More from Andrew Murray

It is the faith that continually closes its eyes to the weakness of the creature, and finds its joy in the sufficiency of an Almighty Saviour, that makes the soul strong and glad. It gives itself up to be led by the Holy Spirit into an ever deeper appreciation of that wonderful Saviour whom God hath given us--the Infinite Immanuel.

There is no proof of the reality of God's love and the blessing He bestows, which men so soon feel the force of, as when the joy of God overcomes all the trials of life.

'As sorrowful yet always rejoicing': these precious golden worlds teach us how the joy of Christ can overrule the sorrow of the world, can make us sing while we weep, and can maintain in the heart, even when cast down by disappointment or difficulties, a deep consciousness of a joy that is unspeakable and full of glory. There is but one condition: 'I will see you again, and your heart shall rejoice, and your joy shall no man take from you'. The presence of Jesus, distinctly manifested, cannot but give joy.

We must learn of Jesus, how He is meek and lowly of heart. He teaches us where true humility takes its rise and finds its strength - in the knowledge that it is God who worketh all in all, and that our place is to yield to Him in perfect resignation and dependence, in full consent to be and to do nothing of ourselves. This is the life Christ came to reveal and to impart - a life to God that came through death to sin and self. The root of all virtue and grace, of all faith and acceptable worship, is that we know that we have nothing but what we receive, and bow in deepest humility to wait upon God for it.

The command is clear: Humble yourself... Take every opportunity to humble yourself before God and man. Accept with gratitude everything that God allows from within or without, from friend or enemy, in nature or in grace, to remind you of your need of humbling, and to help you to it. Consider humility to be the mother-virtue, your very first duty before God, the one constant safeguard of the soul, and set your heart on it as the source of all blessing. The promise is divine and sure. He that humbles himself will be exalted. Be sure you do the one thing God asks, and humble yourself. God will be faithful to do the one thing He promised.

The blessings He bestows are all connected with His 'Come to Me', and are only to be enjoyed in close fellowship with Himself.

Holiness is the very nature of God, and that alone is holy which God takes possession of and fills with Himself. God's answer to the question, How could sinful man become holy? is, "Christ, the Holy One of God". There is no other way of our becoming holy, but by becoming partakers of the holiness of Christ. And there is no other way of this taking place than by our personal spiritual union with Him, so that through His Holy Spirit His holy life flows into us. In your flesh dwells no good thing, and that flesh, though crucified with Christ, is not yet dead, but will continually seek to rise and lead you to evil. But the Father is the Husbandman. He has grafted the life of Christ on your life. And now, if you would live a holy life, abide in Christ your sanctification. Look upon Him as the Holy One of God, made man that He might communicate to us the holiness of God. Listen when Scripture teaches that there is within you a new nature, a new man, created in Christ Jesus in righteousness and true holiness. Remember that this holy nature which is in you is singularly fitted for living a holy life, and performing all holy duties, as much so as the old nature is for doing evil. Look not upon a life of holiness as a strain and an effort, but as the natural outgrowth of the life of Christ within you. And let ever again a quiet, hopeful, gladsome faith hold itself assured that all you need for a holy life will most assuredly be given you out of the holiness of Jesus.

The whole Christian life depends on the clear consciousness of our position in Christ. Most essential to the abiding in Christ is the daily renewal of our faith's assurance, 'I am in Christ Jesus.'

I have a pen in my pocket, and that pen is absolutely surrendered to the one work of writing. That pen must be absolutely surrendered to my hand if I am to write properly with it. If another holds it partly, I cannot write properly.... And now, do you expect that in your immortal being, in the divine nature that you have received by regeneration, God can work His work, every day and every hour, unless you are entirely given up to Him? God cannot. The temple of Solomon was absolutely surrendered to God when it was dedicated to Him. And every one of us is a temple of God, in which God will dwell and work mightily on one condition-absolute surrender to Him.

We all know the value of joy. It alone is the proof that what we have really satisfies the heart.

In the way of thy judgments, O LORD, have we waited for thee. That will prove true in our inner experience. If we are honest in our longing for holiness and in our prayer to be wholly the Lord’s, His holy presence will arouse and discover hidden sin and convict us of our evil nature, its opposition to God’s law, and its inability to fulfill that law. The words will come true: "Who may abide the time of his coming? And who shall stand when he appears? For he shall be like a refiner’s fire" (Malachi 3:2). "Oh that thou would... come down... as when the melting fire burns" (Isaiah 64:1-2). God executes His judgments upon sin within the soul in great mercy, as He makes it feel its wickedness and guilt. Many try to flee from these judgments; the soul that longs for God and for deliverance from sin bows under them in humility and in hope.

This absolute surrender to God will wonderfully bless us... But do remember, there must be absolute surrender. At every tea-table you see it. Why is tea poured into that cup? Because it is empty, and given up for the tea. But put ink, or vinegar, or wine into it, and will they pour the tea into the vessel? And can God fill you, can God bless you, if you are not absolutely surrendered to Him? He cannot. Let us believe God has wonderful blessings for us, if we will but stand up for God, and say, be it with a trembling will, yet with a believing heart: "O God, I accept thy demands. I am thine and all that I have..."

Dear Christian! Do you not begin to see that waiting [on God] is not one among a number of Christian virtues, to be thought of from time to time, but that it expresses that disposition which lies at the very root of the Christian life? It gives higher value and a new power to our prayer and worship, to our faith and surrender, because it links us, in unalterable dependence, to God Himself. And it gives us the unbroken enjoyment of the goodness of God: "the Lord is good to them that wait for Him" (Lamentations 3:25). Let me press upon you once again to take time and trouble to cultivate this so much needed element of the christian life. We get too much of religion at second hand, from the teaching of men. That teaching has great value if, even as the preaching of John the Baptist sent his disciples away from himself to the Living Christ, it leads us to God Himself. What our religion needs is—more of God. Many of us are too much occupied with our work. As with Martha, the very service we want to render the Master separates from Him; it is neither pleasing to Him nor profitable to ourselves. The more work, the more need of waiting upon God; the doing of Hid's will would then, instead of exhausting, be our meat and drink, nourishment and refreshment and strength. "The Lord is good to them that wait for Him". How good none can tell but those who prove it in waiting on Him.

When He says "Abide in Me," He offers Himself, the Keeper of Israel that slumbers not nor sleeps, with all His power and love, as the living home of the soul, where the mighty influences of His grace will be stronger to keep than all their feebleness to lead astray. The idea some have of grace is this—that their conversion and pardon are God's work, but that now, in gratitude to God, it is their work to live as Christians, and follow Jesus. There is always the thought of a work that has to be done, and even though they pray for help, still the work is theirs. They fail continually, and become hopeless; and the despondency only increases the helplessness. No, wandering one; as it was Jesus who drew you when He spake "Come," so it is Jesus who keeps you when He says "Abide." The grace to come and the grace to abide are alike from Him alone.

"God hath sent forth the Spirit of His Son into your hearts." The same Spirit which dwelt and still dwells in the Son, becomes the life of the believer; in the unity of that one Spirit, and the fellowship of the same life which is in Christ, he is one with Him. As between the vine and branch, it is a life-union that makes them one.

We have our life from and in Christ, as truly, yea more truly, than from and in Adam. We are to walk "rooted in Him," "holding fast the Head from whom the whole body increases with the increase of God."

Mankind needs love. That was the one great need of mankind, that was the thing which Christ's redemption came to accomplish: to restore love to this world. One of the worst things sin did for man was to make him selfish, for selfishness cannot love. God's Son came to show what love is, and he lived a life of love here upon earth in fellowship with his disciples, in compassion over the poor and miserable, in love even to his enemies—and he died the death of love. And when He went to Heaven, whom did He send down? The Spirit of love, to come and banish selfishness and envy and pride, and bring the love of God into the hearts of men.

With a heart full of joy no work can weary, and no burden can depress; God Himself is strength and song.

The life God bestows is imparted not once for all, but each moment continuously, by the unceasing operation of His mighty power. Humility, the place of entire dependence on God, is, from the very nature of things, the first duty and the highest virtue of the creature, and the root of every virtue. Humility is not so much a grace or virtue along with others; it is the root of all, because it alone takes the right attitude before God, and allows Him as God to do all... It is simply the sense of entire nothingness, which comes when we see how truly God is all, and in which we make way for God to be all.

God wished to reveal Himself in and through created beings by communicating to them as much of His own goodness and glory as they were capable of receiving. But this communication was not a giving to the creature something it could possess in itself, a certain life or goodness, of which it had the charge and disposal. By no means. But as God is the ever-living, ever-present, ever-acting One, who upholdeth all things by the word of His power, and in whom all things exist, the relation of the creature to God could only be one of unceasing, absolute, universal dependence. As truly as God by His power once created, so truly by that same power must God every moment maintain. The creature has not only to look back to the origin and first beginning of existence, and acknowledge that it there owes everything to God; its chief care, its highest virtue, its only happiness, now and through all eternity, is to present itself an empty vessel, in which God can dwell and manifest His power and goodness.

Even in the regenerate man there is no power of goodness in himself: he has and can have nothing that he does not each moment receive; and waiting on God is just as indispensable, and must be just as continuous and unbroken, as the breathing that maintains his natural life.

God, as Creator, formed man, to be a vessel in which He could show forth His power and goodness. Man was not to have in himself a fountain of life, or strength, or happiness: the ever-living and only living One was each moment to be the Communicator to him of all that he needed. Man's glory and blessedness was not to be independent, or dependent upon himself, but dependent on a God of such infinite riches and love. Man was to have the joy of receiving every moment out of the fulness of God.