Boasting Or Belittling

We all know how painful it is to be forced to listen to a confirmed boaster sound off on his favourite topic - himself. To be the captive of such a man even for a short time tries our patience to the utmost and puts a heavy strain upon our Christian charity.

Boasting is particularly offensive when it is heard among the children of God, the one place above all others where it should never be found. Yet it is quite common among Christians, though disguised somewhat by the use of the stock expression, “I say this to the glory of God.”

Some boasters appear to feel a bit self-conscious, and apologize meekly for their outbursts of self-praise. Others have accepted themselves as being all their doting relatives and friends claim they are, and habitually speak of themselves in reverent terms, as if their superiority was a matter of common knowledge too well established to require proof. Such a one was the concert singer who replied to a glowing compliment after a performance, “Well, what did you expect?”

God is very patient with His children and often tolerates in them carnal traits so gross as to shock their fellow Christians. But that is only for a while. As more light comes to our hearts, and especially as we go on to new and advanced spiritual experiences, God begins to impose disciplines upon us to purge us from the same faults He tolerated before. Then He permits us to say and do things that react unfavourably against us and expose our vanity for what it is.

It may then happen in the providential will of God that the very gift we have boasted of may be lost to us or the project we are so proud of will fail. After we have learned our lesson the Lord may restore what He has taken away, for He is more concerned with our souls than with our service. But sometimes our boasting permanently hurts us and excludes us from blessings we might have enjoyed.

Another habit not quite so odious is Belittling ourselves. This might seem to be the exact opposite of boasting, but actually it is the same old sin travelling under a nom de plume. It is simply egoism trying to act spiritual. It is impatient Saul hastily offering an unacceptable sacrifice to the Lord.

Self-derogation is bad for the reason that self must be there to derogate. Self, whether swaggering or groveling, can never be anything but hateful to God.

Boasting is an evidence that we are pleased with self; belittling, that we are disappointed in it. Either way we reveal that we have a high opinion of ourselves. The belittler is chagrined that one as obviously superior as he should not have done better, and he punishes himself by making uncomplimentary remarks about himself. That he does not really mean what he says may be proved quite easily. Let someone else say the same things. His eager defense of himself will reveal how he feels and has secretly felt all the time.

The victorious Christian neither exalts nor downgrades himself. His interests have shifted from self to Christ. What he is or is not no longer concerns him. He believes that he has been crucified with Christ and he is not willing either to praise or deprecate such a man.

Yet the knowledge that he has been crucified is only half the victory. “Nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.” Christ is now where the man’s ego was formerly. The man is now Christ-centered instead of self-centered, and he forgets himself in his delighted preoccupation with Christ.

Candour compels me to acknowledge that it is a lot easier to write about this than it is to live it. Self is one of the toughest plants that grow in the garden of life. It is, in fact, indestructible by any human means. Just when we are sure it is dead it turns up somewhere as robust as ever to trouble our peace and poison the fruit of our lives.

Yet there is deliverance. When our judicial crucifixion becomes actual the victory is near; and when our faith rises to claim the risen life of Christ as our own the triumph is complete. The trouble is that we do not receive the benefits of all this until something radical has happened in our own experience, something which in its psychological effects approaches actual crucifixion.

What Christ went through we also must go through. Rejection, surrender, loss, a violent detachment from the world, the pain of social ostracism - all must be felt in our actual experience.

Where we have failed is in the practical application of the teaching concerning the crucified life. Too many have been content to be armchair Christians, satisfied with the theology of the cross.

Plainly, Christ never intended that we should rest in a mere theory of self-denial. His teaching identified His disciples with Himself so intimately that they would have had to be extremely dull not to have understood that they were expected to experience very much the same pain and loss as He Himself did.

The healthy soul is the victorious soul and victory never comes while self is permitted to remain unjudged and uncrucified. While we boast or belittle we may be perfectly sure that the cross has not yet done its work within us. Faith and obedience will bring the cross into the life and cure both habits.

** Written by Aiden Wilson Tozer (A.W. Tozer) **

*** From the Book - "Man: The Dwelling Place of God" ***

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God Must Be Loved For Himself

God being who he is must always be sought for Himself, never as a means toward something else.

Whoever seeks other objects and not God is on his own; he may obtain those objects if he is able, but he will never have God. God is never found accidentally. “Ye shall seek me, and find me, when ye shall search for me with all your heart” (Jeremiah 29:13).

Whoever seeks God as a means toward desired ends will not find God. The mighty God, the maker of heaven and earth, will not be one of many treasures, not even the chief of all treasures. He will be all in all or He will be nothing. God will not be used.

His mercy and grace are infinite and His patient understanding is beyond measure, but He will not aid men in their selfish striving after personal gain. He will not help men to attain ends which, when attained, usurp the place He by every right should hold in their interest and affection.

Yet popular Christianity has as one of its most effective talking points the idea that God exists to help people to get ahead in this world. The God of the poor has become the God of an affluent society. Christ no longer refuses to be a judge or a divider between money hungry brothers. He can now be persuaded to assist the brother that has accepted Him to get the better of the brother who has not.

A crass example of the modern effort to use God for selfish purposes is the well-known comedian who, after repeated failures, promised someone he called God that if He would help him to make good in the entertainment world he would repay Him by giving generously to the care of sick children.

Shortly afterward, he hit the big time in the night clubs and on television. He has kept his word and is raising large sums of money to build children’s hospitals. These contributions to charity, he feels, are a small price to pay for a success in one of the sleaziest fields of human endeavour.

One might excuse the act of this entertainer as something to be expected of a ‘twenty-first’ century pagan; but that multitudes of evangelicals should actually believe that God had anything to do with the whole business is not so easily overlooked. This low and false view of Deity is one major reason for the immense popularity God enjoys these days among well-fed elites in the world.

The teaching of the Bible is that God is Himself the end for which man was created. “Whom have I in heaven but thee?” cried the psalmist, “and there is none upon earth that I desire beside thee” (Psalm 73:25). The first and greatest commandment is to love God with every power of our entire being. Where love like that exists there can be no place for a second object. If we love God as much as we should, surely we cannot dream of a loved object beyond Him which He might help us to obtain.

Bernard of Clairvaux began his radiant little treatise on the love of God with a question and an answer. The question, Why should we love God? The answer, Because He is God. He developed the idea further, but for the enlightened heart little more need be said. We should love God because He is God. Beyond this the angels cannot think.

Being who He is, God is to be loved for His own sake. He is the reason for our loving Him, just as He is the reason for His loving us and for every other act He has performed, is performing and will perform world without end. God’s primary reason for everything is His own good pleasure. The search for secondary reasons is gratuitous and mostly futile. It affords occupation for theologians and adds pages to books on doctrine, but that it ever turns up any true explanations is doubtful.

But it is the nature of God to share. His mighty acts of creation and redemption were done for His good pleasure, but His pleasure extends to all created things. One has but to look at a healthy child at play or listen to the song of a bird at sundown and he will know that God meant His universe to be a joyful one.

Those who have been spiritually enabled to love God for Himself will find a thousand fountains springing up from the rainbow-circled throne and bringing countless treasures which are to be received with reverent thanksgiving as being the overflow of God’s love for His children. Each gift is a bonus of grace which because it was not sought for itself may be enjoyed without injury to the soul. These include the simple blessings of life, such as health, a home, a family, congenial friends, food, shelter, the pure joys of nature or the more artificial pleasures of music and art.

The effort to find these treasures by direct search apart from God has been the major activity of mankind through the centuries; and this has been man’s burden and man’s woe. The effort to gain them as the ulterior motive back of accepting Christ may be something new under the sun; but new or old it is an evil that can only bring judgment at last.

God wills that we should love Him for Himself alone with no hidden reasons, trusting Him to be to us all our natures require. Our Lord said all this much better: “Seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (Matthew 6:33).

** Written by Aiden Wilson Tozer (A.W. Tozer) **

*** From the Book - "Man: The Dwelling Place of God" ***

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There Is No Wisdom In Sin

The world has divided men into two classes, the stupid good people and the clever wicked ones.

This false classification runs through much of the literature of the last centuries from the classics to the comic strip, from Shakespeare’s Polomus, who furnished his son with a set of good but dull moral platitudes, to Capp’s Li’l Abner, who would never knowingly do a wrong act but who would rather fall on his head than on his feet because there is more feeling in his feet than in his head.

In the Holy Scriptures things are quite the opposite. There righteousness is always associated with wisdom and evil with folly. Whatever other factors may be present in an act of wrongdoing, folly is one that is never absent. To do a wrong act a man must for the moment think wrong; he must exercise bad judgment.

If this is true then the devil is creation’s prime fool, for when he gambled on his ability to unseat the Almighty he was guilty of an act of judgment so bad as to be imbecilic, He is said to have had a great amount of wisdom, but his wisdom must have deserted him at the time of his first sin, for surely he grossly underestimated the power of God and as grossly overestimated his own. The devil is not now pictured in the Scriptures as wise, only as shrewd. We are warned not against his wisdom but against his wiles, something very different.

Sin, I repeat, in addition to anything else it may be, is always an act of wrong judgment. To commit a sin a man must for the moment believe that things are different from what they really are; he must confound values; he must see the moral universe out of focus; he must accept a lie as truth and see truth as a lie; he must ignore the signs on the highway and drive with his eyes shut; he must act as if he had no soul and was not accountable for his moral choices.

Sin is never a thing to be proud of. No act is wise that ignores remote consequences, and sin always does. Sin sees only today, or at most tomorrow; never the day after tomorrow, next month or next year. Death and judgment are pushed aside as if they did not exist and the sinner becomes for the time a practical atheist who by his act denies not only the existence of God but the concept of life after death.

History is replete with examples of men whose intellectual powers were great but whose practical judgment was almost nil: Einstein, for instance, who was a mathematical genius but who could not look after his own bank account and who absent-mindedly ran his little motorboat aground with the excuse that he “must have been thinking about something else.” We can smile at this, but there is nothing humorous about that other class of men who had brilliant minds but whose moral judgment was sadly awry. To this class belong such men as Lucretius, Voltaire, Shelley, Oscar Wilde, Walt Whitman and thousands of others whose names are less widely known.

The notion that the careless sinner is the smart fellow and the serious-minded Christian, though well-intentioned, is a stupid dolt altogether out of touch with life will not stand up under scrutiny. Sin is basically an act of moral folly, and the greater the folly the greater the fool.

It is time the young people of this generation learnt that there is nothing smart about wrongdoing (sin) and nothing stupid about righteousness. We must stop negotiating with evil. We Christians must stop apologizing for our moral position and start making our voices heard, exposing sin for the enemy of the human race which it surely is, and setting forth righteousness and true holiness as the only worthy pursuits for moral beings.

The idea that sin is modern is false. There has not been a new sin invented since the beginning of recorded history. That new vice breaks out to horrify decent citizens and worry the police is not really new. Flip open that book written centuries ago and you will find it described there. The reckless sinner trying to think of some new way to express his love of iniquity can do no more than imitate others like himself, now long dead. He is not the bright rebel he fancies himself to be but a weak and stupid fellow who must follow along in the long parade of death toward the point of no return.

If the hoary head is a crown of glory when it is found in the way of righteousness, it is a fool’s cap when it is found in the way of sin. An old sinner is an awesome and frightening spectacle. One feels about him much as one feels about the condemned man on his way to the gallows. A sense of numb terror and shock fills the heart. The knowledge that the condemned man was once a red-cheeked boy only heightens the feeling, and the knowledge that the aged rebel now beyond reclamation once went up to the house of God on a Sunday morning to the sweet sound of church bells makes even the trusting Christian humble and a little bit scared. There but for the grace of God goes he.

I am among those who believe that Western civilization is on its way to perishing. It has many commendable qualities, most of which it has borrowed from the Christian ethic, but it lacks the element of moral wisdom that would give it permanence. Future historians will record that we of the ‘twenty-first’ century had intelligence enough to create a great civilization but not the moral wisdom to preserve it.

** Written by Aiden Wilson Tozer (A.W. Tozer) **

*** From the Book - "Man: The Dwelling Place of God" ***

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The Cure For A Fretful Spirit

The Holy Spirit, in Psalm 37:1-2, admonishes us to beware of irritation in our religious lives:

“Fret not thyself because of evildoers, neither be thou envious against the workers of iniquity.”

The word “fret” comes to us from the Anglo-Saxon and carries with it such a variety of meanings as bring a rather pained smile to our faces. Notice how they expose us and locate us behind our disguises. The primary meaning of the word is to eat, and from there it has been extended with rare honesty to cover most of the manifestations of an irritable disposition. “To eat away; to gnaw; to chafe; to gall; to vex; to worry; to agitate; to wear away”; so says Webster, and all who have felt the exhausting, corrosive effects of fretfulness know how accurately the description fits the facts.

Now, the grace of God in the human heart works to calm the agitation that normally accompanies life in such a world as ours. The Holy Spirit acts as a lubricant to reduce the friction to a minimum and to stop the fretting and chafing in their grosser phases. But for most of us the problem is not as simple as that.

Fretfulness may be trimmed down to the ground and its roots remain alive deep within the soul, there growing and extending themselves all unsuspected, sending up their old poisonous shoots under other names and other appearances.

It was not to the unregenerate that the words “Fret not” were spoken, but to God-fearing persons capable of understanding spiritual things. We Christians need to watch and pray lest we fall into this temptation and spoil our Christian testimony by an irritable spirit under the stress and strain of life.

It requires great care and a true knowledge of ourselves to distinguish a spiritual burden from religious irritation. We cannot close our minds to everything that is happening around us. We dare not rest at ease in Zion when the church is so desperately in need of spiritually sensitive men and women who can see her faults and try to call her back to the path of righteousness.

The prophets and apostles of Bible times carried in their hearts such crushing burdens for God’s wayward people that they could say, “Tears have been my meat day and night,” and “Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain daughter of my people!” These men were heavy with a true burden. What they felt was not vexation but acute concern for the honour of God and the souls of men.

By nature some persons fret easily. They have difficulty separating their personal antipathies from the burden of the Spirit. When they are grieved they can hardly say whether it is a pure and charitable thing or merely irritation set up by other Christians having opinions different from their own.

Of one thing we may be sure, we can never escape the external stimuli that cause vexation. The world is full of them and though we were to retreat to a cave and live the remainder of our days alone we still could not lose them. The rough floor of our cave would chafe us, the weather would irritate us and the very silence would cause us to fret.

Deliverance from a fretting spirit may be by blood and fire, by humility, self abnegation and a patient carrying of the cross. There will always be “evildoers” and “workers of iniquity,” and for the most part they will appear to succeed while the forces of righteousness will seem to fail. The wicked will always have the money and the talent and the publicity and the numbers, while the righteous will be few and poor and unknown. The prayerless Christian will surely misread the signs and fret against the circumstances. That is what the Spirit warns us against.

Let us look out calmly upon the world; or better yet, let us look down upon it from above where Christ is seated and we are seated in Him. Though the wicked spread himself like “a green bay tree,” it is only for a moment. Soon he passes away and is not. “But the salvation of the righteous is of the Lord: he is their strength in the time of trouble.” This knowledge should cure the fretting spirit.

** Written by Aiden Wilson Tozer (A.W. Tozer) **

*** From the Book - "Man: The Dwelling Place of God" ***

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How To Make Spiritual Progress

The complacency of Christians is the scandal of Christianity.

Time is short, and eternity is long. The end of all things is at hand. Man has proved himself morally unfit to manage the world in which he has been placed by the kindness of the Almighty. He has jockeyed himself to the edge of the crater and cannot go back, and in terrible fear he is holding his breath against the awful moment when he will be plunged into the inferno.

In the meantime, a company of people exist on the earth who claim to have the answer to all life’s major questions. They claim to have found the way back to God, release from their sins, life everlasting and a sure guarantee of heaven in the world to come.

These are the Christians. They declare that Jesus Christ is very God of very God, made flesh to dwell among us. They insist that He is the Way, the Truth and the Life. They testify that He is to them Wisdom, Righteousness, Sanctification and Redemption, and they steadfastly assert that He will be to them the Resurrection and the Life for eternity to come.

These Christians know, and when pressed will admit, that their finite hearts have explored but a pitifully small part of the infinite riches that are theirs in Christ Jesus. They read the lives of the great saints whose fervent desire after God carried them far up the mountain toward spiritual perfection; and for a brief moment they may yearn to be like these fiery souls whose light and fragrance still linger in the world where they once lived and laboured.

But the longing soon passes. The world is too much with them and the claims of their earthly lives are too insistent; so they settle back to live their ordinary lives, and accept the customary as normal. After a while they manage to achieve some kind of inner content and that is the last we hear of them. This contentment with inadequate and imperfect progress in the life of holiness is, I repeat, a scandal in the Church of the Firstborn.

The whole weight of Scripture is against such a thing. The Holy Spirit constantly seeks to arouse the complacent. “Let us go on” is the word of the Spirit. The Apostle Paul embodies this in his noble testimony as found in his Philippian epistle:

“But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ … that I may know him, and the power of his resurrection … but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.” (Philippians 3:7-14)

If we accept this as the sincere expression of a normal Christian I do not see how we can justify our own indifference toward spiritual things. But should someone feel a desire to make definite progress in the life of Christ, what can he do to get on with it? Here are a few suggestions:

1. Strive to get beyond mere pensive longing. Set your face like a flint and begin to put your life in order. Every man is as holy as he really wants to be. But the want must be all-compelling.

Tie up the loose ends of your life. Begin to tithe; institute family prayer; pay up your debts as far as possible and make some kind of frank arrangement with every creditor you cannot pay immediately; make restitution as far as you can; set aside time to pray and search the Scriptures; surrender wholly to the will of God. You will be surprised and delighted with the results.

2. Put away every un-Christian habit from you. If other Christians practice it without compunction, God may be calling you to come nearer to Him than these other Christians care to come. Remember the words, “Others may, you cannot.” Do not condemn or criticize, but seek a better way. God will honour you.

3. Get Christ Himself in the focus of your heart and keep Him there continually. Only in Christ will you find complete fulfilment. In Him you may be united to the Godhead in conscious, vital awareness. Remember that all of God is accessible to you through Christ. Cultivate His knowledge above everything else on earth.

4. Throw your heart open to the Holy Spirit and invite Him to fill you. He will do it. Let no one interpret the Scriptures for you in such a way as to rule out the Father’s gift of the Spirit. Every man is as full of the Spirit as he wants to be. Make your heart a vacuum and the Spirit will rush in to fill it.

Nowhere in the Scriptures nor in Christian biography was anyone ever filled with the Spirit who did not know that he had been, and nowhere was anyone filled who did not know when. And no one was ever filled gradually.

5. Be hard on yourself and easy on others. Carry your own cross but never lay one on the back of another. Begin to practice the presence of God. Cultivate the fellowship of the Triune God by prayer, humility, obedience and self-abnegation.

Let any Christian do these things and he will make rapid spiritual progress. There is every reason why we should all go forward in our Christian lives and no reason why we should not. Let us go on.

** Written by Aiden Wilson Tozer (A.W. Tozer) **

*** From the Book - "Man: The Dwelling Place of God" ***

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Why People Find The Bible Difficult

That many persons find the bible hard to understand will not be denied by those acquainted with the facts. Testimony to the difficulties encountered in Bible reading is too full and too widespread to be dismissed lightly.

In human experience there is usually a complex of causes rather than but one cause for everything, and so it is with the difficulty we run into with the Bible. To the question, Why is the Bible hard to understand? No snap answer can be given; the pert answer is sure to be the wrong one. The problem is multiple instead of singular, and for this reason the effort to find a single solution to it will be disappointing.

In spite of this I venture to give a short answer to the question, and while it is not the whole answer it is a major one and probably contains within itself most of the answers to what must be an involved and highly complex question. I believe that we find the Bible difficult because we try to read it as we would read any other book, and it is not the same as any other book.

The Bible is not addressed to just anybody. Its message is directed to a chosen few. Whether these few are chosen by God in a sovereign act of election or are chosen because they meet certain qualifying conditions I leave to each one to decide as he may, knowing full well that his decision will be determined by his basic beliefs about such matters as predestination, free will, the eternal decrees and other related doctrines.

But whatever may have taken place in eternity, it is obvious what happens in time: Some believe and some do not; some are morally receptive and some are not; some have spiritual capacity and some have not. It is to those who do and are and have that the Bible is addressed. Those who do not and are not and have not will read it in vain.

Right here I expect some readers to enter strenuous objections, and for reasons not hard to find. Christianity today is man-centred, not God-centred. God is made to wait patiently, even respectfully, on the whims of men.

The image of God currently popular is that of a distracted Father, struggling in heartbroken desperation to get people to accept a Saviour of whom they feel no need and in whom they have very little interest. To persuade these self-sufficient souls to respond to His generous offers God will do almost anything, even using salesmanship methods and talking down to them in the chummiest way imaginable.

This view of things is, of course, a kind of religious romanticism which, while it often uses flattering and sometimes embarrassing terms in praise of God, manages nevertheless to make man the star of the show.

The notion that the Bible is addressed to everybody has wrought confusion within and without the church. The effort to apply the teaching of the Sermon on the Mount to the unregenerate nations of the world is one example of this. Courts of law and the military powers of the earth are urged to follow the teachings of Christ, an obviously impossible thing for them to do. To quote the words of Christ as guides for policemen, judges and generals is to misunderstand those words completely and to reveal a total lack of understanding of the purposes of divine revelation. The gracious words of Christ are for the sons and daughters of grace, not for the Gentile nations whose chosen symbols are the lion, the eagle, the dragon and the bear.

Not only does God address His words of truth to those who are able to receive them, He actually conceals their meaning from those who are not. The preacher uses stories to make truth clear; our Lord often used them to obscure it.

The parables of Christ were the exact opposite of the modern “illustration,” which is meant to give light; the parables were “dark sayings” and Christ asserted that He sometimes used them so that His disciples could understand and His enemies could not (see Matthew 13:10-17). As the pillar of fire gave light to Israel but was cloud and darkness to the Egyptians, so our Lord’s words shine in the hearts of His people but leave the self-confident unbeliever in the obscurity of moral night.

The saving power of the Word is reserved for those for whom it is intended. The secret of the Lord is with them that fear Him. The impenitent heart will find the Bible but a skeleton of facts without flesh or life or breath. Shakespeare may be enjoyed without penitence; we may understand Plato without believing a word he says; but penitence and humility along with faith and obedience are necessary to a right understanding of the Scriptures.

In natural matters faith follows evidence and is impossible without it, but in the realm of the spirit faith precedes understanding; it does not follow it. The natural man must know in order to believe; the spiritual man must believe in order to know. The faith that saves is not a conclusion drawn from evidence; it is a moral thing, a thing of the spirit, a supernatural infusion of confidence in Jesus Christ, a very gift of God.

The faith that saves reposes in the Person of Christ; it leads at once to a committal of the total being to Christ, an act impossible to the natural man. To believe rightly is as much a miracle as was the coming forth of dead Lazarus at the command of Christ.

The Bible is a supernatural book and can be understood only by supernatural aid.

** Written by Aiden Wilson Tozer (A.W. Tozer) **

*** From the Book - "Man: The Dwelling Place of God" ***

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The Once-Born And The Twice-Born

Classification is one of the most difficult of all tasks. Even in the realm of religion there are enough lights and shades to make it injudicious to draw too fine a line between men and men. If the religious world were composed of squares of solid black and solid white classification would be easy; but unfortunately it is not.

It is a grave error for us evangelicals to assume that the children of God are all in our communion and that all who are not associated with us are ipso facto enemies of the Lord. The Pharisees made that mistake and crucified Christ as a consequence.

With all this in mind, and leaning over backwards to be fair and charitable, there is yet one distinction which we dare make, which indeed we must make if we are to think the thoughts of God after Him and bring our beliefs into harmony with the Holy Scriptures. That distinction is the one which exists between two classes of human beings, the once-born and the twice-born.

That such a distinction does, in fact, exist was taught by our Lord with great plainness of speech, in contexts which preclude the possibility that He was merely speaking figuratively. "Except a man be born again, he cannot see the kingdom of God," (John 3:3). He said, and the whole chapter where these words are found confirms that He was speaking precisely, setting forth meanings as blunt and downright as it is possible for language to convey.

"Ye must be born again," (John 3:5-7) said Christ. "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit" (John 3:6). This clear line of demarcation runs through the entire New Testament, quite literally dividing one human being from another and making a distinction as sharp as that which exists between different genera of the animal kingdom.

Just who belongs to one class and who to the other it is not always possible to judge, though the two kinds of life ordinarily separate from each other. Those who are twice-born crystallize around the Person of Christ and cluster together in companies, while the once-born are held together only by the ties of nature, aided by the ties of race or by common political and social interests.

Our Lord warned His disciples that they would be persecuted. "In the world ye shall have tribulation," (John 16:33) He said, and "Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake” (Matthew 5:10-11).

These are only two of many passages of the New Testament warning of persecution or recording the fact of harassment and attack suffered by the followers of the Lord. This same idea runs through the entire Bible from the once-born Cain who slew the twice-born Abel to the Book of the Revelation where the end of human history comes in a burst of blood and fire.

That hostility exists between the once-born and the twice-born is known to every student of the Bible; the reason for it was stated by Christ when He said, "If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you" (John 15:19). The rule was laid down by the apostle Paul when he wrote, "But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now" (Galatians 4:29).

Difference of moral standards between the once-born and the twice-born, and their opposite ways of life, may be contributing causes of this hostility; but the real cause lies deeper. There are two spirits abroad in the earth: the spirit that works in the children of disobedience and the Spirit of God. These two can never be reconciled in time or in eternity.

The spirit that dwells in the once-born is forever opposed to the Spirit that inhabits the heart of the twice-born. This hostility began somewhere in the remote past before the creation of man and continues to this day. The modern effort to bring peace between these two spirits is not only futile but contrary to the moral laws of the universe.

To teach that the spirit of the once-born is at enmity with the Spirit of the twice-born is to bring down upon one’s head every kind of violent abuse. No language is too bitter to hurl against the conceited bigot who would dare to draw such a line of distinction between men. Such malignant ideas are at odds with the brotherhood of man, says the once-born, and are held only by the apostles of disunity and hate. This mighty rage against the twice-born only serves to confirm the truth they teach. But this no one seems to notice.

What we need to restore power to the Christian testimony is not soft talk about brotherhood but an honest recognition that two human races occupy the earth simultaneously: a fallen race that sprang from the loins of Adam and a regenerate race that is born of the Spirit through the redemption which is in Christ Jesus.

To accept this truth requires a tough mindedness and a spiritual maturity that modern Christians simply do not possess. To face up to it hardly contributes to that “peace of mind” after which our religious weaklings bleat so plaintively.

For myself, I long ago decided that I would rather know the truth than be happy in ignorance. If I cannot have both truth and happiness, give me truth. We’ll have a long time to be happy in heaven.

** Written by Aiden Wilson Tozer (A.W. Tozer) **

*** From the Book - "Man: The Dwelling Place of God" ***

THE TRUTH MEDIA

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