Divine spiritual power is said in scripture to operate in three spheres, viz; (1) in the individual believer's life, (2) in the assemblies of the saints and (3) in the proclamation of the gospel. And in each of these relations there is found counterfeit action to which is may be profitable briefly to refer by way of warning.
First then, it is plainly declared that God gives to believers the Spirit of power (Acts 1:88But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth. (Acts 1:8)) in order that even the feeblest may boldly partake of the afflictions of the gospel in testimony for Him (2 Tim. 1:7, 87For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind. 8Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God; (2 Timothy 1:7‑8)). And in proof of its divine origin, this power has the peculiar property of becoming more abundant and more easily available in proportion as it is needed and drawn upon, contrary to mere human power which must of necessity lessen the more it is used. This blessed fact the apostle learned from the Lord's words, “My strength is made perfect in weakness “; and on that account he gloried in his infirmities, so that the power of Christ might rest upon him (2 Cor. 12:99And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. (2 Corinthians 12:9)). Not only, however, in times of difficulty but constantly, the power of God keeps (1 Peter 1:55Who are kept by the power of God through faith unto salvation ready to be revealed in the last time. (1 Peter 1:5)), strengthens (Col. 1:1111Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness; (Colossians 1:11)), establishes (Rom. 16:2525Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, (Romans 16:25)) and works in us (Eph. 3:2020Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, (Ephesians 3:20)), bringing our self-willed hearts into the obedience of Christ, and, instead of anger, lust and malice, producing love, joy and peace. Indeed it is only as God works in us both to will and to do of His good pleasure (Phil. 2:1313For it is God which worketh in you both to will and to do of his good pleasure. (Philippians 2:13)) that we can live acceptably before Him.
But it is by no means impossible to imitate the more manifest fruit of the Spirit; indeed hypocrisy is recognized and most severely denounced throughout the word of God. But however good the counterfeit, it must be empty and vain, being the product of human and not divine power. For instance, the effectual fervent prayer of a righteous man availed to shut and to open the very heavens above. James 5:16-1816Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much. 17Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. 18And he prayed again, and the heaven gave rain, and the earth brought forth her fruit. (James 5:16‑18). But the street prayer, despite its punctiliousness and though accompanied by a disheveled beard and unwashed face, was of no value before God (Matt. 6). Although it counted much among men, it was neither heard in heaven nor answered on earth. For external imitations of love, zeal, beneficence to the poor, and the like, never deceive God Who views the motive in the heart. When the glory of God, however, is before the soul, His power works to the accomplishment of that end. But if self-glorification be the motive, the divine power ceases to act and human energy has to take its place. And often when there is a loss of real power, it is sought to remedy the defect by an increase of outward zealousness and devotion.
As Samson, though shorn by Delilah, went out and shook himself even as at other times; but his strength had departed and would not return with a shake. It is always easier to pretend to power than to confess to failure; though, for all that, the latter is the real source of strength. “When I am weak, then am I strong.” And as it is characteristic of these days to have a form of godliness denying the power thereof (2 Tim. 3:55Having a form of godliness, but denying the power thereof: from such turn away. (2 Timothy 3:5)), may sincerity of motive and humility of heart be cultivated by those who desire to be faithful amid such unreality.
In the second place, the power of God operates among the saints in their corporate capacity. All that believe are united by intimate and indissoluble bonds (1 Cor. 12:11-1311But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will. 12For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. 13For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. (1 Corinthians 12:11‑13)); and an indwelling energy is ever acting “according to the effectual working in the measure of every part, making increase of the body unto the edifying of itself in love” (Eph. 4:1616From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. (Ephesians 4:16)). Thus at the beginning, the whole body of saints, led on by the power of the Spirit, was filled with the reciprocating desire for the well-being of the members, to such an extent that they sold their possessions and had all things common (Acts 4:32 -3732And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common. 33And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all. 34Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, 35And laid them down at the apostles' feet: and distribution was made unto every man according as he had need. 36And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation,) a Levite, and of the country of Cyprus, 37Having land, sold it, and brought the money, and laid it at the apostles' feet. (Acts 4:32‑37)). These beautiful acts of self-denial for one another's benefit were counterfeited by Ananias and Sapphira, who laid down at the apostles' feet a part of the price of their possessions as if it were the whole. This intended deception was immediately judged by the Holy Ghost as abominable in His sight; and they were both cut off as a solemn warning to all such hypocrites.
Again, the assembly from the beginning was empowered to remit sins in a governmental way (Matt. 18:1818Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. (Matthew 18:18), John 20:2323Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained. (John 20:23)). This is exemplified in every case of reception at the Lord's table, wherein the saints formally declare their belief that the Lord has forgiven the sins of such and such a one; and, accordingly, they welcome him or her to a place of fellowship among those who have also been forgiven. Compare the case of Saul (Acts 9:26, 2726And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple. 27But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus. (Acts 9:26‑27)). In like manner, the assembly has the power of retaining sins. Thus if a believer persists in unrepentant sin, the assembly gathered together “with the power of the Lord Jesus” (1 Cor. 5) are capable of casting that one without the pale of the church in order that the honor of the Lord's name and the holiness of His table may be maintained, and also that the offender himself may be thereby brought to repentance.
A misuse of this power is seen in 3 John 8, 98We therefore ought to receive such, that we might be fellowhelpers to the truth. 9I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not. (3 John 8‑9). There we find that malicious self-will worked in Diotrephes to such a degree that he, usurping lordship over the flock of God, forbade the assembly to receive the apostle and moreover cast out any who would. This was mere groundless pretense to the power of excommunication. And the history of the church abounds in similar examples; and even our own times are by no means destitute of instances of such unwarranted assumption. And therefore it is by no means needless to point out with what supreme care these powers of exclusion and inclusions, vested in the church, should he exercised so that the action in every case may be of God and not a human sham.
Referring to another phase of the same fact, we find 1 Cor. 12 and 14, show in detail that power has been bestowed in the assembly for worship and ministry. Now man supposes that, unless a plan or system of worship is devised and adhered to, the result will be confusion, On the contrary confusion has a human origin (1 Cor. 14:3333For God is not the author of confusion, but of peace, as in all churches of the saints. (1 Corinthians 14:33)) and springs from a want of faith in the Spirit of God to conduct the exercises of the saints in prayer and praise and in dispensing the word of life for the nourishment of His people. Everything, in fact, apart from the divine order is confusion; and examples of this are not far to seek. In place of the unhindered movements of the Spirit of God in supplication or thanksgiving, a petrified liturgy may be seen, as unmerciful to the desires of the people as ever was Procrustes to his victims. And instead of allowing the Spirit to energize the various gifts in the assembly, “dividing to every man severally as He will,” the saints themselves in other cases undertake the management of their “minister,” prescribing his collegiate course, his special qualifications and his mode of ministry to their own satisfaction, expecting the poor man to be pastor, teacher, evangelist and what-not with equal facility and success. These and all other set ecclesiastical arrangements of a similar nature can only be but bad imitations of the real thing, differing one from another, and all from the truth, and therefore (despite outward appearances) a source of permanent weakness to the saints of God.
In the third place, the power of God is made manifest in the proclamation of the gospel; for it has pleased God by the foolishness of preaching to save them that believe (1 Cor. 1:2121For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. (1 Corinthians 1:21)). Naturally the Acts, which narrates the founding of the church is very full of this subject. From the sermon of Peter at Pentecost to the preaching of Paul the prisoner at Rome, we have a practical exposition of the words, “I am not ashamed of the gospel, for it is the power of God unto salvation to everyone that believeth” (Rom. 1:1616For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. (Romans 1:16)). Far and near the gospel went forth, “not in word only but in power” (Acts 4:3333And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all. (Acts 4:33); 1 Thess. 1:55For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake. (1 Thessalonians 1:5)). Unlike the lifeless philosophy of the day, it laid hold of men of all ranks and classes, and won them to its embrace. For though philosophy had refined eloquence, a certain knowledge of the human mind and character, a personal devotion to principle and a code of morality beyond its times, it possessed not the power of God like the gospel. And since that power has not yet departed, it is obviously of the very highest importance that it should be allowed to operate in the preaching of Christ's cross.
And like all God's gifts this power seems to be readily accessible. It would appear from the Acts that it is to be had for the asking, always remembering that prayer in scripture implies a thorough sense of inability to act without God. When the apostles had prayed, we are told, “they were all filled with the Holy Ghost, and they spake the word of God with boldness.... And with great power gave the apostles witness of the resurrection of the Lord Jesus” (Acts 4:31, 3331And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness. (Acts 4:31)
33And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all. (Acts 4:33)). And we know what mighty results followed.
When the power of the apostles to cast out demons was sought to be imitated by the sons of Sceva, they signally failed. Though there were seven of them altogether, and though they used the name of Jesus as the apostle had done, the demons exposed their deceit, and they had to flee in confusion (Acts 19:13-1613Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth. 14And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so. 15And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye? 16And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded. (Acts 19:13‑16)). Is it not possible for preachers to-day to fall into the error of these “vagabond Jews” and think that a mere recital, rhetorical or otherwise, of the facts of the gospel are sufficient to save the soul? The failure of such will be a striking parallel to that of the exorcists.
And none will deny how easy it is to allow care for external appearance to minimize, if not obliterate, the conscious need for internal power, or even to suppose, like Jacob who planned first and prayed next, that the perfection of human arrangements is after all the best recommendation for divine aid. It may be well therefore to remind one another that the divine power does not reside either in logical analysis or vivid imagination, in the apt illustration or the striking simile, in the appropriate gesture or the rotund voice, in the novel subject or the odd treatment, in humorous remarks or in graveyard solemnity. For that which commands human attention cannot be said of necessity to command the blessing of heaven. And if God deign to use one or the other of the more worthy characteristics just named in an honored servant of His, it is not that the rest should imitate him in this particular and thereby pretend to that which they do not possess. But as the secret of success lies in the co-operation of divine power, let that be earnestly sought above all things. Let the closet be occupied more than the study. Let the prayer-meeting be looked to as the source of blessing. For it is useless to have everything else if there is no power; it becomes in such a case no more than the affectation of a grand display.
The difference between real power and outward pretense was seen on Mount Carmel ages ago (1 Kings 18). There at the outset the cause of Baal appeared to the best advantage. He had his choice of the sacrifice, the sympathy of the court, and numerous priesthood, zealous for his (i.e. their own) interests. Throughout the day they rent their throats, if not the heavens, with their cries, “O Baal, hear us.” They madly gesticulated, leaping frantically upon the altar, and cutting themselves with knives till the blood gushed out upon them. But the very exuberance of their efforts showed how ineffectual were their endeavors. There was no reply. The mountain of zeal brought forth not even a mouse-like result. But it was not so with Elijah. He, though alone, was supremely confident in Jehovah. He even took elaborate precautions to exclude every suspicion of human collaboration. The altar and sacrifice were repeatedly drenched with volumes of water. Then, in answer to his prayer, the sacred fire fell from the cloudless sky and consumed everything. God acted humanly speaking, under, the most unfavorable conditions for the glory of His name.
This great lesson of God's sovereignty is repeated in the Epistles to the Corinthians. Paul speaks of his being with them “in weakness and in fear and in much trembling:” yet, as they well knew, his preaching was “with power")1 Cor. 2:3,43And I was with you in weakness, and in fear, and in much trembling. 4And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power: (1 Corinthians 2:3‑4)). That weakness and power should thus coalesce seems most paradoxical to man but was a most blessed fact to the servant of God. For he could and did rejoice when the excellency of the power was thus seen to be of God and not of man.
However, leaving this subject to be pursued farther to greater advantage, the following points in connection therewith seem of sufficient importance to be briefly summarized:
(1) That since the power of God is the only efficient power in the proclamation of the gospel, this fact deserves most serious consideration; (2) That the glory of God as our object and the sense of humble dependence in the souls of His servants seem connected with the exercise of this power; (3) That a formal routine of gospel work denies the power of God as much as a system of worship; (4) That the imitation of a successful evangelist ascribes the power to him and not to God; (5) That weakness in point of numbers or the like is no bar to the working of this power, provided there is real faith and earnestness. W.J.H.