The Gospel According to Paul # 22
Difficulties Because of Temperament, continued -
Now, you know that human nature and constitution is made in various ways. You know in general that we are not all alike. That is just as well! But we can to a very large extent classify human nature into different categories - what we call temperaments. In the main there are seven different temperaments, or categories of human constitution. I am not going to deal with that in detail, but there is a very useful point here on this matter. These Thessalonians were quite clearly of the "practical" temperament, and the keenness of their particular sufferings was largely found because they were like that. I do not, of course, mean that other people do not suffer, but they suffer in other ways.
You see, the standard of life of the practical temperament is quick and direct returns. We must see something for our money very quickly! It is the business temperament, the temperament of commercial life. The things which govern this temperament are quick successes. "Success" is the great word of the practical temperament. It is success that succeeds. The successful are the idols of this particular kind of makeup.
There is not much sentiment here. These people cannot stop for sentiment. Things that are not what they call practical are regarded by them as just "sentimental." They are not so, of course, but that is how Martha reacted to Mary. Mary was not sentimental, but Martha thought she was, because Martha was so preeminently practical. Again, there is very little imagination in this makeup. It rides roughshod over all sensibilities. It does not stop to think how people feel about what is said: it just goes right on.
And then it sometimes makes terrible mistakes - it confuses things. For instance, it mistakes inquisitiveness for depth, because it has always to be asking endless questions. The "practical" people are always asking questions, questions, questions; they keep you going with questions all the time, thinking that this is an evidence of spiritual depth. They think that they are not just taking things at their surface value, they are being very practical, as well as deep. But there is a good deal of difference between inquisitiveness and depth. It is very possible to confuse things.
Now we want to get to understand these Thessalonians and the effect of the gospel. Can we not now picture them, in the light of what I have said? They responded quickly, and in a very practical way, and in a very thorough-going way. One of the major themes to which they responded was the coming of the Lord. Right at the beginning Paul says: "Ye turned unto God from idols, to serve a living and true God, and to wait for His Son from heaven" (1:9, 10). It was a big thing with them, this coming of the Lord, and they had concluded that the Lord's coming would take place, at latest, in their own lifetime. That was their practical reaction to the gospel, and it was good in its way. But you know that these two letters of Paul are almost entirely occupied with correcting a false element in that reaction.
Now you find them in trouble - trouble springing out of their own makeup - in this matter. They had been saying to themselves something like this. 'The Lord is coming - we have been told the Lord is coming, we have accepted that "the coming of the Lord draweth nigh", and we have accepted that to happen any day; and we were told that, when the Lord came, all His own would be caught up to meet Him. We concluded that all believers would be caught up, be raptured, and enter into the glory like that, together. Oh, what a wonderful thing - all going together into the presence of the Lord! But some of our friends died, yesterday, last week, and people are still dying. It seems to upset this whole matter of all being caught up together.' They were thrown into confusion and consternation because, instead of the Lord coming and gathering them all up to Himself, there were people among them going into the grave. It was a setback for their practical makeup, you see.
Now, the Apostle writes to them. He writes to them the gospel, the good news, for people who are in perplexity and in sorrow because of disappointment in this way, and he says: 'I want you to know, dear brethren, I want you to understand, that that makes no difference in the final issue. When the Lord comes, they will not have gone before us; and when He comes, we shall not go before them. It just does not make any difference. They that are asleep in Jesus and we who are alive and remain shall all be caught up together. You need not allow this thing to trouble you any more. You must not sorrow as those who have no hope, or who have lost their great hope - as those whose great hope of the coming of the Lord has been struck at by the deaths of these believers. There is really no place for any element of disappointment over this. It is good news for those who have lost loved ones - it is good news concerning the issue of life and death - that we shall all together go up "to meet the Lord in the air: and so shall we ever be with the Lord." It is just wonderful.'
So we see that here Paul was able to bring in the gospel - the good news, the good tidings - in order to get over a certain difficulty that had arisen because of their makeup, their disposition.
A Help To Know One's Own Disposition
Let us pause there for a moment. You know, we should get over a great many of our troubles if we knew what our temperaments were. If only we would sit down for a minute - and this is not introspection at all - sit down for a minute and say: 'Now, what is my peculiar disposition and makeup? What is the thing to which, by reason of my constitution, I am most prone? What are the factors, the elements, that make up my temperament?' If you can put your finger on that, you have the key to many of your troubles. Asaph, the psalmist, was having a very bad time on one occasion. He looked at the wicked and saw them prospering. He saw the righteous having a difficult time - himself included - and he got very downhearted about all this. But then he pulled himself together, he recollected, and he said: "This is my infirmity; but I will remember the years of the right hand of the Most High" (Ps. 77:10). "This is my infirmity"! This is not the Lord, this is not the truth - this is just me, this is my proneness to go down in times of difficulty. It is how I am made; it is my reaction to trouble."
Now, perhaps that sounds a very naturalistic way of dealing with things. But I have not finished yet. If you and I will understand this thing - that a lot of our trouble comes because we are made in a certain way; it is really in our own constitution - we shall have a ground upon which to go to the Lord. We shall be able to go to the Lord and say: 'Lord, You know how I am made; You know how i naturally react to things. You know how, because I am made that way, I am always being caught in certain ways; You know how it is that I behave under certain strains. You know me, Lord. Now, Lord, You are different from what I am: where I am weak, You are strong; where I am faulty, You are perfect.'
Do you not see that the Lord Jesus, the perfect man, is the perfect balance of all the good qualities in all the temperaments, that in Him are none of the bad qualities of any temperament, and that the Holy Spirit can make Christ to be unto us that which we are not in ourselves? That is the great wonder, the great mystery, the great glory, of the meaning of Christ as mediated to us by the Holy Spirit. It is the wonder of His humanity, a perfect manhood without any of all this that troubles us. Look at Him under duress: He does not go down. Look at Him from any standpoint of testing and trial: He goes through. But He is man. He is not going through on the basis of His Deity. He is going through on the basis of His perfect humanity, and that is to be mediated to us.
~T. Austin-Sparks~
(continued with # 23)
Saturday, September 30, 2017
Monday, September 25, 2017
The Gospel According to Paul # 21
The Gospel According to Paul # 21
Mutuality and Maturity
The next thing that we notice about them, after their realism in reception, was their mutuality and maturity - two things which always go together. In both these letters, that which the Apostle speaks about perhaps more than anything else is the wonderful love between these believers. "The love of each one of you all toward one another aboundeth" (2 Thess. 1:3). He is speaking all the way through about their mutual love. And going alongside of that was their spiritual growth. You see, love always builds up (1 Cor. 8:1). This kind of love, mutual love, always means spiritual increase. We can see how true that is if we view it from the opposite standpoint. Little, personal, petty,selfish, separated, individual Christians, or companies or bodies of Christians who are exclusive and closed, and have not a wide open heart of love to all saints - how small they are, how cramped they are. It is true. And it is in this mutual love one for another, and growing and increasing love one for another, that spiritual growth takes place. Do not forget that. If you are concerned about the spiritual growth of your own heart, your own life, and that of others, it will be along the line of love, mutual love, and you are the one to begin it. Mutuality and maturity always go together.
Suffering and Service
And then, in the third place, you will find that they were characterized by suffering and service, and this is a wonderful Divine combination. It is something that is not natural. The Apostle had much to say about it, as you will see if you underline the word "suffering" in these letters, and note his references to their sufferings and their afflictions. They "received the word in much affliction" (1 Thess. 1:6). He speaks about their sufferings, and he describes those sufferings. They in Thessalonica were suffering along the same lines and for the same causes as their brethren in Judaea, he said (2:14).
Now, in Judaea, that is, in the country of the Jews, you know how the Christians suffered. Christ Himself suffered at the hands of the Jews; Stephen was martyred at the hands of the Jews; the Church met its first persecutions in Judaea, in Jerusalem, and they were scattered abroad by the persecutions that arose there over Stephen; and Paul says, 'Now you are suffering in that way'. Evidently there was in Thessalonica much persecution, much opposition; threats and all sorts of difficulties - the kind of thing, perhaps, where it was very difficult for them to do business and get jobs, all because the business was in the hands of those who had no room for this Christianity and for these Christians.
But with all that severe suffering, and with all their much affliction, they did not become introspective. That is the peril of suffering. If you are suffering frustration, opposition, persecution, or if the best jobs are given to someone else, and so on, the natural thing is to turn in upon yourself, to be very sorry for yourself, to begin to nurse your trouble and be wholly occupied with yourself. But here, suffering led to service.
The Apostle says that the Word went forth from them, not only through all the region of Macedonia and Achaia, but throughout the whole country (1:8). Their suffering - what did it do? It made them turn outwards, and say, 'There are others everywhere in need, in suffering, as we: let us see what we can do for them'. That is the way to respond to the gospel, is it not? That speaks of the glorious gospel! The gospel had become to them such good news that it had the effect upon them of delivering them entirely from all self-pity in the deepest affliction. Let us take that to heart.
Patience And Hope
Furthermore the Apostle speaks of their "patience of hope" (1:3), and that simply means that they did not easily give up. That counts for something, you know. You are having a difficult time; everything and everybody is against you. It is so easy to give up - just to give up; to draw out of the race, or drop your hands in the fight, and say, 'It is no use - better give it all up.' But no: these Christians had patience and hope. They did not easily give up, they stuck to it, and we shall see that they had a hope that kept them sticking to it.
Such were these who were 'an example to all that believe.' In them we see the constituents of exemplary Christians, and they are the true features of the gospel. You see, the gospel is for Christians in difficulty! It is not only for the unsaved, but for Christians when they are in difficulty or in suffering. It is still good news. If we lose the good news element in the gospel,if it loses for us its keen edge as "good tidings", we become stale; we come to the place where we "know it all." If we lose that sense, then when trouble comes we give up, we let go; but if to have come to a saving knowledge of the Lord Jesus is still for us the greatest thing in all the world and all the universe, then we get through.
Difficulties Because Of Temperament
Now, because difficulties always correspond to our dispositions, that is, what we are always gives rise to the nature of our trials, so it was with the Thessalonians. Nothing is a trial to you unless you are made in a certain way. Something that is a trial to you might never be a trial to me at all. Or it might be the other way round. What might be a terrible thing to me and knock me right off my balance, other people could go through quite calmly, and wonder what I am making such a fuss about. Our troubles and our trials very largely take their rise from the way we are made.
Now I want you to follow this. The thoroughness of these Thessalonian believers led them into peculiar testings. And that is always the case. If you are not thorough-going, you will not have thorough-going difficulties. You will get through more or less easily. If you are thorough-going, you are going to meet thorough-going testings. They arise quite naturally out of your own attitude or your own disposition.
~T. Austin-Sparks~
(continued with # 22)
Mutuality and Maturity
The next thing that we notice about them, after their realism in reception, was their mutuality and maturity - two things which always go together. In both these letters, that which the Apostle speaks about perhaps more than anything else is the wonderful love between these believers. "The love of each one of you all toward one another aboundeth" (2 Thess. 1:3). He is speaking all the way through about their mutual love. And going alongside of that was their spiritual growth. You see, love always builds up (1 Cor. 8:1). This kind of love, mutual love, always means spiritual increase. We can see how true that is if we view it from the opposite standpoint. Little, personal, petty,selfish, separated, individual Christians, or companies or bodies of Christians who are exclusive and closed, and have not a wide open heart of love to all saints - how small they are, how cramped they are. It is true. And it is in this mutual love one for another, and growing and increasing love one for another, that spiritual growth takes place. Do not forget that. If you are concerned about the spiritual growth of your own heart, your own life, and that of others, it will be along the line of love, mutual love, and you are the one to begin it. Mutuality and maturity always go together.
Suffering and Service
And then, in the third place, you will find that they were characterized by suffering and service, and this is a wonderful Divine combination. It is something that is not natural. The Apostle had much to say about it, as you will see if you underline the word "suffering" in these letters, and note his references to their sufferings and their afflictions. They "received the word in much affliction" (1 Thess. 1:6). He speaks about their sufferings, and he describes those sufferings. They in Thessalonica were suffering along the same lines and for the same causes as their brethren in Judaea, he said (2:14).
Now, in Judaea, that is, in the country of the Jews, you know how the Christians suffered. Christ Himself suffered at the hands of the Jews; Stephen was martyred at the hands of the Jews; the Church met its first persecutions in Judaea, in Jerusalem, and they were scattered abroad by the persecutions that arose there over Stephen; and Paul says, 'Now you are suffering in that way'. Evidently there was in Thessalonica much persecution, much opposition; threats and all sorts of difficulties - the kind of thing, perhaps, where it was very difficult for them to do business and get jobs, all because the business was in the hands of those who had no room for this Christianity and for these Christians.
But with all that severe suffering, and with all their much affliction, they did not become introspective. That is the peril of suffering. If you are suffering frustration, opposition, persecution, or if the best jobs are given to someone else, and so on, the natural thing is to turn in upon yourself, to be very sorry for yourself, to begin to nurse your trouble and be wholly occupied with yourself. But here, suffering led to service.
The Apostle says that the Word went forth from them, not only through all the region of Macedonia and Achaia, but throughout the whole country (1:8). Their suffering - what did it do? It made them turn outwards, and say, 'There are others everywhere in need, in suffering, as we: let us see what we can do for them'. That is the way to respond to the gospel, is it not? That speaks of the glorious gospel! The gospel had become to them such good news that it had the effect upon them of delivering them entirely from all self-pity in the deepest affliction. Let us take that to heart.
Patience And Hope
Furthermore the Apostle speaks of their "patience of hope" (1:3), and that simply means that they did not easily give up. That counts for something, you know. You are having a difficult time; everything and everybody is against you. It is so easy to give up - just to give up; to draw out of the race, or drop your hands in the fight, and say, 'It is no use - better give it all up.' But no: these Christians had patience and hope. They did not easily give up, they stuck to it, and we shall see that they had a hope that kept them sticking to it.
Such were these who were 'an example to all that believe.' In them we see the constituents of exemplary Christians, and they are the true features of the gospel. You see, the gospel is for Christians in difficulty! It is not only for the unsaved, but for Christians when they are in difficulty or in suffering. It is still good news. If we lose the good news element in the gospel,if it loses for us its keen edge as "good tidings", we become stale; we come to the place where we "know it all." If we lose that sense, then when trouble comes we give up, we let go; but if to have come to a saving knowledge of the Lord Jesus is still for us the greatest thing in all the world and all the universe, then we get through.
Difficulties Because Of Temperament
Now, because difficulties always correspond to our dispositions, that is, what we are always gives rise to the nature of our trials, so it was with the Thessalonians. Nothing is a trial to you unless you are made in a certain way. Something that is a trial to you might never be a trial to me at all. Or it might be the other way round. What might be a terrible thing to me and knock me right off my balance, other people could go through quite calmly, and wonder what I am making such a fuss about. Our troubles and our trials very largely take their rise from the way we are made.
Now I want you to follow this. The thoroughness of these Thessalonian believers led them into peculiar testings. And that is always the case. If you are not thorough-going, you will not have thorough-going difficulties. You will get through more or less easily. If you are thorough-going, you are going to meet thorough-going testings. They arise quite naturally out of your own attitude or your own disposition.
~T. Austin-Sparks~
(continued with # 22)
Tuesday, September 12, 2017
The Gospel According to Paul # 20
The Gospel According To Paul # 20
In His Letters to the Thessalonians
Read: 1 Thess. 1:5; 2:2; 2:4; 2:8-9; 3:1, 2; 2 Thess. 1:8; 2:14
We see that the gospel has quite a place in these letters. We seek now to discover the real meaning of the gospel, that is, the essential meaning of the good tidings, from the standpoint of these letters and the Thessalonian believers, and we shall be helped to that understanding if we take a look at the spiritual history, life and state of these believers in Thessalonica.
The Thessalonian Christians An Example
You will at a glance see what a special regard Paul had for them. He repeatedly uses words such as these: "We give thanks to God always for you all". Both in the first and second letters he speaks like that (1 Thess. 1:2; 1:3, 2:11). "We give thanks to God for you", which gives us a definite lead in this consideration. He says in the first letter, chapter one, verse seven: "Ye became an ensample to all that believe in Macedonia and to Achaia". That is something to say about a company of the Lord's people, and it leads us at once to ask the question - How were they an ensample? It was evidently not only to those immediately referred to, in all Macedonia and Achaia, for these letters remain unto this day, and they therefore represented that which is an example for all the Lord's people. If that was true of them, then the gospel must have meant something very much were they were concerned. It must have had a very special form of expression in them, and so we seek to answer the question: How were they "an ensample to all that believe"?
A Pure Spirit and A Clean Start
We find the answer in the first place here in this very first chapter. It was in their "realism" in reception of the gospel. "Our gospel came unto you not in word only, but also in power, and in the Holy Spirit, and in much assurance." And again, "when ye received from us the word of the message, even the word of God, ye accepted it not as the word of men, but, as it is in truth, the word of God" (2:13). Now that represents a very clean start, and if we are going to come to the place of these Thessalonian believers, if the gospel is to have that expression in us that it had in them, if it is going to be true in our case that we are an example to all them that believe, then it is very important that we have a clean start.
For us, of course, if we have advanced in the Christian life without becoming such exemplary believers, that may mean retracing our steps in order to start again somewhere where we have gone wrong: clearing away a lot of rubbish and starting at a certain point all over again. But I am thinking also of young Christians who have recently made the start. You are really at the beginning, and we are most concerned about you, because you may meet many old Christians who are not by any means an example to all that believe. I am sorry to have to say that, but it is quite true, and we do not want you to be like that. We want you to be exemplary Christians, those of whom the Apostle Paul, if he were present, could say, "I thank God always for you". It would be a great thing, would it not, if that could be said of us? 'Thank God for him! Thank God for her! Thank God that ever we came into touch with this one, and that one! I always thank God for them - they are an example of what Christians ought to be!'
Now, that is the desire of the Lord, that is our desire for you, and it should be the desire of our hearts for ourselves. Although we may not have succeeded, let us not give up hope that some may yet give thanks for us, that we may be an example, that in some things, at any rate, it may be true of us as it was of these. Paul says here: "Ye became imitators of us" (1 Thess. 1:6). The Lord help us to be such an example that we could invite others, in some respects at least, two imitate us, without any spiritual pride.
Well, if this is to be so, the start must be a clean one. You see, quite evidently, as these Thessalonians listened to Paul preaching the good tidings, their minds and hearts were free from prejudice. They would not have come to the conclusion to which they did come if there had been any prejudice, if they had already closed down the matter in their minds, or come to a set position. They were open in heart from the outset, ready for whatever was of God, and that created a capacity for discerning what was of God. You will never know whether a thing is of God if you entertain prejudice, if you have already judged it, if already you have come to a fixed position. If you are settled in your mind, closed in your heart, harbor suspicions and fears, you have already sabotaged the work of the Holy Spirit, and you will never know if the thing is of God. You must be open-hearted, open-minded, free from suspicions and prejudices, and ready in this attitude - 'Now, if there is anything of the Lord, anything of God, I am ready for it.' That creates a disposition to which the Holy Spirit can bear witness, and makes things possible for the Lord.
Now, as we shall see, that is exactly how these Thessalonians were. They received the Word, yes, in much affliction, but they received it as the Word of God, not as the word of man. Because of their purity of spirit, they had the sense - 'This thing is right, this is of God!' That was a good start. As I said earlier, it may be that some of us will have to get back somewhere to make that start again. To any reading these words, who may be of advanced years in the Christian life, I would say: Dear friend, if you have anywhere on the road become in any way affected, infected, by prejudice and suspicion, you have closed the door to anything further of God. Let us clearly understand that it is true that -
"The Lord hath yet more light and truth
To break forth from His Word"
We have not yet exhausted all that the Lord has to show us in His Word: but He will only show it to the pure in heart. "The pure in heart...shall see God" (Matt. 5:8).
These Thessalonians, then, had a pure spirit from the start.`
~T. Austin-Sparks~
(continued with # 21 - Mutuality and Maturity)
In His Letters to the Thessalonians
Read: 1 Thess. 1:5; 2:2; 2:4; 2:8-9; 3:1, 2; 2 Thess. 1:8; 2:14
We see that the gospel has quite a place in these letters. We seek now to discover the real meaning of the gospel, that is, the essential meaning of the good tidings, from the standpoint of these letters and the Thessalonian believers, and we shall be helped to that understanding if we take a look at the spiritual history, life and state of these believers in Thessalonica.
The Thessalonian Christians An Example
You will at a glance see what a special regard Paul had for them. He repeatedly uses words such as these: "We give thanks to God always for you all". Both in the first and second letters he speaks like that (1 Thess. 1:2; 1:3, 2:11). "We give thanks to God for you", which gives us a definite lead in this consideration. He says in the first letter, chapter one, verse seven: "Ye became an ensample to all that believe in Macedonia and to Achaia". That is something to say about a company of the Lord's people, and it leads us at once to ask the question - How were they an ensample? It was evidently not only to those immediately referred to, in all Macedonia and Achaia, for these letters remain unto this day, and they therefore represented that which is an example for all the Lord's people. If that was true of them, then the gospel must have meant something very much were they were concerned. It must have had a very special form of expression in them, and so we seek to answer the question: How were they "an ensample to all that believe"?
A Pure Spirit and A Clean Start
We find the answer in the first place here in this very first chapter. It was in their "realism" in reception of the gospel. "Our gospel came unto you not in word only, but also in power, and in the Holy Spirit, and in much assurance." And again, "when ye received from us the word of the message, even the word of God, ye accepted it not as the word of men, but, as it is in truth, the word of God" (2:13). Now that represents a very clean start, and if we are going to come to the place of these Thessalonian believers, if the gospel is to have that expression in us that it had in them, if it is going to be true in our case that we are an example to all them that believe, then it is very important that we have a clean start.
For us, of course, if we have advanced in the Christian life without becoming such exemplary believers, that may mean retracing our steps in order to start again somewhere where we have gone wrong: clearing away a lot of rubbish and starting at a certain point all over again. But I am thinking also of young Christians who have recently made the start. You are really at the beginning, and we are most concerned about you, because you may meet many old Christians who are not by any means an example to all that believe. I am sorry to have to say that, but it is quite true, and we do not want you to be like that. We want you to be exemplary Christians, those of whom the Apostle Paul, if he were present, could say, "I thank God always for you". It would be a great thing, would it not, if that could be said of us? 'Thank God for him! Thank God for her! Thank God that ever we came into touch with this one, and that one! I always thank God for them - they are an example of what Christians ought to be!'
Now, that is the desire of the Lord, that is our desire for you, and it should be the desire of our hearts for ourselves. Although we may not have succeeded, let us not give up hope that some may yet give thanks for us, that we may be an example, that in some things, at any rate, it may be true of us as it was of these. Paul says here: "Ye became imitators of us" (1 Thess. 1:6). The Lord help us to be such an example that we could invite others, in some respects at least, two imitate us, without any spiritual pride.
Well, if this is to be so, the start must be a clean one. You see, quite evidently, as these Thessalonians listened to Paul preaching the good tidings, their minds and hearts were free from prejudice. They would not have come to the conclusion to which they did come if there had been any prejudice, if they had already closed down the matter in their minds, or come to a set position. They were open in heart from the outset, ready for whatever was of God, and that created a capacity for discerning what was of God. You will never know whether a thing is of God if you entertain prejudice, if you have already judged it, if already you have come to a fixed position. If you are settled in your mind, closed in your heart, harbor suspicions and fears, you have already sabotaged the work of the Holy Spirit, and you will never know if the thing is of God. You must be open-hearted, open-minded, free from suspicions and prejudices, and ready in this attitude - 'Now, if there is anything of the Lord, anything of God, I am ready for it.' That creates a disposition to which the Holy Spirit can bear witness, and makes things possible for the Lord.
Now, as we shall see, that is exactly how these Thessalonians were. They received the Word, yes, in much affliction, but they received it as the Word of God, not as the word of man. Because of their purity of spirit, they had the sense - 'This thing is right, this is of God!' That was a good start. As I said earlier, it may be that some of us will have to get back somewhere to make that start again. To any reading these words, who may be of advanced years in the Christian life, I would say: Dear friend, if you have anywhere on the road become in any way affected, infected, by prejudice and suspicion, you have closed the door to anything further of God. Let us clearly understand that it is true that -
"The Lord hath yet more light and truth
To break forth from His Word"
We have not yet exhausted all that the Lord has to show us in His Word: but He will only show it to the pure in heart. "The pure in heart...shall see God" (Matt. 5:8).
These Thessalonians, then, had a pure spirit from the start.`
~T. Austin-Sparks~
(continued with # 21 - Mutuality and Maturity)
Sunday, September 3, 2017
The Gospel According to Paul # 19
The Gospel According to Paul # 19
The Evidence That The Answer Is Satisfactory, continued
This growth in spiritual intelligence and understanding does not rest upon anything natural. It is coming about because Jesus has such a large place, and He is the source and center and sum of all spiritual knowledge. Over against that, it is possible to have great acquisitions and qualifications in the academic realm, to be doing big things in that realm, and yet to find that the simple things of the Lord Jesus Christ are to you as a foreign language. You do not know what it is about - you cannot follow or join in at all. This is sad, but true. There are Christians, yes, true Christians, who just cannot talk about the things of the Lord. If there is to be growth, it can only come about through Jesus being given His place, fully and without question.
And then, as to destiny. The statement is that the destiny of this universe is with the Lord Jesus, and that that destiny is universal glory. but that is just a beautiful idea, an enchanting vista, is it not? How are you going to prove it? In your own heart! Is it not equally true with the other matters that have already been considering, that, when the Lord Jesus really gets His place, you have a foretaste of that glory? No one can understand the Christian who has not the Christian's experience, but there it is. It is not just that we are making out that we are having a good time. It is something coming from the inside; it is something of a foretaste of the glory that is to be. We have got the answer to all these immense questions right in our own spiritual experience.
The Witness Of The Church
But then the Apostle moves to the Church, and speaks about the Church: "And He is the Head of ...the church...the Firstborn from the dead" (Col. 1:18). How does the Church bear witness to the fact, this great fact, that Jesus is the answer to these immense questions? I think the Church gives the answer both positively and negatively.
It gives the answer positively - though not as positively as it might have done - but it does give the answer in this, that, after all (and what an "all" of these two thousand years!), the Church is still in existence. Think of that inrush of the forces of antagonism and hatred and murder upon the Church in its infancy, with the determination of the greatest empire that the world had ever known to wipe it out. After all, it is that empire that has gone; the Church continues. Think, too, of all that has set itself during the centuries since to bring the Church to an end, to destroy it, and still is set upon that. Oh, that men were not so blind that they misread history! If only those powers in the world today, great kingdoms, great empires, would rightly read history, they would see they are on an utterly vain mission, a fool's errand indeed, to try to destroy the testimony of Jesus on this earth. It is they who will be destroyed.
Yes, the very continuance and persistence of the Church is evidence that this is true - that Jesus Christ is the key to this universe, that He is the answer to all these questions. I say, the Church does not give the answer as clearly as it might. If only it had gone on as it began, what an answer it would be!
But it gives the answer negatively, as well as positively. It answers it negatively by the very fact that, whereas once it stood up to the world victoriously, weathered the storms triumphantly, it has now moved away from its center, the Lord Jesus Christ, and brought in substitutes for His absolute Headship and Lordship. It has made other things its governing interests. The result has been disintegration, division, and all the rest. Yes, the thing is answered in the negative, and it will always be like that.
Let us be quite clear: it is not that the truth has broken down. If these things ever become a question with you, it will not be because they are open to question, but because something has gone wrong with you as it has gone wrong with the Church. It is not in the truth, but in that which is supposed to represent the truth, that the question lies. These substitutes for the Headship of Jesus Christ, whether they be men or institutions or religious interests or Christian activities, whatever they may be, if they get in the place of the Lord Jesus Himself, lead to nothing but disunity and division. To put that more positively, if only men, institutions, our missions, our organizations, all our interests in Christianity, must be subservient to the absolute Lordship of Jesus Christ', you would find a unity coming about, a oneness. We should all flow together on that ground. It is the mighty tide of His Lordship that will cure it all.
Go down by the seashore. The tide is right out, and all the breakwaters are naked, dividing up the whole coastline as it were into sections. But as the tide comes up, the breakwaters, the dividing things, begin to disappear. You come back at full flood tide, and you see nothing whatever of those dividing breakwaters. The rising tide has buried them all. And when Christ is all, and in all, "in all things having to preeminence", all those things which belong to the low tide of spiritual life, the ebb-tide of spiritual life, will just disappear. The proof is in the Church.
We had a little taste of it during the recent visit to this country of Dr. Graham. There was one consuming passion to bring Christ into His place at the beginnings of life; all the different sections were found concerned with that. Where were the barriers, where were the "breakwaters", where were the departmental things? They had gone, buried under this high tide of concern that Christ should have His place in lives. Why should that be for three months only? Why should it be experienced only in a convention lasting a few days once a year? No, this position is God's thought for always. The key to it is just this - Christ all in all.
Perhaps we can see now why mention of the gospel in this letter is confined to one emphasis - "the hope of the gospel". Yes, the only occurrences of "gospel" or "good news" are in that connection - "the hope of the good news". The hope of the gospel is in Jesus Christ being all and in all. Hope is a person, not an abstract nature in us - "being hopeful" - which does not amount to much more than a periodical, variable optimism. Hope here is a Person. The hope of the good news is: He in all things having the preeminence. That is where the hope lies for you, for me, for the Church, for the world for the universe. That is the hope of the gospel.
~T. Austin-Sparks~
(continued with # 20 - In His Letters to the Thessalonians
The Evidence That The Answer Is Satisfactory, continued
This growth in spiritual intelligence and understanding does not rest upon anything natural. It is coming about because Jesus has such a large place, and He is the source and center and sum of all spiritual knowledge. Over against that, it is possible to have great acquisitions and qualifications in the academic realm, to be doing big things in that realm, and yet to find that the simple things of the Lord Jesus Christ are to you as a foreign language. You do not know what it is about - you cannot follow or join in at all. This is sad, but true. There are Christians, yes, true Christians, who just cannot talk about the things of the Lord. If there is to be growth, it can only come about through Jesus being given His place, fully and without question.
And then, as to destiny. The statement is that the destiny of this universe is with the Lord Jesus, and that that destiny is universal glory. but that is just a beautiful idea, an enchanting vista, is it not? How are you going to prove it? In your own heart! Is it not equally true with the other matters that have already been considering, that, when the Lord Jesus really gets His place, you have a foretaste of that glory? No one can understand the Christian who has not the Christian's experience, but there it is. It is not just that we are making out that we are having a good time. It is something coming from the inside; it is something of a foretaste of the glory that is to be. We have got the answer to all these immense questions right in our own spiritual experience.
The Witness Of The Church
But then the Apostle moves to the Church, and speaks about the Church: "And He is the Head of ...the church...the Firstborn from the dead" (Col. 1:18). How does the Church bear witness to the fact, this great fact, that Jesus is the answer to these immense questions? I think the Church gives the answer both positively and negatively.
It gives the answer positively - though not as positively as it might have done - but it does give the answer in this, that, after all (and what an "all" of these two thousand years!), the Church is still in existence. Think of that inrush of the forces of antagonism and hatred and murder upon the Church in its infancy, with the determination of the greatest empire that the world had ever known to wipe it out. After all, it is that empire that has gone; the Church continues. Think, too, of all that has set itself during the centuries since to bring the Church to an end, to destroy it, and still is set upon that. Oh, that men were not so blind that they misread history! If only those powers in the world today, great kingdoms, great empires, would rightly read history, they would see they are on an utterly vain mission, a fool's errand indeed, to try to destroy the testimony of Jesus on this earth. It is they who will be destroyed.
Yes, the very continuance and persistence of the Church is evidence that this is true - that Jesus Christ is the key to this universe, that He is the answer to all these questions. I say, the Church does not give the answer as clearly as it might. If only it had gone on as it began, what an answer it would be!
But it gives the answer negatively, as well as positively. It answers it negatively by the very fact that, whereas once it stood up to the world victoriously, weathered the storms triumphantly, it has now moved away from its center, the Lord Jesus Christ, and brought in substitutes for His absolute Headship and Lordship. It has made other things its governing interests. The result has been disintegration, division, and all the rest. Yes, the thing is answered in the negative, and it will always be like that.
Let us be quite clear: it is not that the truth has broken down. If these things ever become a question with you, it will not be because they are open to question, but because something has gone wrong with you as it has gone wrong with the Church. It is not in the truth, but in that which is supposed to represent the truth, that the question lies. These substitutes for the Headship of Jesus Christ, whether they be men or institutions or religious interests or Christian activities, whatever they may be, if they get in the place of the Lord Jesus Himself, lead to nothing but disunity and division. To put that more positively, if only men, institutions, our missions, our organizations, all our interests in Christianity, must be subservient to the absolute Lordship of Jesus Christ', you would find a unity coming about, a oneness. We should all flow together on that ground. It is the mighty tide of His Lordship that will cure it all.
Go down by the seashore. The tide is right out, and all the breakwaters are naked, dividing up the whole coastline as it were into sections. But as the tide comes up, the breakwaters, the dividing things, begin to disappear. You come back at full flood tide, and you see nothing whatever of those dividing breakwaters. The rising tide has buried them all. And when Christ is all, and in all, "in all things having to preeminence", all those things which belong to the low tide of spiritual life, the ebb-tide of spiritual life, will just disappear. The proof is in the Church.
We had a little taste of it during the recent visit to this country of Dr. Graham. There was one consuming passion to bring Christ into His place at the beginnings of life; all the different sections were found concerned with that. Where were the barriers, where were the "breakwaters", where were the departmental things? They had gone, buried under this high tide of concern that Christ should have His place in lives. Why should that be for three months only? Why should it be experienced only in a convention lasting a few days once a year? No, this position is God's thought for always. The key to it is just this - Christ all in all.
Perhaps we can see now why mention of the gospel in this letter is confined to one emphasis - "the hope of the gospel". Yes, the only occurrences of "gospel" or "good news" are in that connection - "the hope of the good news". The hope of the gospel is in Jesus Christ being all and in all. Hope is a person, not an abstract nature in us - "being hopeful" - which does not amount to much more than a periodical, variable optimism. Hope here is a Person. The hope of the good news is: He in all things having the preeminence. That is where the hope lies for you, for me, for the Church, for the world for the universe. That is the hope of the gospel.
~T. Austin-Sparks~
(continued with # 20 - In His Letters to the Thessalonians
Sunday, August 27, 2017
The Gospel According to Paul # 18
The Gospel According to Paul # 18
The Answer To The Situation
Now, it was to meet this whole situation, to answer all these serious questions and issues, that Paul wrote this letter to confirm the Christians, to establish them, to sustain them, to encourage them, and he calls it "good tidings", and it is. If you can give something to answer all that, it is indeed good tidings, is it not? That is "gospel" indeed! You see, the gospel of the Lord Jesus Christ touches the uttermost bounds of this universe, and covers everything within those bounds, including human history, human happenings, world events, the course of things, the design in things, the end of things. The gospel touches it all at every point.
So Paul answers it, and he answers the whole of it in one word. His answer is CHRIST. Christ is the answer. That answer is found inclusively in those words in chapter three, verse eleven, the last clause: "Christ is all, and in all." And what an immense "all" Christ is if He covers the whole of that ground! If He reaches out an embraces all those mighty issues, what a Christ He is! The all-comprehending fact is emphatically and categorically stated by the Apostle in this letter. He states it in many sentences, but in this one statement he gathers it all up. The answer to all this is Christ. Christ is the explanation of all the happenings in human history. Christ explains this universe, Christ gives character to this universe, Christ stands behind all the course of the events in this universe. Christ is the integrating Person of everything, the One in whom all things hold together.
'Christ is the end, for Christ was the beginning;
Christ the beginning, for the end is Christ.'
The Evidence That The Answer Is Satisfactory
But perhaps you may say, 'It is all very well for Paul to make a categorical statement like that, but what is the evidence? Well, the evidence is quite real. And it must be said that, if we are asking for the evidence, something has gone wrong with us! We ought to be the answer,we ought to be the evidence: because the witness to this is first of all the personal,spiritual experience of the child of God. You can leave the vast universe for the moment, if you like, and come to the little universe of your own life - for, after all, what is true in the microcosm is only a reflection of what is true in the great cosmic realm. God brings down His evidence from the circumferential to the very center of the individual Christian life, and the answer is there. What is the experience of a truly born-again child of God?
Now you can test whether you are born again by this, and, thank God, I know that many of you will be able to say, 'Yes, that is true to my experience'. But I ask you: What is your experience as truly born-again child of God? When you really came to the Lord Jesus - however you may put it: when you let Jesus come into your heart or into your life, or when you handed over your life to Him; when there was a transaction with Him, a new birth, by which you became a child of God - not by any sacrament applied to you, but by the inward operation of His Spirit: when you became a child of God in a living, conscious way, what was the first consciousness that came to you, and has remained with you ever since?
Was it not, and is it not, this: "There is now a purpose in life, of which I never knew before; there is a purpose in things. Now I have the sense - indeed I know - that I was not just born into this world and grew up, but there was a purpose behind it." There is a design in things; a sense - you may not be able to explain it all, what it all means - but you have the sense now that you have arrived at, or at least begun to realize, the very purpose of your existence. Is that true? When the Lord Jesus at last has His place in our hearts, the big question of life is answered - the big question as to the "why" of our existence. Till then, you wander about, you do all sorts of things, you fill up time, you employ heart and mind and hand, but you do not know what it is all for. You may have a very full life, a very full life indeed, outside of Christ, and yet come to the end without being able to answer the question, What is it all about?
One man, who had enjoyed such a full life, who had become well-known in the schools of learning, a great figure in the intellectual realm, in his dying moment cried: 'I am taking an awful leap into the dark.' He had no answer to the question. But the simple child of God, immediately they come to the Lord, has the answer in consciousness, if not in explanation, in his or her heart,and that is what is called "rest." "Come unto Me", said Jesus, "and I will give you "rest". (Matt. 11:28). Rest is in this: 'Well, I have been a wanderer, but now I have come home; I have been searching - I have found; I have been in quest of something - I did not know what it was - but now I have it.' There is purpose in this universe, and when Jesus Christ comes into His place, as this letter says, then you know there is purpose in your universe, and there will be purpose in the universe of everybody else, if only they will come that way.
And not only purpose, but more - control. The child of God very soon begins to realize that he or she has been taken under control, brought under a mastery; that there is a law of government set up in the consciousness, which is directive which, on the one hand, says, "Yes", the glorious "Yes" of many liberties: on the other hand, "No - careful, steady, watch!" We all know that. We do not hear those words, but we know that that is what is being said to us in our hearts. The Spirit of God within is just saying, "Look to your steps - be careful, be watchful." We have come under control. That is extended in many ways over the whole life, but it is a great reality. This universe is under control, it is under government. The evidence of it is found within our own experience when Christ comes to His place. And you can extend that into the future ages, when the whole universe will be like that, under Christ's control.
And then again: "in Whom all things hold together". The wonderful thing about the Christian life is its integration, or, if you prefer another word, its unification. How scattered, how divided, we were before Christ got His place. We were a"all over the place", as we say - one thing after another, looking this way and looking that; hearts divided, lives divided, we in ourselves divided, a conflict within our own persons. When the Lord Jesus really gets His place as Lord within, the life is unified. We are just gathered up, poised, concentrated upon one thing. We have only one thing in view. What Paul said of himself becomes true: "but one thing I do..." (Phil. 3:13). We are people of "one thing". Christ unified the life.
What about life itself, the life of the life of the child of God? When the Lord Jesus is in His right place, the life of the child of God is secured, is established, is confirmed, and grows; there is spiritual growth and maturity. It is a wonderful thing. If, in some Christian lives, it is not realized as a fact, it is for very good reasons - or for bad reasons! - but if the Lord Jesus really is "all, and in all", in the life, if He "in all things has the preeminence", it is wonderful to see the spiritual growth. Those who have much association with, or experience in dealing with, young Christians, have found this one of the most impressive things - how, where the Lord Jesus just gets His way, they go ahead spiritually, they grow. They come to understanding and knowledge which so many of the scholars seem to have missed. They have come to a real spiritual understanding. While other people are trying to get on along other lines - intellectually and so on - these young ones, who have not many of them, the background of intellectual or scholastic training - they are just simple people - just leaping ahead spiritually.
~T. Austin-Sparks~
(continued with # 19)
The Answer To The Situation
Now, it was to meet this whole situation, to answer all these serious questions and issues, that Paul wrote this letter to confirm the Christians, to establish them, to sustain them, to encourage them, and he calls it "good tidings", and it is. If you can give something to answer all that, it is indeed good tidings, is it not? That is "gospel" indeed! You see, the gospel of the Lord Jesus Christ touches the uttermost bounds of this universe, and covers everything within those bounds, including human history, human happenings, world events, the course of things, the design in things, the end of things. The gospel touches it all at every point.
So Paul answers it, and he answers the whole of it in one word. His answer is CHRIST. Christ is the answer. That answer is found inclusively in those words in chapter three, verse eleven, the last clause: "Christ is all, and in all." And what an immense "all" Christ is if He covers the whole of that ground! If He reaches out an embraces all those mighty issues, what a Christ He is! The all-comprehending fact is emphatically and categorically stated by the Apostle in this letter. He states it in many sentences, but in this one statement he gathers it all up. The answer to all this is Christ. Christ is the explanation of all the happenings in human history. Christ explains this universe, Christ gives character to this universe, Christ stands behind all the course of the events in this universe. Christ is the integrating Person of everything, the One in whom all things hold together.
'Christ is the end, for Christ was the beginning;
Christ the beginning, for the end is Christ.'
The Evidence That The Answer Is Satisfactory
But perhaps you may say, 'It is all very well for Paul to make a categorical statement like that, but what is the evidence? Well, the evidence is quite real. And it must be said that, if we are asking for the evidence, something has gone wrong with us! We ought to be the answer,we ought to be the evidence: because the witness to this is first of all the personal,spiritual experience of the child of God. You can leave the vast universe for the moment, if you like, and come to the little universe of your own life - for, after all, what is true in the microcosm is only a reflection of what is true in the great cosmic realm. God brings down His evidence from the circumferential to the very center of the individual Christian life, and the answer is there. What is the experience of a truly born-again child of God?
Now you can test whether you are born again by this, and, thank God, I know that many of you will be able to say, 'Yes, that is true to my experience'. But I ask you: What is your experience as truly born-again child of God? When you really came to the Lord Jesus - however you may put it: when you let Jesus come into your heart or into your life, or when you handed over your life to Him; when there was a transaction with Him, a new birth, by which you became a child of God - not by any sacrament applied to you, but by the inward operation of His Spirit: when you became a child of God in a living, conscious way, what was the first consciousness that came to you, and has remained with you ever since?
Was it not, and is it not, this: "There is now a purpose in life, of which I never knew before; there is a purpose in things. Now I have the sense - indeed I know - that I was not just born into this world and grew up, but there was a purpose behind it." There is a design in things; a sense - you may not be able to explain it all, what it all means - but you have the sense now that you have arrived at, or at least begun to realize, the very purpose of your existence. Is that true? When the Lord Jesus at last has His place in our hearts, the big question of life is answered - the big question as to the "why" of our existence. Till then, you wander about, you do all sorts of things, you fill up time, you employ heart and mind and hand, but you do not know what it is all for. You may have a very full life, a very full life indeed, outside of Christ, and yet come to the end without being able to answer the question, What is it all about?
One man, who had enjoyed such a full life, who had become well-known in the schools of learning, a great figure in the intellectual realm, in his dying moment cried: 'I am taking an awful leap into the dark.' He had no answer to the question. But the simple child of God, immediately they come to the Lord, has the answer in consciousness, if not in explanation, in his or her heart,and that is what is called "rest." "Come unto Me", said Jesus, "and I will give you "rest". (Matt. 11:28). Rest is in this: 'Well, I have been a wanderer, but now I have come home; I have been searching - I have found; I have been in quest of something - I did not know what it was - but now I have it.' There is purpose in this universe, and when Jesus Christ comes into His place, as this letter says, then you know there is purpose in your universe, and there will be purpose in the universe of everybody else, if only they will come that way.
And not only purpose, but more - control. The child of God very soon begins to realize that he or she has been taken under control, brought under a mastery; that there is a law of government set up in the consciousness, which is directive which, on the one hand, says, "Yes", the glorious "Yes" of many liberties: on the other hand, "No - careful, steady, watch!" We all know that. We do not hear those words, but we know that that is what is being said to us in our hearts. The Spirit of God within is just saying, "Look to your steps - be careful, be watchful." We have come under control. That is extended in many ways over the whole life, but it is a great reality. This universe is under control, it is under government. The evidence of it is found within our own experience when Christ comes to His place. And you can extend that into the future ages, when the whole universe will be like that, under Christ's control.
And then again: "in Whom all things hold together". The wonderful thing about the Christian life is its integration, or, if you prefer another word, its unification. How scattered, how divided, we were before Christ got His place. We were a"all over the place", as we say - one thing after another, looking this way and looking that; hearts divided, lives divided, we in ourselves divided, a conflict within our own persons. When the Lord Jesus really gets His place as Lord within, the life is unified. We are just gathered up, poised, concentrated upon one thing. We have only one thing in view. What Paul said of himself becomes true: "but one thing I do..." (Phil. 3:13). We are people of "one thing". Christ unified the life.
What about life itself, the life of the life of the child of God? When the Lord Jesus is in His right place, the life of the child of God is secured, is established, is confirmed, and grows; there is spiritual growth and maturity. It is a wonderful thing. If, in some Christian lives, it is not realized as a fact, it is for very good reasons - or for bad reasons! - but if the Lord Jesus really is "all, and in all", in the life, if He "in all things has the preeminence", it is wonderful to see the spiritual growth. Those who have much association with, or experience in dealing with, young Christians, have found this one of the most impressive things - how, where the Lord Jesus just gets His way, they go ahead spiritually, they grow. They come to understanding and knowledge which so many of the scholars seem to have missed. They have come to a real spiritual understanding. While other people are trying to get on along other lines - intellectually and so on - these young ones, who have not many of them, the background of intellectual or scholastic training - they are just simple people - just leaping ahead spiritually.
~T. Austin-Sparks~
(continued with # 19)
Sunday, August 20, 2017
The Gospel According to Paul # 17
The Gospel According to Paul # 17
In His Letter To The Colossians
As we come to this letter to the Colossians, by way of laying a foundation we will read some verses from the matchless first chapter.
Read: Colossians 1:9-20
Now, that forms quite a good foundation for speaking about the gospel - and do note that that is the gospel. All that is what Paul calls the "good news". It is the thing that Paul preached - "the gospel which I preach". In this letter, that word occurs not so many times as in other letters, but with a peculiar point. It occurs in this first chapter, verse five: "...because of the hope which is laid up for you in the heavens, whereof ye heard before in the Word of the truth of the gospel"; and then in verse twenty-one: "...if so be that ye continue in the faith, grounded and steadfast, and not moved away from the hope of the gospel which ye heard, which was" - and here is the same word in the verb form - "Preached in all creation under heaven" - "which was 'gospelled', 'good newsed', in all creation under heaven."
Good Tidings In An Emergency Situation
Now, if anything is to be good news, or good tidings, if it is to have a really keen edge to it, there must be a situation or gratification. If it does not matter, then it is not good news. For example, supposing someone, with whom your life and heart are closely bound up, lies in a very serious and critical illness, and you call in medical help. You are under a great burden of anxiety: it matters very much to you which way it goes; and you wait for what seems an eternity for the doctor to come down and give you a report. When he comes down and says, "It is all right, you need not worry; thing are going all right, they will come through", that is good news indeed. It has an edge on it, because you heart is bound up with this matter. If there is a great decision in the balance, which is going to affect in some way your future, your career, your life, and a committee is sitting on it, and you are waiting outside with your heart, as we say, in your mouth, feeling most anxious as to how it is going: when someone comes out and says, 'All right, you have got the job, the appointment', that is good news. It brings to you an immense sense of relief. If there is a battle on, the issue of which will be serious for all concerned, and someone comes back from the scene of the fighting, and says, 'It is going well, it is all right, we are going to get through!' - why, it is a tremendous relief. That is good tidings. It touches us, it means something to us. There has to be something in the nature of an emergency situation really to give point to good news.
The Emergency Situation At Colossae
Now, in the case of almost all Paul's letters, there was an emergency situation. Something had arisen in the nature of a threat to the Christian life of those with whom his heart was closely bound up; something had arisen which was causing many of those Christians real concern, worry and anxiety. They were in real difficulty; the future seemed to be in doubt. It was in order to meet such emergencies as these that Paul wrote his letters, and in them all he uses this word "gospel", or "good news" - good news for an emergency, good tidings for this critical situation.
In this letter to the Colossians it is peculiarly so. There was a real emergency on among the believers at Colossae. But it was the same emergency which takes different forms at different times - it is present today in its own form. What it amounted to was this: that there were certain people, considering themselves to be very knowledgeable, wise, intelligent, learned people, who had been dipping into a lot of mysterious stuff, and they were bringing their high sounding ideas and theories to bear upon these Christians. It all had to do with the great magnitudes of life.
First of all, there was no less a matter to view that the very meaning of the created universe. Now that might be, of course, a realm for philosophical speculation; but you know that, in certain ways, that comes very near to the Christian heart. Is there a design for everything, or is everything either just taking a mechanical course, or being carried on by some mysterious powers which are inimical to human well-being? Is there any real design behind this created universe? To push that one step further: Is there a purpose in everything? Sooner or later, Christians come up against these questions. Under duress, trial, pressure and suffering, sometimes we do not know what to make of things. This seems to be a topsy turvy universe, full of enigmas and contradictions and paradoxes, and we have a bad time over it. Is there a plan in it - is there really a Divine control of everything in this universe? Is there after all, to use a word which I do not think we fully appreciate, a Providence for everything and in everything? - that is to say, is everything being made to work together according to design and purpose, and to work out toward a great, Divine, beneficent end?
Now, these people were arguing about that, and the Christians at Colossae were being greatly disturbed by it all.
And then it came nearer to their own Christian existence. It touched upon their very life as children of God. Now, if any people in the world ought to be quite sure about these matters - that there is a Divine purpose and Divine pattern and Divine Providence - it is Christians, and the very life of the Christian is affected by whether this is so or not. The matter of our assurance, our confidence, our restfulness, our power, our testimony, rests upon having an answer to these questions. The meaning of this whole universe, the order and the purpose in it, the design and the control of it, the Providence over all events and happenings in the course of human history - these are things that come very near to the Christian. If we have any doubt about them, our Christianity goes for nothing, the very foundations are swept from under our feet, we do not know where we are.
That was the emergency at Colossae. The very life of the Christians, the very life of the Church, was threatened. And if its life is threatened, its growth is threatened. The whole matter of the spiritual growth of the Church and of the Christians is at stake in this - growth, development, and maturity. If that is threatened, then something else will be threatened: the whole thing will disintegrate, will fall apart; its unity and cohesion will collapse; the whole thing will be scattered into fragments. And so the very hope of the Church and of the Christian is struck at, their hope and their destiny. These are neither small nor unpractical matters. They may come very near at some time or other, and they require an answer.
~T. Austin-Sparks~
(continued with # 18 - The Answer To The Situation)
In His Letter To The Colossians
As we come to this letter to the Colossians, by way of laying a foundation we will read some verses from the matchless first chapter.
Read: Colossians 1:9-20
Now, that forms quite a good foundation for speaking about the gospel - and do note that that is the gospel. All that is what Paul calls the "good news". It is the thing that Paul preached - "the gospel which I preach". In this letter, that word occurs not so many times as in other letters, but with a peculiar point. It occurs in this first chapter, verse five: "...because of the hope which is laid up for you in the heavens, whereof ye heard before in the Word of the truth of the gospel"; and then in verse twenty-one: "...if so be that ye continue in the faith, grounded and steadfast, and not moved away from the hope of the gospel which ye heard, which was" - and here is the same word in the verb form - "Preached in all creation under heaven" - "which was 'gospelled', 'good newsed', in all creation under heaven."
Good Tidings In An Emergency Situation
Now, if anything is to be good news, or good tidings, if it is to have a really keen edge to it, there must be a situation or gratification. If it does not matter, then it is not good news. For example, supposing someone, with whom your life and heart are closely bound up, lies in a very serious and critical illness, and you call in medical help. You are under a great burden of anxiety: it matters very much to you which way it goes; and you wait for what seems an eternity for the doctor to come down and give you a report. When he comes down and says, "It is all right, you need not worry; thing are going all right, they will come through", that is good news indeed. It has an edge on it, because you heart is bound up with this matter. If there is a great decision in the balance, which is going to affect in some way your future, your career, your life, and a committee is sitting on it, and you are waiting outside with your heart, as we say, in your mouth, feeling most anxious as to how it is going: when someone comes out and says, 'All right, you have got the job, the appointment', that is good news. It brings to you an immense sense of relief. If there is a battle on, the issue of which will be serious for all concerned, and someone comes back from the scene of the fighting, and says, 'It is going well, it is all right, we are going to get through!' - why, it is a tremendous relief. That is good tidings. It touches us, it means something to us. There has to be something in the nature of an emergency situation really to give point to good news.
The Emergency Situation At Colossae
Now, in the case of almost all Paul's letters, there was an emergency situation. Something had arisen in the nature of a threat to the Christian life of those with whom his heart was closely bound up; something had arisen which was causing many of those Christians real concern, worry and anxiety. They were in real difficulty; the future seemed to be in doubt. It was in order to meet such emergencies as these that Paul wrote his letters, and in them all he uses this word "gospel", or "good news" - good news for an emergency, good tidings for this critical situation.
In this letter to the Colossians it is peculiarly so. There was a real emergency on among the believers at Colossae. But it was the same emergency which takes different forms at different times - it is present today in its own form. What it amounted to was this: that there were certain people, considering themselves to be very knowledgeable, wise, intelligent, learned people, who had been dipping into a lot of mysterious stuff, and they were bringing their high sounding ideas and theories to bear upon these Christians. It all had to do with the great magnitudes of life.
First of all, there was no less a matter to view that the very meaning of the created universe. Now that might be, of course, a realm for philosophical speculation; but you know that, in certain ways, that comes very near to the Christian heart. Is there a design for everything, or is everything either just taking a mechanical course, or being carried on by some mysterious powers which are inimical to human well-being? Is there any real design behind this created universe? To push that one step further: Is there a purpose in everything? Sooner or later, Christians come up against these questions. Under duress, trial, pressure and suffering, sometimes we do not know what to make of things. This seems to be a topsy turvy universe, full of enigmas and contradictions and paradoxes, and we have a bad time over it. Is there a plan in it - is there really a Divine control of everything in this universe? Is there after all, to use a word which I do not think we fully appreciate, a Providence for everything and in everything? - that is to say, is everything being made to work together according to design and purpose, and to work out toward a great, Divine, beneficent end?
Now, these people were arguing about that, and the Christians at Colossae were being greatly disturbed by it all.
And then it came nearer to their own Christian existence. It touched upon their very life as children of God. Now, if any people in the world ought to be quite sure about these matters - that there is a Divine purpose and Divine pattern and Divine Providence - it is Christians, and the very life of the Christian is affected by whether this is so or not. The matter of our assurance, our confidence, our restfulness, our power, our testimony, rests upon having an answer to these questions. The meaning of this whole universe, the order and the purpose in it, the design and the control of it, the Providence over all events and happenings in the course of human history - these are things that come very near to the Christian. If we have any doubt about them, our Christianity goes for nothing, the very foundations are swept from under our feet, we do not know where we are.
That was the emergency at Colossae. The very life of the Christians, the very life of the Church, was threatened. And if its life is threatened, its growth is threatened. The whole matter of the spiritual growth of the Church and of the Christians is at stake in this - growth, development, and maturity. If that is threatened, then something else will be threatened: the whole thing will disintegrate, will fall apart; its unity and cohesion will collapse; the whole thing will be scattered into fragments. And so the very hope of the Church and of the Christian is struck at, their hope and their destiny. These are neither small nor unpractical matters. They may come very near at some time or other, and they require an answer.
~T. Austin-Sparks~
(continued with # 18 - The Answer To The Situation)
Sunday, August 13, 2017
The Gospel According to Paul # 16
The Gospel According to Paul # 16
The Secret of The Triumph
We are not dealing with people of peculiar virtues, a specially fine type of person. It is just a man, poor, frail humanity: out of that can such a thing be repeated, reproduced? Can we hope for anything like this now? It would be good news if it could be proved to us that there is a way of reproducing this situation today, would it not? Knowing what we do know, it would be good tidings if it could be shown to us that this is not merely something which relates to an isolated company of people who lived long centuries ago, but that it can be true today - that this gospel, this good news, is for us.
How, then? Is there in this letter a key phrase? We have sought into some characteristic phrase from each. Is there such a phrase in this letter that gives us the key to it all, the key to entering ourselves into Christ's great victory and all the value of it? Can we find the key to open the door for us into the position that the Apostle occupied - that everything that this world can offer and that might be placed at our disposal is tawdry, is petty, is insignificant, in comparison with Christ? Is there a key which will open the door for us into what these Philippians had come into? I think there is, and I think you find it in the first chapter, in the first clause of verse twenty-one: "For to me to live is Christ." That is the good news of the all-captivating Christ. When Christ really captivates, everything happens and anything can happen. That is how it was with Paul and with these people. Christ had just captivated them. They had no other thought in life than Christ. They may have had their businesses, their trades, their professions, their different walks of life and occupations in the world, but they had one all-dominating thought, concern and interest - Christ. Christ rested, for them, upon everything. There is no other word for it. He just captivated them.
And I see, dear friends, that that - simple as it may sound - explains everything. It explains Paul, it explains this church, it explains these believers, it explains their mutual love. It solved all their problems, cleared up all their difficulties. Oh, this is what we need! If only you and I were like this, if we really after all were captivated by Christ! I cannot convey that to you, but as I have looked at that truth - looked at it, read it, thought about it - I have felt something moved in me, something inexplicable. After all, nine-tenths of all our troubles can be traced to the fact that we have other personal interests influencing us, governing us and controlling us - other aspects of life than Christ. If only it could be true that Christ had captured and captivated and mastered us, and become - yes, I will use the word - an obsession, a glorious obsession! I think this is what the writer of the hymn meant when he wrote: "Jesus, Lover of my soul," and when further on he says: "More than all in Thee I find." When it is like that, we are filled with joy. There are no regrets at having to 'give up' things. We are filled with joy, filled with victory. There is no spirit of defeatism at all. It is the joy of a great triumph. It is the triumph of Christ over the life. Yes, it has been, and because it has been, it can be again.
But this needs something more than just a kind of mental appraisement. We can so easily miss the point. We may admire the words, the ideas, we may fall to it as a beautiful presentation, but, oh, we need the captivating to wipe out our selves - our reputation, everything that is associated with us and our own glory - that the one Who captivates may be the only one in view, the only one with a reputation, and we at His feet. This is the gospel, the good news - that when Christ really captivates, the kind of thing that is in this letter happens, it really happens. Shall we ask the Lord for that life captivation of His beloved Son?
~T. Austin-Sparks~
(continued with # 17 - In His Letter to the Colossians)
The Secret of The Triumph
We are not dealing with people of peculiar virtues, a specially fine type of person. It is just a man, poor, frail humanity: out of that can such a thing be repeated, reproduced? Can we hope for anything like this now? It would be good news if it could be proved to us that there is a way of reproducing this situation today, would it not? Knowing what we do know, it would be good tidings if it could be shown to us that this is not merely something which relates to an isolated company of people who lived long centuries ago, but that it can be true today - that this gospel, this good news, is for us.
How, then? Is there in this letter a key phrase? We have sought into some characteristic phrase from each. Is there such a phrase in this letter that gives us the key to it all, the key to entering ourselves into Christ's great victory and all the value of it? Can we find the key to open the door for us into the position that the Apostle occupied - that everything that this world can offer and that might be placed at our disposal is tawdry, is petty, is insignificant, in comparison with Christ? Is there a key which will open the door for us into what these Philippians had come into? I think there is, and I think you find it in the first chapter, in the first clause of verse twenty-one: "For to me to live is Christ." That is the good news of the all-captivating Christ. When Christ really captivates, everything happens and anything can happen. That is how it was with Paul and with these people. Christ had just captivated them. They had no other thought in life than Christ. They may have had their businesses, their trades, their professions, their different walks of life and occupations in the world, but they had one all-dominating thought, concern and interest - Christ. Christ rested, for them, upon everything. There is no other word for it. He just captivated them.
And I see, dear friends, that that - simple as it may sound - explains everything. It explains Paul, it explains this church, it explains these believers, it explains their mutual love. It solved all their problems, cleared up all their difficulties. Oh, this is what we need! If only you and I were like this, if we really after all were captivated by Christ! I cannot convey that to you, but as I have looked at that truth - looked at it, read it, thought about it - I have felt something moved in me, something inexplicable. After all, nine-tenths of all our troubles can be traced to the fact that we have other personal interests influencing us, governing us and controlling us - other aspects of life than Christ. If only it could be true that Christ had captured and captivated and mastered us, and become - yes, I will use the word - an obsession, a glorious obsession! I think this is what the writer of the hymn meant when he wrote: "Jesus, Lover of my soul," and when further on he says: "More than all in Thee I find." When it is like that, we are filled with joy. There are no regrets at having to 'give up' things. We are filled with joy, filled with victory. There is no spirit of defeatism at all. It is the joy of a great triumph. It is the triumph of Christ over the life. Yes, it has been, and because it has been, it can be again.
But this needs something more than just a kind of mental appraisement. We can so easily miss the point. We may admire the words, the ideas, we may fall to it as a beautiful presentation, but, oh, we need the captivating to wipe out our selves - our reputation, everything that is associated with us and our own glory - that the one Who captivates may be the only one in view, the only one with a reputation, and we at His feet. This is the gospel, the good news - that when Christ really captivates, the kind of thing that is in this letter happens, it really happens. Shall we ask the Lord for that life captivation of His beloved Son?
~T. Austin-Sparks~
(continued with # 17 - In His Letter to the Colossians)
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