If Thou Wilt Be Perfect: Talks on Spiritual Philosophy

Introduction

If Thou Wilt Be Perfect

Source

Lectures on biblical philosophy given at the Bible Training College, London, from January to July 1912.

Publication History

•      As articles: First published as articles in the Bible Training Course (BTC) Monthly Journal from October 1937 through October 1938.

•      As a book: First published as a book in 1939. Mrs. Chambers had planned to title it Spiritual Philosophy but bowed to David Lambert’s suggestion to use Jesus’ words to the rich young ruler in Matthew 19:21—If thou wilt be perfect.

Always a voracious reader of wide-ranging taste, Chambers included the writings of many philosophers in his personal study. During Oswald’s student days at the University of Edinburgh (1895-1896), he very likely studied Metaphysics and the History of Philosophy under Professor Andrew Seth and Moral Philosophy under Professor Henry Calderwood. In addition, he may well have attended Dr. Alexander Whyte’s Young Men’s Classes, held every Sunday evening following the service at Free St. George’s Church. When Chambers arrived in Edinburgh, Dr. Whyte was dealing with The Mystics, including Tauler and the book, Theologia Germanica, which are both quoted throughout If Thou Wilt Be Perfect.

In 1900, Chambers was teaching philosophy at Dunoon College, a small theological school across the Firth of Clyde from Glasgow, Scotland. When his students, most of whom had no university training, expressed their difficulty in making sense of existing textbooks, Chambers compiled and published his own Outlines for the Study of Historical Philosophy as a guide for his classes.

Of his lecture series on Biblical Philosophy at the Bible Training College in 1912, Chambers said: The Ethics and Philosophy classes have taken a great stride in advance, and this is all the more surprising as the Bible Philosophy class is anything but a popular subject as commonly conceived; yet the numbers attending this class grow.

One of Chambers’ recurring themes was the critical necessity for every Christian to think. The reason why the average Christian worker is only the average Christian worker, Oswald told his students, is that he or she will remain grossly ignorant about what he does not see any need for. All of you have intelligence, and you must use it for God.

Foreword

On Tauler and on Theologia Germanica

Two names are mentioned in this book, one is a man, Tauler, and the other a volume, Theologia Germanica. Quotations are made from them. Both belong to pre-Reformation times. John Tauler was born in Strasbourg about 1300. He was a Dominican monk and had already achieved honour and reputation as a preacher when a great change occurred in his spiritual outlook. An unknown layman, after hearing him preach, was moved to tell him that he was allowing himself to be killed by the letter, and was yet in darkness, and had not tasted the sweetness of the Holy Ghost. The preacher took the words in a spirit of meekness and was ready to receive helpful counsel from his unknown friend. You must, he said, take up your cross and follow our Lord Jesus Christ and His example in utter sincerity, humility and patience, and must let go all your proud reasoning. He advised him to cease his preaching for a while and in quiet contemplation examine his life in the mirror of our Lord’s. Tauler was nearly fifty, but he took the place of abasement and self-surrender, and for nearly two years was a seeker of God’s way, praying that God’s life might be brought forth in him. His former friends thought him demented. When the clear light came and he knew the time had come to bear his witness in public, he found it not easy to begin, but soon wisdom and grace from the Holy Spirit were bestowed in abundant measure. So began years of wonderful work for God. In those days when salvation by simple faith in Jesus Christ was so largely hidden beneath ceremonial worship, he taught many that the way to God was by a New Birth that brought men into a vital relation to the Living God. His sermons greatly influenced Luther. They have ministered to many in many countries. A volume of his sermons has been published in English under the title, The Following of Christ.

The book, Theologia Germanica, belongs to the same period. Its author is unknown. That also prepared for the Reformation, as it lays stress on the Holy Spirit’s application of Christ’s work to the heart of a believer. God never leaves Himself without a witness, and in that bedimmed period these lights were shining and have been shining ever since.

John Wesley complained to William Law that when he was an earnest inquirer he had been directed to the mystic writers, and so had missed the basic truth of salvation by faith in Jesus Christ. We all need to know the initial experience of Christ as the Propitiation for our sins, and as the One who has brought to a world of sinners the abundance of grace and the gift of righteousness. Afterwards we may find, as Wesley did, much light in such writers as the above upon how God works in us to will and to do of His good pleasure, and how we can work out our own salvation (Philippians 2:12-13).

The quotations made by Oswald Chambers are themselves of great value, and the expository words that follow are full of luminous and practical teaching for us to-day.

London

David Lambert

April 1939

I. The Philosophy of Perfection

But when that which is perfect is come, that which is in part shall be done away. 1 Corinthians 13:10 (RV)

That which is perfect is a Being, who hath comprehended and included all things in Himself and His own Substance, and without whom, and besides whom, there is no true Substance, and in whom all things have their Substance.

That Which Is Perfect

The Bible reveals that that which is perfect is a Being. God is the only Perfect Being; no human being is perfect apart from God. We make the blunder of applying to human beings terms which the Bible applies to God only. Our Lord in replying to the rich young ruler, who used the term Good Master, said, None is good save One, even God (RV). There is only one Being to whom the term good can be applied, and that is the Perfect Being, the term cannot be applied to good men. In the Sermon on the Mount our Lord places God as the model for Christian character; He does not say, Be good as a man is good, but—Ye therefore shall be perfect, as your heavenly Father is perfect (RV). We are to be perfect as our Father in heaven is perfect, not by struggle and effort, but by the impartation of that which is Perfect. We are accustomed to the use of the word perfect in connection with our relationship to God (e.g. Philippians 3:12-15), but here the word is used in a bigger sense, viz. perfect as God is perfect.

Love is another term we are apt to apply wrongly. We emphasise perfect love towards our fellow-men; the Bible emphasises perfect love to God. Love is an indefinable word, and in the Bible it is always used as directly characteristic of God—God is love. In Romans 5:5, Paul says that the love of God is shed abroad in our hearts, not the power to love God, but the love of God.

Or take Truth. The Truth is our Lord Himself, consequently any part of the truth may be a lie unless it leads to a relation to the Truth. Salvation, sanctification, the Second Coming are all parts of the Truth, but none is the Truth; and they are only parts of the Truth as they are absorbed by the Truth, our Lord Himself. We are not told to expound the way of salvation, or to teach sanctification, but to lift up Jesus, i.e. to proclaim the truth.

That Which Is in Part

If any man thinketh that he knoweth anything, he knoweth not yet as he ought to know. (1 Corinthians 8:2 RV)

God wants us to lose our definitions and become rightly related to Himself, the Perfect One. If we try and state before God where we are in experience, we find we cannot do it, though we know with a knowledge which passeth knowledge. The purpose of God is to get the part into the whole; if we remain in the part by sticking to our convictions, to that which we know, we shall fizzle off. An experience that is true and vivid cannot be stated in words, the lines of definition are gone. Our experience is only part of the Perfect. Jesus Christ is much more than we have experienced Him to be.

But that which is in part, or the imperfect, is that which hath its source in, or springeth from the Perfect, just as a brightness or a visible appearance floweth out from the sun or a candle, and appeareth to be somewhat, this or that. And it is called a creature, and of all these things which are in part, none is the Perfect.

Are we resting in our experience of the Truth, or in the Truth? The part has its source in the Perfect. The experiences of salvation and sanctification spring from the perfect Source, and it is this that gives the devil his chance to come as an angel of light and make us seek experiences instead of Christ. Do we lift up Jesus, or are we busy carefully defining our religious experiences, having this measuring-rod for the Almighty and that measuring-rod for the saints, which if they do not come up to we say they are wrong? There is always a danger of doing this so long as we walk by convictions. If our experiences come from the true Source and are untouched, they will lead to one place only—to the fulness of the life of God; but if they are tampered with they will lead away from God. Satan does not tempt saints to tell lies or to steal or drink, he does not come to them in that way; he