Before the Lord God made man upon the earth He first prepared for him by creating a world of useful and pleasant things for his sustenance1 and delight. In the Genesis account of the creation these are called simply "things." They were made for man's uses, but they were meant always to be external to the man and subservient2 to him. In the deep heart of the man was a shrine3 where none but God was worthy4 to come. Within him was God; without, a thousand gifts which God had showered upon him.
But sin has introduced complications and has made those very gifts of God a potential source of ruin to the soul.
Our woes5 began when God was forced out of His central shrine and "things" were allowed to enter.[Pg 22] Within the human heart "things" have taken over. Men have now by nature no peace within their hearts, for God is crowned there no longer, but there in the moral dusk stubborn and aggressive usurpers fight among themselves for first place on the throne.
This is not a mere6 metaphor7, but an accurate analysis of our real spiritual trouble. There is within the human heart a tough fibrous root of fallen life whose nature is to possess, always to possess. It covets8 "things" with a deep and fierce passion. The pronouns "my" and "mine" look innocent enough in print, but their constant and universal use is significant. They express the real nature of the old Adamic man better than a thousand volumes of theology could do. They are verbal symptoms of our deep disease. The roots of our hearts have grown down into things, and we dare not pull up one rootlet lest we die. Things have become necessary to us, a development never originally intended. God's gifts now take the place of God, and the whole course of nature is upset by the monstrous9 substitution.
Our Lord referred to this tyranny of things when He said to His disciples11, "If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever shall lose his life for my sake shall find it."
Breaking this truth into fragments for our better[Pg 23] understanding, it would seem that there is within each of us an enemy which we tolerate at our peril12. Jesus called it "life" and "self," or as we would say, the self-life. Its chief characteristic is its possessiveness: the words "gain" and "profit" suggest this. To allow this enemy to live is in the end to lose everything. To repudiate13 it and give up all for Christ's sake is to lose nothing at last, but to preserve everything unto life eternal. And possibly also a hint is given here as to the only effective way to destroy this foe14: it is by the Cross. "Let him take up his cross and follow me."
The way to deeper knowledge of God is through the lonely valleys of soul poverty and abnegation of all things. The blessed ones who possess the Kingdom are they who have repudiated15 every external thing and have rooted from their hearts all sense of possessing. These are the "poor in spirit." They have reached an inward state paralleling the outward circumstances of the common beggar in the streets of Jerusalem; that is what the word "poor" as Christ used it actually means. These blessed poor are no longer slaves to the tyranny of things. They have broken the yoke16 of the oppressor; and this they have done not by fighting but by surrendering. Though free from all sense of possessing, they yet possess all things. "Theirs is the kingdom of heaven."
Let me exhort17 you to take this seriously. It is not to be understood as mere Bible teaching to be stored[Pg 24] away in the mind along with an inert18 mass of other doctrines19. It is a marker on the road to greener pastures, a path chiseled20 against the steep sides of the mount of God. We dare not try to by-pass it if we would follow on in this holy pursuit. We must ascend21 a step at a time. If we refuse one step we bring our progress to an end.
As is frequently true, this New Testament22 principle of spiritual life finds its best illustration in the Old Testament. In the story of Abraham and Isaac we have a dramatic picture of the surrendered life as well as an excellent commentary on the first Beatitude.
Abraham was old when Isaac was born, old enough indeed to have been his grandfather, and the child became at once the delight and idol23 of his heart. From that moment when he first stooped to take the tiny form awkwardly in his arms he was an eager love slave of his son. God went out of His way to comment on the strength of this affection. And it is not hard to understand. The baby represented everything sacred to his father's heart: the promises of God, the covenants24, the hopes of the years and the long messianic dream. As he watched him grow from babyhood to young manhood the heart of the old man was knit closer and closer with the life of his son, till at last the relationship bordered upon the perilous25. It was then that God stepped in to save both father and son from the consequences of an uncleansed love.
[Pg 25] "Take now thy son," said God to Abraham, "thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of." The sacred writer spares us a close-up of the agony that night on the slopes near Beersheba when the aged26 man had it out with his God, but respectful imagination may view in awe27 the bent28 form and convulsive wrestling alone under the stars. Possibly not again until a Greater than Abraham wrestled29 in the Garden of Gethsemane did such mortal pain visit a human soul. If only the man himself might have been allowed to die. That would have been easier a thousand times, for he was old now, and to die would have been no great ordeal30 for one who had walked so long with God. Besides, it would have been a last sweet pleasure to let his dimming vision rest upon the figure of his stalwart son who would live to carry on the Abrahamic line and fulfill31 in himself the promises of God made long before in Ur of the Chaldees.
How should he slay32 the lad! Even if he could get the consent of his wounded and protesting heart, how could he reconcile the act with the promise, "In Isaac shall thy seed be called"? This was Abraham's trial by fire, and he did not fail in the crucible34. While the stars still shone like sharp white points above the tent where the sleeping Isaac lay, and long before the gray dawn had begun to lighten the east, the old saint had[Pg 26] made up his mind. He would offer his son as God had directed him to do, and then trust God to raise him from the dead. This, says the writer to the Hebrews, was the solution his aching heart found sometime in the dark night, and he rose "early in the morning" to carry out the plan. It is beautiful to see that, while he erred10 as to God's method, he had correctly sensed the secret of His great heart. And the solution accords well with the New Testament Scripture35, "Whosoever will lose for my sake shall find."
God let the suffering old man go through with it up to the point where He knew there would be no retreat, and then forbade him to lay a hand upon the boy. To the wondering patriarch He now says in effect, "It's all right, Abraham. I never intended that you should actually slay the lad. I only wanted to remove him from the temple of your heart that I might reign36 unchallenged there. I wanted to correct the perversion37 that existed in your love. Now you may have the boy, sound and well. Take him and go back to your tent. Now I know that thou fearest God, seeing that thou hast not withheld38 thy son, thine only son, from me."
Then heaven opened and a voice was heard saying to him, "By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son: that in blessing39 I will bless thee, and in multiplying I will multiply thy[Pg 27] seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; and in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice."
The old man of God lifted his head to respond to the Voice, and stood there on the mount strong and pure and grand, a man marked out by the Lord for special treatment, a friend and favorite of the Most High. Now he was a man wholly surrendered, a man utterly40 obedient, a man who possessed41 nothing. He had concentrated his all in the person of his dear son, and God had taken it from him. God could have begun out on the margin42 of Abraham's life and worked inward to the center; He chose rather to cut quickly to the heart and have it over in one sharp act of separation. In dealing43 thus He practiced an economy of means and time. It hurt cruelly, but it was effective.
I have said that Abraham possessed nothing. Yet was not this poor man rich? Everything he had owned before was his still to enjoy: sheep, camels, herds44, and goods of every sort. He had also his wife and his friends, and best of all he had his son Isaac safe by his side. He had everything, but he possessed nothing. There is the spiritual secret. There is the sweet theology of the heart which can be learned only in the school of renunciation. The books on systematic45 theology overlook this, but the wise will understand.
[Pg 28] After that bitter and blessed experience I think the words "my" and "mine" never had again the same meaning for Abraham. The sense of possession which they connote was gone from his heart. Things had been cast out forever. They had now become external to the man. His inner heart was free from them. The world said, "Abraham is rich," but the aged patriarch only smiled. He could not explain it to them, but he knew that he owned nothing, that his real treasures were inward and eternal.
There can be no doubt that this possessive clinging to things is one of the most harmful habits in the life. Because it is so natural it is rarely recognized for the evil that it is; but its outworkings are tragic46.
We are often hindered from giving up our treasures to the Lord out of fear for their safety; this is especially true when those treasures are loved relatives and friends. But we need have no such fears. Our Lord came not to destroy but to save. Everything is safe which we commit to Him, and nothing is really safe which is not so committed.
Our gifts and talents should also be turned over to Him. They should be recognized for what they are, God's loan to us, and should never be considered in any sense our own. We have no more right to claim credit for special abilities than for blue eyes or strong muscles. "For who maketh thee to differ from another? and what hast thou that thou didst not receive?"
[Pg 29] The Christian47 who is alive enough to know himself even slightly will recognize the symptoms of this possession malady48, and will grieve to find them in his own heart. If the longing49 after God is strong enough within him he will want to do something about the matter. Now, what should he do?
First of all he should put away all defense50 and make no attempt to excuse himself either in his own eyes or before the Lord. Whoever defends himself will have himself for his defense, and he will have no other; but let him come defenseless before the Lord and he will have for his defender51 no less than God Himself. Let the inquiring Christian trample52 under foot every slippery trick of his deceitful heart and insist upon frank and open relations with the Lord.
Then he should remember that this is holy business. No careless or casual dealings will suffice. Let him come to God in full determination to be heard. Let him insist that God accept his all, that He take things out of his heart and Himself reign there in power. It may be he will need to become specific, to name things and people by their names one by one. If he will become drastic enough he can shorten the time of his travail53 from years to minutes and enter the good land long before his slower brethren who coddle their feelings and insist upon caution in their dealings with God.
Let us never forget that such a truth as this can[Pg 30]not be learned by rote33 as one would learn the facts of physical science. They must be experienced before we can really know them. We must in our hearts live through Abraham's harsh and bitter experiences if we would know the blessedness which follows them. The ancient curse will not go out painlessly; the tough old miser54 within us will not lie down and die obedient to our command. He must be torn out of our heart like a plant from the soil; he must be extracted in agony and blood like a tooth from the jaw55. He must be expelled from our soul by violence as Christ expelled the money changers from the temple. And we shall need to steel ourselves against his piteous begging, and to recognize it as springing out of self-pity, one of the most reprehensible56 sins of the human heart.
If we would indeed know God in growing intimacy57 we must go this way of renunciation. And if we are set upon the pursuit of God He will sooner or later bring us to this test. Abraham's testing was, at the time, not known to him as such, yet if he had taken some course other than the one he did, the whole history of the Old Testament would have been different. God would have found His man, no doubt, but the loss to Abraham would have been tragic beyond the telling. So we will be brought one by one to the testing place, and we may never know when we are there. At that testing place there will be no dozen possible choices[Pg 31] for us; just one and an alternative, but our whole future will be conditioned by the choice we make.
Father, I want to know Thee, but my coward heart fears to give up its toys. I cannot part with them without inward bleeding, and I do not try to hide from Thee the terror of the parting. I come trembling, but I do come. Please root from my heart all those things which I have cherished so long and which have become a very part of my living self, so that Thou mayest enter and dwell there without a rival. Then shalt Thou make the place of Thy feet glorious. Then shall my heart have no need of the sun to shine in it, for Thyself wilt58 be the light of it, and there shall be no night there. In Jesus' Name, Amen.
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1
sustenance
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| n.食物，粮食；生活资料；生计 | |
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subservient
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| adj.卑屈的，阿谀的 | |
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shrine
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| n.圣地，神龛，庙；v.将...置于神龛内，把...奉为神圣 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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woes
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| 困境( woe的名词复数 )； 悲伤； 我好苦哇； 某人就要倒霉 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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metaphor
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| n.隐喻，暗喻 | |
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covets
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| v.贪求，觊觎( covet的第三人称单数 ) | |
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monstrous
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| adj.巨大的；恐怖的；可耻的，丢脸的 | |
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erred
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| 犯错误，做错事( err的过去式和过去分词 ) | |
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disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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12
peril
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| n.(严重的)危险；危险的事物 | |
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repudiate
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| v.拒绝，拒付，拒绝履行 | |
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14
foe
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| n.敌人，仇敌 | |
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repudiated
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| v.（正式地）否认( repudiate的过去式和过去分词 )；拒绝接受；拒绝与…往来；拒不履行（法律义务） | |
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16
yoke
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| n.轭；支配；v.给...上轭，连接，使成配偶 | |
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exhort
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| v.规劝，告诫 | |
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inert
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| adj.无活动能力的，惰性的；迟钝的 | |
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doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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chiseled
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| adj.凿刻的，轮廓分明的v.凿，雕，镌( chisel的过去式 ) | |
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ascend
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| vi.渐渐上升，升高；vt.攀登，登上 | |
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testament
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| n.遗嘱；证明 | |
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idol
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| n.偶像，红人，宠儿 | |
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covenants
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| n.（有法律约束的）协议( covenant的名词复数 )；盟约；公约；（向慈善事业、信托基金会等定期捐款的）契约书 | |
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perilous
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| adj.危险的，冒险的 | |
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aged
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| adj.年老的，陈年的 | |
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awe
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| n.敬畏，惊惧；vt.使敬畏，使惊惧 | |
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bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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wrestled
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| v.（与某人）搏斗( wrestle的过去式和过去分词 )；扭成一团；扭打；（与…）摔跤 | |
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ordeal
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| n.苦难经历，（尤指对品格、耐力的）严峻考验 | |
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fulfill
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| vt.履行，实现，完成；满足，使满意 | |
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32
slay
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| v.杀死，宰杀，杀戮 | |
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rote
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| n.死记硬背，生搬硬套 | |
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crucible
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| n.坩锅，严酷的考验 | |
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scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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perversion
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| n.曲解；堕落；反常 | |
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38
withheld
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| withhold过去式及过去分词 | |
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39
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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40
utterly
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| adv.完全地，绝对地 | |
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41
possessed
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| adj.疯狂的；拥有的，占有的 | |
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42
margin
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| n.页边空白；差额；余地，余裕；边，边缘 | |
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43
dealing
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| n.经商方法，待人态度 | |
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44
herds
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| 兽群( herd的名词复数 )； 牧群； 人群； 群众 | |
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systematic
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| adj.有系统的，有计划的，有方法的 | |
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46
tragic
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| adj.悲剧的，悲剧性的，悲惨的 | |
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47
Christian
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| adj.基督教徒的；n.基督教徒 | |
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48
malady
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| n.病，疾病(通常做比喻) | |
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49
longing
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| n.（for）渴望 | |
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50
defense
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| n.防御，保卫；[pl.]防务工事；辩护，答辩 | |
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51
defender
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| n.保卫者，拥护者，辩护人 | |
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52
trample
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| vt.踩，践踏；无视，伤害，侵犯 | |
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53
travail
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| n.阵痛；努力 | |
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54
miser
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| n.守财奴，吝啬鬼 (adj.miserly) | |
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55
jaw
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| n.颚，颌，说教，流言蜚语；v.喋喋不休，教训 | |
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56
reprehensible
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| adj.该受责备的 | |
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57
intimacy
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| n.熟悉，亲密，密切关系，亲昵的言行 | |
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58
wilt
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| v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱 | |
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