Tag: sparks

Is He All?

Dear saints – as the days and hours of this age draw to a tumultuous close, as the wheels of this broken cart called the world wobble and begin to fall away, as the apostasy among named christianity becomes ever more entrenched and “birds” have made a permanent home in its branches (Matt 13:32), as sides are being drawn, and hearts are being tested through tremendous fires and afflictions among His own – can we say with pure and sincere hearts that “He is all”? That He is now our very life? That we live and move and exist, no longer in ourselves, but in Him? That we see through His eyes alone, and that His purpose, and His glory, and His kingdom is what animates us in all we do? Has there been a registration and occupation of His life within us? Do we even comprehend in the spirit what this means?

No He did not come to make you or me a better person; to clean us up and dress us up and set us on our feet again to face the world.

From T.A. Sparks –

I have been crucified with Christ; it is no longer I who live, but Christ lives in me. (Galatians 2:20)

Christ is not a second personality or power, to come along to reinforce us, to vivify us, to strengthen us, for us to use in life and in service, and that He should make us something. That is not the thought, and that is not the angle of Scripture at all. And yet, how almost universally, perhaps largely unconsciously, that is what is happening. Christians are wanting to be made something, even as Christians; and Christian workers and the Lord’s servants are, though perhaps unwittingly, wanting to be made something as workers; and they want Christ to reinforce them, come behind them, and make them something as His servants and in His service.

That whole system of things is diametrically opposed to the truth. The truth is that Christ shall be All, and that we decrease that He may increase; that He should be the primary Personality, and that the impact and registration of any life and any service should not be: “What a good man he was!” or “What a good woman she is!” or “What a fine worker!” but: “What a presence of Christ! What a testimony to Christ! What an expression of Christ! What a sense of Christ! What a reality of Christ!”Are our hearts set upon God having that which is wholly of Himself? That means “I” crucified! No longer I, but Christ! And that means that Christ in us is the basis of our conformity to His image, until we partake with Him of His own nature – pure gold. It is something to face seriously before Him. It brings to us a challenge, but surely it also brings to us a glorious possibility! What Christ is can be made good in us!

Where did Saul go; what happened to that man way back then? What became of that pharisee of pharisees? Gone. All gone! Crucified, then subsumed into the one called the Christ. Not new and improved, not a shiny new man, not a rehabilitated “Saul” (he could never use this name again for it was forever gone, like Abram and Jacob) – No and never for this is NOT what the Word teaches at all. It is in fact what 99% of all christian theology teaches perhaps, but it is not what is being offered to man in the Scriptures.

So let us stop looking to ourselves, even the hope or promise of what we can be if Christ is “added” to us or some such thing. We are nothing and can never be. He must be All. He must be Everything! He must be the First and the Last and all in between. He is the first letter, the alpha, and the last letter, the omega. He is the author and finisher, the starting line and the finish line, He is the heart, the lungs, the head, and we are drawn up into His life never the other way around. Oh how we so often want Him, and pray that He would become part of our lives, that He might supplement us, strengthen us, enable us, etc. Yet the Word says we are to become part of His Life! That indeed the Father sees us as part of Him! That He is now our very life!

There is a vast difference between –

“Strengthen me Oh Lord” and “Be Thou my Strength Oh Lord”,

…between –

“Make me righteous and holy” and “Be Thou my Righteousness and my Holiness”.

Oh that we would grant us a new kind of mirror where our reflection is now and only the Living Christ.

Dear ones, we really do not need to fully comprehend how all of this works for it to be made so. To experience Him as our life will reveal itself in living reality, not theology or doctrine or concepts. “Taste and see” says the Lord. “Come to Me that you may have life”. He must become our Living Reality. Grace and Truth (Living, Self-Revealing Reality) came through Jesus Christ and is offered to each one of us, if we come as little children to receive it by faith and trust. The essence of the abiding life is “shared existence”; it is a union, an integration, a spiritual symbiosis of sorts but it is far deeper than any words can define. “Abide in Me and I in you”. As the dust is dissolved in the Living Water, we too must dissolve in Him. Let us just say simply “amen” (so be it Lord, I truly don’t understand it but I trust you, so be it) and then receive with meekness and rich gratitude the engrafted Word.

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The Principle and Meaning of Circumcision – T. Austin-Sparks

Here I must put in a rather long parenthesis on the matter of circumcision, a matter fraught with the greatest significance. Let me turn you to a few passages.

“And he gave him” (that is, Abraham) “the covenant of circumcision” (Acts 7:8).

“For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, not in the letter; whose praise is not of men, but of God” (Romans 2:28, 29).

“Is this blessing then pronounced upon the circumcision, or upon the uncircumcision also? for we say, To Abraham his faith was reckoned for righteousness. How then was it reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision: and he received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision: that he might be the father of all them that believe, though they be in uncircumcision” (Romans 4:9-11).

You almost hold your breath as you read the next:

“Circumcision is nothing, and uncircumcision is nothing” (1 Corinthians 7:19).

Imagine a Jew saying that! We shall come to that in a minute.

“For in Christ Jesus neither circumcision availeth anything, nor uncircumcision; but faith working through love” (Galatians 5:6).

“For neither is circumcision anything, nor uncircumcision, but a new creation” (Galatians 6:15).

Finally, that tremendous statement and exposition in the letter to the Colossians:

“In whom ye were also circumcised with a circumcision not made with hands, in the putting off of the body of the flesh, in the circumcision of Christ; having been buried with him in baptism, wherein ye were also raised with him through faith in the working of God, who raised him from the dead” (Colossians 2:11,12).

The Importance of Circumcision to the Jews

Let us remind ourselves of the immense importance attached to circumcision by the Jews. It is something that could hold us for quite a time, and it would be well if the full force of it could come home to us. It was the very sign of their national oneness, of their national existence, of their belonging to the people of God. Anybody without that sign was altogether outside the pale of promise and covenant and hope. It was the door, for them, into everything of value: everything for them rested upon that. No one, for instance, would ever be allowed to partake of the feast of the Passover who did not bear that sign.

We can realise a little of what they placed upon it when we come into the New Testament and consider some of the events after the day of Pentecost. On the one side, think for a moment what it meant for the apostles themselves — Peter, James, John, and the others — to have to deal with this matter and weaken their position regarding it. It was a real battle, for it meant uprooting something from their very being, something that was a part of them; and it was cropping up all the time. On the other side, there were the Judaizers — those men who pursued Paul over the face of the earth, tracking him down into every town and city, on this one issue. They followed him up and said to those to whom he had ministered: “Unless you are circumcised, you cannot be saved” (Acts 15:1). That is a positive statement, and this was the cause of all the trouble.

There is very much, both in the Scriptures and outside of the Scriptures, that shows what a great thing this was. Even today, the celebration of this in a Jewish home is preceded by festivities and sacred rites. Yes, there is for them something about this ordinance that is big, tremendous. It was rooted deep in their very being as a most sacred thing, upon which everything of ultimate value hung. And here is this man who comes along and says, “Circumcision is nothing!” A Jew of the Jews, “of the stock of Israel”, “circumcised the eighth day” (Phil. 3:5), and he says it is nothing! What has Paul seen?

The Significance of Circumcision

Well, of course, he has seen the spiritual significance; and when you see that, the other is nothing. In his letter to the Colossians (among other places), he lays down precisely and concisely what that significance is. Let us read the passage again.

“In whom ye were also circumcised with a circumcision not made with hands, in the putting off of the body of the flesh, in the circumcision of Christ; having been buried with him in baptism, wherein ye were also raised with him through faith in the working of God, who raised him from the dead” (Col. 2:11,12).

Now there are two things here. First of all, we have God’s full thought about circumcision and about baptism, and the relationship between the two. And then, secondly, we see what is the real significance of baptism in the life of the child of God.

Circumcision, Like Baptism, Points to the Cross

The relationship between circumcision and baptism is here stated by Paul. In both these words — “ye were… circumcised”, “having been buried… in baptism” — we are brought right to the cross of the Lord Jesus. In principle and meaning they are combined as one, and they point to the cross. “Buried with him… raised with him”. The whole thing is put on the basis of Christ crucified and risen. Of course, we who are Christians know that to be the meaning of baptism. But what was the meaning of this other sign? Perhaps we may put it like this: that the cross is here brought in as — so to speak — the instrument of circumcision. It does that which must be done — it is the means of actually carrying it into effect — and it is drastic.

If Israel had only seen! If they had only seen, nothing would have been given away. They would not have had to lower their idea or lessen their estimate; they would not have made less of circumcision, if they had seen. For, after all, this IS a big thing, it is a great thing. After all, national existence does rest upon it: but it is not this nation, it is the heavenly one. Entry into all the blessings of the covenant, the eternal covenant in His blood, rests upon the principle that is here. The whole Kingdom, as covenanted, is entered into and inherited by this door. Yes, it is a big thing. Nothing has been exaggerated as to its importance. If only they had seen Christ crucified and risen! It was only because they did not see the real meaning of this pre-eminent rite in their own life and history that they lost everything. They lost the Kingdom; they lost their place as a nation, in the purposes and counsels of God, for the time being at least; and all because they separated between a thing and its meaning. Now, in John 3 we see the Lord Jesus taking up the meaning of things for Nicodemus. By nature, of course, he is blind, like the rest. But Nicodemus is of the circumcision — that is the point. He is a Jew indeed; he is a representative, in a very full way, of Israel after the flesh. And the Lord Jesus makes it quite clear to him that — so far as acceptance with God is concerned — he, as such, is ruled out.

What is the meaning of all this? In the life of the true seed of Abraham — which is Christ’s seed — what does it mean? It means simply this: that circumcision is, as Paul says, not a matter of the flesh, but of the heart (Rom. 2:28,29). It is a severance that has to take place right down in the inner man, deep down in the innermost being of the person; a radical, fundamental putting of two things apart. You will be able to follow through the implications of this more fully than it is possible for me to do here. There is an encircling of the blood which makes a separation, puts two things apart, and for ever after witnesses to the severance that has taken place, declaring that those two things are no longer together: God has put them asunder. And how much of the New Testament comes in when you say that! That is the spiritual meaning of baptism. You cannot say all this to everyone who is going to be baptized — they would be frightened and run away! — but God means all this. And God does not let us off. If we really mean business, He does not let us off any of His meaning, even though at the beginning we may not see it all — and thank God we do not! But even so, it might be well if we knew a little more than we often do.

The Flesh, or Self-Principle

What is it that is severed in and by the cross of the Lord Jesus? From what do you and I accept severance, when we come to the cross of the Lord Jesus and, in the symbolic act of baptism, take our position with Him there? There are various terms for it in the New Testament. It is sometimes called “the flesh”. Paul uses it here: “the body of the flesh” (Col. 2:11). He is not talking about our physical body, our body of flesh. He is using that word “flesh”, as he often does, in a symbolic way. A definition that he gives to it in the Corinthian letter is “the natural man”. Perhaps we think: Well, “flesh” is a difficult word, but “natural man” is still more difficult — it seems more technical. What do these terms really mean?

They mean, purely and simply: the SELF-principle in man. That is at the root of everything. That is where all the trouble began with Adam; that is where all the trouble has gone on; and that is where the trouble is with you and me. It is a protean monster that has awoken, stretched itself, risen up and taken hold of the heart of man. It will assert itself, make itself known and felt, in every conceivable and inconceivable way. We shall never be able to conceive of the unnumbered, unsuspected ways in which this monster will show itself. It is no use trying to track it down. Every hour, every minute, every second, almost, of our life, in some form or other, this many-headed, many-membered thing — the self-principle — will assert itself.

a) In the mind

It is found in the mind. It makes use of our intellect and our reason in order to overpower opposition and bring things our way, to argue and to substantiate our own position. And therefore, before you and I can ever get into the true realm of heavenly things, we have got to have a “circumcised” intellect, reason, mind. Is that not exactly what the Lord was saying to Nicodemus? Here is this teacher of Israel, coming to argue, to discuss, and the Lord says, “It is no use. You may have been circumcised in the flesh as a good Jew, but what you need is to have your intellect circumcised”. “Except a man be born anew, he cannot SEE…” “You have got it all in the mind, all as an intellectual apprehension. If I have spoken of earthly things, and you do not understand them, where will you be if I begin to talk to you about heavenly things? Out of your depth altogether! Devout son of Abraham though you may be, you need to experience a radical severance between your natural mind and the things of Heaven.”

That is the trouble with many people. It is their head that is in the way all the time — the one thing that is obstructing their progress is their own head! Their stubborn-mindedness, or their clever-mindedness; their intellectual superiority, or their argumentative disposition: you meet it all the time — there is no way through. If you try to take them on that line you are simply beating your own head against a wall. The Lord Jesus never attempted such an approach in trying to win souls. He simply said: “You must be born from above”.

b) In the feelings

In other cases the circumcision needs to take place in the realm of the feelings, the emotions, the desires. That is the part of the being that gets in the way of so many people. They are controlled entirely by the feeling-life, the affection-life — they are in bondage to that part of their being; and they are very difficult people to handle. But a true child of Heaven, the seed of His travail, is one in whom there has taken place, in that very realm of the feelings and desires, a deep work of circumcision.

c) In the will

And what is true of the intellect and the emotions is true in the realm of the will. With many people it is their will that is in the way. They have got a position, and they tenaciously hold to it and support it; they have got a grip, and they just cannot let go. They will support their position with Scripture, or even with a “revelation” superior to Scripture! Their will is the cause of all the trouble. The cause of the setting back of all God’s purposes in their lives is just there: in their choices, their decisions, their position, their way; in their natural self-strength, that has never been broken. And so it is just there that circumcision must take place.

It applies in so many other ways. The cross, as the instrument of spiritual circumcision, has to be applied to this self-life deeper and ever more deeply, because there seems to be no end to it. But that is the painful side, the dark side. What is happening on the other side? Is it not that room is being made for Christ? The real seed, the seed of Christ, is growing, becoming more and more manifest. The opposite of the characteristics which we have been considering — strength of intellect or emotion or will — is meekness. He said: “Take my yoke upon you, and learn of me; for I am meek and lowly in heart” (Matt. 11:29). Pursue this right through, and you cannot fail to recognise that there was something radically different in the very depths of His being.

I have said that we cannot calculate the whole range of this self-principle, in its myriad forms of self-expression and self-occupation and self-attention and self-pity and self-consciousness and self-satisfaction. Even in our Christian life, in our devotion to the Lord, we are so happy that other people see how devoted we are, and how humble we are! And it is the self, the wretched — may I use the word? — the stinking self, coming up all the time. For a true child of God is oblivious of himself, has lost consciousness of himself in every way. If other people point out something good about them, they had not realised it, they were not aware of it. They are surprised that anyone could say anything good about them; they are not conscious of that. And on the other side, should people be critical and point out failings, well, they only say, “Yes, I know: I had that out with the Lord”, or “I have got that before the Lord right now. I am not deceiving myself about that.” This is the true child of Heaven.

So we could go on. That is the meaning of circumcision. In the light of that, the true meaning, the true principle, think of a Pharisee — a child of Abraham — saying: “I am better than anyone else”, or making long prayers for everybody to see and to hear! A child of ABRAHAM! You remember all that the Lord said about them. Oh, they have missed the point! Ah, but do not let us criticize and blame. It is a very searching thing for ourselves, is it not? Paul says that circumcision is nothing and uncircumcision is nothing, but a new creation. True circumcision is not of the flesh, but of the heart. The Lord give us circumcised hearts, and give us grace to have this severance pursued to finality.

Excerpted from The Israel of God – by T. Austin-Sparks