The Normalcy of the
The Spiritual Man, CFP, Vol. 2, Part 6 WALKING AFTER THE SPIRIT, Ch. 4, by Watchman Nee
AN ERRING SPIRIT is often responsible for much of our incorrect conduct. If anyone desires to walk in a spiritual way he must keep himself continually in a proper state. just as the mind may become loose and haughty or retreat and grow shy, so may his spirit. Should it not be maintained in the Holy Spirit, then it shall be defeated and his outward conduct shall equally suffer defeat. We ought to understand that numerous outer failures stem from the failure of the inner spirit. Were one’s inner man strong and powerful it could control the soul and body and, under any circumstances, inhibit their license; but if it be weak, the soul and body shall oppress the spirit and cause that one to fall.
God is interested in our spirit. It is there that the new life dwells, there that His Spirit works, there that we fellowship with Him, there that we know His will, there that we receive the revelation of the Holy Spirit, there that we are trained, there that we mature, there that we resist the attacks of the enemy, there that we receive authority to overcome the devil and his army, and there that we secure the power for service. It is by the resurrection life in the spirit that our body eventually shall be changed into a resurrection one. As the condition of our spirit is so is the condition of our spiritual life. How essential for us to preserve our spirit in its normal state. What the Lord is especially concerned with in the Christian is not his outer man, the soul, but his inner man, the spirit. No matter how highly developed out outer man may be, if this inner component of ours is abnormal, our whole walk shall go askew.
The Bible is not silent about the normalcy of a believer’s spirit. Many matured ones have experienced what the Bible exhorts; they recognize that to retain their triumphant position and to cooperate with God they must preserve their spirit in the proper conditions laid down in the Word. We shall shortly see how it is to be controlled by the renewed will of the believer. This is a principle of great consequence, for by the will one is able to set his spirit in its proper place.
“Jehovah is nigh unto them that are of a broken heart, and saveth such as are o f a contrite spirit” (Ps. 34.18 ASV).
“For thus says the high and lofty One who inhabits eternity, whose name is Holy: I dwell in the high and holy place, and also with him who is of a contrite and humble spirit” (Is. 57.15).
God’s people often erroneously think that they need a contrite spirit only at the time they repent and believe in the Lord or whenever they subsequently fall into sin. We should know, however, that God wishes us to keep our spirit in a state of contrition at all times. Although we do not daily sin we are nonetheless required by Him to be of humble spirit constantly, because our flesh still exists and may be stirred up at any moment. Such contrition precludes our losing watchfulness. We ought never sin; yet we always should have sorrow for sin. The presence of God is felt in such a spirit.
God takes no pleasure in our repenting over and over again as though this were sufficient; rather does He wish us to live in perpetual contrition. Only a spirit of this kind can equip us to detect and mourn immediately all disharmony with the Holy Spirit present in our conduct and deeds. It also helps us to acknowledge our faults when told of them. This penitent spirit is very necessary, for despite the fact a person has been joined to the Lord to be one spirit, he is not forever afterwards infallible. The spirit can err (Is. 29.24); even if it has not erred, the mind can be so confused as to paralyze it from executing the thought of the spirit. A contrite inner life helps one to confess instantly and to not hide those little points others have noticed in him as being unlike the Lord. God saves those who possess a contrite spirit; others He cannot save for it requires contrition to know His mind. People who cover their faults and excuse themselves do not have a repentant spirit; hence God cannot save them to the uttermost. How we need a spirit susceptible to the correction both of the Holy Spirit and of man, a spirit willing to concede to having lived below par. And then we shall daily experience the salvation of the Lord.
“The sacrifice acceptable to God is a broken spirit” (Ps. 51.17).
A broken spirit is one which trembles before God. Some Christians do not sense any uneasiness in their inner man after they have sinned. A healthy spirit will be broken before God—as was David’s—upon once having sinned. It is not difficult to restore to God those who have a broken spirit.
“But to this man will I look: to the afflicted and contrite in spirit, and who trembleth at my word” (Is. 66.2 Darby).
The spirit with which God is delighted is an afflicted one because it reverences Him and trembles at His Word. Our spirit must be kept in continual reverential fear of the Lord All self-reliance and self-conceit must be shattered; the Word of God must be accepted as the sole guide. The believer must possess within him a holy fear: he must have absolutely no confidence in himself: he must be as one whose spirit is so stricken that he dare not raise his head but humbly follows the command of God. A hard and haughty spirit always impedes the way of obedience. But when the cross is working deeply a believer comes to know himself. He realizes how undependable are his ideas, feelings and desires. Hence he dare not trust himself but trembles in all matters, acknowledging that except he be sustained by the power of God he shall unquestionably fail. We must never be independent of God. The moment our spirit ceases to tremble before Him at that precise moment it declares its independence from Him. Except we sense our helplessness we shall never trust in God. A spirit which trembles before Him shields one from defeat and helps him to truly apprehend God.
“It is better to be of a lowly spirit with the poor than to divide the spoil with the proud” (Prov.16.19) “He who is lowly in spirit will obtain honor” (Prov. 29.23). “And also with him who is of a contrite and humble spirit, to revive the spirit of the humble” (Is. 57.15).
Lowliness is not a looking down on one’s self; rather is it a not looking at one’s self at all. As soon as a believer’s spirit becomes haughty he is liable to fall. Humility is not only Godward but is manward as well. A lowly spirit is demonstrated when one associates with the poor. It is this spirit alone which does not despise any who are created by God. God’s presence and glory is manifested in the life of the spiritually humble.
A lowly person is a teachable person, easily entreated and open to explanation. Many of our spirits are too arrogant: they can teach others but can never themselves be taught. Many possess a stubborn spirit: they stick to their opinions even if they realize they are wrong. Many are too hard in spirit to listen to an explanation for a misunderstanding. Only the humble have the capacity to bear and forbear. God needs a lowly man to express His virtue. How can a proud man hear the voice of the Holy Spirit and then cooperate with God? No trace of pride should be found in our spirit: tenderness, delicacy, flexibility—these shall be the norm. A tiny bit of harshness in the inner man may hinder fellowship with the Lord, for this certainly is most unlike Him. To walk with the Lord the spirit must belowly, forever waiting on Him and offering no resistance to Him.
“Blessed are the poor in spirit” (Matt. 5.3).
The poor in spirit views himself as possessing nothing. A believer’s peril lies in his having too many things in his spirit. Only the poor in spirit can be humble. How often the experience, growth and progress of a Christian become such precious matters to him that he loses his lowliness. The most treacherous of all dangers for a saint is to meditate on what he appropriates and to pay attention to what he has experienced. Sometimes he engages in this unconsciously. What, then, is the meaning of being poor? Poor bespeaks having nothing. If one endlessly reflects upon the deep experience which he has passed through, it soon shall be debased to a commodity of his spirit and hence become a snare. An emptied spirit enables a person to lose himself in God whereas a wealthy spirit renders him self-centered. Full salvation delivers a believer out of himself and into God. Should a Christian retain something for himself his spirit immediately shall turn inward, unable to break out and be merged in God.
“In a spirit o f gentleness” (Gal. 6.1).
Gentleness is a most necessary feature of the inner man. It is the opposite of harshness. God requires us to cultivate a gentle spirit. Amid the most prosperous work anyone with a gentle spirit can instantly stop on short notice from God, just as Philip did when sent from Samaria to the desert. A gentle spirit turns easily in God’s hand however He wills. It knows not how to resist God nor how to follow its own will. God needs such a yielding spirit to accomplish His purpose.
A gentle spirit is no less important in human relationships. It is the spirit of a lamb which characterizes the spirit of the cross. “When he was reviled, he did not revile in return; when he suffered, he did not threaten” (1 Peter 2.23). This is a description of a gentle spirit. Such gentleness is willing to suffer loss; though it has the power of revenge and the protection of the law, it nevertheless has no wish to avenge itself with the arm of flesh. It is a spirit which in suffering harms no one. The one who can boast such a spirit as this lives righteously himself but never demands righteousness from others. He is full of love and mercy; wherefore he can melt the heart of those around him.
“In diligence not slothful; fervent in spirit; serving the Lord” (Rom.12.11 ASV).
For a time the flesh may be fervent when it is emotionally excited, but this fervency does not endure. Even when the flesh seems most diligent it actually may be quite lazy, since it is diligent solely in those things with which it agrees; hence the flesh is impelled by emotion. It cannot serve God in matters which do not appeal to it nor when emotion is cold and low. It is impossible for the flesh to labor with the Lord in cloud as well as in sunshine, step by step, slowly but steadily. “Fervent in spirit” is a permanent feature; he therefore who possesses this spirit is qualified to serve the Lord endlessly. We should avoid all fervency of the flesh but allow the Holy Spirit to so fill our inner man that He may keep it perpetually fervent. Then our spirit will not turn cold when our emotion becomes chilled, nor will the work of the Lord collapse into a seemingly immovable state.
What the Apostle stresses here amounts to an order. This order must be taken up by our renewed will. We should exercise it to choose to be fervent. We should say to ourselves, “I want my spirit to be fervent and not to be cold.” We should not be overwhelmed by our icy and indifferent feeling; instead we should permit our fervent spirit to control everything, even where our emotion is extremely unconcerned. The sign of a fervent spirit is serving the Lord always.
“He who has a cool spirit is a man o f understanding” (Prov.17.27).
Our spirit needs to be fervent yet also to be cool. Fervency is related to “diligence in serving the Lord” whereas coolness is related to knowledge.
If our spirit lacks coolness we often take inordinate action. The enemy purposes to drive us off track in order that our spirit may be deprived of its contact with the Holy Spirit. Frequently we observe saints who, in the hour of a feverish spirit, change their principled life into a sensational one. The spirit is closely knit with the mind. The moment the spirit loses its composure the mind is excited; when the mind becomes heated the conduct of the believer grows abnormal and goes out of control. Consequently it is always profitable to keep the inner man calm and collected. By disregarding the ardor of the emotion, the increase of desire, or the confusion of thought and by measuring every problem with a cool spirit instead, we shall maintain our feet on the pathway of the Lord. Any action taken when our spirit is excited is likely to be against the will of God.
The knowledge of God, self, Satan and all things brings calmness to our spirit; it effects a kind of spirit which soulish believers never experience. The Holy Spirit must fill our inner man while the outer man must be consigned entirely to death; then the spirit will enjoy an unspeakable calm. Neither the soul nor the body nor changing environment takes away that calm. It is like the ocean: although the waves rage on the surface, the bottom of the sea remains composed and undisturbed. Before a Christian experiences the dividing of soul and spirit he will be disturbed and shaken immediately by the slightest perturbation. This is due to lack of spiritual knowledge. Hence to keep the inner and outer man divided is the way to keep the spirit cool. A person with an imperturbable spirit experiences a kind of “untouchableness.” However chaotic may be the outside situation he does not lose the calm and peace inside. Though a mountain should fall at his face he remains as composed as ever. Such composure is not achieved through self-improvement but is secured through the revelation of the Spirit Who discloses the reality of all things and through the control the believer exerts over his soul so that it no longer may influence his spirit.
The key, therefore, is the rule of the will. Our spirit must accept this rule. Fervency is what our will desires, but so is coolness. We should never permit our spirit to be in such a condition as to extend beyond the control of the will. We must will both to have a fervent spirit towards the Lord’s work and to maintain a cool spirit in executing that work.
“My spirit rejoices in God my Savior” (Luke 1.47).
Towards himself a Christian should have a broken spirit (Ps. 51.17), but towards God it should be one of rejoicing always in Him. He rejoices not for its own sake nor because of any joyful experience, work, blessing or circumstance, but exclusively because God is his center. Indeed, no saint can genuinely rejoice out of any cause other than God Himself.
If our spirit is oppressed by worry, weight and sorrow it will commence to be irresponsible, next sink down, then lose its proper place, and finally become powerless to follow the leading of the Holy Spirit. When pressed down by a heavy load the spirit loses its lightness, freedom and brightness. It quickly topples from its ascendant position. And should the time of sorrow be prolonged, damage to spiritual life is incalculable. Nothing can save the situation except to rejoice in the Lord—rejoice in what God is and how He is our Savior. The note of hallelujah must never be in short supply in the spirit of the believer.
“For God did not give us a spirit o f timidity but a spirit of power and love and self-control” (2 Tim. 1.7).
Timidity is not humility. While humility is self-forgetfulness completely—a forgetting both its weakness and strength—timidity recalls all the weakness and hence is self-remembering. God does not delight in our cowardice and withdrawal. He wants us, on the one hand, to tremble before Him because of our emptiness, yet on the other hand, to proceed courageously in His might. He requires us to bear Him witness fearlessly, to suffer pain and shame for Him valiantly, to accept loss of all things with courage, and to rely on the Lord’s love, wisdom, power and faithfulness with confidence. Whenever we discover ourselves shrinking from witnessing for the Lord or withdrawing in other ways where boldness is demanded, we should realize that our spirit has abandoned its normal state. We ought to preserve it in a condition of “dauntlessness.”
We need to have a spirit of power, of love, and of self-control. It should be strong, but not to the point of becoming unloving. It is also mandatory that it be quiet and controlled so that it may not be excited easily. We must have a spirit of power towards the enemy, a spirit of love towards men, and a spirit of self-control towards ourselves.
“Let it be the hidden person of the heart with the imperishable jewel of a gentle and quiet spirit, which in God’s sight is very precious” (1 Peter 3.4).
Granted that this is a word directed towards the sisters, it nonetheless is spiritually applicable to the brothers as well.
“To aspire to live quietly” (1 Thess. 4.11). This is the duty of every Christian. Modern Christians talk far too much. Sometimes their unuttered words surpass in number those that are spoken.
Confused thought and endless speech set our spirits to wandering away from the control of our wills. A “wild spirit” often leads people to walk according to the flesh. How hard for believers to restrain themselves from sinning when their spirits become unruly. An errant spirit invariably ends up with an error in conduct.
Before one can display a quiet mouth he first must possess a quiet spirit, for out of the abundance of the spirit does the mouth speak. We ought to carefully keep our spirit in stillness; even in time of intense confusion our inner being should nevertheless be able to sustain an independent quietude. A placid spirit is essential to anyone walking after the spirit: without it he shall quickly fall into sin. If our spirit is hushed we can hear the voice of the Holy Spirit there, obey the will of God, and understand what we cannot understand when confused. Such a quiet inner life constitutes the Christian’s adornment which betokens something manifested outwardly.
“We should serve in newness of spirit” (Rom. 7.6 Darby).
This too is a serious facet of spiritual life and work. An old spirit cannot inspire people: the best it can do is pass on some thought to others: even so, it is weak and therefore powerless to stimulate earnest consideration. An aged spirit can only produce aged thought. Never can dynamic life flow out from an old spirit. Whatever issues from a decrepit spirit (words, teaching, manner, thought, life) are but old, stale and traditional. Perhaps many doctrines do in fact reach another believer’s mind, but they gain no footing in his spirit; as a consequence, it is impossible to touch the spirits of others because there is no spirit behind one’s teaching. It is conceivable that the one who harbors an old spirit has once experienced some of the truths, but they have now become mere remembrances of the past, purely pleasant memories. These truths have been transferred from the spirit to the mind. Or perhaps they have just been new ideas freshly conceived in his mind, and due to lack of confirmation in life they simply do not impart the touch of a fresh spirit to the audience.
Time and again we meet various Christians who habitually convey something new from the Lord. While we are with them we feel they have just left the Lord’s presence, as though they would bring us right back to the Lord. This is what newness means; anything else is oldness. Such ones appear to enjoy renewed strength all the time, soaring like eagles and running like youths. Instead of imparting dried, corrupted, and worm-eaten manna of the mind to people, these give fish and bread freshly cooking on the fire of the spirit. Deep and wonderful thoughts never move people as a fresh spirit can.
We must maintain a fresh spirit continually. How can we face people if our inner man does not give the impression of having been newly with the Lord and newly blessed of the Lord? Anything—life, thought, experience—which has reduced itself to a remembrance of the past is old and aged. Moment by moment we must receive everything anew from the Lord. To imitate the experiences of another without ourselves having it in life is forbidden; but to copy from the relics of our own past experience is likewise ineffective. Thus we can grasp the import of what Christ enunciated as recorded in John: “I live because of the Father” (6.57). Our inner man shall remain unceasingly fresh if we momentarily draw upon the life of the Father to be our life. A stale spirit generates no fruit in work, inspires no walk after the spirit, and achieves no victory in warfare. An old spirit cannot face others because it has not faced God. To enjoy a spirit that is always fresh and new, one’s inner being must be in constant touch with God.
“To be holy in body and spirit” (1 Cor. 7.34). “Let us cleanse ourselves from every defilement of body and spirit” (2 Cor. 7.1).
For anyone to walk in a spiritual manner it will be necessary for him to keep his spirit holy at all times. An unholy spirit leads people into error. Inordinate thought towards men or things, assessing the evil of others, a lack of love, loquacity, sharp criticism, self-righteousness, refusing entreaty, jealousy, self-pride, and so forth—all these can defile the spirit. An unholy spirit cannot be fresh and new.
In our pursuit of spiritual life we must not overlook any sin, because sin inflicts more harm upon us than does anything else. Even though we already have learned how to be delivered from sin and how to walk by the spirit, we nevertheless must guard against unknowingly returning to the old sinful ways. For such a return renders a walk after the spirit utterly impossible. The child of God therefore needs to maintain an attitude of death towards sin lest it overcome him and poison his spirit. Without holiness no one can see the Lord (Heb.12.14).
“Become strong in spirit” (Luke 1.80).
Our spirit is capable of growth and should increase gradually in strength. This is indispensable to spiritual life. How often we sense our spirit is not strong enough to control our soul and body, especially the moment the soul is stimulated or the body is weak. Sometimes in helping others we notice how heavily weighed down they are in their spirit, yet ours lacks the power to release them. Or when battling with the enemy we discover our spiritual strength is inadequate to wrestle long enough with the enemy until we win. Numberless are those occasions when we feel the spirit losing its grip; we have to force ourselves to proceed in life and in work. How we long for a more robust inner man!
As the spirit waxes stronger the power of intuition and discernment increases. We are fit to resist everything not of the spirit. Some who wish to walk after the spirit cannot because their inner man lacks the strength to control the soul and the body. We cannot expect the Holy Spirit to do anything for us; our regenerated spirit must instead cooperate with Him. We should learn how to exercise our spirit and use it to the limit of our understanding. Through exercise it will become progressively sturdier till it possesses the strength to eliminate all obstructions to the Holy Spirit; such hindrances as a stubborn will, a confused mind, or an undisciplined emotion.
“A man’s spirit will endure sickness; but a broken spirit who can bear?” (Prov. 18.14) Clearly the spirit can be broken or wounded. A wounded spirit must be a very weak one. Were our spirit sturdy we would be able to endure the stimulation of the soul and not shake. Moses’ spirit is usually portrayed as being a very strong one; yet because he failed to keep it continually firm, he found that the Israelites “made his spirit bitter” (Ps. 106.33) and consequently he sinned. If our inner being remains vigorous we can triumph in Christ however much our body may suffer or our soul be afflicted.
The Holy Spirit alone can grant us the strength required by the inner man. The might of our spirit accordingly derives from the power of God’s Spirit. Ours itself, though, needs additionally to be trained. After one has learned how to walk by his spirit, he will then know how to live by its life in place of soul life, how to use its power instead of his natural power in performing God’s work, and how to apply its strength rather than his soulical strength in warring against the enemy. Naturally, such experiences are progressive and must be entered into progressively. Yet the principle is clear: as a believer moves according to the spirit he will gain increased power of the Holy Spirit and his inner man will grow stronger. A Christian ought to maintain his spirit in strength at all times lest at the critical moment he is powerless to meet the need.
“Ye stand fast in one spirit” (Phil. 1.27 ASV).
We have observed previously how the life of a spiritual man flows with that of other Christians. Oneness of the spirit is a matter of great moment. If by His Spirit God dwells in the believer’s spirit and He fully unites with him, how can his spirit not be one with other believers? A spiritual man is not only one with Christ in God but also one with God indwelling each of His children. Should a Christian permit thought or feeling to control his spirit, it will not be one with that of other saints. Only when mind and emotion are subject to the spirit’s rule can he disregard or restrain differences in thought and feeling and so be one in the spirit with all children of God. It is necessary for him to guard unceasingly the oneness of spirit with all believers. We are not united with a small group—those who share the same interpretation and outlook as we—but with the body of Christ. Our spirit should harbor neither harshness nor bitterness nor bondage but be completely open and entirely free, thus creating no wall in our contact with all other brethren.
“The grace of our Lord Jesus Christ be with your spirit” (Gal. 6.18). “The grace of the Lord Jesus Christ be with your spirit” (Philemon 25).
The grace of the Lord Jesus Christ is exceedingly precious to our spirit. There we find the Lord’s grace to help us in time of need. This is a word of benediction: but this also represents the peak a believer’s spirit can ever reach. We should always season our spirit with the grace of our lovely Lord.
One other facet of the normal spirit needs to be discussed besides those features mentioned already. This one we would term the spirit of rapture. Christians ought to have a spirit which is perpetually in an out-of-this-world and ascending-into-heaven state. Such a spirit as this is deeper than one of ascension, for those who possess the former not only live on earth as though in heaven but also are truly led of the Lord to wait for His return and their own rapture. When a believer’s spirit is united to the Lord’s and they become one spirit, he commences to live in the world as a sojourner, experiencing the life of a heavenly citizen. Following that, the Holy Spirit will call him to take one further step and will give him the spirit of rapture. Formerly his impetus was “Go forward!”—now it becomes “Ascend up!” Everything about him rises heavenward. The spirit of rapture is that spirit which has tasted the powers of the age to come (Heb. 6.5).
Not all who accept the truth of the Second Coming possess this spirit of rapture. Men may believe in the Lord’s return, preach His Second Coming, and pray for His return and yet not have this spirit. Even mature ones do not necessarily possess it. The spirit of rapture is the gift of God. It is sometimes dispensed by God as He pleases and sometimes granted by Him in response to prayers of faith. When possessed of this spirit the believer’s inner being seems always to be in a state of rapture. He believes not only in the return of the Lord but also in his being transported. Rapture is more than an article of faith; it is to him a fact. Just as Simeon, through the revelation of the Holy Spirit, trusted that he would not taste death before he had seen the Lord’s Christ (Luke 2. 26), so believers should have the assurance in their spirit that they will be transported to the Lord before they die. Such faith is the faith of an Enoch. Now we are not being stubbornly superstitious here; but if we live in the time of rapture, how can we be lacking in such faith? Such belief will help us to understand more of what God is doing in this age as well as obtain heavenly power for our work.
In other words, if the spirit of a Christian is in a state of rapture he will be more heavenly and will not think his way to heaven must necessarily traverse the valley of death.
How frequently God’s child, when engaged in spiritual labor, entertains many expectations and plans. He is full of the Holy Spirit, wisdom and power; he believes God will greatly use him; and he looks forward with anticipation that before long his labor shall produce much fruit. However, in the very midst of prosperity the hand of the Lord suddenly sweeps down upon him, suggesting to him that he must conclude all his undertaking and be ready to take another course. This comes as a genuine surprise to man. He naturally asks why it must be so. Is not my power for working? Is not the profound knowledge I have for helping people? Need everything be closed in and cold? Nonetheless, under guidance of this kind the believer learns that the purpose of God for him is an alteration in his course. Previously everything was going forward; henceforth it is to ascend. It does not signify there is no more work; what it does mean is that that work can be concluded at any time.
God continually has employed such circumstances as persecution, opposition, plunder, etc., to cause saints to comprehend that He wishes them to have the spirit of rapture rather than to make progress in the work on earth. The Lord desires to change the course of His children, many of whom do not realize there is this far better spirit of rapture.
This spirit has its definite effect on life. Before one secures. it his experience is bound to be changing constantly; after he receives the witness and assurance of rapture in his spirit, however, his life and labor will be sustained on a level worthy of this kind of spirit, thus preparing him for the Lord’s return. Such preparation includes more than outward correction: it is making the spirit, the soul, and the body of the believer wholly ready to meet the Lord.
Hence we should pray and petition the Holy Spirit to show us how to obtain this spirit of rapture and how to retain it. We should believe and then be willing to eliminate all obstacles to the realization of such a spirit. And once we have appropriated it we should habitually check our life and work against it. In case we lose this spirit we should determine at once how it was lost and how it can be restored. Such a spirit once obtained can be easily forfeited. This may be due chiefly to our ignorance (at this stage of life) of how to preserve such a heavenly position through special prayer and effort. We must therefore ask the Holy Spirit to teach us the way to retain this spirit. Such prayer usually leads us to seek “the things that are above” (Col. 3.2), and this is one of the requisites for preservation.
Since he now stands at the door of heaven and can be transported at any moment, the Christian should choose to wear the heavenly white garment and perform heavenly work. Such a hope separates him from earthly matters while joining him to the heavenly.
The fact that God wishes a believer to look for rapture does not suggest that he should be concerned only with his rapture and forget the remainder of the work God has appointed him. What God actually designs to convey to him is that he should not permit God-given labor to hinder his rapture. In both his walk and work, heavenly attraction should always be greater than earthly gravitation. The child of God should learn to live for the Lord’s service, but even more so for the Lord’s receiving him. May our spirit be uplifted daily, looking for the return of the Lord. May the things of this world so lose their power over us that we do not in the slightest wish to be “worldly”; nay, we even delight in not remaining “in the world.” May our spirit daily ascend, asking to be with the Lord earlier. May we so seek the things above that not even the best work on earth can distract our hearts. May we henceforth pray in spirit and with understanding, “Come, Lord Jesus!” (Rev. 22.20)