THE MAN OF FAITH IN THE HISTORY OF HIS SOUL — ILLUSTRATED IN ABRAHAM
[p. 218] THE DANGER OF FALLING SHORT OF GOD’S PURPOSE
Numbers 32: 1 - 27; Ephesians 3: 14 - 21
I think one thing must strike any one at all conversant with scripture, and that is that scripture presents to us unvarnished realities. When the people of God are spoken of in scripture, not only what is bright about them is presented, but everything is recorded. So, too, in regard to the most distinguished men of faith that have ever lived, not merely their faith but their failures are recorded, and recorded unsparingly. I admit that the failures of God’s people are not always viewed as men would view them, but they are brought out nakedly as God sees them; and yet these very men are held up as examples of faith. Scripture never gives us Utopianism, a state of perfectness down here. The people of God are brought into view, and the thoughts of God come out in regard to that people, but their failures are prominently brought before us. All that is proof to me of what scripture is, for “whatsoever things were written aforetime were written for our learning”. The snares into which the people of God fell in times gone by are recorded for our warning, that we may not fall into them; they are snares into which we are likely to fall, for history repeats itself. We learn in the Old Testament God’s ways as shown out in connection with the history of Israel. They fell sometimes into one snare, sometimes into another; and all are recorded for our learning. The Israelites are typical of a people going through the wilderness in a much more real sense than themselves, and to be forewarned is to be fore-armed. Being warned in this way, it behoves us to be vigilant so that we may not fall into their snares.
[p. 219] In the New Testament you find what will preserve you. That is why I read the verses in Ephesians 3, for there is the preservative from the danger. It lies in the apostle’s prayer.
Another thing I wish to speak of. If scripture does not present to us perfection, on the other hand it does present to us a point to be reached down here. The point in the apostle’s mind for the saints was not heaven — he knew that the saints were safe enough for heaven, but he laboured for a point to be reached by souls. We find that in the prayer in Ephesians 3. You have there a point beyond which it is impossible to go.
You get the same idea in Colossians. The apostle says in regard to his ministry, “Whom we preach, warning every man and teaching every man in all wisdom that we may present every man perfect in Christ”. You cannot go beyond that; but “perfect in Christ” is a point which I think is to be reached by the soul of the believer here. And in Ephesians 3 the end and aim of the apostle’s prayer is that “Christ may dwell in your hearts by faith”. What is the consequence? “That you may know the love of Christ that passeth knowledge”.
If you ask me what is the great thing to be reached by the soul, I can only express this in one word, that is Christ. People say, Has not every believer come to Christ? Yes, by faith, but often not in another sense. I do not think you can say that you have reached Christ according to the mind of God until you know the love of Christ. You have to reach Him not only in faith, but in love. I suppose every one here has reached Christ in faith; but to reach Him in love is another thing, and that is done when you can say you know the love of Christ that passeth knowledge. He dwells in your heart by faith; you see the length and breadth and depth and [p. 220] height, and know the love of Christ, and are filled unto all the fulness of God.
Now I go back for a moment to the scripture I read in Numbers. It presents the last hindrance to the children of Israel reaching Canaan. The great point in regard to them was that they might enter the land of promise. From the outset, in the commission given to Moses, God expressed His purpose. It was not simply to bring them out but to bring them in. God’s purpose is not simply to save people; He does that; we could not go a step without it. He presents Himself as a Saviour God, He saves us and gives us the knowledge of salvation, He brings us out; but the same God who brings out brings in. He brings us into the light and knowledge of His purpose. It was so in the case of Israel. The same God who set to work to save the people from the bondage of the Egyptian, who delivered them from His own judgment and the pressure of the enemy, proposed to bring them into a good land, a land flowing with milk and honey, a land which was the glory of all lands — a land on which the eyes of the Lord were continually.
The same thing is true in our history; we are much like Israel. I suppose the bulk of Christians in the world are content with the knowledge of salvation, the forgiveness of sins, and building God a habitation; but are very slack to apprehend the purpose of God to bring them in. They know they are safe for heaven, and that the Lord will take them when He comes; but they have little exercise in regard to the present purpose of God, which is to bring them in. God’s purpose was just as much to bring Israel in as to bring them out: “Thou wilt bring them in”, and this was to the place where He dwelt, “the mountain of his inheritance”, the sanctuary which His hands had established. He dwelt among them — He had His habitation in the [p. 221] wilderness, but the wilderness was not His thought, but the land.
In the course of what has been before us we have seen the hindrances of the people. Scripture is not, as I have said, at all silent as to their failures. This must be the case, for scripture is the light of God, and if it is light everything must be exposed. It is one property of light to make manifest, and the brighter the light the more manifest everything becomes. If you bring the electric light into a room, everything is very much more manifest than it would be if you had only the light of a candle. We find this principle in scripture. When God was dealing with an earthly people the light came out in the way of testimony, and everything contrary to it was exposed by it. It was so when Christ was on earth; He was the Light of the world, and in His presence everything was exposed. I quote one instance to illustrate this. In John 8 we have the woman taken in adultery brought before the Lord. The law convicted the woman. The Pharisees could boldly bring the woman to the Lord and claim the execution of the sentence of the law upon her. But they themselves were not without sin, and yet were not convicted by the law; but they were convicted by Christ. When the Lord said, “He that is without sin among you let him first cast a stone at her”, they were all convicted by conscience — what the law failed to do, the presence of Christ did, for He was the light of the world. What comes out in that scene is that the light convicts, but at the same time it does not condemn; that is the character of light. It is not the part of light to condemn, but the brighter the light the more true is the conviction it effects.
I have tried on previous occasions to show you as simply as I could, that from the time of the brazen serpent and the springing well (chapter 21) we get [p. 222] Israel regarded in a new light. They are looked upon more distinctly as the people of God’s purpose. Two or three circumstances to which I have referred bring this out distinctly, and especially the prophecies of Balaam. They have without doubt reference to the elect Israel, the true people of God. The elect people are brought to light by life. That is, I judge, why the brazen serpent and the springing well are brought in. I do not know who the elect are. If I were an evangelist, I would not preach to the elect, but to every one. But if I cannot tell who the elect are, I know at the same time, without doubt, that life brings them to light.
Another thing then came in, the numbering of the people. They were numbered again. It was the Spirit of God taking account of the people who were to inherit the land; not of the people who left Egypt — that had been done; but they are now taken account of in regard to enjoying the inheritance. It is very plain to me that the people are viewed, not in the light of profession but in the light of God’s purpose.
Last time I dwelt upon one snare into which they fell, namely, worldly associations. The Midianites laid a trap for them, and the people fell into it and dropped into idolatry. That was the practical result. If you are assailed by the enemy, the purpose of the enemy never lies on the surface. The attraction was the daughters of Midian; beneath that lay another thing, and that was to draw Israel into idolatry. If a bait is put before us it is not the bait that is the object of the enemy, but the hook within the bait. His object is to draw the people down to the level of the world, so as to destroy their testimony. If he could succeed they would become idolaters like all the nations of Canaan. That was the temptation. What came to pass was that God came in and the people were delivered; the people [p. 223] were brought under discipline, and they found that they had to enter into conflict with these very Midianites. Once they became faithful, and purged themselves from those unhallowed associations, God helped them and gave them honour, and they got the victory and spoil.
The same thing is true with us. We very lightly fall into a trap laid for us, but the time comes when, in the grace of God, we are recovered, and have in faithfulness to set ourselves against the very thing that was a snare to us, and God then puts honour upon us; we are more than conquerors through Him that loves us.
And now I come to another snare presented in the chapter before us. One object in every temptation is to prevent the people getting into the land. The previous one would have prevented their going in if God had not come in for them; and now the temptation is to make them stop short of the land. The people are in the plains of Moab, territory they had taken; the two and a half tribes are attracted; the place is agreeable and suitable, and avoided passing through Jordan. That is, they propose to stop short of the full purpose of God, and to utilise the land God had already given them. It was a good land, and they wanted to occupy it without going over Jordan.
I have no doubt that this pictures a temptation very commonly presented to Christians. I will speak presently of the advantages of going over Jordan, for there are advantages, and of the disadvantages of remaining on this side Jordan eastward.
I want you to remember that they had conquered this land by their sword. It was the land of Og and Sihon. No doubt, too, it was a land suited to their cattle and their children; there was much to recommend it. At the beginning the proposition [p. 224] on their part angered Moses, and he refers to their fathers’ conduct on the report of the spies; and no doubt Moses was right. It is remarkable that though Moses himself was not going into the land, he was unsparing in his denunciation of those who were prepared to stop on this side Jordan; and it is only when they offer to go over Jordan armed before their brethren that he consented. I do not think they had the mind of God in their thought.
I have said that they had conquered this land. What I understand by this is, that there may be ground which we have gained by spiritual faithfulness. Truth may have been recovered to us in large measure in these days by spiritual faithfulness. If, in the goodness of God, we have separated from many things that were contrary to His mind, we have gained much by the separation. God rewards thus, for He honours faithfulness, and gives the faithful possession of truth which others do not enjoy.
Now the danger comes in; having all this light, and having separated from what is ecclesiastically contrary to God’s mind, we have come into the light of the church, have had our souls greatly confirmed in the word of God, and received an insight into dispensational truth which others do not possess. All that extent of “land” has been given as the effect of faithfulness. What are you going to do now? The tendency of the flesh is to say, Let us settle down quietly and enjoy all that God has recovered to us; and if we have flocks and herds and children in the providence of God, so much greater is the tendency thus to settle down. There is perhaps no snare greater than that of utilising the truth and light which God has given, and the confirmation of scripture in our souls, for our comfort here, and so stopping short of the land of promise. To enjoy truth is one thing, to be formed [p. 225] according to it is another. The fact, too, of our having been blessed of God providentially may result almost insensibly in our settling down on the east side of Jordan, leaving death, if I may say so, between ourselves and God’s purpose. The purpose of God in regard to His people is summed up in one single word — that is, Christ where He is, the other side of death.
You ought never to be satisfied until you have consciously reached Christ; not only that you have believed in Him, confessed Him as Lord, or even that you own Him as Head, but you need to be conscious that you have reached Christ according to the purpose of God about us — for that, you must go to the other side of death, because Christ is there. He is not on the east side of Jordan. The providence of God may be there, and much light, but Christ is not there. He is the other side of death, and we have to reach Him there.
I think most here must be conscious of the danger I have presented. The more one has providentially, the greater opportunity there is to gratify oneself. The danger is greater if I have opportunities of ministering to myself down here. Opportunities and means may become thus a great snare to the Christian.
But we see that the children of Israel had to go further; they had to cross the Jordan and to go before their brethren to war. The mischief was when they got back, and the people were settled for then the Jordan was between them and the ark of the testimony. They were not, eventually, where God was, and it is a great thing to be where God is. That is plain enough in regard to these two and a half tribes. They had to set up a kind of memorial altar because they were on the wrong side of Jordan, and not where the ark of the testimony was.
The apostle Paul was not content to be there.
He says about, himself, “This one thing I do; forgetting the things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus” — or rather the calling of God above in Christ Jesus. That was the race of the apostle. Now I ask what attracted the apostle? I have not a doubt for a moment that what attracted him was the love of Christ. He was so sensible of the love of Christ that nothing would content him but to be where Christ was, and to be there not simply in faith but in affection. I believe that it is affection that carries us to where Christ is.
As a corrective to the danger which I have presented I will draw your attention to the prayer of the apostle in Ephesians 3, and you will see how remarkably every divine Person is involved in that prayer (verse 18, 17). The apostle prays to the Father of our Lord Jesus Christ that He would grant that the saints might be strengthened with might by His Spirit in the inner man. It is the Spirit of the Father by whom we are to be strengthened, and the object is that “Christ may dwell in your hearts by faith”. It is important to notice the way in which the Christian is bound up with the divine Persons. The completeness of the Godhead is for the service of Christians. It is on their behalf. Does not God display His power at the present time? I am sure that He does! The great point for us is to be where He displays His power. He uses it on behalf of Christians, and the power in which He works effects abundantly above all that we ask or think.
Now, supposing the prayer of the apostle is fulfilled — and beyond doubt it is God’s purpose to fulfil it in regard to us — we see to where we are brought. Strengthened by the Father in the power of the Holy Ghost, the end being that Christ may [p. 227] dwell in our hearts by faith (verse 17 - 19). The supreme object with God becomes the supreme object to us. That would be the case if Christ were our object.
What is the object of your heart? What do you pursue? It may be you are pursuing many things. But if Christ is dwelling in your hearts you will pursue one object, that is Christ. The apostle says of himself, “This one thing I do”. So the Lord says to Martha, who was a true saint and servant, but careful for many things, one thing is needful, not many, and Mary has chosen that good part. I think people are distracted by a multitude of objects. They pursue Christianity, and they pursue many other things besides: there is but one thing to pursue. If Christ dwells in the heart by faith I am not distracted, but governed by one object. God has one object, that is Christ.
But you may say, Have I not to provide for my family and attend to my business? Yes; but Christ in the heart is paramount. Christ will not be content to share your heart with another object. He will be the sole and engrossing object of the heart because He has brought the truth of God to you, and you must be content that everything else should be subordinate to that. He will not suffer a competitor. You get the thought in Isaac and Ishmael. When Isaac was weaned Ishmael had to leave the house.
Now what is the result of the working of God’s power? I just ask your attention for a moment to verses 18 and 19. I emphasize three expressions, “rooted and grounded in love”; “able to comprehend with all saints”; “filled unto all the fulness of God”. “Rooted and grounded in love” is the foundation of it, but you also comprehend, you know; and you are filled unto all the fulness of God.
Now the way to this is not faith. It is not a question of light. Here it is love; “being rooted and grounded in love”. Then it is you comprehend with all saints what is the breadth and length and depth and height, and know the love of Christ that passes knowledge. And shall I tell you why love alone can comprehend that? Because the length and breadth and depth and height are all the expression of love. I do not doubt that what is referred to is the whole range of God’s purposes of love, and it is only love that can comprehend the great purposes of love. No other principle in the heart of a Christian could do so. I have thought of that verse until my mind has been excited, but I could get no idea of it, and I do not believe any one ever will in that way. I am sure it is only love that can take in the scope and range of divine purpose. It is not exactly the purpose of grace, but of love. Again, how are you going to know the love of Christ? Only by love. It is love that knows love. You are first impressed by His love, and then love knows love. No one who does not love knows God. Scripture says so: “He that loveth not, knoweth not God”. How can you know the love of Christ that passes knowledge save by love?
In our christian experience we are led up to Christ’s love. You learn it first in His death, then in His priesthood, then in His conducting you into the Father’s presence. And He will bring us to the Father’s house eventually; so now He conducts us to the Father’s heart. So you get His love in death, in intercession, in service, and the climax is that you know the love of Christ that passeth knowledge, and are filled unto all the fulness of God. When you come to the intelligence and comprehension of the divine purpose of love, you see that Christ fills all things, and you are filled unto all the fulness of God.
The great thing is that Christians should be an expression of God down here. I call your attention [p. 229] to a beautiful passage in John, which shows how John corroborates Paul; he says, “No man hath seen God at any time”. This expression used of Christ in John 1, is followed by “The only begotten Son, which is in the bosom of the Father, he hath declared him”. Now, as regards Christians it is followed by, “If we love one another, God dwelleth in us, and his love is perfected in us”, 1 John 4: 12. Now, with whom are we to comprehend? With all saints. I would ask, What is the motive for the Christian to love other Christians? It is that he himself is acquainted with the love of Christ. Never did a person love other Christians except as He was enjoying the love of Christ to himself. If He loved us we ought also to love one another. He says, “This is my commandment, that ye love one another as I have loved you”.
I believe the effect of this prayer is that you really reach the house of God. You have got all the good of it. You have the knowledge of God’s purposes; you have the love of Christ; you are in the land, the other side of Jordan; you have deliverance through the death of Christ from the course of things down here; you are not in concert with this, even religiously. My whole course ought to be a protest against current Christianity. I am outside of it. The soul has reached Christ where He is, the blessed object and centre of the counsels of God, it knows what it is to be in God’s presence where He is.
One word more. I ask every one this question: Do you think Christ so loves you that He wants to carry you to where He is — to attract you there? The love that seeks to lead us into the Father’s presence is the same love that will eventually bring us into the Father’s house. “That where I am there ye may be also”. Is not that the utterance of love?
[p. 230] There is a little interval till that time comes, and it is filled by what you have here — “That you may know the love of Christ, which passes knowledge; that you may be filled unto all the fulness of God”. The attraction of love is great. The Lord says, I will present to you love that you can find nowhere else, that you can have no idea of. It is love that can attract you and draw you to Himself where He is, the other side of death, in that scene where our hearts touch Him consciously as the blessed centre and object of all the purposes of God. Let us see to it that we are rooted and grounded in love.
May God give us to know more of it. We are greatly short of God’s mind. I do not think we are defective in faith, but I think we are so in love. The secret is, that we have failed to follow up the love of Christ. The love of Christ does not sufficiently impress and govern our hearts.
May God give us to know it! And may He give us to see the climax of that love, and how it attends upon us and attracts and encourages us, as the Lord attracted Peter to leave the boat to go to Jesus.