spiritualman
02-11-2016, 03:34 PM
God’s Demand
Yielding one’s affection to the lord may be viewed by the Christian to be a most difficult task, yet the Lord is concerned with One’s affection more than with any Other matter. He demands him to present his affection wholly to Him and let Him lord over it. The Lord asks for first place in our affection. We Often hear people talk about consecration, but this act is simply the first step in one’s spiritual walk. Consecration is not the destination of spirituality, it is but its beginning. It leads a Christian to a sanctified position. In a word, without consecration there can be no spiritual life. Even so, nothing is more paramount in one’s consecration than is his affection. Whether or not this has been yielded determines the truth or falsity of consecration. Its acid test is affection. Relatively easy is it for us to hand over our time, money, power, and countless other items; but to offer our affection is exceedingly difficult. This is not to imply we do not love Christ; perhaps we love our Lord very much. Nevertheless, if we grant first place in our affection to another and relegate Christ to second place, or if we love someone else while loving the Lord, or if we ourselves direct our affection, then what we have offered is not considered consecration for we have not yielded our affection. Every spiritual believer appreciates the necessity for affection to be offered first. For without that, nothing really is offered.
God the Father demands absolute love from His children. He is unwilling to share Our heart with anyone or anything else: even a He should receive the bigger share, He is still not pleased. God demands all our love. Naturally this strikes a fatal blow to One’s soul life. The Lord bids us part with what we Ourselves cling to, for it divides Our heart. He asks us to love Him totally and to utterly follow Him in love: “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind” (Matt. 22.37). “All” denotes every ounce of it for the Lord. He enjoins us to reserve not one tiny particle of affection which we ourselves can direct. He calls for all. He is a jealous God (Ex. 20.5), therefore He does not allow anybody to steal the love of His children.
Yet how many dearly beloved ones have their claim on the believer’s affections besides God! Perhaps an Isaac, a Jonathan, or a Rachel. Wherefore God insists we lay our beloved ones on the altar. He cannot tolerate any competition. Our all must be on the altar. This is the Christian’s way to spiritual power. And shortly after the sacrifice is laid on the altar—nay, after the last sacrifice is duly placed thereon—fire will come down from heaven. Without the altar, there can be no heavenly fire. How, then, will one ever have the power of the Holy Spirit if he does not take up his cross and offer everyone whom he loves to the Lord? This is not an empty altar, for fire consumes the sacrifice on it. What can the fire consume if there is no sacrifice? Brethren, neither our mental understanding of the cross nor our endless talk about it will give us the power of the Holy Spirit; only our laying everything on the altar will. If we continue to harbor some secret rope uncut, if our heart secretly retains some oxen and sheep and an Agag, we will still not experience the manifestation of the Holy Spirit’s power in our lives.
How much the work of God has suffered because of our failure to let the Lord be the Lord of our affections. Many parents cling to their children for themselves and permit the kingdom of God to incur loss. Countless husbands or wives are unwilling to make sacrifice and thus the harvest is left ungathered. Numerous Christians are so attached to their friends that they sit back and let their brethren fight at the front alone. It is deplorable how many think they can love their dear ones and the Lord simultaneously, not comprehending that by loving these, they cannot love the Lord. We persist in living in the soul if we cannot say with Asaph: “Whom have I in heaven but thee? And there is nothing upon earth that I desire besides thee” (Ps. 73.25).
We cannot but stress the significance of our loving the Lord with our whole heart. Nothing satisfies His heart as does our love. The Lord looks not for our laboring for Him but for our loving Him. The church at Ephesus, according to Revelation 2, works and toils for the Lord, yet He is displeased with them because they have abandoned their first love. If our service is rendered for love’s sake the Lord will certainly be pleased; but what value is it to Him if we undertake endeavors for Him without truly possessing a heart for Him? We should be aware how possible it is to labor for the Lord and yet not love the Lord. Let us ask God to cast light on the reason for our activity. Is love for the Lord strong within us? What is the use of calling out “Lord, Lord” and working diligently for Him while simultaneously the heart has no love for Him? May we have a perfect heart towards our dearly beloved Lord!
God’s children have never fully understood how their loved ones could hinder their spiritual growth. As we begin to have other loves besides a love for God, however, we do discover that He gradually loses significance for us. And even should our loved ones love God, we probably will love Him for the sake of our dear ones rather than because of God Himself. Hence our relationship with God descends from the spiritual to the carnal level. We never ought to love God for the sake of another person or thing; we must love Him for His sake alone. Should a believer love the Lord for his dear one’s sake, his devotion towards Him is governed by the one whom he loves. God has thus been done a favor in that the loved one has been responsible for turning the believer’s love towards God. And consequently God becomes indebted to that loved one for the devotion He receives from the believer. Today the loved one propels the believer to love God; tomorrow the same one may cause him to abandon his love to God.
Moreover, when we are inclined towards someone we can hardly preserve our heart in quietness; usually we will be stirred by our emotion to seek feverishly to please the other one. Most likely the desire to draw near to God will be less than the desire to draw near to the loved one. In such a case the Christian will doubtlessly exhibit diminished interest in spiritual affairs. Outwardly nothing seems changed: inwardly though his heart is entangled with his dear one. Spiritual interest, if not totally lost, is surely greatly decreased. Furthermore, the Christian’s aspiration for the vainglory of this world is excited beyond restraint. In order to obtain the attention of his loved one he will seek to impress that one with the things, fashion, beauty, glory, and other aspects of the world. God and His demands go by the board. Be it therefore known that man can love but one person and serve but one master at a time: if he loves man, he cannot love God. We must sever all secret relationships with man.
Actually, only God can satisfy a Christian’s heart; man cannot. The failure of many is to seek from man what can be found only in God. All human affection is empty; the love of God alone is able to fully satisfy one’s desire. The moment a Christian seeks a love outside God his spiritual life immediately falls. We can only live by the love of God.
What then? Does this indicate we need not love man? The Bible repeatedly charges us to love the brethren and even to love our enemies. Accordingly we know it is not God’s will we should not love man, but He does desire to manage our affection towards all men. God does not want us to love others for our sake but to love for His sake and in Him. Our natural likes and dislikes do not have any part here; natural affection must lose its power. God wants us, for love’s sake, to accept His control. When He wishes us to love someone, we instantly are able to; should He also desire us to terminate our relationship with someone, we can do that too.
This is the pathway of the cross. Only as we allow it to cut deeply so that we have our soul life delivered to death can we be rid of self in our affections. If we genuinely have undergone death we will not be attached to anyone but will be guided solely by the command of God. Our soul life, as it experiences death, loses its power and becomes as much as dead in the matter of affection. God will then direct us how in Him to renew our love for men. God wants us to create in Him a new relationship with those we formerly loved. Every natural relationship has been terminated. New relationships are established through death and resurrection.
How contrary such a course seems to Christians, and yet how blessed it is to those who so experience it! In order to substantiate, for the believer’s own profit, his consecration to God, God often “strips” him of that which he holds dear. God endeavors either to secure our love towards Him or to strip us of our love. When He employs the second way He will either cause our loved ones to change their hearts towards us or make it impossible for us to love them by setting up environmental obstacles such as their moving or passing away. If our heart is sincere in consecration, God will deprive us of everything so that He shall be the only One left. To possess spiritual life in reality we must be willing to forsake all we love. Whatever conflicts with our love to God, God demands us to forsake. Spiritual life forbids the dividing of our affection. Any error in our affection—be it an error of intention or purpose or excessiveness—is judged by God to be as wrong as an error in our hatred. Love and hate, when from ourselves, are equally defiled in the sight of God.
Once the believer has passed through a purifying process he will observe how unalloyed his affection towards men now is: no longer is self mixed in with his love: all is for God and all is in God. In his former affection he loved others but loved himself more, because he esteemed his own self more important than they. But now he is able to share the sorrow and joy of others, to bear their burdens, and to serve them with affection. No longer does he love what his own self loves, but loves those whom God loves; no more does he count himself above others, but regards them as his own self. He is today in God and loves himself as well as others for God’s sake: he can therefore love others as his very self.
Let us understand that the lordship of God over our affection is an indispensable requirement to spiritual growth. How undisciplined and wild is our affection! If it is not subject to God’s will it shall endanger our spiritual walk at all times. A mistaken thought may be corrected easily, but an errant affection is nearly unmanageable. We should love the Lord with all our heart, permitting Him to direct our love.
Yielding one’s affection to the lord may be viewed by the Christian to be a most difficult task, yet the Lord is concerned with One’s affection more than with any Other matter. He demands him to present his affection wholly to Him and let Him lord over it. The Lord asks for first place in our affection. We Often hear people talk about consecration, but this act is simply the first step in one’s spiritual walk. Consecration is not the destination of spirituality, it is but its beginning. It leads a Christian to a sanctified position. In a word, without consecration there can be no spiritual life. Even so, nothing is more paramount in one’s consecration than is his affection. Whether or not this has been yielded determines the truth or falsity of consecration. Its acid test is affection. Relatively easy is it for us to hand over our time, money, power, and countless other items; but to offer our affection is exceedingly difficult. This is not to imply we do not love Christ; perhaps we love our Lord very much. Nevertheless, if we grant first place in our affection to another and relegate Christ to second place, or if we love someone else while loving the Lord, or if we ourselves direct our affection, then what we have offered is not considered consecration for we have not yielded our affection. Every spiritual believer appreciates the necessity for affection to be offered first. For without that, nothing really is offered.
God the Father demands absolute love from His children. He is unwilling to share Our heart with anyone or anything else: even a He should receive the bigger share, He is still not pleased. God demands all our love. Naturally this strikes a fatal blow to One’s soul life. The Lord bids us part with what we Ourselves cling to, for it divides Our heart. He asks us to love Him totally and to utterly follow Him in love: “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind” (Matt. 22.37). “All” denotes every ounce of it for the Lord. He enjoins us to reserve not one tiny particle of affection which we ourselves can direct. He calls for all. He is a jealous God (Ex. 20.5), therefore He does not allow anybody to steal the love of His children.
Yet how many dearly beloved ones have their claim on the believer’s affections besides God! Perhaps an Isaac, a Jonathan, or a Rachel. Wherefore God insists we lay our beloved ones on the altar. He cannot tolerate any competition. Our all must be on the altar. This is the Christian’s way to spiritual power. And shortly after the sacrifice is laid on the altar—nay, after the last sacrifice is duly placed thereon—fire will come down from heaven. Without the altar, there can be no heavenly fire. How, then, will one ever have the power of the Holy Spirit if he does not take up his cross and offer everyone whom he loves to the Lord? This is not an empty altar, for fire consumes the sacrifice on it. What can the fire consume if there is no sacrifice? Brethren, neither our mental understanding of the cross nor our endless talk about it will give us the power of the Holy Spirit; only our laying everything on the altar will. If we continue to harbor some secret rope uncut, if our heart secretly retains some oxen and sheep and an Agag, we will still not experience the manifestation of the Holy Spirit’s power in our lives.
How much the work of God has suffered because of our failure to let the Lord be the Lord of our affections. Many parents cling to their children for themselves and permit the kingdom of God to incur loss. Countless husbands or wives are unwilling to make sacrifice and thus the harvest is left ungathered. Numerous Christians are so attached to their friends that they sit back and let their brethren fight at the front alone. It is deplorable how many think they can love their dear ones and the Lord simultaneously, not comprehending that by loving these, they cannot love the Lord. We persist in living in the soul if we cannot say with Asaph: “Whom have I in heaven but thee? And there is nothing upon earth that I desire besides thee” (Ps. 73.25).
We cannot but stress the significance of our loving the Lord with our whole heart. Nothing satisfies His heart as does our love. The Lord looks not for our laboring for Him but for our loving Him. The church at Ephesus, according to Revelation 2, works and toils for the Lord, yet He is displeased with them because they have abandoned their first love. If our service is rendered for love’s sake the Lord will certainly be pleased; but what value is it to Him if we undertake endeavors for Him without truly possessing a heart for Him? We should be aware how possible it is to labor for the Lord and yet not love the Lord. Let us ask God to cast light on the reason for our activity. Is love for the Lord strong within us? What is the use of calling out “Lord, Lord” and working diligently for Him while simultaneously the heart has no love for Him? May we have a perfect heart towards our dearly beloved Lord!
God’s children have never fully understood how their loved ones could hinder their spiritual growth. As we begin to have other loves besides a love for God, however, we do discover that He gradually loses significance for us. And even should our loved ones love God, we probably will love Him for the sake of our dear ones rather than because of God Himself. Hence our relationship with God descends from the spiritual to the carnal level. We never ought to love God for the sake of another person or thing; we must love Him for His sake alone. Should a believer love the Lord for his dear one’s sake, his devotion towards Him is governed by the one whom he loves. God has thus been done a favor in that the loved one has been responsible for turning the believer’s love towards God. And consequently God becomes indebted to that loved one for the devotion He receives from the believer. Today the loved one propels the believer to love God; tomorrow the same one may cause him to abandon his love to God.
Moreover, when we are inclined towards someone we can hardly preserve our heart in quietness; usually we will be stirred by our emotion to seek feverishly to please the other one. Most likely the desire to draw near to God will be less than the desire to draw near to the loved one. In such a case the Christian will doubtlessly exhibit diminished interest in spiritual affairs. Outwardly nothing seems changed: inwardly though his heart is entangled with his dear one. Spiritual interest, if not totally lost, is surely greatly decreased. Furthermore, the Christian’s aspiration for the vainglory of this world is excited beyond restraint. In order to obtain the attention of his loved one he will seek to impress that one with the things, fashion, beauty, glory, and other aspects of the world. God and His demands go by the board. Be it therefore known that man can love but one person and serve but one master at a time: if he loves man, he cannot love God. We must sever all secret relationships with man.
Actually, only God can satisfy a Christian’s heart; man cannot. The failure of many is to seek from man what can be found only in God. All human affection is empty; the love of God alone is able to fully satisfy one’s desire. The moment a Christian seeks a love outside God his spiritual life immediately falls. We can only live by the love of God.
What then? Does this indicate we need not love man? The Bible repeatedly charges us to love the brethren and even to love our enemies. Accordingly we know it is not God’s will we should not love man, but He does desire to manage our affection towards all men. God does not want us to love others for our sake but to love for His sake and in Him. Our natural likes and dislikes do not have any part here; natural affection must lose its power. God wants us, for love’s sake, to accept His control. When He wishes us to love someone, we instantly are able to; should He also desire us to terminate our relationship with someone, we can do that too.
This is the pathway of the cross. Only as we allow it to cut deeply so that we have our soul life delivered to death can we be rid of self in our affections. If we genuinely have undergone death we will not be attached to anyone but will be guided solely by the command of God. Our soul life, as it experiences death, loses its power and becomes as much as dead in the matter of affection. God will then direct us how in Him to renew our love for men. God wants us to create in Him a new relationship with those we formerly loved. Every natural relationship has been terminated. New relationships are established through death and resurrection.
How contrary such a course seems to Christians, and yet how blessed it is to those who so experience it! In order to substantiate, for the believer’s own profit, his consecration to God, God often “strips” him of that which he holds dear. God endeavors either to secure our love towards Him or to strip us of our love. When He employs the second way He will either cause our loved ones to change their hearts towards us or make it impossible for us to love them by setting up environmental obstacles such as their moving or passing away. If our heart is sincere in consecration, God will deprive us of everything so that He shall be the only One left. To possess spiritual life in reality we must be willing to forsake all we love. Whatever conflicts with our love to God, God demands us to forsake. Spiritual life forbids the dividing of our affection. Any error in our affection—be it an error of intention or purpose or excessiveness—is judged by God to be as wrong as an error in our hatred. Love and hate, when from ourselves, are equally defiled in the sight of God.
Once the believer has passed through a purifying process he will observe how unalloyed his affection towards men now is: no longer is self mixed in with his love: all is for God and all is in God. In his former affection he loved others but loved himself more, because he esteemed his own self more important than they. But now he is able to share the sorrow and joy of others, to bear their burdens, and to serve them with affection. No longer does he love what his own self loves, but loves those whom God loves; no more does he count himself above others, but regards them as his own self. He is today in God and loves himself as well as others for God’s sake: he can therefore love others as his very self.
Let us understand that the lordship of God over our affection is an indispensable requirement to spiritual growth. How undisciplined and wild is our affection! If it is not subject to God’s will it shall endanger our spiritual walk at all times. A mistaken thought may be corrected easily, but an errant affection is nearly unmanageable. We should love the Lord with all our heart, permitting Him to direct our love.