“That their hearts might be comforted being knit together in love and unto all riches of the full assurance of understanding to the acknowledgement of the mystery of God and of the Father and of Christ, in who are hid all the treasures of wisdom and knowledge.”
The theology of Adam drinks well from the second river in the land of Shinar for its waters are carnal and temporal. These waters are suitable for the nature of man for like Adam they are of the earth. It is no surprise then that when the doctrines of man speak of assurance, especially of eternal life, the proofs are to be found in those things which can be seen and felt. The impulses of the flesh earnestly desire to know the time and place of the deliverance as a registration point for the continuance of assurance and the ebb and flow of the currents of this counterfeit river calm the children of the dust of their fears and doubts. If assurance of anything spiritual could be found in these natural waters of reason, logic and sensation there would be no need to return to the waters for a renewal of refreshment or refreshment of belief. Thus God gave the testimony of the “figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining conscience” (Heb. 9:9) as the manifestation of condemnation unto man, that no works of man are sufficient and no flesh should glory in His presence.
The hedonistic nature of Adam is in conflict with the Spirit of God within. The Spirit, which is the second river in Shinar, teaches His children the truth as He demonstrates the inherent inabilities in the flesh. He communes with His children, from faith to faith, as they compare spiritual things with spiritual things (I Cor. 2:13). The doctrines of dust are after the enticing words of man and are soothing to their itching ears but the voice of the Shepherd is still and small which only those born from above may hear. This contradiction of sin against themselves causes the children of hope to cry out to the Father because “the flesh lusts against the Spirit and the Spirit against the flesh and these are contrary one to the other so that you cannot do the things you would” (Gal. 5:17). This is the vanity that each has been made subject to during the appointed time of their habitation in the body of this death. This natural existence reminds the children of the King of the Jerusalem which is from above and the expectation of the manifestation of the sons of God (Rms. 8:19) as they hope and patiently wait the deliverance of God (Lam. 3:26).
“Remembering mine affliction and my misery, the wormwood and the gall, my soul has these still in remembrance and is humbled in me. This I call to mind, therefore I have hope” (Lam. 3:19f).
God created man a sensual creature who is governed by these natural abilities. Because he is of the earth, earthly things are necessary to sustain him both physically and mentally. He eats his bread of the ground by the sweat of his brow and he ponders the expanses of the universe according to his own cognitive abilities, according to the manner God created him. God also created him incapable of approaching the perfection of His Holiness by any thought, word or deed and He filled his heart and mind with the things of this world. These disciplines have been assigned unto man to prevent him from finding out the work which Almighty God has done since the beginning (Ecc. 3:11). When it pleases the Father to reveal Himself in one of His children, then are these disciplines manifested in warfare for they do not agree with the Spirit within.
A counterfeit representation of this manifestation is what the traditions of man look for as the time of salvation. This normally includes an act of contrition and acceptance where petition is made unto God for deliverance. These ritualistic expressions instigated and performed by the natural man become the land markers of proof of being a resident of the kingdom of God. Many differing methods are employed as reminders of that time when ‘you gave your heart to Jesus’ and ‘accepted Him as your Lord and Savior’ but these all exist in the natural realm. These then are pleasing to the natural man who, for whatever reason, has found himself in need of an emotional or psychological remedy to ease his troubled conscience. When the symptoms return from time to time, he simply returns to the ‘former paths’ and the ‘old land marks’ wherein his natural memory is stirred and his hope is renewed; “But ye have not so learned Christ” (Eph. 4:20).
The seed born from above is incorruptible and cannot be tarnished in any manner. This seed has been planted in the corruption of the earth which has afore been prepared unto the glory of that which shall be revealed (Matt. 13:23). The earthen vessel is a clay pot fashioned by the Master for a specific duty and outfitted with natural abilities and characteristics commensurate to the labours it has been assigned. Every labour is performed and every duty is accomplished, during the time of habitation upon the earth, which serves to manifest, to one born from above, the inherent inabilities of the flesh. Each and every step of the natural man is ordained of God to demonstrate that it is not by might, nor by strength but by the Spirit of Yehovah God that all things come to pass. The natural man cannot see these things and though they be explained to him with clarity and truth yet will he not know them for they are spiritually discerned (Hab. 1:5).
God has removed the heart of stone from His children, wherein the indelible demands of the Law reside in handwriting of ordinances, and has given a heart of flesh. This is not the natural heart of Adam which is desperately wicked for if any man be in Christ, he is not a remade or refurbished old creature; he is a new creature (II Cor. 5:17). God has written His law and commandments upon his heart and by the indwelling of His Spirit, His people walk in and accomplish the Law of God flawlessly. He has translated His children out of the kingdom of darkness, the natural kingdom of creation wherein the deeds of man are evil, and has made them suitable for the Kingdom of God by the shed blood of the Lamb, slain from the foundation of the world.
These walk not by sight, for that which can be seen is temporal, nor by the power of the arm of the flesh, though they are continually tempted by both. The confidence they have is therefore not in the ways of man for these shall all be rolled together like a scroll and fade away. The confidence of full assurance of the deliverance cannot be found in a temporal, limited and sensual environment for these are the wondrous works of God in and for His Beloved, who is not of this world (John 17:16).
The hearts of the children of the household of grace all have the calling to each others side (comfort Gk, - ‘parakleo’) as they are assembled at the feet of the Redeemer. Here they are encouraged, admonished, exhorted and taught the truth wherein no man has right, portion or memorial. This is the same ‘calling to one’s side’ that each is given “in all our tribulation” that we may be able to succor one another in any troubles which beset us in this present evil world (II Cor. 1:4ff). In order for these hearts to be thusly compatible that they may stand beside each other they must be able to ‘walk together as one in love’ (knit together in love). Two or more cannot walk together unless they be agreed (Amos 3:3). This agreement must be consistent and immutable lest there be a shadow of turning or uncertainty (Mal. 3:6). Herein the confidence of Adam in himself is demonstrated as he is tossed to and fro by every wind and wave of the doctrine of man. He hurries to see ‘lo here and lo there’ as he looks for signs and wonders in the heavens. He is drawn with the Athenians and strangers to spend his time in nothing else but to either tell or hear some new thing (Acts 17:21) or to speculate upon the latest fulfillment of prophesy.
The children of the Israel of God walk in the Light of the Lamb. They love Him because He first loved them and they love each other with this same love that the Father has loved them. They keep His commandment to love their neighbour as themselves because of the fruit (evidence) of the Spirit within all sheep of His pasture, born from above. These coalesce as one for they are One in Him who is “all things joined together as one” (Deut. 6:4) unto the fullness of being completely filled up and complete confidence. Just as the torches of the children of Israel filled the clay pitchers with light as Gideon commanded, so the singularity of the love of the brethren and the truth of God fills the earthen vessel afore prepared unto this glory. These are completely furnished, lacking nothing, of the fullness of the understanding of spiritual things as a river flows together from the source upon the assigned course. This is the river of living water which flows from the throne of God and out of the inner most part of the soul of the inward man (John 7:38). The purpose of this river is for the healing of the nations with the precise and correct knowledge of the hidden things of God by faith.
“For the weapons of our warfare are not carnal, but mighty through God to the pulling down of the strong holds, casting down imaginations and every high things that exalts itself against the knowledge of God and bringing into captivity every thought to the obedience of Christ” (II Cor. 10:4f).
This warfare within the child of grace is exclusive to those born from above. No son of Adam can ever experience such a conflict until the Spirit reveals the nature and vileness of the corruption of the flesh. These revelations are the testimony of the Spirit with our spirit that we are the sons of God. There is a direct comparison of spiritual things with spiritual things which manifest that in Adam the children are ‘carnal sold under sin’. The Spirit of God, because of the love of God wherewith He chastens every child, is the witness which leads to the conclusion of “O, wretched man that I am who shall deliver me from the body of this death” (Rms. 7:24).
No one knows the darkness until first they see the light. When the light is revived and the sunrise of righteousness arises with healing in His wings (Mal. 4:2) then that which is dark is manifested to be exceedingly dark. The full and complete understanding is not some ‘feel good’ experience of the flesh, the complacency of being ‘happy in Jesus’ or some renowned argument of impeccable logic after the doctrines and customs of man; it is the comparison of the Spiritual life within to the spiritual wickedness in high places.
When the light was revealed in Saul of Tarsus, he said that the commandments revived and he was slain. The commandments which were ordained unto life were found to be death unto him as sin was revealed exceedingly sinful. His inherent inability in Adam was manifested as the perfection of the holiness of God illuminated his cage of unclean birds, the hypocrisy of Adam’s ways and the idolatry of his wicked ways. The rebellion of Adam in the garden is the nature of man which is discovered to the foundations thereof when the grace of God is revealed in His Beloved children; “Then shall you remember your own evil doings and your doings that were not good and you shall loathe yourselves in your own sight for your iniquities and for your abominations” (Ezk. 36:31).
Herein is the hope of glory wherein the child of grace is delivered for, when there is a remembrance of the worm wood and the gal, there is hope. The afflictions of the contradiction of sin are the manifest token of the righteous judgment of God against the ungodliness of man. The nations of them which are saved walk in and abide in the Light of Yehovah and His Lamb. They see the darkness and understand the wickedness because of the beauty of the Holiness of God. They are made to be content in the will of the Father and rejoice in His mercy; “The mercy of Yehovah that we are not consumed because His compassion does not fail” (Lam. 3:22). This is absolute assurance.
“Now faith is the substance of things hoped for and the evidence of things not seen” (Heb. 11:1).
The natural man looks upon those things which are seen. These being temporal and subject to the courses of nature and the expenditure of time, fade away and dissolve back to the dust from whence they came. The incorruptible seed lives by the faith of the Son of God who loved them and gave Himself for them. The assurance of Adam is in the works of his hands, his zeal of his heart and the righteousness of his intention while the inner man cry out “be merciful to me a sinner”. Adam has his created inability which he is accustomed to and finds comfort in but the creature groans and travails in pain waiting for the deliverance from the bondage of this corruption. The testimony of the Spirit of life is to the presence, vileness and vanity of the body of death.
The theology of the world demands that one must know the time and the place of their salvation. The doctrine of the testimony of Jesus Christ teaches that His children were delivered from their sin in Adam before the foundation of the world even before man and time were created. The theology of the customs of man demands that there must be an assurance of the act of grace and the presence of the Holy Spirit through signs and wonders which can be seen and felt. The experience of the children of hope is that in them, that is in their flesh, dwells no good thing. They see that the works of their hands are unacceptably polluted filthy rags before the throne of God and they know unequivocally that should Yehovah mark iniquity none should stand (Ps. 130:3).
This is the testimony of the Spirit within wherein spiritual things are compared. The spiritual wickedness in the exalted (high) places is not the local, state or national governmental figures or the depravity of society. It is not the conspiracies of the world leaders toward a new world order, a centralized world banking system or a renewed war waged against the natural children of Jacob. It is the lust of the flesh, the lust of the eyes and the pride of life (I John 2:16) wherein Edom, who would dwell in the clefts of the rocks, is deceived (Ob. 3). It is the instinct of the natural man to think himself a god who can direct his own steps, control his tongue, dictate his conduct, understand his heart and augment his ways for the greater good of all mankind. His throne is his pride, his dominion is his delusion and his power is a presumptive attitude of his righteousness before God. The signs and wonders which he bases his confidence in are the delights of a wicked generation and the wisdom wherein he professes himself the paragon of creation is utter foolishness before God. The things wherein he thinks that he stands confident, established and sure are the very things wherein he falls for he has built his house upon the sands of the earth.
“The secret things belong unto Yehovah God but those things which are revealed belong unto us and to our children for ever, that we may do all the words of the Law” (Deut. 29:29).
The sons of Jacob continued in the natural course to prove that no flesh shall ever be justified in the sight of God for their observances and performances of His Law. The hope and confidence in the one who stands before Yehovah and claims “all these things have I kept from my youth up” (Luke 18:21) is based on those things which are evident. Because they say they see and claim their own righteousness their sin remains (John 9:41). When the Father opens the eyes of the blind to see this condition in Adam they are compelled to discard all works of righteousness which they have done calling them worthless. These see that which cannot be seen and are established firm and sure upon the substance of things hoped for. They have been given not only to believe but to endure the fellowship of the sufferings of the Anointed and to know as Job, “Behold I am vile, what shall I answer thee? I will lay mine hand upon my mouth” (40:4). They know that they are undone, men of unclean lips who dwell in the midst of a people of unclean lips, for mine eyes have seen the King, Yehovah of hosts (Is. 6:5). This is how they know they are sinners in need of deliverance. This revelation can only be to those who have the common frame of reference of being born of the Spirit because they are chosen in Christ before the foundation of the world.
This is the mystery of the gospel and the secret things of God which He has kept from the sons of man; “But we speak the wisdom of God in a hidden mystery, which God ordained before the world unto our glory: which none of the princes of this world knew, for had they known, they would not have crucified the Lord of glory” (I Cor. 2:7). This is the word of God to His Beloved children and this is the point of reference wherein His people know the truth.
This truth is not a vague concept which is arbitrarily applied by the interpretations of the consensus of society; the Truth is the Lord of glory. He is the way the truth and the life and the redeemed of the Lord know Him. They are One in Him, they hear His voice and they follow Him by faith. Those things which the Spirit has taught them, the same is committed unto faithful men that they may teach other strangers and pilgrims as they travel through this barren land. This teaching is again not by flattering or enticing words whereby they plead and coerce men to come to the Lord through threats of eternal damnation and promises of reunion with loved ones. It is the proclamation of the power of God unto salvation, the testimony of hearts which have a calling to stand together in love and in the complete confidence of the finished work of the Author and Finisher of their Faith. It is the edifying of the body in love as they shake off the dust of Adam, put on Christ and take His yoke upon them, thus growing in the grace and knowledge of His will.
There can be no natural testimony to this spiritual life within save the ‘kicking against the pricks’ and the never ending manifestation; “vanity of vanities, saith the Preacher, vanity of vanities ALL IS VANITY. What profit does a man have of all his labours which he takes under the sun?” (Ecc. 1:2). This is the constant reminder of the bondage of corruption and the relentless struggle within. This cause one to hope and quietly wait for the time when the habitation of this dwelling will be over with the full expectation of the casting aside of this tabernacle and the manifestation of that tabernacle not made with hands. This is the full assurance of understanding to the precise and correct understanding of the hidden things of God. Many will attest to this in the affirmative and rejoice in this plain truth: “for many are called but few are chosen” (Matt. 22:14); only those who are of the eternal incorruptible seed can know this as the truth for they have been counted worthy to suffer for the name of Messiah. Consider this a manifest token (II Thes. 1:5) that God has ordained diverse temptations for the trying of your faith.
“For God is not unrighteous to forget your work and labour of love which you have shewed toward His name in that you have ministered to the sacred ones ad do minister. And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end; that you be not slothful, but followers of them who through faith and patience inherit the promises” (Heb. 6:11).
“And having an High Priest over the house of God, let us draw nigh with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water. Let us hold fast the profession of faith without wavering (for He is faithful that promised) and let us consider one another to provoke unto love and good works, not forsaking the assembling of ourselves together as is the manner of some, but exhorting and so much the more as you see the day approachin” (Heb. 10:21ff).
Your servant in Christ,
(Elder) Chet Dirkes
January 25, 2015