VISION AND ITS EFFECT

R.W.Flowerdew

Proverbs 29: 18; Titus 1: 5-9; 1 Corinthians 9: 24-27

I have an impression to speak about vision, and its effect. We would all say, and would all rejoice in the fact, that we are not living in the days of Eli when the word of Jehovah was rare and a vision was not frequent (see 1 Sam 3: 1). It is clear in our recent, and not so recent, experience that there is what we could describe as vision among the saints, and we can rejoice in it for it is a mark of the Lord's goodness. It is altogether fitting that we have the sense from the Lord of a fresh view that He gives, particularly of what is eternal, and of fresh views that He gives of His own glory, because He was the One who when here opened the eyes of the blind. Morally and spiritually He continues to do that, and as He does it He Himself fills the view of those whose eyes are opened. There is no greater object.

In speaking of vision I do not refer to what is particular or unique. There was, we know, what was given to Paul, "visions and revelations of the Lord" (2 Cor 12: 1), of which he had a special experience, but I understand that even in that section in his second letter to the Corinthians there is an application to all of us. I do not, however, wish to suggest that vision is something commonplace. In no sense is it commonplace. If the Lord opens our eyes and fills our view, perhaps touches our consciences, reach es our hearts, shows us the things that are eternal, displays time after time His glories to us, we cannot describe this as commonplace. Our personal experience may be that it is not frequent. We would have to examine ourselves as to that.

The effect of vision is my principal concern. It is bound to have an effect. As at the outset, if the Lord touches the eyes of one who is blind morally and opens them, that is bound to have a great effect, a very practical effect; so it is now and so it continues as the Lord touches our eyes, adjusts our own vision, helps us to see things clearly. I wonder as to myself what the effect is. It is clear from Proverbs that one effect is restraint: "Where there is no vision the people cast off restraint". I think we would understand that where there is vision, where there is clarity of view and some understanding as a result of that view of God's purpose, and what is eternal, and the truth to which we have been recovered in this time of revival in the past 150 years, that the effect of that practically is restraint. Restraint is not a word that is commonly used among us. One does not say that it is not used but that it is not frequently used. We rightly speak of deliverance in respect of the activity of the flesh. We speak of wisdom. We speak of selfcontrol as one aspect of the fruit of the Spirit. The word 'restraint' is here in Scripture. It is a practical word. It is a word that we cannot very easily spiritualise away, if one might so say. We cannot dismiss it. Because it is valid and it bears upon us individually and collectively, we cannot dismiss it. There is to be with us, as a result of the vision we have, restraint.

The meaning of the word 'temperate', which comes into both these sections read in the New Testament, is essentially self-restraint. I would not confine the meaning of the word to that. I think that one who is temperate is also mature. A brother or sister who is temperate is also balanced. However, a person who is temperate, one who has this vision and is concerned about its application to himself, is certainly restrained. I do not say much about it. The word has an edge to myself as much as to anyone, and therefore it is not something of which I wish to speak at length. But if we would know what it is to sit in stillness at His feet, there must be restraint. If we would hear His word, no other voice or sound interrupting, there must be restraint; restraint – of thought, restraint of speech, restraint having its effect upon one's outlook. These things are very practical, but I feel the need of a reminder as to them.

What is apparent about one who has restraint is that he does not resort to extremes. We know the tendency to resort on the one hand to legality, or on the other hand to licence. There is a tendency with us to resort, it may be, to intellectualism, or on the other hand, to emotionalism. There may be a tendency with us, perhaps unconsciously, to resort to levity, or on the other hand to sanctimony. A person who is restrained is not so characterised. He is characterised by the view that he has of the Lord, who is able to fill his field of vision, is able to act upon his heart, his eyes having been enlightened, so that the evenness which was seen in the Lord Jesus here, that fine flour, is not foreign to us but begins to have its effect in expression in us. I do not think that we can exercise restraint by some act of will. I do not think we can arrive at it by great study or by punctilious behaviour. As we have our eye upon the Lord, as faith is active with us, as scope is provided consciously and deliberately for the Spirit, then the result of this vision is seen.

I hesitate to dwell unduly upon the effect of vision. It is all too easy to be preoccupied with an attempt to imitate the outward effect, as if one could do so satisfactorily in one's own power. I hesitate to do it, but I think that there is need (because of the occurrence of the word in Scripture, in Paul's practical ministry) of a reminder to myself, and perhaps to others, that the truth is to have its effect. The view of the Lord which we treasure in our own day is to be valued increasingly, but it is to have its effect among us. If there is such vision, if there is restraint that is consequent upon it, then there will be normality of relations between us; then matters of administration will proceed in an orderly way; then the testimony will be strengthened. There will be increasing liberty and richness in God's service because there will not be diversion of thought or of behaviour. The Lord is able to bring this about. I would that we might become more occupied with Him, that as resorting to His presence – and I think in these occasions, as we have sung, we do have a sense of His presence – we might look to Him to give us fresh views of His glory which will fully occupy us and take our attention from ourselves and from our views of others.

We sometimes say, if I might just add this, that the truth is all out. I do not dispute this as to its fundamentals and framework, but would you and I be prepared to say that we have seen every facet, every aspect of the beauties of the King? "Thine eyes shall see the King in his beauty", Isa 33: 17. Let us be taken up with Him and His beauties, not with one another and our abnormalities, or perhaps our abilities. Let us be occupied with Him. There will be a practical result, but there will be an incalculable result beyond that. As a consequence of occupation with Him there will be formation after Him, there will be what is unsullied, what is unalloyed (to use a word which Mr Darby loved) in answer to Him, for His pleasure.

LONDON

10 August 1982