is already effective before God.

While it is the cross which achieves the whole work of salvation it is the Holy Spirit Who operates directly upon men for their salvation. Hence the Bible characterizes our regeneration as a work of the Holy Spirit: “that which is born of the Spirit is spirit” (John 3.6). The Lord Jesus explains further on that regenerated man is “every one who is born of the Spirit” (v.8). Believers are born anew because the Holy Spirit brings to bear the work of the cross upon them and communicates God’s life to their spirit. He is none other than the Executor of God’s life. “We live by the Spirit” (Gal. 5.25). If whatever men know comes through their brain without the Holy Spirit regenerating their spirit, then their knowledge will help them not one whit. If their belief rests in man’s wisdom and not in God’s power, they are merely excited in their soul. They will not last long, for they are not yet newly born. Regeneration comes just to those who believe in their heart (Rom.10.10) .

Besides bestowing life to believers at new birth, the Holy Spirit executes a further work of abiding in them. How regrettable for us if we forget this! “A new heart I will give you and a new spirit I will put within you ... and I will put my Spirit within you” (Ezek. 36.26-27). Note that immediately after the clause “a new spirit I will put within you” there follows this one of “I will put my Spirit within you.” The first statement signifies that believers shall receive a new spirit through the renewal of their deadened spirit by the incoming of life. The second has reference to the indwelling or the abiding of the Holy Spirit in that renewed spirit of theirs. Believers at new birth obtain not only a new spirit but also the Holy Spirit dwelling within. Is it not sad that many fail to understand the newness of their spirit and the abiding of the Holy Spirit in their new spirit? Christians need not delay many years following regeneration and then suddenly wake up and seek the Holy Spirit; they have His entire personality abiding in them—not just visiting them—at the moment they are saved. The Apostle exhorts us on this wise: “Do not grieve the Holy Spirit of God, in whom you were sealed for the day of redemption” (Eph. 4.30). The use of the word “grieve” here and not “anger” reveals the Holy Spirit’s love. “Grieve” it says and not “cause to depart,” for “he dwells with you and will be in you” (John 14.17). While every born-again believer does have the Holy Spirit permanently residing in him, nevertheless the plight of the indwelling Spirit may not be the same in all saints—He may be either grieved or gladdened.

We should understand the relationship between regeneration and the indwelling Holy Spirit. Unless a new spirit is available to Him the Holy Spirit cannot find a place to abide. The holy dove found no place whereon to set her foot in the judged world; she could take up her abode only in the new creation (see Gen. 8). How positively essential regeneration is!

Without it the Holy Spirit cannot at all dwell in man. God’s children receive within them the permanent abiding of God’s Spirit. Just as this new spirit emerges through a life-producing relationship with God and is therefore inseparable from Him, so the abiding of the Holy Spirit is eternally unchangeable. Few are those who know they have been born anew and thus possess new life; but fewer still are those who know that from the moment they believed in the Lord Jesus they have the Holy Spirit indwelling them to be their energy, their guide, their Lord. It is for this very reason that many young Christians are slow in spiritual progress and never seem to grow. This sad state reflects either the foolishness of their leaders or their personal faithlessness. Until God’s servants dissolve their prejudice which holds that “the indwelling Holy Spirit is but for the spiritual,” they can hardly lead people on to any degree of spirituality.

The regenerative work of the Spirit of God embraces far more than convincing us of sin and leading us to repentance and faith in the Savior. It verily confers upon us a new nature. The promise of the Holy Spirit indwelling us follows closely the promise of having a new spirit. Actually they form two parts of one promise. In convincing men of sin and leading them to believe in the Lord, the Spirit is just preparing the groundwork for His Own indwelling. The singular glory of this dispensation of grace is that God’s Spirit indwells believers in order to manifest the Father and the Son. God already has imparted to His children His Spirit; they now should faithfully acknowledge the Holy Spirit and loyally submit themselves to Him. Both the Day of Resurrection and that of Pentecost have passed; the Spirit has long since come. But many simply experience new birth without knowing in addition His abiding in them. They are living on the wrong side of Resurrection and Pentecost!

Regardless the dullness of Christians in recognizing the dwelling of the Person of God’s Spirit in them, God nonetheless has given Him to them. This is an immutable fact which no condition of the Christian can gainsay. Because they have been regenerated they automatically have become a holy temple fit for habitation of the Holy Spirit. If only these would claim by faith this part of God’s promise as they did the other part, they would gloriously experience both. But if they should stress new birth and be content merely with possessing a new spirit, they shall forfeit the possibility of experiencing a vigorous and joyful life and miss many blessings which God has provided them in the Lord Jesus. If on the other hand they accept God’s promise in its totality, trusting in the divine fact that at regeneration God has given a new life plus the indwelling of the very Person of the Holy Spirit, then their spiritual life shall advance tremendously.

By faith and obedience believers may experience the abiding presence of the Spirit on the same day they receive their new spirit. The Person Who dwells within shall reveal Christ in them, sanctify them, and lead them on to true spiritual heights. Even so, Christians often do not appreciate the exalted position which this Person occupies, and thus descend to despising His indwelling and to following instead the dictates of their mind. These individuals ought to humble themselves before such light, learn to respect such a Holy Presence, and be willing to allow Him to work. They should tremble before Him for love’s sake, not daring to impose their will in the slightest but always remembering how God has highly exalted them by virtue of His abiding presence. Any who desire to abide in Christ and live a holy life like His must accept by faith and obedience God’s provision for them. The Holy Spirit already is in our spirit. Therefore the question before us now is, are we willing to let Him work from within?


The Holy Spirit and Man's Spirit

Having realized how the Holy Spirit comes and dwells in believers at new birth, we must next observe exactly where He does dwell. By so doing, it is our hope that we shall know better His operation within us.

“Do you not know that you are God’s temple and that God’s Spirit dwells in you?” (1 Cor. 3.16) The Apostle Paul implies here that the Holy Spirit dwells in us as God so did in the temple of old. Though the entire temple symbolizes the place of God’s presence and serves as a general picture of God’s habitation, it is nevertheless in the Holy of Holies where God actually dwells, with the Holy Place and the outer court standing for those spheres of divine activity which are in accordance with God’s presence in the Holiest. Answering truly to this typology, God’s Spirit dwells now in our spirit, the antitype in our time of the Holy of Holies.

The dweller and his dwelling must share the same character. Only man’s regenerated spirit—and not the mind, emotion or volition of his soul and not his body either—is fit to be God’s dwelling place.

The Spirit is both a builder and a dweller. He cannot dwell where He has not built: He builds to dwell and dwells only in what He has built.

The holy anointing oil may not be poured on the flesh; accordingly, it is obvious that the Holy Spirit cannot make His home in man’s flesh for it includes everything man had or was before regeneration. He cannot dwell even in the spirit of an unregenerated person, not to mention in the mind, emotion or will of his soul or in his body. Inasmuch as the holy anointing oil is not poured on the flesh, just so the Holy Spirit does not abide in any part of the flesh. He has no connection with the flesh other than striving against it (Gal. 5.17). Unless there is an element within man unlike the flesh, the Holy Spirit finds Himself unable to dwell in man. It is therefore indispensable for the spirit of man to be regenerated so that He may abide in the new spirit.

Why is it so important to understand that the Holy Spirit dwells in man’s innermost depth, deeper within than his organs of thought, feeling and decision? Because unless the child of God perceives this, invariably he shall seek His guidance in his soul. With understanding he shall be delivered from the deception and error of looking to what is outward. The Holy Spirit lives in the remotest recess of our being; there and only there may we expect His working and obtain His guidance. Our prayers are directed to “our Father who art in heaven,” but the heavenly Father guides from within us. If our Counsellor, our Paraclete, resides in our spirit then His guidance must come from within. How tragically deceived we will be if we seek dreams, visions, voices, and sensations in our outer man rather than seeking Him in our inner man!

Frequently many children of God turn within themselves, that is, they look into their soul to determine whether they have peace, grace or spiritual progress. This is most harmful and is not of faith. It diverts them from gazing upon Christ to a looking at themselves.

There is a peering within, however, which is completely different from the above. It is faith’s greatest act. It is a search for guidance by looking to the Holy Spirit Who indwells their spirit. Although a believer’s mind, emotion and will cannot discern the things within, yet he ought to believe, even when in darkness, that God has given him a new spirit in which His Spirit dwells. Just as God dwelling in the darkness behind the curtain of the Holy of Holies was feared though not seen by those in the Holy Place and outer court, even so is the Holy Spirit Who dwells in man’s spirit incomprehensible by the soul and the body.

Thus are we able to recognize what is authentic spiritual life. It is not to be discovered or experienced in the many thoughts and visions of the mind, nor in the many burning and exhilarating feelings of the emotion, nor in the sudden shaking, penetrating and touching of the body by outside force. It is to be found in that life which emanates from the spirit, from the innermost part of man. To walk truly after the Spirit is to understand the movement of this most hidden area and to follow it accordingly.

However wonderful may be those experiences which occur through the components of the soul, they are not to be accepted as spiritually valid as long as they remain in the outward and run no deeper than sensations. Only what results from the operation of the Holy Spirit within man’s spirit can be accounted spiritual experience. Hence to live a spiritual life requires faith.

“It is the Spirit himself bearing witness with our spirit that we are children of God” (Rom. 8.16). Man’s spirit is the place where man works together with God. How do we know we have been born anew and are therefore children of God? We know because our inner man has been quickened and the Holy Spirit dwells therein. Our spirit is a regenerated, renewed one, and He Who dwells in, yet is distinct from, this new spirit is the Holy Spirit. And the two of them bear witness together.