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Title: The Normal Christian Life
Creator(s): Nee, Watchman (1903-1972)
Rights: Copyright Angus Kinnear 1961. Used by permission of Kingsway
Publications, Eastbourne, England.
LC Call no: BV4501.2
LC Subjects:
Practical theology
Practical religion. The Christian life
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The Normal Christian Life
Watchman Nee
a€?It is no longer I . . . but Christa€?
Copyright Angus Kinnear 1961. Used by permission of Kingsway Publications,
Eastbourne, England.
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PREFACE TO THE FIRST EDITION
The author of these studies, Mr. Watchman Nee (Nee To-sheng) of Foochow, a
true bondservant of Jesus Christ, placed a great many of us in his debt
when, on a visit to Europe in 1938 and 1939, he set forth so lucidly in his
ministry to many groups of young workers and others the foundation
principles of the Christian life and walk.
Several of the addresses forming the material from which this book has been
compiled have already been published independently and have been the means
of blessing to many. Others, covering similar but wider ground, have existed
for long in manuscript or note form. It is with the conviction that their
message merits a wider circulation at the present time that I have
undertaken the editing of the available material to form this larger book.
Being deprived of personal contact or communication with the author, I have
myself to take full responsibility for the work of editing. This has
involved the bringing together of matter from a number of sources to form a
logical sequence within the framework provided by two of the original series
of studies. Due to the wide variety of this material, including verbatim
records of spoken English addresses, private notes of Bible readings and
personal conversations, and a few translations from the Chinese, liberties,
perforce, have had to be taken with the literary arrangementa€”not, of course,
with the doctrinea€”making the hand of the editor more evident that I would
have wished. But the privilege of close personal contact with Mr. Nee during
1938, and the help and criticism of others who enjoyed his ministry or who
have worked with him, and who knew him better than I, have combined, in the
few places where interpretation was necessary, to make faithfulness to his
thought the more certain.
Work on this book has been a searching experience. It goes out now wiht the
prayer that its strong emphasis upon the greatness of Christ and upon the
finality and sufficiency of His work may be used of God to bring His
children to a place of greater spiritual effectiveness and thus of
increasing value to Him.
Angus I. Kinnear
Bangalore, India
1957
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PREFACE TO THE BRITISH EDITION
A new edition has made possible further revision and occasional slight
expansion of the text with the aid of fresh source material. An index is now
provided.
The reader is again reminded that the authora€?s message in this collected
form had its origin as spoken ministry. It is therefore not wholly
systematic. On none of the subjects dealt with is it to be regarded as
exhaustive. It should be approached prayerfullya€”not as a treatise, but as a
living message to the heart.
Angus I. Kinnear
1958
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Table of Contents
Chapter 1: The Blood of Christ
Chapter 2: The Cross of Christ
Chapter 3: The Path of Progress: Knowing
Chapter 4: The Path of Progress: Reckoning
Chapter 5: The Divide of the Cross
Chapter 6: The Path of Progress: Presenting Ourselves to God
Chapter 7: The Eternal Purpose
Chapter 8: The Holy Spirit
Chapter 9: The Meaning and Value of Romans Seven
Chapter 10: The Path of Progress: Walking in the Spirit
Chapter 11: One Body in Christ
Chapter 12: The Cross and the Soul Life
Chapter 13: The Path of Progress: Bearing the Cross
Chapter 14: The Goal of the Gospel
Scripture quotations are from the Revised Version unless otherwise
indicated.
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Chapter 1: The Blood of Christ
What is the normal Christian life? We do well at the outset to ponder this
question. The object of these studies is to show that it is something very
different from the life of the average Christian. Indeed a consideration of
the written Word of Goda€”of the Sermon on the Mount for examplea€”should lead
us to ask whether such a life has ever in act been lived upon the earth,
save only by the Son of God Himself. But in that last saving clause lies
immediately the answer to our question.
The Apostle Paul gives us his own definition of the Christian life in
Galations 2:20. It is a€?no longer I, but Christa€?. Here he is not stating
something special or peculiara€”a high level of Christianity. He is, we
believe, presenting Goda€?s normal for a Christian, which can be summarized in
the words: I live no longer, but Christ lives His life in me.
God makes it quite clear in His Word that He has only one answer to every
human needa€”His Son, Jesus Christ. In all His dealings with us He works by
taking us out of the way and substituting Christ in our place. The Son of
God died instead of us for our forgiveness: He lives instead of us for our
deliverance. So we can speak of two substitutionsa€”a Substitute on the Cross
who secures our forgiveness and a Substitute within who secures our victory.
It will help us greatly, and save us from much confusion, if we keep
constantly before us this fact, that God will answer all our questions in
one way only, namely, by showing us more of His Son.
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Our Dual Problem: Sins and Sin
We shall take now as a starting-point for our study of the normal Christian
life that great exposition of it which we find in the first eight chapters
of the Epistle to the Romans, and we shall approach our subject from a
practical and experimental point of view. It will be helpful first of all to
point out a natural division of this section of Romans into two, and to note
certain striking differences in the subject-matter of its two parts.
The first eight chapters of Romans form a self-contained unit. The
four-and-a-half chapters from 1:1 to 5:11 form the first half of this unit
and the three-and-a-half chapters from 5:12 to 8:39 the second half. A
careful reading will show us that the subject-matter of the two halves is
not the same. For example, in the argument of the first section we find the
plural word a€?sinsa€? given prominence. In the second section, however, this
changed, for while the word a€?sinsa€? hardly occurs once, the singular word
a€?sina€? is used again and again and is the subject mainly dealt with. Why is
this?
It is because in the first section it is a question of the sins I have
committed before God, which are many and can be enumerated, whereas in the
second it is a question of sin as a principle working in me. No matter how
many sins I commit, it is always the one sin principle that leads to them. I
need forgiveness for my sins, but I need also deliverance from the power of
sin. The former touches my conscience, the latter my life. I may receive
forgiveness for all my sins, but because of my sin I have, even then, no
abiding peace of mind.
When Goda€?s light first shines into my heart my one cry is for forgiveness,
for I realize I have committed sins before Him; but when once I have
received forgiveness of sins I make a new discovery, namely, the discovery
of sin, and I realize not only that I have committed sins before God but
that there is something wrong within. I discover that I have the nature of a
sinner. There is an inward inclination to sin, a power within that draws to
sin. When that power breaks out I commit sins. I may seek and receive
forgiveness, but then I sin once more. So life goes on in a vicious circle
of sinning and being forgiven and then sinning again. I appreciate the
blessed fact of Goda€?s forgiveness, but I want something more than that: I
want deliverance. I need forgiveness for what I have done, but I need also
deliverance from what I am.
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Goda€?s Dual Remedy: The Blood and the Cross
Thus in the first eight chapters of Romans two aspects of salvation are
presented to us: firstly, the forgiveness of our sins, and secondly, our
deliverance from sin. But now, in keeping with this fact, we must notice a
further difference.
In the first part of Romans 1 to 8, we twice have reference to the Blood of
the Lord Jesus, in chapter 3:25 and in chapter 5:9. In the second, a new
idea is introduced in chapter 6:6, where we are said to have been
a€?crucifieda€? with Christ. The argument of the first part gathers round that
aspect of the work of the Lord Jesus which is represented by a€?the Blooda€?
shed for our justification through a€?the remission of sinsa€?. This terminology
is however not carried on into the second section, where the argument
centers now in the aspect of His work represented by a€?the Crossa€?, that is to
say, by our union with Christ in His death, burial and resurrection. This
distinction is a valuable one. We shall see that the Blood deals with what
we have done, whereas the Cross deals with what we are. The Blood disposes
of our sins, while the Cross strikes at the root of our capacity for sin.
The latter aspect will be the subject of our consideration in later
chapters.
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The Problem Of Our Sins
We begin, then, with the precious Blood of the Lord Jesus Christ and its
value to us in dealing with our sins and justifying us in the sight of God.
This is set forth for us in the following passages:
a€?All have sinneda€? (Romans 3:23). a€?God commendeth his own love toward us, in
that, while we were yet sinners, Christ died for us. Much more then, being
now justified by his blood, shall we be saved from the wrath of God through
hima€? (Romans 5:8,9). a€?Being justified freely by his grace through the
redemption that is in Christ Jesus: whom God set forth to be a propitiation,
through faith, by his blood, to shew his righteousness, because of the
passing over of the sins one aforetime, in the forbearance of God; for the
shewing, I say, of his righteousness at this present season: that he might
himself be just, and the justifier of him that hath faith in Jesusa€? (Romans
3:24-26).
We shall have reason at a later stage in our study to look closely at the
real nature of the fall and the way of recovery. At this point we will just
remind ourselves that when sin came in it found expression in an act of
disobedience to God (Romans 5:19). Now we must remember that whenever this
occurs the thing that immediately follows is guilt.
Sin enters as disobedience, to create first of all a separation between God
and man whereby man is put away from God. God can no longer have fellowship
with him, for there is something now which hinders, and it is that which is
known throughout Scripture as a€?sina€?. Thus it is first of all God who says,
a€?They are all under sina€? (Romans 3:9). Then, secondly, that sin in man,
which henceforth constitutes a barrier to his fellowship with God, gives
rise in him to a sense of guilta€”of estrangement from God. Here it is man
himself who, with the help of his awakened conscience, says, a€?I have
sinneda€? (Luke 15:18). Nor is this all, for sin also provides Satan with his
ground of accusation before God, while our sense of guilt gives him his
ground of accusation in our hearts; so that, thirdly, it is a€?the accuser of
the brethrena€? (Rev. 12:10) who now says, a€?You have sinneda€?.
To redeem us, therefore, and to bring us back to the purpose of God, the
Lord Jesus had to do something about these three questions of sin and of
guilt and of Satana€?s charge against us. Our sins had first to be dealt with,
and this was effected by the precious Blood of Christ. Our guilt has to be
dealt with and our guilty conscience set at rest by showing us the value of
that Blood. And finally the attack of the enemy has to be met and his
accusations answered. In the Scriptures the Blood of Christ is shown to
operate effectually in these three ways, Godward, manward and Satanward.
There is thus an absolute need for us to appropriate these values of the
Blood if we are to go on. This is a first essential. We must have a basic
knowledge of the fact of the death of the Lord Jesus as our Substitute upon
the Cross, and a clear apprehension of the efficacy of His Blood for our