Luke
11-27-2017, 08:18 PM
DESIRE OCCUPIES the largest part of our emotional life: it joins forces with our will to rebel against God’s will. Our innumerable desires create such confused feelings in us that we cannot quietly follow the spirit. They arouse our feelings and make for many turbulent experiences. Before one is set free from the power of sin his desire unites with sin in making him love sin and in depriving the new man of his freedom. After he is liberated from sin’s outward manifestations the same desire drives him to seek for himself many things outside God. And while a person is still in the emotional state he is controlled mainly by his desire. Not until the cross has performed its deeper work and one’s desire has been judged in the light of the cross can he wholly live in the spirit and for God.
When a Christian remains carnal he is ruled vigorously by his desire. All natural or soulish desires and ambitions are linked with self life. They are for self, by self, or after self. While carnal, one’s will is not yielded fully to the Lord, and so he holds many ideas of his own. His desire then works together with his ideas to make him delight in what he wills to have and to expect to have his own ideas realized. All self-delight, self-glory, self-exaltation, self-love, self-pity and self-importance issue from man’s desire and render self the center of everything. Can we conjure up anything man himself desires which is not linked to something of self? If we examine ourselves in the light of the Lord we shall see that all our aspirations, no matter how noble, cannot escape the bounds of self. All are for it! If they are not self-pleasing, then they are self-glorifying. How can a Christian live in the spirit if he is engulfed in such a condition?
A Believer’s Natural Desires
Pride springs from desire. Man aspires to obtain a place for himself that he may feel honored before men. All secret boastings about one’s position, family, health, temperament, ability, good looks, and power flow from man’s natural desire. To dwell on how differently one lives, dresses and eats and to feel self-content in these differences is also the work of emotion. Even to esteem the gift one receives from God as superior to that of others is inspired by natural desire as well.
How extensively an emotional believer comes to display himself! He loves both to see and to be seen. He cannot abide the restraints of God. He will try every means to push himself to the front. He is unable to be hidden according to the will of God and to deny himself when he is hidden. He wishes others to notice him. When he is not duly respected his desire of self-love suffers a deep wound. But if he is admired by people his heart is overjoyed. He loves to hear praising voices and considers them just and true. He also attempts to elevate himself in his work, whether in preaching or in writing, for his secret self motive goads him on. In a word, this one has not yet died to his desire of vainglory. He is still seeking what he desires and what can inflate him.
Such natural inclination makes a believer ambitious. Ambition arises through the unleashing of our natural inclination and desire. All ambitions to spread one’s fame, become a man above others, and attract the world’s admiration proceed from the emotional life. Often in spiritual work the aspirations for success, fruit, power and usefulness are but pretenses for glorifying oneself. The quest for growth, depth, and nobler experience is frequently a search for self-pleasure and the admiration of others. If we trace the course of our life and work back to their source, we may be surprised to discover that our desires are the springs behind many of our undertakings. How we live and work for ourselves!
However good, praiseworthy and effective one’s walk and labor may appear to be, if they are motivated by his ambition they are nevertheless judged by God to be wood, hay and stubble. Such conduct and exertion possess no spiritual worth. God deems a believer’s craving for spiritual fame just as corrupt as his desiring sin. If one walks according to his natural propensity he will esteem himself well in everything he does; but God is most displeased with this “self.”
This natural desire is equally active in other aspects of one’s walk. His soulish life hankers after worldly conversation and intercourse. It urges him to see what he should not see and read what he should not read. He may not do these things habitually, yet because of a strong urge within him he sometimes does what he knows he should not. Soulish desire can also be detected in a person’s attitude. His soulishness can be spotted even in his mannerism; for instance, in the way he walks. Unquestionably it is discerned most easily in his words and deeds. Now these are admittedly little things, but all who faithfully walk after the spirit realize how impossible it is for them to so walk should they be propelled in these matters by their soulish desire. A Christian needs to remember that in spiritual affairs nothing is too small to hinder his progress.
The more a person is spiritual the more real he becomes, for he has been united with God and is at rest. But when one is goaded by his natural life he becomes very pretentious. He carries a reckless spirit and likes to do daring things in order to satisfy himself and impress others. How he pretends to be mature and wise when actually he is immature in many of his undertakings. He may regret his pretension afterwards but for the moment he feels great, Anyone who pursues such desires cannot avoid going off on a tangent.
Pleasure-loving also is a prominent manifestation of an emotional believer. Our emotion cannot abide living wholly for God; it will most certainly rebel against such a commitment. When a person accepts the demand of the cross in consigning his soulish emotion to death that he may live utterly for the Lord, he will discover experientially how his emotion pleads and maneuvers for a little ground of activity. For this very reason numerous Christians are powerless to walk totally after the Lord. How many Christians, for example, are able to engage in prayer warfare for a whole day without reserving some period for recreation, for refreshing their emotion? It is difficult for us to live in the spirit for an entire day. We always set aside for ourselves some time to converse with people in order to relieve our emotion. Only when we are shut in by God—seeing neither man nor sky, living in the spirit and serving Him before the throne—do we begin to appreciate how much emotion demands of us, how imperfectly we have died to it, and how much we yet live by it.
Desire for haste is another symptom of the emotional Christian. One who moves by his natural feeling does not know how to wait on God nor is he acquainted with the leading of the Holy Spirit. Emotion is usually hasty. A Christian emotionally excited acts hastily. It is extremely hard for him to wait on the Lord, to know the will of God, and to walk step by step in that will. Indeed, the Lord’s people are incapable of following the spirit unless their emotion is truly yielded to the cross. Let us remember that out of a hundred impulsive actions scarcely one is in the will of God.
Judging by the time we need to pray, to prepare, to wait, and to be filled again with the power of the Holy Spirit, can we really be faultless if we move impulsively? Because He knows the impetuosity of our flesh God frequently uses our fellow-workers, brethren, family, circumstances, and other material factors to wear us out. He wants our hastiness to die so that He can work for us. God never performs anything hurriedly; consequently He will not entrust His power to the impatient. He who wishes to act impulsively must depend upon his own strength. Haste clearly is the work of the flesh. Since God does not desire anyone to walk after the flesh, the Christian must commit his precipitate emotions to death. Each time emotion demands hurry we should tell ourselves: “Emotion is now urging towards hastiness; oh Lord, may Thy cross operate here.” He who walks by the spirit must not be hasty.
God takes no pleasure in what we ourselves do, but He is delighted with our waiting on Him, waiting for His orders. Our actions must be ordered by God. Only what is commissioned in the spirit is His undertaking. How impossible this is for the Christian who follows his own inclination. Even when he wants to do God’s will he is extremely impatient. He does not comprehend that God has not only a will but also a time. Frequently He reveals His mind but bids us linger for His time to come. The flesh cannot tolerate such waiting. As God’s child advances spiritually he shall discover that the Lord’s time is as important as the Lord’s will. Do not rashly beget an Ishmael lest he become the greatest enemy to Isaac. Those who cannot submit themselves to God’s time are unable to obey God’s will.
Due to his self-desiring, an emotional believer cannot wait on God. Whatever he undertakes he does in himself, for he cannot trust God nor allow God to work for him. He does not know how to commit a matter completely into God’s hand and refrain from employing his own strength. Trust is beyond him because this requires self-denial. Until his desire is restrained, his self will be very active. How he is eager to help God! For God seems to work too slowly, so help Him along he must! Such is the operation of the soul, motivated by natural desire. Often God renders the believer’s work ineffectual and thereby seeks to induce him to deny himself.
Self-justification is a common symptom among emotional Christians. The Lord’s people often encounter misunderstandings. Sometimes He enjoins them to explain their situations; but unless one is so instructed by the Lord, his explanations are but the agitations of his soul life. More often than not the Lord wishes His people to commit all matters into His hand and not defend themselves. How we like to speak on our own behalf ! How awful for us to be misunderstood! It diminishes one’s glory and deflates one’s self-esteem. The self in man cannot remain silent when an unjustified fault is leveled at him. He cannot accept what is given him by God nor can he stay for God to justify him. He believes God’s justification will come too late; he demands the Lord to justify him at once so that everybody may behold his righteousness in no uncertain terms. All this is but the ferment of soulish desire. Were the believer willing to humble himself beneath the mighty hand of God at the instance of misunderstanding, he would discover that God wishes to use this occasion to equip him to deny his self more deeply; that is, to deny once again his soulish desire. This constitutes the Christian’s practical cross. Each time he accepts a cross he experiences once more its crucifixion. Should he follow his natural concern and rush to defend himself, he shall find the power of self more formidable to subdue on the next occasion.
Before one's natural desire is dealt with he inevitably will pour out his heart to someone in the hour of suffering, discomfort, or despondency. His emotion has been aroused within and he longs to confide his trouble to someone so as to release the miserable pressure upon his breast and thus relieve his burden. Man’s soulish inclination is to inform people about his distress as though their very knowledge of it will lessen it. By such action the individual is attempting to derive sympathy and comfort from other people. He yearns intently for this condolence and commiseration for these afford him a certain pleasurable feeling. He does not know how to be satisfied with God knowing his problems: he cannot commit his burdens to the Lord alone, quietly letting Him lead him to deeper death through these circumstances. He seeks man’s comfort rather than God Himself. His self life is greedy for what man can give him but despises the ordering of God. Believers should perceive that their soul life will never be lost through man’s sympathy and comfort—these but nourish that life. The spirit life commences with God and finds in Him its all sufficiency. The power to welcome and endure solitude is the spirit’s power. When we locate human ways by which to soften our burdens we are adhering to the soul. God desires us to maintain silence, letting those crosses He has arranged for us work out His purpose. Each time we open not our mouth in suffering, we witness the cross working. To be dumb is the cross! He who loosens not his tongue truly tastes its bitterness! Nevertheless his spiritual life is nourished by the cross!
When a Christian remains carnal he is ruled vigorously by his desire. All natural or soulish desires and ambitions are linked with self life. They are for self, by self, or after self. While carnal, one’s will is not yielded fully to the Lord, and so he holds many ideas of his own. His desire then works together with his ideas to make him delight in what he wills to have and to expect to have his own ideas realized. All self-delight, self-glory, self-exaltation, self-love, self-pity and self-importance issue from man’s desire and render self the center of everything. Can we conjure up anything man himself desires which is not linked to something of self? If we examine ourselves in the light of the Lord we shall see that all our aspirations, no matter how noble, cannot escape the bounds of self. All are for it! If they are not self-pleasing, then they are self-glorifying. How can a Christian live in the spirit if he is engulfed in such a condition?
A Believer’s Natural Desires
Pride springs from desire. Man aspires to obtain a place for himself that he may feel honored before men. All secret boastings about one’s position, family, health, temperament, ability, good looks, and power flow from man’s natural desire. To dwell on how differently one lives, dresses and eats and to feel self-content in these differences is also the work of emotion. Even to esteem the gift one receives from God as superior to that of others is inspired by natural desire as well.
How extensively an emotional believer comes to display himself! He loves both to see and to be seen. He cannot abide the restraints of God. He will try every means to push himself to the front. He is unable to be hidden according to the will of God and to deny himself when he is hidden. He wishes others to notice him. When he is not duly respected his desire of self-love suffers a deep wound. But if he is admired by people his heart is overjoyed. He loves to hear praising voices and considers them just and true. He also attempts to elevate himself in his work, whether in preaching or in writing, for his secret self motive goads him on. In a word, this one has not yet died to his desire of vainglory. He is still seeking what he desires and what can inflate him.
Such natural inclination makes a believer ambitious. Ambition arises through the unleashing of our natural inclination and desire. All ambitions to spread one’s fame, become a man above others, and attract the world’s admiration proceed from the emotional life. Often in spiritual work the aspirations for success, fruit, power and usefulness are but pretenses for glorifying oneself. The quest for growth, depth, and nobler experience is frequently a search for self-pleasure and the admiration of others. If we trace the course of our life and work back to their source, we may be surprised to discover that our desires are the springs behind many of our undertakings. How we live and work for ourselves!
However good, praiseworthy and effective one’s walk and labor may appear to be, if they are motivated by his ambition they are nevertheless judged by God to be wood, hay and stubble. Such conduct and exertion possess no spiritual worth. God deems a believer’s craving for spiritual fame just as corrupt as his desiring sin. If one walks according to his natural propensity he will esteem himself well in everything he does; but God is most displeased with this “self.”
This natural desire is equally active in other aspects of one’s walk. His soulish life hankers after worldly conversation and intercourse. It urges him to see what he should not see and read what he should not read. He may not do these things habitually, yet because of a strong urge within him he sometimes does what he knows he should not. Soulish desire can also be detected in a person’s attitude. His soulishness can be spotted even in his mannerism; for instance, in the way he walks. Unquestionably it is discerned most easily in his words and deeds. Now these are admittedly little things, but all who faithfully walk after the spirit realize how impossible it is for them to so walk should they be propelled in these matters by their soulish desire. A Christian needs to remember that in spiritual affairs nothing is too small to hinder his progress.
The more a person is spiritual the more real he becomes, for he has been united with God and is at rest. But when one is goaded by his natural life he becomes very pretentious. He carries a reckless spirit and likes to do daring things in order to satisfy himself and impress others. How he pretends to be mature and wise when actually he is immature in many of his undertakings. He may regret his pretension afterwards but for the moment he feels great, Anyone who pursues such desires cannot avoid going off on a tangent.
Pleasure-loving also is a prominent manifestation of an emotional believer. Our emotion cannot abide living wholly for God; it will most certainly rebel against such a commitment. When a person accepts the demand of the cross in consigning his soulish emotion to death that he may live utterly for the Lord, he will discover experientially how his emotion pleads and maneuvers for a little ground of activity. For this very reason numerous Christians are powerless to walk totally after the Lord. How many Christians, for example, are able to engage in prayer warfare for a whole day without reserving some period for recreation, for refreshing their emotion? It is difficult for us to live in the spirit for an entire day. We always set aside for ourselves some time to converse with people in order to relieve our emotion. Only when we are shut in by God—seeing neither man nor sky, living in the spirit and serving Him before the throne—do we begin to appreciate how much emotion demands of us, how imperfectly we have died to it, and how much we yet live by it.
Desire for haste is another symptom of the emotional Christian. One who moves by his natural feeling does not know how to wait on God nor is he acquainted with the leading of the Holy Spirit. Emotion is usually hasty. A Christian emotionally excited acts hastily. It is extremely hard for him to wait on the Lord, to know the will of God, and to walk step by step in that will. Indeed, the Lord’s people are incapable of following the spirit unless their emotion is truly yielded to the cross. Let us remember that out of a hundred impulsive actions scarcely one is in the will of God.
Judging by the time we need to pray, to prepare, to wait, and to be filled again with the power of the Holy Spirit, can we really be faultless if we move impulsively? Because He knows the impetuosity of our flesh God frequently uses our fellow-workers, brethren, family, circumstances, and other material factors to wear us out. He wants our hastiness to die so that He can work for us. God never performs anything hurriedly; consequently He will not entrust His power to the impatient. He who wishes to act impulsively must depend upon his own strength. Haste clearly is the work of the flesh. Since God does not desire anyone to walk after the flesh, the Christian must commit his precipitate emotions to death. Each time emotion demands hurry we should tell ourselves: “Emotion is now urging towards hastiness; oh Lord, may Thy cross operate here.” He who walks by the spirit must not be hasty.
God takes no pleasure in what we ourselves do, but He is delighted with our waiting on Him, waiting for His orders. Our actions must be ordered by God. Only what is commissioned in the spirit is His undertaking. How impossible this is for the Christian who follows his own inclination. Even when he wants to do God’s will he is extremely impatient. He does not comprehend that God has not only a will but also a time. Frequently He reveals His mind but bids us linger for His time to come. The flesh cannot tolerate such waiting. As God’s child advances spiritually he shall discover that the Lord’s time is as important as the Lord’s will. Do not rashly beget an Ishmael lest he become the greatest enemy to Isaac. Those who cannot submit themselves to God’s time are unable to obey God’s will.
Due to his self-desiring, an emotional believer cannot wait on God. Whatever he undertakes he does in himself, for he cannot trust God nor allow God to work for him. He does not know how to commit a matter completely into God’s hand and refrain from employing his own strength. Trust is beyond him because this requires self-denial. Until his desire is restrained, his self will be very active. How he is eager to help God! For God seems to work too slowly, so help Him along he must! Such is the operation of the soul, motivated by natural desire. Often God renders the believer’s work ineffectual and thereby seeks to induce him to deny himself.
Self-justification is a common symptom among emotional Christians. The Lord’s people often encounter misunderstandings. Sometimes He enjoins them to explain their situations; but unless one is so instructed by the Lord, his explanations are but the agitations of his soul life. More often than not the Lord wishes His people to commit all matters into His hand and not defend themselves. How we like to speak on our own behalf ! How awful for us to be misunderstood! It diminishes one’s glory and deflates one’s self-esteem. The self in man cannot remain silent when an unjustified fault is leveled at him. He cannot accept what is given him by God nor can he stay for God to justify him. He believes God’s justification will come too late; he demands the Lord to justify him at once so that everybody may behold his righteousness in no uncertain terms. All this is but the ferment of soulish desire. Were the believer willing to humble himself beneath the mighty hand of God at the instance of misunderstanding, he would discover that God wishes to use this occasion to equip him to deny his self more deeply; that is, to deny once again his soulish desire. This constitutes the Christian’s practical cross. Each time he accepts a cross he experiences once more its crucifixion. Should he follow his natural concern and rush to defend himself, he shall find the power of self more formidable to subdue on the next occasion.
Before one's natural desire is dealt with he inevitably will pour out his heart to someone in the hour of suffering, discomfort, or despondency. His emotion has been aroused within and he longs to confide his trouble to someone so as to release the miserable pressure upon his breast and thus relieve his burden. Man’s soulish inclination is to inform people about his distress as though their very knowledge of it will lessen it. By such action the individual is attempting to derive sympathy and comfort from other people. He yearns intently for this condolence and commiseration for these afford him a certain pleasurable feeling. He does not know how to be satisfied with God knowing his problems: he cannot commit his burdens to the Lord alone, quietly letting Him lead him to deeper death through these circumstances. He seeks man’s comfort rather than God Himself. His self life is greedy for what man can give him but despises the ordering of God. Believers should perceive that their soul life will never be lost through man’s sympathy and comfort—these but nourish that life. The spirit life commences with God and finds in Him its all sufficiency. The power to welcome and endure solitude is the spirit’s power. When we locate human ways by which to soften our burdens we are adhering to the soul. God desires us to maintain silence, letting those crosses He has arranged for us work out His purpose. Each time we open not our mouth in suffering, we witness the cross working. To be dumb is the cross! He who loosens not his tongue truly tastes its bitterness! Nevertheless his spiritual life is nourished by the cross!