"Loose Him, and Let Him Go"
There are many divinely quickened souls who need to know the power of those commanding words, "Loose him, and let him go." John 11:4444And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go. (John 11:44). They have been quickened out of a state of death by the life-giving voice of the Son of God, but they "come forth," "bound hand and foot with graveclothes," and their faces "bound about with a napkin." That is to say, they have not as yet been able to shake off the trammels of their former condition, or to go on their way in the liberty wherewith Christ makes His people free. That they have received divine life is manifest from the very struggles, fluctuations, and conflicts of which they complain.
Those who are "dead" know nothing of such things. As long as Lazarus lay in the silent tomb in the cold grasp of death, he never felt his graveclothes to be any hindrance to movement, or his napkin to be any hindrance to vision. All was dark, cold, and lifeless; and the graveclothes were the suited trappings of such a condition. A man whose hands and feet were fast bound in the fetters of death, could not possibly feel any inconvenience from graveclothes; and one whose eyes were fast sealed by the stern hand of death, could not feel any inconvenience from a napkin.
Thus it is with the unconverted, the unregenerate, the unawakened. They are "dead"—morally, spiritually "dead." Their feet are fast bound in the fetters of death, but they know it not. Their hands are confined by the handcuffs of death, but they feel it not. Their eyes are covered by the dark napkin of death, but they perceive it not. They are dead. The robes of death are around them; the graveclothes are upon them and suit their condition.
But then in some way or another, the persons for whom I write this paper have been acted upon by the mighty, quickening voice of the Son of God—"the resurrection, and the life." A verse of Scripture, a sermon, a lecture, a tract, a hymn, a prayer, some passing event, has proved to them a life-giving voice. It has sounded upon their ears, it has fallen upon their hearts, it has penetrated to the very depths of their being. They are aroused, they know not how. They wake up, they know not why. "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit." John 3:88The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. (John 3:8). The life is there in all its reality. The new birth has taken place. The new nature has been communicated. Those who are standing by, who know what life is, see the movements, the struggles, the heavings and workings of life, but as yet the grave clothes and napkin are there. I believe there are many in this condition—many quickened—many born—who know not the privileges which attach to their birth, or the source and object of the life which has been communicated to them. In a word, they need that the voice which has already said, "Lazarus, come forth," should also say, "Loose him, and let him go." They have been quickened; they need to be emancipated.
Let us take an example or two from the Word of God. The prodigal was quickened before he was emancipated. "I will arise and go to my father," was the utterance of the new life—the aspiration of the new nature. When he spoke thus, he was full of doubt and uncertainty as to the mode in which the father would receive him. He was full of legality—full of the thought of servitude instead of the thought of sonship. The new life was there, but as yet it was connected with numerous doubts and fears within, and the rags of his former condition were upon him. He had been acted upon by a life-giving voice, and he only needed to be emancipated. The new nature having been imparted, moved toward the source from which it had sprung; but as yet its movement was cramped, as it were, by the graveclothes, and its vision impeded by the napkin.
Now who would think of maintaining the monstrous idea that the prodigal ought to have continued in his rags? to have persisted in his doubts, fears, and uncertainty? Who would assert that for the rest of his days Lazarus ought to have worn his graveclothes and napkin in order to prove that he was a living man? It will be said that the father's embrace dispelled the prodigal's fears, for how could he fear in the arms of paternal love? But was it not the father also who commanded the rags to be displaced by "the best robe"?
And then as to Lazarus, it may be urged that the voice that had quickened and raised him, commanded him to be loosed and let go. Exactly so; and is it not just the same in reference to anyone who has obtained new life by believing in the name of the Son of God? Truly so. He should no longer wear the rags of the "far country" or the trappings of the grave. His hands and feet should be unbound so that he may serve the Lord Christ, and run in the way of His commandments. His face too should be uncovered—the napkin should be removed—so that he may gaze upon the One whose voice has quickened him.
But let us take another example. In the 7th chapter of Romans we have a striking case of a quickened soul not yet emancipated. Here we see the earnest struggles of the new life—the fervent breathings of the new nature. Here we find one who can say, "I delight in the law of God after the inward man"; and yet he has to say, "I am carnal, sold under sin." Now the believer is not "sold" but "bought"—"redeemed with the precious blood of Christ"—ransomed from the power of the grave—delivered "from going down to the pit." Again, we find this quickened soul confessing, "What I would, that do I not; but what I hate, that do I." This is a condition of perpetual defeat, whereas the believer can say, "We are more than conquerors," and "Thanks be unto God, which always causeth us to triumph in Christ." (See Rom. 8:3737Nay, in all these things we are more than conquerors through him that loved us. (Romans 8:37); -2 Cor. 2:1414Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savor of his knowledge by us in every place. (2 Corinthians 2:14).) Last, we hear this quickened soul exclaiming, "O wretched man that I am! who shall deliver me from the body of this death?" But the believer, instead of being a "wretched man," seeking for deliverance, is really a happy man, rejoicing in being fully and eternally delivered.
In short, the 7th chapter of Romans which has been so sadly misunderstood, is a simple picture of a soul divinely quickened but not yet divinely emancipated—a soul not yet able to say, "The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." Rom. 8:22For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. (Romans 8:2). It is one who has been acted upon by the authoritative word, "Lazarus, come forth," but of whom it has yet to be said, "Loose him, and let him go." In other words, there is life but not liberty. There is sufficient light to see the wretched condition of "the old man," but not sufficient to see the position of the new—there is the just perception of the spirituality of the law without the knowledge of deliverance from its condemning power. Should any rest satisfied with such a condition? Is this the believer's proper standing? Assuredly not. As well might we maintain that Lazarus ought to have been quite satisfied to go on all his days "bound hand and foot with graveclothes; and his face... bound about with a napkin." This would never do. The Lord does not do His work by halves, either as to soul or body. The life and the liberty are connected as coming from the same source. The life which the believer has is not old Adam-life improved, but new Adam-life imparted; and the liberty in which the believer walks is not liberty for the old Adam to fulfill his horrible lusts, but liberty for the new man to walk with God.
Oh! how ardently I long that those precious souls for whom I write may fully enter into what I have written. I write for quickened souls who are not yet emancipated—who have life but not liberty—who have "come forth," but are not yet loosed and let go. There are many such. There are many in the condition of the prodigal when he arose from the far country, but had not yet reached the father's arms—many in the 7th of Romans. I earnestly long for their full emancipation. I would affectionately remind them that the whole work is done—the sacrifice completed—the ransom paid. They have not to read another syllable in order to get settled peace. Christ has made peace. God is well pleased. The Holy Spirit bears witness. The Word of God is plain. Where then is there the foundation for a doubt? The reader may exclaim, "Alas! it is in myself." Yes; but my dear friend, you have nothing to do in a matter which has already been done for you. The righteousness of God is "to him that worketh not." If you had aught to do in order to get righteousness, then Rom. 4:55But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. (Romans 4:5) would not be true. Christ has done all for your present, personal, and perfect salvation. May many hear and understand those thrilling accents. "Loose him, and let him go."