IT IS VITAL TO ANY UNDERSTANDING of ourselves and our fellowmen that we believe what is written in the Scriptures about human society, that it is fallen, alienated from God and in rebellion against His laws.
In these days of togetherness when all men would brothers be for a’ that, even the true Christian is hard put to it to believe what God has spoken about men and their relation to each other and to God; for what He has spoken is never complimentary to men.
There is plenty of good news in the Bible, but there is never any flattery or back scratching. Seen one way, the Bible is a book of doom. It condemns all men as sinners and declares that the soul that sinneth shall die. Always it pronounces sentence against society before it offers mercy; and if we will not own the validity of the sentence we cannot admit the need for mercy.
The coming of Jesus Christ to the world has been so sentimentalized that it means now something utterly alien to the Biblical teaching concerning it. Soft human pity has been substituted for God’s mercy in the minds of millions, a pity that has long ago degenerated into self-pity.
The blame for man’s condition has been shifted to God, and Christ’s dying for the world has been twisted into an act of penance on God’s part. In the drama of redemption man is viewed as Miss Cinderella who has long been oppressed and mistreated, but now through the heroic deeds of earth’s noblest Son is about to don her radiant apparel and step forth a queen.
This is humanism romantically tinted with Christianity, a humanism that takes sides with rebels and excuses those who by word, thought and deed would glorify fallen men and if possible overthrow the glorious high Throne in the heavens. According to this philosophy men are never really to blame for anything, the exception being the man who insists that men are indeed to blame for something.
In this dim world of pious sentiment all religions are equal and any man who insists that salvation is by Jesus Christ alone is a bigot and a boor. So we pool our religious light, which if the truth is told is little more than darkness visible; we discuss religion on television and in the press as a kind of game, much as we discuss art and philosophy, accepting as one of the ground rules of the game that there is no final test of truth and that the best religion is a composite of the best in all religions. So we have truth by majority vote and thus saith the Lord by common consent.
One characteristic of this sort of thing is its timidity. That religion may be very precious to some persons is admitted, but never important enough to cause division or risk hurting anyone’s feelings. In all our discussions there must never be any trace of intolerance; but we obviously forget that the most fervent devotees of tolerance are invariably intolerant of everyone who speaks about God with certainty. And there must be no bigotry, which is the name given to spiritual assurance by those who do not enjoy it.
The desire to please may be commendable enough under certain circumstances, but when pleasing men means displeasing God it is an unqualified evil and should have no place in the Christian’s heart. To be right with God has often meant to be in trouble with men. This is such a common truth that one hesitates to mention it, yet it appears to have been overlooked by the majority of Christians today.
There is a notion abroad that to win a man we must agree with him. Actually the exact opposite is true. G. K. Chesterton remarked that each generation has had to be converted by the man who contradicted it most. The man who is going in a wrong direction will never be set right by the affable religionist who falls into step beside him and goes the same way. Someone must place himself across the path and insist that the straying man turn around and go in the right direction. There is of course a sense in which we are all in this terrible human mess together, and for this reason there are certain areas of normal activity where we can all agree.
The Christian will not disagree merely to be different, but wherever the moral standards and religious views of society differ from the teachings of Christ he will disagree flatly. He will not admit the validity of human opinion when the Word of God is clear. Some things are not debatable; there is no other side to them. There is only God’s side.
When men believe God they speak boldly. When they doubt they confer. Much current religious talk is but uncertainty rationalizing itself; and this they call “engaging in the contemporary dialogue.” It is impossible to imagine Moses or Elijah so occupied.
All great Christian leaders have been dogmatic. To such men two plus two made four. Anyone who insisted upon denying it or suspending judgment upon it was summarily dismissed as frivolous. They were only interested in a meeting of minds if the minds agreed to meet on holy ground. We could use some gentle dogmatists these days.
From ‘Man the dwelling Place of God’ by AW Tozer
ONCE MARY AND JOSEPH, with a number of friends and relatives, were traveling back home from Jerusalem and, supposing the young Jesus to be in the company, went a whole day’s journey before discovering that He had been left behind.
Their fault was that they assumed that what they wanted to believe was so in fact. They took too much for granted. A simple check at the start of the journey would have saved them a harrowing experience of fear and uncertainty and two days’ unnecessary travel.
Theirs was a pardonable fault and one that we ourselves are in great danger of committing. The whole company of evangelicals is traveling home supposing things, some of which may not be true. We had better check before we go any further. Our failure to do so could have more serious consequences than those suffered by Mary and Joseph. It could lead straight to tragedy.
There is danger that we take Christ for granted. We “suppose” that because we hold New Testament beliefs we are therefore New Testament Christians; but it does not follow. The devil is a better theologian than any of us and is a devil still.
We may, for instance, assume that salvation is possible without repentance. Pardon without penitence is a delusion which simple honesty requires that we expose for what it is. To be forgiven, a sin must be forsaken. This accords with the Scriptures, with common logic and with the experience of the saints of all ages.
We are also in danger of assuming the value of religion without righteousness. Through the various media of public communication we are being pressured into believing that religion ‘is little more than a beautiful thing capable of bringing courage and peace of mind to a troubled world. Let us resist this effort at brainwashing. The purpose of Christ’s redeeming work was to make it possible for bad men to become good, deeply, radically and finally.
God translates men out of the kingdom of darkness into the kingdom of the Son of His love. To believe that such translated men must still dwell in darkness is a reflection on the blood of Christ and the wisdom of God. In spite of all that James said to the contrary, we are still likely to take for granted that faith without works does somehow have a mystic value after all. But “faith worketh by love,” said Paul, and where the works of love are absent we can only conclude that faith is absent also.
Faith in faith has displaced faith in God in too many places. A whole new generation of Christians has come up believing that it is possible to “accept” Christ without forsaking the world. But what saith the Holy Ghost? “Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God” (James 4:4), and “If any man love the world, the love of the Father is not in him” (I John 2:15) . This requires no comment, only obedience.
We may also erroneously assume that we can experience justification without transformation. Justification and regeneration are not the same; they may be thought apart in theology but they can never be experienced apart in fact. When God declares a man righteous He instantly sets about to make him righteous. Our error today is that we do not expect a converted man to be a transformed man, and as a result of this error our churches are full of substandard Christians. A revival is among other things a return to the belief that real faith invariably produces holiness of heart and righteousness of life.
Again, we may go astray by assuming that we can do spiritual work without spiritual power. I have heard the notion seriously advanced that whereas once to win men to Christ it was necessary to have a gift from the Holy Spirit, now religious movies make it possible for anyone to win souls, without such spiritual anointing! “Whom the gods would destroy they first make mad.” Surely such a notion is madness, but until now I have not heard it challenged among the evangelicals.
David Brainerd once compared a man without the power of the Spirit trying to do spiritual work to a workman without fingers attempting to do manual labor. The figure is striking but it does not overstate the facts. The Holy Spirit is not a luxury meant to make deluxe Christians, as an illuminated frontispiece and a leather binding make a deluxe book. The Spirit is an imperative necessity. Only the Eternal Spirit can do eternal deeds.
Without exhausting the list of things wrongly taken for granted I would mention one more: Millions take for granted that it is possible to live for Christ without first having died with Christ. This is a serious error and we dare not leave it unchallenged. The victorious Christian has known two lives. The first was his life in Adam which was motivated by the carnal mind and can never please God in any way. It can never be converted; it can only die (Rom. 8:5-8). The second life of the Christian is his new life in Christ (Rom. 6:114). To live a Christian life with the life of Adam is wholly impossible. Yet multitudes take for granted that it can be done and go on year after year in defeat. And worst of all they accept this half-dead condition as normal. For our own soul’s sake, let’s not take too much for granted.
From ‘God Tell the Man Who Cares’ by AW Tozer
CLASSIFICATION IS ONE OF THE MOST DIFFICULT of all tasks. Even in the realm of religion there are enough lights and shades to make it injudicious to draw too fine a line between men and men. If the religious world were composed of squares of solid black and solid white classification would be easy; but unfortunately it is not.
It is a grave error for us evangelicals to assume that the children of God are all in our communion and that all who are not associated with us are ipso facto enemies of the Lord. The Pharisees made that mistake and crucified Christ as a consequence. With all this in mind, and leaning over backwards to be fair and charitable, there is yet one distinction which we dare make, which indeed we must make if we are to think the thoughts of God after Him and bring our beliefs into harmony with the Holy Scriptures.
That distinction is the one which exists between two classes of human beings, the once-born and the twice-born. That such a distinction does in fact exist was taught by our Lord with great plainness of speech, in contexts which preclude the possibility that He was merely speaking figuratively. “Except a man be born again, he cannot see the kingdom of God,” He said, and the whole chapter where these words are found confirms that He was speaking precisely, setting forth meanings as blunt and downright as it is possible for language to convey.
“Ye must be born again,” said Christ. “That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.” This clear line of demarcation runs through the entire New Testament, quite literally dividing one human being from another and making a distinction as sharp as that which exists between different genera of the animal kingdom. Just who belongs to one class and who to the other it is not always possible to judge, though the two kinds of life ordinarily separate from each other. Those who are twice-born crystallize around the Person of Christ and cluster together in companies, while the once-born are held together only by the ties of nature, aided by the ties of race or by common political and social interests.
Our Lord warned His disciples that they would be persecuted. “In the world ye shall have tribulation,” He said, and “Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.” These are only two of many passages of the New Testament warning of persecution or recording the fact of harassment and attack suffered by the followers of the Lord. This same idea runs through the entire Bible from the once-born Cain who slew the twice-born Abel to the Book of the Revelation where the end of human history comes in a burst of blood and fire.
That hostility exists between the once-born and the twice-born is known to every student of the Bible; the reason for it was stated by Christ when He said, “If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.” The rule was laid down by the apostle Paul when he wrote, “But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.”
Difference of moral standards between the onceborn and the twice-born, and their opposite ways of life, may be contributing causes of this hostility; but the real cause lies deeper. There are two spirits abroad in the earth: the spirit that works in the children of disobedience and the Spirit of God. These two can never be reconciled in time or in eternity. The spirit that dwells in the once-born is forever opposed to the Spirit that inhabits the heart of the twice-born. This hostility began somewhere in the remote past before the creation of man and continues to this day. The modern effort to bring peace between these two spirits is not only futile but contrary to the moral laws of the universe.
To teach that the spirit of the once-born is at enmity with the Spirit of the twice-born is to bring down upon one’s head every kind of violent abuse. No language is too bitter to hurl against the conceited bigot who would dare to draw such a line of distinction between men. Such malignant ideas are at odds with the brotherhood of man, says the once-born, and are held only by the apostles of disunity and hate.
This mighty rage against the twice-born only serves to confirm the truth they teach. But this no one seems to notice. What we need to restore power to the Christian testimony is not soft talk about brotherhood but an honest recognition that two human races occupy the earth simultaneously: a fallen race that sprang from the loins of Adam and a regenerate race that is born of the Spirit through the redemption which is in Christ Jesus. To accept this truth requires a tough-mindedness and a spiritual maturity that modern Christians simply do not possess. To face up to it hardly contributes to that “peace of mind” after which our religious weaklings bleat so plaintively. For myself, I long ago decided that I would rather know the truth than be happy in ignorance. If I cannot have both truth and happiness, give me truth. We’ll have along time to be happy in heaven.
From ‘Man the Dwelling Place of God’ by A.W. Tozer
In seeking to obtain full control of the believer, the first great effort of evil spirits is directed toward getting the man to accept their suggestions, and workings, as the speaking, working, or leading of God. Their initial device is to counterfeit a “Divine Presence,” under cover of which they can mislead their victim as they will. The word counterfeit meaning the substitution of the false for the true.
The condition on the part of the believer, which gives the deceiving spirits their opportunity, and the basis of this counterfeit, is the mistaken location of God; either (1) in them (consciously); (2) or around them (consciously). When they pray they think of, or pray to God in themselves, or else to God around them, in the room, or atmosphere. They use their imagination, and try to “realize” His presence, and they desire to “feel” His presence in them, or upon them.
THE LOCATION OF GOD BY BELIEVERS
This locating of God, in, or around the believer, usually comes about at the time of the Baptism of the Holy Ghost; for up to that time of crisis in his life, he lived more by the acceptance of facts declared in the Scriptures, as understood by his intelligence; but with the Baptism of the Spirit he becomes more conscious of the presence of God by the Spirit, and in the spirit, and so begins to locate the Person of God as in, around, or upon him. Then he turns inward, and begins to pray to God as within him, which in time, really results in prayer to evil spirits, if they succeed in gaining admittance under counterfeit.
The logical sequence of prayer to God as located within, can be pressed to absurdity, i.e., if the soul prays to God in himself, why not pray to God in another elsewhere? The limitation of God as a Person within, and all the possible dangers arising from this misconception of truth are obvious.
Some believers so live inwardly in communion, worship and vision, as to become spiritually introverted, and cramped and narrowed in their outlook; with the result that their spiritual capacity and mental powers become dwarfed and powerless. Others become victims to the “inner voice,” and the introverted attitude of listening to it, which is the ultimate result of the location of God as a Person within, so that eventually the mind becomes fixed in the introverted condition with no out-going action at all.
In fact, all turning inwards to a subjective location of God as indwelling, speaking, communing, and guiding, in a materialistic, or conscious sense, is open to gravest danger; for upon this thought and belief, sedulously cultivated by the powers of darkness, the most serious deceptions, and final out-workings of deceiving spirits have taken place.
THE ULTIMATE RESULT OF MISTAKEN LOCATION OF GOD
Upon this principle of the mistaken location of God; used by evil spirits as the ground work for manifestations to support and deepen this belief; has come about the delusions of believers during past ages, and of recent years, who assert themselves to be “Christ.” On the same principle will come about the great deceptions at the end of the age, foretold by the Lord in Matthew 24: 24, of the “false Christs” and false prophets; and the “I am the Christ” of the leaders of groups of side-tracked believers; and the thousand others who have been sent to asylums, although they are not monomaniacs at all. The devil’s richest harvest is from the effects of his counterfeits; and unwittingly, many sober and faithful teachers of “holiness” have aided him in his deceptions, through the using of language which gives a materialistic idea of spiritual things, and which is eagerly laid hold of by the natural mind.
Those who locate God personally, and wholly in themselves, make themselves, by their assertions, practically, “divine” persons. God is not wholly in any man. He dwells in those who receive Him, by His own Spirit communicated to them. “God is Spirit,” and mind or body cannot hold communion with spirit. Sensuous feelings, or “conscious” physical enjoyment of some supposed spiritual presence is not true communion of spirit with spirit, such as the Father seeks from those who worship Him (John 4: 24).
God is in heaven. Christ the Glorified Man is in heaven. The location of the God we worship is of supreme importance. If we think of our God as in us, and around us, for our worship, and for our “enjoyment” (?) we unwittingly open the door to the evil spirits in the atmosphere which surrounds us; instead of our penetrating in spirit through the lower heavens (see Heb. 4: 14; 9: 24; 10: 19, 20) to the throne of God, which is in the highest heaven, “above principality and power, and every name that is named, not only in this world, but in that which is to come” (Eph. 1: 21, A.V.).
THE TRUE LOCATION OF GOD
The Word of God is very clear on this point, and we need only ponder such passages as Heb. 1: 3; 2: 9; 4: 14-16; 9: 24; and many others, to see it. The God we worship, the Christ we love, is in heaven; and it is as we approach Him there, and by faith apprehend our union with Him in spirit there, we, too, are raised with Him and seated with Him, above the plane of the lower heavens where the powers of darkness reign, and seated with Him, see them under His feet (Eph. 1: 20-23; 2: 6).
The Lord’s words recorded in the gospel of John, chapters 14, 15 and 16, give the truth very clearly concerning His indwelling in the believer. The “in Me” of being with Him, and in Him, in His heavenly position (John 14: 20), being the fact for the believer’s faith, and apprehension; and the “I in you”–spoken to the company of disciples, and hence to the Body of Christ as a whole–following as a result in the individual life of the believer. The union with the Person in the glory, resulting in the inflow and outflow of His Spirit and life, through the believer on earth (see Phil. 1: 19). In other words, the “subjective” is the result of the “objective.” The “object” of Christ in heaven, being the basis of faith for the subjective inflow of His life and power, by the Holy Spirit of God.
CHRIST AS A PERSON IN HEAVEN
The Lord said “If ye abide in Me (i.e., in the glory), and My words abide in you, ye shall ask what ye will. . .” (John 15: 7). Christ abides in us by His Spirit, and through His words, but He Himself, as a Person, is in heaven, and it is only as we abide in Him there, that His Spirit, and His life, through His Word, can be manifested in us here.
“Abiding” means an attitude of trust, and dependence on a Person in heaven; but if the attitude is changed into a trust and dependence upon a Christ within, it is really a resting upon an inward experience, and a turning from the Christ in heaven, which actually blocks the avenue for the inflow of His life, and disassociates the believer from co-operation with Him by the Spirit. Any manifestation therefore of a “presence” within, cannot be a true “manifestation” from God, if it uncentres the believer from his right attitude toward the Christ in heaven.
There is a true knowledge of the presence of God, but it is in the spirit, when joined to Him Who is within the veil; a knowledge of spiritual union and fellowship with Him which lifts the believer, so to speak, out of himself to abide with Christ in God.
The counterfeit “presence” of God is nearly always manifested as love, to which the believer opens himself without hesitation, and finds it fill and satiate his innermost being, but the deceived one does not know that he has opened himself to evil spirits in the deepest need of his inner life.
COUNTERFEIT PRESENCE OF GOD
How the powers of darkness counterfeit the presence of God to those ignorant of his devices may be somewhat as follows. At some moment when the believer is yearning for the sense of God’s presence, either alone, or in a meeting, and certain conditions are fulfilled, the subtle foe approaches, and wrapping the senses round with a soothing, lulling feeling–sometimes filling the room with light, or causing what is apparently a “breath from God” by a movement of the air–either whispers “This is the presence you have longed for,” or leads the believer to infer that it is what he has desired.
Then, off his guard, and lulled into security that Satan is far away, some thoughts are suggested to the mind, accompanied by manifestations which appear to be Divine; a sweet voice speaks, or a vision is given, which is at once received as “Divine guidance,” given in the “Divine presence,” and hence beyond question as from God. If accepted as from God, when from the spirits of evil, the first ground is gained.
The man is now so sure that God has bidden him do this or that. He is filled with the thought that he has been highly favoured of God, and chosen for some high place in His Kingdom. The deeply hidden self-love is fed and strengthened by this, and he is able to endure all things by the power of this secret strength. He has been spoken to by God! He has been singled out for special favour! His support is now within upon his experience, rather than upon God Himself, and the written Word. Through this secret confidence that God has specially spoken to him, the man becomes unteachable and unyielding, with a positiveness trending on infallibility. He cannot listen to others now, for they have not had this “direct” revelation from God. He is in direct, special, personal communion with God, and to question any “direction” given to him, becomes the height of sin. Obey he must, even though the direction given is contrary to all enlightened judgment, and the action commanded opposed to the spirit of the Word of God. In brief, when the man at this stage believes he has a “command” from God, he will not use his reason, because he thinks it would be “carnal” to do so–”common-sense” is lack of faith, and therefore sin–and “conscience” for the time being, has ceased to speak.
Some of the suggestions made to the believer by deceiving spirits at this time, may be: (1) “You are a special instrument for God,” working to feed self-love; (2) “You are more advanced than others” working to blind the soul to sober knowledge of itself; (3) “You are different from others,” working to make him think he needs special dealing by God; (4) “You must take a separate path,” a suggestion made to feed the independent spirit; (5) “You must give up your occupation, and live by faith,” aiming at causing the believer to launch out on false guidance, which may result in the ruin of his home, and sometimes the work for God in which he is engaged.
All these suggestions are made to give the man a false conception of his spiritual state; for he is made to believe he is more advanced than he actually is, so that he may act beyond his measure of faith and knowledge (Rom. 12: 3), and consequently be more open to the deceptions of the beguiling foe.
Upon the basis of the supposed revelation of God, and the special manifestation of His presence, and the consequent full possession of the believer by Him, the lying spirits afterwards build their counterfeits.
THE COUNTERFEIT “PRESENCE” IS SENSUOUS
Counterfeits of the Father, the Son, and the Holy Spirit, are recognizable by the manifestations being given to the senses; i.e., in the physical realm; for the true indwelling of God is in the shrine of the spirit alone; and the soul vessel, or personality of the believer, is purely a vehicle for the expression of Christ, Who is enthroned within by His Spirit; whilst the body, quickened by the same Spirit, is governed by God from the central depths of the human spirit, through the self-control of the man; acting by his renewed will.
The counterfeit presence of God is given by deceiving spirits working upon the physical frame, or within the bodily frame, upon the senses. We have seen the beginning of this, and how the first ground is gained. It is deepened by these sense-manifestations being repeated, so gently, that the man goes on yielding to them, thinking this is truly “communion with God”–for believers too often look upon “communion with God” as a thing of sense, and not of spirit–and here he commences praying to evil spirits under the belief that he is praying to God. The self-control is not yet lost, but as the believer responds to, or gives himself up to these “conscious” manifestations, he does not know that his will-power is being slowly undermined. At last through these subtle, delicious experiences, the faith is established that God Himself is consciously in possession of the body, quickening it with felt thrills of life, or filling it with warmth and heat, or even with “agonies” which seem like fellowship with the sufferings of Christ, and travail for souls, or the experience of death with Christ in the consciousness of nails being driven into the bodily frame, etc. From this point the lying spirits can work as they will, and there is no limit as to what they may do to a believer deceived to this extent.
COUNTERFEIT MANIFESTATIONS OF DIVINE WORKINGS
IN THE BODY
Counterfeit manifestations of the Divine life in various ways now follow quickly; movements in the body, pleasant thrills, touches, a glow as of fire in different parts of the body; or sensations of cold, or shakings, and tremblings; all accepted by the believer as from God, but showing what a full entry the deceiving spirit has obtained to the bodily frame; for there is a distinction between the manifestations of evil spirits “with” and “in” the body and mind of the believer; although when they are really inside, they can also make it appear as if they were outside, both in influence and action.
When evil spirits are really outside, and desirous of entry, they work by sudden suggestion, which is not the ordinary working of the mind, but suggestions which come from without; “flashes of memory,” again not the ordinary working of the memory, but coming from without; touches and twitches of the nerves; feelings of draught and sensations of wind blowing on the circumference, etc.
EFFECTS OF EVIL SPIRIT ENTRY TO THE BODILY FRAME
When the evil spirits are inside, the whole frame is affected, at times with the pleasant sensations referred to, but at others with pains in the head and body which have no physical cause, or else so working with the “natural” that the supernatural cannot easily be distinguished from it; such as accelerating the heartbeat so as to appear palpitation, and in other ways working with the physical causes, so that part has natural ground, and part is from the accentuating force of evil. Depression then ensues in proportion to the previous exhilaration; exhaustion and fatigue in reaction from the demand upon the nervous system in the hours of ecstasy; or else a sense of drainage of strength without any visible cause; grief and joy, heat and cold, laughter and tears, all succeed each other in rapid changes, and varied degrees–in brief, the emotional sensibilities seem to have full play.
The “senses” are aroused, and are in full mastery of the person, apart from the man’s volition; or they may be apparently under control, so that the evil spirit’s presence may be hidden from the knowledge of the believer, his workings being carefully measured to suit the victim he has studied so well; for he knows he must not go a shade too far, lest he awaken suspicion of the cause of the abnormal movements of the emotions, and of the sensitive parts of the bodily frame.
It can easily be seen that in time the health of the deceived one must be affected by this play upon mind and body; hence the “breakdown” that so often follows experiences of an abnormal kind, or else a snapping of the tension, by a sudden stoppage of all conscious feelings, and the apparent withdrawal of the “conscious presence of God;” followed by an entire change of tactics by the deceiving spirits in the body, who may now turn upon their victim with terrible accusations; and charges of having committed the “unpardonable sin,” producing as acute anguish and real suffering, as he once experienced of the bliss of heaven.
COMPULSORY “CONFESSIONS” OF SIN
Here the evil spirits may push the man to “confessions” of all kinds, however public and painful, which he hopes may result in regaining the “experience” apparently lost; but all in vain. These confessions instigated by deceiving spirits may be recognized by their compulsory character. The man is forced to “confess” sin, and ofttimes sins which have no existence, but in the accusations of the enemy. As it does not dawn upon him that evil spirits will push a man to do what looks like the most meritorious thing, and which the Scriptures declare is the one condition for obtaining forgiveness, he yields to the drive upon him, simply to get relief. Herein lies the danger of widespread “confessions of sin” during times of Revival, when almost a “wave” of “confession” passes over a community, and the depths of sinful lives are exposed to the gaze of others; through this enabling the lying spirits to disseminate the very poison of the pit into the atmosphere, and into the minds of the listeners.
TRUE CONFESSION OF SIN
True confession of sin should come from deep conviction and not compulsion, and should, be made only to God, if the sin is one only known by God; to man personally, and in private, when the sin is against man; and to the public only when the sin is against the public. “Confession” should never be made under the impulse of any compulsory emotion, but should be the deliberate act of the volition; choosing the right, and the putting things right, according to the will of God.
That Satan’s kingdom gains by public “confessions” is evident by the devices of the enemy used to push men into them. Evil spirits drive a man into sin, and then compel that man publicly to confess the sin which they forced him to commit–contrary to his true character–in order to make the sin which they forced him into, a stigma upon him for the remainder of his life.
Ofttimes the “sins” confessed have their rise in the believer, from the insertion by wicked spirits, of feelings as consciously abhorrent and loathsome, as were the former “conscious” feelings of heavenly purity and love; when the man who experienced them, declared that he knew of no “sin to confess to God,” or “no rising of an evil impulse” whatever; leading him to believe in the complete elimination of all sin from his being.
From ‘War on the Saints’ by Jessie Penn Lewis
In the special onslaught of the deceiver, which will come upon the whole of the true Church of Christ at the close of the age, through the army of deceiving spirits, there are some more than others who are specially attacked by the powers of darkness, who need light upon his deceptive workings, so that they may pass through the trial of the Last Hour, and be counted worthy to escape that hour of greater trial, which is coming upon the earth (Luke 21: 34-36; Rev. 3: 10).
For among those who are members of the Body of Christ, there are degrees of growth, and therefore degrees of testing, permitted by God, Who provides a way of escape for him who knows his need, and, by watching unto prayer, takes heed lest he fall (1 Cor. 10: 12, 13). He is the Sovereign Lord of the Universe, and Satan is set his limit with every redeemed believer (see Job 1: 12; 2: 6; Luke 22: 31). Some of the members of Christ are yet in the stage of babyhood, and others do not even know the initial reception of the Holy Spirit. To such this book has not much to say, as they are among the weaker ones who need the “milk of the Word.” But there are others, who may be described as the advance guard of the Church of Christ, who have been baptized with the Holy Ghost, or who are seeking that Baptism; honest and earnest believers, who sigh and cry over the powerlessness of the true Church of Christ, and who grieve that her witness is so ineffective; that Spiritism and Christian Science, and other “isms,” are sweeping thousands into their deceptive errors, little thinking, that, as they themselves go forward into the spiritual realm, the deceiver, who has misled others, has special wiles prepared for them, so that he might render ineffective their aggressive power against him. These are the ones who are in danger of the special deception of the counterfeit “Christs,” and false prophets, and the dazzling lure of “signs and wonders,” and “fire out of heaven,” planned to meet their longing for the mighty interposition of God in the darkness settling upon the earth, but who do not recognize that such workings of the spirits of evil are possible, and so are unprepared to meet them.
These are the ones, also, who are recklessly ready to follow the Lord at any cost, and yet do not realize their unpreparedness for contest with the spiritual powers of the unseen world, as they press on into fuller spiritual things. Believers who are full of mental conceptions wrought into them in earlier years, which hinder the Spirit of God from preparing them for all they will meet as they press on to their coveted goal; conceptions which also hinder others from giving them, out of the Scriptures, much that they need to know of the spiritual world into which they are so blindly advancing. Conceptions which lull them into a false security, and give ground for, and even bring about, that very deception which enables the deceiver to find them an easy prey.
CAN “HONEST SOULS” BE DECEIVED?
One prevailing idea, which such believers have deeply embedded in their minds, is that “honest seekers after God” will not be allowed to be deceived. That this is one of Satan’s lies, to lure such seekers into a false position of safety, is proved by the history of the Church during the past two thousand years, for every “wile of error” which has borne sad fruit throughout this period, first laid hold of devoted believers who were “honest souls.” The errors among groups of such believers, some well known to the present generation, all began among “honest” children of God, baptized with the Holy Ghost; and all so sure that, knowing the side-tracking of others before them, they would never be caught by the wiles of Satan. Yet they, too, have been deceived by lying spirits, counterfeiting the workings of God in the higher ranges of the spiritual life.
Among such devoted believers, lying spirits have worked on their determination literally to obey the Scriptures, and by misuse of the letter of the written Word, have pushed them into phases of unbalanced truth, with resulting erroneous practices. Many who have suffered for their adherence to these “Biblical commands,” firmly believe that they are martyrs suffering for Christ. The world calls these devoted ones “cranks,” and “fanatics,” yet they give evidence of highest devotion and love to the Person of the Lord, and could be delivered, if they but understood why the powers of darkness deceived them, and the way of freedom from their power.
The aftermath of the Revival in Wales, which was a true work of God, revealed numbers of “honest souls” swept off their feet by evil supernatural powers, which they were not able to discern from the true working of God. And later still than the Welsh Revival, there have been other “movements,” with large numbers of earnest servants of God swept into deception, through the wiles of deceiving spirits counterfeiting the workings of God; all “honest souls,” deceived by the subtle foe, and certain to be led on into still deeper deception, notwithstanding their honesty and earnestness, if they are not awakened to “return to soberness” and recovery out of the snare of the devil into which they have fallen (2 Tim. 2: 26).
FAITHFULNESS TO LIGHT NOT SUFFICIENT SAFEGUARD AGAINST DECEPTION
The children of God need to know that to be true in motive, and faithful up to light, is not sufficient safeguard against deception; and that it is not safe for them to rely upon their “honesty of purpose” as guaranteeing protection from the enemy’s wiles, instead of taking heed to the warnings of God’s Word, and watching unto prayer.
Christians who are true and faithful, and honest, can be deceived by Satan, and his deceiving spirits, for the following reasons:–
(a) When a man becomes a child of God, by the regenerating power of the Spirit, giving him new life as he trusts in the atoning work of Christ, he does not at the same time receive fulness of knowledge, either of God, himself, or the devil.
(b) The mind which by nature is darkened (Eph. 4: 18), and under a veil created by Satan (2 Cor. 4: 4) is only renewed, and the veil destroyed, up to the extent that the light of truth penetrates it, and according to the measure in which the man is able to apprehend it.
(c) “Deception” has to do with the mind, and it means a wrong thought admitted to the mind, under the deception that it is truth. Since “deception” is based on ignorance, and not on the moral character; a Christian who is “true” and “faithful” up to the knowledge he has, must be open to deception in the sphere where he is ignorant of the “devices” of the devil (2 Cor. 2: 11), and what he is able to do. A “true” and “faithful” Christian is liable to be “deceived” by the devil because of his ignorance.
(d) The thought that God will protect a believer from being deceived if he is true and faithful, is in itself a “deception,” because it throws a man off guard, and ignores the fact that there are conditions on the part of the believer which have to be fulfilled for God’s working. God does not do anything instead of a man, but by the man’s co-operation with Him; neither does He undertake to make up for a man’s ignorance, when He has provided knowledge for him which will prevent him being deceived.
(e) Christ would not have warned His disciples “Take heed . . be not deceived” if there had been no danger of deception, or if God had undertaken to keep them from deception apart from their “taking heed,” and their knowledge of such danger.
The knowledge that it is possible to be deceived, keeps the mind open to truth, and light from God; and is one of the primary conditions for the keeping power of God; whereas a closed mind to light and truth, is a certain guarantee of deception by Satan at his earliest opportunity.
THE BAPTISM OF THE HOLY GHOST
As we glance back over the history of the Church, and watch the rise of various “heresies” or delusions–as they have sometimes been called–we can trace the period of deception as beginning with some great spiritual crisis, such as that which, in later years, we have termed “the Baptism of the Holy Ghost”; a crisis in which the man is brought to give himself up in full abandonment to the Holy Spirit, and in so doing thus opens himself to the supernatural powers of the invisible world.
The reason for the peril of this crisis, is, that up to this time, the believer used his reasoning faculties in judging right and wrong, and obeyed, what he believed to be, the will of God, from principle; but now, in his abandonment to the Holy Spirit, he begins to obey an unseen Person, and to submit his faculties, and his reasoning powers in blind obedience to that which he believes is of God. What the Baptism of the Spirit means will be dealt with in a later chapter; at this point it is only necessary to say that it is a crisis in the life of a Christian, which none but those who have gone through it in experience, can fully under stand. It means that the Spirit of God becomes so real to the man, that his supreme object in life is henceforth implicit “obedience to the Holy Ghost.” The will is surrendered to carry out the Will of God at all costs, and the whole being is made subject to the powers of the unseen world; the believer, of course, purposing that it shall only be to the power of God, not taking into account that there are other powers in the spiritual realm, and that all that is “supernatural” is not all of God; and not realizing that this absolute surrender of the whole being to invisible forces, without knowing how to discern between the contrary powers of God and Satan, must be of the gravest risk to the inexperienced believer.
The question whether this surrender to “obey the Spirit, ” is one that is in accord with Scripture, should be examined in view of the way in which so many wholehearted believers have been misled, for it is strange that an attitude which is Scriptural should be so grievously the cause of danger, and often complete wreckage, to many devoted children of God.
IS THE PHRASE OBEYING “THE SPIRIT” SCRIPTURAL?
“The Holy Ghost, Whom God hath given to them that obey Him,” is the principal phrase giving rise to the expression, “obey the Spirit.” It was used by Peter before the Council at Jerusalem, but nowhere else in the Scriptures is the same thought given. The whole passage needs reading carefully to reach a clear conclusion. “We must obey GOD” (Acts 5: 29), Peter said to the Sanhedrin, for “we are witnesses . . and so is the Holy Ghost Whom God hath given to them that obey Him” (v. 32). Does the Apostle mean “obey the Spirit,” or “obey GOD,” according to the first words of the passage? The distinction is important, and the setting of the words can only be rightly understood by the teaching of other parts of Scripture, that the Triune GOD in Heaven is to be obeyed, through the power of the indwelling Spirit of God. For to place the Holy Ghost as the object of obedience, rather than God the Father, through the Son, by the Holy Spirit, creates the danger of leading the believer to rely upon, or obey, a “Spirit” in, or around him, rather than God on the throne in heaven, Who is to be obeyed by the child of God united to His Son; the Holy Spirit being the media, or means, through Whom God is worshipped, and obeyed.
THE TRUE WORK OF THE HOLY SPIRIT IN THE BELIEVER
The Baptism of the Spirit, however, so brings the Holy Spirit as a Person into the range of the believer’s consciousness, that for the time being, the other Persons of the Trinity, in heaven, may be eclipsed. The Holy Spirit becomes the centre and object of thought and worship, and is given a place which He Himself does not desire, and which it is not the purpose of the Father in heaven, that He should have, or occupy. “He shall not speak from Himself ” (John 16: 13), said the Lord before Calvary, as He told of His coming at Pentecost. He should act as Teacher (John 14: 26), but teaching the words of Another, not His own; He should bear witness to Another, not to Himself (John 15: 26); He should glorify Another, not Himself (John 16: 14); He should only speak what was given Him to speak by Another (John 16: 13); in brief, His entire work would be to lead souls into union with the Son, and knowledge of the Father in heaven whilst He Himself directed, and worked in the background.
But the opening of the spiritual world, which takes place through the filling of the Spirit; and the work of the Spirit, which now occupies the attention of the believer, is just the opportunity for the arch-deceiver to commence his wiles under a new form. If the man is untaught in the Scriptural statements of the work of the Triune God, to “obey the Spirit” is now his supreme purpose; and to counterfeit the guidance of the Spirit, and the Spirit Himself, is now the deceiver’s scheme; for he must somehow regain power over this servant of God, so as to render him useless for aggressive warfare against the forces of darkness, drive him back into the world, or in some way side-track him from active service for God.
THE PERIL OF THE TIME OF THE BAPTISM OF THE SPIRIT
It is just here that the ignorance of the believer about (1) the spiritual world now opened to him, (2) the workings of evil powers in that realm, and (3) the conditions upon which God works in and through him, gives the enemy his opportunity. It is the time of greatest peril for every believer, unless he is instructed and prepared, as the disciples were for three whole years by the Lord. The danger lies along the line of supernatural “guidance,” through not knowing the condition of co-operation with the Holy Spirit, and how to discern the will of God; and counterfeit manifestations, through not knowing the “discerning of spirits” necessary to detect the workings of the false angel of light, who is able to bring about counterfeit gifts of prophesy, tongues, healings, and other spiritual experiences, connected with the work of the Holy Ghost.
Those who have their eyes opened to the opposing forces of the spiritual realm, understand that very few believers can guarantee that they are obeying God, and God only, in direct supernatural guidance, because there are so many factors liable to intervene, such as the believer’s own mind, own spirit, own will, and the deceptive intrusion of the powers of darkness.
Since evil spirits can counterfeit God as Father, Son, or Holy Spirit, the believer needs also to know very clearly the principles upon which God works, so as to detect between the Divine and the Satanic workings. There is a “discernment” which is a spiritual gift, enabling the believer to discern “spirits,” but this also requires knowledge of “doctrine” (1 John 4: 1), so as to discern between doctrine which is of God, and doctrines, or teachings, of teaching spirits.
There is a detecting, by the gift of discerning of spirits, which spirit is at work; and a test of spirits, which is doctrinal. In the former a believer can tell by a spirit of discernment, that the lying spirits are at work in a meeting, or in a person, but he may not have the understanding needed for testing the “doctrines” set forth by a teacher. He needs knowledge in both cases; knowledge to read his spirit with assurance in the face of all contrary appearances, that the supernatural workings are “of God”; and knowledge to detect the subtlety of “teachings” bearing certain infallible indications that they emanate from the pit, while appearing to be from God.
In personal obedience to God, the believer can detect whether he is obeying God in some “command,” by judging its fruits, and by knowledge of the character of God, such as the truth that (1) God has always a purpose in His commands, and (2) He will give no command out of harmony with His character and Word.
From ‘War on the Saints’ by Jessie Penn Lewis
If ye love me, ye will keep my commandments: and I will pray the Father, and He shall give you another Comforter, even the Spirit of truth.’ –John 14:15,16
‘The Holy Spirit, whom God hath given to them that obey Him.’Acts 5:32.
The truth which these words express has often suggested the question – How can this be? We need the Spirit to make us obedient; we long for the Spirit’s power, just because we mourn so much the disobedience there still is, and desire to be otherwise. And how is this? The Saviour claims obedience as the condition of the Father’s giving and our receiving the Spirit.
The difficulty will be removed if we remember what we have more than once seen, that there is a twofold manifestation of the Spirit of God, corresponding to the Old and New Testament. In the former, He works as the Spirit of God, preparing the way for the higher revelation of God, as the Father of Jesus Christ. In this way He had worked in Christ’s disciples, as the Spirit of conversion and faith. What they were now about to receive was something higher–the Spirit of the glorified Jesus, communicating the power from on high, the experience of His full salvation. And though now, to all believers under the New Testament economy, the Spirit in them is the Spirit of Christ, there is still something that corresponds to the twofold dispensation. Where there is not much knowledge of the Spirit’s work, or where His workings in a Church or an individual are but feeble, there even believers will not get beyond the experience of His preparatory workings; though He be in them, they know Him not in His power as the Spirit of the glorified Lord. They have Him in them to make them obedient; it is only as they yield obedience to this His more elementary work, the keeping of Christ’s commandments, that they will be promoted to the higher experience of His conscious indwelling, as the Representative and Revealer of Jesus in His glory. ‘If ye love me, keep my commandments: and I will pray the Father, and He will send you another Comforter.’
The lesson is one we cannot study too attentively. In Paradise, in the angels of heaven, in God’s own Son, by obedience and obedience alone, could the relationship with the Divine Being be maintained, and admission secured to closer experience of His Love and His Life. God’s will revealed is the expression of His hidden perfection and being; only in accepting and doing the will, in the entire giving up for the will to possess and use as He pleases, are we fitted for entering the Divine Presence. Was it not thus even with the Son of God? It was when, after a life in holy humility and obedience for thirty years, He had spoken that word of entire consecration, ‘It becometh us to fulfil all righteousness,’ and given Himself to a baptism for the sins of His people, that He was baptized with the Spirit. The Spirit came because of His obedience. And again, it was after He had learned obedience in suffering, and became obedient to the death of the cross, that He again received the Spirit from the Father (Acts 2: 3 3) to pour out on His disciples. The fulness of the Spirit for His body the Church was the reward of obedience. And this law of the Spirit’s coming, as revealed in the Head, holds for every member of the body : obedience is the indispensable condition of the Spirit’s indwelling. ‘If ye love me, keep my commandments: and the Father will send you the Spirit.’
Christ Jesus had come to prepare the way for the Spirit’s coming. Or rather, His outward coming in the flesh was the preparation for His inward coming in the Spirit to fulfil the promise of a Divine indwelling. The outward coming appealed to the soul, with its mind and feeling, and affected these. It was only as Christ in His outward coming was accepted, as He was loved and obeyed, that the Inward and more Intimate revelation would be given. Personal attachment to Jesus, the personal acceptance of Him as Lord and Master to love and obey, was the disciples’ preparation for the baptism of the Spirit. And so now , it is as in a tender listening to the voice of conscience, and a faithful effort to keep the commands of Jesus, we prove our love to Him, that the heart will be prepared for the fulness of the Spirit. Our attainments may fall short of our aims, we may have to mourn that what we would we do not–if the Master sees the whole-hearted surrender to His will, and the faithful obedience to what we already have of the leadings of His Spirit, we may be sure that the full gift will not be withheld.
Do not these words suggest to us the two great reasons why the presence and the power of the Spirit in the Church is so feebly realized ? We do not understand that as the obedience of love must precede the fulness of the Spirit, so the fulness of the Spirit must still follow on it. They err who want the fulness of the Spirit before they obey, no less than those who think that obedience is already a sign that the fulness of the Spirit is there. ‘
Obedience must precede the baptism of the Spirit. John had preached Jesus as the true Baptist–baptizing with the Holy Spirit and with fire. Jesus took His disciples as candidates for this Baptism into a three years’ course of training. First of all, attached them to Himself personally. He taught them to forsake all for Him. He called Himself their Master and Lord, and taught them to do what He said. And then in His farewell discourse He time after time spoke of obedience to His commands as the one condition of all further spiritual blessing. It is to be feared that the Church has not given this word Obedience the prominence Christ gave it. Wrong views of the danger of Self-righteousness, of the way in which free Grace is to be exalted, of the power of sin and a needs be of sinning, with the natural reluctance of the flesh to accept a high standard of holiness, have been the causes. While the freedom of grace and the simplicity of faith have been preached, the absolute necessity of obedience and holiness has not been equally insisted on. It has been thought that only those who had the fulness of the Spirit could be obedient. It was not seen that obedience was the lower platform,-that the baptism of the Spirit, the full revelation of the glorified Lord as the Indwelling One in His power to work in us and through us His mighty works, was something higher, the Presence that the obedient should inherit. It was not seen that simple and full allegiance to every dictate of conscience, and every precept of the word, that a ‘ walk worthy of the Lord to all well-pleasing,’ was to be the passport to that full life in the Spirit in which He would witness to the abiding Presence of the Lord in the heart.
As the natural consequence of the neglect of this truth, the companion truth was also forgotten: The obedient must and may look for the fulness of the Spirit. The promise of the special, conscious, active indwelling. of the Spirit to the obedient is a thing to many Christians unknown. The great part of life is spent in mourning over disobedience, over the want of the Spirit’s power, and praying for the Spirit to help them to obey, instead of rising in the strength of the Spirit already in them to obedience, as indeed possible and necessary. The thought of the Holy Spirit being specially sent to the obedient to give in them the Presence of Jesus as a continuous reality, that He might do in them the greater works, even as the Father had worked in Him, was hardly thought of. The meaning of the life of Jesus as our example is not understood. How distinctly there was with Him the outward lowly life of trial and obedience in preparation for the hidden spiritual one of Power and Glory! It is this inner life that we are made partakers of in the gift of the Spirit of the glorified Jesus. But in our inner personal participation of that gift we must walk in the way He dedicated for us; as in the crucifixion of the flesh we yield ourselves to God’s will, for Him to do in us what He wills, and for us also to do what He wills, we shall experience that God is to be found nowhere but in His will. His will in Christ, accepted and done by us, with the heart in which it is done, is the home of the Holy Spirit. The revelation of the Son in His perfect obedience was the condition of the giving of the Spirit; the acceptance of the Son in love and obedience is the path to the indwelling of the Spirit.
It is this truth which has in these latter years come home with power to the hearts of many in the use of the words full surrender and entire consecration As they understood that the Lord Jesus did indeed claim implicit obedience, that the giving up all to Him and His will was absolutely necessary, and in the power of His grace truly possible, and in the faith of His power did it, they found the entrance to a life of peace and strength formerly unknown. Many are learning, or have to learn, that they do not yet fully know the lesson. They will find that there are applications of this principle beyond what we have conceived. As we see how in the all-pervading power of the Spirit, as we already possess Him, every movement of our life must be brought into allegiance to Jesus, and give ourselves to it in faith, we shall also see that the Spirit of the glorifiied Lord can make Him present and work His mighty works in us and through us, in a way far beyond what we can ask or think. The indwelling of the Holy Spirit was intended by God and Christ to be to the Church more, oh! so much more, than we have yet known., Oh ! shall we not yield ourselves, in a love and obedience that will sacrifice anything for Jesus, that our hearts may be enlarged for the fulness of His blessing prepared for us.
Let us cry to God very earnestly, that He may waken His Church and people to take in this double lesson: A living obedience is indispensable to the full experience of the indwelling; the full experience of the indwelling is what a loving obedience may certainly claim. Let each of us even now say to our Lord that we do love Him, and keep His commandments. In however much feebleness and failure it be, still let us speak it out to Him as the one purpose of our souls; this He will accept. Let us believe in the indwelling of the Spirit as already given to us, when in the obedience of faith we gave ourselves to Him. Let us believe that the full indwelling, with the revelation of Christ within, can be ours. And let us be content with nothing less than the loving, reverent, trembling, but blessed consciousness that we are the Temples of the Living God, because the Spirit of God dwelleth in us.
From The Spirit of Christ by Andrew Murray