What does it mean that iron sharpens iron?

"Iron sharpeneth iron; so a man sharpeneth the countenance of his friend."Fellowship will always have results. Just as an iron file sharpens an iron cutting edge, so the interchange of thoughts between friends will sharpen the other in a way that will show in his countenance. It is true in mere natural knowledge: the more it is exercised, the more it will bring results. Let it be so then among Christians in regard to the knowledge of God and the truth of His Word. True Christian fellowship in exchange of the truths we have learned from God will sharpen saints in keener, more sensitive joy in the Lord and usefulness in service to Him. If we desire results, we must practise what brings results.

"If we walk in the light, as he is the light, we have fellowship one with another" (1 John 1:7). Fellowship and companionship with other Christians are also vital for feeding and developing the divine life. The new nature desires fellowship and companionship with God and with fellow believers Association with fel low Christians draws out the new nature and strengthens the divine desires. "Two are better than one . . . for if they fall, the one will lift up his fellow" (Eccl. 4:9-10). If one is weak in the faith and liable to fall, companion ship with stronger Christians will lift him up and strengthen him. "Iron sharpeneth iron; so man sharpeneth the countenance of his friend" (Prov. 27:17). This is especially true in Christian companionship.

It is well to remember this. Second-hand faith will never do. There must be a living link connecting the soul with God. We must have to do with God for ourselves, individually, else we shall give way when the testing time comes. Human example and human influence may be all very good in their place. It was all very well to look at Joshua and the elders, and see how they followed the Lord. It is quite true that, "As iron sharpens iron, so doth the countenance of a man his friend." It is very encouraging to be surrounded by a number of truly devoted hearts; very delightful to be borne along upon the bosom of the tide of collective loyalty to Christ — to His Person and to His cause. But if this be all; if there be not the deep spring of personal faith and personal knowledge; if there be not the divinely formed, and the divinely sustained link of individual relationship and communion, then when the human props are removed; when the tide of human influence ebbs, when general declension sets in, we shall be, in principle, like Israel following the Lord, all the days of Joshua and the elders, and then giving up the confession of His name, and returning to the follies and vanities of this present world — things no better, in reality, than Baal and Ashtaroth.

If we were simply willing to bow to the word, reasoning really would not be necessary. We should need divine teaching to have our understandings opened, but we should learn — not have conclusions to draw. However we are not so simple as this; and there is pleading and reasoning; and if carried on in the spirit of grace, and continually tested by the word, it elicits truth, though it calls for watching one's spirit very closely. God has so ordered it. There is a convincing of gainsayers, as well as teaching the truth. We need the Spirit of God for this as for all else. How bright examples do we see in scripture, as Paul, and Stephen, and others, of this power of confounding the opposers of truth! Discussion and enquiry, if rightly pursued, if there is, through grace, a love of the truth, are a means of enlarging and deepening our own thoughts also, as well as of convincing others; of correcting them too, of course, w here needed, of perfecting them, rendering them, if in the main true, free from such objections as may apply really only to adjuncts to them, but serve to cast doubt on the truth we hold. Thus the truth and all its bearings are better known as they stand in the divine counsels, and it is held as from God (that which is alloy being removed).

Accordingly, the story of Ziph divides into two parts, what is evidently for, what is apparently against. In reality, all is for, both the one and the other. But we begin with what is evidently so when, while Saul is seeking for his life, Jonathan comes into the wood where David is hidden, and strengthens his hand in God. How blessed is thus the meeting of faith with faith, and how great the confirmation which we can bring each other! This is mentioned first also, the strength of it being needed for the encounter soon to come. And this is part, too, of the process of refinement, the encouragement in God without which we could not so abide the separation and strife. A tender hand is laid upon this poor human material, to hold it steadfastly in the place of necessary testing.

How noble is the response of the nameless armor-bearer! "Do all that is in thy heart: turn thee; behold, I am with thee, according to thy heart." "Can two walk together except they be agreed?" And here is the faith which responds to faith, and is developed by it.

The city is the expression of human need, and the provision for it. In the midst of strife and insecurity, men gather together for protection; but that is only a small part of what is implied in it. There are other needs more universal than this, as that of cooperation, the division of labor, the result of that inequality of aptitudes by which God has made us mutually dependent. Our social nature is thus met, and there are formed and strengthened the ties by which the world is bound together; while the intercourse of mind with mind, of heart with heart, stimulates and develops every latent faculty. "Iron sharpeneth iron; so a man sharpeneth the countenance of his friend." (Prov. 27:17.)

The city is the expression of human need, and the provision for it. In the midst of strife and insecurity, men gather together for protection; but that is only a small part of what is implied in it. There are other needs more universal than this, as that of co-operation, the division of labor, the result of that inequality of aptitudes by which God has made us mutually dependent. Our social nature is thus met, and there are formed and strengthened the ties by which the world is bound together; while the intercourse of mind with mind, of heart with heart, stimulates and develops every latent faculty. "Iron sharpeneth iron; so a man sharpeneth the countenance of his friend" (Prov. 27:17).

The city then is the natural product of this need; but while it is almost necessarily thus the product of man's thought, there is in it a divine meaning which eternity itself will recognize in the fullest way. Yet man anticipated God as to it, and such an anticipation is ever found to be without God, and to have, therefore, all the terrible characteristics of this. Those who would not scatter, when that was God's mind, remained but to build up Babel. Yet man finds the help he seeks. "As iron sharpeneth iron, so a man sharpeneth the countenance of his friend." The bringing of men together favors this; and even the more diverse such men are, the more may this help be manifested — struck out, as one may say, even from the collision of contrasted attributes. Thus in the city we find, as a rule, the ripest fruits of man's efforts, and always, perhaps, his ripest wisdom, but in evil as well as good. And, alas, with man such as he is, selfish ends dominate too largely to make the coming together wholly good. Rather is there oftentimes, as we know, the most manifest and fullest debasement in this way. What spectacles are men's cities of vice and poverty, as, on the other hand, of man's achievements! Cain builds his city; and his posterity show the aptitudes which are developed in such combinations as the city manifests. But it is plain that morally the development is but a degeneration. On the other hand, in the final future, the city will manifest God's hand in it — God's hand in our individual necessities themselves; in our various adaptation to one another; in our various ability to help one another. Love is the spirit of help, and, where true, manifests the divine nature. How blessed to know that His own ministry of love to us all is to be reflected in our ways with one another. The city of God stands over against the city of man, contrasted, yet resembling. Jerusalem here gives us, in a sense, both sides of this — city of God, as in His thought and desire city of man, as he but too surely makes it. Jerusalem, then, is but Israel herself in full development.

Can it be possible that these are the people who have, but a short time ago, gone so valiantly against their enemies? Their condition is pitiable. They have been reduced to a worse condition than servitude, being dependent upon their masters even for the means of tilling the soil. But more pitiable is the spiritual condition of the people of God when under similar circumstances. Wherever the power of formalism prevails, as seen in its completeness in Rome, not only are all spiritual weapons taken out of the hands of God's people, but even the needful spiritual implements for cultivating the peaceful means of satisfying our soul's hunger are removed. Our inheritance is a spiritual one. We are "blessed with all spiritual blessings in heavenly places in Christ," and this answers, as we know, to Israel's position in Canaan; but the soil, though fruitful and drinking of the water of the rain of heaven, needed to be cultivated if it were to yield its increase. So, too, in spiritual things. There is no lack in what is ours in Christ. As far as the eye of faith can reach, north, south, east and west, all is ours, and every part that the foot of faith treads upon practically belongs to the saints; but if the soil is not cultivated, of what use is it? We might say that our inheritance is contained in the precious word of God, and that our cultivation of this, the diligent digging beneath the surface for its precious things, the turning it over with the plow of conscience, applying it thus to ourselves, answers to the various agricultural pursuits indicated here. The domination of religious formalism would rob us of the means of doing this. Need we ask, With how many of us does our portion lie fallow because we are apparently without implements for its cultivation? The Bible, in other words, is a closed book; or, if read, seems to be but barren because there is no searching into its wondrous depths; or, if there is this, alas, how the dullness of our spiritual implements, our diligence, our faith, our spiritual judgment, prevents anything like a full yielding of an abundant harvest! To be sure, there is the rubbing of the file, as iron sharpeneth iron through mutual intercourse, which even formalism cannot completely destroy; but the fire is needed also, and the beating down of that which even in proper use becomes dulled, so that its keen edge may be again restored to it.