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We now come to the eleventh experience of life — dealing with the natural constitution.
Constitution as used here means “the aggregate of man’s physical and mental powers.” In the Bible there is no such term as the natural constitution, and it is seldom mentioned among Christians; yet in our experience there is such a thing. It is an outstanding characteristic of the soulish man and a prominent expression of the living out of the old man. If we pursue the experience of the cross, we cannot neglect this aspect of dealing. Hence, we need the lesson of dealing with the natural constitution.
We have said that when the old man is being lived out, it has its various kinds of expressions, such as temper, flesh, the self, and the natural constitution. Some people lose their temper and get angry easily, which means that they are quick-tempered. Some people are very talkative and always express their own opinion; that means that their self is very strong. There are still others who may never have lost their temper and are not talkative, but they are very capable in whatever they undertake; that indicates that they are very strong in their natural constitution. Therefore, the natural constitution is the expression of the living out of the old man that has to do with human ability, capability, wisdom, cleverness, schemes, and skills.
When speaking of the self, we can use self-righteous and talkative Job as a model. But when speaking of the natural constitution, Jacob, in the book of Genesis, is the best representative. We generally think that the record of Jacob points out his craftiness. But, actually, the most outstanding characteristic in the entire life of Jacob is his natural endeavoring and scheming. All those who scheme are inevitably crafty. So also was Jacob. His craftiness was but the superficial expression; his natural constitution was his hidden characteristic. Before Jacob became matured, all his history revealed his natural constitution. He was able, resourceful, full of schemes, and very capable and skillful; he was truly one who was exceedingly strong in the natural constitution.
Jacob’s natural constitution was expressed even before his birth. In his mother’s womb he took hold of Esau’s heel, striving to come out first. When he grew up, he cleverly schemed to gain a position of advantage. He used intrigue and cheated Esau out of the birthright. Then by a clever device he obtained the blessing of the firstborn from his father. When he left home, in his wanderings, God appeared to him at Bethel and promised to bless him; then also he applied his skill and bargained with God. He said, “If God will be with me and will keep me in this way that I go and will give me bread to eat and garments to put on, so that I return to my father’s house in peace, then Jehovah will be my God, and this stone, which I have set up as a pillar, will be God’s house; and of all that You give me I will surely give one tenth to You” (28:20-22). God had promised to bless Jacob without any terms; nevertheless, he bargained with God on certain conditions. This only proves how smart and clever he was.
While he was with Laban, his uncle, he still employed schemes and devices according to his natural ability. Before long he became very prosperous, acquiring many herds, servants, camels, and donkeys. At the ford of the Jabbok, God dealt with him by touching the socket of his hip, thereby causing him to limp. Yet soon after passing through the river to meet his brother Esau, he was still fulfilling his own scheming and plotting. According to his previously self-made plan, he divided the women and children, flock, cattle, and camels into two groups, putting his beloved wife and his beloved son Joseph in the rear so that in case of attack they would be able to escape.
The reason Jacob was so scheming is that he was strong in the natural constitution. Therefore, throughout his whole life, God especially dealt with his natural constitution. The afflictions, sufferings, and troubles that beset him were for the breaking of his natural constitution. The crisis in his life occurred when God touched the socket of his hip at Peniel. Finally, in Genesis 35 God asked him to go to Bethel and make an altar there to the God who appeared to him when he fled from the face of his brother. From thence Jacob ceased all his scheming, and his natural man fell before God. Later, when his son Reuben defiled his bed, though Jacob knew it, he took no action. When his sons cheated him by selling Joseph whom he loved into Egypt, he suffered it. Finally, when he was struck by famine, he had to beg his sons to buy food for him. All his ability, schemes, cleverness, and capability evidently disappeared and ceased. His whole being had changed completely.
When Jacob’s natural constitution was thoroughly broken, his life in God attained to a mature and full stage. He was no more Jacob but Israel. He was no more a supplanter (the meaning of Jacob) but a prince of God (the meaning of Israel). As a result, he could bless Pharaoh and command abundant blessings upon his sons before he died.
We gather, therefore, from the record of Jacob’s life that Genesis 35 was a great turning point. Before chapter 35 all that Jacob expressed was his natural ability, resource, cleverness, and capability, which issued from the living out of his old man. After chapter 35 he no longer used natural ability, resource, cleverness, and capability, because his natural constitution had been completely dealt with, and he became one who lived in the presence of God. Spiritually speaking, he was at this time completely delivered from being natural, and he entered into resurrection. In his whole life he was afflicted and dealt with by God in such a way that his natural constitution might be broken and that he might become a resurrected man. The natural man is useless before God; only the resurrected one can be of use before God. For this reason the natural constitution needs to be broken and dealt with.
We have defined the natural constitution as that which pertains to human ability, capability, wisdom, and cleverness, because all these are derived from our natural life and not from the resurrection life of God. They are acquired naturally; they do not spring from resurrection by passing through the breaking in Christ. The difference between the natural constitution and resurrection life is indeed great. Our dealing with the natural constitution is so that our inherent ability, capability, wisdom, and cleverness may pass through the death of the cross, become resurrected, and thereby become acceptable and useful to God.
When some people hear about dealing with the natural constitution, they think that God does not want our ability and capability. This concept is wrong. In order to be useful to God, we definitely need our ability and capability.
From the revelation of the Bible, we clearly see that the work of God on this earth requires man’s cooperation. It is impossible for man to cooperate with God without possessing any ability and capability. Just as wood and stone cannot cooperate with God, so also foolish and incapable persons cannot cooperate with God. We always say that a clever man is useless before God, but a stupid one is even worse. We also say that a capable man is useless before God, but the incapable ones are worse. Actually, all those who are useless in this world are also useless in the hand of God. Throughout the generations all those who have been used of God have been the capable ones gained from this world. We have to admit that Moses was a capable man with ability, foresight, wisdom, and cleverness; therefore, God could use him to deliver the Israelites from Egypt. Moreover, through him the most important books of the Old Testament, the Pentateuch, were written. We must also admit that Paul was a capable man who had great learning and was rich in thinking; therefore, he was able to receive revelation from God, which enabled him to write the deep and lofty truths in the New Testament. Though Peter and John were but fishers of Galilee, we can presume that they were among the best of the fishers and by no means ordinary men.
The greatest principle in spiritual service is that of man cooperating with God. Although God does all things, yet in all things God needs man to cooperate with Him. It can never be that those who do not know how to do anything and are incapable and unwilling to do anything can be used by God. We often hear brothers and sisters say, “I believe that God can do it,” yet they themselves make no effort to cooperate. This kind of faith is vain. No doubt, God can do it, but it is also necessary that man be able to do it. If man cannot do it, though God can, He will not do it. God must seek those who are able and willing to cooperate with Him. God works as far as man is capable. God works according to the degree of man’s cooperation. Therefore, we must be able and capable and learn to be a useful man in every aspect; then we are fit for His use.
However, God still cannot use one who is merely naturally capable. Natural capability, unless broken, is a hindrance to God. It must be broken; it must pass through death and be resurrected so that it may be used by God. Natural ability is similar to raw iron, which, because it is too hard and brittle, is not suitable for use and is easily broken. Resurrected ability is like wrought steel, firm but malleable, suitable for use and not easily cracked. Therefore, God cannot use one who is incapable; neither can He use one who is capable yet has not been broken. Those who are usable in the hand of God are those who are capable yet whose capability has been broken. If we examine all those who have been used by God throughout the generations, almost all were very capable, rich in soul-power, having foresight and cleverness, while at the same time they were broken by God.
The most outstanding example in the Bible is Jacob, of whom we have already spoken. Naturally speaking, he was capable and crafty. But one day he was broken by God and became Israel; then he lost his capability and craftiness. Yet when we observe him at the time he blessed the two sons of Joseph, he was by no means confused. He was exceedingly clear and had foresight. Moreover, the blessings that he commanded upon his children (Gen. 49) are great prophecies in the Bible. Those words are truly great and wonderful. If Jacob had been one who was insensible and stupid, how could he have uttered such words? On the other hand, if Jacob merely depended upon his natural mind, natural thought, or natural capability, he could not have uttered those words either. His natural mind, natural thought, and natural ability, having been broken by God, became resurrected and spiritual; thus, he could be used by God to speak forth those great prophecies.
The same principle applies to our understanding of God’s will. God is an extremely wise and intelligent God. Therefore, in order to understand His will, human wisdom and intelligence are required. A stupid person can never understand the will of God. However, neither can a person who depends only upon his own wisdom and intelligence understand the will of God. What is necessary is that man have intelligence, wisdom, and clear thinking, and that he put all these beneath the cross, allowing the cross to put the stamp of death upon them. This kind of person has his own mind, wisdom, and thoughts, yet he does not do things according to himself, for himself, or depending upon himself; he is used only according to God, for God, and depending upon God. He does not have his own aim or elements of his own self, much less his own scheming hand. He relies only upon the mercy of God; he waits for His visitation and seeks His revelation. Only this kind of people can understand the will of God and be clear concerning His guidance.
From this we learn that natural ability and capability do not come to naught after having been dealt with. The brokenness and putting to death by the cross is not the final step. The real death of the cross always brings in resurrection. Jesus of Nazareth was put to death on the cross, yet Christ was resurrected. After Genesis 35 Jacob was completely dealt with and finished, yet a matured Israel came forth. Therefore, the dealing of the cross always brings in resurrection. The more one’s capabilities are dealt with by the cross, the more capable one becomes. The more one’s wisdom is dealt with by the cross, the wiser one becomes. Furthermore, this capability and wisdom are in resurrection.
For this reason, on one hand, we encourage people to read and study the Bible, to exercise their mind and foresight, and to learn how to behave as human beings, how to handle things, and how to work, to the end that they may be capable. On the other hand, we always tell people that education as well as capability are useless. When we say this, we mean that these must be broken and become resurrected. These two aspects apparently contradict each other, but for us they are practical and absolutely necessary.
How can we differentiate natural ability from resurrected ability? How can we tell which is an inherent ability and which is the ability that has been broken? There are seven points of comparison. We will look first at natural ability:
First, all natural ability is selfish, and all its schemes and devices are for the sake of self. Second, all natural ability is mingled with the elements of flesh and temper; therefore, when it is disapproved, it becomes provoked. Third, all natural ability involves craftiness and maneuvering. Fourth, all natural ability contains pride and makes oneself feel capable, thereby resulting in boasting and self-glorification. Fifth, all natural ability is not under the control of the Holy Spirit and is extremely daring in doing anything. Sixth, all natural ability has no regard for the will of God; it acts entirely according to self-will. Seventh, all natural ability does not rely on God and does not have to rely on God but relies wholly upon self.
Resurrected ability is exactly the opposite. First, all ability that has been broken and resurrected is not for self, neither does it contain any element of self. Second, all resurrected ability is devoid of the flesh. Third, resurrected ability does not scheme. Fourth, resurrected ability is not proud, nor does it boast in itself. Fifth, resurrected ability is controlled by the Holy Spirit and does not dare to act according to its wishes. Sixth, resurrected ability is for the will of God. Seventh, resurrected ability relies upon God and does not dare to act according to self, though truly able and capable.
Since we are clear now concerning the difference between natural and resurrected ability, we should examine ourselves in our experience. When we exercise our ability, is it for self or for God? Am I making decisions on my own and acting individually and egocentrically, or am I able to stand the criticism of others and suffer their opposition? Do I employ schemes, or do I look to the grace of God? Do I give glory to God, or do I boast and glory in myself? Am I controlled by the Holy Spirit, or am I acting as I wish? Do I fulfill my own desires, or do I care for the will of God? Do I attempt to achieve the goal by any means, or do I commit all things into the hand of God, trusting Him for the outcome? Am I depending solely on my own resources, or am I relying upon God with fear and trembling? If we examine ourselves strictly, we will discover that in our living and service, many areas are still in the natural constitution and of the old creation; therefore, we cannot bring forth fruit of resurrection. Hence, dealing with the natural constitution is the deliverance that we need most.
Dealing with the natural constitution is the same as dealing with the flesh and the self — it is based on objective fact. Since our old man has been crucified with Christ, our natural constitution also has been dealt with in the old man. In the sight of God it is an accomplished fact. We too must see this by the Holy Spirit. Only those who see this objective fact will have the experience of the subjective dealing.
Flesh, self, and the natural constitution — all three — are the expressions of the old man. Therefore, the principle in dealing with them is the same: on one hand, we have the objective fact, and on the other hand, we need the subjective experience. The objective fact is that Christ has already crucified our old man, whereas the subjective experience is the applying of the death of Christ through the Holy Spirit to ourselves. If we apply it to the flesh, it is the dealing with the flesh; if we apply it to our opinion, it is the dealing with self; and if we apply it to our ability and capability, it is the dealing with the natural constitution.
The process of the experience of dealing with the natural constitution closely resembles that of dealing with self.
This spiritual seeing is the first step toward our experience in dealing with the natural constitution. We must see that our old man has been crucified with Christ; then we will experience the dealing that follows.
This also is a spiritual seeing. Of course, this also includes seeing what the natural constitution refers to and what its expressions are.
After we have seen the first two points, we will automatically receive the crucifixion of Christ upon our natural constitution. This also means that we apply the crucifixion of Christ through the power of the Holy Spirit to our natural expression. Once we receive and apply this, all our natural ability will be stamped with the mark of death and will gradually become withered. This receiving is a great spiritual crisis in our life; it may perhaps become our Peniel in experience. It is here that our natural ability and capability are touched by God, and the socket of our hip, wherein lies the strength of our body, becomes limp. Hereafter, we can no longer as before use our ability and capability as we wish. Thus, we pass a crisis in our dealing with the natural constitution; we gain an experience in a subjective way.
In order to experience dealing with the natural constitution, we must first be in the fellowship of the Holy Spirit. Whether we are dealing with self or with the natural constitution, if we desire to have a continual experience, we must live in the fellowship of the Holy Spirit. In order to apply this experience, we need to apply the death of the cross through the Holy Spirit. If we do not live in the fellowship of the Holy Spirit, we cannot live in dependence upon the Holy Spirit, nor can we apply the death of the cross.
If we live in the fellowship of the Holy Spirit, we need to let the Holy Spirit execute the crucifixion of Christ upon every area of our natural constitution that we discover. In other words, every time we discover our cleverness, wiles, and capability, we must immediately apply the death of the cross to them. In this way the stamp of the death of the cross is applied to all the practical expressions of the natural constitution. This is not merely a once-for-all acceptance; it must also be a daily application. We must apply the cross to our natural constitution daily and moment by moment. From the very beginning, when we accept the working of the cross, we must allow God to touch every expression of our natural constitution in the fellowship of the Holy Spirit. We may be rich in thinking and very capable, yet we must be one who receives the cross and bears the cross. The cross must continually do the work of breaking us; then after a certain period of time, all that is of our natural constitution will gradually be in the state of having passed through death to resurrection.
Dealing with self and dealing with the natural constitution are the deeper experiences in the stage of the cross. Therefore, after studying these two experiences, we will summarize them together.
Dealing with self and dealing with the natural constitution are of extreme importance in spiritual experience. They are related not only to life but also to service. Dealing with self and dealing with the natural constitution are preparations for our service to God. If we wish to have the kind of service that is according to God’s heart’s desire, dealing with self and the natural constitution is a must. Strictly speaking, those who have never been dealt with in the self and in the natural constitution cannot serve God.
This matter is clearly demonstrated in the life of Moses. Before God used him, the work that God did upon him was to deal with his self and his natural constitution. When he was forty years old, he was very strong in his natural constitution. He “was educated in all the wisdom of the Egyptians, and he was powerful in his words and works” (Acts 7:22). Therefore, he was about to use his own strength to deliver the Israelites. One day, when he saw an Egyptian beating a Hebrew, one of his brothers, he smote the Egyptian and hid him in the sand. That was his natural strength or device. However, this natural constitution of his, God could not use. God cannot use one who works for Him by using his own natural ability. Therefore, God raised up an environment that forced him to flee into the wilderness, and for forty years God afflicted him and dealt with him in order to terminate his natural constitution. When Moses wrote Psalm 90, he said, “The days of our years are seventy years, / Or, if because of strength, eighty years” (v. 10). It was not until he was eighty years old, which, according to his own calculation, was the time of his feeble and dying days, that God called and used him. Furthermore, at the time God called him, God caused him to see the vision of the bush burning, yet not being consumed — an indication to Moses that the power of God’s work was to be manifested through him, yet not using what he had by birth, which was his natural constitution, as fuel.
When we study the life of Moses, we see that from the time he was called by God, he never again used his own power and ability to work for God. From the time that he first saw Pharaoh in Egypt until the time of his death on Mount Nebo (forty years), although he still had ability, it was no more natural but had passed through breaking and resurrection.
Furthermore, dealing with the natural constitution and dealing with self are closely related. Those who are able and capable always have many opinions. If anyone has no opinions or ideas, surely he must have no capability. Because Moses did not have his own opinions or ideas, his natural ability had been dealt with during his forty years of serving the Lord. Although he prayed to God, he was but seeking His counsel; he did not, except on one occasion, voice any of his opinions or ideas. The only exception was at the time that he was irritated by the Israelites, when he spoke rashly and smote the rock twice; other than this he made no mistake in forty years. He served God not according to his own strength or his own opinions. He was one who had indeed been wholly freed from self and the natural constitution. Therefore, he became the one who was most used by God in Old Testament times.
It was upon this same principle that God led the Israelites to serve Him in the wilderness. When the Israelites were led to the wilderness, where God desired them to serve Him, the first lesson for them to learn was to see that their strength and their opinions as well were to be laid aside. They could not serve God with their strength, nor could they serve according to their own opinion. The means by which they served God were the tabernacle and the offerings. The tabernacle signified that all their ways and activities pertaining to the service of God must be according to the pattern shown on the mount, according to God’s revelation and not according to their own opinion. The offerings signified that their service could only be acceptable and satisfying to God if it were rendered through the sacrifices instead of by their own ability and capability. Therefore, when God at Mount Sinai prepared the Israelites to serve Him, He gave them, on one hand, the tabernacle, showing them the need for laying aside their own opinion, and on the other hand, He gave them the offerings, which implied the need for their laying aside the natural constitution. The service rendered through the tabernacle contained no self-opinion, and the service through the offerings contained no natural constitution. Since both the tabernacle and the offerings typify Christ, we must take Christ as our wisdom and way as well as our strength and ability, allowing Him to replace our self-opinion and our natural constitution; thus, we can serve God.
A person whose self has been denied and whose natural constitution has been broken before God is weakened and decreased; hence, Christ increases in him. Not only is this a great crisis in his spiritual life and service, but it is in itself a very serious matter in the eyes of God. Throughout the generations God’s purpose has been to lead His saints to pass through the stage of the breaking of the natural constitution in order to attain to the fullness of Christ. We can see this from the Bible in the life of many of the ones who were led of God. Not only is this true of Moses but also of Abraham and Jacob. The period preceding and following the birth of Ishmael in the life of Abraham and the twenty years of Jacob’s sojourn in Paddan-aram are equal to Moses’ forty years in the wilderness, all of which portray the condition of man living in the natural constitution. Not until Abraham was circumcised, the socket of Jacob’s hip was touched and became limp, and Moses reached the age of eighty, did their condition portray the brokenness of their natural constitution. Having passed through this breaking, there was a great change in their condition before God.
God not only led the Old Testament saints in such a way but also used many objects and situations in the Bible to typify this matter. For example, the establishing of the tabernacle and the journey of the Israelites in the wilderness all typify the spiritual experience of a Christian, in which the breaking of the natural constitution occupies an important place.
Let us first consider the typology of the layout of the tabernacle, divided as it was into the outer court, the Holy Place, and the Holy of Holies. These three sections depict the three stages of our spiritual experience. In the outer court were the altar and the laver. The altar typifies the redemption of the cross, with the emphasis upon solving the problem of sin so that we may experience salvation. The laver represents the cleansing of the Holy Spirit, with the emphasis upon washing away our earthly defilements so that we may be renewed. Therefore, the outer court typifies the primary stage of our salvation, which is closely equivalent to the first two stages of our spiritual experiences of life.
The table of the bread of the Presence, the golden lampstand, and the golden altar of incense were in the Holy Place. The bread of the Presence typifies Christ as our life supply for our satisfaction and enjoyment. The golden lampstand typifies Christ as our light for our enlightenment. The golden altar of incense typifies Christ as our acceptance before God so that we may have peace and joy. These are the conditions of experiencing Christ as our life. These items approximate in typology the third stage of our spiritual life, a stage that involves deeper experiences. However, in these experiences there is still the element of the feeling of the soul. Therefore, the spiritual condition of those who are in this stage is full of ups and downs and is not very stable.
After the Holy Place was the Holy of Holies. In the Holy of Holies there was only an Ark, which contained the tablets of the covenant, the golden pot of manna, and the budded rod of Aaron (Heb. 9:4). The tablets of the covenant typify Christ as the light, corresponding to the golden lampstand in the Holy Place. The hidden manna typifies Christ as the life supply, equivalent to the bread of the Presence in the Holy Place. The budded rod of Aaron typifies Christ as our acceptance before God, corresponding to the golden altar of incense in the Holy Place. Therefore, these three items in the Ark were the same in nature in typology as the three items in the Holy Place; however, the conditions were changed. In the Holy Place the bread of the Presence was on display, the light from the lampstand was shining forth, and the golden altar of incense was giving forth fragrance, all of which were manifested outwardly. However, in the Holy of Holies these three items became hidden. The bread of the Presence on display became the hidden manna, the shining lampstand became the hidden law, and the fragrant altar of incense became the hidden budded rod.
The condition in the Holy of Holies typifies the condition in our spirit. When a man turns to his spirit, he enters into the Holy of Holies. He no longer lives according to the feeling of his soul, nor does he display anything before men. Everything is hidden; it is no longer on the surface but deep within. At this time his spiritual life attains the degree of maturity. Therefore, this condition in the Holy of Holies typifies the fourth stage of our experience in the spiritual life.
How can we from the shallow experience of the outer court enter into the deep experience of the Holy of Holies? We need to pass two crises. First, we need to pass through the curtain that separates the outer court from the Holy Place. This curtain, according to the Bible, is not a very great separation and is not too difficult to pass through. Second, in order to enter the Holy of Holies from the Holy Place, we need to pass through the veil. This veil is a tremendous crisis. For one to enter into the Holy of Holies, the veil must be rent. This rending of the veil typifies our being broken. Therefore, this type shows us that our being must be rent and our self and natural constitution broken; then we will be able to leave our shallow condition and enter into the depth of the spirit; then we will have fellowship with God face to face and live in God’s presence, that is, live in God. Therefore, the breaking of the natural constitution is truly a great turning point in our spiritual pathway.
Similarly, the journey of the Israelites entering Canaan also typifies the spiritual pathway of a Christian. Canaan refers to the heavenly realm and is comparable to the Holy of Holies. Those in Canaan were those living in the Holy of Holies. They wandered in the wilderness for forty years, until the old creation gradually passed away. The passing through the Jordan is comparable to the rending of the veil. From that time forth, their flesh was rolled away.
Therefore, we must start from the altar and go forward, until one day we experience the rending of the veil and enter into the Holy of Holies. We must also start our journey from Mount Sinai and go forward until we reach the Jordan, where our old creation is dealt with; then we can enter into the land of Canaan. The older generation of Israelites depicts all that pertains to the old creation within us, namely our flesh, the self, and the natural constitution. Therefore, the spiritual meaning of God rejecting the older generation of Israelites is that God rejects everything in us that pertains to the old creation. From the time we begin to learn to serve God, He causes us to daily experience death in order to put to death and nullify all that is of the old creation in us. God employs a long period of time and a lengthy journey to lead us, “the Jacobs” who have found favor before God and “the Israelites” who have been redeemed, to the end so that all the items of our flesh, self-opinion, and natural constitution might be revealed one by one in our practical experience; then one by one He puts them to death for us. Therefore, when at times we see our flesh and opinions exposed in the church, we need not fear or be troubled, for without being exposed, they will exist hiddenly, but once they are exposed, there is deliverance.
Of course, dealing with the flesh, the self, and the natural constitution requires many years. The Israelites in the wilderness did nothing for forty years but serve God; some carried the tent, some killed the sheep and oxen, and some arranged the bread of the Presence in the Holy Place. Whenever the pillar of cloud was lifted and the trumpet sounded, they all marched on. They lived in this manner for forty years before the oldness was completely purged away. Likewise, we as Christians today must pay the price, forsake the world, pursue the Lord, bear the testimony of God, serve God daily, and go on with Him. Then the incident at Taberah (Num. 11:1-3), the rebellion of Korah and Dathan, and Miriam’s not submitting to authority, plus numerous other mixed conditions in us, of which we are not aware, will gradually be exposed. The more we are exposed, the more we are being purged. If we go on in such a way, and if it takes us eight to ten years to pass through the Jordan and purge away the old creation, it is a tremendous grace of the Lord. Contrariwise, if we still set our heart on the world, what we think and do are things outside of God; though we go to meetings or read the Scriptures occasionally, even after fifty years we still will not be able to pass through the Jordan; neither can we do it until the day we depart from the world. May the Lord have mercy upon us in order that we may see the way and walk therein.
