HINDRANCES

^[p. 150] HINDRANCES

2 Thessalonians 2: 5 - 8; 1 Thessalonians 2: 17, 18; Genesis 24: 54 - 56; Acts 8: 36 - 38

I have in mind to speak of hindrances — hindrances by God, hindrances by Satan, hindrances by the brethren, and hindrances, as each of us may say, by oneself. Hindrances by God are negative, that is as might be expected; they are in view of dealing with what would interfere with His operations. Satan is bent on hindering God’s work, and God operates to hinder him, to prevent satanic obstacles being effective against God’s work. The word ‘withholdeth’ and the word ‘let’ in the verses read in 2 Thessalonians should be rendered ‘restrains’. God could easily destroy anyone who interferes with His work at any time, but the word is not destruction, but restraint. God allows evil, whilst restraining it. This is often used by sceptical minds to malign God. Why allow these things? Why does God not interfere? Why does He not only restrain, but destroy? Scepticism plays a part on these lines, and we are to be on our guard for, though believers, we may be sceptical, and on account of this we should seek to know God better. If there is any tendency to scepticism, the antidote is to know God. He says, “Let him that glorieth glory in this, that he understandeth and knoweth me”. As we know Him we shall understand that what He permits, He permits wisely. He has permitted the very existence of sin in His universe. Scepticism says, Why? and maligns Him, questioning even the existence of God; but faith believes that God is, “He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him”. He rewards His people, and the greatest reward is the increased knowledge of Himself. As the knowledge of Himself increases, so scepticism is displaced, for ^[p. 151] faith says, as the father of all believers said, “Shall not the judge of all the earth do right?” That question cannot be answered in the negative; it is uttered by a man who is the father of all believers, Abraham.

Hence, if we know evil is in the world — and who that is reasonable can deny it? — we do not charge God with the responsibility of it, nor assume lack of wisdom on His part in the allowance of it. We say, We know God has power to remove it and will do so, but it is in His ways and wisdom to allow it for the present. So as early as Abraham we have the utterance from the divine lips, “The iniquity of the Amorites is not yet full”. We might say, Why allow it to become full? What are armies and navies for? What are our gaols and magisterial courts for? What is the law for, save the prevention of evil, to prevent its continuance? And yet God, in speaking to the father of believers says, “The iniquity of the Amorites is not yet full”, giving that as His reason for the inheritance not yet coming into his possession — a very remarkable fact. God has His own reasons according to principle, in allowing evil to develop in man, in Satan too, for it is clear from Scripture that Satan was once an unfallen being. He was in the garden of God; every precious stone was his covering; he was the anointed cherub that covers, but iniquity was found in him and he was rejected from his office, cast out though not destroyed; he could exist on. These are the facts made known to us. There are many others like them in the revelation of God in Scripture, which account for what exists.

So in our times iniquity is ripening, and allowed to ripen. God ordained governments, four great monarchies, and they were ordained not to annihilate evil, for to put away sin from the world is reserved for Christ. The monarchies were ordained for the restraint of evil, nothing more. There is such a thing as divine ^[p. 152] restraint of evil, and evil worse than that of the Amorites. The apostle says to these young believers that he had told them about these matters. The Thessalonian christians are designated as the “assembly of the Thessalonians in God the Father and the Lord Jesus Christ”. They were instructed as to this matter of antichrist. The way they are addressed indicates saints viewed in life, as loved by God, and correspondingly loved peculiarly by Paul. Such believers, as I said, are instructed as to these antichristian matters, and this extends to all, as what was given to them is given to us. “When I was yet with you, I told you these things”. Paul says, Someone else came in and said the day of the Lord was present, which was a lie, but it was intended to distress the saints. They were distressed also as to departed ones, those fallen asleep, so the apostle gives a special message to such to allay their fears; and now this second letter dealing with the deception that came in, by some saying that the day of the Lord was present. Young believers are apt to take on novelties. The emissary of the devil suggested the day of the Lord was present, as tribulations were being experienced by the saints, and the apostle Paul says no one was to be listened to on that point, for that day would not come unless apostasy had first come. It has not yet come, but the mystery of lawlessness is already working. Leaven is increasing in virulence and taking form. The mystery of iniquity found its home in a religious setting, but now it is taking a political as well as a religious form, and when completed and both are fully combined we shall have antichrist in his time, but that is not yet. He has his allotted time, and that time implies that iniquity is come to a head, that it is fully ripe. We read of the winepress of wrath, meaning it is ripe. God waits for that, and we wonder why. Meantime saints are suffering, but it is not the day of the Lord. We do not want to listen ^[p. 153] to the devil on that head, or we shall be deceived. It will not come, the apostle says, “Except there come a falling away first, and that man of sin be revealed”. He tells the Thessalonians he had already spoken of this, but his time was coming, and meanwhile there is definite restraint. The apostle speaks of that which restrains, and He who restrains. I mention this, so that brethren may be helped and balanced as to current matters, that it is not yet the time of the antichrist. There is only one spoken of under that head; he is a subordinate, but one who is definitely against Christ, openly seeking to take on His character by imitation and satanic power and in all deceivableness of unrighteousness coming after the manner of Satan.

But there is what restrains and that is the basis of prayer at the present time. We should search for bases for our prayers. Scripture affords them. There are no circumstances in which we cannot find a basis in them for prayer. If prayer for the authorities, we have an example in Abraham, “He ... will pray for thee”. That is for mercy for Abimelech, and he obtained it. So we are enjoined by Paul to pray for kings and those in authority, for they bear not the sword in vain. So that government is not to be prayed against, but prayed for, as today. Our prayers form part of the restraint that God speaks of. Antichristian elements in government as appearing, are against the truth, but persons in government positions represent the government, and in the abstract it is right and essential to our salvation. We cannot pray for the apostasy, but for the persons who may be exercising government. Who of the Caesars was a Christian? It is very doubtful if any, yet they are to be prayed for; we are to pray for all in authority. And again, we are told to be subject to all such, not in their exercise of apostate principles, but in their position in government. God is against apostasy, whether in them or in others. So here we have that which restrains, and then again, “He who now letteth will let until he be taken out of the way. And then shall that Wicked be revealed” — not before.

Whilst restraint is here we can pray, and can include being saved from this awful thing. Antichristian characteristics, whether political or religious, are Satan’s work. We are comforted in the very prayers we offer; we take refuge in God and in the sense that He hears we have comfort. He may cause us to wait; it is a very important matter to learn to wait and not to be restive or complaining. The knowledge of Himself in the soul preserves us. He has His own point of view, and it is for us to wait and see what He is doing. In all likelihood He has His people in mind to make more out of them. Jacob says in faith in a time of apostasy, when he comes to Dan, an apostate tribe who at one time set up idolatry, “I have waited for thy salvation, O Jehovah”. It is the first great lesson to learn in time of pressure, to wait in prayer; it is a trait of faith. “I have waited for thy salvation”. So we are not trusting in the arm of the nations; we are waiting for God’s salvation, and every moment of waiting is gain.

The apostle says, “Ye know that which restrains”. Let us know it! The Thessalonians, according to this passage, knew, for the apostle says, “And now ye know that which restrains”. They were not ignorant of it. God would have us to be instructed as to it, and special writers furnish instruction. We can rest in that same power and influence which is withholding and restraining, so that we might get through. There is a terrible flood of evil arising, but the Lord Jesus said to Philadelphia, “I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth”. That is, things are working here, but there is restraint, and our prayers are based on that fact, and there is immense comfort in the fact that God is hindering ^[p. 155] the thing we dread. Restraint still functions as powerfully as ever, and as believers we take refuge in that, though we feel things. We are told, “The mystery of lawlessness already works; only there is he who restrains now until he be gone”. Then the flood will come. The period is fixed, and God will finally remove barriers that stand against this thing.

Secondly, Satan hinders. This is another side. The Scripture we read in 1 Thessalonians describes the working of love in brothers who are serving the Lord’s people in a special way. In this connection the apostle refers to himself, “We would have come unto you, even I Paul, once and again; but Satan hindered us”. God has His servants in different parts. The gifts from God all come down from Christ, they are universal. We have a very beautiful word in 1 Corinthians 12: 28 — God has set for himself in the assembly certain gifts. That seems to be the force of the word; God is in the matter, and it is described so feelingly. He has set certain in the assembly, first apostles, secondly prophets, and so on. He has set them there for Himself. The assembly is wonderful in a variety of ways, but it is marvellous that God has set gifts there for Himself. He needs them for the work of the ministry, for the edifying of the body of Christ. He has set them there for His use, and Satan knows it, and would damage them. Paul refers to being hindered from coming to these converted Thessalonians. He had been caused to leave quickly, and had in mind to go back, “We ... endeavoured the more abundantly to see your face with great desire”. Gift is of very little value without love. We may have all faith and so on, but if we have not love we are nothing; that is a very sweeping statement, showing that we must not rest all on the ability of a brother.

One desires not only to go to a place to minister, but to see the brethren. So in verse 17 Paul speaks of his desire to see their faces. What a thought that ^[p. 156] is! The great apostle by whom they were converted saying that he endeavoured to see their faces with great desire. In moving among the dear brethren, in meeting them in large numbers (though not too large for God), how small one is, how little able to express love to each one, to read the beauty of Christ in each countenance. One desires more than anything the ability to love the saints, to value their countenances. Satan says, ‘I will hinder that’; hence the importance of praying for those ministering. The apostle’s main thought was to see the countenances of the brethren, but Satan hindered it. God is love, and that is expressed in His people. Satan will not let the apostle see their faces. What lovely faces they would have, beloved of God as they were! What a place they had in the Father’s heart! They are called “The assembly of Thessalonians in God the Father”. What a victory for God if He has such lovable persons in a town like this, or in a city like Rome, or Thessalonica, or Corinth. Satan says, ‘I hate that’, and prevents Paul from seeing their faces. The kings of Midian said to Gideon regarding the men they slew, “As thou art so were they; each one resembled the children of a king”. Satan says, ‘I know God’s heart is set on these people, and if Paul desires to see them I shall prevent it if I can’, and he did. I mention this to bring out the idea of the working of love, the personal affection of those who serve towards those who are to be served. Paul speaks of himself as ‘I Paul’ in this connection. It is a personal matter. Satan is against this personal affection among the brethren, and especially against those God has fitted to serve them.

Thirdly, we have Laban’s hindrance. This is another love matter, a marital matter, and Satan is against it peculiarly, against what is for the heart of Christ. The apostle says, “I have espoused you unto one man, to present you a chaste virgin to Christ”.

The enemy knew how the Lord’s heart was set on the saints, hence the apostle goes on, “I fear lest by any means, as the serpent deceived Eve by his craft, so your thoughts should be corrupted from simplicity as to the Christ”. The apostle would have the saints kept in simplicity as to the Christ, not marked by high thoughts, vain thoughts, legal thoughts. Christ is to be in our hearts as He is Himself, just as He is, described by affection in all His parts; as it is said of those on the mount of transfiguration, “Jesus only with themselves”. Are we restful in that, or is Jesus clothed with an ecclesiastical garb in our minds? It is Himself, Jesus only with themselves. Looking around, that was what the disciples saw. It is what enters into the moment of His rejection. We do not want any other Jesus, not one clothed with ecclesiastical garments; so the apostle was concerned lest the saints should be corrupted. He understood the love of Christ for the saints: Christ loved the assembly and gave Himself for it. Paul could also say, He “loved me, and gave himself for me”. So he understood the love of Christ.

It conveys great power when the thing mentioned is understood by the person who speaks of it. Paul knew what that love meant, and would sacrifice all to secure the assembly. The end of all ministry is the perfecting of the saints. Anyone interfering with that has to watch himself. In our passage in Genesis Laban represents that side. It is a word for any brother or sister endeavouring, by personal influence, to prevent any movement forward to Christ by the saints in assembly character. The Lord is bent on that peculiarly; it is the idea of the bride. Satan just hates it, thus there were those in Corinth who, like Laban, would hinder the saints; Paul was afraid of that. This has to be watched in our localities.

Laban is more active than Bethuel in this case. He received Abraham’s servant and camels; he acted ^[p. 158] magnanimously; he did the right thing. Now it is a question of Rebecca going to Isaac. We read that “they did eat and drink ... and they rose up in the morning”, and the servant said, “Send me away unto my master”. And again (verse 56), “Do not hinder me, seeing Jehovah has prospered my way: send me away, and I will go to my master”. What a fine plea that was. It was not Rebecca’s, but the plea of the servant of Abraham. He stands out as a model servant, always referring to his master, bringing him into everything. It is the Spirit of Christ, the Spirit of God, too, operating so as to secure saints for Christ, that they might move with Christ in bridal affection, move with the heart and resolution of the bride, who says, “Even so, come, Lord Jesus”. The Spirit and the bride say, “Come”, she is so secured by ministry, her identity so marked, her characteristics so apparent that she says, “Come”. It is just one word, but how much we may put into one word. She loves His appearing.

Laban would hinder Rebecca’s moving. Influential brothers and sisters are apt to arise and exert a wrong influence. They like to have a hand in matters beyond what is due; they would influence a gathering, and so keep that young soul back, “Hinder me not”, the servant says. There was every evidence in this case that God was leading the person on; why interfere now that everything is so clear? A little bit of feeling asserts itself; one’s influence in the place is made to be felt, and a manifest work of God in some soul is hindered. Rebecca settles the matter. Thank God, the work of God is always true to itself, “I will go”. She is not afraid of her brother’s judgment, or her mother’s. It is a question of assembly affection, and the sequence is definiteness, she is going to Christ. May no one here interfere with the peculiar work of the Spirit of God at the present time!

Finally, “What doth hinder me to be baptised”, the eunuch says. Rebecca is not saying that; she had no need to say it in regard to Laban unless he had persisted. She was not to be daunted, and God stands by such. The eunuch saw the water. God had made that provision for him, involving severance from the world. Let every young person who is not in the fellowship of God’s son raise that question — What hinders me? The eunuch commanded the chariot to stand still.

It is for every young person to command himself, “I myself with the mind serve God’s law”. That is urgent on the believer; it is to be characteristic of every true believer, to call a halt and rule his mind. The eunuch went down into the water. Verse 37 is not in Scripture, it savours of the hindrance of Laban, put in by some religious person. The next verse links on with the eunuch’s enquiry, “They went down both into the water”, and when they came up, the Spirit catches away Philip and the eunuch is left alone with his chariot, and goes on his way rejoicing. Why not? He was answered immediately, and every young person should take it to heart, and see to it, calling a halt and dealing with the matter, so that he in result goes on his way rejoicing.