WHO IS THIS MELCHISEDEC #32
January 2, 2000
Brian Kocourek
WHO IS THIS
MELCHISEDEC 65-0221E 52 Now, we find Him at the beginning, His attributes. And now, you
were with Him then. Then is when the Book of Life comes into view. Now, we read
over here in Revelations the 13th chapter, the 8th verse, that the beast that
comes upon the earth in these last days will deceive all those people on
the earth whose names were not written in the Lamb's Book of Life before the
foundation of the world.
Sunday we examined the
deception and what I called the greatest deception which is to be deceived but
not even know it. We showed how that the Elect can not be deceived because they
have the Seed of God living in them. However, everyone else is deceived, but
then we must ask how this great deception is allowed to take place, and we
found our answer is that the people deceive themselves, because they want to be
deceived.
In Galatians 5:17, we find a principle that is part
of every Elect Son or Daughter of God since the fall of Adam. "the flesh lusteth against the spirit, and the spirit
against the flesh: and these are contrary the one to the other; so that ye
cannot do the things that ye would."
The nominal Christian can imitate every experience that the True Christian has except for this experience that we see in Galatians chapter five. In everything but this the mere professor can imitate the true child of God: and it is this that distinguishes the merely religious person from the real Christian. Every true child of God always experiences this conflict within as Paul describes in Galatians chapter five as well as in Romans chapter seven. But not every child of God understands the doctrine concerning it. To have the experience without knowing the doctrine is the fruitful source of confusion, disquietude, and discouragement. To know the doctrine and not to have the experience is fatal, and means eternal disaster. The only remedy for this is to learn, direct from the Word of God, all that is there taught concerning the nature inherited through generation by Adam, and the nature bestowed through re-generation by God. This alone can give the believer the true knowledge concerning "God’s workmanship"; and the key to his experiences which are otherwise inexplicable to him. When the doctrine of the two natures is clearly understood, then, that which before was the cause of doubt is not only removed, but it becomes the ground of assurance; and is, indeed, the best assurance that one can ever have that he is God’s workmanship, and that God has actually begun in him that good work which He Himself will perfect and complete (Phil. 1:6).
In John 3:6 we read, "That which is born of the flesh is flesh; And that which is born of the Spirit is spirit." Here, we see the Lord Jesus teaching a fundamental doctrine. But the natural man will not receive it. This doctrine declares that, by nature, we are descended from fallen Adam; and born of the flesh, we must possess the nature of the begetter. In John 6:63 Jesus" declares that this flesh, "profiteth nothing"; and Paul further expounds in (Rom. 7:18) that in this flesh "dwelleth no good thing". But, this doctrine in one that man will not receive.
The Characteristics give name to the old nature.
1) In John 3:6 it is called the flesh. "That which is born of the flesh is flesh." Concerning this Flesh, we are told by Paul in Romans 8:8 it "cannot please God." And in John 6:63 Jesus said, it "profiteth nothing :" and again in Romans 7:18 Paul said, there is in it "no good thing:"
Now this is very important doctrinal teaching and essential truth, if we are to understanding salvation and how to overcome. The real question is: Do we believe it? Do we believe God or do we believe man? If we believe God, then we shall see that the great majority of "public worship" is vanity. True worship must be wholly that of the spirit, or the new nature. We must be able to say with Mary: "My soul doth magnify the Lord, my spirit hath rejoiced in God my Saviour."
It is only as saved ones that we can truly worship. If the flesh of itself "profiteth nothing", then it is clear that we cannot worship God with any of the senses (which all pertain to the flesh). We cannot worship with our eyes by gazing at a sacrament. We cannot worship with our noses by the smelling of incense. We cannot worship with our ears by listening to music; no, nor can we worship with our throats by singing. All that comes from the flesh "profiteth nothing". God has "no respect to it", and it is labour in vain. Protestant Christians will agree with us in what we say about gazing on sacraments, or the smelling of incense; but what about the other senses of the flesh? What about the ears and the throats? The churches all seem to be "music mad"; and, what with choirs "1,000 strong", and "string bands", "solos", and "choruses", and "anthems", and the new "Gospel of Song", we have come upon a time when the "flesh" seems to hold universal sway in what still retains the name of worship.
But alas for it all! it "profiteth nothing". This flood is advancing side by side with another, of which the cry is "Be filled with the Spirit." But the "Word of truth" is wrongly divided. For a full stop is put after the word Spirit: and thus it is not noticed that, if we are filled by the Spirit, it will be seen in the effect: viz., "Speaking to yourselves in psalms, and hymns, and spiritual songs, singing and making melody in your hearts (not in your throats merely: and this, not to any audience or congregation, but) to the Lord." It is not an "ear for music" that is wanted, but a heart for music. From this title of the old nature we learn that "the flesh profiteth nothing". This solemn truth is fundamental to Christianity’: while the opposite is fundamental to religion. Religion has to do with the flesh: Christianity has to do with Christ and the new nature (which is pneuma-Christou or Christ-spirit). But we shall have more to say on this later. This old nature is further called
2.) "The Natural Man." And we are told that "the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he get to know them because they are spiritually discerned" (1 Cor.2:14).
In the structure of this portion of 1 Corinthians, verse 14 stands in correspondence with verse 8; which tells us that "none of the princes of this world knew the wisdom of God", i.e., the great Secret—the Mystery—for it was "hidden" in God (Eph. 3:9), and no eye had ever seen it, or ear heard it. And even when now it is "revealed" (1 Cor. 2:10), the natural man cannot get to know it, because it is only discerned by the spirit, or the new nature within us, created and enlightened by the Holy Ghost. This is conclusive as to the character, power, inclination and condition of "the natural man"; which means man by nature, as he is born into the world. Then further, he is called
3.) "The Old Man." And what about him? He, we are told "is corrupt according to the deceitful lusts" (Eph. 4:22). The old man is full of desires or lusts. These lusts are deceitful and deceiving. They are in all things contrary to God, contrary to His Spirit, and His Word; and to the new nature, the spirit, when it is once implanted within us. In this connection, it is called
4.) "The Outward Man"; as being that which is seen, and that which actually perishes (2 Cor. 4:16), and this is "day by day". This tells us that as long as we are in the flesh, we must suffer this "burden": and that no ordinance connected with that which perishes, can be of any avail in that domain where all is, and must be spiritual; i.e., of the Spirit.
5.) "The Heart" i.e., the natural heart, which is "deceitful above all things, and desperately wicked" (Jer. 17:9), so deceitful that it constantly deceives and betrays us: so deceitful that none but God can really know it. The Lord Jesus has some "teaching about the heart" of the natural man in Matthew 15:19. "Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies."
The churches may talk about "a change of heart"; but, it is never changed. A "new heart" must be given. They may talk about improving man’s heart (or nature): but the old heart cannot be improved; and the new heart needs no improvement. Spiritists and Theosophists may talk about "the divine in man"; and show how this "old thought of the East, the cradle of all philosophy, is permeating the religions of the West". This is too true, as a fact: but it is Satan’s lie, against which we oppose God’s truth. Even man at times is compelled to confess it; and to own that all his efforts to improve "the heart" of man end in failure. Another name given to the old nature in the Word of God is
6.) "The Carnal Mind." This aspect of the old nature is even more serious than the others. They relate rather to acts, and conditions, and character; but this relates to thoughts; to the mental activities, and reasonings and imaginations of the natural man (Rom. 8:7). That these are the opposite of God’s thoughts was manifested of old. "Every imagination of the thoughts of his heart was only evil continually" (Gen. 6:5). And God has declared, even of this mind of the flesh, that "My thoughts are, not your thoughts, neither are your ways My ways (Isa 55:8). "The carnal mind" means, as is shown in the margin Romans 8:7, "the mind of the flesh" (phronema sarkas), as it is called in the ninth Article of the Church of England, which declares that "Original sin standeth not in the following of Adam (as the Pelagians do vainly talk); but it is the fault and corruption of the nature of every man that naturally is engendered of the offspring of Adam; whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit; and therefore in every person born into this world, it deserveth God’s wrath and damnation. And this infection of nature doth remain, yea, in them that are regenerated; whereby the lust of the flesh, called in the Greek phranema sarkas which some do expound the wisdom, some sensuality, some the affection; some the desire, of the flesh, is not subject to the Law of God . . . The Article thus agrees with the categorical declarations of the Word of God, which declares (Rom. 8:7, 8) that this "mind of the flesh" is "Enmity against God." "Not subject to the law of God, neither indeed can be." And "cannot please God."
The "mind" is the source of the thoughts: and thoughts are the source of actions. "The mind of the flesh", therefore, is that part of the flesh which thinks—and its thoughts are always contrary to God, and have, as the concluding words of the Article (quoted above) declare, "the nature of sin".
7.) This brings us to the last of the names given to the old nature in Scripture, "Sin". We must distinguish between "sin", and "sins". "Sin" is the root; "sins" are the fruit. In Romans, from 1:16 to chapter 5:11, it is "sins", considered as the outcome of the old nature, which are dealt with; and we are shown how they are put away, and how God can be just, and yet be Justifer of the sinner who is saved on faith-principle instead of law-principle. From Romans 5:12 to 8:39, it is "Sin" that is dealt with: the old nature. For, though the sinner is justified in Christ, he still feeds the working of the old nature and experiences the conflict between that, and the new nature. The object of this section is to teach us that though we still see the fruits, we are to regard the old tree as though it had died, and to reckon that we died in Christ’s death. No change has taken place. The root still remains. The change is in our standing before God. We now stand on a different plane: "we walk by faith"; and by faith we reckon that, though the flesh is in us, we are "not in the flesh"; and, in spite of the fruits which we see from time to time, we believe God when He tells us that the tree, in His sight, is condemned. A new graft has been put in; which can only produce "fruit unto God"; while all that is produced from the old stock (below the graft) is worthless, and is cut away as such by the great Gardener’s hand. We are His "husbandry". He grafts in us the new nature; and we believe Him when He tells us of all the wonders of the work which He hath wrought.
CHAPTER II
THE CHARACTER AND END OF THE OLD NATURE
Having considered the various names given to the old nature in Scripture, we come now to see what is said about the nature itself, and its end. The first thing we learn is :
1.) It Cannot Be Changed. "That which is born (or, begotten) of the flesh is flesh", and remains flesh. No know power can turn it into spirit. Men talk about a change of nature; but it is only talk. It does not alter the fact. Men are never weary in their efforts to improve it; but they are constantly receiving bitter disappointments: they are continually exhibiting the fact that neither education nor religion can alter the old nature, or impart a new one. The flesh can be highly cultivated. There are the refined "desires of the mind", as well as the coarse "lusts of the flesh" (Eph. 2:3): but they are equally "far off" (5:13) from God; and alike under His "wrath" (5:3). The flesh can be made very religious. Indeed, these two go well together: for religion consists of ordinances, rites and ceremonies. It stands in meats and drinks. It thrives on vows, and pledges, and badges. All these are outward, and are for the flesh. All these are within the powers of the flesh. It can observe days, and feasts, and fasts (Col 2: 16, 20, 21; Rom. 14:5, 6). It revels in "Rules for daily living". It delights in "ordinances". All these minister to the flesh: and, religious flesh "takes to" these, just as irreligious flesh "takes to" vice. Hence the danger of any so-called religious service in which there is anything that ministers to the flesh, or where provision is made for it. Ravishing music, heart-breaking anecdotes, fervent appeals, all these can make what may be called "converts": but cannot keep them when made. This is why such deep concern is manifested as to how many of such "converts" may "stand". They may stand for weeks, or months, or years; but they will never stand for eternity.
All these outward things "perish with the using" (Col. 2:22). They are born of the flesh. Only "that which is born (or, begotten) of the Spirit is spirit" (John 3:6). "Whatsoever God doeth, it shall be for ever" (Eccl. 3:14); and: "Every plant which my heavenly Father hath not planted, shall be rooted up" (Matt. 15:13). These words were spoken by the Lord to those whose religion was of the flesh, and consisted in washings and making long prayers; to those who honoured God with their lips, and supposed that man was defiled by "that which goeth into the mouth" (5:11). They were spoken concerning the "Scribes and Pharisees, which were of Jerusalem", the place of religious observances (5:1): and they are spoken today to all who "teach for doctrines the commandments of men" (5:9): who make men religious by working on the feedings of the flesh: and seek to make them holy by saying "Touch not, taste not, handle not" (Col. 2:21): and who make of more account "that which goeth into the mouth" (Matt. 15:11), than "that which cometh out of the heart"; as though the one possessed a supernatural power which could influence the other. No! the nature of the old man cannot be changed. "It is not subject to the law of God, neither indeed can be." This for ever settles the matter for all who are subject to the Word of God in Romans 8:7.
When once this fact is realized, it becomes impossible for us to pray "Make clean our hearts within us"; for, the question naturally arises, which "heart"? The old one, or the new one? If the old, it cannot be cleansed. If the new, it needs no cleansing. David could say, "Create in me a clean heart, 0 God": but that is a very different thing. A newly created heart is the very opposite of making the old heart clean. This simple fact and truth of God’s Word is an axe laid at the root of all the modern "clean heart" teaching of those who, though justified by grace, are seeking to be sanctified by works. All such come under the reproof of Galatians 3:3, "Are ye so senseless (i.e., unintelligent)? having begun in spirit (or the new nature!, are ye being made perfect (or, perfecting yourselves) in [the] flesh? It is the great doctrine of the two natures in the child of God which corrects all this teaching of the present day, which leads so many into soul-trouble. Instead of seeing, in the conflict they mourn over, the very ground of all assurance, they are seeking to get rid of it altogether by attempting to accomplish that which is absolutely impossible, by cleansing and improving the old nature. Over all such teaching, and all such efforts, the death knell tolls out the solemn sentence
"NEITHER INDEED CAN BE."
The second thing we learn is that it has only one end:
2.) Its End Is Death. The flesh, and all that pertains to it, its religion and its ungodliness, its virtue and its vice, all end in death. All is for time, and not for eternity. "In Adam all die" (1 Cor. 15:22). "The mind of the flesh is death" (Rom. 8:6). Being connected with the body, it is called "this body of (or appointed for) death" (Rom. 7:24). Nothing but death can be the end of all that is of the flesh. It is born of the flesh. The "first Adam" was made of the dust of the earth, and to dust all his descendants "return" (Gen. 3:19).
3.) The
third fact flows from the second: "He That Soweth To His Flesh Shall Of
The Flesh Reap Corruption" (Gal. 6:8). All efforts to improve the flesh,
all provision made for the flesh, all ordinances connected with the flesh, all
end in corruption and death: all "perish with the using" (Col. 2:22).
But our subject has a happier and more blessed side. There is such a thing as
the new nature, as we shall see in our next chapter.