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Things That Differ

by T. Austin-Sparks

First published in "A Witness and A Testimony" magazines, 1927 & 1932.

Contents

Chapter 1 - Ministry

Chapter 2 - Salvation

Chapter 3 - Service

Chapter 4 - Righteousness

Chapter 1 - Ministry

Lack of spiritual perception and discernment is accountable for more confusion, paralysis, ineffectiveness, and failure in Christian life and service than we realise.

This lack is itself an indication of many things, but primarily of failure to mature or develop in spirit. In other words it implies spiritual infancy. There are very many of the Lord's children, truly born again, who, while they have become mature men and women, rich in experience so far as Christian work and works are concerned; and more or less mellowed by years, made steady by disillusionments and the vanishing of fancies, dreams, idealisms, romances, before the chilly winds of frigid facts; whose sympathies are enlarged because of an expanded knowledge of human weakness and suffering, and who, in many other ways have become good and kindly and full of that knowledge which restrains from extremes and checks preponderances, are, nevertheless, still very immature in those spiritual faculties which discriminate in things that differ.

It would seem almost impossible to lay too great an emphasis upon the fact that to fully satisfy the mind of God in His eternal conception and purpose, initial conversion is not enough, and at least twenty of the New Testament books were written for "The perfecting of the saints unto the work of ministering."

It is not one of the least important of these vital discriminations that the laying under grace of our natural life, its temperament, disposition, and constitution, so that our soul is purged and sweetened is not the same as having our spirit quickened, energised, endowed with spiritual gifts, and exercised unto essentially spiritual service. There are many benevolent and benign old saints who are pathetically lacking in this latter sense.

The first may be passive in temper, though active in "good works," but the second will see through and beyond and know by spiritual discernment (not shrewd natural judgment) whether a thing be of God or not, and what are the limits of the Lord's acceptance, approval, and seal.

There are "many mighty works" in His Name which stand in no relation to Him, and only that which the Father is doing can carry His resource. The knowledge of such things is spiritual discernment. Not all work FOR God is service TO God. A child's sincere desire to help its mother may only result in more mess. So in the matter of service there is the great difference between engaging in work in His Name, which seems to us to be good and right and necessary and even scriptural, but which fails to achieve His end even while it seems to be successful; and on the other hand there is that which springs firstly out of a revelation of self which brings one to an end of their own works for God, and then a revelation of the Lord which makes spiritual ministry possible. We must be constituted ministers by the things wherein the Lord has appeared unto us, and will yet appear unto us, "for to this end have I appeared unto thee, to appoint thee a minister and a witness both of the things wherein thou hast seen Me, and of the things wherein I will appear unto thee" (Acts 26:16).

This limits all effectual service. Is it by revelation or is it on any other ground?

Chapter 2 - Salvation

Of the things that differ we now proceed to say a little on the subject of salvation. Far be it from us to even seem to make the way of salvation difficult or complicated, but we feel that there are many very strong demands for an emphasis upon the tremendous nature of a conversion. This matter has been made all too simple and easy with disastrous consequences in after life.

While it is true that in many notable cases the final touch by which the new birth has taken place has been very gentle and undemonstrative, this does not by any means weaken the case or take from the terrific nature of the entire new birth. Precautions must be taken against such contingencies as are commonly met with amongst those who have professed faith in the Lord Jesus.

For instance, there are many who come to a time when the whole question as to whether they are really born again children of God arises and they are tossed about in uncertainty, darkness and helpless impotence. Then there are many who after a time of seeming reality drop back into the old life and are carried away into greater excesses of sin and worldliness than ever. Further, the Master spoke of many who in that day will say "Lord, in Thy Name we have prophesied and done many mighty works" and that He would answer "Ye stand in no relationship to Me."

Now while in the two first instances there may have been a real transaction with God at some time and in their case doubts have arisen under extreme pressure from the Enemy, and in the other instance a pure case of backsliding, experience goes to prove that in all too many cases the origin of this "Christian Life" (?) was doubtful or inadequate.

In view of the tremendous sifting which must take place and of the words, "If the righteous scarcely be saved where will the sinner and the ungodly appear" it behoves us to be very clear and certain as to the nature of salvation.

It is a tremendous thing to be born out of God. The resurrection of the Lord Jesus is set throughout the scriptures as an example of a new birth. The divine attestation to His Sonship is always reserved for His resurrection, both in type, prediction, and fact. The Bible is written from Genesis to Revelation in the terms of the resurrection of Christ. When the Father says "Thou art My Son, this day have I begotten Thee" it refers and relates to His resurrection by which He was the first begotten from among the dead.

Now the Apostle says, "The exceeding greatness of His power to usward who believe according to the energy of His might which He energised in Christ when He raised Him from the dead." This energy of the might of God in resurrection is "to usward who believe" and represents the nature and requirement of a birth from the dead of such as are dead in trespasses and sins. The inwrought faith of God Himself is the only adequate faith and the essential principle of resurrection. Apply this to the scriptures and you will find it is true. When we believe we turn with willingness and sincerity toward the Lord and come to Him, thus opening our hearts that His Spirit may give unto us the extra essential requisite, even saving faith.

So often there has been quoted to the unconverted as a simple basis of salvation the familiar words "With the heart man believeth unto righteousness and with the mouth confession is made unto salvation," but we must remember that faith in the heart which is justifying faith follows upon a previous work of the Holy Spirit in the deep conviction of sin, and such faith is by the Holy Spirit's energising. In ourselves we have no saving faith - our life in Christ from start to finish is "by the faith of the Son of God."

Then also we must remember that "no man can say that Jesus is the Christ but by the Holy Spirit." This carries with it the law that, not by any mere mental assent to certain proposed truths about the Person and work of the Lord Jesus, not by any mere mental apprehension of the terms of the Gospel can man be saved, but by nothing less than the mighty work of the Holy Ghost upon and within them.

We have not sufficiently measured the force of spiritual death, the authority of Satan, the awful nature of sin, and the real change in the nature and level of man's life through the Fall. To apprehend by revelation but a little of all this would enable us to see that souls are not as easily born and cheaply won as we have been prone to think. Sooner or later in our relationship to Christ we shall be forced experimentally to recognise the infinite measure of the resurrection of Christ wrought - not only for - but in, every true child of God.

The Lord make us very sure for ourselves, and to make very sure in the case of every one with whose salvation we have anything to do.

Chapter 3 - Service

If it is difficult to avoid misunderstanding when writing to discriminate in the matter of salvation, it is even more so in the matter of service. There is so much, and there are so many ways which claim to be "God's service" and "mighty works in the Name of Jesus." Thank God, however, that we have not to judge and decide what is and what is not true service to God. It is, nevertheless, given to us to recognise and emphasise basic principles by which all who claim to serve Him must judge themselves in this matter.

It must be observed at the outset that, while the Lord makes even antagonistic elements and persons - even the wrath of man and adversity of circumstances - and while there is even such a thing as irreligious solicitude for God, His direct and elect means and method is by chosen and consecrated members of His spiritual household. Now, of this service there must never be a judging after the seeing of the eyes or the hearing of the ear! This is a matter into which the senses cannot come without the peril of deceiving and misleading the whole life. The service of God, like every other thing in relation to Him, is essentially an unmixedly spiritual thing.

There are two things at least which are basically wrong and inevitably disastrous from the standpoint of true spiritual value: one is the regarding of the work of God as a set system, just as any other commercial, industrial, or professional system is a vocation or calling. So much is heard about "entering the ministry," "taking up Christian work," "becoming a missionary," etc., and this as static, organised, systematised. The other is going into service on the basis of an external appeal to the senses; the intellect, the emotions, the volition, by or reason of a presentation to the ears or the eyes. We do not say that these means have never been overruled by God to something more, but in themselves as such they are both inadequate and perilous. Both of these things are not according to the principles of the Divine order, and the Word of God - read with spiritual insight - proves it up to the hilt. Moreover, every man and woman who has come up against spiritual realities in the service of God knows that it requires something stronger than hot air, electric atmosphere, vivid pictures, romantic conceptions, idealistic visions, mental impressions, and occasional stimulants for the will, to make them able to continue indefinitely and be spiritually effective. No, in every way, the senses are an insufficient basis and a dangerous criterion.

The service of God, being spiritual, will always have an element of mystery about it, and this mystery is thus: the greater the degree of real spiritual effectiveness and value, and the more spiritually accountable a thing becomes, the less is it a thing that can be seen and handled by the senses and by the flesh; the less the elements and forms of human demonstration and natural appreciation. Again and again we have marked the grievous tragedy of ministries - personal and otherwise - which were mighty in spiritual significance at length taking on human significance and assuming forms of natural impressiveness at the expense of that essential value to God. Yes! It has grown, big, expansive, famous. Yes! He, or she, has a name, a reputation, a following, a fame, and a position, but so often, oh so often at a cost of accountability amongst "principalities and powers" (this is where spiritual values are judged) which makes it all poor gain, and makes God's heart bleed.

Without seeming to judge of this ourselves let us state a further principle or two - or re-emphasise in definite form: All inclusively, only what God does Himself is God's service! This is basic to the entire revelation of the purposes of God in the whole scriptures. The Lord Jesus is most insistent upon this Himself, "The Son can do nothing of Himself." "The Father doeth the works." "The Father speaketh the words." "My Father worketh until now." "It is not you that speak, but the Spirit of your Father Who speaketh in you," etc..

This principle was well recognised by the Apostles. In fact it is the primary object of the indwelling of the Holy Spirit: "The Holy Ghost said." "The Spirit suffered them not." Only as all service is brought within the limits of this Divine ordering by a positive witness within the sanctified and quickened spirit of the "chosen vessel" can there be "The works of God" which alone count. This, on the other hand, rules out all our works.

Motive, good intent, laboriousness, enthusiasm, "in the name of Jesus," "for the Kingdom," "in the interests of mankind," etc., these do not count in the realm of "the eternal purpose in Christ Jesus," if they are our own activities with our own natural resources. It must be "God who works within."

We have yet to know the nature and immensity of the works of God, and how His ends call for His infinite energy, and when we have a little light on this matter we shall see that all our works are "dead works" indeed.

The flesh cannot enter into the works of God; hence the measure of spiritual effectiveness is the measure in which the Cross of Christ has slain our flesh experimentally. Not what appears to be successful Christian work, but what is done - not by men - but by God through crucified men. We must be content to have our fruitfulness and spiritual value registered in the unseen, and not be dominated by the scales of values as set up by men on the earth.

One sign of counting beyond mere flesh and blood is the malice and fury of the oppressor and his persistent efforts to get one out of the fight. Finally, we can only get into the true service of God as we are put into it by the Holy Spirit. This is not as from the earth, but as from above.

Men cannot make these appointments or ordinations! To press into this service of oneself is to meet the fire of God breaking forth. To touch this "ark of testimony" with our hands is to die.

Even after Moses had been chosen, received the revelation, and been commissioned, "God met him and sought to kill him." Why? Because the circumcision of the flesh had been neglected, and no flesh can serve the Lord.

Chapter 4 - Righteousness

Never was there a time when the Lord's people needed to pray more earnestly for "a spirit of wisdom and revelation in the knowledge of Him; the eyes of the heart to be enlightened." We may be sadly led astray or be brought into confusion unless we have understanding by the Spirit in the foundational matters of our life in Christ.

We would here give one or two illustrations of what we mean. There are matters upon which not a few children of God are being made to slip up.

The Person and the Work of Christ

There are many who put a not permissible division between these two. The Word of God does not allow of such a separating. There is no surrendering to Christ apart from a recognition and acceptance of the work of His Cross. There is no making much of His Person, not even of His deity and Godhead apart from that which He accomplished at Calvary.

Look where you will in the New Testament and you will find that the two are always related, even in those parts where the greatest unveiling of His Person is given. The Holy Spirit has put these two together, and no man may put them asunder. In different words the one abiding relationship is "Jesus Christ, and Him crucified." This is followed through even into the Revelation, where to a very large extent, the day of salvation is past.

Let us beware that we do not fall into the snare of the devil in putting Christ in a place of importance as One to be surrendered to, talked about, or championed, and at the same time fail to realise or accept all the implications of His Cross as to our place therein. Such a course can never be of pleasure to the Lord Himself.

Sin in Relation to the Person of Christ

It may surprise some people when we say that, in the eyes of God, the matter of our sin and salvation is not a question of the number or nature of our sins. It is not sins few or many, bad or not so bad. If it were so, then salvation would have to be on a sliding scale by which allowance would have to be made for good or bad heredity, training, or the lack of it; and all such considerations.

Salvation has never been based upon the confession of our sins (plural) either to God or to man. ("Confess your faults one to another" is something said to believers.) The Holy Spirit convicts believers of specific sins, but He convicts the unsaved of sin. Then sin is not regarded as something apart and by itself. It is always looked upon in relation to a Divine Person. Men often confuse sin with vice or vice with sin. Vice is usually that which relates to either the one who commits it or to the person or persons against whom it is committed. Vice is something against self or society. Sin is against God. We are never saved by ceasing to commit acts of wrong, vice, or sin against ourselves or others. We are saved when we come to see by Divine illumination that sin is what we are, and that in His Cross Jesus Christ representatively and substitutionally took us under the judgment of God against a sinful race, and has set us aside by nature, so that in Christ risen we take our stand by faith as having died to sin.

This whole question is gathered up in one comprehensive statement of Christ's. "When he, the Spirit, is come, he shall convict of sin, of righteousness, and of judgment. Of sin, because they believe not on me. Of righteousness, because I go to the Father. Of judgment, because the prince of this world has been judged."

Sin then is a matter of our faith union with Christ as Saviour. The one question which will ever be the basis of our justification or condemnation will be, not how many sins, or how we have sinned, but what is our relationship with Christ the Saviour? God will never say, "were you a bad sinner or guilty of few or many sins?" But, "what did you do with my Son, the Lord Jesus, in view of His atoning work on the cross?"

Righteousness is a question of relationship with Christ as having gone to the Father. No one ever yet went to the Father who was not absolutely righteous and sinless. Which means that Christ being there is our righteousness, and we have none apart from Him. Our acceptance by God is only upon the ground of our faith union with Christ as made unto us essential righteousness from God.

The question of judgment is settled upon the same basis. The prince of this world has been judged. The Word of God says that "the whole world lieth in the wicked one." We are, therefore, by nature in the wicked one. This is the opposite of being "In Christ." Judgment was first formed for the devil, man was never intended for judgment. If, however, we do not choose to take our place in Christ, seeing that, by Adam's voluntary act he has involved the whole race in the captivity of the devil, we must share in the devil's judgment. God has provided the Way out in Christ, and there is no other way. Judgment therefore rests upon our position out of or in Christ.