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  SERMONS OF C N SNOW
  by C.N. Snow
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Snow's sermons on 1 Timothy examining the house of God and Christian conduct,
distinguishing between law and Gospel and showing how grace overabounds in
salvation, emphasizing love, pure conscience, and unfeigned faith.

  Chapters: 9

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  TABLE OF CONTENTS
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    1. 00.00. Articles
    2. S.   A Few Observations on the First Epistle to Timothy.
    3. S.   Christ All Things and in All
    4. S.   Faith and Love.
    5. S.   Follow thou Me
    6. S.   More than Conquerors.
    7. S.   Some Serious Considerations.
    8. S.   The Mind in Divine Things.
    9. S.   The Testimony of our Lord

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  CHAPTER 1: 00.00. ARTICLES
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Snow, C. N. - Articles

S. A Few Observations on the First Epistle to Timothy

S. Christ All Things and in All

S. Faith and Love

S. Follow thou Me

S. More than Conquerors

S. Some Serious Considerations

S. The Mind in Divine Things

S. The Testimony of our Lord


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  CHAPTER 2: S.   A FEW OBSERVATIONS ON THE FIRST EPISTLE TO TIMOTHY.
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A Few Observations on the First Epistle to Timothy. The subject of this epistle
is the house of God — the Saviour God: conduct that is suited thereto in
relation to the mystery of piety conserved therein (1 Timothy 3:16). The
maintenance of Ephesian doctrine is enjoined, yet is not the subject of the
epistle. Fables, other doctrines, and genealogies are warned against as inimical
to "God’s dispensation which is in faith." God is our Saviour in the epistle,
the Lord Jesus Christ our hope, Who will bring to pass at His appearing all that
piety looks for and maintains meantime in faith. The law, while fully owned in
its authority and proper application (it is not for a righteous man) is risen
above as the standard of morality by "The Gospel of the glory of the blessed
God;" God rising up in the blessedness of His own nature, and Being, in His Son
above all the wickedness of man, and bringing in thereby salvation for all; a
remarkable expression. What is therefore looked for is, "love out of a pure
heart and a good conscience and unfeigned faith," which the sticklers for law
"missed." Certainly the law saved no one. What, then, had saved Paul, erstwhile
a blasphemer and persecutor and insolent overbearing man? "The grace of our
Lord" overabounding towards him "with faith and love, which is in Christ Jesus:"
— a totally new moral being the law could never (nor was it proposed that it
should) supply. Truly, "Christ Jesus came into the world to save sinners," the
only hope for any and every other poor sinner. Glorious word! "Life eternal" is
the issue for those who believe in Him.

"Now to the King of the ages, the incorruptible, invisible, only God, honour and
glory to the ages of ages. Amen."

Timothy is to enjoin these things, warring the good warfare, maintaining faith
and a good conscience. This according to the faith; and then that which is
inseparable and necessarily connected with it, as having to do with GOD, — "a
good conscience." Some had cast this latter away, and made shipwreck of faith
and become blasphemers: that is, the very opposite of the piety enjoined here
throughout.

Thus we have, so to speak, the material of the house of God: the product of the
Gospel of the glory of the blessed God, sinners saved by the grace of the Lord,
by the Christ Jesus Who came into the world to save such. Now we have the first
functioning of the house of God; "Supplications, prayers, intercessions,
thanksgivings . . . for all men" (1 Timothy 2:1); "confiding intercourse with
God on the part of one able to approach Him" (see note in N. Tr.). This is the
Christian’s position, through grace. This intercourse, then, with God, is on
behalf of "all men; for kings and all that are in dignity, that we (Christians)
may lead a quiet and tranquil life in all piety and gravity." Note the word,
"Kings and all that are in dignity;" not here "The King," for the house of God
is universal in its bearing; nor is it "authority" as elsewhere, but "dignity."
But this being secured, "all men" are prayed for. What for? That they might "be
saved and come to the knowledge of the truth." Let us remember this: saved right
out of the overwhelming judgments which await this guilty world, saved for
Christ’s glorious appearing and eternal glory. But let us pause a moment and
consider the position in which this places the assembly as the house of God.

We may be assured that, while holding His hands over all things, even the poor
brute creation, God’s interest today on the earth is His assembly. Do we enter
in upon His thoughts and, as we should also, for all men for salvation? Men out
of Christ are viewed in Scripture as "senseless" (1 Peter 2:15); the great
monarchies, established on earth, after God had taken His throne from the earth
in His just rejection of Israel, are, in Daniel, likened to four ravenous
beasts. It is indeed true that He gave this universal dominion to
Nebuchadnezzar, the rest receiving it through Babylon the first, but He became
known under the title of "The God of the heavens" (Daniel 2:37). Israel once had
the "Ark of the covenant of the Lord of all the earth," and God will establish
His title thus in the latter day. God’s house will be a "House of prayer for all
nations" (Matthew 21:13; Isaiah 56:7); but where is God’s house today, His house
of prayer? Where shall intelligent utterance be made before Him in His house for
kings, etc., for all men? In the assembly, formed by the descent of the Holy
Spirit at Pentecost! Has God abandoned His thought in this? Impossible! The
assembly, a thing wholly apart from this world, in the very constitution of it,
as we have seen in the first chapter of this epistle; meddling with nothing in
it, its politics, its social institutions or national interests; but set in
confiding intimacy with God. Prayer is made there and God orders the affairs of
the world in favour of His people, even Christians, that they may lead a quiet
and peaceable life in all godliness and honesty. For ’men’ the prayer is made
there, and God answers in saving men right clean out of this world and all its
interests; likewise, for heaven and His eternal purpose. It has truly been said
that the church is the seat of the power of God in the world. Are we up to our
place and privilege is the question? Have we given it up by our
earthly-mindedness and worldliness? All is ruin indeed, but this in no wise
hinders "Men praying in every place, lifting up pious hands, without wrath or
reasoning," as we shall see. But let us revert to our immediate Scripture.

"For there is one God and one Mediator between God and men, the Man Christ
Jesus, Who gave Himself a ransom for all, the testimony to be rendered in its
own times (1 Timothy 2:5-6). Now Israel had the truth of the one, true,
invisible. Jehovah. Maker of heaven and earth: not revealed indeed, but truly
such. Further, the mediator, Moses, was between that same Jehovah and His
people, and there was no ministry. But now, God is revealed, the Mediator
established between Him and men (not just Israel), and there is a ministry
towards all men, spoken of here only as far as Paul being "appointed a herald
and apostle, a teacher of the nations in faith and truth" (1 Timothy 2:7). The
gifts for ministry are not otherwise spoken of in this Epistle. To conceive of
God’s house today therefore, after the pattern of what was established in
Israel, is to miss the mark altogether, and to lapse to the narrow ground of an
unrevealed God: no Mediator, and an unevangelical ministry: unevangelical and
inoperative, as the blessed Lord plainly shows in the parable of the Good
Samaritan in Luke 10:1-42 Levitical ministry does not concern "all men," which
can be the only true scope of God revealed. "In Him (the Word) was life, and the
life was the light of men" (John 1:4). "The true light was that which, coming
into the world lightens (or is light to) every man" (John 1:9). Christ, in the
rejection of Him by Israel, becomes the light of the nations, God’s salvation to
the ends of the earth (Isaiah 49:1-26). Nothing can be of more importance than
this, whether as to the functioning of the house of God in prayer, etc., as we
have seen, or in direct ministry, however much but "a little strength"
(Revelation 3:8) may cause us to act circumspectly as to this. The
responsibility however remains, and he who restricts it flies in the face of
Scripture, and damages his own soul; not to speak of the account to be given at
the judgment seat of the Christ (2 Corinthians 5:10).

How, now then, does the house of God function? Let 1 Timothy 2:8 answer:" I will
therefore that the men pray in every place, lifting up pious hands, without
wrath or reasoning." It is no question of our being convened therefore; still
less is it a matter of a building, but" men everywhere." We can function in the
street (in lifting up the heart anyway) or elsewhere. But may we not remember
the precious Saviour here," Who in the days of His flesh, having offered up
prayers and supplications with strong crying and tears unto Him that was able to
save Him from death, and was heard in that He feared" (or "for His piety")
(Hebrews 5:7). And this really introduces the "mystery of piety", in Him of whom
it speaks. Piety — pious hands (compare Psalms 134:2) lifted up, are here called
for; piety in the woman, in dress, etc., in the end of this chapter. Suited
qualifications and piety in both the "bishop" or "overseer" and "deacon" and
their wives, in the third chapter, because the house of God, in which they
exercise their local office, is "The assembly of the living God, the pillar and
base of the truth," of the mystery of piety. If the house of God supports and
displays this mystery, of necessity every one composing it, or in office in it,
must bear that self-same character. And what is this mystery of piety? "God has
been manifested in flesh, has been justified in the Spirit has appeared to
angels, has been preached among the nations, has been believed on in the world,
has been received up in glory" (1 Timothy 3:16).

What words are these! Of old, the seraphim (holy burners) covered their faces
and feet in the presence of Him whom we now know in this mystery as the lowly
Jesus. With what reverence do we need to regard Him. The burning bush of Exodus
3:1-22, the flaming fire and Shekinah glory; and Oh, how much more lie so far
hidden, save as the "Godhead glory shone through the human veil" of necessity,
which enables us to gaze in adoration unrestrained and unrebuked, as the very
life and joy, eternal joy of our souls. God is there, the "I AM," the eternal
Son of the Father. But this passage is not a setting forth of His Person, but
one cannot but speak thus as in the presence of Him who has thus met us in our
sins, and from Simon’s house (Luke 7:1-50) to the Father’s house on high, fills
every nook and cranny with an inestimable glory; yet suited always and
everywhere to the deepest need of the sinner, of the saint, and utterly beyond
his highest aspirations. Jesus, the Lamb of God, our own precious Saviour: glory
be to God eternally in the church in Him! "Confessedly great" is this mystery:
"Justified in the Spirit." Who has been so justified? Who is here presented?
"God and Man, One Christ," as has been truly said. Nothing else suits the sense
here, or fits with the statements which follow. Everything then this blessed
Person said and did — words and works — received the sanction of the Spirit. He
is declared Son now, in power and resurrection, but it is "according to the
Spirit of holiness" (Romans 1:4): object of the highest created intelligences in
the heavens; preached among the nations; believed on in the world (our precious
and only link here, however the Spirit may seal it); received up in glory. God
indeed has come down; and Man has gone up in Him, eternally ONE. "Confessedly
great" is this mystery. But it is the "Mystery of piety:" hence all that
precedes and follows. We have now briefly to deal with the apostasy from this,
and with the provision for these "latter times." The opposition is a false
piety. Things good, and to be received and enjoyed by the faithful, are declared
by the seducing spirit necessary to be abstained from. We receive them by the
word of God, not in mere nature, where all is indeed fallen through Adam.
Received thus, and in free and happy intercourse with God, they are for our
enjoyment: this is of all importance. (But see too, in the previous chapter, how
the order of creation is maintained, in the creation of the man and the woman;
and then provision made for the fallen condition of things then obtaining: yet
again God’s sure promise to those who "continue in faith and love and holiness
with discretion" 1 Timothy 4:12-15). Laying these things before the brethren,
Timothy would be a good minister of Jesus Christ, nourished with the words of
faith and good teaching, which he had fully followed up. The rest of the
directions to Timothy are of like character. Further, his directions as to
behaviour with his brethren; then as to widows, who were to be ministered to;
all referring back to this same mystery of piety; then as to bondmen, etc.: all
sound words, words of our Lord Jesus Christ. But it had not been our intention
to enter upon the details of the epistle. Let it suffice therefore if we pass on
to the end of 1 Timothy 6:1-21, Timothy is to lay hold of eternal life; the rich
on what is really life, because riches seem to give what only can be found in
eternal life; "A feast is made for laughter, and wine maketh merry: but money
answereth all things" (Ecclesiastes 10:19). In this passing scene eternal life
needs to be "laid hold of." All else soon will pass. But God is about, to
introduce the appearing of our Lord Jesus, which will give effect to all that
faith and piety have looked for, and bring in through all, things that have been
preserved in the meantime. "God Who holdeth all things in life." It is not
merely as Israel, who say, "He holdeth our soul in life, and suffereth not our
feet to be moved" (Psalms 66:9). This will doubtless bring them through to the
fulness of their blessing. Here it is "all things." It would surely embrace the
creature, of which it is said, "For thy pleasure they are and were created;" but
it could not be restricted to this. The appearing of our Lord Jesus Christ will
bring to full fruition and display the whole harvest of glory, which the God of
glory has destined in the ages. We are those upon whom the end of the ages have
fallen." Now the "good confession" is just the acknowledgment of this supreme
authority, which even enabled Pilate to judge the Saviour, "The Lord of glory"
indeed (1 Corinthians 2:1-16). This, He confessed. Well, God will show His
appearing. And who now is He, here spoken of, who will do so? "The blessed and
only Potentate, the King of kings, and Lord of lords; who only hath immortality,
dwelling in the light which no man can approach unto; whom no man hath seen, nor
can see: to whom be honour and power everlasting. Amen." Elsewhere, the Saviour
is described as King of kings and Lord of lords (Revelation 19:16), but here it
is One dwelling in unapproachable light, whom no man has seen, nor is able to
see, who is spoken of as showing the Saviour’s appearing. What, indeed, will
that appearing be? Let us pause here for a moment. Here is One spoken of as
dwelling in unapproachable light, whom no man has seen, nor is able to see. How
this impresses the gravity also of the revelation vouchsafed to us in Christ.
God is alone revealed to us in Trinity, as we speak: The Father, The Son, and
The Holy Spirit. Three Persons, but One God. That revelation has been made to us
in the Person of the Son, co-equal, co-eternal, with the Father and the Spirit.
If we have the Son, we have all: all the fulness (of the Godhead) dwelt, and
dwells in Him (Colossians 1:19; Colossians 2:9). "No one has seen God at any
time; the only-begotten Son, who is in the bosom of the Father. He has declared
Him" (John 1:18). This revelation in the Son is our present and eternal joy:
outside it there is no revelation of God; and, as we have seen, God, otherwise
unknown, dwells in unapproachable light, whom no man hath seen, nor is able to
see. The thought or desire to so know Him would be but a fallen nature seeking
to exalt itself out of creature place, as Adam under the tempting of the
serpent. The renewed nature we have, taught of God, shrinks from the bare idea,
and clings to the faithful word and the mighty grace which have been vouchsafed
to us. In the SON we have all, and infinitely more, than the creature can
conceive, now, and for ever. The Father’s glory will soon all shine forth in
Him: glory be to God.

How blessedly does this epistle, in its doctrine, stand suspended (so to speak)
between these two mighty statements of ascriptions of praise in 1 Timothy 1:17,
and here 1 Timothy 6:15-16. The epistle concludes with, "O Timotheus, keep the
entrusted deposit, avoiding profane, vain babblings, and oppositions of
false-named knowledge, of which some having made profession, have missed the
faith. Grace be with thee." C. N. Snow.


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  CHAPTER 3: S.   CHRIST ALL THINGS AND IN ALL
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"Christ All Things and in All."

"It is written in the prophets, and they shall all he taught of God. Every one
therefore that hath heard and learned of the Father, cometh unto Me" John 6:45.

"But when the Comforter is come, Whom I will send unto you from the Father, the
Spirit of truth, Which proceedeth from the Father, He shall testify of Me" John
15:26. So prophetically, before the Son came, if the heart indites a good matter
and speaks of the things it has composed, it is "touching the King." And the
Spirit taking it up proclaims that it is "To the Son, He says, Thy throne, O
God, is for ever and ever: a sceptre of righteousness is the sceptre of Thy
kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, Thy
God, hath anointed Thee with the oil of gladness above Thy fellows" (Psalms
45:1-17, Hebrews 1:8-9). Thus the mystery of the Person of the Son stands
prophetically announced also.

Truly, "great is the mystery of piety: God was manifest in flesh, justified in
the Spirit, seen of angels, preached unto the Gentiles, believed on in the
world, received up into glory" (1 Timothy 3:16).*

[*Note: or "that which," for it is that manifested which is presented to the
heart. None but God could, of course, he so manifested; but it is what is so
manifested, that is "justified in the Spirit," etc.; so again, the mystery of
the Person is declared by the Spirit.]

He, then, is the subject of all divine testimony. And then, "He must be
everything (or all things) and in all" (Colossians 3:11). Hence, the new man,
where this is consummated — so far. But He is "the characteristic power, active
instrument and end" (J.N.D.) of creation. The Son, thus, shall shine in the
manifestation of the mystery of God, in the whole creation. But what is God
working now by His Spirit?

He writes Christ, by the Spirit, on the fleshy tables of the heart for new
covenant liberty in life and righteousness (2 Corinthians 3:1-18). The truth
stated at its height as liberty from sin and for righteousness, is "If Christ be
in you" (Romans 8:10). For the commission and power of service in the Gospel for
Christian liberty and privilege, it is, "But when it pleased God . . . to reveal
His Son in me, that I might preach Him, etc." (Galatians 1:15-16). This
following the Gospel in treatise as "Concerning His Son, Jesus Christ our Lord"
(Romans 1:1-4). Further, for authority in His service, as disputed at Corinth,
it is, "Since ye seek a proof of Christ speaking in me . . . examine yourselves,
whether ye be in the faith" (2 Corinthians 13:3-5). If we would learn the full
power of the mystery and be filled to all the fulness of God, it is by "Christ
dwelling in the heart by faith," as "strengthened by His (the Father’s) Spirit,
in the inner man" (Ephesians 3:14, etc.). And here again, it is the Son, the
Centre of His eternal counsels. Again, full growth consists in the "arrival at
the unity of the faith and the knowledge of the Son of God" (Ephesians 4:13).
The work of God, therefore, is to assimilate us to these things, He revealing
the truth at the height of it according to Him Who lives before His face. But
each state and measure of growth is taken up and Christ presented to the saint —
a full Christ, but appropriately to that state and measure. But always and
everywhere, it is CHRIST, whether as dispelling the clouds of legalism in the
Galatians; meeting the carnality and disorder in the Corinthians; the philosophy
and Judaism — the principles of the world, religious flesh, in the Colossians.
Then, positively, in the full untrammelled declaration of individual blessing
for the responsible man set up justified and in Christ down here, the Romans
declared the same glorious theme; while in the epistle to the Ephesians, it is
the Calling in sonship, on the one hand, and the unity of the Assembly, on the
other, in the mystery.

It is CHRIST Who fills it all, determines its character in fullest blessing (how
could it be otherwise?), everywhere and always. What blessedness in the God Who
can thus act towards us So, surely, if the heart express itself (as it must!) in
worship it is:

"Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with
every spiritual blessing in the heavenlies in Christ" (Ephesians 1:3, etc.). But
if Paul (in part) thus, so John, for the circle and wealth of divine love:

"And we know that the Son of God has come, and has given us an understanding,
that we may know Him that is true, and we are in Him that is true, in His Son
Jesus Christ. He is the true God, and eternal life."

"Children, keep yourselves from idols" (1 John 5:21).

C. N. Snow.


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  CHAPTER 4: S.   FAITH AND LOVE.
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Faith and Love.

Faith and love are as the very life-breath of the saint. We find that they are
communicated, as a new moral being, at the outset, as taking the place of the
old life of sin, in the antagonism to both God and man of that life. Saul of
Tarsus was, as he tells us, "a blasphemer and persecutor and an insolent
overbearing man" (1 Timothy 1:13). Towards both God and man he displayed the
whole force of the nature he possessed; blaspheming upwards, persecuting
outwards, "in ignorance and in unbelief." Then, in the fulness of his energies
"breathing out threatenings and slaughter against the disciples of the Lord"
(Acts 9:1-43), the blessed, blessed Lord intervened: "The grace of our Lord
surpassingly overabounded with faith and love which is in Christ Jesus" (1
Timothy 1:14). Faith and love are communicated, "faith and love which is in
Christ Jesus." They spring thence, are one there (the verb is in the singular):
"faith and love which is in Christ Jesus." Further, they are never separated
from their source, we possess them in Him. The whole man, thus, in his moral
being, in the in-breathings of his soul, and the outgoings of the same, and in
his whole actions, is now characterised by what he has thus derived from Christ
in the overabounding grace of the Lord and possesses in Him. Well does he add,
"Faithful is the word and worthy of all acceptation, that Christ Jesus came into
the world to save sinners, of whom I am first." It was a plant which would grow
indeed, as he himself traced its development in his epistles to the saints; but
it was now planted livingly. This, then, stands at the outset of the christian
career, that which he has received in the overabounding grace of the Lord, and
it traces its way through that career until the end when faith will be changed
to sight and God known as love. In the development of faith and love this is
seen in its brightness and freshness with the Thessalonians, in their "work of
faith, and labour of love, and enduring constancy of hope of our Lord Jesus
Christ, before our God and Father" (1 Thessalonians 1:3). Paul saw in them thus
that which assured him of their election: "Knowing," says he "brethren, beloved
by God, your election" (verse 4). And if, in his second epistle it is manifest
that their "hope" was in somewise wanting, he can yet speak of their faith and
love: "Your faith increases exceedingly, and the love of each one of you all
towards one another abounds" (2 Thessalonians 1:3); so that he boasted in them
(verse 4). But further in 1 Thessalonians 5:8, he would have these very two
things put on as armour: "But we," says he, "being of the day, let us be sober,
putting on the breastplate of faith and love, and as helmet the hope of
salvation." They are as a robust nature in exercise (for we must remember that
while the breastplate is "put on" it is faith and love which are so) to resist
attacks upon it, just as a healthy body does the germs which would invade it.
What could Satan do in assaulting them as to the tribulations they were
witnessing in the apostle and enduring with him if each was characterised by
faith, hope and love? But without attempting to trace fully these two precious
things, it may be indicated that they stand at the gateway of three great
spheres of development of the mature christian. I refer to (1) the glory of
Christ, (2) the counsels of God in Christ, and (3) the family of God.

Let us look at them briefly.

First then, if we take the Colossian epistle; and if I speak of the mature
christian here, it will be realised that the term is used; bearing also in mind
that there was a certain immaturity in evidence in that Assembly, and which the
apostle sets himself to correct. But there is a maturity here also which
justifies the term. What, then, is the ground of the apostle’s thanksgiving when
praying for them? It is their "faith in Christ Jesus, and the love which ye have
towards all the saints" (Colossians 1:4). He gives thanks, as basing his prayers
upon that, "for the hope which is laid up for you in the heavens; of which ye
heard before in the word of the truth of the Glad Tidings, etc." So again,
faith, hope and love are found also together and the Gospel. Let us hold fast to
that. Faith and love then stand at the outset for the development, in doctrine,
of the supreme glory of THE SON. It is not to go into this development here, but
to note the fact.

Then in the Ephesian epistle, to which indeed we might attach the term of
maturity as to the christian state, it is the same thing: these two things —
faith and love — are the very basis of his prayer for them in the first chapter.
"Wherefore I, also, having heard of the faith in the Lord Jesus which is in you,
and the love which ye have to all the saints, do not cease giving thanks for
you, making mention of you at my prayers, etc." (Ephesians 1:15, et seq.). Hope,
one might say incidentally is not brought in here, because the form of the
mystery in this epistle is not as in the Colossian "Christ in you the hope of
glory," but in the present communion of the saints in the power of the Spirit.

Finally, in respect of the family of God in John’s first epistle, we have, when
the christian state is brought to completion so far by the words "He that keeps
His commandments abides in Him and He in Him," we have "And this is His
commandment, that we believe on the name of His Son, . . . and that we love one
another even as He has given us commandment" (1 John 3:23). Then immediately,
after a parenthesis as to proving the spirits, in 1 John 4:1-21, we get,
"Beloved, let us love one another; because love is of God, and every one that
loves has been begotten of God and knows God." And then follows the,
manifestation of that love in God, in the Son; its perfecting in the saints; and
its perfecting as to us as giving "boldness in the day of judgment" because
"even as He is, we also are in this world" (1 John 4:17); the whole wealth of
love for the family of God. The Lord give us by His present grace to be
maintained in faith and love, so that we may breathe and move in our own proper
sphere, and enjoy HIM who has communicated the nature that we might so know Him.
C. N. Snow.


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  CHAPTER 5: S.   FOLLOW THOU ME
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"Follow thou Me."

Substance of an Address at Rothbury, 6th August 1945.

Scriptures read: John 21:1-25 and Revelation 3:20.

I see no reason to depart from the usual interpretation of this passage of
Scripture (John 21:1-25); but I wish to give it a special application, and I am
assured as "By faith our eyes are seeing Christ at Thy right hand in heaven," it
is a legitimate one. The passage, as usually taken, is prophetic, and refers to
the great Gentile gathering in the last days. I doubt not the 153 fishes refer
to 2 Chronicles 2:17-18. All is on earth of course: there are seven disciples, a
spiritually complete number of Israel will be the fishers. Their boat will not
sink, nor their nets break, as in Luke 5:1-39. Neither will the haul be put into
the boat, but dragged to the shore. But it is at the crisis of the history I
would touch it.

They had toiled all night, the risen Saviour stood on the shore in early morn.
Had they any meat? "No." "And He said to them, Cast the net at the right side of
the ship and ye shall find." Now they can no longer draw it for the multitude of
fishes. "It is the Lord" says the disciple whom Jesus loved, first now
manifested in this character so familiar to us. Now, brethren, what have we to
show for our fishing during the night of His absence? Look at the professing
Assembly. Is it not enough to humble us? Unless we take sectarian ground, it is
impossible not to be humbled. Where is "His beautiful flock?" What permanency
has there been? Has not the history been one of defection, scattering and sorrow
from this point of view? Deeply so: indeed, it is just this very thing, pressed
upon the spirit, which finds its answer in this passage. What have we? Nothing:
my heart thoroughly submits itself to the thought, the conviction. But, "I know
WHOM I have believed and am persuaded that He is able to keep that which I have
committed unto Him against that day." And what at once comes before the heart? A
glorious work is going on from the right hand of God, where Christ sits. The net
is full: no breaking there; nor is the haul put into a boat. Never mind our
little "administrations," brethren. I believe we can get obsessed with them — a
subtle form of selfishness and indeed, sectarianism. We are passing —
administratively, so to speak, from this scene; and as one passing thus obtains
a view of what is unseen to mortal vision, so may we indeed get one of that
glorious "administration of the fulness of times," when "He will gather together
in one all things in Christ, both which are in heaven and on earth: in Him." Nor
do I say these things to, for one moment, weaken our necessary, absolutely
necessary, separation from evil on the one side, and the thorough and honest
recognition of the unity of the assembly on earth on the other. Indeed, the
whole thought of such separation is that we may truly recognise, and practically
own that fact; while it humbles us in the dust, as I have said. No, but the
heart needs comfort when it honestly faces the situation, and surely the blessed
Lord would give it us in this passage, without us wresting its interpretation;
and we can see a glorious work going on, silently, surely. Not one of the least
of the labourers, or their labours, will be forgotten; for while full provision
meets the fishermen in the blessed grace of their Master, it is also at once
said, "Bring of the fish ye have now caught." O brethren, "our labour IS NOT IN
VAIN IN THE LORD." What inducement, in the sense of His grace to labour still,
unknown, isolated, facing the "going away" it may be of this one or that. And
what is the next thing? Is it not "THE LORD HIMSELF?" Is not this the touchstone
to our hearts? And is it not this that brings to light in his true, full
character, "the disciple that Jesus loved?

Well, "If I will that he tarry till I come, what is that to thee? follow thou
Me," makes it surely appropriate to the present moment; for whatever abides, if
it abides, does so in the sovereign "If I will" of Christ. We do well to
thoroughly adjust our thoughts to that. Peter is the "Mr Will-be-will" of John
Bunyan. Well, if so (and both principles are here), "Follow thou Me." John is as
the shadow to the substance — "the disciple whom Jesus loved . . . who also
leaned on His breast at supper and said, Lord, who is it that betrays Thee."
Where else could he be than "following?" (John 21:20). C. Norman Snow.

’Tis not far off — the hour When Christ will claim His Own!

We soon shall hear that voice of power, The Lord Himself shall come!


========================================================================
  CHAPTER 6: S.   MORE THAN CONQUERORS.
========================================================================

More than Conquerors.

There is a difference between the conflict referred to in Ephesians 6:1-24 and
that in Romans 8:1-39, conformably with the doctrine of each epistle. In
Ephesians — if also one speaks with a necessary diffidence — it is that the
saint might stand in the truth, power and communion; testimony to the
authorities in the heavenlies of his heavenly standing in Christ, in a walk
consistent therewith. In Romans 8:1-39 it is different. The question is whether,
the saint is to languish under the distresses which characterize this desert
scene, through which he passes, under the shadow of him who once held the might
of death, or whether in the bright shining of the power and victory, and above
all, the love of Him Who passed through everything in that love to secure us;
and the love of Him to whom everything and every one is creature. In what
triumph, in the light of Christ, do those words come, "Nay, in all these things
we are more than conquerors, through Him that loved us." So, accusations met by
Christ’s intercession on high, and the light of this two-fold expression of love
in the valley below, with what sweetness of embrace do the words meet us, "The
love of God, which is in Christ Jesus our Lord."

Yes, beloved, we are no longer in Adam, with its entail of sin and death, but we
are in Christ for life, righteousness, Christian standing: a new circle in which
we are made to feel at home, with the immensity potentially of that wondrous
term "In Christ" before us; but at home there with God, who has so acted towards
us, as developed throughout in the doctrine of the epistle. Death has proved to
be our liberator on the one hand, and the exposition of the mighty
all-prevailing love of God, on the other.

Psalms 44:1-26, from which verse 36 of our chapter is a quotation, could hardly
go as far as this in an as yet unaccomplished redemption. Yet the faithful
remnant there find themselves the companions of the KING in Psalms 45:1-17 (our
position, too, through grace: Hebrews 1:9; Hebrews 3:14); and in Psalms 46:1-11
find the covenant Name of Jehovah restored to them. But what a God is ours, and
how truly is it "The Gospel of God . . . concerning His SON, Jesus Christ our
Lord" (Romans 1:1; Romans 1:3).

C. N. Snow.

We triumph in Thy triumphs, Lord;

Thy joys our deepest joys afford. The fruit of love divine.


========================================================================
  CHAPTER 7: S.   SOME SERIOUS CONSIDERATIONS.
========================================================================

S0me Serious Considerations.

It is difficult to conceive of anything more important today, on the negative
side, than the thorough acceptance of the fact of the ruin of the Assembly in
its responsible course here. One says "Thorough acceptance" though assured of
the necessity for divinely given intuition in the matter. The ruin is complete.
If it is thought otherwise, it is because the eye has before it something less
than the Assembly of God. Such a conception is sectarian and self-condemned,
twice ruined in obduracy of heart. In Jeremiah’s day, he alone in Jerusalem
proclaimed the ruin, weeping, as he did so: complaining at his persecution, not
inconsistently with the dispensation of earthly administration in which he did
so. A sighing Baruch, or an Ethiopian Ebed-melech may accompany him in his
sorrow and affliction, that was all: witnesses indeed to the faithfulness of God
in their tears. It is to him, Jeremiah, that "hidden" or "unattainable" things
were revealed (Jeremiah 33:1-26). But so far did the truth of the ruin penetrate
at long-last even the unrenewed mind, that such say: "The two families that
Jehovah had chosen, He hath even cast them off" (Jeremiah 33:24). And there is a
similarity between Jeremiah’s and Paul’s commissions in the radical character of
their ministries and reference to the nations; and while Paul’s ministry
included, exclusively to himself, the "ministry of the Assembly," he has himself
to speak of its ruin: "All seek their own things, not the things of Jesus
Christ" (Php 2:21). Eternal purpose alone meets his heart where the ruin is
thoroughly under his eye with his beloved child Timotheus (2 Timothy 1:9). John
has his back towards the Assembly, and turns to view it in a new way in its
responsibility, only to find it as having left its "first love" and "fallen"
(Revelation 1:1-20; Revelation 2:1-29). And if he would see the heavenly city
descending out of heaven from God having the glory of God, it is "one of the
seven angels which had the seven bowls full of the seven last plagues" which
spoke to him saying "Come here, I will show thee the bride the Lamb’s wife;" a
fact full of moral instruction to our hearts. The various revivals which have
taken place down through the centuries, and the good that the all-seeing eye of
Him like the Son of man (Revelation 1:1-20) sees, altered nothing of the fact
that the Assembly was ruined, fallen and falling still; until the "lukewarm"
state in Laodicea crowns the loss of first love in Ephesus and is about to be
"spued" out of His mouth. Thenceforth the Assembly is only seen in heaven
(Revelation 4:1-11et seq.).

It is the in-wrought sense of these things which is needed by all our poor
hearts. Revival, especially such as a hundred or so years ago, awakened
evanescent hopes but to be necessarily disappointed: and so it must prove
concerning any refreshings which, in the faithfulness of God are vouchsafed.
Such were never intended for one moment to remove from the soul the ruin in
which the tiny refreshment — taking in in its scope and thought, the whole
Assembly of God — was given. Present blessing must never betray us from
soberness of mind and watchfulness against Satan in this respect. And this sober
judgment in the state it must produce, will lead to the very place of blessing
before our good and gracious God. And let it not be forgotten that while Israel,
renewed in heart, nationally resurrected, re-united, will be restored under an
everlasting covenant in the land, and Jehovah’s tabernacle with them and He
Himself there — Jehovah-shammah; the professing Assembly will not be so
restored. While the nations of the world, purged by the judgments of God, also
individually renewed in heart, will become, or come in under "The kingdom of the
world of our Lord and of His Christ," no such regeneration will place the
christian Assembly again in the scene of its failure. On the contrary, spued out
Christ’s mouth, it will become the mother of harlots and of the abominations of
the earth — Babylon, riding the scarlet beast full of names of blasphemy and
eventually, fallen, be destroyed by it and the confederated ten kings,
overwhelmed, destroyed with judgments from God more terrible than all the rest
of the world to which she really, in spite of her profession, belonged: the
false bride, never, any more at all, to arise; while the true bride is seen in
her own proper place in heaven, the bride of the Lamb, the true light, through
Him of the world to which the glory of the nations will be brought. But there is
another serious consideration in the subject dimly being traced, viz., the part
the individual plays in all this, for the stream of ecclesiastical confusion is
formed and fed by individual failure in the watershed of man’s ruined nature, if
we may so speak. How far have we contributed to the final catastrophe?

Paul’s Gospel is radical, and complementary to that new-creation ministry in
which the Assembly consists according to God. In this latter he may and does
speak of what is administrative, and that also fails; but ever with that which
pertains to new creation contained therein. In the Galatian lapse indeed, new
creation and as many as walk according to that rule alone meet the case: but in
Corinthians, the evil and the good run concurrently for a while here below. How
serious then, appropriately to our consideration here, is chapter 3 of the first
epistle. What are we, each one, building? Gold, silver, precious stones, wood,
grass, straw. But the "day will declare it," the day revealed in fire. The
corrupter of the temple of God is destroyed, while the faulty builder will be
saved yet so as through the fire. We need to become fools to be wise in this
respect of building. And Paul’s Gospel underlies this matter. If, in our
ministry — and also taken in the widest sense of our whole course here — it is
not "Christ speaking in us" (2 Corinthians 13:3), we but reproduce ourselves ("
wood, grass, straw" sure enough!) What a thing it is that God has given us
Christ’s death! Baptised to Him, we have been baptised to it, whether to sin and
the law in Romans, or the world in Colossians. Jesus Christ came by water and
blood, and the Spirit bears witness (1 John 5:1-21). Not only is our guilt
removed, but God has condemned sin in the flesh in Christ’s death: and we are
also risen with Him so as to be clear altogether from that man and place where
he disports himself, not only carnally and secularly, but religiously "to the
satisfaction of the flesh" (Colossians 2:23). So that church questions do not
merely concern the ecclesiastically-minded, but such in which each Christian is
deeply involved.

"But wisdom, where shall it be found? and where is the place of understanding? .
. . Destruction and death say, We have heard its report . . . God understandeth
the way thereof, and He knoweth its place: . . . and unto man He said, Lo, the
fear of the Lord, that is wisdom: and to depart from evil is understanding" (Job
28:12-28).

Let us, then, survey the ruin, our ruin; our uprightness of heart is in it. Let
us remember that "The Most High dwelleth not in (places) made with hands" (Acts
7:48) that it is written in the prophet, "But to this man will I look: to the
afflicted and contrite in spirit, and who trembleth at My word" (Isaiah 66:2).
And as we do so, with the Cross upon our spirits (1 Corinthians 1:1-31; 1
Corinthians 2:1-16; 1 Corinthians 3:1-23), we may get a view according to God
indeed of that fair new creation, into which sin cannot enter, or man’s hand or
foot defile. And are not "all the treasures of wisdom and of knowledge" found in
the "Mystery of God?" that vast system of glory including the Assembly’s
peculiar place in it by virtue of her relationship with Him Who is the glorious
Centre of it all, even "the Son of the Father’s love." How appropriately can we
see here that "destruction and death say, We have heard its report." That —
destruction and death — is God’s answer to man’s way; and as we are with God in
spirit; our eyes anointed with the eye-salve obtained alone from Him (Revelation
3:18), our minds and hearts submit to His holy judgment, our walk and our ways,
"ecclesiastically" also, become conformed thereto; we cease from our own efforts
to "repair" the ruin, we "With-draw from iniquity . . . and pursue
righteousness, faith, love, peace, with those that call upon the Lord out of a
pure heart" (2 Timothy 2:19-22). Should not the faith and love of the Assembly
in these last solemn moments, be as the unclouded view of a dying man, looking
out of his "earthly tabernacle house" to that "building from God, a house not
made with hands, eternal in the heavens?" (2 Corinthians 5:1-2). It is a
present, ecclesiastical deliverance, just as the hope that "He that has raised
up Christ from among the dead shall quicken your mortal bodies also on account
of His Spirit that dwells in you" (Romans 8:11), is the completion of the
personal deliverance. But our paths often are, alas, like Jacob’s in this
respect. He spent twenty odd years outside of the land of promise, with many
experiences indeed, as we, but all to break down his planning, plotting mind and
way (and have not we had many ecclesiastical expedients? and of what use have
they been!!) Abraham and Isaac, the risen man in type, dwelt with God in God’s
land of promise and were fruitful therein. And this leads to a brief view of
Paul’s own position and mind and outlook in this connection. No doubt he had
(though we speak with the utmost diffidence here also) to feel personal failure
in connection with his own work; no doubt such thoughts may have been mixed with
his feelings as, after the shipwreck and the brethren from Rome met him, he
"thanked God and took courage" (Acts 28:1-31). But the energy, faithfulness of
his path and devotedness, so wholly governed by the divine testimonies, left his
heart free in his Roman prison also for other thoughts. What does he say as he
surveys, beyond the ruin, how "God; Who has saved us, and has called us with a
holy calling, not according to our works, but according to (His) own purpose and
grace, which (was) given to us in Christ Jesus before (the) ages of time, but
has been made manifest now by the appearing of our Saviour Jesus Christ, Who has
annulled death, and brought to light life and incorruptibility by the Glad
tidings?" (2 Timothy 1:8-10). He suffers, but is not ashamed, and he says "For I
know whom I have believed, and am persuaded that he is able to keep for that day
the deposit I have entrusted to Him" (2 Timothy 1:12).

He sees Him whom he had believed and "that day." And may not our eyes, beloved,
each in his tiny measure, do the same? Paul’s greater faithfulness may enable
him to so speak, we in our lesser. Further, in the "crown of righteousness" he
awaited from the "righteous Judge . . . in that day," he also links "all those
who love His appearing with Him" (2 Timothy 4:8). And again, mercy is looked for
"in that day," for one, even Onesiphorus who being in Rome had sought him out
very diligently and found him (2 Timothy 1:17). And has not this a word for us
today? Whilst standing and surveying the ruin which we have brought in, is it
not an essential part of faithfulness to, metaphorically speaking, seek Paul out
very diligently and find him? And has the real Paul changed, either in doctrine
or manner of life, or suffering? Evangelical christendom may think so, but
indeed it is not so. The true" Paul "is as rejected today, as then; and this is
a solemn consideration for each of us." The testimony of our Lord and of me his
prisoner," still stands before our responsibility, even if it do little else
than to humble us. No "fragments" are to be "lost" in this the Spirit’s day.
Nothing will help to keep us apart from acquiescing in the ruin, in the way of
submitting our ways to the general decline, like such a consideration. God does
not change, nor does the world, whatever its fashions. As long as the word
stands "Till He come" in regard of the Supper, Paul must be thus "sought,"
however alone in the power of life (2 Timothy 1:1) it may, and must be so. The
sovereignty of God will see to it that this "door" will not be "shut" "Till He
come," as it is written.

C. N. Snow.


========================================================================
  CHAPTER 8: S.   THE MIND IN DIVINE THINGS.
========================================================================

The Mind in Divine Things.

It is well for us, as also it is essential for the glory of God in us, that in
the acquisition of truth, a bar should be set upon the energy and pride of the
mind of man. God has Himself directly to do with us: it is He "with Whom we have
to do;" and the heart that knows Him at all and knows itself, could not wish it
otherwise. Satan can make sport of the flesh, in whatever way it may present
itself: he has a certain title over it as is seen in the case of Peter, in his
"demand" that he might have him that he might sift him as wheat (Luke 22:31-34).
The intercession of the Saviour supported his faith, for that was there, but the
disaster of the denial was not averted, or meant to be by the faithful Lord.

It is not difficult for an active mind to acquire the doctrines of deliverance
and even to speak of them to others, but this alone is not enough for the
acquiring of the separated "mind:" ("I with the mind serve the law of God; but
with the flesh sin’s law;") and for liberty from the "law of sin and of death."
The "bar" is wretchedness "O wretched man that I am! who shall deliver me out of
this body of death?" GOD meets the soul in its wretchedness, its impossible
struggle after what is right its hopelessness, so that it says not How? but
"Who? —" Who shall deliver me out of this body of death? The wretchedness is the
fruit of the new nature and of sincerity in the man; but the point to be
observed is that it is wretchedness; and turned by Him Who "turneth the shadow
of death into the morning" (Amos 5:8). He thanks God for deliverance: "I thank
God through Jesus Christ our Lord" (Romans 7:25). Life in liberty and power is
now enjoyed. The man is in Christ and Christ is in the man: "There is then now
no condemnation to those in Christ Jesus. For the law of the Spirit of life in
Christ Jesus has set me free from the law of sin and of death" (Romans 8:1-2).

Further, take the crossing of the Jordan in the antitype. It is not difficult
for the mind to disport itself in the doctrines of Colossians. Nor would one
seek to hinder it, for the truth lays hold of the heart even in spite of the
mere mind. But the "mind:" — "set your mind on things above, not on the things
on the earth" (Colossians 3:2), is not acquired by such a process. Is there not
a divine road, experimentally, which is a check to mere mentality, imagination —
religious flesh if it presume so high? Does not the prayer in Colossians 1:1-29
open that road to our hearts? What is its order? Paul says that he does "not
cease praying for you, to the end that ye may be filled with the full knowledge
of His will, in all wisdom and spiritual understanding, so as to walk worthily
of the Lord unto all well-pleasing, bearing fruit in every good work, and
growing by the true knowledge of God; strengthened with all power according to
the might of His glory unto all endurance and longsuffering with joy." Now I am
not seeking to unfold this prayer, but noting the order of its requests for the
saints. Why is this stated first? What does it mean? What is it to be filled
with the full knowledge of his will in all wisdom and spiritual understanding?
Is it not to have our lives formed and regulated by our heavenly hope, "the hope
that is laid up for us in heaven; of which ye heard before in the word of the
truth of the glad tidings, etc." (Colossians 1:5, preceding)? And this is a very
practical thing; but it is easily possible for the mind to be occupied in the
doctrines, while the path is anything but being determined and regulated by the
heavenly hope. Indeed, the active mind that is looking well after itself in the
affairs of this lower world, could be the very one that disported itself
mentally, if not sentimentally in the doctrines. How are we shaping our lives
here below? Is it in the immediateness of the hope that is laid up for us in the
heavens? Well, in the order that Scripture presents things for us, this is what
is first secured before the soul rises to the next part of the prayer, "Giving
thanks to the Father, Who has made us fit for sharing the portion of the saints
in light" and into the range of the glories of the Son of His love, He who is
the centre of the mystery of God (Colossians 2:2); in Whom is all the fulness of
the Godhead (Theotes not Theiotes — Godhead in the absolute sense, not merely
divine in character — J.N.D.); and into that fulness which is for us, for our
place (Colossians 2:9-10). It is a wilderness cry in Moses when he said to
Jehovah, "Show me now Thy way that I may know Thee" (Exodus 33:13). Where did
God’s way lead? Was it not to that fair land of promise? But all is of grace:
the "hope" came to them in the Gospel, was inherent in it. And at conversion
often the hope of glory is bright indeed. So Israel on the banks of the Red Sea
sang, were truly, for the moment, circumcised to God. And God does not forget
this, but on the contrary recalls it through Jeremiah: "I remember for thee the
kindness of thy youth, the love of thine espousals, when thou wentest after Me
in the wilderness, in a land not sown. Israel was holiness to the Lord, the
first-fruits of His increase: all that devour him are guilty: evil shall come
upon them, saith Jehovah" (Jeremiah 2:2-3). How long did the song last at the
Red Sea? What was Israel’s condition when Jeremiah thus spoke? Are not these
lessons which each heart of us must learn? Jehovah will bring Israel to His end
and the good He has for them according to their hope, as He is leading us NOW to
the realisation of our heavenly one; for deliverance is not under the law, but
from it; and crossing Jordan is not "dying and going to Heaven" according to the
popular idea; but entering NOW, as dead and risen with Christ, where we can
"seek the things that are above, where the Christ is sitting at the right hand
of God," and to have our mind on the things that are above, not on the things
that are on earth; for ye have died and your life is hid with the Christ in God.
But in what is experimental, the lessons of the wilderness must also be learned.

Well, God’s grace alone produces these things and we learn both the power and
the wisdom of the Word of God in the path that He outlines for faith. There is
no royal road to these things. We learn ourselves therein and that is not
flattering; but we learn GOD, so indeed the prayer says in Colossians 1:10 —
"Growing by the true knowledge of God," as also Moses in the passage quoted,
"Show me now, THY way, that I may know THEE."

All this is necessarily a principle of the ways of God with us, as given
throughout Scripture. In perfect harmony with it, is that one of the most
remarkable prophecies is uttered by one who prefaces it with, "Truly I am more
stupid than any one; and I have not a man’s intelligence. I have neither learned
wisdom, nor have I the knowledge of the Holy" (Proverbs 30:1-4).

C. N. Snow.


========================================================================
  CHAPTER 9: S.   THE TESTIMONY OF OUR LORD
========================================================================

"The Testimony of our Lord" A brief word as to the character and course of "The
testimony of our Lord" 2 Timothy 1:8.

It has been said, to the effect, that the whole course of the testimony of God
has been under review by the Spirit of God in Scripture with all the evils that
beset it until its completion, so as to provide divine wisdom for us in every
exigency. The character and principle of all has been shown, all coming to light
before the canon of Scripture closed. The attack of the enemy upon that
testimony may vary in form, but the underlying principle in each case is laid
bare by the word of God and provided against. True we need the power of the
unction from the Holy One for spiritual discernment; but this is not only not
denied us, but assured to us, if we will take the course prescribed: "Think of
what I say, for the LORD will give thee understanding in all things" (2 Timothy
2:7, N.T.). This is a great comfort for faith; and let us beware of that state
which Jude has to warn the saints of: "Ye who once knew all things" (Jude 1:5
N.T.). The passage in 2 Timothy 2:1-26 quoted above continues "Remember Jesus
Christ raised from among the dead, of the seed of David, according to my glad
tidings, in which I suffer even unto bonds as an evil doer; but the word of God
is not bound." Then, after Paul has enjoined Timothy to put these things, and
the solemn considerations of 2 Timothy 2:11-13, before the remembrance of his
brethren, the peculiar form of the attack of the enemy is manifested. Coupled
with impiety, we have the evil teaching of "Hymenaeus and Philetus; men who as
to the truth have gone astray, saying that the resurrection has taken place
already; and overthrow the faith of some" (2 Timothy 2:17-18). The course of the
man of God is then clearly prescribed. But what is the character of this attack
of the enemy? It is subversive of Christianity itself as being God’s
administration which is in faith (1 Timothy 1:4), and overthrowing the faith of
some. It also denies the true character and course of the testimony. It
therefore behoves us to pay close attention to the wisdom furnished us here in
this whole passage and indeed in the whole epistle, and that in regard also of
the testimony of God. In one word the apostle gives the true character of the
testimony: "Be not therefore ashamed of the testimony of our Lord, nor of me His
prisoner; but suffer evil along with the glad tidings, according to the power of
God; Who has saved us and called us with a holy calling, etc." (2 Timothy
1:8-9). This true character of the testimony of our Lord has been, in the wisdom
of God for us, thrown upon the screen, so to speak, of Paul and his course in
connection with it. How easily might the term "The testimony of our Lord" (not
that it could do so truly) pass through our minds; but how arresting the words
inseparably connected with it, "nor of me His prisoner!" What does this mean?
Ah, it is the secret of the whole matter.

Timothy is called upon to remember Jesus Christ, raised from the dead of the
seed of David, according to his (Paul’s) glad tidings; and then he adds, "In
which I suffer even unto bonds as an evil doer." "Jesus Christ raised from among
the dead." Now if the resurrection had taken place already as the heretics
stated, it is clear that it would not have been added here by Paul, "I suffer
unto bonds." No, Christ was raised, but not Paul yet; but on the contrary, he
was suffering unto bonds as an evil doer in his prosecution of the testimony of
our Lord. And so with us, in this poor world, if the testimony we render be
divorced from suffering, it proves itself not to be the testimony of our Lord
and is, in effect, saying that the resurrection has taken place already. Thank
God, one is assured that this is not so; but it is a truly exercising
consideration in these days of conventional living and popular preaching. Has
the salt of our responsibility lost its savour? The word remains, (John 17:14)
"I have given them Thy word and the world has hated them, because they are not
of the world, as I am not of the world." In everything, the enemy would seek to
falsify this, in practice and in testimony.

Well, if Paul was bound, the word of God was not. He could not move freely about
and preach it as once he had been able, now he was a prisoner; but he could
endure: "For this cause I endure all things for the sake of the elect, that they
also may obtain the salvation which is in Christ Jesus with eternal glory" (2
Timothy 2:10). Does not this also give the true character of the testimony, the
testimony of our Lord, as to its circumstances and spirit in these last days?
Assuredly it does. When the Lord comes to take us from our post, the place He
has set us in to "Trade while I am coming" (Luke 19:13, N.T.), it will be time
enough for us to leave it and our occupation, conditioned as they are by but "a
little power" (Revelation 3:8, N.T.). May we indeed, as that passage also
speaks, "keep the word of His patience" (endurance). In Matthew 8:1-34 a brief
outline of the passage of the testimony across the world, in the path of the
blessed Lord is furnished. In verse 18, after the exhibition of His grace,
fulfilling the prophecy of Esaias, "Himself took our infirmities and bore our
diseases," he commands to "depart to the other side." Ah, that is it. At once
his practical destitution is manifested in verse 20, as against the perhaps not
insincere desire of the scribe to follow him: "Foxes have holes, and the birds
of the heavens roosting-places; but the Son of man has not where He may lay His
head." Then comes the agitation of nature, which His word quells; and then on
making the land full demon power is manifested in the two Gergesenes, "exceeding
dangerous." This word is only otherwise used in 2 Timothy 3:1, of the last days:
"In the last days, difficult days shall be there." Now no doubt Matthew 8:1-34
refers specially to the testimony rendered in connection with Israel, but in
their great features of the natural and the supernatural these outline what Paul
and we also have to meet in the maintenance of the testimony.

While proper christian warfare is carried on in the heavenlies, the place of our
seat in Christ and our testimony, there is also the wide sphere of nature, where
the natural man disports himself, but where our minds also often move when
higher considerations should characterize us. And here it is necessary to
distinguish between the action of a spirit using an apostate from the truth, and
a christian who fails to judge himself according to the light vouchsafed to him.
We may thus become ready tools to Satan, as Peter in Matthew 16:1-28, who,
elevated perhaps by the revelation made to him, and in a kindly nature, refused
the cross to His Master and was rebuked by Him as Satan: "Get thee behind Me,
Satan." In the service of the Lord how easily may nature come in in unjudged
motive, and the enemy take advantage of it to damage the work done. Well for us
if the thoughts and intents of the heart are judged by the Word of God in all
His service, as in all else. How apart was the blessed Master from the start of
His service in "What have I to do with thee, woman? mine hour has not yet come"
(John 2:4, N.T.); but how tenderly does He care and provide for her when His
work is done, in "Woman, behold thy Son" designating the disciple whom He loved,
and to the disciple, "Behold thy mother" (John 19:27).

Surely, the testimony of the Lord, in whatever little way we may have it
entrusted to us, calls for the utmost watchfulness in this connection. How, too,
has that testimony been clouded in perhaps some careless behaviour after the
particular service has been rendered. Nature, while fully owned, or it is but
apostatizing (see 1 Timothy 4:1-16), must not lead in the service of God. All
the sources and occasions of our service should be scrutinized and judged by us
surely. We can afford to wait HIS promptings and guidance in it all.

C. N. Snow.

God’s Voice in the Scriptures.

"I know Whom I have believed."

They cannot hide from our souls the heavenly beams of our Father’s revelation —
God has spoken and His voice reaches the heart. It makes itself heard above the
din and confusion of this world, and the strife and controversy of professing
Christians. It gives rest and peace, strength and fixedness to the believing
heart and mind. The opinions of men may perplex and confound — we may not be
able to thread our way through the labyrinths of human systems of theology: but
God’s voice speaks in Holy Scripture — speaks to the heart — speaks to me. This
is life and peace. It is all I want. Human writings may go now for what they are
worth, seeing I have all I want in the ever-flowing fountain of inspiration —
the peerless, precious volume of my God.

C. H. Mackintosh.


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Source: https://sermonindex.net/books/sermons-of-c-n-snow/
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