How can I know when God is telling me to do something?

It is then the will of God, and a precious will, that we should only be able to discern His will according to our own spiritual state; and, in general, when we think that we are judging circumstances it is God who is judging us, judging our state: our business is to keep close to Him. God would not be good to us, if He permitted us to discover His will without that. It might be convenient just to have a director of consciences; and we should thus be spared the discovery and the chastisement of our moral condition. Thus, if you are seeking how you may discover the will of God without that, you are seeking evil; and it is what we see every day. One Christian is in doubt, in perplexity; another, more spiritual, sees as clear as the day: he is astonished at the uncertainty of the other; he sees no difficulty, and ends by understanding that it lies only in the other's state of soul. "He with whom these things are lacking is blind, and cannot see afar off."

As regards circumstances, I believe that a person may be guided by them; scripture has decided that. It is what it speaks of as being "held in with bit and bridle." "I will instruct thee, and teach thee in the way which thou shalt go: will guide thee with mine eye" - such is the promise and privilege of him who has faith, is near enough to God to understand by a single glance from Him. God who is faithful, has given the promise to guide him thus. He warns us not to be as the horse and the mule which have no understanding of the will, thoughts, or desires of their master. They must be held in with bit and bridle. Doubtless even that is better than to stumble, fall, and run counter to Him who holds us in; but it is a sad state - and such it is to be guided by circumstances. Undoubtedly, even then, it is merciful on God's part so to act, but very sad on ours.

Here, however, there must be a distinction drawn between judging what one has to do in certain circumstances, and being guided by them. He who allows himself to be guided by them always acts blindly as to the knowledge of the will of God: there is absolutely nothing moral in it; it is an external force that constrains. Now it is very possible that I may have no judgment beforehand as to what I should do: I know not what circumstances may arise and consequently I can make no resolution. But so soon as the circumstances are there, I judge with a full and divine conviction what is the path of God's will, and of the Spirit's intention and power. This requires spirituality, and abiding in communion with God. It is not to be guided by the circumstances, but to be guided by God in them, being near enough to God to be able to judge immediately what one ought to do, as soon as the circumstances are there.

As to impressions, God can suggest them, and it is certain that He does in fact suggest a thing to the mind; but, in that case, the propriety of the thing and its moral character will be clear as the sun at noon-day. In prayer God can remove from our heart certain carnal influences, which, being annulled, permit of certain other spiritual influences taking all their place in the soul; or He makes us feel the importance of some duty, which had been perhaps entirely thrown into the shade through pre-occupation caused by some desired object. This may be even between two individuals. One person may not have enough spiritual discernment to discover what is right, but the moment another shews it to him, he understands that it is the truth. All are not engineers, but a simple waggoner knows a good road when once it is made. Thus impressions which come from God do not always remain simple impressions. But they are ordinarily clear when God produces them. I do not doubt, however, that He often makes them on our minds, when we walk with Him and listen to His voice.

Here, however, there must be a distinction drawn between judging what one has to do in certain circumstances, and being guided by them. He who allows himself to be guided by them always acts in the dark as to knowing the will of God. There is absolutely nothing moral in it; it is an external force that constrains. Now it is very possible that I may have no judgment beforehand of what I shall do: I know not what circumstances may arise, and consequently I can make no resolutions. But the instant the circumstances are there, I judge with a full and divine conviction what is the path of God's will, and of the Spirit's intention and power. That demands the highest degree of spirituality. It is not to be directed by circumstances, but to be directed by God in them, being near enough to God to be able to judge immediately what one ought to do, as soon as the circumstances are there.

As to impressions, God can suggest them, and it is certain that in fact He does suggest a thing to the mind; but, in that case, the propriety of the thing and its moral character will be as clear as the sun at noon-day. In prayer God can remove from our heart certain carnal influences, which, being destroyed, leave room for certain other spiritual influences taking all their place in the soul. Thus He makes us feel the importance of some duty, which had been perhaps entirely obscured by preoccupation caused by some desired object. This may be even between two individuals. One person may not have enough spiritual discernment to discover what is right; but the moment another shews it to him, he understands that it is the truth. All are not engineers, but a simple wagonner knows a good road when it is made. Thus the impressions which come from God do not always remain simple impressions. But they are ordinarily clear when God produces them. I do not doubt, however, that He often makes them on our minds, when we walk with Him and listen to His voice.

As to circumstances, I believe that a person may be led by them. Scripture has settled that. But this is what it calls being "held in by bit and bridle." (Ps. 32:9.) "I will instruct thee and teach thee in the way which thou shalt go I will guide thee with mine eye," such is the promise to, such the privilege of, him who has faith. Near enough to God, to comprehend through one look of His, God, who is faithful, has promised to direct him thus. He warns us against being "as the horse or the mule," which have no understanding of the will, the thoughts, the desires of their master. They must be "held in by bit and bridle." Without a doubt, even that is better than stumbling, or falling, or jostling against Him who has us in charge, but it is a sorry condition to be in. And there we see what it is to be directed by circumstances. It is merciful on the part of God to do it; but it is very sad on ours to require it.

Here, however, we need to distinguish between forming a judgment as to what it is right for us to do in certain circumstances, and our being directed by them. He who allows himself to be directed by them is ever acting blindly as to the "will of God." There is absolutely nothing of that which is moral in it - that which influences is from without. But it is very possible that I may have no judgment arrived at beforehand as to what I should do; I know not what circumstances may transpire, and consequently my mind is not made up. Yet so soon as the circumstances are there, I judge, with a full and divine conviction, what is the path of the "will of God," and of the intent and power of the Spirit. This requires spirituality. It is not a being guided by circumstances, but being guided by God in circumstances, through being near enough to Him to judge at once what is right to be done when the circumstances are there.

With regard to impressions, God may suggest them, and as to fact, it is certain that He does suggest a thing to the mind; but then the suitability of that which is so suggested, and its moral character, will be as clear as the sun at noonday. When we are in prayer, God may free our hearts from certain influences, the which being removed, other and spiritual influences are allowed to have all their own place in the soul; or He makes us feel the importance of a duty which, it may be, has been entirely lost sight of through the pre-occupation caused by some engrossing object.

In this great matter, Colossians 1:9 always has been an encouragement to me. It deals with important issues related to this matter of understanding God's will: (1) Is it not through close communion with God, through the study of and meditation on His Word, that we may become exercised and also informed about a particular area in our lives or about a specific point? (2) Is it not through prayer, the expression of communion and dependence, together with the study of His Word, that we receive a confirmation or indication about the way we should go? (3) Is it not, also, through the work of the Holy Spirit, using the Word and prayers (our own and others'), that we get peace of mind with regard to the carrying out of God's will? (4) Is it not our conscience, exercised and formed by God's Word and Spirit, that would also be a tool for the indication of God's will? (5) Do we not rely on the good advice of

those we know are living in close communion with the Lord, that we find further help? (6) However. we have to compare counsel and advice from others with the Word. and with the leading of the Spirit in our lives. In the same way we have to check our own thoughts. David's prayer in Psalm 139, when we make it our own, is a real help in this process. (7) This means practically also that we have to take time, in order to come to a conclusion regarding God's will in our lives. Those who wait upon the Lord shall renew their strength! (Isa. 40:31).

On the other hand, when we live in close fellowship with God, and our constant prayer is to be really dependent upon Him, we may trust Him, and He leads us, (even when we do not have time for a long process of revision and meditation). However, impulsive actions are often a proof of the work of the flesh. Here is another question we might ask ourselves: is there unjudged sin in my life? is there something I don't want to give up, although I know that God wants me to? For those who have given themselves to the will of God, there is this reassurance; that He will lead us, and His eye will be upon us.

386 Here the question presents itself: In what manner and to what extent can we expect the direction of God in our work? The answer is analogous to that which we have already given with respect to the intervention of God in order to liberate us from dangers. We cannot expect visible and sensible interventions; but we can expect with certainty the care and direction of God by His Spirit in the heart, if we walk with Him - "To be filled with the knowledge of his will in all wisdom and spiritual understanding" - to be led by the Spirit if we walk in humility. See Rom. 8:14; Col. 1; also Psalm 32:8-9. I do not doubt that, if we walk with God and look to Him, the Spirit will put in our hearts the special things that He wishes us to do. Only it is important that we keep in memory the word of God, in order that it may be a guard against all our own imaginations; otherwise, the Christian who lacks humility will do his own will, often taking it for the Holy Ghost. That is but the deceitful folly of his heart; first, that it knows them; secondly, taking it for the Holy Ghost: but. I repeat, he who looks with humility to the Lord will be conducted by the Lord in the way; and the Holy Ghost who dwells in him will suggest to him the things which He wishes him to do. "He that is spiritual judgeth all things, and he himself is judged of no one … We have the mind of Christ, 1 Cor. 2:15-16.

A great range of the guidance of the Spirit is just what we get in Colossians 1:9-11 to those in communion with God. There we find the individual to be "filled with the knowledge of his will." The Holy Ghost guides into the knowledge of the divine will, and there is no occasion even to pray about it. If I have spiritual understanding about a given thing, it may be the result of a great deal of previous prayer, and not necessarily of the things having been prayed about at the time. One has often had to pray about a thing, because not in communion. I may have my mind exercised about that to-day, honestly, truly, graciously exercised, which, five years hence, it might be, I should not have a doubt about. When God is using us, if we are free from ourselves, He may put it into our hearts to go here, or to go there; then God is positively guiding us. But this assumes a person to be walking with God, and that diligently; it assumes death to self. If we are walking humbly, God will guide us. I may be in a certain place, and there have one say to me, Will you go to - (naming some other place)? Now, if I have not the mind of God, as to my going or otherwise, I shall have to pray for guidance; but this, of course, assumes that I am not walking in the knowledge of God's mind. I may have motives pulling me one way or the other, and clouding my spiritual judgment. The Lord says (John 11) - when the disciples speak of the Jews having of late sought to stone Him, and ask, "Goest thou thither again?" - "Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world. But if a man walk in the night, he stumbleth, because there is no light in him." This is just an application of the simple fact, that, if walking in the night, I must be on the look-out for stones, lest I stumble over them. So Paul prays for the Philippians, that their love might abound yet more and more in knowledge and in all judgment; that they might approve things that are excellent [try things that differ]; that they might be sincere and without offence till the day of Christ, without a single stumble all the way along.

A vast quantity of the guidance of the Spirit is just what we get in Colossians 1:9-11 to those in communion with God. There we find the individual to be "filled with the knowledge of his will." The Holy Ghost guides into the knowledge of the divine will, and there is no occasion even to pray about it. If I have spiritual understanding about a given thing, it may be the result of a great deal of previous prayer, and not necessarily of the things having been prayed about at the time. One has often had to pray about a thing, because not in communion. I may have my mind exercised about that today, honestly, truly, graciously exercised, which, five years hence, it might be, I should not have a doubt about. When God is using us, if we have lost ourselves, He may put it into our hearts to go here, or to go there; then God is positively guiding us. But this assumes a person to be walking with God, and that diligently; it assumes death to self. If we are walking humbly, God will guide us. I may be in a certain place, and there have one say to me, "Will you go to?" (naming some other place.) Now, if I have not the mind of God, as to my going or otherwise, I shall have to pray for guidance; but this, of course, assumes that I am not walking in the knowledge of God's mind. I may have motives pulling me one way or the other, and clouding my spiritual judgment. The Lord says (John 11), when the disciples speak of the Jews having of late sought to stone Him, and ask, "Goest thou thither again?" "Are there not twelve hours in the day? If any man walk in the day he stumbleth not, because he seeth the light of this world. But if a man walk in the night, he stumbleth, because there is no light in him." This is just an application of the simple fact, that, if walking in the night, I must be on the look out for stones, lest I stumble over them. So Paul prays for the Philippians, that their love might abound yet more and more in knowledge and in all judgment; that they might approve things that are excellent [try things that differ]; that they might be sincere and without offence till the day of Christ, without a single stumble all the way along.

And be it remarked here, that it is not, by any means, a question of having a literal text of scripture for every movement or every act. For example, I cannot expect to get a text of scripture, or a voice from heaven, to tell me to go to London or to Edinburgh; or how long I am to stay when I go. How, then, it may be asked, am I to know where I ought to go, or how long I am to stay? The answer is, wait on God, in singleness of eye, and sincerity of heart, and He will make your path as plain as a sunbeam. This was what Jesus did; and if we follow Him, we shall not walk in darkness. "I will guide thee with mine eye," is a most precious promise; but, in order to profit by it, we must be near enough to Him to catch the movement of His eye, and intimate enough with Him to understand its meaning.

But let us be well assured of this, that our God can and does give our hearts full certainty both as to what we should do, and what we should not do; as to where we should go, and where we should not go. It seems strange to be obliged to insist upon this — passing strange that any Christian should doubt, much less deny it. And yet so it is. We are often in doubt and perplexity; and some there are who are ready to deny that there can be any such thing as certainty as to the details of daily life and action. This surely is wrong. Cannot an earthly father communicate his mind to his child as to the most minute particulars of his conduct? Who will deny this? And cannot our Father communicate His mind to us, as to all our ways, from day to day? Unquestionably He can; and let not the Christian reader be robbed of the holy privilege of knowing his Father's mind in reference to every circumstance of his daily life.

Are we to suppose, for a moment, that the Church of God is worse off, in the matter of guidance, than the camp in the desert? Impossible. How is it, then, that one often finds Christians at a loss as to their movements? It must be owing to the lack of a circumcised ear to hear the sound of the silver trumpet, and of a subject will to yield a response to the sound. It may, however, be said that we are not to expect to hear a voice from heaven telling us to do this or that, or to go hither or thither; nor yet to find a literal text of scripture to guide us in the minor matters of our every day history. How, for example, is one to know whether he ought to visit a certain town, and remain there a certain time? We reply, If the ear is circumcised, you will assuredly hear the silver trumpet. Till that sounds, never stir: when it sounds, never tarry. This will make all so clear, so simple, so safe, so certain. It is the grand cure for doubt, hesitancy, and vacillation. It will save us from the necessity of running for advice to this one and that one, as to how we should act, or where we should go. And, furthermore, it will teach us that it is none of our business to attempt to control the actions or movements of others. Let each one have his ear open, and his heart subject, and then, assuredly, he will possess all the certainty that God can give him, as to his every act and movement, from day to day. Our ever gracious God can give clearness and decision as to everything. If he does not give it, no one can. If He does, no one need.

No doubt, our Lord may and does, at times, intimate His mind, and indicate our path by His providence; but we must be sufficiently near to Him to be able to interpret the providence aright, else we may find that what is called "an opening of providence" may actually prove an opening by which we slip off the holy path of obedience. Surrounding circumstances, just like our inward impressions, must be weighed in the presence of God, and judged by the light of His word, else they may lead us into the most terrible mistakes. Jonah might have considered it a remarkable providence to find a ship going to Tarshish; but had he been in communion with God, he would not have needed a ship. In short, the word of God is the one grand test and perfect touchstone for everything — for outward circumstances and inward impressions — for feelings, imaginations and tendencies — all must be placed under the searching light of holy scripture and there calmly and seriously judged. This is the true path of safety, peace and blessedness for every child of God.

It may, however, be said, in reply to all this, that we cannot expect to find a text of scripture to guide us in the matter of our movements, or in the thousand little details of daily life. Perhaps not; but there are certain great principles laid down in scripture which, if properly applied, will afford divine guidance even where we might not be able to find a particular text. And not only so, but we have the fullest assurance that our God can and does guide His children, in all things. "The steps of a good man are ordered of the Lord." "The meek will he guide in judgement; and the meek will he teach his way." "I will guide thee with mine eye." He can signify His mind to us as to this or that particular act or movement. If not, where are we? How are we to get on? How are we to regulate our movements? Are we to be drifted hither and thither by the tide of circumstances? Are we left to blind chance, or to the mere impulse of our own will?

Thank God, it is not so. He can, in His own perfect way, give us the certainty of His mind, in any given case; and, without that certainty, we should never move. Our Lord Christ — all homage to His peerless Name! — can intimate His mind to His servant as to where He would have him to go and what He would have him to do; and no true servant will ever think of moving or acting without such intimation. We should never move or act in uncertainty. If we are not sure, let us be quiet and wait. Very often it happens that we harass and fret ourselves about movements that God would not have us to make at all. A person once said to a friend, "I am quite at a loss to know which way to turn." Then, "Don't turn at all" was the friend's wise reply.